Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 37: The Best Of All Women (Fatimatu -Zahra’))

1. Birth to Hijra

Fatimatu ‘z-Zahra’ was born in the fifth year of the bi’that and she was the only child who survived from among the children of Khadija.

Fatima’s birth and the fact that only she gave the Prophet grandchildren is itself a revolutionary statement: in the pre-Islamic society, the birth of a baby girl was considered a disgrace for the family; and lineage was only recognized through male children.

When the male children of the Prophet and Khadija died in infancy, some of the unbelievers of Mecca taunted the Prophet saying that he is an “abtar- a person who is cut off, that is, he has no progeny.”

In response to this taunting, Allah revealed chapter 108 of the Qur’an: “We have verily given to you (O Muhammad) plentiful [i.e., in the form of Fatima and her progeny]; therefore, pray to your Lord and offer sacrifice. Surely the one who taunts you is an abtar.”

Fatima’s life is intertwined with the emergence and growth of the Islamic movement. She was just three years old when her parents -the Prophet and Khadija- had to go with other family members to Abu Talib’s castle outside Mecca when the Quraysh imposed an economic and social boycott against them.

Soon after the boycott ended, at the age of five, Fatima lost her mother. She was thereafter brought up by the Prophet himself.

A famous incident from the Meccan period shows that Fatima, even in childhood, was part of her father’s struggle. Once the Prophet was praying near the Ka’bah while a group of Qurayshi unbelievers were sitting and watching him.

Abu Jahl, their leader, said, “Who amongst you can go and bring the intestine of a slaughtered camel and put it on Muhammad when he is in prostration?” Uqba bin Abi Mu’it complied with the suggestion of Abu Jahl and placed the filthy intestine of a camel on the Prophet’s shoulder when he was in the state of sajdah.

The Prophet remained in that position while the unbelievers laughed so much so that they fell on each other. A passerby went to the Prophet’s home and informed Fatima. Fatima, though still in her childhood, came running to the Ka’bah and removed the filth from the Prophet and cursed the unbelievers on their faces.

After the death of Khadija and Abu Talib, life became most constrained and difficult for the Prophet and his followers in Mecca. When the Quraysh planned to kill the Prophet, he left Mecca and migrated to Medina, and thus began a new era in the history of Islam.

‘Ali bin Abi Talib had been left behind by the Prophet to mislead the enemies, to return the property of others entrusted to the Prophet, and also to bring the remaining members of the Prophet’s immediate family to Medina.

After accomplishing the tasks given to him, ‘Ali started the journey towards Medina with three Fatimas: Fatima bint Asad (‘Ali’s mother), Fatima bint Zubayr ibn ‘Abdul Muttalib (aunt of Ali and the Prophet), and Fatimatu ‘z-Zahra’.

The Prophet, who had left Mecca earlier, waited for ‘Ali and his family at Quba on the outskirts of Medina. When Abu Bakr suggested that they enter the city of Medina, the Prophet refused to do so until his cousin and his beloved daughter reached him in Quba.

And, indeed, the Prophet entered Medina only after those closest to him in family ties as well as in spiritual affiliation had joined him from Mecca!

2. Father & Daughter

After Khadija’s death, the Prophet used to pay special attention to his daughter Fatima. Whenever he went on a journey, the last person to whom he would bade farewell was Fatima; and when he returned to Medina, the first person whom he would meet would be Fatima. Every day before going to bed, the Prophet would kiss the cheeks of his daughter and say a prayer for her.

When the verse “Do not call the Prophet like the way you call one another”(24:63) was revealed, even Fatima, like everyone else, started to address him as “O the Messenger of Allah” instead of saying “O Father!”

After hearing Fatima calling him in this very formal manner, the Prophet said, “O Fatima, this verse does not apply to you or your children...You should still call me ‘O Father’ because it brightens my heart and pleases Allah.”

3. Marriage to ‘Ali

Many proposals came for Fatima to the Prophet but he always rejected them saying that he was waiting for the divine commandment. Finally, ‘Ali bin Abi Talib approached the Prophet for Fatima’s hand in marriage.

The Prophet went inside the house and asked Fatima about ‘Ali’s proposal. Fatima just bowed her head in modesty. According to Umm Salama, the Prophet’s wife, “The face of Fatima bloomed with joy and her silence was so suggestive that the Prophet stood up saying ‘Allahu Akbar, Fatima’s silence is her acceptance.”

The Prophet asked ‘Ali about the mahr (dowry; marriage gift given by the groom to the bride). ‘Ali said he just had three things from the possessions of this world: a sword, a shield and a camel which he used for watering the farms.

The Prophet said that you need your sword for jihad and your camel for your livelihood, so go and sell the shield. ‘Ali sold the shield for about 500 dirhams and gave the money to the Prophet as mahr. The Prophet used a portion of the mahr to buy jahiz (the household necessities given to the bride by her family).

The jahiz of the Mistress of the Women consisted of the following: 1. a shirt, 2. a large veil, 3. a black plush cloak, 4. a bed, 5. two mattresses, one filled with wool and another with palm tree fiber, 6.

four cushions stuffed with good smelling leaves, 7. a curtain made of wool, 8. a mat, 9. a few jugs and bowls, 10. waterbag made of leather, and a few other simple items. This is how simple the marriage of ‘Ali and Fatima was! It should serve as a lesson for those who think that one must have “all” before making the decision of marriage!

4. Fatima’s Status in the Qur’an & the Sunnah

Our Lady Fatimatu ‘z-Zahra’ (a.s.) stands on the highest pedestal of spiritual ranks. She is an integral part of many verses in the Qur’an. The most important of those verses are the following:

1. The verse of purity: This is the verse in which Allah says:

“Verily Allah intends to keep off from you, O Ahlu ‘l-bayt, all kinds of abomination, and to purify you (spiritually) a thorough purification.” (33:33) In spite of all the differences among the Muslims about those on whom this verse can be applied, no one has ever disputed the fact that Fatimatu ‘z-Zahra’ is part of it.

She has been kept away from all abomination and impurities, thus rendering her an infallible and sinless person by the will of Allah, subhanahu wa ta’ala.

2. Fatimatu ‘z-Zahra, ‘Ali, Hasan, Husayn and, their servant, Fizza, fasted for three days. At sunset on the first day, a beggar came to the door; next day, an orphan came to the door; and on the third day, a captive came to the door all asking for food. On all three days ‘Ali gave away his food -which consisted of one loaf of bread only- and others also followed his example even though they had nothing left for themselves.

Allah was so much pleased with the selflessness and sincerity of Fatima and her family that He revealed Chapter 76 of the Qur’an highly praising them.“And they give away food, out of love for Him, to the poor, the orphan and the captive; saying ‘We feed you only for God’s sake, we do not expect from you any recompense nor gratitude!”’ (76:8-9) After describing their reward in the paradise, Allah says:“Verily, this is unto you a recompense, and your endeavour is appreciated.” (76:22)

This verse, in reality, is Allah’s good tiding that Fatima and her family will surely have an honourable place in Paradise.

3. In the ninth year of the hijrah when the Christian scholars and leaders from Yemen came to see the Prophet, they refused to agree with his logical arguments against Jesus being the “Son of God”. Then Allah ordered (3:54) the Prophet to challenge the Christians for malediction38 and to bring themselves, their women and their children as partners in this event.

The Prophet of Islam, on his side, took ‘Ali (as representing “yourselves”), Hasan and Husayn (as representing “your children”), and Fatimatu ‘z-Zahra’ (as representing “your women”).

Not that there were no other women in Medina; no, there were many: his wives, relatives and women of his companions. But he just selected Fatimatu ‘z-Zahra’ because she alone was sufficient to stand by the Messenger of Allah in praying against the Christians.

There are many sayings from the Prophet about Fatimatu ‘z- Zahra. For instance, he said, “The best women of Paradise are Khadija bint Khuwaylid, Fatima bint Muhammad, Maryam bint ‘Imran and Asiya bint Muzahim the wife of Fir’awn.”

(al-Hakim in Mustadrak ‘ala ‘s-Sahihayn.) ‘Aisha, the wife of the Prophet, narrates another hadith that once the Prophet welcomed Fatima and told her a secret which she disclosed only after the Prophet’s death.

In that statement, the Prophet said to Fatima: “...Do not you like to be the mistress of all the ladies of Paradise or the mistress of all the lady believers?” (al-Bukhari in his Sahih.) There a third very famous saying of the Prophet about Fatima which has also been

26 quoted by al-Bukhari in his Sahih: “Verily Fatima is a part of me; whosoever makes her angry, makes me angry.”

These remarks cannot be seen just in the context of “fatherdaughter” relationship; it throws light on the spiritual status of Fatima. After all, the Prophet“does not talk from his own accord; [whatever he says is] nothing except a revelation which is revealed to him.” (53:3-4)

5. After the Prophet

One of the darkest pages of Muslim history consists of the events which took place after the Prophet’s death. These events directly affected our Lady Fatimatu ‘z-Zahra (a.s.).

When Abu Bakr was installed as the caliph, members of the Prophet’s family and some companions refrained from pledging allegiance to him.

This small group sought refuge with ‘Ali inside his home. The supporter of the caliph, led by Umar ibn Khattab, forcefully entered the house of ‘Ali and brought the men out to the mosque where they were compelled to pledge allegiance to Abu Bakr.

In the process of forcing the door open, they broke the door which fell upon Fatimatu ‘z-Zahra, injuring her severely and causing the loss of her unborn baby.

Fadak was a property in northern Arabia which the Prophet had gifted to Fatimatu ‘z-Zahra. But after his death, the caliphate establishment confiscated the property of Fadak. When Fatima complained against this injustice, the caliph quoted an alleged saying of the Prophet that, “We the prophets do not leave anything as inheritance [for our children); whatever we leave behind is charity.”

Fatima challenged the validity of this so-called hadith by reciting verses from the Qur’an in which Allah describes how the children of past prophets inherited their fathers! However, political expediency took precedence over truth and honesty. This was the first attack on the rights of women in Islam, and Fatimatu ‘z-Zahra was the first Muslim woman to stand up for her rights.

Fatima also stood by ‘Ali in defending his right for the caliphate. ‘Ali used to take her at night to the houses of the Ansar where she would address the women in support for ‘Ali’s right to the caliphate.

The physical hurt of the door falling upon her and the loss of her unborn baby combined with the emotional pain of ‘Ali’s deprivation and the confiscation of Fadak took its toll on Fatimatu ‘z-Zahra - she left this world at the age of 18.

‘Ali, who had just lost the Prophet three months ago, also lost his faithful wife. These were the loneliest days for ‘Ali bin Abi Talib. Hasan, Husayn, Zaynab and Umm Kulthum lost their loving and caring mother. And the Muslim world lost the best of all women.

* * *

This lesson has been written by Sayyid M. Rizvi.

Sources used for this lesson are: 1. Bānu-e Banūwān of Dar Rah-e Haq. 2. Sahih al-Bukhari. 3. Fātimatu ‘z-Zahrā’ of S. M. Kazim al-Qazwini.

Question Paper on Lesson 37

Question 1: [20 points]

Fill in the blanks from the list of words given below:

Fātimatu ’z-Zahrā’ was born in the _________ year of the _________ At the age of ______ she lost her mother and thereafter was raised by the Prophet. The Prophet waited for Fātima(s) and ‘Ali at _______.

The mahr of Fātima was ______ dirhams and the jahiz was simple. Fātima is the undisputed embodiment of the verse of _________. In verse ___:___, Allah has informed us about the honourable place of Fātima and her family in Paradise. In the words of the Prophet, “Verily Fātima is a part of me; whosoever makes her _______, makes me angry.

The property gifted by the Prophet to Fātima and confiscated by the caliphate is known as _______ She died at the age of _____ .

Fidak fifth

500 angry

five purity

18 76:22

Quba bi`that

Question 2: [15 points]

True or False:

(a) Abtar means one who has no progeny.

(b) Fatima is one of the five best women of Paradise mentioned by the Prophet.

(c) Husayn was the eldest child of Fatima.

(d) The order of malediction is mentioned in 3:54.

(e) Whatever the prophets leave behind is charity.

Question 3: [15 points]

Explain in your own words as to what aspects of Fātimatu ’z-Zahra's life can be an example and model for the Muslim women of our time.

Lesson 38: The First Imam (‘Ali bin Abi Talib)

1. Birth to Bi’that

Amiru 1-Mu’minin39 ‘Ali -upon whom be peace- was born in the holy Ka’bah. ‘Abbas bin ‘Abdu ‘1-Muttalib and others were sitting by the Ka’bah when they saw Fatima bint Asad come to the Ka’bah and prayed to God to make her pregnancy easy for her.

No sooner had she finished the prayer when the wall of the Ka’bah split by a solemn miracle and Fatima entered inside the Ka’bah and the split area of the wall returned to its normal position.

‘Abbas and others flocked to the door of the Ka’bah and tried to open it but in vain. They realized that this was an act of miraculous nature and so they left the door alone.

After three days, Fatima bint Asad emerged from the Ka’bah carrying the infant ‘Ali in her arms. This was ten years before the commencement of the prophetic mission (bi’that).

For the first six years, ‘Ali was raised by his father Abu Talib who also was guardian of the Prophet of Islam. When he was six years old, a famine occurred in and around Mecca. The Prophet and his other uncles decided to help Abu Talib by sharing the burden of raising the latter’s sons.

‘Ali was requested by the Prophet to leave his father’s house and come to the house of his cousin. There he was placed directly under the guardianship and custody of the Holy Prophet.

‘Ali describes the time of childhood he spent with the Prophet in the following words: “Certainly, you know my position of close kinship and special relationship with the Prophet of Allah-peace and blessings of Allah be upon him and his descendants.

When I was only a child he took charge of me. He used to press me to his chest and lay me beside him in his bed, bring his body close to mine and make me smell his smell. He used to chew [the food] and then feed me with it. He found no lie in my speaking, nor weakness in any act.

From the time of his weaning, Allah had put a mighty angel with him to take him along the path of high character and good behaviour through day and night, while I used to follow him like a young camel following in the footprints of its mother.”40

2. Bi’that to Hijrat

A few years later, when the Prophet was endowed with the Divine gift of prophecy and for the first time received the Divine revelation in the cave of Hira’, after Khadijah, ‘Ali was the first to declare his faith in the Prophet’s mission. In the same sermon quoted above, ‘Ali said, “Every year he used to go in seclusion to the hill of Hira’, where I saw him but no one else saw him.

In those days Islam did not exist in any house except that of the Prophet of Allah and Khadijah, while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and breathed the scent of prophethood.”

For the first three years of the mission, Prophet Muhammad had not been ordered to invite people to his message openly. When finally the order came, first the Prophet was asked to invite his relatives. In that gathering, the Prophet said that the first person to support his call would be his brother (akhi), inheritor (wasiyi) and vicegerent (khalifati).

The only person to rise from his place and accept the call was ‘Ali and the Prophet accepted his declaration of support and faith. Therefore ‘Ali was the first man in Islam to accept the faith and is the first among the followers of the Prophet to have never worshipped other than the One God.

‘Ali was always in the company of the Prophet until the Prophet migrated from Mecca to Medina. On the night of the migration to Medina (hijrah) when infidels had surrounded the house of the Prophet and were determined to invade the house at the end of the night and cut him to pieces while he was in bed, ‘Ali slept in place of the Prophet while the Prophet left the house and set out for Medina.

This sacrifice on the part of ‘Ali was so much appreciated by Allah that He revealed the following verse in his praise: “And there is one among the people who sells (i.e., sacrifice) his life to seek the pleasure of Allah;

and Allah is kind to people.” (2:207) When the infidels entered the house and found ‘Ali in the Prophet’s place, they asked “Where has Muhammad gone?” ‘Ali replied, “Who said that I was in charge to look after Muhammad?!” The Prophet had safely left the house and was on his way to Medina.

After the departure of the Prophet, according to the Prophet’s wish, ‘Ali gave back to the people the trusts and charges that they had left with the Prophet. Then he went to Medina with his mother, the daughter of the Prophet, and two other women.

3. Hijrat to the Prophet’s Death

In Medina also ‘Ali was constantly in the company of the prophet in private and in public. The Prophet gave Fatima, his beloved daughter from Khadijah, to ‘Ali as his wife in the 2nd year of the Hijrah.

When the Prophet was creating bonds of brotherhood among the Muslims of Medina and the Muslims who had migrated to Medina, he selected ‘Ali as his own brother. He said, “O ‘Ali, you are my brother in this world as well as the hereafter.”

‘Ali was present in all the wars in which the Prophet participated, except the battle of Tabuk when he was ordered to stay in Medina in place of the Prophet. He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed the Prophet, so that the Prophet said, “‘Ali is never separated from the Truth nor the Truth from ‘Ali.”

The courage of ‘Ali was proverbial. In all the wars in which he participated during the lifetime of the Prophet, and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to the Prophet and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy.

Never did a warrior or soldier engage ‘Ali in battle and come out of it alive. Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy.

In the Battle of Khandaq, the Muslims had dug a ditch around their encampment. A very brave and famous Arab warrior, ‘Amr bin Ubayd, jumped over the ditch with his horse and challenged the Muslims for combat with him.

His courage and bravery was so well-known that no one among the Muslims dared to answer his challenge. The only person who readily agreed to face ‘Amr was ‘Ali bin Abi Talib. When ‘Ali was going to face ‘Amr, the Prophet said, “Today the total faith iman) is going to face the total disbelief (kufr).” ‘Ali defeated ‘Amr, and all other brave warriors of the enemy retreated.

In the Battle of Khaybar, the Muslim army attacked the fortresses of the Jews for many days but was not successful.

Finally the Prophet declared that, “Tomorrow I will give the flag (i.e., the command) to one who will be steadfast in his position and not retreat until Allah blesses him with victory. Allah and the Messenger are his friends and he is their friend.” ‘Ali, who had been in Medina because of eye ailment, joined the army on the next day and the Prophet gave the command to him.

‘Ali marched to the fort of Khaybar and first defeated the bravest of all Jewish soldiers, Marhab, and then conquered the fort. It has been definitively established historically that while moving to conquer the fort, ‘Ali reached the ring of the door and with sudden motion tore off the door and cast it away.

Also on the day when Mecca was conquered the Prophet ordered the idols to be broken. The idol “Hubal” was the largest idol in Mecca, a giant stone statue placed on the top of the Ka’bah. Following the command of the prophet, ‘Ali placed his feet on the Prophet’s shoulders, climbed to the top of the Ka’bah, pulled “Hubal from its place and cast it down.

While returning from the last pilgrimage, the Prophet openly and clearly introduced Imam ‘Ali at Ghadir Khumm to thousands of Muslims who had accompanied him to hajj and declared that: “Whosoever’s master am I, this ‘Ali is also his master.”

He repeatedly said, “I am leaving two things behind and as long as you hold fast to them, you will never go astray: the Book of Allah (the Qur’an) and my Ahlu ‘1-bayt (the Family).”

A few months after returning from hajj, the Prophet -peace and blessing of Allah be upon him- passed away from this world on 28th Safar, 11 A.H.

4. The Three Caliphs

On the day of the death of the Prophet, ‘Ali was thirty-three years old. Although he was foremost in religious virtues and the most outstanding among the companions of the Prophet, he was pushed aside from the caliphate on the claim that he was too young and that he had many enemies among the people because of the blood of the polytheists he had spilled in the wars fought alongside the Prophet.

Therefore ‘Ali was almost completely cut off from public affairs He retreated to his house where he began to train competent individuals in the Divine sciences. It should also be mentioned that he never let an opportunity pass by in which he expressed his opinion about his right to the caliphate.

On the other hand, his concern for the wellbeing of the Muslim ummah did not allow him to deprive the caliphs of his guidance whenever the opportunity arose.

For example, there are countless judicial cases which were solved by Imam ‘Ali during the caliphate of ‘Umar bin Khattab-many were cases in which ‘Umar said, “If it hadn’t been for ‘Ali, ‘Umar would have perished.”

In this way ‘Ali passed the twentyfour years of the caliphate of Abu Bakr (d. 13 A.H.), ‘Umar (d. 23 A.H.) and OJthman (d. 35) who came to power after the Prophet. When the third caliph was killed in a public revolt because of his unjust policies, people gave their allegiance to ‘Ali and he was chosen as caliph.

5. Caliphate to Death

During his caliphate of nearly four years and nine months (35 AH to 40 AH), ‘Ali followed the way of the Prophet and gave his caliphate the form of a spiritual movement and renewal and began many different types of reforms.

He forced the resignation of all the incompetent political elements who had a hand in directing affairs and began a major transformation of a “revolutionary” nature. Naturally, these reforms were against the interests of certain parties that had become used to the privileges during the previous caliphates and sought their own benefit.

As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of ‘Aishah, and especially Mu’awiyah) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against ‘Ali.

In order to quell the civil strife and sedition, ‘Ali fought a war near Basra against Talhah and Zubayr in which ‘Aishah, “the mother of the believers” was also involved. Actually this battle is known in history as the “Battle of the Camel after the camel on which ‘Aishah was riding.

Imam ‘Ali fought another war against Mu’awiyah bin Abi Sufyan on the border of Iraq and Syria which lasted for a year and a half and is famous as the “Battle of Sifiin.” He also fought against the Khawarij41 at Nahrawan, in a battle known as the “Battle of Nahrawan.”

Therefore, most of the days of ‘Ali’s caliphate were spent in overcoming internal opposition. And so it is a sign of ‘Ali’s excellence that in spite of such great problems during his short caliphate, he has left behind a vast and rich legacy in form of sayings, letters, circulars and decisions on the political system of Islam.

Finally, in the morning of the 19th of Ramadhan in the year 40 A.H., while praying in the mosque of Kufa, he was wounded by one of the Khawarij and died as a martyr during the night of the 21st.

6. The Personality of ‘Ali

According to the testimony of friend and foe alike, ‘Ali had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Prophet.

The discussion that has taken place concerning his personality and the books written on this subject by Shi’ites, Sunnis and members of other religious bodies, are hardly equaled in the case of any other personality in history. In science and knowledge, ‘Ali was the most learned of the companions of the Prophet, and of Muslims in general.

In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the “divine sciences” or metaphysics (ma’arif-i ilahiyah).

He spoke concerning the esoteric aspect of the Qur’an and devised Arabic grammar in order to preserve the Qur’an’s form of expression. He was the most eloquent Arab in speech. The Prophet Muhammad (s.a.w.) said, “I am the city of knowledge and ‘Ali is its gate.”

‘Ali was also without equal in religious asceticism and the worship of God. In answer to some who had complained of ‘Ali’s anger toward them, the Prophet said, “Do not reproach ‘Ali for he is in a state of Divine ecstasy and bewilderment.”

Abu Darda’, a companion of the Prophet, one day saw the body of ‘Ali in one of the palm plantations of Medina lying on the ground as stiff as wood. He went to ‘Ali’s house to inform his noble wife, the daughter of the Prophet, and to express his condolences. The daughter of the Prophet said, “My cousin (‘Ali) has not died. Rather, in fear of God he has fainted. This condition overcomes him often.”

There are many stories told of ‘Ali’s kindness to the lowly, compassion for the needy and the poor, and generosity and munificence towards those in misery and poverty. ‘Ali spent all that he earned to help the poor and the needy, and himself lived in the strictest and simple manner.

‘Ali loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields that he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the “alms of ‘Ali,” had the noteworthy income of twenty-four thousand gold dinars towards the end of his life.

Mas’udi, the famous historian of third Islamic century, writes:

“If the glorious name of being the first Muslim, a comrade of the Prophet in exile, his faithful companion in the struggle for faith, his intimate associate in life, and his kinsman;

“if a true knowledge of the spirit of his teachings and of the Book;

“if self-abnegation and practice of justice;

“if honesty, purity, and love of truth; if a knowledge of law and science,

“constitute a claim to pre-eminence, then all must regard ‘Alī as the foremost Muslim. We shall search in vain to find, either among his predecessors (save one) or among his successors, those attributes.”

7. ‘Ali’s Last Words

When Ibn Muljim, the Kharijite, wounded Imam ‘Ali bin Abi Talib (a.s.), the Imam gathered his family members and made a will to his sons Imam Hasan and Imam Husayn as a general advice for them and also for his followers. Some excerpts from that will is presented here:

I advise you (both) and all my children and members of my family and everyone whom my writing reaches, to fear Allah, to keep your affairs in order, and to maintain good relations among yourselves for I have heard your grandfather (the Prophet) saying, “Improvement of mutual differences is better than general prayers and fastings.”

Fear Allah and keep Allah in view in the matter of orphans. So do not allow them to starve and they should not be ruined in your presence.

Fear Allah and keep Allah in view in the matter of your neighbours, because they were the subject of the Prophet’s advice. He went on advising in their favour till we thought he would allow them a share in inheritance.

Fear Allah and keep Allah in view in the matter of the Qur’an. No one should excel you in acting upon it. Fear Allah and keep Allah in view in the matter of prayer, because it is the pillar of your religion.

Fear Allah and keep Allah in view in the matter of your Lord’s House (Ka’bah). Do not forsake it so long as you live, because if it is abandoned you will not be spared.

Fear Allah and keep Allah in view in the matter of jihad with the help of your property, lives and tongues in the way of Allah. You should maintain respect for kinship and spending for others.

Avoid turning away from one another and severing mutual relations.

Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then if you will pray, the prayers will not be granted.42

* * *

This lesson has been compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. A Brief History of the Fourteen Infallibles published by WOFIS, Tehran.

Question Paper on Lesson 38

Question 1: [20 points]

Fill in the blanks from the list of words given below:

‘Ali bin Abi Tālib was born in the ________ to ___________________ From the age of _______, he lived with the Prophet. In the gathering of his relatives, the Prophet declared ‘Ali as his __________, ___________ and _______________ On the night of _____________, ‘Ali slept in the Prophet's bed.

In the event of brotherhood in Medina, the Prophet said, “O ‘Ali you are my brother in this _______ as well as in the ___________.” In the battle of Khandaq, ‘Ali slew a very brave Arab warrior known as ______________; and he also killed the famous Jewish warrior, __________, in Khaybar.

‘Umar ibn Khattab used to say that “If it hadn't been for ‘Ali, ‘Umar would have ___________ .” ‘Ali was chosen by the people as a caliph after the murder of ____________ because of his _________ policies.

‘Ali had to fight _________ and _________ in the Battle of the Camel. The battle against Mu‘āwiya was known as _________ Those against whom ‘Ali fought in the Battle of Nahrawan were known as the ___________ .

The Prophet said, “I am the city of ____________ and ‘Ali is its ______ .”

Khawarij `Uthman

`Amr migration

gate six

Talha Ka`bah

world perished

Zubayr knowledge

brother hereafter

Marhab unjust

inheritor successor

Siffin Fatima bint Asad

Question 2: [15 points]

True or False:

(a) At the birth of ‘Ali, Fatima bint Asad stayed inside the Ka`bah for three days.

(b) Wasiyi means “my inheritor”.

(c) The Prophet gained many supporters when he invited his relatives and spoke to them at his home.

(d) ‘Ali participated in all battles except Tabuk.

(e) ‘Ali married Fatima in the third year after hijrah.

(f) The Prophet said, “Today the total imān is going to face the total kufr” in the Battle of Khandaq.

(g) Verse 2:207 was revealed when ‘Ali slew Marhab.

(h) “Hubal” was toppled by ‘Ali from top of the Ka`bah.

(i) The first three caliphs ruled for 30 years.

(j) ‘Ali (a.s.) was wounded in the Masjid of Kufa.

Question 3: [15 points]

Explain in your own words the loss Muslims suffered because Imam ‘Ali bin Abi Tālib (a.s.) was not allowed to lead the ummah for 24 years after the death of the Prophet (s.a.w.).

Lesson 9: The Purity of The Prophets

1. Why must the Prophets be Ma'sum?

The Wise and Merciful God sent the prophets so that human society may recognise the right way as opposed to the precipitous way, and may be able to stride up to the highest peaks of true pride, perfection and laudable virtues, and stay on that way.

With the same intention, God also made His prophets and messengers immune from every kind of sin and error, and, in one word, made them “infallible” (ma'sum), so that they may be able to lead mankind towards God without any error or mistake.

It is obvious that the very same reason which prompted the need for prophethood also requires that the prophets be immaculate and immune from all kinds of sin, impurity, error and fault.

Since the aim and purpose of sending prophets is to lead society towards God's commands, this aim is to be secured through the infallibility of the prophets, for it is clear that to do things which are repulsive or indecent, to sin, and also to be a source of error and fault is a reason for people to be averse to and diverted from these things, and thus the aim, which was the guidance and teaching of society, would be lost.

Of course, we know that no wise person does things against his aim, and that he takes regard for what is effectual in attaining and reaching his aim.

For example, someone who wants a number of distinguished individuals to take part in a celebration in his honour knows that no one without an invitation can honourably attend. He will never send an invitation to someone who is averse to him, rather he will try to send his invitations in such a way that they will all be accepted, and, if he doesn't do this, his work will not have been prudent and wise, and it will be regarded as having been unseemly and unbecoming.

The Merciful and Wise God also takes account of what basically interferes with the guidance and education of society, and does not want people to depend on and follow the will of capricious and impure men, and so to end up far from, and be deprived of their true development. Therefore, He has sent immaculate prophets so that the guidance and instruction of society may be in the best possible way.

And now we shall read in more detail why the prophets must be without fault. -

(A) The Principle of Instruction

The purpose of sending the prophets was to educate humanity; and we know that in education, the teacher's behaviour is a more effective instrument than his speech and verbal instructions.

The character and actions of the teacher can bring about a radical transformation in man, because, on the basis of the principle of imitation, man gradually adopts the manner and conduct of his teacher, and becomes of the same colour so that it is as if he is the clear, limpid surface of a pool which reflects the image of the sky above him.

Speech alone cannot play the part of instruction, rather it serves instruction, and this is the idea of the prophetic mission, that prophets must possess praiseworthy habits and qualities and be untainted with sin and error so that they can effectively attract the people of this world towards the sacred aim.

It is clear that one who has soiled his hands with sin, even though in secret and without anyone being aware, will never have that unwavering strength of mind and spirit to bring about a radical transformation in the area of the human spirit.

For example, a person who taints his lips with wine can never dissuade others from drinking it, and raise the voice of truth and mobilise his iron will in combating this act.

The secret of the prophets' success in their mission was the coordination in their words and deeds, and it is this moral strength which enabled them to transform the fundamentals of human thoughts and lead societies towards perfection.

(B) Confidence & Acceptance

The greater the degree of faith and confidence that people have in a speaker, the more their agreement with him increases, and vice versa.

For this reason, the prophets, who divulged the Divine commands and restrained people from sin and immorality, must, according to this assertion, be endowed with the greatest, most admirable qualities, and be free from every kind of sin and indecency, every error and mistake.

This is so that people's confidence and faith in them may be greater and they may accept their guidance and what they say, and so that people may strive more assiduously in carrying out the plans and putting into practice the reformative instructions of the prophets, and understand from the depths of their hearts their leadership.

Thus the aim of the prophetic mission, that is to say the leading of the human race to development on all sides, will be accomplished; the aim of the prophetic mission will not be obtained under any other circumstances, and that would be very far from the wisdom of God.

This purity and worthiness of the prophets was so extraordinary that people became devoted to them to such a degree that their followers felt great love towards them and gave up their lives in following and obeying them, without heed for the consequences.

However, the question as to how one man can be completely free from sin and error is a matter to which we shall now turn our attention.

2. How can a person be Ma'sum?

(A) Real Love of God

The holy prophets were deeply devoted to God, and why should they not have been? They, who with their senses and profound insight knew God better than anyone, who understood His Greatness, Splendour and Majesty to be above all things, who deem Him alone worthy of love, devotion and obedience, who had nothing except His Pleasure in view, who gave their hearts to none but Him, who did everything with devotion to Him, and who knew Who they were worshipping.

It was for this very reason that the prophets welcomed difficulties and formidable situations, and also paid attention to God with smiling, open faces even when they were in the most critical circumstances. And so, when, in their beloved, true way, they met with difficulties, they became overflowing with joy.

History has recorded the endeavours of these heavenly, torchbearing men of guidance, as also the condemnable behaviour of people towards them. Could steadfastness in these difficulties have had another motivation apart from love of God and the performance of His command? Surely not.

How can it be imagined that those who are completely engrossed in their beloved way, and who utter nothing except according to His wish, and in whose heart, soul, spirit and thoughts not one corner is empty of remembrance of Him, can disobey His commands? Or can give themselves up to sin? Rather, they followed the path of obedience to Him and were devoted to Him.

Someone asked the Prophet of Islam, why he himself indulged in worship of God to such an extent that he would physically suffer since he was purified and had no sins.

His answer was that why should he not be a grateful and thankful slave of God?3 So it was not out of fear of punishment that the Prophet used to worship God to such an extent, it was out of a sense of gratitude.

Thus we can understand that the perfect knowledge of the prophets and the deep and true love which they had for God resulted in infallibility and absolute purity, so that, in addition to precluding sin from their will and thinking, they withheld themselves from sin.

(B) The Deep & Perfect Insight of The Prophets

Perceptiveness is not the same in everyone. Someone who is ignorant and illiterate will never think like a doctor does about microbes and the contamination of vessels by them. A doctor who has spent years investigating microbes, has watched them multiply under a microscope, and has witnessed the fate of those who were infected by them can never neglect microbes and their dangers.

Thus we see that the ignorant person proceeds to drink water contaminated with microbes and has no worry, whereas the doctor would never be prepared to drink such water and would never even entertain the idea.

The only motive for refraining from drinking is the knowledge and information which this doctor has concerning the bad effects of microbes.

So, for example, the illiterate, ignorant person would also keep himself from eating something filthy, for, in this case, he is aware of the impurity and harmful effects of it. But a one year old child into whose reach that filthy thing falls would probably put it into his mouth.

Another point is that there are some people who attach little importance to incremental harm, although they fear sudden, unexpected dangers and avoid them.

For example, someone may be rather lazy about extracting a decayed tooth and may procrastinate about resorting to a dentist, till such time as his other teeth become affected, and a great deal more discomfort comes his way.

The toll for this is that he may be affected by very serious ailments. However, the very same person, as soon as the pain of appendicitus appears and there is a possibility of real danger, will entrust himself into the hands of a surgeon without any delay. Ordinary people take a superficial view of evil, and do not take sufficient note of its physical and spiritual, bodily and psychological effects.

However, the prophets, who, with the help of a higher power, have supremacy in their vision and knowledge over the rest of mankind, who have a profound and perfect insight into all the effects of evil, and who, by a secret witnessing, see even those effects of evil which will materialize in the next world, will never come under the influence of their own bodily desires and soil their hands with the contamination of sin; even the thought of it will never enter their hearts.

In short, remembrance of judgment and the preview of the effects of sin in the next world was the best way to keep the prophets from sin and indecency.

* * *

This lesson is based on the following: Dar Rah-e Haq, The Roots of Religion (1981) Qum, Iran.

Question Paper on Lesson 9

Question 1: [16 points]

Fill in the blanks from the pool of words given below by simply placing the number of the correct word in the blank space.

(a) A teacher's conduct undoubtedly ______ his students’ _______.

(b) For greatest impact, a prophet must instill ______ in his followers.

(c) It was their true ______ and real ______ of God that made prophets free from sins and impurities.

(d) The reason why prophets refrained from committing sins was that they could _________ the effects of evil deeds.

(e) The prophetic mission required prophets to demonstrate extremely high _______ character and ethical _______.

1. foresee

2. love

3. standards

4. character

5. moral

6. affects

7. knowledge

8. confidence

Question 2: [10 points]

Tick the appropriate box:

(a) Infallibility means complete immunity from sins.

(b) Prophets cannot commit sins because of the nature of their creation.

(c) An imperfect teacher cannot deliver perfect teaching.

(d) Mas‘ūm refers to those prophets and imams who are free from errors and sins.

(e) Prophets were immune from sins but they could make unintentional sins.

Question 3: [12 points]

Briefly discuss two reasons on why the prophets must be ma‘sūm.

Question 4: [12 points]

Is infallibility an acquired quality or is it bestowed upon the prophets by God?

Lesson 10: Prophets & Scriptures

Almighty God did not leave man alone; he sent guidance in the form of prophets and messengers. According to the common belief of all Muslims, God sent 124,000 prophets and messengers to guide mankind in all parts of the world.

The first was Prophet Adam and the last was Prophet Muhammad (peace be upon them both).

The basic faith of all the prophets was the same: to call people to the One and Only God (tawhid) and bring peace in human society; the differences are only in the codes of law.

However, not all the 124,000 prophets were of the same rank and status; some were greater than the other; some were sent as assistants to those messengers who came before them; some were given a holy scripture while others were not.

There were some prophets who came with divine laws which their followers were to implement. Such prophets were higher in rank over the others, and are known as ulu 'l-’azm prophets. Ulu 'l66 ‘azm means “those who possess great responsibility”. The ulu 'l- 'azm prophets are five:

1. Prophet Nuh (a.s.) known in English as Noah.

2. Prophet Ibrahim (a.s.) known in English as Abraham.

3. Prophet Musa (a.s.) known in English as Moses. A person who believes in the message of Prophet Musa (a.s.) is known as a Jew.

4. Prophet 'Isa (a.s.) known in English as Jesus. A person who follows the message of Prophet 'Isa (a.s.) is known as a Christian.

5. Prophet Muhammad (a.s.). A person who follows the message of Prophet Muhammad (a.s.) is known as a Muslim.

The divine laws brought by Prophet Nuh were followed till the advent of Prophet Ibrahim and the more advanced divine laws were sent by God through him.

Then Prophet Musa was sent with a new set of laws which were even more elaborate; Musa was followed by Prophet “Isa who modified the laws of Musa. Last of all came Prophet Muhammad with the most perfect and comprehensive divine law. No prophet or Holy Scripture is to be sent after Muhammad (a.s.).

Many prophets were also given scriptures - God commandments sent to mankind through His prophets and messengers.

The scriptures that were revealed to Prophet Nuh and Prophet Ibrahim are not well-known. The Qur'an talks about scrolls (suhuf) of Ibrahim which shows that many books were revealed to him.

The most famous scriptures revealed to the prophets are the following:

1. The Tawrat (Torah) revealed to Prophet Musa.

2. The Zabur (Psalms) revealed to Prophet Dawud (a.s.) known in English as David.

3. The Injil (Gospel) revealed to Prophet Isa.

4. The Qur'an (pronounced as Qur-aan) revealed to Prophet Muhammad.

* * *

This lesson has been prepared by S. M. Rizvi.

Question Paper on Lesson 10

Question 1: [1.5 points for each answer]

Fill in the blanks from the pool of words given below by simply placing the number of the correct word in the blank space.

(a) According to Islamic belief, God sent ____ prophets in all parts of the world.

(b) In Qur'anic terminology, all prophets were Muslims and their fundamental mission was to preach ____ of God and ____ on earth.

(c) The name of the first prophet was ____ (a.s.) and the name of the last prophet was ____ (a.s.).

(d) All prophets were not ____ in status and rank.

(e) The prophets who came with a divine law are called ____ prophets.

(f) Christians are those who believe in ____ known in Arabic as ____.

(g) ____ are the people who believe in Prophet Musa known in English as ____.

(h) Prophet Nuh (a.s.) is known in English as ____.

(i) Zabur, known in English as ____, was given to Prophet Dawud (a.s.) known in English as ____.

(j) Torah, known in Arabic as ____, was given to Prophet ____ (a.s.).

(k) Prophet `Isa (a.s.) was given the book called ____ in Arabic and ____ in English.

(l) The Qur'ān was revealed to Prophet ____ (a.s.).

(m) The Qur'ān talks about certain scrolls called ____ revealed to Prophet ____ (a.s.).

1. Psalms

2. Tawrat

3. 124,000

4. Ibrahim

5. Ulu 'l-`azm

6. unity

7. equal

8. `Isa

9. David

10. Muhammad

11. Suhuf

12. Jesus

13. Injil

14. Musa

15. Jews

16. Bible

17. Noah

18. Adam

19. peace

20. Moses

Question 2: [10 points]

Listed below are some of the Prophets mentioned in the Qur'ān. Circle the letter before the names of those who came with a divine law.

(a) Prophet Ya`qub (Jacob).

(b) Prophet Ayyub (Job).

(c) Prophet Musa (Moses).

(d) Prophet Yahya (John).

(e) Prophet Muhammad (a.s.).

(f) Prophet Yunus (Jonah).

(g) Prophet Ibrahim (Abraham).

(h) Prophet Yusuf (Joseph).

(i) Prophet `Isa (Jesus).

(j) Prophet Nuh (Noah)

(k) Prophet Ismail (Ishmael).

(l) Prophet Zakariyya (Zacharia).

Question 3: [10 points]

(a) Specify the names of the Divine Books in the order in which they were revealed, and also write the names of the Prophets who received those Books.

(b) Which Divine Book contains the most comprehensive and eternal laws?

Lesson 11: Prophet Muhammad (peace be upon him)

Muhammad bin ‘Abdullah is the last and final messenger of God. The message he brought from God is known as “al-lslam,” and the scripture he was given by God is known as “al-Qur'an.”

1. Arabia at the Prophet's Birth

The Arabs prior to Islam were idol-worshippers; they believed that apart from the life of this world there was no other life. It was a society in which respect depended on wealth and family.

Woman was a commodity, counted as wealth of the father, husband and son; and after death she was inherited like the other possessions. It was a disgrace to have a daughter, and in some tribes the family buried this shameful thing with their own hands.

The situation of the poor, women and society was not much different in other parts of the world.

Every human society at that time was sunk in darkness, decline and oppression. Throughout the whole world, no glow or gleam of light met the eyes.

A darkness like a thick heavy cloud in the sky had submerged the daily life of all societies in a deep sleep; and a horrible, powerful obscurity reigned which only the rising of a radiant sun could disperse.

This darkness was more overpowering in Arabia than in any other place, as if they had been invaded to the depths of degradation and debasement. See what Imam 'Ali (a.s.) says about those days:

You people of Arabia followed the worst religion; you dwelt amongst rough stones and poisonous serpents. You drank putrid water and ate filthy food. You shed the blood of one another and paid no heed to relationships. Idols are established among you, and sins cling to you.' (Nahju 'l-Balagha, sermon 26.)

2. The Birth of the Prophet of Islam

Muhammad opened his eyes to the world on the 17th of Rabi'u 1-Awwal in the 53rd year before the hijrah (570 AD). His father, 'Abdullah, was from the family of Prophet Isma'il, and had died before he could see his son. His mother was one of the most pious women of that time.

Muhammad was entrusted to a virtuous woman called Halimah, who suckled him and nursed him.

One day, Muhammad (s.a.w.) who had not yet reached the age of four years, asked Halimah if he could go into the desert with the other boys. Halimah said, “I bathed Muhammad and anointed his hair with oil.

I put collyrium on his eyes and hung a Yemenite stone on a string and put it round his neck so that no harm could come to him from the spirits of the desert. But Muhammad tore the stone from his neck and said, 'Don't worry about me. My God is taking care of me!’”

So we see that from childhood he was blessed with God's favour and grace, and was always guided by Divine friendship and help in works that were in their right time and place.

Muhammad's behaviour and speech in childhood were such that everyone's attention was attracted. In his youth, also, he was far from all the evil deeds which tainted those people in its environment.

He took no part in their riotous poetry gatherings. He drank no wine, was an enemy of the idols; he was perfect in his speech and behaviour.

Years before he became a prophet, the people called him as- Sddiq (the truthful) and al-Amin (the trustworthy). He had a pure mind and radiant intellect, and a godly and heavenly character. Every year for one month he went to the cave of Hira and was with God in His mysteries and in prayers. At the end of the month, before returning to his home, he went to the Ka’bah and made seven or more circumambulations.

3. Commencement of the Mission

At the age of forty, while busy in worship in the cave of Hira, he was proclaimed as the Messenger of God.

For three years, the Prophet of Islam received no command to call the people openly to Islam, and during that time only a few people had accepted the message of God brought by Muhammad (s.a.w.).

Among men, the first person who loved and followed him was Imam 'Ali (a.s.j, and among women, Khadijah.4 Then after three years, he received the command to invite people openly to Islam. First he invited his relatives as guests; about forty of them assembled together.

The food which the Prophet had prepared was no more than enough to satisfy the appetite of one man, but by the power of God that little food filled everyone, and this was the cause of much amazement. Abu Lahab, without thinking what he was saying, cried out: “Muhammad is a magician!” That day the relatives dispersed before the Prophet could speak. So he called them again the next day.

After they had partaken of the food and hospitality, he spoke: “O Sons of ‘Abdul Muttalib! No youth has brought to his people better than what I bring to you. I have brought to you the best of this world and of the hereafter.

I have been commanded by God to call you to Him. Which of you will extend his help to me and become my brother and successor?” Apart from 'Ali (a.s.), no one answered. The Prophet placed his hand on 'Ali's shoulder and said, “This is my brother, the executor of my will and my successor among you.

Listen to what he says and obey him.”5

One day the Prophet went up on to Mount Safa and called the people around him. He said, “If I told you that an enemy was going to fall on you this morning or this evening, would you trust me?”

All together they replied, “Yes!” He said, “I warn you of a severe torment that is soon to fall on you.” Out of fear that the speech of Muhammad (s.a.w.) would take effect in the hearts of those present, Abu Lahab broke the silence and said to him, “Did we assemble here just to listen to this nonsense?”

The Prophet of Islam started his call with the slogan of tawhid and the worship of one God, and established tawhid as the basis of all other beliefs. He made known to men Allah, who is nearer to man than man himself; he abolished all forms of idol-worshipping, revolutionized the atmosphere of Mecca, and drew people to his religion.

Meanwhile, the Quraysh (the most powerful tribe in Mecca to which the Prophet belonged) were becoming ill at ease with the progress he was making and tried hard to stop his preaching, even once trying to kill him; but with the help and protection of God all their tortures, persecutions and schemes were without effect and came to nothing.

Day by day the call to Islam, and also the acceptance by people, spread, even to those who came from outside Mecca. People rose up with their souls in answer to this Divine invitation.

In the eleventh year of the prophethood, some people from the tribe of Khazraj of Medina came to Mecca to perform the pilgrimage. The Prophet invited them to Islam and they accepted, with the promise that when they went back to Medina they would call the people to Muhammad's religion. They went to Medina and spread the invitation of the Prophet.

The next year, twelve Medinese accepted the faith of the Prophet of Islam at Aqaba and resolved: not to associate anything with Allah, not to steal, not to fornicate, not to indulge in infanticide, not to bring malicious accusations against anyone, not to disobey the Prophet in any thing which he indicated.

Then the Prophet sent a man by the name of Mus'ab bin “Umayr with them to teach the Qur'an, and thus a large group in Medina pledged their faith in the Prophet.

4. The Prophet's Migration (Hijrah)

Till the thirteenth year of his mission, the Prophet called the people of Mecca to Islam, and stood firm when faced with the persecutions of the Quraysh. Eventually he got to know that the Quraysh had hatched an incredible plan to kill him, so he put Imam 'Ali (a.s.) to sleep in his bed in his place and left Mecca at night; he hid in a cave, and then migrated from there to Medina.

The hijrah of the Prophet opened an entirely new chapter in the history of Islam from which a stimulating and surprising lead forward was made. For this very reason, the hijrah of Muhammad (s.a.w.) became the beginning of the calendar of the Muslims.

The two tribes of Medina, Aws and Khazraj, were bitter enemies of each other for generations. But with the presence of the Prophet of Islam in Medina, they became brothers for life in the shadow of the teachings of Islam, and blessed sincerity and cordiality was established between them.

The example of Muhammad's behaviour, his spiritual and moral superiority, and the natural aspect of his pure religion, caused the people to come to Islam by the score, and in the end to accept it.

The Prophet of Islam was from the people and with the people, and did not maintain a distance from them. He shared with them in their gains and losses.

He firmly criticised oppression and aggression, which he refrained from and prevented. He set forth all the principles which were, in the light of Islam, effective for the development of the position of women,

and put an end to the tyranny they had been subjected to previously, but he also vehemently fought against their unchastity and licentiousness, for he wanted them to attain real development on the basis of the true principles of Islam.

He defended the rights of slaves, and had comprehensive programmes for their freedom. The Prophet of Islam created a society where black and white, rich and poor, great and small, were all equal and could enjoy the benefits of being human beings.

In such an atmosphere, there could be no question of 'racial discrimination/ for there was a much higher basis in virtue, knowledge, piety, human values and ethical greatness.

* * *

This lesson has been adapted from Dar Rah-e Haq,

The Roots of Religion (1981) Qum, Iran.

Question Paper on Lesson 11

Question 1: [17 points]

True or False:

(a) The Prophet of Islam was born in 560 AD.

(b) Arabs, before Islam, followed a monotheistic religion.

(c) The essential ingredient of the Prophet's message was the unity of God.

(d) Before the commencement of his mission, the Prophet used to meditate in the cave of Thawr.

(e) Prior to Islam, the Arabs were completely submerged in the darkness of ignorance and moral degradation.

(f) Abu Jahl repeatedly interrupted the Prophet when he was calling people to Islam on Mount Safa.

(g) According to the historian, at-Tabari, Imam ‘Ali was the first among men to accept Islam.

(h) Muhammad (a.s.) commenced his prophetic mission at the age of 40.

(i) The Prophet openly started inviting people to Islam when he was 43 years old.

(j) The Prophet preached in Mecca for 11 years.

(k) In the 11th year of prophethood, 12 people from Medina accepted Islam.

(l) Aws and Khazraj were two historically friendly tribes of Medina who strongly supported the Prophet.

(m) It was the universal truth of the Prophet's message and his superior moral qualities that attracted people to Islam in large numbers.

(n) Islam strongly condemns mistreatment of women by their male counterparts.

(o) Islam promotes equality, piety, peace and justice.

(p) When the Prophet invited his family members to embrace Islam, Imam ‘Ali, according to at-Tabari, was the only person to offer help in the prophetic mission.

(f) The Prophet asked Imam ‘Ali to sleep in his bed on the night of his migration to Medina.

Question 2: [12 points]

When the 12 Medinese accepted Islam at Aqaba, what were the six things that they promised they will never do?

Question 3: [6 points]

What are the two titles by which the Prophet of Islam was known among his people even before he proclaimed his prophethood.

Question 4: [15 points]

In a five line paragraph, describe in your own words the message of Prophet Muhammad (a.s.) and his teachings.