Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 39: The Second Imam (Hasan bin ‘Ali)

1. Birth & Early Life

Imam Hasan al-Mujtaba -upon whom be peace- was the second Imam. He and his brother Husayn were the two sons of Amir al-mu’minin ‘Ali and Lady Fatimah, the daughter of the Prophet.

He was born in the year 3 A.H. in Medina. The Prophet came to ‘Ali’s home, congratulated the new parents and named the child, on Allah’s order, as “Hasan”.

He shared in the life of the Prophet for over seven years, growing up during that time under his loving care. The Prophet used to carry him over his shoulder and say: “O Allah! I love him, so You also love him.” Many other sayings of the Prophet have been recorded by historians - both Shi’a and Sunni- about Hasan and Husayn:

• “Whoever loves Hasan and Husayn, he also loves me; whoever hates these two, he also hates me.”

• “Hasan and Husayn are the chiefs of the youths of Paradise.”

• “These two children of mine are Imams’(leaders) no matter whether they rise up (against a tyrant) or make peace.”

Hasan and Husayn, in spite of their young age, were blessed with such a high level of spiritual purity that the Prophet would ask them to witness some of the treaties and documents issued by him.

Waqidi narrates that when the Prophet wrote a treaty for the tribe of Thaqif, Khalid bin Sa’id wrote the treaty whereas Hasan and Husayn have been named as witnesses to that treaty. Similarly, when the Prophet did mubahala with the Christians of Najran, Hasan and Husayn were among those whom he asked to accompany him.

The verse of purity, as mentioned in earlier lessons, also included Hasan and Husayn.

Many times the Prophet had said, “Hasan and Husayn are my children.” Because of these same words ‘Ali would say to his other children, “You are my children, and Hasan and Husayn are the children of the Prophet.”

2. With ‘Ali Amiru ’1-Mu’minin

After the death of the Prophet which was no more than three, or according to some, six months earlier than the death of lady Fatimah, Hasan was placed directly under the care of his noble father.

He was part of all the struggles and trials that his father went through during the rule of the first three caliphs. For example, when Abu Dharr al-Ghifari, the famous companion of the Prophet, was to be sent into exile on orders of the third caliph, people had been forbidden from bidding him farewell.

The only persons who dared to come to the city’s gate to bid farewell were ‘Ali, Hasan and Husayn (may peace be upon them all). This was also a way of protesting against the unjust decision of the third caliph against Abu Dharr.

In 36 A.H., Imam Hasan accompanied his father to Basra, where the Battle of Jamal took place. Before reaching Basra, Hasan was deputized by his father to go to Kufa, with ‘Ammar bin Yasir, to raise additional forces for the Imam’s army. With his articulate and moving sermons, he exposed the falsehood of opponents at Basra, gathered a considerable number of people and joined his father in the Battle of Jamal.

In the Battle of Siffin also, Hasan was alongside his noble father till the very end. Mu’awiyah sent ‘Ubaydullah bin ‘Umar to try and incite Hasan by saying: “Stop supporting your father, and we will make you the caliph because the Quraysh do not like your father who is responsible for killing many of their elders but they are prepared to accept you as their leader.”

Imam Hasan replied: “The Quraysh wanted to destroy Islam, whereas my father killed their elders for Allah and for Islam. This is the basis of why they hate my father!”

When the outcome of the arbitration in Siffin became obvious, Imam Hasan made a speech and said: “These two persons were chosen so that they may put the Qur’an before their personal whims but they acted in the wrong manner; therefore, they do not deserve to be considered as arbiters...”

3. The Imamate of Hasan bin ‘Ali

After the death of his father, through Divine command and according to the will of his father, Hasan became Imam. At dawn on the night of ‘Ali’s death, Imam Hasan addressed the people in which he said: “...There has died tonight a man who was the first among the early (Muslims) in good actions.

Nor did any later (Muslim) attain his level in good actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life.

The Apostle of God used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands...

“He has left behind him no gold and silver except seven hundred dirhams of his stipend, with which he was intending to buy a servant for his family.” Then tears overcame him and he wept and the people wept with him. Then he continued: “I am the (grand)son of the one who brought the good news. I am the (grand)son of the warner.

I am the (grand)son of the man who, with God’s permission, summoned the people to God. I am the (grand)son of the light which shone out to the world. I am of the House, from whom God has kept away abomination and whom God has purified thoroughly. I am of the House for whom God had required love in his Book...” Then he sat down.

‘Abdullah ibn al-’Abbas arose in front of him and said, “People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.” The people answered him saying: “No one is more loved by us nor has anyone more right to succession.”

Then they rushed forward to pledge allegiance to Imam Hasan as the successor of Amiru 1-mu’minin. He also occupied the outward function of caliphate for about six months, during which time he administered the affairs of the Muslims.

During that time Mu’awiyah, a bitter enemy of ‘Ali and his family, and had fought for years with the ambition of capturing the caliphate, first on the pretext of avenging the death of the third caliph and finally with an open claim to the caliphate, he sent spies into Iraq, the seat of Imam Hasan’s caliphate, to incite rebellion and opposition.

After the spies of Mu’awiyah were captured and punished, Imam Hasan wrote him “...It is surprising that after the Prophet’s death, the Quraysh fought for the caliphate and considered themselves as superior to other Arabs because they were from the tribe of the Prophet. The Arabs accepted their argument.

“But then the Quraysh [based on same line of thought] refused to accept our superiority and shunned us aside although we were more closely related to the Prophet than they. We adopted forbearance so that the enemies and hypocrites do not destroy Islam.

“And today we are amazed by your claim to the caliphate even though you do not deserve it in the least; neither you have any religious superiority nor any good record in the past. You are a product of the group that fought against the Prophet and the son of the worst enemy of the Prophet among the Quraysh...” The Imam ended the letter with an advice for Mu’awiyah to accept the decision of the Muslim community and pledge allegiance to him.

Mu’awiyah replied: “...You and my situation is similar to your family and Abu Bakr’s situation. Abu Bakr occupied the caliphate on the pretext of having more experience than your father.

Similarly, I find myself to be more experienced than you...” Mu’awiyah not only refused to recognize Imam Hasan, he also marched with his army into Iraq.

War ensued during which Mu’awiyah gradually subverted the generals and commanders of Imam Hasan’s army with large sums of money and deceiving promises until the army rebelled against Imam Hasan.

One should realize that not all the people in the Imam’s army were Shi’as; they belonged to various groups: the Khawarij came because they also opposed Mu’awiyah; the opportunists who came for material gain if Imam Hasan succeeded; those who just followed their tribal leaders and owed loyalty to them and not the Imam.

The Imam was, finally, forced to make peace and to yield the caliphate to Mu’awiyah provided:

1. The caliphate would again return to Imam Hasan after Mu’awiyah’s death.

2. The Imam’s household and partisans would be protected in every way.

3. The practice of cursing Imam ‘Ali (peace be upon him) in Friday prayers will be discontinued.

4. Imam Hasan would not address Mu’awiyah as “amiru ‘1- mu’minin - leader of the believers.”

5. Mu’awiyah will rule on the basis of the Qur’an and the sunnah.

6. Mu’awiyah would distribute one million dirhams from the revenue of Dara among the children who became orphans during the battles of Jamal and Siffin.

In this way Mu’awiyah captured the caliphate and entered Iraq. In a public speech he officially made null and void all the peace conditions, and in every way possible placed the severest pressure upon the members of the Ahlul Bayt of the Prophet and the Shi’as.

During all the ten years of his imamate, Imam Hasan lived in conditions of extreme hardship and under persecution, with no security even in his own house.

4. His Noble Character

In human perfection Imam Hasan was reminiscent of his father and a perfect example of his noble grandfather. In fact, as long as the Prophet was alive, he and his brother were always in the company of the Prophet who even sometimes would carry them on his shoulders.

Both Sunni and Shi’ite sources have transmitted this saying of the Holy Prophet concerning Hasan and Husayn: “These two children of mine are Imams whether they stand up or sit down” (allusion to whether they occupy the external function of caliphate or not). Also there are many traditions of the Holy Prophet and ‘Ali concerning the fact that Imam Hasan would gain the function of imamate after his noble father.

Imam Hasan was well-known for spiritual wayfaring; he had also gone for pilgrimage 25 times by walking all the way from Medina to Mecca.

The Imam was also known for his generosity. On hearing a man praying by the Ka’bah to Allah for relieving him of a 10,000 dirham debt, the Imam went home, returned with that money and gave it to that person. Three times in his life, the Imam divided his entire property and possessions and gave away onehalf in charity.

5. His Death

In the year 50 A.H. Imam Hasan bin ‘Ali (may peace be upon them) was poisoned and martyred by one of his own wives who, as has been accounted by historians, had been motivated by Mu’awiyah. The latter did not want the caliphate to return back to ‘Ali’s family; he wanted to remove all the obstacles from the way of his own son, Yazid to inherit the kingdom.

The Umayyids, against all the high principles of Islam and humanity, forcefully and violently barred the Banu Hashim from burying Imam Hasan next to his grandfather’s grave. He was finally buried in Jannatu 1- Baqi’.

Imam Hasan’s patience and forbearance is even acknowledged by his enemies. Marwan bin Hakam, Mu’awiyah’s governor in Medina who always persecuted the Imam, participated in the latter’s funeral.

Imam Husayn said, “While my brother was alive, you tried your best to oppose him and fight against him; and now you are showing up in his funeral!” Marwan said, “Whatever I did, I did to a person whose forbearance was stronger than this mountain” while pointing towards a mountain outside Medina.

* * *

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.

3. Pishway-e Dawwum: Hazrat Imam Hasan (a.s.) by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources, may refer to item # 1 and # 3 mentioned above.

Question Paper on Lesson 39

Question 1: [20 points]

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

Imam Hasan bin ‘Ali was born in ______ A.H. in __________. For over ________ years, he shared in the life of the Prophet who used to say: “Hasan and Husayn are the ________ of the ________ of Paradise.”

Hasan was deputized by his father to go to _____ with _______ to raise additional _______ for the Battle of _______.

Mu‘āwiyah succeeded in ____________ the army of Imam Hasan because not all the people in the Imam's army were ________; they belonged to various groups like the ___________, the ____________, and people with loyalty to their _________ leaders.

Imam Hasan denied the religious legitimacy to Mu‘āwiyah's status by refusing to address him as ______________ The imamate of Imam Hasan did not depend on political power as attested by the saying of the Prophet concerning him and his brother that: “These two children of mine are Imams whether they __________ or ___________.

Mu‘āwiyah motivated one of the Imam's ________ to ________ him in order to pave the way for ____ to inherit the kingdom.

Khawarij Yazid

‘Ammār forces

subverting Shi‘as

opportunists 3

sit down tribal

poison Medina

youths seven

chiefs Jamal

stand up Kufa

wives amiru 'l-muminin

Question 2: [15 points]

True or False:

(a) Hasan & Husayn were witnesses to the Prophet's treaty with the tribe of Thaqif.

(b) Abu Dharr al-Ghifari was sent into exile on order of Mu‘āwiyah.

(c) Hasan was sent by his father to Medina for raising additional forces for the Battle of Jamal.

(d) The Prophet (s.a.w.) said: “Hasan and Husayn are my children.”

(e) `Abdullah ibn al-`Abbas was the first to invite people to pledge allegiance to Imam Hasan.

(f) Mu‘āwiyah honestly adhered to the peacetreaty.

(g) Imam Hasan had done 15 hajj by walking all the way from Medina to Mecca.

(h) Imam Hasan is buried next to the grave of his grandfather.

(i) Marwan testified to the great forbearance of Imam Hasan (a.s.).

(j) Jannatu 'l-Baqi` is a graveyard in Medina.

Question 3: [15 points]

Summarize the analysis that Imam Hasan (a.s.) has done in his letter to Mu‘āwyah for the events of Saqifa in which the caliphate was snatched away from the Ahlul Bayt.

Lesson 40: The Third Imam (Husayn bin ‘Ali)

1. Birth & Early Life

Imam Husayn (Sayyidu ‘sh-Shuhada’, “the lord among martyrs”), the second child of ‘Ali and Fatimah, was born in the year 4 A.H.; and after the martyrdom of his brother, Imam Hasan al-Mujtaba, became Imam through Divine command and his brother’s will.

Imam Husayn was always with his brother during the life of the Prophet and Imam ‘Ali; he shared in the most important events of that era.

He stood by his brother during the difficult times of the latter’s imamat. His own imamat was for a period of ten years, all but the last six months coinciding with the caliphate of Mu’awiyah.

2. Mu’awiyah’s Rule

Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power.

Secondly, Mu’awiyah and his aides made use of every possible means to put aside and move out of the way the Ahlul Bayt of the Prophet and the Shi’ah, and thus obliterate the name of ‘Ali and his family. And above all, Mu’awiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims.

Therefore, in order to quell all opposition, Mu’awiyah had undertaken newer and more severe measures.

By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu’awiyah and his aides-until in the middle of the year 60 A.H. Mu’awiyah died and his son Yazid took his place.

3. Yazid’s demand for Bay’ah

Paying allegiance (bay’ah) was an old Arab practice which was carried out in important matters such as that of kingship and governorship. Those who were ruled, and especially the well known among them, would give their hand in allegiance, agreement and obedience to their king or prince and in this way would show their support for his actions.

Disagreement after allegiance was considered as disgrace and dishonor for the people and, like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet, people believed that allegiance, when given by free will and not through force, carried authority and weight.

Mu’awiyah had asked the wellknown among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn.

He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed.

But because of his egoism and recklessness, Yazid neglected his father’s advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus.

After the governor of Medina informed Imam Husayn of this demand, the Imam refused to accept the demand and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security.

This event occurred toward the end of the month of Rajab and the beginning of Sha’ban of 60 A.H. For nearly four months Imam Husayn stayed in Mecca in refuge.

This news spread throughout the Islamic world. On the one hand many people who were tired of the inequities of Mu’awiyah’s rule and even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him.

On the other hand a flood of letters began to flow, especially from Iraq and particularly the city of Kufa, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and inequity.

Naturally such a situation was dangerous for Yazid. The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj.

The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihram).

The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq.

In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. On the next day he set out with his family and a group of his companions for Iraq.

Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny.

He added that he knew that wherever he turned or went he would be killed. He would leave in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there.

4. Towards Karbala

While on the way to Kufa and still a few days’ journey away from the city, he received news that the agent of Yazid in Kufa had put to death the representative of the Imam in that city and also one of the Imam’s determined supporters who was a wellknown man in Kufa.

After their death, their feet had been tied and they had been dragged through the streets.

The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him. There was no way open to him but to march ahead and to face death. It was here that the Imam expressed his definitive determination to go ahead and be martyred; and so he continued on his journey.

Approximately seventy kilometers from Kufa, in a desert named Karbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy’s army increased.

Finally the Imam, with his household and a small number of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom.

He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life.

Then he ordered the light to be turned out and most of those who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth and the Banu Hashim remained.

Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hashimite relatives, saying again that the enemy was concerned only with his person. Each could benefit from the darkness of the night and escape the danger.

But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his household to the last drop of their blood and as long as they could carry a sword.

On the ninth day of the month the last challenge to choose between “allegiance or war” was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day.

On the tenth day of Muharram of the year 61/680 the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of his companions, thirty some members of the army of the enemy that joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, and cousins.

That day they fought from morning until their final breath, and the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old; and a five-year-old child and a suckling baby of Imam Husayn.

The army of the enemy, after ending the war, plundered the family of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and left them on the ground without burial.

Then they moved the members of the family, all of whom were helpless women and girls, along the heads of the martyrs, to Kufa. Among the prisoners there were three male members: a twenty-two year old son of Imam Husayn who was very ill and unable to move, namely ‘Ali bin Husayn, the fourth Imam; his four year old son, Muhammad ibn ‘Ali, who became the fifth Imam. The enemy took the prisoners to Kufa and from there to Damascus before Yazid.

5. The Consequences of Karbala

The event of Karbala, the capture of the women and children of the Ahlu 1-bayt of the Prophet, their being taken as prisoners from town to town and the speeches made by the daughter of ‘Ali, Zaynab, and the fourth Imam who were among the prisoners, disgraced the Umayyads. Such abuse of the family of the Prophet annulled the propaganda which Mu’awiyah had carried out for years.

The matter reached such proportions that Yazid was compelled to publicly disown and condemn the actions of his agents. The event of Karbala was a major factor in the overthrow of Ummayad rule although its effect was delayed. It also strengthened the roots of Shi’ism.

Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. Among those who were instrumental in the death of the Imam not one was able to escape revenge and punishment.

Anyone who studies closely the history of the life of Imam Husayn and Yazid and the conditions that prevailed at that time, and analyzes this chapter of Islamic history, will have no doubt that in those circumstances there was no choice before Imam Husayn but to be killed.

Swearing allegiance to Yazid would have meant publicly showing contempt for Islam, something which was not possible for the Imam, for Yazid not only showed no respect for Islam and its injunctions but also made a public demonstration of impudently, treading under foot its basis and its laws.

Those before him, even if they opposed religious injunctions, always did so in the guise of religion, and at least formally respected religion.

They took pride in being companions of the Holy Prophet and the other religious figures in whom people believed. From this it can be concluded that the claim of some interpreters of these events is false when they say that the two brothers, Hasan and Husayn, had two different tastes and that one chose the way of peace and the other the way of war, so that one brother made peace with Mu’awiyah although he had an army of forty thousand while the other went to war against Yazid with an army of less than a hundred persons.

For we see that this same Imam Husayn, who refused to pay allegiance to Yazid for one day, lived for ten years under the rule of Mu’awiyah, in the same manner as his brother who also had endured for ten years under Mu’awiyah, without opposing him.

It must be said in truth that if Imam Hasan or Imam Husayn had fought Mu’awiyah they would have been killed without there being the least benefit for Islam.

Their deaths would have had no effect before the righteous-appearing policy of Mu’awiyah, a competent politician who emphasized his being a companion of the Holy Prophet, the “scribe of the revelation,” and “uncle of the faithful” and who used every stratagem possible to preserve a religious guise for his rule.

Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph.

* * *

This lesson has been adopted with changes from ‘Allamah Sayyid Muhammad Husayn at-Tabataba’i, Shi’a Islam, Qum. For references, see the original source.

Question Paper on Lesson 40

Question 1: [20 points]

True or False:

(a) All but the last six months of Imam Husayn's imamat coincided with the caliphate of Mu‘āwiyah.

(b) Sayyidu 'sh-Shuhadā' means the lord of the martyrs.

(c) Yazid came to power in the middle of 61 A.H.

(d) The people of Cairo invited Imam Husayn to go to Egypt.

(e) Imam Husayn was fully aware that he would be killed if he did not pledge allegiance to Yazid.

(f) The event of Karbala was a major factor in the overthrow of the Umayyad rule.

(g) Hasan and Husayn had two different tastes because one chose peace and the other war.

(h) Yazidi forces respected the sanctity of the Ka`bah.

(i) Imam Hasan's two children, aged 13 and 11, were martyred in Karbala.

(j) The capture of the women and children of Ahlul Bayt did not annul the Umayyad propaganda.

Question 2: [10 points]

What is bay‘ah or bay‘at; and what are its implications?

Question 3: [20 points]

Why did Imam Husayn choose to fight Yazid whereas Imam Hasan decided to make peace with Mu‘āwiyah?

Lesson 41: The Fourth Imam (‘Ali ibn al-Husayn)

1. Birth & Early Life

Imam ‘Ali ibn al-Husayn was the son of the third Imam and his wife, the queen among women, the daughter of Yazdigird the last Sasanid king of Iran. He was known as “Zaynu ‘l-‘Abidin - the prince of the worshippers” and “Sajjad - the one who prostrates most”.

Imam Zaynu ‘l-‘Abidin was two years old when his grandfather was martyred. In his early teens, he witnessed the situation in which his uncle Imam Hasan lived.

2. Karbala & His Imamat

In his late teens and early twenties, he also observed the suppression and persecution under which his father lived during the reign of Mu’awiyah.

As you have already read in the last lesson, Imam Zaynu 1-’Abidin was the only son of Imam Husayn to survive, for his other two brothers ‘Ali Akbar and ‘Ali Asghar who was a suckling baby were martyred during the event of Karbala.

The Imam had also accompanied his father on the journey that terminated fatally in Karbala, but because of severe illness and the inability to carry arms or participate in fighting he was prevented from taking part in the holy war and being martyred.

The Yazidi forces had taken the womenfolk of Ahlul Bayt (a.s.) as captives to Kufa and from there to Damascus with the intent of humiliating the holy family and also presenting them as an example for any potential opposition to Yazid’s rule.

But Allah had planned it otherwise: the journey of the captives turned, instead, into an opportunity for the Ahlul Bayt (a.s.) to present their innocence to the people, convey the message of Husayn and enlighten the masses about the atrocities of the Yazidi regime.

The caravan of the captives from Ahlul Bayt exposed the true face of Yazid and his establishment. The most important role played in this awakening of the masses was by Zaynab bint ‘Ali, Husayn’s sister, and Imam Zaynu l-’Abidin.

The speeches of the holy Imam in the city of Kufa, in the court of Ibn Ziyad (the governor of Kufa), in Damascus and in the court of Yazid himself are excellent examples of how Imam Zaynu l-’Abidin was able to gain victory for Husayn and expose the tyranny of Yazid. And all this was done while he was a prisoner!

Here we shall just present a part from the speech given by Imam Zaynu l-’Abidin in the court of Yazid in response to a speech by a speaker of the establishment who had tried to create hatred in the minds and hearts of the audience against Imam ‘Ali bin Abi Talib and his family.

The Imam went on the pulpit shackled in chains and introduced himself as follows: “...Those who know me, they know me...And those who do not know, then listen:

I am the son of Mecca and Mina; I am the son of zamzam and Safa; I am the son of the noble one who placed the black stone in the Ka’bah;

I am the son of the one who put on the ihram and did tawaf; I am the son of the one who was taken from Masjidul Haram to Masjidul Aqsa [in mi’raj]; I am the son of one on whom Allah sent revelations;

I am the son of Husayn who was killed in Karbala; I am the son of Muhammad al-Mustafa; I am the son of Fatimah az-Zahra’;

I am the son of Khadija al-Kubra;

I am the son of the one who was killed and left in a pool of his own blood; I am the son of the one who was left without a shroud and without burial; I am the son of the one who was killed thirsty...”

He soon turned the tide against Yazid; the entire audience started to cry in sympathy for the Imam and his family. It was such speeches that forced Yazid to publicly disown the actions of his own men.

After spending a period in imprisonment, the Imam and the womenfolk of Ahlul Bayt (a.s.) were sent with honour to Medina because Yazid wanted to conciliate public opinion.

3. Jihad by Knowledge

The fourth Imam, upon returning to Medina, retired from public life completely and spent his time in worship and in educating his loyal followers. He was in contact with the elite among the Shiltes such as Abu Hamzah Thumali, Abu Khalid Kabuli and the like.

The elite disseminated among the Shi’ah the religious sciences they learned from the Imam. The number of such students of Imam reached to 170. In this way Shi’ism spread considerably and showed its effects during the imamate of the fifth Imam.

The high status of knowledge and piety of the companions of Imam Zaynu l-’Abidin can be seen from one example of Said bin Jubayr. Said was arrested by Hajjaj bin Yusuf ath-Thaqafi, the governor of the Umayyads in Iraq and a bitter enemy of Imam ‘Ali and the Shi’as. When Said was brought to Hajjaj, an interesting conversation took place and we present part of it below:

Hajjajj: “What is your belief about Abu Bakr and ‘Umar- are they in Paradise or Hell?” (Hajjajj was looking for an excuse to kill Said.)

Said: “If and when I go to Paradise and see the people over there, then I will be able to say who is there; and if I go to Hell, only then I will know who is over there.”

Hajjajj: “What is your belief about the caliphs?”

Said: “I am not responsible for them.”

Hajjajj: “Whom do you like the most among the caliphs?”

Said: “The one with whom God is most pleased.”

Hajjajj: “With whom is God most pleased?”

Said: “God knows best.”

Hajjajj: “How should I kill you.”

Sa’id: “Kill me in whatever way you like, because, by God, you will be treated in the same way on the day of judgment.”

Hajjajj finally ordered the executioner to kill Sa’id. May Allah bless his soul and elevate his ranks among the martyrs.

Among the works of the fourth Imam is a book called as- Sahifah as-Sajjadiyah. It consists of fifty-seven prayers concerning the most sublime Divine sciences and is known as “The Psalm of the Ahlul Bayt.”

Another famous work of the Imam is Risalatu ‘l- Huquq (the Charter of Rights) on socio-ethical rights in fifty different cases. Fortunately, both these works are available in English also.

4. Attitude of the Rulers

Although Imam Zaynu ‘l-‘Abidin refrained from any political activity and dedicated his life to further the knowledge of his followers in religious and spiritual matters, the caliphs were always uneasy with him and kept a close watch on his movements and on those who visited him.

The knowledge and character par excellence of the Imam attracted people of all kinds towards him. This was the main reason that created jealousy in the hearts of the rulers who thought that this attraction to the Imam had the potential of turning a political tide against their establishment. One incident in the life of the Imam clearly shows the hold he had on the hearts and minds of the common people:

Once, Hisham, son of caliph ‘Abdu ‘1-Malik, entered the Masjidul Haram in Mecca with his entourage for doing tawaf of the Ka’bah. There were many people doing the tawaf, but nobody gave any importance to Hisham or gave room for him to get close to the Black Stone.

While he was waiting on the perimeter for the crowd to become less so that he may go and kiss the Black Stone, he noticed a sudden movement among the people who starting making way for a person who had just entered the mosque. That person went straight to the Black Stone and kissed it. It was none other than Imam Zaynu ‘l-‘Abidin (a.s.).

Hisham knew him; but, out of jealousy, he asked his entourage: “Who is this?” Farazdaq, the famous and powerful poet of the time, was standing close by.

When he heard Hisham’s question filled with jealousy and contempt, he could not control himself and extemporaneously started to recite a poem in praise of the Imam. That piece of poetry is of such high eloquence and clarity that even the modern anthologies of Arabic literature include it in their collections. It is a long poem, but we shall just present a few lines:

He is the one whose footsteps are known to the holy land, the Ka’bah knows him, so does the sanctuary and the land beyond.

He is the best of all Allah’s servants; he is the pious, the pure, and the knowledgeable.

The father of this person is the chosen Ahmad43 , may Allah shower blessings on him for ever.

If the Black Stone would know who is kissing it, it would fall upon his footsteps and kiss the ground.

When the Quraysh see him, they say, “With his character, nobility reached perfection.” Your statement “Who is this?” does not diminish him, the Arabs and others know him whom you refuse to recognise.

His mother is Fatimah, if you do not know him!

And with his grandfather ended the prophethood.

This one incident clearly shows the attitude of the caliphs towards our Imam. And, therefore, it is not surprising that ‘Abdu ‘1-Malik ordered him to be arrested, chained and sent from Medina to Damascus and then again returned to Medina.

It was during the reign of Hisham that the holy Imam was poisoned by Walid ibn ‘Abdu 1-Malik and died in 95 AH/712 CE after thirty-five years of imamate.

* * *

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

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

2. Pishway-e Chaharum: Hazrat Imam Sajjad (a.s.) by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.

Question Paper on Lesson 41

Question 1: [20 points]

True or False:

(a) The fourth Imam’s mother was a princess of the Sasanid royal family.

(b) Imam Zaynu ’l-‘Ābidīn did jihād in Karbala.

(c) Hajja was a companion of the fourth Imam.

(d) Nahju 'l-Balāghah is one of the works of Imam ‘Ali ibn al-Husayn.

(e) Risālatu ’l-Huqūq deals with socio-ethical rights in fifty different cases.

(f) Farazdaq was a famous and powerful poet.

(g) Walid bin ‘Abdu ’l-Malik became jealous and said “Who is this?” regarding the Imam.

(h) Imam Zaynu ’l-‘Ābidīn was born in Medina and also died in Medina.

(i) The holy Imam was taken to Damascus only once.

(j) The fourth Imam had 701 students.

Question 2: [20 points]

Explain in your own words the role of Imam Zaynu ’l-‘Ābidīn in awakening the masses against Yazid and in conveying the message of Imam Husayn to the people.

Question 3: [10 points]

Write your own feelings about Farazdaq and the circumstances under which he extemporaneously composed the poem about the holy Imam.

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.