Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

ASRAR-I-KHUDI

(The Secrets of the Self)

Dr. Muhammad Iqbal

Translated from the original Persian with introduction and notes

by Reynold A. Nicholson

www.alhassanain.org/english

TABLE OF CONTENTS

INTRODUCTION 4

1. THE PHILOSOPHICAL BASIS OF THE ASRAR-I-KHUDI 6

2. THE EGO AND CONTINUATION OF PERSONALITY 7

3. THE EDUCATION OF THE EGO 8

PROLOGUE 10

I: SHOWING THAT THE SYSTEM OF THE UNIVERSE ORIGINATES IN THE SELF AND THAT THE CONTINUATION OF THE LIFE OF ALL INDIVIDUALS DEPENDS ON STRENGTHENING THE SELF 14

II: SHOWING THAT THE LIFE OF THE SELF COMES FROM FORMING IDEALS AND BRINGING THEM TO BIRTH 16

III: SHOWING THAT THE SELF IS STRENGTHENED BY LOVE 18

IV: SHOWING THAT THE SELF IS WEAKENED BY ASKINGO 21

V: SHOWING THAT WHEN THE SELF IS STRENGTHENED BY LOVE IT GAINS DOMINION OVER THE OUTWARD AND INWARD FORCES OF THE UNIVERSE 23

VI: A TALE OF WHICH THE MORAL IS THAT NEGATION OF THE SELF IS A DOCTRINE INVENTED BY THE SUBJECT RACES OF MANKIND IN ORDER THAT BY THIS MEANS THEY MAY SAP AND WEAKEN THE CHARACTER OF THEIR RULERS 25

VII: TO THE EFFECT THAT PLATO, WHOSE THOUGHT HAS DEEPLY INFLUENCED THE MYSTICISM AND LITERATURE OF ISLAM, FOLLOWED THE SHEEP'S DOCTRINE, AND THAT WE MUST BE ON OUR GUARD AGAINST HIS THEORIES 28

VIII: CONCERNING THE TRUE NATURE OF POETRY AND REFORM OF ISLAMIC LITERATURE 30

IX: SHOWING THAT THE EDUCATION OF THE SELF HAS THREE STAGES: OBEDIENCE, SELF-CONTROL, AND DIVINE VICEGERENCE 34

1. OBEDIENCESERVICE 34

2. SELF-CONTROL 34

3. DIVINE VICEGERENCY 35

X: SETTING FORTH THE INNER MEANING OF THE NAMES OF ALI 38

XI: STORY OF A YOUNG MAN OF MERV WHO CAME TO THE SAINT ALI HAJWIRI - GOD HAVE MERCY ON HIM!) AND COMPLAINED THAT HE WAS OPPRESSED BY HIS ENEMIES 41

XII: STORY OF THE BIRD THAT WAS FAINT WITH THIRSTA 43

XIII: STORY OF THE DIAMOND AND THE COAL 44

XIV: STORY OF THE SHEIKH AND THE BRAHMIN FOLLOWED BY A CONVERSATION BETWEEN GANGES AND HIMALAYA TO THE EFFECT THAT THE CONTINUATION OF SOCIAL LIFE DEPEND ON FIRM ATTACHMENTS TO THE CHARACTERISTIC TRADITIONS OF THE COMMUNITY 45

XV: SHOWING THAT THE PURPOSE OF THE MUSLIM’S LIFE IS TO EXALT THE WORD OF ALLAH , AND THE THAT THE (WAR AGAINST UNBELIVERS), IF IT BE PROMPTED BY LAND-HUNGER, IS UNLAWFUL IN THE RELIGION OF ISLAM 48

XVI: PRECEPTS WRITTEN FOR THE MUSLIMS OF INDIA BY MIR NAJAT NAKSHBAND, WHO IS GENERALLY KNOWN AS BABD SAHR’AI 51

XVII: TIME IS A SWORD 55

XVIII: AN INVOCATION 57

THE END 58

NOTES 60

INTRODUCTION

THE Asrar-i-Khudi was first published at Lahore in 1915.1 read it soon afterwards and thought so highly of it that I wrote to Iqbal, whom I had the pleasure of meeting at Cambridge some fifteen years ago, asking leave to prepare an English translation.

My proposal was cordially accepted, but in the meantime I found other work to do, which caused the translation to be laid aside until last year. Before submitting it to the reader, a few remarks are necessary concerning the poem and its author-" Iqbal is an Indian Muslim. During his stay in the West he studied modem philosophy, in which subjects he holds degrees from the Universities of Cambridge and Munich.

His dissertation on the development of metaphysics in Persia-an illuminating sketch-appeared as a book in 1908. Since then he has developed a philosophy of his own, on which I am able to give some extremely interesting notes communicated by himself.

Of this, however, the Asrar-i-Khudi gives no systematic account, though it puts his ideas in a popular and attractive form. While the Hind a philosophers, in explaining the doctrine of the unity of being, addressed themselves to the head, Iqbal, like the Persian poets who teach the same doctrine, takes a more dangerous course and aims at the heart. He is no mean poet, and his verse can rouse or persuade even if his logic fail to convince. His message is not for the Mohammedans of India alone, but for Muslims everywhere: accordingly he writes in Persian instead of Hindustani a happy choice, for amongst educated Muslims there are many familiar with Persian literature, while the Persian language is singularly well-adapted to express philosophical ideas in a style at once elevated and charming.

Iqbal comes forward as an apostle, if not to his own age, then to posterity "I have no need of the ear of To-day.

I am the voice of the poet of To-morrow"

and after Persian fashion he invokes the Saki to fill his cup with wine and pour moonbeams into the dark night of his thought.

That I may lead home the wanderer.

And imbue the idle looker-on with restless impatience.

And advance hotly on a new quest.

And become known as the champion of a new spirit."

Let us begin at the end. What is the far-off goal on which his eyes are fixed? The answer to that question will discover his true character, and we shall be less likely to stumble on the way if we see whither we are going. Iqbal has drunk deep of European literature, his philosophy owes much to Nietzsche and Bergson, and his poetry; often remains us of Shelly ; yet he thinks and feels as a Muslim, and just for this reason his influence may be great. He is a religious enthusiast, inspired by the vision of a New Mecca, a world-wide, theocratic, Utopian state in which all Muslims, no longer divided by the barriers of race and country, shall be one. He will have nothing to do with nationalism and imperialism. -These, he says, "rob us of Paradise": they make us strangers to each Other, destroy feelings of brotherhood, and sow the bitter seed of war. He dreams of a world ruled by religion, not by politics, and condemns Machiavelli, that "worshipper of false goods," who has blinded so many. It must be observed that when he speaks of religion he always means Islam. Non-Muslims are simply unbelievers, and (in theory, at any rate) the Jihad is justifiable, provided that it is waged "for God's sake alone." A free and independent Muslim fraternity, having the Ka'ba as its centre and knit together by love of Allah and devotion to the Prophet- such is lqbal's ideal. In the Asrar-i-Khudi and the' Ramuz-i-Bekhudi lie preaches it with a burning sincerity which we cannot but admire, and at the same time points out how it may be attained. The former poem deals with the life of the individual Muslim, the latter with the life of the Islamic community.

The cry "Back to the Koran! Back to Mohammad!" has been heard before, and the responses have hitherto been somewhat discouraging. But on this occasion it is allied with the revolutionary force of Western philosophy, which Iqbal hopes and believes will vitalise the movement and ensure its triumph. He sees that Hindu intellectualism and Islamic pantheism have destroyed the capacity for action, based on scientific observation and interpretation of phenomena, which distinguishes the Western peoples "and especially the English." Now; this capacity depends ultimately on the conviction that Khudi (selfhood, individuality, personality) is real and is not merely an illusion of the mind. Iqbal, therefore, throws himself with all his might against idealistic philosophers and pseudo-mystical poets, the authors, in his opinion, of the decay prevailing in Islam, and argues that only by self affirmation, self-expression, and self development can the Muslims once more become strong and -free. He appeals from the alluring raptures of Hafiz to the moral fervour of Jalalu'd din Rumi, from an Islam sunk in Platonic contemplation to the fresh and vigorous monotheism which inspired Mohammed and brought Islam into existence-2 Here, perhaps, I should guard against a possible misunderstanding lqbal's philosophy is religious, but the does not treat philosophy as the handmaid of religion. Holding that the full development of the individual presupposes a society, he finds the ideal society in what he considers to be the Prophet's conception of Islam. Every Muslim, in striving to make himself a more perfect individual, is helping to establish the-Islamic kingdom of God upon earth.3

The Asrar-i-Khudi is composed in the metre and modelled on the style of the famous Masnavi. In the prologue Iqbal relates how Jalalu'd din Rumi, who is to him almost what Virgil was to Dante, appeared in a vision and bade him arise and sing. Much as be dislikes the type of Sufism exhibited by Hafiz, he pays homage to the pure and profound genius of Jalalu'ddin, though he rejects the doctrine of self-abandonment taught by the great Persian mystic and does not accompany him in his pan theistic Rights.

To European readers the Asrar-i Khudi presents certain obscurities which no translation can entirely remove. These lie partly in the form and would not be felt, as a rule, by any one conversant with Persian poetry. Often, however, the ideas themselves, being associated with peculiarly Oriental ways of thinking, are hard for our minds to follow. I am not sure that I have always grasped the meaning or rendered it correctly; but I hope that such errors are few, thanks to the assistance so kindly given me by my friend Muhammad Shafi, now Professor of Arabic at Lahore, with whom I read the poem and discussed many points of difficulty. Other questions of a more fundamental character have been solved for me by the author himself. At my request he drew up a statement of his philosophical- views on the problem touched and suggested in the book. I will give it in his own words as nearly as possible. It is not, of course, a complete statement, and was written, as he says, "in a great hurry," but apart from its power and originality it elucidates the poetical argument for better than any explanation that could have been offered by me.

1. THE PHILOSOPHICAL BASIS OF THE ASRAR-I-KHUDI

"The experience should take place in finite centres and should wear the form of finite this-ness is in the end inexplicable.' These are the words of Prof. Bradley. But starting- with these inexplicable centres of experience, he ends in a unity which -he calls Absolute and in which the finite centres lose their finiteness and distinctness.

According to him, therefore, the finite centre is only an appearance. The test of reality, in his opinion is all-inclusiveness; and since all finiteness is 'infected with relativity, it follows that the latter is a mere illusion. To my mind, this inexplicable finite centre of experience is the fundamental fact of the universe. All life is individual; there is no such thing as universal life. God himself is an individual: He is the most unique individual.4 The universe, as Dr. McTaggart says, is an -association of individual ; but we must add that the orderliness and adjustment which we find in this association is not eternally achieved and complete in itself, it is the result of instinctive or conscious effort. We are gradually travelling from chaos to cosmos and are helpers in this achievement. Nor are the members of the association fixed; new members are ever coming to birth to co-operate in the great task. Thus the universe is not a completed act: it is still in the course of formation. There can be no complete truth about the universe, for the universe has not yet become 'whole.' The process of creation is still going on, and man too takes his share in it, inasmuch as he helps to bring order into at least a portion or the chaos. The Koran indicates the possibility of other creators than God.5

"Obviously this view of man and the universe is opposed to that of the English Neo- Hegelians as well as to all forms of pantheistic Sufiism which regard absorption in a universal life or soul as the final aim and salvation of man.6 The moral and religious ideal of man is not self-negation but self-affirmation, and he attains to this ideal by becoming more and more individual, more and more unique. The Prophet said, 'Takhallaqu bi-akhlaq Allah,' 'Create in yourselves the attributes of God.' Thus man becomes unique by becoming more and more like the most unique Individual. What then is life? It is individual : its highest form, so far, is the Ego (Khudi) in which the individual becomes a self contained exclusive centre. Physically as well as spiritually man is a self-contained centre, but he is not yet a complete individual. The greater his distance from God, the less his individuality. He who comes nearest to God is the completest person. Nor that he is finally absorbed in God. On the contrary, he absorbs God into himself7 The true person not only absorbs the world of matter; by mastering it he absorbs God Himself into his Ego. Life is a forward assimilative movement. It removes all obstructions in its march by assimilating them. Its essence is the continual creation of desires and ideals, and for the purpose of it its preservation and expansion it has invented or developed out of itself certain instruments, ,e.g., senses, intellect, etc., which help in to assimilate obstructions.8 The greatest obstacle in the way of life is matter. Nature ; yet Nature is not evil, since it enables the inner powers of life to unfold themselves.

"The Ego attains to freedom by the removal of all observations in its way. It is partly free, partly determined9 ?, and reaches fuller freedom by approaching the Individual, who is most free-God. In one word, life is an endeavour for freedom.

2. THE EGO AND CONTINUATION OF PERSONALITY

"In man the centre of life becomes an Ego or Person. Personality is a state of tension and can continue only if that state is maintained. If the state of tension is not maintained,, relaxation will ensue. Since personality, or the state of tension, is the most valuable achievement of man, he should see that he does not revert to a state of relaxation. That which tends to maintain the state of tension tends to make us immortal. Thus the idea of personality gives us a standard of value : it settles the problem of good and evil. That which fortifies personality is good, that which weakens it is bad. Art,10 religion, and ethics11 must be judged from the stand-point of personality. My criticism of Plato12 is directed against those philosophical systems which hold up death rather than life as their ideal-systems which ignore the greatest obstruction to life, namely, matter, and teach us to run away from it instead of absorbing it. "As in connexion with the question of the freedom of the Ego we have to face the problem of matter, similarly in connexion with its immortality we have to face the problem of time.13 Bergson has taught us that time is not an infinite line (in the spatial sense of the word 'line') through which we must pass whether we wish it or not. This idea of time is adulterated. Pure time has no length. Personal immorality is an aspiration: you can have it if you make an effort to achieve it. It depends on our adopting, in this life modes of thought and activity which tend to maintain the state of tension. Buddhism, Persian Sufism and allied forms of ethics will not serve our purpose. But they are not wholly useless, because after periods of great activity we need opiates, narcotics, for some time. They forms of thought and action are like, nights in the days of life. Thus, if our activity is directed towards the maintenance of a state of tension, the shock of death is not likely to affect it. After death there may be an interval of relaxation, as the Koran speaks of a barzakh, or intermediate state, which lasts until the Day of Resurrection14 . Only those Egos will survive this state of relaxation who have taken good care during the present life. Although life abhors repetition in its evolution, yet on Bergson's principles the resurrection of the body too, as Wildon Carr says, is quite possible. By breaking up time into moments we spatialise it and then find difficulty in getting over it. The true nature of time is reached when we look into our deepar self.15 Real time is life itself which can preserve itself by maintaining that, particular state of tension (personality) which it has so far achieved. We are subject to time so long as we look upon time as something spatial.. Spatialised time is a fetter which life has forged for itself in order to assimilate the present environment. In reality we are timeless, and it is possible to realise our timelessness even in this life. This revelation, however, can be momentary only.

3. THE EDUCATION OF THE EGO

"The Ego is fortified by love (Ishq)16 . This word is used in a very wide sense and means the desire to assimilate, to absorb. Its highest form is the creation of values and ideals and the endeavour to realise them. Love individualises the lover as well as the beloved. The effort to realise the most unique individuality individualises the seeker and implies the individuality of the sought, for nothing else would satisfy the nature of the seeker. As love fortifies the Ego, asking (sua'l) weakens it." All that is achieved without personal effort comes under sua'l. The son of a rich man who inherits his father's wealth is an 'asker' (beggar); so is every one who thinks the thoughts of others. Thus, in order to fortify the Ego we should cultivate love, i.e. the power of assimilative action, and avoid all forms of 'asking, ie. inaction. The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan.17

"In another part of the poem18 I have hinted at the general principles of Muslim ethics and have tried to reveal their meaning in connexion with the idea of personality. The Ego in its movement towards uniqueness has to pass through three stages :

(a) Obedience to the Law.

(b) Self-control, which is the highest form of self-consciousness or Ego-hood!19

(c) Divine vicegerency.20

"This (divine vicegerency, niyabat-e-Alahi) is the third and last stage of human development on earth. The na'ib (vicegerent) is the vicegerent of God on earth. He is the completest Ego, the goal of humanity21 , the acume of life both in mind and body; in him the -discord of our mental life becomes a harmony. This highest power is united in him with the highest knowledge. In this life thought and action, instinct and reason become one. He is the last fruit of the tree of humanity, and all the trial of a painful evolution are justified because he is to come at the end. He is the real ruler of mankind; his kingdom is the kingdom of God on earth. Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself. The more we advance in evolution,, the nearer we get to him. In approaching him we are raising ourselves in the scale of life. The development of humanity both in mind and body is a condition precedent to his birth. For the present he is a mere ideal ; but the evolution of humanity is tending towards the production of an ideal race of more or less unique individuals who will become his fitting parents. Thus the Kingdom of God on earth means the democracy of more or less unique individuals, presided over by the most unique individual possible on this earth. Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. "22

Every one, I suppose, will acknowledge that the substance of the Asrar i-Khudi is striking enough to command attention. In the -poem, naturally, this philosophy presents itself under a different aspect. Its audacity of thought and phrase is less apparent, its logical brilliancy dissolves in the glow of feeling and imagination, and it wins the heart before taking possession of the mind. The artistic quality of the poem is remarkable when we consider that its language is not the author's own I have done my best to preserve as much of this as a literal prose translation would allow. Many passages of the original are poetry of the kind that, once read, is not easily forgotten, e.g. the description of the Ideal Man as a deliverer for whom the word is waiting, and the noble invocation which brings the book to an end. Like Jalal'uddin Rumi, Iqbal is found of introducing fables and apologues to relieve the argument and illustrate his meaning with more force and point than would be possible otherwise.

On its first appearance the Asrar-i Khudi took by storm the younger generation of Indian Muslim. ',Iqbal," wrote one of them, "has come amongst us as a Messiah and has stirred the dead with life." It remains to be seen in what direction the awakened one will march. Will they -be satisfied with a glorious but distant vision or the City of God, or will they adapt the new doctrine to other ends than those which its author has in view ? Notwithstanding that he explicitly denounces the idea of nationalism, his admirers are already protesting that he does not mean what he says.

How far the influence of his work may ultimately go I will not attempt to prophesy. It has been said of him that "he is a man of his age and a man in advance of his age; he is also a man in disagreement with his age." We cannot regard his ideas as typical of any section of his co-religionists. They involve a radical change-in the Muslim mind, and their real importance is not to be measured by the fact that such a change is unlikely to occur within a calculable time.

PROLOGUE

WHEN the world-illuming sun rushed, upon Night like a brigand,

My weeping bedewed the face of the rose.

My tears washed away sleep from the eye of the narcissus,

My passion wakened the grass and made it grow.

The Gardener tried the power of my song, 5

He sowed my verse and reaped a sword.

In the soil he planted only the seed of my tears

And wove my lament with the garden, as warp and woof.

Tho' I am but a mote, the radiant sun is mine:

Within my bosom are a hundred dawns. 10

My dust is brighter than Jamshid's cup-23

It knows things that are yet unborn in the world.

My thought hunted down and slung from the saddle a deer.

That has not yet leaped forth from the covert of non-existence.

Fair is my garden ere yet the leaves are green: 15

Unborn roses are hidden in the skirt of my garment.

I struck dumb the musicians where they were gathered together,

I smote the heart-string of the universe,

Because the lute of my genius hath a rare melody:

Even to comrades my song is strange. 20

I am born in the world as a new sun,

I have not learned the ways and fashions of the sky

Not yet have the stars fled before my splendour,

Not yet is my quicksilver astir;

Untouched is the sea by my dancing rays, 25

Untouched are the mountains by my crimson hue.

The eye of existence is not familiar with me;

I rise trembling, afraid to show myself.

From the East my dawn arrived and routed Night,

A fresh dew settled on the rose of the world. 30

I am waiting for the votaries that rise at dawn;

Oh, happy they who shall worship my fire!

I have no need of the ear of To-day,

I am the voice of the poet of To-morrow

My own age does not understand my deep meanings,

My Joseph is not for this market.

I despair of my old companions,

My Sinai burns forsake of the Moses who is coming.

Their sea is silent, like dew,

But my dew is storm-ridden, like the ocean. 40

My song is of another world than theirs:

This bell calls other travellers to take the road,

Many a poet was born after his death,

Opened our eyes when his own were closed.,

And journeyed forth again from nothingness, 45

Like roses blossoming o'er the earth of his grave.

Albeit caravans have passed through this desert,

They passed, as a camel steps, with little sound.

But I am a lover: loud crying is my faith

The clamour of Judgment Day is one of my minions.

My song exceeds the range of the chord,

Yet I do not fear that my lute will break.

Twere better for the water drop not to know my torrent,

Whose fury should rather madden the sea.

No river will contain my Oman:24 55

My flood requires whole seas to hold it.

Unless the bud expand into a bed of roses,

It is unworthy of my spring-cloud's bounty.

Lightnings slumber within my soul,

I sweep over mountain and plain. 60

Wrestle with my sea, if thou art a plain;

Receive my lightning if thou art a Sinai.

The Fountain of Life hath been given me to drink.

I have been made an adept of the mystery of Life.

The speck of dust was vitalised by my burning song:

It unfolded wings-and became a firefly.

No one hath, told the secret which I will tell

Or threaded a pearl of thought like mine

Come, if thou would' st know the secret of everlasting life

Come, if thou would' st win both earth and heaven. 70

Heaven taught me this lore,

I cannot hide it from comrades.

O Saqi arise and pour wine into the cup!

Clear the vexation of Time from my heart

The sparkling liquor that flows from Zemzen25 75

Were a beggar to worship it, he would become a king.

It makes thought more sober and wise, it makes the keen eye keener,

it gives to a straw the weight of a mountain,

And to foxes the strength of lions. 80

It causes dust to soar to the Pleiades

And a drop of waters well to the breadth of the sea.

it turns silence Into the din of Judgment Day,

it makes the foot of the partridge red

with blood of the hawk.

Arise and pour pure wine into my cup, 85

Pour moon beams into the dark night of my thought,

That I may lead home the wanderer

And imbue the idle looker on with rest less impatience;

And advance hotly on a new quest

And become known as the champion of a new spirit: 90

And be to people of insight as the pupil to the eye,

And sink into the ear of the world, like a voice;

And exalt the worth of Poesy

And sprinkle the dry herbs with my tears. "26

Inspired by the genius of the Master of Rum.27 95

I reherarse the sealed book of secret lore.

His soul is the flaming furnace,

I am but as the spark that gleams for a moment.

His burning candle consumed me, I the moth;

His wine overwhelmed my goblet. 100

The master of Rum transmuted my earth to gold

And set my ashes aflame.

The grain of sand set forth from the desert,

That it might win the radiance of the sun.

I am a wave and I will come to rest in his sea, 105

That I may make the glistening pearl mine own.

I who am drunken with the wine of his song.

Draw life from the breath of his words,

'Twas night my heart would fain lament.

The silence was filled with my cries to God. 110

I was complaining of the sorrows of the world.

And bewailing the emptiness of my cup.

At last mine eye could endure no more,

Broken with fatigue it went to sleep.

There appeared the Master, formed in the mould of Truth, 115

Who wrote the Koran in Persian.28

He said, "O frenzied lover,

Take a draught of love's pure wine.

Strike29 the chords of thine heart and rouse a tumultuous strain.

Dash thine head against the goblet and thine eye against the lancet! 120

Make thy laughter the source of a hundred sighs.

Make the hearts of men bleed with thy tears

How long wilt thou be silent, like a bud?

Sell thy fragrance cheap, like the rose!

Tongue-tied, thou art in pain: 125

Cast thyself upon the fire, like rue!

Like the bell, break silence at last, and from every limb.

Utter forth a lamentation!

Thou art fire: fill the world with thy glow!

Make others burn with thy burning! 130

Proclaim the secrets of the old wine seller;30

Be thou a surge of wine, and the crystal cup thy robe!

Shatter the mirror of fear,

Break the bottles in the bazaar

Like the reed- flute, bring a message from the reed-bed 135

Give to Majnun a message from the tribe of Laila!31

Create a new style for thy song,

Enrich the assembly with thy piercing strains

Up, and re-inspire every living soul

Say 'Arise !' and by that word quicken the living 140

Up, and set thy feet on another path

Put aside the passionate melancholy of old !

Become familiar with the delight of singing; bell of the caravan, awake!"

At these words my bosom was enkindled 145

And swelled with emotion like the flute;

I rose like music from the string

To prepare a Paradise for the ear.

I unveiled the mystery of the Self

And disclosed its wondrous secret. 150

My being was an unfinished statue,

Uncomely, worthless, good for nothing.

Love chiselled me: I became a man.

And gained knowledge of the nature of the universe.

I have seen the movement of the sinews of the sky. 155

And the blood coursing in the veins of the moon.

Many a night I wept for Man's sake

That I might tear the veil from Life's mysteries.

And extract the secret of Life's constitution

From the laboratory of phenomena. 160

I who give beauty to this night, like the moon,

Am as dust in devotion to the pure Faith (Islam)

A Faith renowned in hill and dale.

Which kindles in men's hearts a flame of undying song:

It sowed an atom and reaped a sun, 165

It harvested a hundred poets like Rumi and Attar.

I am a sigh: I will mount to the heavens;

I am but smoke, yet am I sprung of fire.

Driven onward by high thoughts, my pen

Cast abroad the secret behind this veil, 170

That the drop may become co-equal with the sea

And the grain of sand grow into a Sahara.

Poetising is not the aim of this Masnavi.

Beauty-worshipping and love-making is not its aim.

I am of India: Persian is not my native tongue; 175

I am like the crescent moon: my cup is not full.

Do not seek from me charm of style in exposition.

Do not seek not from me Khansar and Isfahan.32

Although the language of Hind is sweet as sugar,

Yet sweeter is the fashion of Persian speech. 180

My mind was enchanted by its loveliness.

My pen became as a twig of the Burning Bush.

Because of the loftiness of my thoughts,

Persian alone is suitable to them.

O Reader I do not find fault with the wine-cup.

But consider attentively the taste of the wine.

I: SHOWING THAT THE SYSTEM OF THE UNIVERSE ORIGINATES IN THE SELF AND THAT THE CONTINUATION OF THE LIFE OF ALL INDIVIDUALS DEPENDS ON STRENGTHENING THE SELF

THE form of existence is an effect of the Self,

Whatsoever thou seest is a secret of the Self,

When the Self awoke to consciousness.

It revealed the universe of Thought.

A hundred words are hidden in its essence: 190

Self-affirmation brings Not-self to light.

By the Self the seed of opposition is sown in the word:

It imagines itself to be other than itself

It makes from itself the forms of others 195

In order to multiply the pleasure of strife.

It is slaying by the strength of its arm

That it may become conscious of its own strength.

Its self-deceptions are the essence of Life;

Like the rose, it lives by bathing itself in blood. 200

For the sake of a single rose it destroys a hundred rose gardens

And makes a hundred lamentation in quest of a single melody.

For one sky it produces a hundred new moons,

And for one word a hundred discourses.

The excuse for this wastefulness and cruelty 205

Is the shaping and perfecting of spiritual beauty.

The loveliness of Shirin justifies the anguish of Farhad.33

One fragrant navel justifies a hundred musk-deer.

'Tis the fate of moths to consume in flame:

The suffering of moths is justified by the candle. 210

The pencil of the Self limped a hundred to-days

In order to achieve the dawn of a single morrow.

Its flames burned a hundred Abrahams34

That the lamp of one Muhammad might be lighted.

Subject, object, means, and causes - 215

All these are forms which it assumes for the purpose of action.

The Self rises, kindles, falls, glows, breathes,

Burns, shines, walks, and flies.

The spaciousness of Time is its arena,

Heaven is a billow of the dust on the road. 220

From its rose-planting the world abounds in roses;

Night is born of its sleep, day springs from its waking.

It divided its flame into sparks

And taught the understanding to worship particulars.

It dissolved itself and created the atoms 225

It was scattered for a little while and created sands.

Then it wearied of dispersion

And by re-uniting itself it became the mountains.

Tis the nature of the Self to manifest itself

In every atom slumbers the might of the Self. 230

Power that is expressed and inert

Chains the faculties which lead to action.

Inasmuch as the life of the universe comes from the power of the Self,

Life is in proportion to this power.

When a drop of water gets of Self s lesson by heart, 235

it makes its worthless existence a pearl.

Wine is formless because its self is weak;

It receives a form by favour of the cup.

Although the cup of wine assumes a form,

It is indebted to us for its motion. 240

When the mountain loses its self, it turns into sands

And complains that the sea surges over it;

The wave, so long as it remains a wave in the sea's bosom.35

Makes itself rider on the sea's back.

Light transformed itself into an eye 245

And moved to and fro in search of beauty;

When the grass found a means of growth in its self,

Its aspiration clove the breast of the garden.

The candle too concatenated itself

And built itself out of atoms; 250

Then it made a practice of melting itself away and fled from its self

Until at last it trickled down from its own eye, like tears.

If the bezel had been more self secure by nature,

It would not have suffered wounds,

But since it derives its value from the superscription, 255

Its shoulder is galled by the burden of another's name.

Because the earth is firmly based on itself,

The captive moon goes round it perpetually.

The being of the sun is stronger than that of the earth

Therefore is the earth fascinated by the sun's eye. 260

The glory of the red beech fixes our gaze.

The mountains are enriched by its majesty

Its raiment is woven of fire,

Its origin is one self-assertive seed.

When Life gathers strength from the Self, 260

The river of Life expands into an ocean

II: SHOWING THAT THE LIFE OF THE SELF COMES FROM FORMING IDEALS AND BRINGING THEM TO BIRTH

LIFE is preserved by purpose

Because of the goal its caravan-bell tinkles.

Life Is latent in seeking,

Its origin is hidden in desire. 270

Keep desire alive in thy heart,

Lest thy little dust become a tomb.

Desire is the soul of this world of hue and scent,

The nature of everything is a storehouse of desire.

Desire sets the heart dancing in the breast. 275

And by its glow the breast is made bright as a mirror.

It gives to earth the power of soaring.

It is a Khizr to the Moses of perception.36

From the flame of desire the heart takes life,

And when it takes life, all dies that is not true. 280

When it refrains from forming desires,

Its opinion breaks and it cannot soar.

Desire keeps the Self in perpetual uproar.

It is a restless wave of the Self s sea.

Desire is a noose for hunting ideals, 285

A binder of the book of deeds.

Negation of desire is death to the living,

Even as absence of heat extinguishes the flame.

What is the source of our wakeful eye?

Our delight in seeing hath taken visible shape. 290

The partridge's leg is derived from the elegance of its gait,

The nightingale's beak from its endeavour to sing.

Away from the seed-bed, the reed became happy:

The music was released from its prison.37

What is the essence of the mind that strives after new discoveries and scales the heavens? 295

Knowest thou what works this miracle

'Tis desire that enriches Life,

And the mind is a child of its womb.

What are social organisation, customs and laws?

What is the secret of the novelties of science? 300

A desire which realised itself by its own strength

And burst forth from the heart and took shape.

Nose, hand, brain, eye, and ear,

Though, imagination, feeling, memory, and understanding

All these are weapons devised by Life for self-preservation 305

In its ceasless struggle,

The object of science and art is not knowledge,

The object of the garden is not the bud and the flower

Science is an instrument for the preservation of Life.

Science is a means of invigorating the Self. 310

Science and art are servants of Life,

Slaves born and bred in its house.

Rise, O thou who art strange to Life 's mystery,

Rise intoxicated with the wine of an ideal, 315

An ideal shining as the dawn,

A blazing fire to all that is other than God,

An ideal higher than Heaven -

Winning, captivating, enchanting men's hearts

A destroyer of ancient falsehood,

Fraught with turmoil, and embodiment of the Last Day. 320

We live by forming ideals,

We glow with the sunbeams of desire!

The First Chapter: The Great and Holy Prophet

The paramount duty of the prophet of Islam was invitation and call of people to truth and reality and crusade in this invitation mission. He never became a stricken and a victim of disruption of tenebrific world of his time. Despite being alone or having small figure of Muslims by that time, he was never alarmed by the haughty Arabic leaders, immoral energetic people, and, even though people by then had hardly tasted the taste of knowledge and wisdom, he repeatedly and patiently conveyed message of truth and reality till when he managed to get a larger number of people whom he converted to Islam and established Islamic government of which he himself became its president. This government too had numerous enemies; Arabic indigenous enemies who were well equipped in terms of weapons -terrible situation found in deserts of Saud Arabia and Yamamah[6] - were scattered everywhere and Islamic call had to reform and correct these resistant people. And what about those two great kingdoms of that time; Iran and empire of Rome to which the Holy prophet sent many letters, argued with, declared war against and his Islamic government was economically sanctioned whereby people of Madinah did not even for several days managed to get bread to eat. Many different blackmails and threats enveloped the prophet from every direction. Some Muslims were becoming anguished, some shaky and some were even encouraging the prophet to have harmony and unite with the enemies to someway. Nevertheless, the prophet did not feel any kind of lassitude at that juncture. Instead, led the Islamic community to progress till where they attained sovereignty and authority; it was the same community which by the blessings of resistance by the prophet in distinct fields of invitation and wars, became the first authority and sovereignty after numbered years.5/7/1370

The Ordainment of the Prophet the Preamble of Awakening

The prophet himself according to frequent tradition said; “I was prophetically ordained for the completion of good ethical standards and degrees ’’[7] . Ordainment for this target and goal came for an ethical betterment of the human soul, and that, it should attain generality and total perfection. Unless someone’s ethical standards are perfect, the Almighty God cannot give him this serious great mission; that is why God at the first of prophetic ordainment of the last prophet said to him that; ‘’and indeed you possess a great character. ’’[8] The moral being of the prophet, was such a perfect one that the Almighty God saw it to be beneficial for His revelation. And this is related to his life before his ordainment; it is reported that the Holy prophet had during his infancy traded by which he got enormous income and that he gave all that income to poor people. This was time before revelation and at the end of his gaining soul perfection. The Holy prophet was climbing up of mount Hara and was looking at Godly signs; at the sky, at stars, at the land and at those creatures on earth that have different emotions and ways of living. He was seeing divine signs in all these creatures and his humility was increasing day by day, therefore, recognizing and respecting the truth, Godly prohibition, divine will and his buds of good ethics was greatly growing every day.It has been narrated that; {The Prophet (s.a.w) was the most intellectual and the most generous among the people}, before being prophetically ordained, the soul of the Prophet (s.a.w) was day by day getting weightier, till when he became forty years old. {when he reached forty years, God looked at his heart and found it the best, the most splendid, obedient, fearful, and submissive of all}; in this age forty years, his heart became the brightest, the most fearful and capacious of all hearts for obtaining Godly message. {God allowed doors of the heavens to open and they became opened while the Holy Prophet (s.a.w) was looking at them}. When the Prophet (s.a.w) reached this light spiritual stage and climax stage of perfection, it was when God opened the heaven doors and of spiritual world for the prophet. His eyes found a way to the spiritual worlds and metaphysical one. {And God commanded the angels to descend from the heaven and they came down while the Prophet (s.a.w) was looking at them}[9] The Prophet (s.a.w) was seeing the angels and they were holding conversation with him, he was hearing their words, till when the angel Gabriel the honest, descended and said to him {Read!},[10] this was the preamble of his prophetical ordainment.

This incomparable divine creature, the person who before revelation reached this stage of perfection, from the very day of prophetic ordainment, he started a tough jihad, and he brought the hardness of this jihad to an end of twenty three years. His jihad within inside him, Jihad which was engaged in order to educate the people and the one that was targeted to theoppressive environments, in which The Believers’ Leader and Chief(Amir al-Mumineen) says in Nahjul balaghah: {The ethical deterioration and devilry destroyed the people and by its strong poison demolished them and it sustained its position}[11] The act of riot has pressurized people such as; worldly lust, being driven into bad desire, oppression and abuse, strength people who were stretching their hands to weak people without any barrier. This challenges and oppression was not only found in city of Mecca and Arabic peninsula, but it was also in the most civilizations of those days; in the Roman Empire of and imperial regime of Iran in that time. Look in the dark pages of history. They have engulfed all around the life of people. Struggling to defeat this great authority and continuous effort and forbearing the weight of the Godly revelation started from the first day of ordainment. The divine revelation was continuously like limpid water which flow to several lands, descending to the Holy Prophet (s.a.w) and was empowering him; he utilized all his effort to put the world under a great transformation and he successfully managed.

The first cell of statue of the Islamic nation was during the first days structured by the Holy prophet; it was as strong pillarsand foundation upon which the Islamic nation had to be built, the first believers, peoples who had knowledge, brevity, brightness by which were capable to understand the message of the Prophet (s.a.w) and depend on. {Therefore God prepares the heart of whoever wants to guide for accepting Islam}.[12] The prepared and opened hearts to welcome the divine education and divine instruction were made by capable hands of the Holy prophet.These brains became bright, their will of welcoming the reality were increasing daily, an event which you and I cannot imagine. This seedling germinated between strong uninfluenced stones in an environment where things were ignorantly valued, prejudice and bias, exercise of deep hostility, brutality, oppression and unregulated mixed carnality which was forcing people and was stable. {Desert trees, their furniture are hard and when burnt, their flames go higher}[13] the trees which The Believers’ Leader and Chief(Amir al-Mumineen) says are of this kind of seedling. There is no any storm that could shake these green areas and trees where their roots were penetrated into the stones. Thirteen years passed after the Islamic community, and the civic community and the prophecy was built on such concrete floor.

The Underframe of the Islamic Authority

This construction of a nation was not only based on the politic; one of its parts was politics. Paramount part of it was upbringing of each and every person individually;[it is he who has sent amongst the unlettered a messenger from among themselves, to rehearse to them his signs, to sanctify them, and to instruct them in scripture and wisdom]. [14] {to sanctify them };each and every person individually was getting under the upbringing of the prophet. The Prophet (s.a.w) was teaching the people individually. {And he was teaching them the book, wisdom and philosophy}. Wisdom is a bit one step higher. It was not only a matter of teaching them regulations, principlesand laws, but he was also teaching them wisdom and philosophy. He was opening their eyes so that they could see thefacts of the world. The Prophet (s.a.w) was continuously carrying out this duty during the last ten years of his life. On the other hand, politics, managing the government, defending the epicenter of Islamic community, extending the verandah of Islam, paving ways for the people outside Medina to gradually one by one enter the bright arena of Islam and its knowledge. On the other hand upbringing of people one after another. These two duties cannot be disjoined from each other. A group of people have just picked up only Islamic issues and ignoring politics from it and yet they know that the Prophet (s.a.w) himself just after he managed to rescue himself from the hardships of Mecca and migrating from Mecca to Medina, the first thing he did was thepolitical step. Establishing Islamic community, Islamic system, Islamic army, jotting letters to great politicians of the world, entering in great personal political arena of those days was certainly a political move. Therefore, how can it be possible to distinguish Islam from politics? How can politics be interpreted and take a shape without Islamic guidance?[(so also on such) as have made Qur'an into shreds (as they please)] [15] Some people have divided the Qur’an into two parts. {They believe in some verses of the Qur’an and disbelieve in the others}[16] , they believe in worship of the Qur’an, but they discredit in politics of the Qur’an.[we sent aforetime our messengers with clear signs and sent down with them the book and the balance (of right and wrong), that men may stand forth in justice] [17] What is meant by the word ‘’the balance‘’ in this verse? It means the sustainability of social justice in the society. Who can successfully accomplish this work? Establishing a community while justice is with it, it is a political work; it is a work of administrators of the country. This was the target of the prophets. Not only our Holy Prophet, but Jesus, Moses, Abraham and all Godly prophets were after establishing Islamic authority and system.31/ 5/ 1385

Biography of the Holy Prophet (s.a.w) in the period of ten years of Islamic governance in Medina is one of the luminous eras of administration in human history. Considerably, it is very important to recognize this influential short period, which was replete by extraordinary responsibilities. The second term of his prophecy, it is in Medina where this period extended up to 23 years. Thirteen years in Mecca was the first season-which is considered as the preface of the second term-and nearly ten years in the city of the prophet, which is a period of laying down the framework of Islamic system and constructing the model for Islamic reign and an exemplar for forevermore and for anywhere. Of course, this is the only absolute model and there is no analogous apart from this perfect sample all ages through, and by looking at this perfect sample, we can discover the indexes and the indicant. These indicators are for the people and the Muslims which can be used to judge the systems and the people.

The migration of the Prophet (s.a.w) to Medina was purposely for fighting against and abolishing the oppressive environment, the roughneck and political immorality, bad economic and social matters which were dominant by then. It was not only a matter of clashing against disbelievers; the matter was not a regional, but was a global one. The Prophet (s.a.w) was after this aim that wherever he lucks into a favorable environment, would plant a seed of his divine theological thoughts; willing that by the support of this good weather the seed would germinate; the target was of bringing the responsible and freedom message, vigilance and providence to all human beings. This was possible to be done only by establishing an authority and a model. Hence, prophet’s migration to Medina was aiming at establishing that sample of system and that model. The capacity of continuing and keeping themselves closer to that system was fundamentally based on their ambition. The Holy Prophet (s.a.w) makes the sample and displays it to the entire people. The system that Prophet (s.a.w) made has many indexes from which seven of them are more professional than the rest.

The first index is faith and otherworldliness. The motive and the real engine of the prophetic authority is the faith which emanates from brains and hearts of the people which brings and lets arms, legs and their entire parts to locomote towards a correct direction. Therefore the first index is blowing and empowering the noble-mindedness of the soul, spirituality and offering rightful beliefs and faiths to people. The Prophet (s.a.w) begun this while in Mecca and he firmly hanged its flag in Medina.

The second index is justice. Cornerstone of any work is justice and giving dues to the owner -without any heed and regard-.

The third index is knowledge and education. The foundation of everything in the prophetic authority is knowledge and vigilance. Knowledge never blindly lets someone to move; by awareness, education and the capability of distinguishing, it changes people from being told what to do, to a level of knowing what to do.

The fourth index is purity and brotherhood. In the prophetic authority, quarrels that come from superstitious motives, personal, bad seeking of profits is abhorrent and it is battled against. Islamic arena is an arena of sincerity, brotherhood, togetherness and communion.

The fifth index is ethical transformation. Islam by this index makes sure to internally clean the people from rotten ethics; it makes a person to be of ethical and cleaned one;[it is he who has sent amongst the unlettered a messenger from among themselves, to rehearse to them his signs, to sanctify them, and to instruct them in scripture and wisdom…] .[18] Refinement is one of the important basic rudiments; the Holy Prophet (s.a.w) was doing upbringing of the people one after another.

The sixth index is gifting power to people and advocacy of honor. The prophetic community and administration, is not underdog, dependent, waiting to be helped and a beggar, it is a dear one, authoritative and decisive; it struggles to secure its recognition and it develops its service and job.

The seventh one is working and sustainable development. There is no pause in prophetic administration; only orderly and neat movement and progress. It does not happen that one time people say it is over, let’s sit and relax!There are no things like this. Of course the job we are talking about here is an enjoyable and breezy one; it is not irking and boring one, tedious, tiresome; it is a work that brings joy and rejoice, energy and strength and ardency to a person.

The Prophet (s.a.w) went to Medina to establish this administration, complete and make it as a sample in history forever so that everyone who can, should do that in any period of history and attract people to come to such a better model of community. Of course creating such a community needs noble beliefs and humanity.

Rightful faiths have to be there at first for this administration to take place. The Prophet (s.a.w) had already explained these faiths in the subject of Oneness of God, dearness, and in all Islamic teachings during a period of thirteen years in Mecca; in Medina and all time of his life after his ordainment till death, he was perpetually delivering these thoughts and teachings (as these were bases of the system).

Secondly, bases and personal pillars are essentials upon whichthis system should be built. Islamic system does not depend on a person’s potential. The Prophet (s.a.w) had already brought most of these pillars in Mecca. A group of honorable companions of the Prophet (s.a.w) -with different degrees that they had- was a result of effort of Prophet (s.a.w) during a difficult period of thirteen years in Mecca. A group ofpeoplein Yathrib (Medina) which before migration came into being; such as Saad bin Ma’adhiha, abi Ayyub and others. Just after his arrival in Medina, the Prophet (s.a.w) started his fostering and progressively capable managers, great men, audacious ones, forgiving ones, believers, energetic and wise, entered Medina as a very firm pillars for the lofty and upstanding building.

The city of Medina was named Yathrib before migration and was named {the city of the prophet} after migration-this was like the breeze of spring that outreach in arena of this city and it was like freedom has come; therefore hearts woke up. This was when people heard that the Prophet (s.a.w) has entered Quba, is a place near Medina city and the prophet (s.a.w) stopped there for fifteen days. An Interest of the people to see the Prophet (s.a.w) was arising every day.Some people were going to Quba to visit the prophet. And some were still waiting in Medina for the prophet’s arrival. When he stepped into Medina, that interest and breeze increased and converted to a storm in hearts of the people. They suddenly felt that their rotten faiths, bias, bad passions, have been rubbed and that, new ways and paths towards realities of the world nature and also that they have known ethical values. It was this storm which created the revolution in their hearts; then it spread outside Medina after. After that it embarrassed Mecca and at last it went far to the two empires and great nations in that time; it went elsewhere, it shook the heart and it brought change in hearts of people. Muslims conquered Iran and Rome during birth stage of Islam as they saw that these two nations were the barrier and burden to Islam and after this occasion their faiths were growing in their hearts. People who had an intention of attacking as soon as the saw them, their hearts were been flooded by the faith, The sword was for removing hindrances and barriers; everywhere was attacked by this storm and those great two empires were also deeply attracted by the Islamic system. All these were taking place during the period of forty years; ten years before death of the Prophet (s.a.w) and thirty years after.

The Prophet (s.a.w) began his work just after his arrival in Medina. One of the tremendous aspects of the life of the Prophet (s.a.w) was that during these moments, he hardly roared out of great responsibility. The Prophet (s.a.w) never been seen of being dredged from the brightness of the spiritualism, his educating, his guidance and upbringing. All his wakefulness, his sleep, his mosque, his house, his battles, his going to alleys and markets, his family life and wherever he was, it was a lesson for people. What a wonderful blessings in this age! The Holy Prophet (s.a.w) was the one who had filled the history with his divine thoughts and influenced it- I have repeatedly said this, most of the connotations which had been looked into in next centuries for the benefit of the human being; such as the connotation of equity, brotherhood, justice and democracy, all these are the end result of his teachings; there were no these teachings in the other religions or maybe were not at stage of appearing. The Prophet (s.a.w) did only political and administrative duties in period of ten years. What a blessed age! The Prophet (s.a.w) had shown his position just after his arrival. The camel that the Prophet (s.a.w) rode entered the city of Yathrib (Medina) and people surrounded it. In that time the type of settlement in Medina was that of scattered one; one place had its own houses, roads, fences and own trade which all these were belonging to a tribe; some tribes were belonging to tribe of { Usi} and some to {Khazraj}. When the camel of Prophet (s.a.w) entered Yathrib and approaching the houses, the leaders of the tribes were coming out of their houses and they were stopping the camel which meant welcoming the prophet: Oh the Prophet (s.a.w) of God! Come here! All our house, life, wealth and our relief are yours.The Prophet (s.a.w) said: “please, give way for this camel; {it is on duty}[19] keep a distance”. Then they opened the way. The camel went to a house of a poorest man and sat down. They waited to see who the owner of that house was, they saw it was of abi Ayyub Ansariy; he was the poorest man in among the poorest men in Medina.Abi Ayyub Ansariy himself and his poor family came and picked up the goods of Prophet (s.a.w) and took them into the house. The Prophet (s.a.w) also went into the house as a guest, and he rejected leaders of the tribes by this at that moment; the Prophet (s.a.w) had shown his position by that action. It became well known that this man is not after money, tribal prestige, nobleness of presidency of a certain tribe and that he does not and will not belong to a brassy intriguer group of people and like. He made it clear to the people and showed them that in public interaction what group he will be supporting and what group will better be benefitting from him. All people were benefitting from the teachings of the prophet, but a person who was more underprivileged, was better benefitting and was compensating his under privilege. In front of the house of Abi Ayyub Ansariy, there was a low land. The Prophet (s.a.w) asked: ‘’ who is the owner of this land?”, ‘’it belongs to two orphan children’’ they answered. The Prophet (s.a.w) took money from his pouch and gave to them and he bought the land. He said: ”We will build a mosque on this land’’. This mosque in reality was a center of politics, worship, public and administration; a centre of peoples’ assemblage. There was a need of center where people should meet; therefore they began to construct the mosque. The place where they constructed the mosque had not been give to them by someone but they bought it with their own money. Those two children had no father, but the Prophet (s.a.w) as a father to them he gave them their dues. When it was arranged to build the mosque, the Prophet (s.a.w) himself was among the first participants or someone who takes part in an activity of construction. He came and took the shovel in his hands and started digging neat holes from where the mosque would be started being belt; he worked as someone else and not as ceremonial. He started working and he sweated a lot. He worked diligently that some seated people spoke to themselves, “why are we seated while the Prophet (s.a.w) is working like this?” ‘’let’s go and work as he is doing’’ then they came and belt the mosque within a short time. Prophet, the great leader, showed that he had no any special right for himself. If there was a work he allowed himself to go and have a share of it. He then sketched politics and management of that system. When a person sees that this was being done step by step, wisely, he understands that behind such a great work and strong decision there was something great and cannot be possible by anything else except divine revelation. Even those who want to trace the situation and circumstances of that period of ten years today, they fail to understand. If a person separates each and every occurrence and event of that time from each other, he will end up understanding nothing. He must look and watch how these events were connected to each other; and how this work was diplomatically, with correct accountancy and alertly done. First thing was laying down unity. All people of Medina who were not Muslims, most of them embraced Islam and small figure of people remained non-believers. Additionally, three great tribes of Jews- tribe of Bani Qainiqah, Bani Nadhiir and Bani Qaridhah- were living in Medina; they were living in their special castles which were approximately connected to Medina. These tribes came there one or two hundred years before and the reason for their arrival in Medina, it has a long elaborate story itself. The time when the Prophet (s.a.w) came to Medina, the characteristics of these Jew tribes were two or three things. The first one was that, the basic wealth of Medina such as the most prominent land for agriculture, the best profitable commerce, and the most beneficial industries -gold jewelries and the like- were all in their hands. Most people of Medina when in need of these things were consulting them and were taking loans and were paying gavel. This means all financial resources were of the Jews. The second was that the Jews had cultural supremacy. This was like that since the Jews were people of the book and different information and education, religious knowledge and issues which were far away from brain of some people of Medina hence had intellectual dominance. Frankly speaking Jews were at a higher degree intellectually; that is why they were mocking other people there. Of course they were showing submission and surrender when approached by hazardous conditions, but they were really at higher level intellectually.

The third characteristic was that they had communication with peoples from far areas; they were not restricted in Medina. The Jews were realities of Medina. Therefore, the Prophet (s.a.w) had to make some calculations for these Jews. The Holy Prophet (s.a.w) established a general collective treaty. When he entered Medina, it apparently without any arbitrary, without the peoples’ wish and without the people conferring, became known that the leadership of that community belongs to this man; as natural, personality and prophetic majesty and monumentality made all people submit to him; it was known that he the leader and that they should act according to his pivot and axis. The Prophet (s.a.w) wrote a covenant that was accepted by all. This treaty was about public interaction, transactions and dealings, violence, blood money, prophet’s communication with his critical, with the Jews and with allnon-Muslims. All these were elaborately written and recorded, and maybe were written on two or three pages of old historical books.

The next paramount action was provision of brotherhood. Superintendence, legendary prejudice and bias, tribal vanity and separation of cortex of people from each other, were the major calamities of dogmatic and ignorant communities of that Arabs’ time. The Holy Prophet (s.a.w) broke these by providing brotherhood treaty. He brought brotherhood between a leader of a tribe and an ordinary person. He said you two are brothers; they both happily accepted this brotherhood. He made upper class people sit beside slaves who embraced Islam and by this move; he abolished the all barriers to public unity. When they wanted to choose someone who will be making a muezzin, despite people with good voice and handsome being many, enough educated and of professional personalities, but from among these people he chose Bilal, the man from Habasha. It was not a matter beauty, voice, and also not of family prestige father and mother; it was a matter of Islam and faith, working hard in Godly path and showing sacrifice in this path. See how he showed the values in his work. Before an influence of his words in the people’s hearts, his work and route had already influenced the people’s hearts.

Preserving the Islamic Authority

For this measurement to take effect, it had three stages:the first stage was to reduce the system to its minimal form which was done by skeletonizing. The second stage was the preservation of this system. An organism which is flourishing if it is going to be known by the owner of potency; it was threatened and kept in enmity. If the Prophet (s.a.w) was incapable of standing against the foes, with over-carefully observant in order to protect the new glorious born and auspicious, this system would be vanished and all his accomplishments would become unfruitful. From this point, it was necessary to take care of the system. The third stage was the completion and incorporates the structure-frame, because only under framing is not enough, it is the opening move. These three stages are going to be put into elaboration. Laying the basement is at the first stage; simultaneously it is animadversion to the enemies where from there the preservation will have continuity. In the same make up of skeletonize, community and individual structuring has been highly counted and from there it will go onward as well.The Prophet (s.a.w) is contemplating that five basic enemies from this community are threatening this new formed community.

One enemy is weak and non-significant but, at the same time that should not be the reason of inattentive to him. On one occasion, might be possible to endanger a great destruction. Who is that? Are wild tribes around Medinah. A distance of 10, 15 or 20 miles from Medinah, tribes which their entire way of life is warfare, slaughtering and carnage, plundering, and seizing each other. If the Prophet (s.a.w) wanted to figure out the development of good, trustworthy and systematic society he would taken these criteria into account, and the Prophet (s.a.w) had pondered into them. He tightly hold to those who had an element of expedient and guidance, and initially he did not call people to Islam compulsorily; no, impious and heathen were there, but he set a treaty with them to avoid remonstration. Prophet (s.a.w) on his responsibility was Persistent and constant, which is one thing that I will explain afterwards, according to those who were not reliant and naughty, the Prophet (s.a.w) sorted out and he went for them.Have you heard this story that Prophet (s.a.w) sent 50 people to a certain tribe, 20 people to another tribe? People whose their life and natural was disturbances, infringement and who could not reshaped but only carnage and using their strength advantage to weak people. In this reason, Prophet (s.a.w) went to them and subjugated and indicated them to their right place. The second enemy, are in Mecca which is the center, it is true that Mecca had not prevalent system, but one influential vigorous group and imperious together in Mecca were ruling.

They had misunderstanding to each other, but they had cooperation in against with the religion of Islam and the Prophet (s.a.w). The Prophet (s.a.w) knew that they were the causal to dangerous, as it has happened practically. The Prophet (s.a.w) felt that if he is not going to take an action, obviously eventually they will gain the chance. Therefore, he went to them but not through Mecca. Their Caravan were passing by a road which is closer to Medina, Prophet (s.a.w) began attacking them which was a battle of Badr, which was most-important battle at the first. He started the battle, and they also came prejudicially and in the manner of Pursuit and obstinacy to the Prophet.1380/2/28

According to the promise of God, Muslims were already aware of their victorious upon the group of the Caravan; this was the second year of hijrat. The caravan carried belongings and Quraish’s money from Ethiopia to Medina so that they could pass through Medina to Mecca.

For the time when operations of the combatants and the warriors became understood by unbelievers of Quraish, armed forces dispatched towards Medina for defending and preventing their opponent from winning their properties. Muslims were willfully aware that the Caravan was carrying wealthy and different commodities and that they were not well-prepared to approach them. But, the command of God was to confront the combatants of Quraish’s unbelievers: [When Allah promised you (victory over) one of the two companies, (saying), ‘it is for you’, you were eager that should be the one that was unarmed.] Muslims knew of their victory, but they were not cognizing that their winning was over the Quraish armed forces. They thought that their victory was upon the arrival Caravan from Ethiopia. The Prophet (s.a.w) changed their route, they were driven to an area where the Warriors were, Caravan left and the Muslims and Unbelievers fought each other at the place called (father). Why God the route of Muslims changed from the fight with Caravan to the armed forces, what was the reason? The reason behind was, the Muslims had a vision, will and Godly ordinance in hunting they had not one aim.[But Allah desires to confirm the truth with his words….] Allah wants the truth to take part in the arena of the Universe,[So that He confirm the truth and bring falsehood to naughty, though the guilty should averse] He wants to pull out the falsehood which its natural is spoilable to go for good. Is it not designed to subvert the evil authorities and satanic powers as well as ruffians? Is it not planned for Muslims Ummah to become witness[That you may be witness to the people]? Is it not dictum that the flag of the Islam should emerge up and shakes over the eyes of the people? When? How and in which way?

Muslims on that day were thinking that once they attain the victory over the wealthy, Islam will gain strong and look recently made. Of course they had true suggestions but there is another worthiest and superior idea, the superior idea which is that; today we Muslims we have reached to an extent that we can possibly manage to address our concepts and our way to bereaved communities, societies which are living in darkness and obscurity from the truth, a pool inasmuch as has excessive water which can feed into moving waters, rivers, trees and in arid lands, this is superior idea.

If it is planned that Islam should reach to its victory, and if is planned that it should splendidly pass to those infirm inhabitants and bounded ones, and if it is planned to plummet the tyrants and oppressors, this should starts from appropriate area. Muslims affectionally were not knowing where to start from, but Allah was imparting and instructing him (the prophet), and keeping him updated with advanced incidents. Allah was informing him about the coming out of the Quraish with properties and eventually they would engage in fighting with him, even without well-equipped but only with the faith, sometime their enemies will pulled back, and therefore the way will opened for progression, for advancement and for influence of Islam. A way should rendered to strong consolidation in order to open the truth, so that to show them that it is indeed Islam, and he should reputed seriously.[So that He may confirm the truth and bring falsehood to naught] [20] Oo you Muslims! Officiously we have put into the battle against the enemies in which your beat will reveal them the strength of Allah.1359/7/11

After the divine victory and successful ending of this struggle with the mercy and graciousness of Allah it became a fortune to the combatants of Islam, but still the enemies have not yet desisted once again they have purveyed and entered into another battle which is Uhud. In the battle of Uhud initially, Muslims with their oneness and cooperation have succeeded, but finally those 50 people who were in charge of maintaining the access of the enemies on top of the hill, instead of not going to get properties and keeping the situation maintained which were attained from their success,they forsaken their duty and go where the properties were gathered, only 10 people left and functioning their duty on top of the hill, once the enemies got this chance they go rear of the hill since there was no enough guards on top of the hill and attacked the Muslims. This attack for Muslims was something complaints, but Islam did not lost the battle, only that they gain the victory on the later on, secondly, the soul of the warlord, courageous and precious like Hamzah the boss of martyrdom was immolated in the way of Islam. Allah almighty is calling the Muslims to contemplation and to byword saying; “we have fulfilled our promise, we said you will attain success over your enemies forcibly” but since there was these three characters and qualities you have finally fought. The three characters refer to as: firstly[Disputed about the matter] disunite from each other, the solidarity on the one word and the army, secondly[you have lost courage] you have become weakened, from being epic, sensational, preparation and cingulated on the battle and gave up from forefront. Thirdly[and disobeyed] you have refused to follow regulations and pedagogies of the Prophet (s.a.w), warlords as well as those who were responsibilities on you. These three attributes which have found on you, the enemies have encountered an opportunity to invade you from your backside and kill most-important people in Islam, this is a great lost to lose such important people in the Islam world.1359/2/19

The last battle which they engaged with the Prophet (s.a.w) - one of the crucial battles- was Khandak. They gathered their forces and they got assistance from others, saying we are going to Muhammad (s.a.w) and we will kill 200, 300, and 500 common people from his closest companions. We are going to plunder Medina and tranquility and then we will be returning our homes. There will be nothing remain for them. Before their arrival into Medina, the Prophet (s.a.w) had informed their departure and they dug the ditch. One side of the Medina had importance features, so they dug a ditch approximately 40 meters in width, it was in the month of Ramadan (fasting month).According to other tradition narrations the weather was very cold so, due to inadequate of rainfall, people had no incomes, in this reason there were a lot of calamities. But the Prophet (s.a.w) worked hard. During the digging of Khandak, whenever he sees that one is exhausted he cannot perform the task, he was going to him and rendered the pick or hack from him and getting ready to dig as well. This is to say that he had not only a commanding role, but also participating in manual works inside the workers.When unbelievers arrived at Khandak, they ascertained that it was difficult and impossible to attack the Muslims, hence they were forced to return unhappy and downheartedly.The Prophet (s.a.w) stated that, “this is the end; this is the last fight of Quraish of Mecca with us, from now it is our turn we will go to Mecca to confront them.

The next year from there, the Prophet (s.a.w) declared; we want to come for pilgrimage. This is the time where the incidents of Hudaibiyeh - one of the significant adventures very sententious and recondite- took place. The Prophet (s.a.w) with the intention of pilgrimage travelled to Mecca. They saw that in the magnificent Month -a month where they were not fighting and they were respecting it- the Prophet (s.a.w) is coming to Mecca. What to do? Do they give a way for Prophet (s.a.w) to enter Mecca? With this succession what will they do and how they will stand against him? Do they go to fight during this glorious month? How do they fight? Finally, they decided and said we are not let the Prophet (s.a.w) to enter in Mecca, and if we found anyone, we will kill. The Prophet (s.a.w) tried hard and made them calm and signed and returned, so that he should come next year all around the area and open up the doors for propagation. It was a homage called Sulhe; Allah is saying in Qur’an:[indeed We have inaugurated for you a clear victory] we are the one who beget this victory for you. If anybody undergo into more reference in pure historical manuscripts, he is going to see how wonderful an adventure of Hudaibiyeh is. Next year from that, the Prophet (s.a.w) went to Mecca for pilgrimage; nevertheless, the enormity of that magnanimous was heightening daily. The next year,-which is the 8th year- where by unbelievers made a promise in contravention, a Prophet (s.a.w) went to Mecca and Inaugurated it, which was really a great victory done with the effort of Him. Therefore, the Prophet (s.a.w) expediently, robustly and with patience without hurry and retreat he contacted with them and by passing the days things were getting better for him.

The third enemy was the Jews; who strangely and unreliably came to live aside the Prophet (s.a.w) in Medina for a short period of time, but they could not stop mischief, heckler and destruction. If you can see, in the chapter of Baqarah and from other different chapters in Qur’an are talking about this cultural conflict and combat between the Prophet (s.a.w) and the Jews. As we said that they had knowledge of how to dis-informing people, they were conspiring with those who had infirm faith, and making them to lose hopes from their faith. They were well-organized enemies of Islam. The Prophet (s.a.w) , as far as he tried to tolerate with them, but later he found that they were intolerance people finally he decided of imposing a punishment. Prophet (s.a.w) did not gratuitously and without instauration interferes them. Any action taken by one of these three tribes, in accordance to what they have done, in return he would punish them accordingly. Firstly, ban Qayniqah who betrayed the Prophet, after all, the Prophet (s.a.w) went to them and told them that they have to leave the place, therefore they expelled and migrated them from the area and by means of this all their properties were put in possession of Muslims. The second were bani Nadhir who also betrayed- of which their betrayal adventure is important- who were told by the Prophet (s.a.w) that; “leave part of your belongings and go”.They had no alternative way expect to leave. Thirdly, bani Qaridha who were given permission and remain safe, they were not eluded. They made an allegiance with the Prophet (s.a.w) , but sooner to the battle of Khandaq the enemies from their neighborhoods joined force with them and attacked where the Prophet (s.a.w) was. Despite inconvenient treaty with the Prophet, the area where was dug part of Khandaq- which was very important- instead of protecting from the entries of the enemies, they secretly discussed and negotiated together and from there they entered Medina so that they could daggered the prophet.

The Prophet (s.a.w) got their news, now, it has been a month since the blockade, and it was during this month where they betrayed such a disloyalty, the Prophet (s.a.w) got informed ofwhat they were planned.

With a very conscious tactic wherewith, they embedded a plan which consequently invoked misunderstanding amongst Quraish and them -the story was written in the History books-. This was a very beautiful trick in the political warfare of the Prophet (s.a.w) This means that, they stopped in the way that they could not harm anyway. In the aftermath of the collapsing of the allegiance and their separation from Khandaq and left for Mecca, the Prophet (s.a.w) returned to Medina where he led the Prayer of Zuhr and state that, ‘let’s go, the Asr Prayer is going to be recited in front of bani Qaridhah’. Without delays, they went and blockaded them; the siege and fighting lasted within 25 days and those who were great combatants were killed, it was so because they did a great and irreversible betrayal, that is why Prophet (s.a.w) treated them in the manner of conformity.Thus the hostility of the Jews -intentionally on the issue of bani Qaridhah, previously bani Nadhir and afterwards on the issue of Jews who were inhabitant of Khaybar- was carried out with potency, well-designed plan, with perseverance and along with sublime moral of conduct,were not presented to the Muslims.

None in these issues the Prophet (s.a.w) never abjured, even the enemies of Islam have acceptation on this matter that the Prophet (s.a.w) never breached in each of these issues; they are the ones who transgressed. The fourth enemy, were the hypocrites, who were among the Muslims, pretending as they were the god fearer yet internally nonbelievers.Probably nonconformists, stubborn, narrow-minded and ready to cooperate with the enemy, the fact is they were not organized enemies to that extent, this was the different between them and the Jews. The Prophet (s.a.w) could not be clemency with the enemies who are ready and waiting to fight just as the way Jews behaved naughty to him. But the Prophet (s.a.w) could endure to those who were not organized ones, who had subjective malignity and an emotion of intense dislike and also bloody-minded. And one of the greatest enemies of the Prophet (s.a.w) was Abudi llah bin Ubii.He was nearly alive up to the end of the life of prophet, but Prophet (s.a.w) never treated him inconformity. And with that, everyone knew him that he was hypocrite but he treated very well.

The same way Muslims behaved with him, his contribution was from the treasury, he was secured and being regarded with respect and reverence despite the caitiff and evil actions, this has been articulated in the chapter of Qur’an ‘Baqarah’ too, particularly about hypocrites. For the time being when some of the hypocrites did a bad action, by intuiting and forming the bases that could allow them to bring forces from Rome against the Prophet (s.a.w). However, the Prophet (s.a.w) went to them and finally broke and burned down the Mosque which was built by them. He said; “this is not the Mosque, but it is the house for a group of conspirators whose their agendas are irrelevant to the teachings of Allah, and for plotting bad plans against people”. During the time when the squad of hypocrites happened to be discovered and exposed their dissimulation, and moved to Medina where they formed an army, the Prophet (s.a.w) fought with them and stated that; “if they come closer will invade them and commence the fight” regardless that the hypocrites were the inhabitant of Medina and that the Prophet (s.a.w) had nothing to do with them, afterwards, he confronted the second squad, a very organized team, and then on fourth it was equable team because they were not very masterminded team, their hurt were particularly intended for individuals. The Prophet (s.a.w) in some occasions could not take much consideration to them. The fifth enemy it refers to the internal-enmity possessed each and every pious people and the Muslims; this is the great dangerous enemy ever. It is also inside us, the sensual leaning (psychological inclination) such as; puffed up with vanity, desire to aberrance and wickedness, committing errors which are obtained by man himself. The Prophet (s.a.w) had difficultly fought with such enemy too.Honestly, you don’t need to fight this enemy physically; it is by pedagogy, edification and alerting weather auto-edification or from the other.That is why, whenever they returned from the fight the Prophet (s.a.w) exclaimed; “you have returned from the miner combat, now it is the time for the major one”. Surprisingly, they said: “dear prophet! What do you mean by this great combat, with all this effort we fought, do you want to tell us that there is bigger than this”? He said: “yes! It is a crusade with your heart (desires)”[21]

The Qur’an when it says:[but those whose hearts is a disease] [22] , these are not hypocrites, of course the number of the Hypocrites are in this make up[but those whose hearts is a disease] , but everyone[but those whose hearts is a disease] -it means there is a disease inside his/her heart- not only hypocrites sometime can be a believer, but inside his/her heart there is a disease. What kind of a disease is this? It is when you have engulfed by immoral conduct, impersonality, having extraordinary appetites and passions of the body, and having a desire to the different egocentrism. Thus, if it is not prevented area or you don’t fight with them on your own, finally they will make you to lose your faith, and get you out from hollow.After the succeed of this enemy in you, you will look as a believer yet inside, you are a hypocrite, this is the time you will be identified as a fraudulence.

If unfortunately our faith become ceased, whereas ostensibly still look faithful or pious, of which we have unhanded anklet that links us to faith and the beliefs, and still our tongue remained the same as we were before wording faithfully, this is what it called hypocrisy, it is dangerous too.Qur’an it says;[in the long run evil in the extreme will be the end of those who do evil; for that they rejected the signs of Allah, and held them up to ridicule.] [23] , those who have done evil actions, their portion will be the worst, what is that worst? It is falsification upon the words of Allah (verses). In other part according to those who have not fulfilled a great obligation (giving in the name of Allah), he says;[so he hath put as a consequence hypocrisy into their hearts, (to last) till the day, whereon they shall meet him: because they broke their covenant with Allah, and because they lied (again and again).] [24]

Because they have broke a promise with Allah, their hearts have been flooded by hypocrisy, this is very dangerous for the Islamic community, and elsewhere in the history if you see such deviation, it started from here.It is possible an outside enemy to come, to suppress, defeat and to rout but he cannot cause destruction. Ultimately, the faith remains constant and it erects to some extent and grows green. But the time when a person has confronted by this interior enemy and made him defeated, this will cause deviation. Wherever there is such deviation just know that it began from here. And the Prophet (s.a.w) never allowed to be defeated by this enemy.

The Prophet (s.a.w) behaved sagely on everything and he had rapidity as well. He never allowed an issue to take long. He had person purity and contentment and he had no any weak spot on him. He was inerrant and purely clean. His mold of conduct influenced a lot, and he had influential pervasive and deep rooted methodic way of uttering words, most fluency and accurate. He never talked something equivocally. Naturally, during the meeting with the enemy, he could behave politically and eventually dragged them into misapprehension. In many occasions, he the Prophet (s.a.w) surprised the enemies, whether politically nor military, but he could not do that to his own people and the believers, he was always clear on his words and never behaved politically more especially in important issues he could speak smoothly. Instantly, on the issue of Abdi-llah bin Ubii who’s his incidents is wide. Who never broke the promise with people who were in agreement with him- even with his enemies and unbelievers of Mecca-. The Prophet (s.a.w) was never broke the promise and an agreement with them, they are the ones who broke it; the Prophet (s.a.w) responded that, he never untied his agreement and promise with anybody else. Hence everyone knew that it was reliable whenever the promise made between with this man.

From another point of view, the Prophet (s.a.w) never lost his supplication and his connection to Allah, hence it was growing firmly. In the middle of battle, the same time when his force was doing the best, he was encouraging and persuaded them and also holding a weapon in his hand, and probably a right warrior. Or teaching them what most matters, genuflecting and raising his hands to his omnipotence on the front of the people while weeping, to ask for a help; Dear Allah! Help us, defend us and defend your own enemies. This did not made him not to proceed nor to gain potency which could entail to unknowing due to prayer, beseech and connection with Allah, these two were put in consideration. He never became afraid or awe to everyone else. The Believers’ Leader and Chief(Amir al-Mumineen) -who is a symbol of courage- he is saying, whenever the battle reached to an extent of requiring great physical effort (critically difficult) -in our present term- run short, we were getting an advantage of relying on the prophet.If anybody felt incapable, he could rely on prophet. He was in charge of the state for 10 years, but if we want this extraordinary duty which the Prophet (s.a.w) done during these years to estimated into one collection of high wrought, these all activities, services and endeavorscannot even accomplished in 100 years, and we will eventually come to understand more how the Messenger of Allah quested a lot when we have compared our today’s obligation with that of his, it precisely depicts that forming such state, community, and developing such a row model is a miracle.

People have stayed with him within 10 years day and night, visiting his house and visiting them too, together in the Mosque, journeyed together, sleeping in the same house, starved together and also be together in good times. His environment meant the happiness, he has amused and fan with people, and organizing competitions and also be one of the participants.Those who stayed with him during 10 years long, their affection and trustworthy in him was becoming deeper and deeper. During the victory of Mecca, Abu-sufian covertly together with the advocation of Abbas - the uncle of the prphet (s.a.w) - when they came to this holiness, in order to take safe-conduct from the prophet,

He saw people around the Prophet (s.a.w) where he was taking an ablution, so that the drops from his arm and his face could reach them, he said: “I have seen a great leader and mighty, but I have not seen such honor from them. Right; spiritually honor is the only factual honor.[Honor belongs to God, His Messenger and the believers] and if the believers follows that way, they can attain honor.1380/2/28

The Islamic State and Its Stabilization

The Ghadir-Khum’s adventure is the most important and a determinant of the Islamic history, this incident can be looked in with two views a two dimensions, one particularly for Shi’a and the other for all different Islamic sects.But in order for the second view to be counted, all the Muslims around the World should know that the commemoration of Ghadir it is not for Shi’a only. In the first dimension as we said it is specifically for Shi’a, because that is the time when The Believers’ Leader and Chief(Amir al-Mumineen) was elected through the Prophet (s.a.w) and was appointed as the Caliph, and at the same day, and incident asked him; who have elected Ali (A.S), is he a chosen from Allah? And he replied: “from Allah and his Messenger”[25] it means from Allah’s command and from me as well. From this point of view, Shi’as doctrine -immediate Caliphate to the Believers' Leader and Chief(Amir al-Mumineen) - do believe that the most of their evidences are relying on this adventure. There are just a number of evidences about this incident from the beginning of that time up to date, and I don’t have an intention of adding anything on this occurrence which has been testified by thousands of proofs. In the second dimension according to its importance, it is not lesser than this, which is the similar matter between Shi’a and Suni, it will then be discussed later.

It is an adventure where the Prophet (s.a.w) in the year of 10 Hejrah with the majority of Muslims left Medina for Mecca for pilgrimage.

During this journey from the house of Allah for articulation of Islamic teachings, political fields, military, moral of conduct and the belief, the Prophet (s.a.w) put these into consideration. He presented two different speeches as it is narrated that the first one, apparently, took place on the day of 10th and another one was presented in the end of the days of Tashriq[26] , and it shows that there were two speeches not only one.

In these speeches, the significant words which were supposed to be addressed nearly were told, predominantly political issues. Man is literally understanding that, today, in the society of Islam Hajj is being separated from political issues and thinking that, the word hajj it should give the usual and popular meaning which is only worshiping, and any political act, it is being taken out from the scope of Hajj, and those who are in that particular position will be regarded as the ignorant from the biography and the history of the Messenger. And according to what he spoke in this speeches which are in books of Shi’a and Suni are just some of them not all. Because he was discussing about Jihad, Jihad against polytheism and unbelievers and he is saying and announcing that this Jihad is continuance up to the time when everyone knew the word {there is no God than Allah].The Prophet (s.a.w) expressed words about the oneness of Allah in his speeches, how much ever they have stricken by internal battle, but they should remain insisting. About the value of the ignorance, with well explained, he stipulated that according to the idea of the Islam, ignorance has no value and it has zero rate, the Prophet (s.a.w) stated that: “any value or the goodness which was proportioned to ignorance for me in this moment I put under my feet”, he completely negated the idea that ignorant has a value. And the financial misunderstanding which was between the Muslims remained from the period of ignorance, for instant, someone gave a loan to a certain individual, and if he was a creditor and demanding his financial interest, this was transmogrified and negated by the Prophet (s.a.w) The first financial interest and the debts which I am about to extinguish is for my uncle Abbas -who was giving loans and creditor to many people- I have wiped all, abrogated”, he said. The value of virtue was the greater value and was repeatedly told, and heightened that none is the utmost except worshipful and those who abstain from evil acts. He posed the incumbency and the admonition of Muslim Imams (s.a.w) in the political issues and introducing them as statesmen and the Islamic leader, this was announced as recommended duty, that all Muslims they are responsible to Islamic statesmen and to present and to denote their benevolent supervision. The primary political issues and the statue affairs relating to human society and its members in this speech were addressed, and was mentioned in the speech of Hadith Thaqlain too, he said in the Hadith Thaqlain: “me when I am leaving amongst you,I leave you two weighty things, the Book of Allah and my progeny. ”The Book of Allah and my household. He then made an example by his two fingers saying: “those two weighty things are like these two (showing his two fingers, his middle finger and the index finger); one is taller than the other. In fact, just like the index fingers whereby none of them has preference to the other. He expressed the matter of the progeny, in the aftermath of performing Hajj’s obligation they took a journey heading to Medina; reaching at the three ways junction thereby Caravan of Medina and Yemen were separating. The area called Ghadir Khum, the Holy Prophet (s.a.w) stopped of which it is being narrated that the weather was so hot to the degree that, if meat could put on ground it could become Kebab, in this kind of weather the Prophet (s.a.w) gradually gathered people and went on top in order to be visible to everyone, and announcing the issue of wilayat, {to whom I was their leader, here Ali (A.S) is their leader}[27] while holding Ali’s Hand and raising it up for everyone to see. The Believers’ Leader and Chief(Amir al-Mumineen) should immediately handover the system, he at least wanted to transpire and deepened the connection in this presentation between The Believers’ Leader and Chief(Amir al-Mumineen) and his progeny. The reason why the Prophet (s.a.w) put the progeny aside the Qur’an, as it is presented in his excellent speech at Mina in the Hadith Thaqlain- thus the hadith Thaqlain apparently is the load from prophet- and again at the adventure of Ghadir-inaugurating The Believers’ Leader and Chief(Amir al-Mumineen) and his personality- it is because he wanted to introduce someone with good dignity, a row model for all generation. The integral model of the person should be choose unmistakably in the manner of incarnate and objectively. Saying, the civility of Islam should move in accordance to this model, and that the Muslims characters, are the characters which its destination and specimen end on them. People whom their all life paid attention to Islam, as such; their purity, knowledge, piety, good conduct, and their thralldom upon Allah, their dominance of Islamic issues, whom their courage sacrifice is for calling the calmness of Islam, their engagement is apparent prove oftheir works.The Believers’ Leader and Chief(Amir al-Mumineen) is being inaugurated as the row model -for every generation- that people should be corresponded and spliced to him. However, he did not practically become Caliph immediately after the prophet (s.a.w), but he became a successor after 25 years, the fact is he was the acceptable Imam of Muslims, a successor of Muhammad (s.a.w), finally his Imamate took a shape. These qualities and the link which people had proportioned to such accepted personality and contented of the Caliphate of the Prophet (s.a.w), it should be an everlasting model and an exhaustive exemplar for entire Muslims. This link among the Muslims and him, should last until forever as an emotional link, sentimental and practical link. The Believers’ Leader and Chief(Amir al-Mumineen) from another view he is not only for Shi’as, rather for all Muslims, and not specifically The Believers’ Leader and Chief(Amir al-Mumineen) but entire prophet’s (s.a.w) progeny and Imams of Shi’a who are the the descendants of prophet (s.a.w), because they are included in his household, and still they have to remain as a complete model in the view of Muslims. Secondly, in addition to the installment of Caliphate aside the Qur’an, and annunciation the importance of the link among the Muslims and the household, precisely, the prophet (s.a.w) made clear on the matter of misrepresentation of facts in Qur’an and the deviance from the initial Qur’anic understanding, where the corruptors are causing misrepresenting of Islamic teaching based on their interests, depreciating Qur’anic ideals, misleading Muslims, and depriving people from understanding the core of Islam, instead of giving people the knowledge, that which one is the true and serving people from astray and people should listen from his words, because his is the among the household. This is very important thing in the Islamic World, in the present-day the entire Muslims are in need of knowing Islamic teachings which have passed through his progeny, there is no different whether they have approbation of immediate Caliphate of The Believers’ Leader and Chief(Amir al-Mumineen) and his descendants or no. Shiites believe that the right immediate Caliphate is for Imam Ali (s.a.w) through this narration and firmly they relayed on him. And according to those who are have not acceptance in his Caliphate- Ahl Sunat- importantly they should be always in any means in link with The Believers’ Leader and Chief(Amir al-Mumineen) . Hence, the issue of Ghadir expect by lookin in with the second view, after developing the link between Ali bin Abi-Talib and the progeny of the prophet (s.a.w), this is all Muslims.1366/5/23

The adventure of Ghadir it is not only a funny story, but it is a sign for Muslim. If the prophet (s.a.w) in the 10 years long, had not reshaped the community and contemplated on the issue of changing the communities to Islam, the community which was full of Superstitions and prejudices with the help of his companions for the future after this 10 years, this work could be incomplete. The disappearance of these sediments and prejudices of this time needed many years.It had a good outside view, with firm faith. Of course, they were not at the same level, others had embraced Islam a year before the death of the prophet (s.a.w), some before six months, some two years before; they were been attracted to Islam by administrative power of the prophet (s.a.w), and also by gravitation of Islam. They were not all belonging to a first group of believers. In order to purify the community from the dust of ignorance, and preserving the rightful path of Islamic guidance after 10 years of the time of prophet, there was a need of such brilliant management, if this management was not to be accomplished, the work would have still remained incomplete. What is being said in the chapter Maidah:[today I have perfected your religion and I have completed My blessings upon you], is indicating to the same meaning, that this blessings - blessing of Islam, blessing of guidance, blessing of demonstrating the straight path to community of mankind- it was only to be complete by drawing a map for generation after the prophet (s.a.w) before his decease; This is a natural affair. This duty was accomplished by the prophet (s.a.w) at Ghadir; he nominated The Believers’ Leader and Chief(Amir al-Mumineen) by considering his characters -character of faith, character of military, a person of good conducts even when with people of different approaches-a unique person and a person who always tried to sustain his humanity.

Of course this was not an opinion of the prophet (s.a.w), it was divine guidance, divine directive, it was godly constitution and divine nomination. As it is similar to other speeches and prophetic guidance which was revelation from Allah, this was definite rule of Allah to the prophet (s.a.w), and the prophet practically carried out this command, this was the issue of Ghadir; it means this was a pointer for the community and provisioning, this was a paramount condition which was needed in the guidance and leadership of the community of Islam. What was that? This was the same characters of The Believers’ Leader and Chief(Amir al-Mumineen) , he were an icon to these characters, namely; piousness, devoutness, having stable link to religion, disregarding things which have no any connection to Allah, performing Allah’s obligation without fearlessly, acting with contemplation, doing things intellectually and with plan, performing with potency of will and animus. This is a factual operation and it is a symbolic too. The Believers’ Leader and Chief(Amir al-Mumineen) was nominated by this quality, which is a symbol of leadership of Islamic nation in the long duration of Islam; this is a symbol of Islamic leadership in all the time, the same thing which made The Believers’ Leader and Chief(Amir al-Mumineen) to be nominated. This was the reality of Ghadir.

The First Chapter: The Great and Holy Prophet

The paramount duty of the prophet of Islam was invitation and call of people to truth and reality and crusade in this invitation mission. He never became a stricken and a victim of disruption of tenebrific world of his time. Despite being alone or having small figure of Muslims by that time, he was never alarmed by the haughty Arabic leaders, immoral energetic people, and, even though people by then had hardly tasted the taste of knowledge and wisdom, he repeatedly and patiently conveyed message of truth and reality till when he managed to get a larger number of people whom he converted to Islam and established Islamic government of which he himself became its president. This government too had numerous enemies; Arabic indigenous enemies who were well equipped in terms of weapons -terrible situation found in deserts of Saud Arabia and Yamamah[6] - were scattered everywhere and Islamic call had to reform and correct these resistant people. And what about those two great kingdoms of that time; Iran and empire of Rome to which the Holy prophet sent many letters, argued with, declared war against and his Islamic government was economically sanctioned whereby people of Madinah did not even for several days managed to get bread to eat. Many different blackmails and threats enveloped the prophet from every direction. Some Muslims were becoming anguished, some shaky and some were even encouraging the prophet to have harmony and unite with the enemies to someway. Nevertheless, the prophet did not feel any kind of lassitude at that juncture. Instead, led the Islamic community to progress till where they attained sovereignty and authority; it was the same community which by the blessings of resistance by the prophet in distinct fields of invitation and wars, became the first authority and sovereignty after numbered years.5/7/1370

The Ordainment of the Prophet the Preamble of Awakening

The prophet himself according to frequent tradition said; “I was prophetically ordained for the completion of good ethical standards and degrees ’’[7] . Ordainment for this target and goal came for an ethical betterment of the human soul, and that, it should attain generality and total perfection. Unless someone’s ethical standards are perfect, the Almighty God cannot give him this serious great mission; that is why God at the first of prophetic ordainment of the last prophet said to him that; ‘’and indeed you possess a great character. ’’[8] The moral being of the prophet, was such a perfect one that the Almighty God saw it to be beneficial for His revelation. And this is related to his life before his ordainment; it is reported that the Holy prophet had during his infancy traded by which he got enormous income and that he gave all that income to poor people. This was time before revelation and at the end of his gaining soul perfection. The Holy prophet was climbing up of mount Hara and was looking at Godly signs; at the sky, at stars, at the land and at those creatures on earth that have different emotions and ways of living. He was seeing divine signs in all these creatures and his humility was increasing day by day, therefore, recognizing and respecting the truth, Godly prohibition, divine will and his buds of good ethics was greatly growing every day.It has been narrated that; {The Prophet (s.a.w) was the most intellectual and the most generous among the people}, before being prophetically ordained, the soul of the Prophet (s.a.w) was day by day getting weightier, till when he became forty years old. {when he reached forty years, God looked at his heart and found it the best, the most splendid, obedient, fearful, and submissive of all}; in this age forty years, his heart became the brightest, the most fearful and capacious of all hearts for obtaining Godly message. {God allowed doors of the heavens to open and they became opened while the Holy Prophet (s.a.w) was looking at them}. When the Prophet (s.a.w) reached this light spiritual stage and climax stage of perfection, it was when God opened the heaven doors and of spiritual world for the prophet. His eyes found a way to the spiritual worlds and metaphysical one. {And God commanded the angels to descend from the heaven and they came down while the Prophet (s.a.w) was looking at them}[9] The Prophet (s.a.w) was seeing the angels and they were holding conversation with him, he was hearing their words, till when the angel Gabriel the honest, descended and said to him {Read!},[10] this was the preamble of his prophetical ordainment.

This incomparable divine creature, the person who before revelation reached this stage of perfection, from the very day of prophetic ordainment, he started a tough jihad, and he brought the hardness of this jihad to an end of twenty three years. His jihad within inside him, Jihad which was engaged in order to educate the people and the one that was targeted to theoppressive environments, in which The Believers’ Leader and Chief(Amir al-Mumineen) says in Nahjul balaghah: {The ethical deterioration and devilry destroyed the people and by its strong poison demolished them and it sustained its position}[11] The act of riot has pressurized people such as; worldly lust, being driven into bad desire, oppression and abuse, strength people who were stretching their hands to weak people without any barrier. This challenges and oppression was not only found in city of Mecca and Arabic peninsula, but it was also in the most civilizations of those days; in the Roman Empire of and imperial regime of Iran in that time. Look in the dark pages of history. They have engulfed all around the life of people. Struggling to defeat this great authority and continuous effort and forbearing the weight of the Godly revelation started from the first day of ordainment. The divine revelation was continuously like limpid water which flow to several lands, descending to the Holy Prophet (s.a.w) and was empowering him; he utilized all his effort to put the world under a great transformation and he successfully managed.

The first cell of statue of the Islamic nation was during the first days structured by the Holy prophet; it was as strong pillarsand foundation upon which the Islamic nation had to be built, the first believers, peoples who had knowledge, brevity, brightness by which were capable to understand the message of the Prophet (s.a.w) and depend on. {Therefore God prepares the heart of whoever wants to guide for accepting Islam}.[12] The prepared and opened hearts to welcome the divine education and divine instruction were made by capable hands of the Holy prophet.These brains became bright, their will of welcoming the reality were increasing daily, an event which you and I cannot imagine. This seedling germinated between strong uninfluenced stones in an environment where things were ignorantly valued, prejudice and bias, exercise of deep hostility, brutality, oppression and unregulated mixed carnality which was forcing people and was stable. {Desert trees, their furniture are hard and when burnt, their flames go higher}[13] the trees which The Believers’ Leader and Chief(Amir al-Mumineen) says are of this kind of seedling. There is no any storm that could shake these green areas and trees where their roots were penetrated into the stones. Thirteen years passed after the Islamic community, and the civic community and the prophecy was built on such concrete floor.

The Underframe of the Islamic Authority

This construction of a nation was not only based on the politic; one of its parts was politics. Paramount part of it was upbringing of each and every person individually;[it is he who has sent amongst the unlettered a messenger from among themselves, to rehearse to them his signs, to sanctify them, and to instruct them in scripture and wisdom]. [14] {to sanctify them };each and every person individually was getting under the upbringing of the prophet. The Prophet (s.a.w) was teaching the people individually. {And he was teaching them the book, wisdom and philosophy}. Wisdom is a bit one step higher. It was not only a matter of teaching them regulations, principlesand laws, but he was also teaching them wisdom and philosophy. He was opening their eyes so that they could see thefacts of the world. The Prophet (s.a.w) was continuously carrying out this duty during the last ten years of his life. On the other hand, politics, managing the government, defending the epicenter of Islamic community, extending the verandah of Islam, paving ways for the people outside Medina to gradually one by one enter the bright arena of Islam and its knowledge. On the other hand upbringing of people one after another. These two duties cannot be disjoined from each other. A group of people have just picked up only Islamic issues and ignoring politics from it and yet they know that the Prophet (s.a.w) himself just after he managed to rescue himself from the hardships of Mecca and migrating from Mecca to Medina, the first thing he did was thepolitical step. Establishing Islamic community, Islamic system, Islamic army, jotting letters to great politicians of the world, entering in great personal political arena of those days was certainly a political move. Therefore, how can it be possible to distinguish Islam from politics? How can politics be interpreted and take a shape without Islamic guidance?[(so also on such) as have made Qur'an into shreds (as they please)] [15] Some people have divided the Qur’an into two parts. {They believe in some verses of the Qur’an and disbelieve in the others}[16] , they believe in worship of the Qur’an, but they discredit in politics of the Qur’an.[we sent aforetime our messengers with clear signs and sent down with them the book and the balance (of right and wrong), that men may stand forth in justice] [17] What is meant by the word ‘’the balance‘’ in this verse? It means the sustainability of social justice in the society. Who can successfully accomplish this work? Establishing a community while justice is with it, it is a political work; it is a work of administrators of the country. This was the target of the prophets. Not only our Holy Prophet, but Jesus, Moses, Abraham and all Godly prophets were after establishing Islamic authority and system.31/ 5/ 1385

Biography of the Holy Prophet (s.a.w) in the period of ten years of Islamic governance in Medina is one of the luminous eras of administration in human history. Considerably, it is very important to recognize this influential short period, which was replete by extraordinary responsibilities. The second term of his prophecy, it is in Medina where this period extended up to 23 years. Thirteen years in Mecca was the first season-which is considered as the preface of the second term-and nearly ten years in the city of the prophet, which is a period of laying down the framework of Islamic system and constructing the model for Islamic reign and an exemplar for forevermore and for anywhere. Of course, this is the only absolute model and there is no analogous apart from this perfect sample all ages through, and by looking at this perfect sample, we can discover the indexes and the indicant. These indicators are for the people and the Muslims which can be used to judge the systems and the people.

The migration of the Prophet (s.a.w) to Medina was purposely for fighting against and abolishing the oppressive environment, the roughneck and political immorality, bad economic and social matters which were dominant by then. It was not only a matter of clashing against disbelievers; the matter was not a regional, but was a global one. The Prophet (s.a.w) was after this aim that wherever he lucks into a favorable environment, would plant a seed of his divine theological thoughts; willing that by the support of this good weather the seed would germinate; the target was of bringing the responsible and freedom message, vigilance and providence to all human beings. This was possible to be done only by establishing an authority and a model. Hence, prophet’s migration to Medina was aiming at establishing that sample of system and that model. The capacity of continuing and keeping themselves closer to that system was fundamentally based on their ambition. The Holy Prophet (s.a.w) makes the sample and displays it to the entire people. The system that Prophet (s.a.w) made has many indexes from which seven of them are more professional than the rest.

The first index is faith and otherworldliness. The motive and the real engine of the prophetic authority is the faith which emanates from brains and hearts of the people which brings and lets arms, legs and their entire parts to locomote towards a correct direction. Therefore the first index is blowing and empowering the noble-mindedness of the soul, spirituality and offering rightful beliefs and faiths to people. The Prophet (s.a.w) begun this while in Mecca and he firmly hanged its flag in Medina.

The second index is justice. Cornerstone of any work is justice and giving dues to the owner -without any heed and regard-.

The third index is knowledge and education. The foundation of everything in the prophetic authority is knowledge and vigilance. Knowledge never blindly lets someone to move; by awareness, education and the capability of distinguishing, it changes people from being told what to do, to a level of knowing what to do.

The fourth index is purity and brotherhood. In the prophetic authority, quarrels that come from superstitious motives, personal, bad seeking of profits is abhorrent and it is battled against. Islamic arena is an arena of sincerity, brotherhood, togetherness and communion.

The fifth index is ethical transformation. Islam by this index makes sure to internally clean the people from rotten ethics; it makes a person to be of ethical and cleaned one;[it is he who has sent amongst the unlettered a messenger from among themselves, to rehearse to them his signs, to sanctify them, and to instruct them in scripture and wisdom…] .[18] Refinement is one of the important basic rudiments; the Holy Prophet (s.a.w) was doing upbringing of the people one after another.

The sixth index is gifting power to people and advocacy of honor. The prophetic community and administration, is not underdog, dependent, waiting to be helped and a beggar, it is a dear one, authoritative and decisive; it struggles to secure its recognition and it develops its service and job.

The seventh one is working and sustainable development. There is no pause in prophetic administration; only orderly and neat movement and progress. It does not happen that one time people say it is over, let’s sit and relax!There are no things like this. Of course the job we are talking about here is an enjoyable and breezy one; it is not irking and boring one, tedious, tiresome; it is a work that brings joy and rejoice, energy and strength and ardency to a person.

The Prophet (s.a.w) went to Medina to establish this administration, complete and make it as a sample in history forever so that everyone who can, should do that in any period of history and attract people to come to such a better model of community. Of course creating such a community needs noble beliefs and humanity.

Rightful faiths have to be there at first for this administration to take place. The Prophet (s.a.w) had already explained these faiths in the subject of Oneness of God, dearness, and in all Islamic teachings during a period of thirteen years in Mecca; in Medina and all time of his life after his ordainment till death, he was perpetually delivering these thoughts and teachings (as these were bases of the system).

Secondly, bases and personal pillars are essentials upon whichthis system should be built. Islamic system does not depend on a person’s potential. The Prophet (s.a.w) had already brought most of these pillars in Mecca. A group of honorable companions of the Prophet (s.a.w) -with different degrees that they had- was a result of effort of Prophet (s.a.w) during a difficult period of thirteen years in Mecca. A group ofpeoplein Yathrib (Medina) which before migration came into being; such as Saad bin Ma’adhiha, abi Ayyub and others. Just after his arrival in Medina, the Prophet (s.a.w) started his fostering and progressively capable managers, great men, audacious ones, forgiving ones, believers, energetic and wise, entered Medina as a very firm pillars for the lofty and upstanding building.

The city of Medina was named Yathrib before migration and was named {the city of the prophet} after migration-this was like the breeze of spring that outreach in arena of this city and it was like freedom has come; therefore hearts woke up. This was when people heard that the Prophet (s.a.w) has entered Quba, is a place near Medina city and the prophet (s.a.w) stopped there for fifteen days. An Interest of the people to see the Prophet (s.a.w) was arising every day.Some people were going to Quba to visit the prophet. And some were still waiting in Medina for the prophet’s arrival. When he stepped into Medina, that interest and breeze increased and converted to a storm in hearts of the people. They suddenly felt that their rotten faiths, bias, bad passions, have been rubbed and that, new ways and paths towards realities of the world nature and also that they have known ethical values. It was this storm which created the revolution in their hearts; then it spread outside Medina after. After that it embarrassed Mecca and at last it went far to the two empires and great nations in that time; it went elsewhere, it shook the heart and it brought change in hearts of people. Muslims conquered Iran and Rome during birth stage of Islam as they saw that these two nations were the barrier and burden to Islam and after this occasion their faiths were growing in their hearts. People who had an intention of attacking as soon as the saw them, their hearts were been flooded by the faith, The sword was for removing hindrances and barriers; everywhere was attacked by this storm and those great two empires were also deeply attracted by the Islamic system. All these were taking place during the period of forty years; ten years before death of the Prophet (s.a.w) and thirty years after.

The Prophet (s.a.w) began his work just after his arrival in Medina. One of the tremendous aspects of the life of the Prophet (s.a.w) was that during these moments, he hardly roared out of great responsibility. The Prophet (s.a.w) never been seen of being dredged from the brightness of the spiritualism, his educating, his guidance and upbringing. All his wakefulness, his sleep, his mosque, his house, his battles, his going to alleys and markets, his family life and wherever he was, it was a lesson for people. What a wonderful blessings in this age! The Holy Prophet (s.a.w) was the one who had filled the history with his divine thoughts and influenced it- I have repeatedly said this, most of the connotations which had been looked into in next centuries for the benefit of the human being; such as the connotation of equity, brotherhood, justice and democracy, all these are the end result of his teachings; there were no these teachings in the other religions or maybe were not at stage of appearing. The Prophet (s.a.w) did only political and administrative duties in period of ten years. What a blessed age! The Prophet (s.a.w) had shown his position just after his arrival. The camel that the Prophet (s.a.w) rode entered the city of Yathrib (Medina) and people surrounded it. In that time the type of settlement in Medina was that of scattered one; one place had its own houses, roads, fences and own trade which all these were belonging to a tribe; some tribes were belonging to tribe of { Usi} and some to {Khazraj}. When the camel of Prophet (s.a.w) entered Yathrib and approaching the houses, the leaders of the tribes were coming out of their houses and they were stopping the camel which meant welcoming the prophet: Oh the Prophet (s.a.w) of God! Come here! All our house, life, wealth and our relief are yours.The Prophet (s.a.w) said: “please, give way for this camel; {it is on duty}[19] keep a distance”. Then they opened the way. The camel went to a house of a poorest man and sat down. They waited to see who the owner of that house was, they saw it was of abi Ayyub Ansariy; he was the poorest man in among the poorest men in Medina.Abi Ayyub Ansariy himself and his poor family came and picked up the goods of Prophet (s.a.w) and took them into the house. The Prophet (s.a.w) also went into the house as a guest, and he rejected leaders of the tribes by this at that moment; the Prophet (s.a.w) had shown his position by that action. It became well known that this man is not after money, tribal prestige, nobleness of presidency of a certain tribe and that he does not and will not belong to a brassy intriguer group of people and like. He made it clear to the people and showed them that in public interaction what group he will be supporting and what group will better be benefitting from him. All people were benefitting from the teachings of the prophet, but a person who was more underprivileged, was better benefitting and was compensating his under privilege. In front of the house of Abi Ayyub Ansariy, there was a low land. The Prophet (s.a.w) asked: ‘’ who is the owner of this land?”, ‘’it belongs to two orphan children’’ they answered. The Prophet (s.a.w) took money from his pouch and gave to them and he bought the land. He said: ”We will build a mosque on this land’’. This mosque in reality was a center of politics, worship, public and administration; a centre of peoples’ assemblage. There was a need of center where people should meet; therefore they began to construct the mosque. The place where they constructed the mosque had not been give to them by someone but they bought it with their own money. Those two children had no father, but the Prophet (s.a.w) as a father to them he gave them their dues. When it was arranged to build the mosque, the Prophet (s.a.w) himself was among the first participants or someone who takes part in an activity of construction. He came and took the shovel in his hands and started digging neat holes from where the mosque would be started being belt; he worked as someone else and not as ceremonial. He started working and he sweated a lot. He worked diligently that some seated people spoke to themselves, “why are we seated while the Prophet (s.a.w) is working like this?” ‘’let’s go and work as he is doing’’ then they came and belt the mosque within a short time. Prophet, the great leader, showed that he had no any special right for himself. If there was a work he allowed himself to go and have a share of it. He then sketched politics and management of that system. When a person sees that this was being done step by step, wisely, he understands that behind such a great work and strong decision there was something great and cannot be possible by anything else except divine revelation. Even those who want to trace the situation and circumstances of that period of ten years today, they fail to understand. If a person separates each and every occurrence and event of that time from each other, he will end up understanding nothing. He must look and watch how these events were connected to each other; and how this work was diplomatically, with correct accountancy and alertly done. First thing was laying down unity. All people of Medina who were not Muslims, most of them embraced Islam and small figure of people remained non-believers. Additionally, three great tribes of Jews- tribe of Bani Qainiqah, Bani Nadhiir and Bani Qaridhah- were living in Medina; they were living in their special castles which were approximately connected to Medina. These tribes came there one or two hundred years before and the reason for their arrival in Medina, it has a long elaborate story itself. The time when the Prophet (s.a.w) came to Medina, the characteristics of these Jew tribes were two or three things. The first one was that, the basic wealth of Medina such as the most prominent land for agriculture, the best profitable commerce, and the most beneficial industries -gold jewelries and the like- were all in their hands. Most people of Medina when in need of these things were consulting them and were taking loans and were paying gavel. This means all financial resources were of the Jews. The second was that the Jews had cultural supremacy. This was like that since the Jews were people of the book and different information and education, religious knowledge and issues which were far away from brain of some people of Medina hence had intellectual dominance. Frankly speaking Jews were at a higher degree intellectually; that is why they were mocking other people there. Of course they were showing submission and surrender when approached by hazardous conditions, but they were really at higher level intellectually.

The third characteristic was that they had communication with peoples from far areas; they were not restricted in Medina. The Jews were realities of Medina. Therefore, the Prophet (s.a.w) had to make some calculations for these Jews. The Holy Prophet (s.a.w) established a general collective treaty. When he entered Medina, it apparently without any arbitrary, without the peoples’ wish and without the people conferring, became known that the leadership of that community belongs to this man; as natural, personality and prophetic majesty and monumentality made all people submit to him; it was known that he the leader and that they should act according to his pivot and axis. The Prophet (s.a.w) wrote a covenant that was accepted by all. This treaty was about public interaction, transactions and dealings, violence, blood money, prophet’s communication with his critical, with the Jews and with allnon-Muslims. All these were elaborately written and recorded, and maybe were written on two or three pages of old historical books.

The next paramount action was provision of brotherhood. Superintendence, legendary prejudice and bias, tribal vanity and separation of cortex of people from each other, were the major calamities of dogmatic and ignorant communities of that Arabs’ time. The Holy Prophet (s.a.w) broke these by providing brotherhood treaty. He brought brotherhood between a leader of a tribe and an ordinary person. He said you two are brothers; they both happily accepted this brotherhood. He made upper class people sit beside slaves who embraced Islam and by this move; he abolished the all barriers to public unity. When they wanted to choose someone who will be making a muezzin, despite people with good voice and handsome being many, enough educated and of professional personalities, but from among these people he chose Bilal, the man from Habasha. It was not a matter beauty, voice, and also not of family prestige father and mother; it was a matter of Islam and faith, working hard in Godly path and showing sacrifice in this path. See how he showed the values in his work. Before an influence of his words in the people’s hearts, his work and route had already influenced the people’s hearts.

Preserving the Islamic Authority

For this measurement to take effect, it had three stages:the first stage was to reduce the system to its minimal form which was done by skeletonizing. The second stage was the preservation of this system. An organism which is flourishing if it is going to be known by the owner of potency; it was threatened and kept in enmity. If the Prophet (s.a.w) was incapable of standing against the foes, with over-carefully observant in order to protect the new glorious born and auspicious, this system would be vanished and all his accomplishments would become unfruitful. From this point, it was necessary to take care of the system. The third stage was the completion and incorporates the structure-frame, because only under framing is not enough, it is the opening move. These three stages are going to be put into elaboration. Laying the basement is at the first stage; simultaneously it is animadversion to the enemies where from there the preservation will have continuity. In the same make up of skeletonize, community and individual structuring has been highly counted and from there it will go onward as well.The Prophet (s.a.w) is contemplating that five basic enemies from this community are threatening this new formed community.

One enemy is weak and non-significant but, at the same time that should not be the reason of inattentive to him. On one occasion, might be possible to endanger a great destruction. Who is that? Are wild tribes around Medinah. A distance of 10, 15 or 20 miles from Medinah, tribes which their entire way of life is warfare, slaughtering and carnage, plundering, and seizing each other. If the Prophet (s.a.w) wanted to figure out the development of good, trustworthy and systematic society he would taken these criteria into account, and the Prophet (s.a.w) had pondered into them. He tightly hold to those who had an element of expedient and guidance, and initially he did not call people to Islam compulsorily; no, impious and heathen were there, but he set a treaty with them to avoid remonstration. Prophet (s.a.w) on his responsibility was Persistent and constant, which is one thing that I will explain afterwards, according to those who were not reliant and naughty, the Prophet (s.a.w) sorted out and he went for them.Have you heard this story that Prophet (s.a.w) sent 50 people to a certain tribe, 20 people to another tribe? People whose their life and natural was disturbances, infringement and who could not reshaped but only carnage and using their strength advantage to weak people. In this reason, Prophet (s.a.w) went to them and subjugated and indicated them to their right place. The second enemy, are in Mecca which is the center, it is true that Mecca had not prevalent system, but one influential vigorous group and imperious together in Mecca were ruling.

They had misunderstanding to each other, but they had cooperation in against with the religion of Islam and the Prophet (s.a.w). The Prophet (s.a.w) knew that they were the causal to dangerous, as it has happened practically. The Prophet (s.a.w) felt that if he is not going to take an action, obviously eventually they will gain the chance. Therefore, he went to them but not through Mecca. Their Caravan were passing by a road which is closer to Medina, Prophet (s.a.w) began attacking them which was a battle of Badr, which was most-important battle at the first. He started the battle, and they also came prejudicially and in the manner of Pursuit and obstinacy to the Prophet.1380/2/28

According to the promise of God, Muslims were already aware of their victorious upon the group of the Caravan; this was the second year of hijrat. The caravan carried belongings and Quraish’s money from Ethiopia to Medina so that they could pass through Medina to Mecca.

For the time when operations of the combatants and the warriors became understood by unbelievers of Quraish, armed forces dispatched towards Medina for defending and preventing their opponent from winning their properties. Muslims were willfully aware that the Caravan was carrying wealthy and different commodities and that they were not well-prepared to approach them. But, the command of God was to confront the combatants of Quraish’s unbelievers: [When Allah promised you (victory over) one of the two companies, (saying), ‘it is for you’, you were eager that should be the one that was unarmed.] Muslims knew of their victory, but they were not cognizing that their winning was over the Quraish armed forces. They thought that their victory was upon the arrival Caravan from Ethiopia. The Prophet (s.a.w) changed their route, they were driven to an area where the Warriors were, Caravan left and the Muslims and Unbelievers fought each other at the place called (father). Why God the route of Muslims changed from the fight with Caravan to the armed forces, what was the reason? The reason behind was, the Muslims had a vision, will and Godly ordinance in hunting they had not one aim.[But Allah desires to confirm the truth with his words….] Allah wants the truth to take part in the arena of the Universe,[So that He confirm the truth and bring falsehood to naughty, though the guilty should averse] He wants to pull out the falsehood which its natural is spoilable to go for good. Is it not designed to subvert the evil authorities and satanic powers as well as ruffians? Is it not planned for Muslims Ummah to become witness[That you may be witness to the people]? Is it not dictum that the flag of the Islam should emerge up and shakes over the eyes of the people? When? How and in which way?

Muslims on that day were thinking that once they attain the victory over the wealthy, Islam will gain strong and look recently made. Of course they had true suggestions but there is another worthiest and superior idea, the superior idea which is that; today we Muslims we have reached to an extent that we can possibly manage to address our concepts and our way to bereaved communities, societies which are living in darkness and obscurity from the truth, a pool inasmuch as has excessive water which can feed into moving waters, rivers, trees and in arid lands, this is superior idea.

If it is planned that Islam should reach to its victory, and if is planned that it should splendidly pass to those infirm inhabitants and bounded ones, and if it is planned to plummet the tyrants and oppressors, this should starts from appropriate area. Muslims affectionally were not knowing where to start from, but Allah was imparting and instructing him (the prophet), and keeping him updated with advanced incidents. Allah was informing him about the coming out of the Quraish with properties and eventually they would engage in fighting with him, even without well-equipped but only with the faith, sometime their enemies will pulled back, and therefore the way will opened for progression, for advancement and for influence of Islam. A way should rendered to strong consolidation in order to open the truth, so that to show them that it is indeed Islam, and he should reputed seriously.[So that He may confirm the truth and bring falsehood to naught] [20] Oo you Muslims! Officiously we have put into the battle against the enemies in which your beat will reveal them the strength of Allah.1359/7/11

After the divine victory and successful ending of this struggle with the mercy and graciousness of Allah it became a fortune to the combatants of Islam, but still the enemies have not yet desisted once again they have purveyed and entered into another battle which is Uhud. In the battle of Uhud initially, Muslims with their oneness and cooperation have succeeded, but finally those 50 people who were in charge of maintaining the access of the enemies on top of the hill, instead of not going to get properties and keeping the situation maintained which were attained from their success,they forsaken their duty and go where the properties were gathered, only 10 people left and functioning their duty on top of the hill, once the enemies got this chance they go rear of the hill since there was no enough guards on top of the hill and attacked the Muslims. This attack for Muslims was something complaints, but Islam did not lost the battle, only that they gain the victory on the later on, secondly, the soul of the warlord, courageous and precious like Hamzah the boss of martyrdom was immolated in the way of Islam. Allah almighty is calling the Muslims to contemplation and to byword saying; “we have fulfilled our promise, we said you will attain success over your enemies forcibly” but since there was these three characters and qualities you have finally fought. The three characters refer to as: firstly[Disputed about the matter] disunite from each other, the solidarity on the one word and the army, secondly[you have lost courage] you have become weakened, from being epic, sensational, preparation and cingulated on the battle and gave up from forefront. Thirdly[and disobeyed] you have refused to follow regulations and pedagogies of the Prophet (s.a.w), warlords as well as those who were responsibilities on you. These three attributes which have found on you, the enemies have encountered an opportunity to invade you from your backside and kill most-important people in Islam, this is a great lost to lose such important people in the Islam world.1359/2/19

The last battle which they engaged with the Prophet (s.a.w) - one of the crucial battles- was Khandak. They gathered their forces and they got assistance from others, saying we are going to Muhammad (s.a.w) and we will kill 200, 300, and 500 common people from his closest companions. We are going to plunder Medina and tranquility and then we will be returning our homes. There will be nothing remain for them. Before their arrival into Medina, the Prophet (s.a.w) had informed their departure and they dug the ditch. One side of the Medina had importance features, so they dug a ditch approximately 40 meters in width, it was in the month of Ramadan (fasting month).According to other tradition narrations the weather was very cold so, due to inadequate of rainfall, people had no incomes, in this reason there were a lot of calamities. But the Prophet (s.a.w) worked hard. During the digging of Khandak, whenever he sees that one is exhausted he cannot perform the task, he was going to him and rendered the pick or hack from him and getting ready to dig as well. This is to say that he had not only a commanding role, but also participating in manual works inside the workers.When unbelievers arrived at Khandak, they ascertained that it was difficult and impossible to attack the Muslims, hence they were forced to return unhappy and downheartedly.The Prophet (s.a.w) stated that, “this is the end; this is the last fight of Quraish of Mecca with us, from now it is our turn we will go to Mecca to confront them.

The next year from there, the Prophet (s.a.w) declared; we want to come for pilgrimage. This is the time where the incidents of Hudaibiyeh - one of the significant adventures very sententious and recondite- took place. The Prophet (s.a.w) with the intention of pilgrimage travelled to Mecca. They saw that in the magnificent Month -a month where they were not fighting and they were respecting it- the Prophet (s.a.w) is coming to Mecca. What to do? Do they give a way for Prophet (s.a.w) to enter Mecca? With this succession what will they do and how they will stand against him? Do they go to fight during this glorious month? How do they fight? Finally, they decided and said we are not let the Prophet (s.a.w) to enter in Mecca, and if we found anyone, we will kill. The Prophet (s.a.w) tried hard and made them calm and signed and returned, so that he should come next year all around the area and open up the doors for propagation. It was a homage called Sulhe; Allah is saying in Qur’an:[indeed We have inaugurated for you a clear victory] we are the one who beget this victory for you. If anybody undergo into more reference in pure historical manuscripts, he is going to see how wonderful an adventure of Hudaibiyeh is. Next year from that, the Prophet (s.a.w) went to Mecca for pilgrimage; nevertheless, the enormity of that magnanimous was heightening daily. The next year,-which is the 8th year- where by unbelievers made a promise in contravention, a Prophet (s.a.w) went to Mecca and Inaugurated it, which was really a great victory done with the effort of Him. Therefore, the Prophet (s.a.w) expediently, robustly and with patience without hurry and retreat he contacted with them and by passing the days things were getting better for him.

The third enemy was the Jews; who strangely and unreliably came to live aside the Prophet (s.a.w) in Medina for a short period of time, but they could not stop mischief, heckler and destruction. If you can see, in the chapter of Baqarah and from other different chapters in Qur’an are talking about this cultural conflict and combat between the Prophet (s.a.w) and the Jews. As we said that they had knowledge of how to dis-informing people, they were conspiring with those who had infirm faith, and making them to lose hopes from their faith. They were well-organized enemies of Islam. The Prophet (s.a.w) , as far as he tried to tolerate with them, but later he found that they were intolerance people finally he decided of imposing a punishment. Prophet (s.a.w) did not gratuitously and without instauration interferes them. Any action taken by one of these three tribes, in accordance to what they have done, in return he would punish them accordingly. Firstly, ban Qayniqah who betrayed the Prophet, after all, the Prophet (s.a.w) went to them and told them that they have to leave the place, therefore they expelled and migrated them from the area and by means of this all their properties were put in possession of Muslims. The second were bani Nadhir who also betrayed- of which their betrayal adventure is important- who were told by the Prophet (s.a.w) that; “leave part of your belongings and go”.They had no alternative way expect to leave. Thirdly, bani Qaridha who were given permission and remain safe, they were not eluded. They made an allegiance with the Prophet (s.a.w) , but sooner to the battle of Khandaq the enemies from their neighborhoods joined force with them and attacked where the Prophet (s.a.w) was. Despite inconvenient treaty with the Prophet, the area where was dug part of Khandaq- which was very important- instead of protecting from the entries of the enemies, they secretly discussed and negotiated together and from there they entered Medina so that they could daggered the prophet.

The Prophet (s.a.w) got their news, now, it has been a month since the blockade, and it was during this month where they betrayed such a disloyalty, the Prophet (s.a.w) got informed ofwhat they were planned.

With a very conscious tactic wherewith, they embedded a plan which consequently invoked misunderstanding amongst Quraish and them -the story was written in the History books-. This was a very beautiful trick in the political warfare of the Prophet (s.a.w) This means that, they stopped in the way that they could not harm anyway. In the aftermath of the collapsing of the allegiance and their separation from Khandaq and left for Mecca, the Prophet (s.a.w) returned to Medina where he led the Prayer of Zuhr and state that, ‘let’s go, the Asr Prayer is going to be recited in front of bani Qaridhah’. Without delays, they went and blockaded them; the siege and fighting lasted within 25 days and those who were great combatants were killed, it was so because they did a great and irreversible betrayal, that is why Prophet (s.a.w) treated them in the manner of conformity.Thus the hostility of the Jews -intentionally on the issue of bani Qaridhah, previously bani Nadhir and afterwards on the issue of Jews who were inhabitant of Khaybar- was carried out with potency, well-designed plan, with perseverance and along with sublime moral of conduct,were not presented to the Muslims.

None in these issues the Prophet (s.a.w) never abjured, even the enemies of Islam have acceptation on this matter that the Prophet (s.a.w) never breached in each of these issues; they are the ones who transgressed. The fourth enemy, were the hypocrites, who were among the Muslims, pretending as they were the god fearer yet internally nonbelievers.Probably nonconformists, stubborn, narrow-minded and ready to cooperate with the enemy, the fact is they were not organized enemies to that extent, this was the different between them and the Jews. The Prophet (s.a.w) could not be clemency with the enemies who are ready and waiting to fight just as the way Jews behaved naughty to him. But the Prophet (s.a.w) could endure to those who were not organized ones, who had subjective malignity and an emotion of intense dislike and also bloody-minded. And one of the greatest enemies of the Prophet (s.a.w) was Abudi llah bin Ubii.He was nearly alive up to the end of the life of prophet, but Prophet (s.a.w) never treated him inconformity. And with that, everyone knew him that he was hypocrite but he treated very well.

The same way Muslims behaved with him, his contribution was from the treasury, he was secured and being regarded with respect and reverence despite the caitiff and evil actions, this has been articulated in the chapter of Qur’an ‘Baqarah’ too, particularly about hypocrites. For the time being when some of the hypocrites did a bad action, by intuiting and forming the bases that could allow them to bring forces from Rome against the Prophet (s.a.w). However, the Prophet (s.a.w) went to them and finally broke and burned down the Mosque which was built by them. He said; “this is not the Mosque, but it is the house for a group of conspirators whose their agendas are irrelevant to the teachings of Allah, and for plotting bad plans against people”. During the time when the squad of hypocrites happened to be discovered and exposed their dissimulation, and moved to Medina where they formed an army, the Prophet (s.a.w) fought with them and stated that; “if they come closer will invade them and commence the fight” regardless that the hypocrites were the inhabitant of Medina and that the Prophet (s.a.w) had nothing to do with them, afterwards, he confronted the second squad, a very organized team, and then on fourth it was equable team because they were not very masterminded team, their hurt were particularly intended for individuals. The Prophet (s.a.w) in some occasions could not take much consideration to them. The fifth enemy it refers to the internal-enmity possessed each and every pious people and the Muslims; this is the great dangerous enemy ever. It is also inside us, the sensual leaning (psychological inclination) such as; puffed up with vanity, desire to aberrance and wickedness, committing errors which are obtained by man himself. The Prophet (s.a.w) had difficultly fought with such enemy too.Honestly, you don’t need to fight this enemy physically; it is by pedagogy, edification and alerting weather auto-edification or from the other.That is why, whenever they returned from the fight the Prophet (s.a.w) exclaimed; “you have returned from the miner combat, now it is the time for the major one”. Surprisingly, they said: “dear prophet! What do you mean by this great combat, with all this effort we fought, do you want to tell us that there is bigger than this”? He said: “yes! It is a crusade with your heart (desires)”[21]

The Qur’an when it says:[but those whose hearts is a disease] [22] , these are not hypocrites, of course the number of the Hypocrites are in this make up[but those whose hearts is a disease] , but everyone[but those whose hearts is a disease] -it means there is a disease inside his/her heart- not only hypocrites sometime can be a believer, but inside his/her heart there is a disease. What kind of a disease is this? It is when you have engulfed by immoral conduct, impersonality, having extraordinary appetites and passions of the body, and having a desire to the different egocentrism. Thus, if it is not prevented area or you don’t fight with them on your own, finally they will make you to lose your faith, and get you out from hollow.After the succeed of this enemy in you, you will look as a believer yet inside, you are a hypocrite, this is the time you will be identified as a fraudulence.

If unfortunately our faith become ceased, whereas ostensibly still look faithful or pious, of which we have unhanded anklet that links us to faith and the beliefs, and still our tongue remained the same as we were before wording faithfully, this is what it called hypocrisy, it is dangerous too.Qur’an it says;[in the long run evil in the extreme will be the end of those who do evil; for that they rejected the signs of Allah, and held them up to ridicule.] [23] , those who have done evil actions, their portion will be the worst, what is that worst? It is falsification upon the words of Allah (verses). In other part according to those who have not fulfilled a great obligation (giving in the name of Allah), he says;[so he hath put as a consequence hypocrisy into their hearts, (to last) till the day, whereon they shall meet him: because they broke their covenant with Allah, and because they lied (again and again).] [24]

Because they have broke a promise with Allah, their hearts have been flooded by hypocrisy, this is very dangerous for the Islamic community, and elsewhere in the history if you see such deviation, it started from here.It is possible an outside enemy to come, to suppress, defeat and to rout but he cannot cause destruction. Ultimately, the faith remains constant and it erects to some extent and grows green. But the time when a person has confronted by this interior enemy and made him defeated, this will cause deviation. Wherever there is such deviation just know that it began from here. And the Prophet (s.a.w) never allowed to be defeated by this enemy.

The Prophet (s.a.w) behaved sagely on everything and he had rapidity as well. He never allowed an issue to take long. He had person purity and contentment and he had no any weak spot on him. He was inerrant and purely clean. His mold of conduct influenced a lot, and he had influential pervasive and deep rooted methodic way of uttering words, most fluency and accurate. He never talked something equivocally. Naturally, during the meeting with the enemy, he could behave politically and eventually dragged them into misapprehension. In many occasions, he the Prophet (s.a.w) surprised the enemies, whether politically nor military, but he could not do that to his own people and the believers, he was always clear on his words and never behaved politically more especially in important issues he could speak smoothly. Instantly, on the issue of Abdi-llah bin Ubii who’s his incidents is wide. Who never broke the promise with people who were in agreement with him- even with his enemies and unbelievers of Mecca-. The Prophet (s.a.w) was never broke the promise and an agreement with them, they are the ones who broke it; the Prophet (s.a.w) responded that, he never untied his agreement and promise with anybody else. Hence everyone knew that it was reliable whenever the promise made between with this man.

From another point of view, the Prophet (s.a.w) never lost his supplication and his connection to Allah, hence it was growing firmly. In the middle of battle, the same time when his force was doing the best, he was encouraging and persuaded them and also holding a weapon in his hand, and probably a right warrior. Or teaching them what most matters, genuflecting and raising his hands to his omnipotence on the front of the people while weeping, to ask for a help; Dear Allah! Help us, defend us and defend your own enemies. This did not made him not to proceed nor to gain potency which could entail to unknowing due to prayer, beseech and connection with Allah, these two were put in consideration. He never became afraid or awe to everyone else. The Believers’ Leader and Chief(Amir al-Mumineen) -who is a symbol of courage- he is saying, whenever the battle reached to an extent of requiring great physical effort (critically difficult) -in our present term- run short, we were getting an advantage of relying on the prophet.If anybody felt incapable, he could rely on prophet. He was in charge of the state for 10 years, but if we want this extraordinary duty which the Prophet (s.a.w) done during these years to estimated into one collection of high wrought, these all activities, services and endeavorscannot even accomplished in 100 years, and we will eventually come to understand more how the Messenger of Allah quested a lot when we have compared our today’s obligation with that of his, it precisely depicts that forming such state, community, and developing such a row model is a miracle.

People have stayed with him within 10 years day and night, visiting his house and visiting them too, together in the Mosque, journeyed together, sleeping in the same house, starved together and also be together in good times. His environment meant the happiness, he has amused and fan with people, and organizing competitions and also be one of the participants.Those who stayed with him during 10 years long, their affection and trustworthy in him was becoming deeper and deeper. During the victory of Mecca, Abu-sufian covertly together with the advocation of Abbas - the uncle of the prphet (s.a.w) - when they came to this holiness, in order to take safe-conduct from the prophet,

He saw people around the Prophet (s.a.w) where he was taking an ablution, so that the drops from his arm and his face could reach them, he said: “I have seen a great leader and mighty, but I have not seen such honor from them. Right; spiritually honor is the only factual honor.[Honor belongs to God, His Messenger and the believers] and if the believers follows that way, they can attain honor.1380/2/28

The Islamic State and Its Stabilization

The Ghadir-Khum’s adventure is the most important and a determinant of the Islamic history, this incident can be looked in with two views a two dimensions, one particularly for Shi’a and the other for all different Islamic sects.But in order for the second view to be counted, all the Muslims around the World should know that the commemoration of Ghadir it is not for Shi’a only. In the first dimension as we said it is specifically for Shi’a, because that is the time when The Believers’ Leader and Chief(Amir al-Mumineen) was elected through the Prophet (s.a.w) and was appointed as the Caliph, and at the same day, and incident asked him; who have elected Ali (A.S), is he a chosen from Allah? And he replied: “from Allah and his Messenger”[25] it means from Allah’s command and from me as well. From this point of view, Shi’as doctrine -immediate Caliphate to the Believers' Leader and Chief(Amir al-Mumineen) - do believe that the most of their evidences are relying on this adventure. There are just a number of evidences about this incident from the beginning of that time up to date, and I don’t have an intention of adding anything on this occurrence which has been testified by thousands of proofs. In the second dimension according to its importance, it is not lesser than this, which is the similar matter between Shi’a and Suni, it will then be discussed later.

It is an adventure where the Prophet (s.a.w) in the year of 10 Hejrah with the majority of Muslims left Medina for Mecca for pilgrimage.

During this journey from the house of Allah for articulation of Islamic teachings, political fields, military, moral of conduct and the belief, the Prophet (s.a.w) put these into consideration. He presented two different speeches as it is narrated that the first one, apparently, took place on the day of 10th and another one was presented in the end of the days of Tashriq[26] , and it shows that there were two speeches not only one.

In these speeches, the significant words which were supposed to be addressed nearly were told, predominantly political issues. Man is literally understanding that, today, in the society of Islam Hajj is being separated from political issues and thinking that, the word hajj it should give the usual and popular meaning which is only worshiping, and any political act, it is being taken out from the scope of Hajj, and those who are in that particular position will be regarded as the ignorant from the biography and the history of the Messenger. And according to what he spoke in this speeches which are in books of Shi’a and Suni are just some of them not all. Because he was discussing about Jihad, Jihad against polytheism and unbelievers and he is saying and announcing that this Jihad is continuance up to the time when everyone knew the word {there is no God than Allah].The Prophet (s.a.w) expressed words about the oneness of Allah in his speeches, how much ever they have stricken by internal battle, but they should remain insisting. About the value of the ignorance, with well explained, he stipulated that according to the idea of the Islam, ignorance has no value and it has zero rate, the Prophet (s.a.w) stated that: “any value or the goodness which was proportioned to ignorance for me in this moment I put under my feet”, he completely negated the idea that ignorant has a value. And the financial misunderstanding which was between the Muslims remained from the period of ignorance, for instant, someone gave a loan to a certain individual, and if he was a creditor and demanding his financial interest, this was transmogrified and negated by the Prophet (s.a.w) The first financial interest and the debts which I am about to extinguish is for my uncle Abbas -who was giving loans and creditor to many people- I have wiped all, abrogated”, he said. The value of virtue was the greater value and was repeatedly told, and heightened that none is the utmost except worshipful and those who abstain from evil acts. He posed the incumbency and the admonition of Muslim Imams (s.a.w) in the political issues and introducing them as statesmen and the Islamic leader, this was announced as recommended duty, that all Muslims they are responsible to Islamic statesmen and to present and to denote their benevolent supervision. The primary political issues and the statue affairs relating to human society and its members in this speech were addressed, and was mentioned in the speech of Hadith Thaqlain too, he said in the Hadith Thaqlain: “me when I am leaving amongst you,I leave you two weighty things, the Book of Allah and my progeny. ”The Book of Allah and my household. He then made an example by his two fingers saying: “those two weighty things are like these two (showing his two fingers, his middle finger and the index finger); one is taller than the other. In fact, just like the index fingers whereby none of them has preference to the other. He expressed the matter of the progeny, in the aftermath of performing Hajj’s obligation they took a journey heading to Medina; reaching at the three ways junction thereby Caravan of Medina and Yemen were separating. The area called Ghadir Khum, the Holy Prophet (s.a.w) stopped of which it is being narrated that the weather was so hot to the degree that, if meat could put on ground it could become Kebab, in this kind of weather the Prophet (s.a.w) gradually gathered people and went on top in order to be visible to everyone, and announcing the issue of wilayat, {to whom I was their leader, here Ali (A.S) is their leader}[27] while holding Ali’s Hand and raising it up for everyone to see. The Believers’ Leader and Chief(Amir al-Mumineen) should immediately handover the system, he at least wanted to transpire and deepened the connection in this presentation between The Believers’ Leader and Chief(Amir al-Mumineen) and his progeny. The reason why the Prophet (s.a.w) put the progeny aside the Qur’an, as it is presented in his excellent speech at Mina in the Hadith Thaqlain- thus the hadith Thaqlain apparently is the load from prophet- and again at the adventure of Ghadir-inaugurating The Believers’ Leader and Chief(Amir al-Mumineen) and his personality- it is because he wanted to introduce someone with good dignity, a row model for all generation. The integral model of the person should be choose unmistakably in the manner of incarnate and objectively. Saying, the civility of Islam should move in accordance to this model, and that the Muslims characters, are the characters which its destination and specimen end on them. People whom their all life paid attention to Islam, as such; their purity, knowledge, piety, good conduct, and their thralldom upon Allah, their dominance of Islamic issues, whom their courage sacrifice is for calling the calmness of Islam, their engagement is apparent prove oftheir works.The Believers’ Leader and Chief(Amir al-Mumineen) is being inaugurated as the row model -for every generation- that people should be corresponded and spliced to him. However, he did not practically become Caliph immediately after the prophet (s.a.w), but he became a successor after 25 years, the fact is he was the acceptable Imam of Muslims, a successor of Muhammad (s.a.w), finally his Imamate took a shape. These qualities and the link which people had proportioned to such accepted personality and contented of the Caliphate of the Prophet (s.a.w), it should be an everlasting model and an exhaustive exemplar for entire Muslims. This link among the Muslims and him, should last until forever as an emotional link, sentimental and practical link. The Believers’ Leader and Chief(Amir al-Mumineen) from another view he is not only for Shi’as, rather for all Muslims, and not specifically The Believers’ Leader and Chief(Amir al-Mumineen) but entire prophet’s (s.a.w) progeny and Imams of Shi’a who are the the descendants of prophet (s.a.w), because they are included in his household, and still they have to remain as a complete model in the view of Muslims. Secondly, in addition to the installment of Caliphate aside the Qur’an, and annunciation the importance of the link among the Muslims and the household, precisely, the prophet (s.a.w) made clear on the matter of misrepresentation of facts in Qur’an and the deviance from the initial Qur’anic understanding, where the corruptors are causing misrepresenting of Islamic teaching based on their interests, depreciating Qur’anic ideals, misleading Muslims, and depriving people from understanding the core of Islam, instead of giving people the knowledge, that which one is the true and serving people from astray and people should listen from his words, because his is the among the household. This is very important thing in the Islamic World, in the present-day the entire Muslims are in need of knowing Islamic teachings which have passed through his progeny, there is no different whether they have approbation of immediate Caliphate of The Believers’ Leader and Chief(Amir al-Mumineen) and his descendants or no. Shiites believe that the right immediate Caliphate is for Imam Ali (s.a.w) through this narration and firmly they relayed on him. And according to those who are have not acceptance in his Caliphate- Ahl Sunat- importantly they should be always in any means in link with The Believers’ Leader and Chief(Amir al-Mumineen) . Hence, the issue of Ghadir expect by lookin in with the second view, after developing the link between Ali bin Abi-Talib and the progeny of the prophet (s.a.w), this is all Muslims.1366/5/23

The adventure of Ghadir it is not only a funny story, but it is a sign for Muslim. If the prophet (s.a.w) in the 10 years long, had not reshaped the community and contemplated on the issue of changing the communities to Islam, the community which was full of Superstitions and prejudices with the help of his companions for the future after this 10 years, this work could be incomplete. The disappearance of these sediments and prejudices of this time needed many years.It had a good outside view, with firm faith. Of course, they were not at the same level, others had embraced Islam a year before the death of the prophet (s.a.w), some before six months, some two years before; they were been attracted to Islam by administrative power of the prophet (s.a.w), and also by gravitation of Islam. They were not all belonging to a first group of believers. In order to purify the community from the dust of ignorance, and preserving the rightful path of Islamic guidance after 10 years of the time of prophet, there was a need of such brilliant management, if this management was not to be accomplished, the work would have still remained incomplete. What is being said in the chapter Maidah:[today I have perfected your religion and I have completed My blessings upon you], is indicating to the same meaning, that this blessings - blessing of Islam, blessing of guidance, blessing of demonstrating the straight path to community of mankind- it was only to be complete by drawing a map for generation after the prophet (s.a.w) before his decease; This is a natural affair. This duty was accomplished by the prophet (s.a.w) at Ghadir; he nominated The Believers’ Leader and Chief(Amir al-Mumineen) by considering his characters -character of faith, character of military, a person of good conducts even when with people of different approaches-a unique person and a person who always tried to sustain his humanity.

Of course this was not an opinion of the prophet (s.a.w), it was divine guidance, divine directive, it was godly constitution and divine nomination. As it is similar to other speeches and prophetic guidance which was revelation from Allah, this was definite rule of Allah to the prophet (s.a.w), and the prophet practically carried out this command, this was the issue of Ghadir; it means this was a pointer for the community and provisioning, this was a paramount condition which was needed in the guidance and leadership of the community of Islam. What was that? This was the same characters of The Believers’ Leader and Chief(Amir al-Mumineen) , he were an icon to these characters, namely; piousness, devoutness, having stable link to religion, disregarding things which have no any connection to Allah, performing Allah’s obligation without fearlessly, acting with contemplation, doing things intellectually and with plan, performing with potency of will and animus. This is a factual operation and it is a symbolic too. The Believers’ Leader and Chief(Amir al-Mumineen) was nominated by this quality, which is a symbol of leadership of Islamic nation in the long duration of Islam; this is a symbol of Islamic leadership in all the time, the same thing which made The Believers’ Leader and Chief(Amir al-Mumineen) to be nominated. This was the reality of Ghadir.