Mikyalul Makarim Fee Fawaaid ad-Duaa Lil Qai’m (Perfection of morals among the benefits of praying for al-Qa’im) Volume 1

Mikyalul Makarim Fee Fawaaid ad-Duaa Lil Qai’m (Perfection of morals among the benefits of praying for al-Qa’im)8%

Mikyalul Makarim Fee Fawaaid ad-Duaa Lil Qai’m (Perfection of morals among the benefits of praying for al-Qa’im) Author:
Translator: Allamah Sayyid Sa'eed Akhtar Rizvi
Publisher: Ja’fari Propagation Centre
Category: Imam al-Mahdi

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Mikyalul Makarim Fee Fawaaid ad-Duaa Lil Qai’m (Perfection of morals among the benefits of praying for al-Qa’im)

Mikyalul Makarim Fee Fawaaid ad-Duaa Lil Qai’m (Perfection of morals among the benefits of praying for al-Qa’im) Volume 1

Author:
Publisher: Ja’fari Propagation Centre
English

Note:

This book is taken from www.al-islam.org


1

2

The Letter H’a (H’)

1. His Eminence’s Help (H’imayat) To Islam

The help of that great personality to protect the sanctity of Islam is the matter that refers to Jihad and battle of His Eminence. In Bihar it is related from His Eminence, Abu Ja’far Baqir (as) quoted by Shaykh Nomani that the fifth Imam said:

“As if I can see your religion continuously facing weakness and destruction. It would be struggling in its own blood and no one would be able to restore it to you except a man from us, Ahle Bayt.” 1

The complete tradition shall come in the topic of the generosity of His Eminence and the expounding of the sciences, if Allah the Almighty wills.

2. H’arb (War) With Opponents

The difference between battle and Jihad is that Jihad is against disbelievers, however ‘battle’ is general for those who recite the testimony of Islam just as the verse with regard to fighting:

إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ

“The punishment of those who wage war against Allah…” (Qur’an, Surah Maidah 5:33)

And others prove this point.

In any case that which supports this statement is a tradition in Bihar taken from Nomani from his chains from Fuzail that he said:

I heard from His Eminence, Abu Abdillah Imam Sadiq (as) that he said:“Indeed, when our Qaim rises up he would face more problems from the people than the Holy Prophet (S) had faced from the people of Ignorance. I asked: How? He replied: “The Holy Prophet (S) was sent to the people while they worshipped stone, wood and logs carved into idols. However our Qaim will arise and come to the people while they all would be interpreting the Book of Allah and arguing with him.” 2

In another tradition it is narrated from the same Imam that he said:

“They would interpret the Book of Allah against His Eminence and on the basis of its sources make war upon His Eminence.” 3

The same Imam has also stated:

“There are thirteen cities and tribes against whom the Qaim (aj) will make war and they would also fight against His Eminence. The people of Mecca, the people of Medina, the Syrians, the Umayyads, the Basrans, the Damascenes, the Kurds, the Bedouins, the Zubba, the Ghina, the Bahili, the Azds and the people of Rayy.” 4

In Kamaluddin it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“The master of this affair has a similarity to Moosa, to Isa, to Yusuf and Muhammad (S).”

As for the similarity to Moosa: It is being fearful and watchful.

And as for Isa, it is that it would be said about him what was said about Isa.

And as for Yusuf it is the prison and the occultation.

And as for Muhammad (S) it is rising with the sword and he will follow the style of His Eminence and expound his traditions. At that time he would carry his sword in his right hand for eight months and continuously go on eliminating his enemies till the Almighty Allah is satisfied.”

Abu Baseer says that he asked,“How do we know that the Almighty Allah is satisfied?”

He replied,“The Almighty Allah will instill mercy into his heart.” 5

In the tradition of Mufaddal from His Eminence, Sadiq (as) it is narrated that he said:

“Hasani is that elegant youth who will emerge from Dailam and with an eloquent power of speech that he has, he shall plead: ‘O Progeny of Muhammad! Please harken to call of the distressed ones.’ And this call will be issued from the Zari (perhaps the reference is to the Kaaba). Then divine treasures hidden in Taliqaan will harken to his call. These will not be treasures of gold and silver, but they will be strong men mounted on crimson horses and carrying weapons and slaying the oppressors they will reach Kufa, by this time most of the areas will be cleaned up and it will be a place of refuge for them.

Then the news of the reappearance of Mahdi (aj) will reach Sayyid Hasani and his companions. His companions shall ask: O son of the Prophet, who is this gentleman that has entered our boundaries? He will reply: “Come on, lets go and see who it is” , while by Allah, Sayyid Hasani would know that it is Mahdi, and he shall say that, only so that they may recognize the companions of His Eminence. Then Hasani shall come out till he would reach to the Mahdi (aj). Then he shall say: If you are the Mahdi of Aale Muhammad, where is the staff of your grandfather, the Prophet, his finger ring, his dress and coat of armor (Fazil)? Where is (Sahaab) his turban, Yarbu (his horse), Ghazba (his camel), Duldul his horse, Yafoor his donkey and the original horse of the Messenger of Allah (S), Buraq and the Mushaf (scroll) of Amirul Momineen (as)?

Then His Eminence will show him all these things. He would take up the staff of the Prophet and hit it upon a hard stone, it would instantly produce sparks. His aim by this is to show the greatness and excellence of Mahdi (aj) to his companions so that they pledge allegiance to him.

Then Sayyid Hasani would remark,“God is the Greatest (Allaahu Akbar), O son of the Prophet, give me your hand so that I may pledge allegiance to you. Mahdi (aj) will stretch out his hand. Sayyid Hasani and his companions will pay allegiance to him. But 40000 persons having the scroll, who will be known as Zaidiyyah, will not pay allegiance, saying: This is great magic.

The armies shall confront each other. Mahdi (aj) will come out towards the deviated group and dispense good counsel to them, inviting them towards himself, but they would persist in their infidelity and rebellion. His Eminence will order that they all be killed and they shall be put to the sword.

Then Mahdi (aj) will say to his companions: Do not take their Qur’ans, leave it as it will cause them despair just as they have changed and tampered it and they have not acted according to it.” 6

There are numerous reports concerning this matter, some of which shall be quoted in the topic of the elimination of the infidels, if Allah, the Almighty wills.

3. Hajj Of His Eminence

Shaykh Sadooq has reported in Kamaluddin through a correct chain of narrators from Muhammad bin Uthman al-Amari that he said:

“The master of this affair shall perform the Hajj rituals every year. Thus he shall see the people and recognize them and they shall (also) see him but will not recognize him.” 7

I say: Among the traditions that prove the recommended nature of praying for Hajj pilgrims is a tradition quoted from His Eminence, Sadiq (as) in Faqihthat he said:

“When it is the time for the overnight halt at Arafat the Almighty Allah sends two angels to search the faces of the people. So when they do not find anyone having habituated himself to Hajj, one of them tells the other: In what condition is such and such person? The other angel replies: Allah knows better. Then he says: O God! If poverty prevents him from coming, make him self sufficient. And if he is having debts, please liquidate them for him. If some illness has prevented this person from attending, give him cure. And if he has departed from the world, forgive and have mercy on him.” 8

This hadith proves that it is recommended to pray for one who has habituated himself to perform the Hajj regularly every year as is very much clear. And this matter shall be further elaborated in the topic of the similarity of His Eminence to His Eminence, Khizr, if Allah, the Almighty wills.

4. Survival And Life Of The Earth Due To The Presence Of His Eminence

Shaykh Sadooq has mentioned in Kamaluddin under the explanation of the following verse:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا

“Know that Allah gives life to the earth after its death…” (Qur’an, Surah Hadid 57:17)

that His Eminence, Abu Ja’far Baqir (as) said:

It means that the Almighty Allah will reform the earth for the Qaim of Aale Muhammad (S), that is after the injustice and oppression of the inhabitants of the earth.

“And truly We showed him Our signs”

For the Qaim of Aale Muhammad.

“…they may understand…” 9

His Eminence, Abu Ibrahim, Moosa bin Ja’far (as) is reported to have said regarding the verse:

“…gives life to the earth after its death…”

“Not through rain, rather the Almighty Allah will raise a man, then the earth shall be revived due to the establishment and revival of justice and the application of a single penal law in it will be more beneficial than forty days of rain.” 10

In Jawahir it is reported from Sudair that he said:

His Eminence, Abu Ja’far Baqir (as) said:

“The enforcement of one act of the penal law on the earth is more purifying than forty days of rain.” 11

In Al-Muhajja it is narrated from Halabi that His Eminence, Abu Abdillah Sadiq was asked about the explanation of the verse:

“Know that Allah gives life to the earth after its death…”

He replied:“It means through justice after injustice and oppression.” 12

5. Forbearance Of His Eminence

We shall discuss this under the topic of the manners and good behavior of His Eminence, if Allah wills.

6. Revival (From Dead) Of Some Divine Saints For The Reappearance Of His Eminence

This will be discussed, if Allah the Almighty wills, under the topic of the benefits of the reappearance of His Eminence.

7. Love And Regard Of His Eminence For Us

From the discussion that has passed regarding the kindness of His Eminence towards us, the love and regard of His Eminence is also clear, because kindness is the fruit of love. Just as it has been mentioned in the third part about the right of the father over the son and the attending of funeral of our dead. Anyway, all the favors of His Eminence towards us are as a result of his love for us, if Allah the Almighty wills.

However we must not overlook one point and it is that his love for us is not except from the aspect of our faith and obedience to the Almighty Allah. So if you wish to obtain the love of that honorable personality, it is necessary for you to obey the Almighty Allah. And it should not be that by disobeying Allah you cause pain to him and display enmity towards him. And thus you may be of those about whom the Almighty Allah says:

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا

“Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.” (Qur’an, Surah Ahzab 33:57)

In Darus Salaam it is narrated from Imam Baqir (as) that he told Jabir Jofi:

“A person does not achieve proximity to God except through His obedience. There is no distancing from the fire (of Hell) by us. Indeed one who is obedient to Allah will be our friend and follower. And whoever disobeys Allah, is our enemy. Our Wilayat cannot be achieved except by good deeds and keeping away from sins.”

There are numerous traditions on this topic. Indeed, just as the obedience of God becomes a cause of love in the same way His disobedience is the factor for its decline, as explained by His Eminence, Abu Abdillah Sadiq (as) in Kafi:

Amirul Momineen (as) said:“There is no person except that there are forty shields over him till he commits 40 deadly sins. Thus when he commits forty major sins the shields are removed from over him. Then the Almighty Allah reveals to the angels to shade that person by their wings. So the angels begin to cover him with their wings. Then he does not leave a single sinful act but that he commits it. So much so that he even begins to boast about his sins to people and talks openly about them. So the angels say: O our Lord, this servant of Yours has not omitted a single act of sin and we are very much ashamed of what he has done. So the Almighty Allah reveals upon the angels to remove their wings from him. When this happens this person begins to have enmity towards us, Ahle Bayt.” 13

8. His Eminence Will Judge With Truth

In Kamaluddin it is narrated through the author’s chain of narrators from Aban bin Taghlib that he said:

His Eminence, Abu Abdillah Sadiq (as) said:“Three hundred and thirteen persons will come to your Masjid - that is the Masjid of Mecca. The people of Mecca will recognize that they are not the natives of Mecca. All of them shall be carrying swords engraved with a Kalima (word) from which will issue a thousand Kalimas (words). Then the Almighty Allah shall send a breeze that calls out in every valley, “This is Mahdi, who shall judge like Prophet Dawood and Sulaiman and he shall not need any testimony.” 14

The same book has quoted the saying of Abu Abdillah Ja’far as-Sadiq (as) that he said:

“When the Qaim (aj) reappears, there will be a sign for every person by which he would recognize whether he is righteous or evil-doer. And in it is the sign for those who possess reason and it is the right path.” 15

In Bihar it is quoted from the Ghaibat of Sayyid Ali bin Abdul Hamid from his chain of authorities from Abu Baseer from Imam Abu Ja’far Baqir (as) that he said:

“Imam Qaim (aj) will judge a case according to the verdict of His Eminence, Adam (as) and some of his companions will oppose him. So he would summon them and strike off their necks. Then he would judge the second case according to Prophet Dawood (as). Some people will oppose it and they shall also be put to death. Then he will judge the third case according to the judgment of Prophet Ibrahim (as) and again some will oppose and they shall also be eliminated. After that he will decide the fourth case according to the law of Prophet Muhammad (S) and now there will not be anyone who opposes him.” 16

9. The Judgment Of His Eminence From Unseen

That His Eminence (aj) will issue verdicts and pass judgment on the basis of his hidden knowledge is a fact stated in traditions. As mentioned in Biharul Anwar from the book of Nomani quoting His Eminence, Abu Abdillah Sadiq (as) that he said:

“In the same way that the person will be standing before His Eminence, Qaim (aj) and His Eminence, will be enjoining good and forbidding evil. Suddenly he would order that he should be brought back to him. They will bring him back to His Eminence. His Eminence will order his execution. Then there would be no one in the whole world but that he would be afraid of His Eminence.” 17

In Irshad al-Qulub of Dailami it is narrated from His Eminence, Abu Abdillah Sadiq (as) that he said:

“When the Qaim of Aale Muhammad arises, he will judge between the people according to the judgment of His Eminence, Dawood. He will not need testimonies or evidence. The Almighty Allah will inspire him and then he will judge according to his knowledge. He will inform the peoples about what they conceal in themselves and he will distinguish his friends from the enemies. The Almighty Allah says:

“Surely in this are signs for those who examine. And surely it is on a road that still abides.” 18

It is related from Abdullah bin Mughaira that he said:

“When the Qaim reappears, he will pick up 500 persons from the Quraish and have them executed. Then he will in the same way pick 500 people of non-Quraishite origin and also have them executed. He will repeat this procedure six times. The narrator says: I asked: Will their number be such at that time?”

He replied: Yes, by himself and his followers.19

It is quoted from His Eminence, Imam Sadiq (as) that he said:

“When the Qaim (aj) rises up he will demolish the Masjidul Haraam upto its original construction and restore the Maqaam-e-Ibrahim to its prior location. And he will cut off the hand of Bani Shaybah and hang it upon the Kaaba and on it write: These are the thieves of the Kaaba.” 20

I say: We have already discussed this matter in the forgone pages and if Allah, the High wills, we shall again elaborate upon it in the topic of the elimination of the infidels and the destruction of the foundations of infidelity and polytheism.

Notes

1. Biharul Anwar; Vol. 52, Pg. 352, Ghaibat Nomani, Pg. 125

2. Biharul Anwar; Vol. 52, Pg. 362

3. Biharul Anwar; Vol. 52, Pg. 363

4. Biharul Anwar; Vol. 52, Pg. 363

5. Kamaluddin; Vol. 1, Pg. 329

6. Biharul Anwar; Vol. 53, Pg. 15

7. Kamaluddin; Vol. 2, Pg. 440

8. Man Laa Yahzarul Faqih, Vol. 2, Pg. 12

9. Kamaluddin; Vol. 2, Pg. 668

10. Al-Muhajja, Pg. 752

11. The original tradition is mentioned in Kafi, Vol. 7, Pg. 174

12. Al-Muhajja, Pg. 753

13. Kafi, Vol. 2, Pg. 279

14. Kamaluddin; Vol. 2, Pg. 671

15. Kamaluddin; Vol. 2, Pg. 671

16. Biharul Anwar; Vol. 52, Pg. 389

17. Biharul Anwar; Vol. 52, Pg. 355

18. Biharul Anwar; Vol. 52, Pg. 339

19. Biharul Anwar; Vol. 52, Pg. 338

20. Biharul Anwar; Vol. 52, Pg. 338

The Letter Kha (Kh)

1. Khulq (Manners) Of His Eminence

It is mentioned in Bihar, quoting from Nomani through his own chain of authorities from Abu Waail that he said: Amirul Momineen (as) glanced at Husain (as) and said:

“This son of mine is a liege, just as the Messenger of Allah (S) named him a liege. Allah will bring from his progeny a man by the name of your Apostle, who will be similar to him in his creation and in his character. He will rise in a time of oblivion of the people, when the truth will have died and perversion will be manifest. 1 By Allah, if he does not rise, his neck will be severed. The dwellers of the heavens and its inhabitants will rejoice his rise. He is a man of broad forehead and a high nose.” 2

It is narrated through Sunni authorities that the Messenger of Allah (S) is reported to have said:

“Even if a single day remains from the tenure of the world, the Almighty Allah shall raise a person whose name is same as mine and whose manners and appearance are like mine.”

We can also refer to those traditions that have been mentioned by us in the topic of elegance of His Eminence.

Khulq (Manners): According to the dictionary meaning it refers to habits and disposition. On the basis of this it could be said that His Eminence would resemble the Holy Prophet (S) in general behavior and good qualities and habits, especially in interpersonal relationships. This is further supported by the quotation of the author of Kashful Ghumma, Muhammad bin Yusuf Shami in Kifayatut Talib in which, after this tradition, he says:

“The statement of the Messenger of Allah (S) that his manners and habits are like mine, is the best metaphor of the revenge of Mahdi (aj) from the disbelievers just as the Holy Prophet (S) had been such that the Almighty Allah has said:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

“And most surely you conform (yourself) to sublime morality.” (Qur’an, Surah Qalam 68:4)

He further adds: The humble and worthless servant of Allah, Ali bin Isa (may Allah have mercy on him) says:

That the statement is the best metaphor, is an occasion of surprise. It is not known how the word ‘Khulq’ is construed to be only concerned with taking revenge from the infidels while it is well known that the manners of the Holy Prophet (S) included all the general aspects of behavior, that is kindness, knowledge, forbearance and courage…from the mannerisms that are mentioned at the beginning of this book, it is more surprising that he has brought the evidence of the verse for his own opinion.3

2. Khauf (Fear) Of His Eminence

In Kafi it is narrated from the compiler’s own chain of authorities that:

I heard Imam Abu Abdillah Sadiq (as) saying:“There is an occultation for the Qaim before his reappearance.” I asked:“Why is it so?” He replied:“He is fearful.” And he pointed towards his belly, implying that the Qaim fears for his life.4

In another hadith it is narrated from Zurarah that he said:

I heard His Eminence, Abu Abdillah Sadiq (as) say:“For that young man before his uprising there will be an occultation.” I asked:“Why?” He replied:“He is fearful.” And he gestured towards his belly. Then he said:“O Zurarah; and he is that awaited one and he is the one in whose birth they shall doubt. Thus some will say: His father died heirless and some will say: He was in the womb of his mother when his father died. Some others will allege that he was born two years before the passing away of his father. And he is the Awaited one; but the Almighty Allah likes to test the Shias. Thus it is the time when the doubts and suspicions of the people of falsehood will begin.”

Zurarah says: I asked:“If I am able to live till that period, what action I should perform?”

He replied:“O Zurarah if you live till that time you must recite the following supplication:

‘O Allah introduce Yourself to me. For if You don’t introduce Yourself to me I will not recognize Your Prophet. O Allah introduce Your Messenger to me for if You don’t introduce Your Messenger to me I will not recognize Your Proof. O Allah introduce Your proof to me for if You don’t introduce Your proof to me I will deviate in my religion.’” 5

I say: In another tradition this supplication is as follows:

“O Allah, introduce Yourself to me; for if You do not introduce Yourself to me I shall not recognize You. O Allah, introduce Your Prophet to me; for if You do not introduce Your Prophet to me I will not recognize him. O Allah, introduce Your Proof to me; for if You do not introduce Your Proof to me I shall deviate in my religion.” 6

In Kafi, in a sermon, Amirul Momineen (as) is reported to have said:

“And You O Lord, do not leave Your earth without Proof over the creatures whether he be apparent and not obeyed or fearful and unknown, so that Your Proof is not invalidated and Your friends are not led astray from guidance.” 7

In Part Two it has already passed that Imam Moosa bin Ja’far (as) said:

“He is my fifth descendant. He shall have an occultation which shall be prolonged due the risk to his life.”

In Kamaluddin it is narrated from the author’s own chain of authorities from His Eminence, the Chief of those who prostrate, the fourth Imam (as) that he said:

“In His Eminence, Qaim (aj) are present similarities to seven prophets. The practice of our father, Adam, the practice of Ibrahim, the practice of Moosa, the practice of Isa, the practice of Ayyub and the practice of Muhammad (S). As for the practice of Adam and Nuh (as) it is a long life. As for the similarity with Prophet Ibrahim (as) it is a concealed birth and being away from the people. And from Moosa it is the fear and occultation. And from Isa is that he will have discord regarding him. With Ayyub (as) he shares the occurrence of triumph after difficulties. And from Muhammad (S) he will share the aspect of advent and armed uprising.” 8

In the same book it is narrated from His Eminence, Abu Ja’far Baqir (as) that he said:

“In the Master of this affair are present, practices (Sunnah) of four prophets: Moosa, Isa, Yusuf and Muhammad (S). From Moosa is being fearful for his life and his occultation, from Yusuf is the imprisonment, from Isa it is that it would be said: He is dead, while it would not be so. And as for the similarity with Muhammad (S) it will be his advent and rising up with the sword.” 9

Again the same book, Kamaluddin quotes a statement of His Eminence, Sadiq (as) from his father (as) that he said:

“When Qaim (aj) rises up he would say:

فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ

“So I fled from you when I feared you, then my Lord granted me wisdom and made me of the apostles…” (Qur’an, Surah Shuara 26:21) 10

And also in this book we have the author’s own chain of narrators reporting from Zurarah that he heard: His Eminence, Sadiq, Ja’far bin Muhammad (as) say:

“For Qaim (aj) before his uprising there will be an occultation.” I asked:“May I be your ransom, why is it so?” He replied:“He shall fear (for his life),” so saying the Imam gestured towards his belly and neck.11

In al-Muhajja it is narrated from Imam Ja’far Sadiq (as) that he said under the exegesis of the verse:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا

“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me.” (Qur’an, Surah Noor 24:55)

“That is the Qaim and his companions.” 12

3. Khilafat (Caliphate) Of His Eminence Over The Muslims

We have already mentioned some points in Part Three that prove this matter and now let us see the following tradition of the Messenger of Allah (S) narrated through Sunni authorities quoted in Kifayatul Athar:

“After me there would be twelve caliphs, nine of whom shall be from the descendants of Husain, the ninth of whom shall be their Qaim and Mahdi. So blessed be his friends and woe be upon his enemies.” 13

In the same book it is mentioned that His Eminence said:

“The Hour shall not be established till the one who will rise up with the truth from among us does not appear. And that is the time when Allah, the Mighty and Sublime will give the permission. Thus whosoever follows him will get salvation and whosoever denies him will be destroyed. Thus for the sake of Allah, for the sake of Allah, O people, go to him even if on ice and snow. Because he is the Caliph of Allah.” 14

Another traditional report supporting this, is quoted in Biharul Anwar on the authority of Kashful Ghumma quoting Sunni narrators from the Messenger of Allah (S) that he said:

“Mahdi will reappear having a cloud that shall be shading him; upon which a caller would be calling: This Mahdi is the Caliph of Allah. Follow him.” 15

Another tradition of the Holy Prophet (S) is also narrated from Sunni chain of narrators that says:

“My Ummah will enjoy a leisure in the time of the Mahdi (aj) the like of which they have never enjoyed. The heavens will shower over them bountifully and the earth will not leave any vegetation but to bring it forth.” 16

4. Perfection Of The Sciences For Him

In the tradition of Kumayl in Darus Salaam it is mentioned that Amirul Momineen (as) said:

“O Kumayl, there is no knowledge but that I am its initiator and there is nothing but that the Qaim will take it to its end.” 17

I say: It could either imply knowledge according to the first method of the tradition or it could imply all the perfections and good manners, and sciences and recognition of truth that all the Imams (as) have displayed; some of them during their own times for reform. However His Eminence, Qaim (aj) will display all of them, thus all the excellences…will become apparent by his reappearance.

O Allah, hasten the reappearance of Your Wali and ease his advent and make us from his companions and Shias Supporting this matter is a tradition that Shaykh Sadooq has narrated from his respected father (as):

Imam al-Sadiq (as) narrates from his forefathers that the Messenger of Allah (S) said, “Surely Allah, Mighty and Glorified be He, chose Friday from the days, the month of Ramadan from the months, the Night of Power (ليلة القدر ) from the nights, chose me from all the Prophets and chose Ali (as) from me. He granted him (Ali) superiority over all the successors. From Ali (as) He chose Hasan (as) and Husain (as) and from Husain (as), He chose the successors from his descendants. They (descendants) will dispel the distortion of the exaggerators (غالين ) from the Qur’an, the plagiarism of the liars and the interpretation of the deviated ones. The ninth of them is their Qaim (aj) and he is their apparent and their concealed.”18

In Kafi it is mentioned under the tradition of a monk who became a Muslim at the hands of our master, His Eminence, Kazim (as):

Thus the monk asked: I have been informed about eight letters19 that are revealed and four of them have become apparent and the remaining four still remain in the space. For whom are these four letters that remain in the space are revealed? And who would interpret them?

The Imam replied:

“He is our Qaim. Thus the Almighty Allah will reveal them upon him, and he will interpret them. And upon him shall be revealed things that are not revealed upon the truthful ones, the messengers and the guided ones.” 20

Matter pertaining to this topic shall again be presented under the discussion of ‘exposition of sciences’, if Allah wills.

5. Rising Up Of His Eminence, With The Sword After His Reappearance

Indeed it is obligatory upon His Eminence, to rise up with the sword in an armed uprising, may our souls be sacrificed for him for the sake of obeying the command of Allah and to ward off his enemies and protect himself as you have seen in the discussion of the manners of His Eminence explained in the tradition of Amirul Momineen (as) that if he does not rise up they would assassinate him. More details shall be presented in the traditional reports about the occultation and the calls of His Eminence, if Allah wills.

Notes

1. Since reappearance is general, from rising up with the sword etc., His Eminence has mentioned an aspect of the rising of Qaim (aj) that in order not to be killed and to protect his self he will be impelled to rise up with the sword and if not the enemies of His Eminence will put him to death, Allah, the Mighty and the High is all-knowing. (The Author)

2. Biharul Anwar; Vol. 51, Pg. 39

3. Kifayatut Talib, Pg. 520

4. Kafi, Vol. 1, Pg. 337

5. Kafi, Vol. 1, Pg. 337

6. Biharul Anwar; Vol. 53, Pg. 187

7. Kafi, Vol. 1, Pg. 339

8. Kamaluddin; Vol. 1, Pg. 322

9. Kamaluddin; Vol. 1, Pg. 326

10. Kamaluddin; Vol. 1, Pg. 328

11. Kamaluddin; Vol. 2, Pg. 346

12. Al-Muhajja, Pg. 742

13. Kifayatul Athar, Pg. 292

14. Ibid. Pg. 301

15. Biharul Anwar; Vol. 51, Pg. 81

16. Biharul Anwar; Vol. 51, Pg. 83

17. Darus Salaam

18. Kamaluddin; Vol. 1, Pg. 281

19. The ‘letter’ here is in the meaning of ‘sentence’ just as in the case of Azaan and Iqamah it is narrated about the Imams that they recited ‘three or four letters’ and the ‘four letter’ mentioned in this tradition - in the tradition of Kafi - are as follows: ‘There is no god except Allah, the One, He has no partner. Second: Muhammad is the Messenger of Allah, Third: We are the Ahle Bayt (as) Fourth: Our Shias are from us and we are from the Messenger of Allah and the Messenger of Allah is from Allah.

20. Kafi, Vol. 1, Pg. 483

Chapter 3: The Holy Prophet’s Youth

Hilf al-Fudhul

Hilf al-Fudhul,60 the most important Qurayshi treaty,61 was held among some branches of Quraysh tribe, because one of the Banu-Zubayd tribe had entered Mecca and sold some goods to al-’Az ibn Wa'il of Banu-Sahm. The goods were delivered to al-’Az ibn Wa'il who refused to pay the price to the seller. A man from Banu-Zubayd then came to Wa'il to receive his money, but he received nothing. There was a strong tribal system in Arabia in those days and every tribe tried to defend its own interests and those of its members. If a foreigner was wronged, there was nobody to help or protect him. The Zubaydi man had to climb Abu-Qubays Mount and say passionate poems to let the leaders of Quraysh hear what injustice he had suffered.

At that time, these leaders had gathered below the mountain to have a meeting. Having heard the man's call for justice, Zubayr ibn ‘Abd al-Muttalib encouraged the leaders of Banu-Hashim, i.e. ‘Abd al-Muttalib, Banu-Zuhrah, Banu-Tamim and Banu-Harith (who were among the prominent clans of Quraysh) to gather at the home of ‘Abdullah ibn Jad’an al-Taymi. They convened a treaty according to which nobody, either weak or poor, was to be the subject of any act of injustice. Then they went to the home of al-’Az and received the money for the Zubaydi man.62 At that time, Muhammad (S) was twenty years old.63

The participation of Muhammad (S) in this treaty was a brave act. It is interpreted now as a symbolic act of protection of human rights in that backward and ignorant society. His brave and just act is appreciated when we notice that the youngsters of his age in those days were participating in pleasure-seeking parties and did not have any concept of protecting the oppressed or carrying out justice. After prophethood, he used to remember his participation in that treaty with a lot of joy. He said:

“I took part in a treaty at the home of ‘Abdullah ibn Jad’an which made me even more delighted than receiving red-haired camels. If at this era of Islam I am invited to such a pact, I will joyfully accept it.”64

Since this pact was superior to any other treaty, it had the name of Hilf al-Fudhul.65 This pact was a stronghold for the homeless and the miserable. Later on, it was repeatedly used to protect the oppressed ones in Mecca against tyrants and oppressors.66

Second Journey to Damascus

Khadijah, daughter of Khuwaylid, was a rich, honorable and dignified trader who used to employ men for trade purposes, provide them with capital and pay them wages in return.67 When Muhammad (S) was twenty-five years old,68 Abu-Talib said to him, “I have become broke and empty-handed. Now a caravan is on its way to Damascus. I wish you to go to Khadijah and ask for a job.”

At this time, Khadijah had become aware of Muhammad's traits of honesty and good manners. She sent an errand to him saying, “If you accept the supervision of my caravan, I will pay you more than others and I would send my special servant, Maysarah, to help you.” Muhammad (S) accepted this offer69 and accompanied the caravan to Damascus accompanied by Maysarah.70 He could make more money than others.71

Maysarah observed such feats of magnanimity in Muhammad (S) that he was surprised. During this trip, Nustur the monk predicted his prophethood. He observed that Muhammad (S) had some arguments with a man over trade. That man said, “You should swear to Lat and ‘Uzza so that I could accept your statement.” Muhammad (S) replied, “I have never sworn to Lat and ‘Uzza in my whole life.”72 On his return to Mecca, Maysarah told Khadijah what he had seen in Muhammad (S).73

Marrying Khadijah

Khadijah was a farsighted, provident, honorable and dignified woman of noble lineage. She was superior to all women of Quraysh.74 Due to her high moral standards, she was nicknamed Tahirah (immaculate)75 and Sayyidah (doyenne) of Quraysh.76 She is said to have married twice but her previous husbands had died.77 Every Qurayshi nobleman desired to marry her.78 Some well-known persons such as ‘Uqbah ibn Abi-Mu’it, Abu-Jahl, and Abu-Sufyan had asked her for marriage but she always turned them down.79

On the other hand, Khadijah was a relative of Muhammad (S) and both of them had the common ancestor of Quzay. She had recognized the bright future for Muhammad (S),80 and was pleased to accept him as her spouse.81 She made an offer of marriage and he consulted with his uncles who accepted this marriage, which took place in a family gathering.82 It is said that at that time, Khadijah was forty years old and Muhammad (S) was twenty-five.83 She was his first wife.84

Installation of the Black Stone

Muhammad's excellent manners, honesty and decency had attracted the Meccan people so much that everybody called him amin meaning trustworthy.85 He was so reliable that they decided to use his good judgment in the installation of the Black Stone.86 He resolved their problem through high prudence and discretion. Due to the flood which descended from the mountains of Mecca, the walls of the Kaaba had broken on several sides. This event took place when he was thirty-five years old. Up to that day, the Kaaba had no ceiling and its walls were low. For this reason, its internal treasures were unprotected. People of Quraysh decided to build a roof; however, they were not able to carry out their plan. After the event of the flood, the leaders of the Meccan tribes decided to destroy the building to reconstruct it with a roof over it. At the time of the reconstruction, there were disagreements among the tribes over the location of the Black Stone. Once again, competitions and resorting to tribal pride surfaced. Each tribe desperately tried to have the honor of installing the stone. Some tribes, by thrusting their hands into a vessel full of blood, vowed not to let any other tribe have the honor of the installation.

Finally, upon the suggestion made by the eldest man of Quraysh, they decided to follow the opinion of the first person who would enter the Mosque from the entrance called Bab al-Safa. Suddenly, Muhammad (S) entered the mosque from that direction. Everybody declared that Muhammad (S) was trustworthy and they would listen to his judgment. A piece of cloth was brought in by the order of the trustworthy man of Quraysh i.e. Muhammad (S). He spread the piece of cloth, wrapped the stone inside it and asked the Qurayshi leaders to take each corner of it and collectively carry it to the wall. As soon as the stone was taken to the wall, Muhammad (S) installed it in its original location.87

With his delicate discretion and prudence, he solved their problem stopping a potentially huge amount of bloodshed.

‘Ali in the School of Muhammad

A devastating famine occurred in Mecca after the reconstruction of the Kaaba and several years before Muhammad's prophethood. Abu-Talib, the Holy Prophet's uncle, was insolvent. Muhammad made the proposal to his other uncle ‘Abbas who was one of the richest members of Quraysh that each one of them would take one of Abu-Talib's children to his home to protect them against famine. ‘Abbas accepted this proposal. Both of them went to Abu-Talib and offered so. Thus, ‘Abbas took Ja’far, and Muhammad (S) took ‘Ali home to protect and educate. ‘Ali stayed at Muhammad's home until he was promoted to the status of prophethood. Then, ‘Ali confirmed and followed him.88 At that time, ‘Ali (a.s) was six years old and his personality was in the making.89 Muhammad (S) wanted to compensate for the hardships Abu-Talib and his wife, Fatimah bint Asad, had gone through when he was young by adopting one of his children, namely ‘Ali. He saw ‘Ali as the most competent of Abu-Talib's children. This is evident by Muhammad's remark after he had adopted ‘Ali, “I have selected the one who has been selected by God to help me.”90 Muhammad (S) showed a lot of respect and affection to ‘Ali (a.s) and did everything possible to educate him well. Fadhl ibn ‘Abbas, one of ‘Ali's cousins, says:

I asked my father, “Which one of his children did the Prophet love the most?” He replied, “‘Ali ibn Abi-Talib.” I said, “I have asked you of the Prophet's sons.” He replied, “The Prophet loves ‘Ali more than any of his sons and showed affection towards him more than others. The Prophet would never let go of ‘Ali except for those days when he attended Khadijah's caravan. We have never seen a father more affectionate towards his son than the Prophet and we have never seen a son more obedient to his father than ‘Ali to the Prophet.”91

After his prophethood, Muhammad (S) had so much emphasis over ‘Ali's education in the Islamic issues that if he received a Divine revelation at night, he would teach it to ‘Ali before dawn. If he received Divine revelation during the day, he would inform ‘Ali of it before sunset.92 Once, ‘Ali (a.s) was asked, “How come you learned more narrations from the Prophet than his other followers?” He answered, “Whenever I asked the Prophet anything, he would answer; and whenever I was silent, he used to start telling me a narration.”93

When ‘Ali (a.s) was the caliph, he referred to his religious education with the following remarks:

“You, followers of the Prophet, are well aware of my close relationship with him; and you know that when I was a small boy, he used to embrace me close to his breast and let me sleep in his bed in such a way that I could touch his body and feel his smell; he even used to put food into my mouth. I used to follow the Prophet like a child going after his mother. He used to teach me one of his ethical virtues each day and ordered me to adopt that virtue. Each year, he used to pray God at the Hara' Mountain; I was the only person to be with him. When he received the Divine revelation, I could vividly hear Satan's voice. I asked the Prophet what that noise was. He answered that it was Satan's noise and that it had a terrible sensation for not being obedient on the earth. He says that I could hear what he heard and see what he saw; the difference was that he was the Prophet and I was not; I was his vizier and representative for doing good on the earth.”94

This discourse might just refer to the Prophet's prayer at Hara’ after his prophethood, but since most of the Prophet's prayers were done at Hara’ prior to his prophethood, we can be sure that this issue is related to the era prior to his prophethood and Satan's noise of discomfort is related to the descent of the first revelations. Anyway, ‘Ali's spirit and continuous education from the Prophet prepared him to see and hear things which were not possible for ordinary people to hear or see. These were due to his sensitive mind, piercing eyes, sensitive ears and specific insight.

Notes

1. Tarikh al-Tabari 2:191; Ibn al-Athir, Usd al-Ghabah 1:13; Tabarsi, I’lam al-Wara, pp. 5-6.

2. Ibn al-Athir, op cit, pp. 13; al-Bayhaqi, Dala'il al-Nubuwwah, pp. 118; Mas’udi, al-Tanbih wa’l-Ishraf, pp. 195-196; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:33; Ibn ‘Anbah, ‘Umdat al-Talib, pp. 28.

3. Ibn Sa’d, al-Tabaqat al-Kubra 1:56; Al-Kalbi, Jamharat al-Nasab, pp. 17.

4. Ibn Shahrashub, Manaqib 1:155; Tabarsi, op cit, pp. 6; al-Majlisi, Bihar al-Anwar 15:105.

5. Ibn Shahrashub, op cit, pp. 155; Ibn ‘Anbah, op cit, p28.

6. Ibn Shahrashub, op cit, pp. 154; Ibn ‘Anbah, op cit, pp. 26; Tabarsi, op cit, pp. 6; Ibn Qutaybah, al-Ma’arif, pp. 67; Tabarsi, Majma’ al-Bayan 10:546; Ibn Husham, al-Sirah al-Nabawiyyah 1:96; Ibn ‘Abd-Rabbih, al-’Iqd al-Farid 3:312; Ibn Kathir, al-Sirah al-Nabawiyyah 1:84; Muhammad Amin al-Baghdadi, Saba’ik al-Dhahab, pp. 62, Ibn Wadhih, Tarikh al-Ya’qubi 1:204.

Some genealogists have considered the children of Fihr ibn Malik ibn Nizar as part of Quraysh. See Kalbi, op cit, pp. 21; Ibn Sa’d, op cit, p55; Ibn Anbah, op cit, pp. 26; Ibn Husham, op cit, pp. 96; Muhammad Amin al-Baghdadi, op cit, pp. 62; Ibn Wadhih, op cit, pp. 204; Ibn Hazm, Jamharat Ansab al-’Arab, pp. 12; Halabi, al-Sirah al-Halabiyyah 1:25-26.

There are some other statements regarding this issue. See al-Sirah al-Halabiyyah 1:27.

7. The Arab groups and tribes are given different names, such as sha’b, qabilah, ‘imarah, batn, fadkhdh and fazilah in accordance with their extension and size. For instance, Khuzaymah was a sha’b; Kinanah qabilah, Quraysh ‘imarah, Quzay batn, Hashim fakhdh, and ‘Abbas fazilah. See Ibn ‘Abd-Rabbih, al-’Iqd al-Farid 3:330; Husayn Mu'nis, the History of Quraysh.

On the basis of this typology, some researchers have attributed Quraysh to qabilah and some to ‘imarah. But the very nature of this typology is a suspect; some researchers would not accept it as such. See The History of Quraysh, pp. 215-216. Here, we will refer to Quraysh as a qabilah (tribe).

8. Mas’udi states that the tribe of Quraysh had twenty-five branches and he mentions them by names. See Muruj al-Dhahab 2:269.

9. Halabi, op cit, pp. 6.

10. op cit, p6; Shukri al-Alusi; Bulugh al-Irab 1:324.

11. Halabi, op cit, pp. 6, al-Alusi, op cit, pp. 323; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:15, al-Buladhari, Ansab al-Ashraf 1:73.

12. Halabi, op cit, pp. 7; Mas’udi, Muruj al-Dhahab 2:109.

13. al-Alusi, op cit, pp. 324, Ibn Wadhih, Tarikh al-Ya’qubi 2:7; al-Sirah al-Halabiyyah 1:7; Shaykh al-Saduq, al-Khizal 2:312-313.

14. Saduq, al-I’tiqadat, pp. 135; al-Majlisi, Bihar al-Anwar 15:117; Uzul al-Kafi 1:445.

Among the issues concerning ‘Abd al-Muttalib is his vow to sacrifice one of his children for God. The report on this vow, despite its fame, suffers some documental considerations and needs further clarifications. See ‘Ali Dawani, The History Of Islam From The Start To Hegira, pp. 54-59; Shaykh al-Saduq, Man-La-Yahdhuruhu’l-Faqih 3:89.

15. Saduq, op cit, pp. 135; al-Majlisi, op cit, pp. 117; Mufid, Awa’il al-Maqalat, pp. 12; Tabarsi, Majma’ al-Bayan 4:322.

Some researchers have interpreted this narration in the form of the cleanliness of the progenitor. See Sayyid Hashim Rasuli Mahallati, Some Lectures On The Analytic History Of Islam 1:64.

16. Mufid, op cit, Saduq, op cit.

Some Sunni distinguished scholars, such as al-Fakhr al-Razi and al-Suyuti, believe the same thing in this regard as the Twelver Shi’ah. See Bihar al-Anwar 15:118-122.

17. Saduq, Kamal al-Din, pp. 175; al-Ghadir 7:387.

18. For further information regarding these events, see Mas’udi, al-Tanbih wa’l-Ishraf, pp. 172-181; Muhammad Ibrahim Ayati, The History Of The Prophet Of Islam, pp. 26-27.

19. Mas’udi, op cit, pp. 27.

20. Shaykh al-Tusi, al-Amali, pp. 80-82; al-Bayhaqi, op cit, pp. 94-97; Ibn Husham, op cit, pp. 44-55; al-Buladhari, op cit, pp. 67-69; Muhammad Ibn Habib, al-Munammaq, pp. 70-77.

21. Prior to the event of the Elephant Army, Quraysh had appointed the death of Quzay as a historical point of reference. See Tarikh al-Ya’qubi 2:4.

22. Shaykh al-Kulayni, Uzul al-Kafi 1:439; Ibn Wadhih, Tarikh al-Ya’qubi 2:4; Mas’udi, Muruj al-Dhahab 2:274; al-Majlisi, Bihar al-Anwar 15:250-252; Halabi, op cit, pp. 95; al-Bayhaqi, op cit, pp. 72-73; Ibn Kathir, al-Sirah al-Nabawiyyah 1:201; Ibn Sa’d, al-Tabaqat al-Kubra 1:101; Ibn al-Athir, Usd al-Ghabah 1:14; Ibn Husham, al-Sirah al-Nubawiyyah 1:167; ‘Abd al-Qadir Badran, The Clarification Of The History Of Damascus; Ibn Ishaq, al-Siyar wal-Maghazi, pp. 61.

23. ‘Ali Akbar Fayyadh, the History of Islam, pp. 62; ‘Abbas Ziryab, Sirat Rasulillah, pp. 86-87; Sayyid Ja’far Shahidi, Tarikh Tahlili Islam ta Payan Umawiyyan, pp. 37.

Concerning the exact date of the Holy Prophet's birthday, whether it occurred in the Elephant Year or prior or after it, the matter is not clear. For Further information, see Muhammad The Last Of The Prophets 1:176-177; the article of Sayyid Ja’far Shahidi in Rasuli Mahallati’s Lessons from the Analytical History of Islam 1:107; Ibn Kathir, al-Sirah al-Nabawiyyah 1:203; Tahdhib Tarikh Dimashq 1:281-282; Sayyid Hasan Taqizadah, From Parviz to Genghis, pp. 153; Husayn Mu’nis, the History of Quraysh, pp. 153-159.

Furthermore, some European historians explained the motive behind Abraha's military campaign to be an ambition for territorial expansion against Iran via the northern part of Arabia, which took place due to the Roman instigations. In Muslim reference books, the motive is said to be religious due to the competition between the Church in Yemen and the Kaaba in Hijaz. See Fayyadh, op cit, pp. 62; Abu’-l-Qasim Payandeh, introduction of the translation of Qur’an into Persian.

24. Shaykh al-Kulayni, op cit, pp. 439; Ibn Wadhih, op cit, pp. 6. al-Karajaki, Kanz al-Fawa'id 2:167.

The age of the Holy Prophet at his father's death is also recorded as eleven months and twenty-eight days. See Ibn Sa’d, al-Tabaqat al-Kubra 1:100.

25. Tahdhib Tarikh Dimashq 17:282; Ibn Sa’d, op cit, 1:99; Mas’udi, al-Tanbih wa’l-Ishraf, pp. 196; Tabari, Tarikh al-Umam wa’l-Muluk 2:176; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:10.

26. Tarikh al-Ya’qubi 2:6; Halabi, op cit, 1:143.

27. Tarikh al-Ya’qubi 2:6; I’lam al-Wara, pp. 6; al-Bayhaqi, op cit, pp. 110; Ibn al-Athir, Usd al-Ghabah 1:15; al-Majlisi, Bihar al-Anwar 15:384.

28. Halabi, op cit, 1:146.

29. Tarikh al-Ya’qubi 2:7; Ibn Husham, op cit, 1:171; Ibn Sa’d, op cit, pp. 110; Mas’udi, al-Tanbih wa’l-Ishraf, pp. 196, Muruj al-Dhahab, 2:274; Tabarsi, I’lam al-Wara, pp. 6; al-Bayhaqi, op cit, pp. 101-102; Ibn Kathir, al-Siyar wal-Maghazi, pp. 49.

30. Al-Buladhari, Ansab al-Ashraf 1:94; al-Maqdisi, al-Bad’ wal-Tarikh 4:131; al-Majlisi, Bihar al-Anwar 15:401; Ibn Sa’d, op cit, 1:112.

31. Tarikh al-Ya’qubi 2:7; Ibn Shahrashub, op cit, 1:33; al-Buladhari, op cit, pp. 44; Mas’udi, Muruj al-Dhahab 2:275.

32. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:203; al-Majlisi, op cit, pp. 401.

33. Ja’far Subhani, Forugh Abadiyyat 1:159; Sayyid Ja’far Murtadha al-’Amili, al-Sahih min Sirat al-Nabi al-A’¨am 1:81.

34. Ibn Husham, al-Sirah al-Nabawiyyah, 1:176; Ibn Sa’d, op cit, pp. 113; Halabi, op cit, pp. 146; Khargushi, Sharaf Al-Nabi, pp. 146.

It is said while the Holy Prophet was living with Halimah al-Sa’diyyah in the desert when the case of opening his chest took place. However, experts in the history of Islam regard this as invented and false for many reason. See Sayyid Ja’far Murtadha al-’Amili, al-Sahih min Sirat al-Nabi al-A’¨am 1:82; Sayyid Hashim Rasuli Mahallati, Lessons From The Analytical History Of Islam 1:189, 204; Sheikh Muhmud Abu-Rayyah, Adhwa'un ‘Ala al-Sunnah al-Muhammadiyyah 1:175-177.

35. Ibn Husham, op cit, 1:171-172; al-Buladhari, op cit, pp. 93, Ibn Sa’d, op cit, pp. 110-111.

36. Ibn Shahrashub, a distinguished narrator, has dealt with this issue but has not dealt with the Holy Prophet’s orphanage. See al-Manaqib 1:33.

37. Salma, the mother of ‘Abd al-Muttalib was from Yathrib and from Banu’l-Najjar. See al-Bayhaqi, op cit, 1:121.

38. Ibn Ishaq, op cit, p65; al-Buladhari, op cit, pp. 94 Ibn Sa’d, op cit, pp. 116; Ibn Husham, op cit, pp. 177; al-Bayhaqi, op cit, p121; Tabarsi, op cit, pp. 9; Saduq, Kamal al-Din 1:172; Tarikh al-Ya’qubi 2:7; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:223.

39. Halabi, op cit, 1:172.

40. Ibn Husham, op cit, 1:178; Saduq, op cit, pp. 171; al-Majlisi, op cit, pp. 406; Tarikh al-Ya’qubi 2:9.

41. Ibn Husham, op cit, pp. 189; al-Majlisi, op cit, pp. 406; Tabari, op cit, 2:194.

42. Tarikh al-Ya’qubi, pp. 1; Ibn Sa’d, op cit, 1:119; al-Majlisi, op cit, pp. 407; al-Suhayli, al-Rawdh al-Anif 1:193.

43. Tarikh al-Ya’qubi 2:11; Jawad ‘Ali, al-Mufazzal 4:82.

44. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 15:219.

45. Ibn Sa’d, op cit, 1:119; Ibn Shahrashub, op cit, 1:36; al-Majlisi, op cit, pp. 407; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:285.

46. Tarikh al-Ya’qubi 2:11; Ibn Abi’l-Hadid, op cit, 1:14; Uzul al-Kafi 1:453.

47. A village in Hawran, a province of Damascus. See Yaqut al-Hamawi, Mu’jam al-Buldan 1:441.

48. This issue is brought up by the following Muslim historians and narrators: Ibn Husham, al-Sirah al-Nabawiyyah 1:191-193; Tabari, Tarikh al-Umam wa’l-Muluk 2:195; Sunan al-Tirmidhi 5:90, h. 2620; Ibn Ishaq, al-Siyar wa’l-Maghazi, pp. 73; Ibn Sa’d, Al-Tabaqat al-Kubra 1:121; Mas’udi, Muruj al-Dhahab 2:286; Saduq, Kamal al-Din 1:182-186; al-Buladhari, Ansab al-Ashraf 1:96; al-Bayhaqi, Dala'il al-Nubuwwah 1:195; Tabarsi, I’lam al-Wara, pp. 17-18; Ibn Shahrashub, Manaqib 1:15; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:270, 354; Ibn Kathir, Sirat al-Nabi 1:243-249, al-Bidayah wa’l-Nihayah 2:229-230; al-Sirah al-Halabiyyah 1:141; al-Majlisi, Bihar al-Anwar 15:409.

49. Qur’an 2:41, 42, 89, 146; 7:157; 6: 20; 61: 6.

50. Ibn Husham, op cit, 1:193; al-Bayhaqi, op cit, pp. 195; Sunan al-Tirmidhi 5:590; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:278; Ibn Kathir, al-Sirah al-Nabawiyyah 1:245; Saih al-Bukhari 5:28.

51. Tarikh al-Ya’qubi 2:11; al-Buladhari, Ansab al-Ashraf 1:81; Uzul al-Kafi 1:447.

52. Gustav Le Bon, The Islamic And Arab Civilization, pp. 101, Ignáz Goldziher, Doctrine and Law in Islam, pp. 25; Muhammad Ghazzali, Trial of Goldziher the Zionist, pp. 47; Karl Brockleman, History of Muslim Peoples, pp. 34; Treason in Historical Accounts 1:220-225

53. Will Durant, The Story of Civilization, pp. 207.

54. Qur’an 4:47,51,171; 5:72-73; 9:630.

55. Shaykh ‘Abbas al-Qummi, Safinat al-Bihar 2:727; Ibn al-Athir, al-Nihayah fi Gharib al-hadith wa’l-Athar 5:282.

56. Murtadha al-’Amili, al-Sahih mi Sirat al-Rasul al-A’¨am, pp. 106.

57. Halabi, op cit, 2:332.

58. Muhammad, a prophet who should be re-evaluated, pp. 5. This book includes weak points, errors and distortions which decrease the scientific value of its content. The style of the translator, too, is quite peculiar; see Nashr Danish Magazine, eighth year, Issue, 2, pp. 52, Article: a phenomenon called Zabihollah Mansuri, written by Karim Emami.

59. Muhammad, the last of the prophets 1:188, the article of Sayyid Ja’far Shahidi. Some contemporary Iranian historians have raised some doubts on the issue of the Holy Prophet’s visit to Bahira, such doubts and disturbances should be taken care of. We shouldn’t that even if we superficially believe that this visit has not taken place, nothing is taken away from the grandeur of the Holy Prophet, because there were numerous other predictions of the coming prophet beside Bahira. The reason why we have brought up the claims of the Orientalists here is to show that they have used this issue to make some distortions in the history of Islam.

60. One of the events in which the Holy Prophet is said to have participated in while he was young was the war of al-Fujjar. It is said that this war had taken place prior to Hilf al-Fudhul when the Holy Prophet was 14-20 years old. However, since his participation in this war is doubtful, we will not follow it up here. See al-Sahih min Sirat al-Nabi al-A’¨am 1:95-97; Some analytical lessons of the history of Islam 1:303-503.

61. Ibn Sa’d, al-Tabaqat al-Kubra 1:128; Muhammad Ibn Habib, al-Munammaq, pp. 52.

62. Muhammad Ibn Habib, op cit, pp. 52-53; Ibn Sa’d, op cit, pp. 128; Tarikh al-Ya’qubi 2:13; Ibn Husham, al-Sirah al-Nabawiyyah 1:142; al-Buladhari, Ansab al-Ashraf 2:12.

63. Muhammad Ibn Sa’d, op cit. It is recorded that the age of the Holy Prophet was even older at this time. Tarikh al-Ya’qubi 2:13; al-Munammaq, pp. 53; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 15:225.

64. Ibn Husham, op cit, pp. 142; Tarikh al-Ya’qubi, op cit, pp. 13; al-Buladhari, op cit, pp. 16; Muhammad Ibn Habib, op cit, pp. 188.

65. Muhammad Ibn Habib, op cit, pp. 54-55

66. al-Buladhari 2:13. The memory of this treaty was still fresh at the start of Islam. For instance, during the reign of Mu’awiyah al-Walid ibn ‘Utbah ibn Abi-Sufyan was the governor of Medina. He quarreled with Imam al-Husayn on a financial issue about the grove of Dhu’l-Marwah. Imam al-Husayn said, “Is al-Walid acting arrogantly against me because he has ruling authority? I swear by Allah, if he does not give me my due, I shall take my sword and stand in the Mosque of Allah calling by the name of Hilf al-Fudhul.” When his word was conveyed to ‘Abdullah ibn al-Zubayr, he cried out, “By Allah I swear, if al-Husayn calls by the name of Hilf al-Fudhul, I shall certainly take my sword and support him; and then, either he will be given his due or we die altogether.” When al-Walid was informed of these situation, he had to give al-Husayn his due until he pleased him. See Ibn Husham, op cit, 1:142; al-Buladhari, op cit, 2:14; Halabi, op cit, 1:215; Ibn Abi’l-Hadid, op cit, 15:226; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:42.

67. Ibn Husham, op cit, 1:199; Ibn Ishaq, al-Siyar wa’l-Maghazi, pp. 81. Sibt ibn al-Jawzi, in Tadhkirat al-Khawazz pp. 301, says “Khadijah used to employ them in the form of limited partnership.” Ibn al-Athir, in Usd al-Ghabah 1:16, says: “She used to employ either in the form of limited partnership or on a wage-system.”

68. Ibn Sa’d, op cit, 1:129.

69. There are some pieces of evidence which show that the Holy Prophet’s job was in the form of limited participation and not on the basis of wage-earning system. See al-Sahih min Sirat al-Nabi al-A’¨am 1:112.

70. Ibn Husham, op cit, pp. 199; Ibn Ishaq, op cit, pp. 81.

71. Ibn Sa’d, op cit, pp. 130.

72. Ibn Sa’d, op cit, 130.

73. Ibn Ishaq, op cit, pp. 82; Ibn Sa’d, op cit, p131; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:39; Tarikh al-Tabari 2:196; al-Bayhaqi, Dala’il al-Nubuwwah 1:215; Ibn al-Athir, Usd al-Ghabah 5:435; al-Dulabi, al-Dhurriyyah al-Tahirah, pp. 45-46.

74. Ibn Husham, op cit, 1:200-201; Ibn Sa’d, op cit, 1:131; al-Bayhaqi, op cit, 1:215; al-Dulabi, op cit, pp. 46; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:39.

75. Ibn al-Athir, Usd al-Ghabah 5:434; Halabi, op cit, 1:224; ‘Asqalani, al-Izabah fi Tamyiz al-Sahabah 4:281; Ibn ‘Abd al-Barr, al-Isi’ab 4:279.

76. Halabi, op cit, 1:224.

77. Her previous husbands were ‘Utayq ibn ‘A’idh and Abu-Halah Hind ibn Nabbash. See Ibn al-Athir, Usd al-Ghabah 5:434; Ibn Hajar, op cit, pp. 281; Ibn ‘Abd al-Barr, op cit, pp. 280; Halabi, op cit, 1:229; Khargushi, Sharaf Al-Nabi, pp. 201; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:302.

According to some documents, Lady Khadijah had never married before the Holy Prophet who, accordingly, was her first and last husband. Some contemporary experts emphasize this point. Murtadha al-’Amili, al-Sahih min Sirat al-Nabi al-A’¨am 1:121.

78. Ibn Sa’d, op cit, al-Bayhaqi, op cit, pp. 215; Tabari, op cit, 2:197; Halabi, op cit, Ibn al-Athir, op cit, Ibn al-Athir, al-Kamil fi’l-Tarikh 2:40.

79. al-Majlisi, Bihar al-Anwar 16:22.

80. al-Majlisi, op cit, pp. 20-21; Ibn Husham, op cit, 1:203; Ibn Shahrashub, Manaqib 1:41.

81. al-Majlisi, op cit, pp. 21-23.

82. Ibn Ishaq, op cit, pp. 82; al-Buladhari, Ansab al-Ashraf 1:98; Tarikh al-Ya’qubi 2:16; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:40; Dulabi; op cit, pp. 46; Halabi, op cit, pp. 227; al-Majlisi, op cit, 16:19.

83. al-Buladhari, op cit, pp. 98; Ibn Sa’d, op cit, 1:132; Tabari, op cit, 2:196: Halabi, op cit, pp. 228; Ibn ‘Abd al-Barr, al-Isi’ab 4:280; Ibn al-Athir, Usd al-Ghabah 5:435; al-Kamil fi’l-Tarikh 2:39.

Regarding Lady Khadijah’s age, there are various statements and records. See Amir Muhanna al-Khayyami, Zawjat al-Nabi wa-Awladuhu, pp. 53-54.

84. Ibn Husham, op cit, 1:201; Dulabi, op cit, pp. 49; al-Bayhaqi, op cit, 1:216; Khargushi, op cit, pp. 201; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:302; Ibn al-Athir, Usd al-Ghabah 5:434.

85. Ibn Sa’d, op cit, 1:121; Ibn Husham, op cit, 1:210; al-Bayhaqi, op cit, 1:211; al-Majlisi, op cit, 15:369.

86. This stone, being the most sacred component of the Kaaba, is introduced as a heavenly stone which became a component of Kaaba by Prophet Abraham due to God's command. See al-Majlisi, op cit, 12:84, 99; al-Azraqi, Akhbar Makkah 1:62-63. Al-Hajar al-Aswad is a reddish-black, oval piece of stone set in the eastern side of the Kaaba at a height of one meter and a half from the ground. It is the center of circumambulation.

87. Ibn Sa’d, op cit, 1:145-146, Tarikh al-Ya’qubi 2:14-15; al-Majlisi, op cit, 15:337-338; al-Buladhari, op cit, 1:99-100; Mas’udi, Muruj al-Dhahab 2:271-272. Some historians have given other reasons for the reconstruction of the Kaaba. However, every historian has referred to the Holy Prophet’s Judgment. See Ibn Ishaq, al-Siyar wal-Maghazi, pp. 103; Ibn Husham, op cit, 1:205; al-Bayhaqi, Dala'il al-Nubuwwah.

88. Ibn Husham, al-Sirah al-Nabawiyyah 1:262; Tabari, Tarikh al-Umam wa’l-Muluk 2:213; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:58; al-Buladhari, Ansab al-Ashraf 2:90; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:119, and 1:15.

89. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:15; Ibn Shahrashub, Manaqib, 2:180.

90. Abu’l-Faraj al-Izfahani, Maqatil al-Talibiyyin, pp. 15.

91. Ibn Abi’l-Hadid, op cit, pp. 13, pp. 200.

92. Shaykh al-Tusi, al-Amali, pp. 624.

93. Al-Suyuti, Tarikh al-Khulafa', pp. 170.

94. Nahj al-Balaghah, Sermon 192.

Section 3: From Prophethood To Migration

Chapter One: Prophethood and Promulgation of the Religion

Chapter Two: The Public Propagation and the Start of Oppositions

Chapter Three: The Consequences and Reactions of Opposition to the Qur'an

Chapter 3: The Holy Prophet’s Youth

Hilf al-Fudhul

Hilf al-Fudhul,60 the most important Qurayshi treaty,61 was held among some branches of Quraysh tribe, because one of the Banu-Zubayd tribe had entered Mecca and sold some goods to al-’Az ibn Wa'il of Banu-Sahm. The goods were delivered to al-’Az ibn Wa'il who refused to pay the price to the seller. A man from Banu-Zubayd then came to Wa'il to receive his money, but he received nothing. There was a strong tribal system in Arabia in those days and every tribe tried to defend its own interests and those of its members. If a foreigner was wronged, there was nobody to help or protect him. The Zubaydi man had to climb Abu-Qubays Mount and say passionate poems to let the leaders of Quraysh hear what injustice he had suffered.

At that time, these leaders had gathered below the mountain to have a meeting. Having heard the man's call for justice, Zubayr ibn ‘Abd al-Muttalib encouraged the leaders of Banu-Hashim, i.e. ‘Abd al-Muttalib, Banu-Zuhrah, Banu-Tamim and Banu-Harith (who were among the prominent clans of Quraysh) to gather at the home of ‘Abdullah ibn Jad’an al-Taymi. They convened a treaty according to which nobody, either weak or poor, was to be the subject of any act of injustice. Then they went to the home of al-’Az and received the money for the Zubaydi man.62 At that time, Muhammad (S) was twenty years old.63

The participation of Muhammad (S) in this treaty was a brave act. It is interpreted now as a symbolic act of protection of human rights in that backward and ignorant society. His brave and just act is appreciated when we notice that the youngsters of his age in those days were participating in pleasure-seeking parties and did not have any concept of protecting the oppressed or carrying out justice. After prophethood, he used to remember his participation in that treaty with a lot of joy. He said:

“I took part in a treaty at the home of ‘Abdullah ibn Jad’an which made me even more delighted than receiving red-haired camels. If at this era of Islam I am invited to such a pact, I will joyfully accept it.”64

Since this pact was superior to any other treaty, it had the name of Hilf al-Fudhul.65 This pact was a stronghold for the homeless and the miserable. Later on, it was repeatedly used to protect the oppressed ones in Mecca against tyrants and oppressors.66

Second Journey to Damascus

Khadijah, daughter of Khuwaylid, was a rich, honorable and dignified trader who used to employ men for trade purposes, provide them with capital and pay them wages in return.67 When Muhammad (S) was twenty-five years old,68 Abu-Talib said to him, “I have become broke and empty-handed. Now a caravan is on its way to Damascus. I wish you to go to Khadijah and ask for a job.”

At this time, Khadijah had become aware of Muhammad's traits of honesty and good manners. She sent an errand to him saying, “If you accept the supervision of my caravan, I will pay you more than others and I would send my special servant, Maysarah, to help you.” Muhammad (S) accepted this offer69 and accompanied the caravan to Damascus accompanied by Maysarah.70 He could make more money than others.71

Maysarah observed such feats of magnanimity in Muhammad (S) that he was surprised. During this trip, Nustur the monk predicted his prophethood. He observed that Muhammad (S) had some arguments with a man over trade. That man said, “You should swear to Lat and ‘Uzza so that I could accept your statement.” Muhammad (S) replied, “I have never sworn to Lat and ‘Uzza in my whole life.”72 On his return to Mecca, Maysarah told Khadijah what he had seen in Muhammad (S).73

Marrying Khadijah

Khadijah was a farsighted, provident, honorable and dignified woman of noble lineage. She was superior to all women of Quraysh.74 Due to her high moral standards, she was nicknamed Tahirah (immaculate)75 and Sayyidah (doyenne) of Quraysh.76 She is said to have married twice but her previous husbands had died.77 Every Qurayshi nobleman desired to marry her.78 Some well-known persons such as ‘Uqbah ibn Abi-Mu’it, Abu-Jahl, and Abu-Sufyan had asked her for marriage but she always turned them down.79

On the other hand, Khadijah was a relative of Muhammad (S) and both of them had the common ancestor of Quzay. She had recognized the bright future for Muhammad (S),80 and was pleased to accept him as her spouse.81 She made an offer of marriage and he consulted with his uncles who accepted this marriage, which took place in a family gathering.82 It is said that at that time, Khadijah was forty years old and Muhammad (S) was twenty-five.83 She was his first wife.84

Installation of the Black Stone

Muhammad's excellent manners, honesty and decency had attracted the Meccan people so much that everybody called him amin meaning trustworthy.85 He was so reliable that they decided to use his good judgment in the installation of the Black Stone.86 He resolved their problem through high prudence and discretion. Due to the flood which descended from the mountains of Mecca, the walls of the Kaaba had broken on several sides. This event took place when he was thirty-five years old. Up to that day, the Kaaba had no ceiling and its walls were low. For this reason, its internal treasures were unprotected. People of Quraysh decided to build a roof; however, they were not able to carry out their plan. After the event of the flood, the leaders of the Meccan tribes decided to destroy the building to reconstruct it with a roof over it. At the time of the reconstruction, there were disagreements among the tribes over the location of the Black Stone. Once again, competitions and resorting to tribal pride surfaced. Each tribe desperately tried to have the honor of installing the stone. Some tribes, by thrusting their hands into a vessel full of blood, vowed not to let any other tribe have the honor of the installation.

Finally, upon the suggestion made by the eldest man of Quraysh, they decided to follow the opinion of the first person who would enter the Mosque from the entrance called Bab al-Safa. Suddenly, Muhammad (S) entered the mosque from that direction. Everybody declared that Muhammad (S) was trustworthy and they would listen to his judgment. A piece of cloth was brought in by the order of the trustworthy man of Quraysh i.e. Muhammad (S). He spread the piece of cloth, wrapped the stone inside it and asked the Qurayshi leaders to take each corner of it and collectively carry it to the wall. As soon as the stone was taken to the wall, Muhammad (S) installed it in its original location.87

With his delicate discretion and prudence, he solved their problem stopping a potentially huge amount of bloodshed.

‘Ali in the School of Muhammad

A devastating famine occurred in Mecca after the reconstruction of the Kaaba and several years before Muhammad's prophethood. Abu-Talib, the Holy Prophet's uncle, was insolvent. Muhammad made the proposal to his other uncle ‘Abbas who was one of the richest members of Quraysh that each one of them would take one of Abu-Talib's children to his home to protect them against famine. ‘Abbas accepted this proposal. Both of them went to Abu-Talib and offered so. Thus, ‘Abbas took Ja’far, and Muhammad (S) took ‘Ali home to protect and educate. ‘Ali stayed at Muhammad's home until he was promoted to the status of prophethood. Then, ‘Ali confirmed and followed him.88 At that time, ‘Ali (a.s) was six years old and his personality was in the making.89 Muhammad (S) wanted to compensate for the hardships Abu-Talib and his wife, Fatimah bint Asad, had gone through when he was young by adopting one of his children, namely ‘Ali. He saw ‘Ali as the most competent of Abu-Talib's children. This is evident by Muhammad's remark after he had adopted ‘Ali, “I have selected the one who has been selected by God to help me.”90 Muhammad (S) showed a lot of respect and affection to ‘Ali (a.s) and did everything possible to educate him well. Fadhl ibn ‘Abbas, one of ‘Ali's cousins, says:

I asked my father, “Which one of his children did the Prophet love the most?” He replied, “‘Ali ibn Abi-Talib.” I said, “I have asked you of the Prophet's sons.” He replied, “The Prophet loves ‘Ali more than any of his sons and showed affection towards him more than others. The Prophet would never let go of ‘Ali except for those days when he attended Khadijah's caravan. We have never seen a father more affectionate towards his son than the Prophet and we have never seen a son more obedient to his father than ‘Ali to the Prophet.”91

After his prophethood, Muhammad (S) had so much emphasis over ‘Ali's education in the Islamic issues that if he received a Divine revelation at night, he would teach it to ‘Ali before dawn. If he received Divine revelation during the day, he would inform ‘Ali of it before sunset.92 Once, ‘Ali (a.s) was asked, “How come you learned more narrations from the Prophet than his other followers?” He answered, “Whenever I asked the Prophet anything, he would answer; and whenever I was silent, he used to start telling me a narration.”93

When ‘Ali (a.s) was the caliph, he referred to his religious education with the following remarks:

“You, followers of the Prophet, are well aware of my close relationship with him; and you know that when I was a small boy, he used to embrace me close to his breast and let me sleep in his bed in such a way that I could touch his body and feel his smell; he even used to put food into my mouth. I used to follow the Prophet like a child going after his mother. He used to teach me one of his ethical virtues each day and ordered me to adopt that virtue. Each year, he used to pray God at the Hara' Mountain; I was the only person to be with him. When he received the Divine revelation, I could vividly hear Satan's voice. I asked the Prophet what that noise was. He answered that it was Satan's noise and that it had a terrible sensation for not being obedient on the earth. He says that I could hear what he heard and see what he saw; the difference was that he was the Prophet and I was not; I was his vizier and representative for doing good on the earth.”94

This discourse might just refer to the Prophet's prayer at Hara’ after his prophethood, but since most of the Prophet's prayers were done at Hara’ prior to his prophethood, we can be sure that this issue is related to the era prior to his prophethood and Satan's noise of discomfort is related to the descent of the first revelations. Anyway, ‘Ali's spirit and continuous education from the Prophet prepared him to see and hear things which were not possible for ordinary people to hear or see. These were due to his sensitive mind, piercing eyes, sensitive ears and specific insight.

Notes

1. Tarikh al-Tabari 2:191; Ibn al-Athir, Usd al-Ghabah 1:13; Tabarsi, I’lam al-Wara, pp. 5-6.

2. Ibn al-Athir, op cit, pp. 13; al-Bayhaqi, Dala'il al-Nubuwwah, pp. 118; Mas’udi, al-Tanbih wa’l-Ishraf, pp. 195-196; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:33; Ibn ‘Anbah, ‘Umdat al-Talib, pp. 28.

3. Ibn Sa’d, al-Tabaqat al-Kubra 1:56; Al-Kalbi, Jamharat al-Nasab, pp. 17.

4. Ibn Shahrashub, Manaqib 1:155; Tabarsi, op cit, pp. 6; al-Majlisi, Bihar al-Anwar 15:105.

5. Ibn Shahrashub, op cit, pp. 155; Ibn ‘Anbah, op cit, p28.

6. Ibn Shahrashub, op cit, pp. 154; Ibn ‘Anbah, op cit, pp. 26; Tabarsi, op cit, pp. 6; Ibn Qutaybah, al-Ma’arif, pp. 67; Tabarsi, Majma’ al-Bayan 10:546; Ibn Husham, al-Sirah al-Nabawiyyah 1:96; Ibn ‘Abd-Rabbih, al-’Iqd al-Farid 3:312; Ibn Kathir, al-Sirah al-Nabawiyyah 1:84; Muhammad Amin al-Baghdadi, Saba’ik al-Dhahab, pp. 62, Ibn Wadhih, Tarikh al-Ya’qubi 1:204.

Some genealogists have considered the children of Fihr ibn Malik ibn Nizar as part of Quraysh. See Kalbi, op cit, pp. 21; Ibn Sa’d, op cit, p55; Ibn Anbah, op cit, pp. 26; Ibn Husham, op cit, pp. 96; Muhammad Amin al-Baghdadi, op cit, pp. 62; Ibn Wadhih, op cit, pp. 204; Ibn Hazm, Jamharat Ansab al-’Arab, pp. 12; Halabi, al-Sirah al-Halabiyyah 1:25-26.

There are some other statements regarding this issue. See al-Sirah al-Halabiyyah 1:27.

7. The Arab groups and tribes are given different names, such as sha’b, qabilah, ‘imarah, batn, fadkhdh and fazilah in accordance with their extension and size. For instance, Khuzaymah was a sha’b; Kinanah qabilah, Quraysh ‘imarah, Quzay batn, Hashim fakhdh, and ‘Abbas fazilah. See Ibn ‘Abd-Rabbih, al-’Iqd al-Farid 3:330; Husayn Mu'nis, the History of Quraysh.

On the basis of this typology, some researchers have attributed Quraysh to qabilah and some to ‘imarah. But the very nature of this typology is a suspect; some researchers would not accept it as such. See The History of Quraysh, pp. 215-216. Here, we will refer to Quraysh as a qabilah (tribe).

8. Mas’udi states that the tribe of Quraysh had twenty-five branches and he mentions them by names. See Muruj al-Dhahab 2:269.

9. Halabi, op cit, pp. 6.

10. op cit, p6; Shukri al-Alusi; Bulugh al-Irab 1:324.

11. Halabi, op cit, pp. 6, al-Alusi, op cit, pp. 323; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:15, al-Buladhari, Ansab al-Ashraf 1:73.

12. Halabi, op cit, pp. 7; Mas’udi, Muruj al-Dhahab 2:109.

13. al-Alusi, op cit, pp. 324, Ibn Wadhih, Tarikh al-Ya’qubi 2:7; al-Sirah al-Halabiyyah 1:7; Shaykh al-Saduq, al-Khizal 2:312-313.

14. Saduq, al-I’tiqadat, pp. 135; al-Majlisi, Bihar al-Anwar 15:117; Uzul al-Kafi 1:445.

Among the issues concerning ‘Abd al-Muttalib is his vow to sacrifice one of his children for God. The report on this vow, despite its fame, suffers some documental considerations and needs further clarifications. See ‘Ali Dawani, The History Of Islam From The Start To Hegira, pp. 54-59; Shaykh al-Saduq, Man-La-Yahdhuruhu’l-Faqih 3:89.

15. Saduq, op cit, pp. 135; al-Majlisi, op cit, pp. 117; Mufid, Awa’il al-Maqalat, pp. 12; Tabarsi, Majma’ al-Bayan 4:322.

Some researchers have interpreted this narration in the form of the cleanliness of the progenitor. See Sayyid Hashim Rasuli Mahallati, Some Lectures On The Analytic History Of Islam 1:64.

16. Mufid, op cit, Saduq, op cit.

Some Sunni distinguished scholars, such as al-Fakhr al-Razi and al-Suyuti, believe the same thing in this regard as the Twelver Shi’ah. See Bihar al-Anwar 15:118-122.

17. Saduq, Kamal al-Din, pp. 175; al-Ghadir 7:387.

18. For further information regarding these events, see Mas’udi, al-Tanbih wa’l-Ishraf, pp. 172-181; Muhammad Ibrahim Ayati, The History Of The Prophet Of Islam, pp. 26-27.

19. Mas’udi, op cit, pp. 27.

20. Shaykh al-Tusi, al-Amali, pp. 80-82; al-Bayhaqi, op cit, pp. 94-97; Ibn Husham, op cit, pp. 44-55; al-Buladhari, op cit, pp. 67-69; Muhammad Ibn Habib, al-Munammaq, pp. 70-77.

21. Prior to the event of the Elephant Army, Quraysh had appointed the death of Quzay as a historical point of reference. See Tarikh al-Ya’qubi 2:4.

22. Shaykh al-Kulayni, Uzul al-Kafi 1:439; Ibn Wadhih, Tarikh al-Ya’qubi 2:4; Mas’udi, Muruj al-Dhahab 2:274; al-Majlisi, Bihar al-Anwar 15:250-252; Halabi, op cit, pp. 95; al-Bayhaqi, op cit, pp. 72-73; Ibn Kathir, al-Sirah al-Nabawiyyah 1:201; Ibn Sa’d, al-Tabaqat al-Kubra 1:101; Ibn al-Athir, Usd al-Ghabah 1:14; Ibn Husham, al-Sirah al-Nubawiyyah 1:167; ‘Abd al-Qadir Badran, The Clarification Of The History Of Damascus; Ibn Ishaq, al-Siyar wal-Maghazi, pp. 61.

23. ‘Ali Akbar Fayyadh, the History of Islam, pp. 62; ‘Abbas Ziryab, Sirat Rasulillah, pp. 86-87; Sayyid Ja’far Shahidi, Tarikh Tahlili Islam ta Payan Umawiyyan, pp. 37.

Concerning the exact date of the Holy Prophet's birthday, whether it occurred in the Elephant Year or prior or after it, the matter is not clear. For Further information, see Muhammad The Last Of The Prophets 1:176-177; the article of Sayyid Ja’far Shahidi in Rasuli Mahallati’s Lessons from the Analytical History of Islam 1:107; Ibn Kathir, al-Sirah al-Nabawiyyah 1:203; Tahdhib Tarikh Dimashq 1:281-282; Sayyid Hasan Taqizadah, From Parviz to Genghis, pp. 153; Husayn Mu’nis, the History of Quraysh, pp. 153-159.

Furthermore, some European historians explained the motive behind Abraha's military campaign to be an ambition for territorial expansion against Iran via the northern part of Arabia, which took place due to the Roman instigations. In Muslim reference books, the motive is said to be religious due to the competition between the Church in Yemen and the Kaaba in Hijaz. See Fayyadh, op cit, pp. 62; Abu’-l-Qasim Payandeh, introduction of the translation of Qur’an into Persian.

24. Shaykh al-Kulayni, op cit, pp. 439; Ibn Wadhih, op cit, pp. 6. al-Karajaki, Kanz al-Fawa'id 2:167.

The age of the Holy Prophet at his father's death is also recorded as eleven months and twenty-eight days. See Ibn Sa’d, al-Tabaqat al-Kubra 1:100.

25. Tahdhib Tarikh Dimashq 17:282; Ibn Sa’d, op cit, 1:99; Mas’udi, al-Tanbih wa’l-Ishraf, pp. 196; Tabari, Tarikh al-Umam wa’l-Muluk 2:176; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:10.

26. Tarikh al-Ya’qubi 2:6; Halabi, op cit, 1:143.

27. Tarikh al-Ya’qubi 2:6; I’lam al-Wara, pp. 6; al-Bayhaqi, op cit, pp. 110; Ibn al-Athir, Usd al-Ghabah 1:15; al-Majlisi, Bihar al-Anwar 15:384.

28. Halabi, op cit, 1:146.

29. Tarikh al-Ya’qubi 2:7; Ibn Husham, op cit, 1:171; Ibn Sa’d, op cit, pp. 110; Mas’udi, al-Tanbih wa’l-Ishraf, pp. 196, Muruj al-Dhahab, 2:274; Tabarsi, I’lam al-Wara, pp. 6; al-Bayhaqi, op cit, pp. 101-102; Ibn Kathir, al-Siyar wal-Maghazi, pp. 49.

30. Al-Buladhari, Ansab al-Ashraf 1:94; al-Maqdisi, al-Bad’ wal-Tarikh 4:131; al-Majlisi, Bihar al-Anwar 15:401; Ibn Sa’d, op cit, 1:112.

31. Tarikh al-Ya’qubi 2:7; Ibn Shahrashub, op cit, 1:33; al-Buladhari, op cit, pp. 44; Mas’udi, Muruj al-Dhahab 2:275.

32. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:203; al-Majlisi, op cit, pp. 401.

33. Ja’far Subhani, Forugh Abadiyyat 1:159; Sayyid Ja’far Murtadha al-’Amili, al-Sahih min Sirat al-Nabi al-A’¨am 1:81.

34. Ibn Husham, al-Sirah al-Nabawiyyah, 1:176; Ibn Sa’d, op cit, pp. 113; Halabi, op cit, pp. 146; Khargushi, Sharaf Al-Nabi, pp. 146.

It is said while the Holy Prophet was living with Halimah al-Sa’diyyah in the desert when the case of opening his chest took place. However, experts in the history of Islam regard this as invented and false for many reason. See Sayyid Ja’far Murtadha al-’Amili, al-Sahih min Sirat al-Nabi al-A’¨am 1:82; Sayyid Hashim Rasuli Mahallati, Lessons From The Analytical History Of Islam 1:189, 204; Sheikh Muhmud Abu-Rayyah, Adhwa'un ‘Ala al-Sunnah al-Muhammadiyyah 1:175-177.

35. Ibn Husham, op cit, 1:171-172; al-Buladhari, op cit, pp. 93, Ibn Sa’d, op cit, pp. 110-111.

36. Ibn Shahrashub, a distinguished narrator, has dealt with this issue but has not dealt with the Holy Prophet’s orphanage. See al-Manaqib 1:33.

37. Salma, the mother of ‘Abd al-Muttalib was from Yathrib and from Banu’l-Najjar. See al-Bayhaqi, op cit, 1:121.

38. Ibn Ishaq, op cit, p65; al-Buladhari, op cit, pp. 94 Ibn Sa’d, op cit, pp. 116; Ibn Husham, op cit, pp. 177; al-Bayhaqi, op cit, p121; Tabarsi, op cit, pp. 9; Saduq, Kamal al-Din 1:172; Tarikh al-Ya’qubi 2:7; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:223.

39. Halabi, op cit, 1:172.

40. Ibn Husham, op cit, 1:178; Saduq, op cit, pp. 171; al-Majlisi, op cit, pp. 406; Tarikh al-Ya’qubi 2:9.

41. Ibn Husham, op cit, pp. 189; al-Majlisi, op cit, pp. 406; Tabari, op cit, 2:194.

42. Tarikh al-Ya’qubi, pp. 1; Ibn Sa’d, op cit, 1:119; al-Majlisi, op cit, pp. 407; al-Suhayli, al-Rawdh al-Anif 1:193.

43. Tarikh al-Ya’qubi 2:11; Jawad ‘Ali, al-Mufazzal 4:82.

44. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 15:219.

45. Ibn Sa’d, op cit, 1:119; Ibn Shahrashub, op cit, 1:36; al-Majlisi, op cit, pp. 407; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:285.

46. Tarikh al-Ya’qubi 2:11; Ibn Abi’l-Hadid, op cit, 1:14; Uzul al-Kafi 1:453.

47. A village in Hawran, a province of Damascus. See Yaqut al-Hamawi, Mu’jam al-Buldan 1:441.

48. This issue is brought up by the following Muslim historians and narrators: Ibn Husham, al-Sirah al-Nabawiyyah 1:191-193; Tabari, Tarikh al-Umam wa’l-Muluk 2:195; Sunan al-Tirmidhi 5:90, h. 2620; Ibn Ishaq, al-Siyar wa’l-Maghazi, pp. 73; Ibn Sa’d, Al-Tabaqat al-Kubra 1:121; Mas’udi, Muruj al-Dhahab 2:286; Saduq, Kamal al-Din 1:182-186; al-Buladhari, Ansab al-Ashraf 1:96; al-Bayhaqi, Dala'il al-Nubuwwah 1:195; Tabarsi, I’lam al-Wara, pp. 17-18; Ibn Shahrashub, Manaqib 1:15; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:270, 354; Ibn Kathir, Sirat al-Nabi 1:243-249, al-Bidayah wa’l-Nihayah 2:229-230; al-Sirah al-Halabiyyah 1:141; al-Majlisi, Bihar al-Anwar 15:409.

49. Qur’an 2:41, 42, 89, 146; 7:157; 6: 20; 61: 6.

50. Ibn Husham, op cit, 1:193; al-Bayhaqi, op cit, pp. 195; Sunan al-Tirmidhi 5:590; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:278; Ibn Kathir, al-Sirah al-Nabawiyyah 1:245; Saih al-Bukhari 5:28.

51. Tarikh al-Ya’qubi 2:11; al-Buladhari, Ansab al-Ashraf 1:81; Uzul al-Kafi 1:447.

52. Gustav Le Bon, The Islamic And Arab Civilization, pp. 101, Ignáz Goldziher, Doctrine and Law in Islam, pp. 25; Muhammad Ghazzali, Trial of Goldziher the Zionist, pp. 47; Karl Brockleman, History of Muslim Peoples, pp. 34; Treason in Historical Accounts 1:220-225

53. Will Durant, The Story of Civilization, pp. 207.

54. Qur’an 4:47,51,171; 5:72-73; 9:630.

55. Shaykh ‘Abbas al-Qummi, Safinat al-Bihar 2:727; Ibn al-Athir, al-Nihayah fi Gharib al-hadith wa’l-Athar 5:282.

56. Murtadha al-’Amili, al-Sahih mi Sirat al-Rasul al-A’¨am, pp. 106.

57. Halabi, op cit, 2:332.

58. Muhammad, a prophet who should be re-evaluated, pp. 5. This book includes weak points, errors and distortions which decrease the scientific value of its content. The style of the translator, too, is quite peculiar; see Nashr Danish Magazine, eighth year, Issue, 2, pp. 52, Article: a phenomenon called Zabihollah Mansuri, written by Karim Emami.

59. Muhammad, the last of the prophets 1:188, the article of Sayyid Ja’far Shahidi. Some contemporary Iranian historians have raised some doubts on the issue of the Holy Prophet’s visit to Bahira, such doubts and disturbances should be taken care of. We shouldn’t that even if we superficially believe that this visit has not taken place, nothing is taken away from the grandeur of the Holy Prophet, because there were numerous other predictions of the coming prophet beside Bahira. The reason why we have brought up the claims of the Orientalists here is to show that they have used this issue to make some distortions in the history of Islam.

60. One of the events in which the Holy Prophet is said to have participated in while he was young was the war of al-Fujjar. It is said that this war had taken place prior to Hilf al-Fudhul when the Holy Prophet was 14-20 years old. However, since his participation in this war is doubtful, we will not follow it up here. See al-Sahih min Sirat al-Nabi al-A’¨am 1:95-97; Some analytical lessons of the history of Islam 1:303-503.

61. Ibn Sa’d, al-Tabaqat al-Kubra 1:128; Muhammad Ibn Habib, al-Munammaq, pp. 52.

62. Muhammad Ibn Habib, op cit, pp. 52-53; Ibn Sa’d, op cit, pp. 128; Tarikh al-Ya’qubi 2:13; Ibn Husham, al-Sirah al-Nabawiyyah 1:142; al-Buladhari, Ansab al-Ashraf 2:12.

63. Muhammad Ibn Sa’d, op cit. It is recorded that the age of the Holy Prophet was even older at this time. Tarikh al-Ya’qubi 2:13; al-Munammaq, pp. 53; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 15:225.

64. Ibn Husham, op cit, pp. 142; Tarikh al-Ya’qubi, op cit, pp. 13; al-Buladhari, op cit, pp. 16; Muhammad Ibn Habib, op cit, pp. 188.

65. Muhammad Ibn Habib, op cit, pp. 54-55

66. al-Buladhari 2:13. The memory of this treaty was still fresh at the start of Islam. For instance, during the reign of Mu’awiyah al-Walid ibn ‘Utbah ibn Abi-Sufyan was the governor of Medina. He quarreled with Imam al-Husayn on a financial issue about the grove of Dhu’l-Marwah. Imam al-Husayn said, “Is al-Walid acting arrogantly against me because he has ruling authority? I swear by Allah, if he does not give me my due, I shall take my sword and stand in the Mosque of Allah calling by the name of Hilf al-Fudhul.” When his word was conveyed to ‘Abdullah ibn al-Zubayr, he cried out, “By Allah I swear, if al-Husayn calls by the name of Hilf al-Fudhul, I shall certainly take my sword and support him; and then, either he will be given his due or we die altogether.” When al-Walid was informed of these situation, he had to give al-Husayn his due until he pleased him. See Ibn Husham, op cit, 1:142; al-Buladhari, op cit, 2:14; Halabi, op cit, 1:215; Ibn Abi’l-Hadid, op cit, 15:226; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:42.

67. Ibn Husham, op cit, 1:199; Ibn Ishaq, al-Siyar wa’l-Maghazi, pp. 81. Sibt ibn al-Jawzi, in Tadhkirat al-Khawazz pp. 301, says “Khadijah used to employ them in the form of limited partnership.” Ibn al-Athir, in Usd al-Ghabah 1:16, says: “She used to employ either in the form of limited partnership or on a wage-system.”

68. Ibn Sa’d, op cit, 1:129.

69. There are some pieces of evidence which show that the Holy Prophet’s job was in the form of limited participation and not on the basis of wage-earning system. See al-Sahih min Sirat al-Nabi al-A’¨am 1:112.

70. Ibn Husham, op cit, pp. 199; Ibn Ishaq, op cit, pp. 81.

71. Ibn Sa’d, op cit, pp. 130.

72. Ibn Sa’d, op cit, 130.

73. Ibn Ishaq, op cit, pp. 82; Ibn Sa’d, op cit, p131; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:39; Tarikh al-Tabari 2:196; al-Bayhaqi, Dala’il al-Nubuwwah 1:215; Ibn al-Athir, Usd al-Ghabah 5:435; al-Dulabi, al-Dhurriyyah al-Tahirah, pp. 45-46.

74. Ibn Husham, op cit, 1:200-201; Ibn Sa’d, op cit, 1:131; al-Bayhaqi, op cit, 1:215; al-Dulabi, op cit, pp. 46; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:39.

75. Ibn al-Athir, Usd al-Ghabah 5:434; Halabi, op cit, 1:224; ‘Asqalani, al-Izabah fi Tamyiz al-Sahabah 4:281; Ibn ‘Abd al-Barr, al-Isi’ab 4:279.

76. Halabi, op cit, 1:224.

77. Her previous husbands were ‘Utayq ibn ‘A’idh and Abu-Halah Hind ibn Nabbash. See Ibn al-Athir, Usd al-Ghabah 5:434; Ibn Hajar, op cit, pp. 281; Ibn ‘Abd al-Barr, op cit, pp. 280; Halabi, op cit, 1:229; Khargushi, Sharaf Al-Nabi, pp. 201; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:302.

According to some documents, Lady Khadijah had never married before the Holy Prophet who, accordingly, was her first and last husband. Some contemporary experts emphasize this point. Murtadha al-’Amili, al-Sahih min Sirat al-Nabi al-A’¨am 1:121.

78. Ibn Sa’d, op cit, al-Bayhaqi, op cit, pp. 215; Tabari, op cit, 2:197; Halabi, op cit, Ibn al-Athir, op cit, Ibn al-Athir, al-Kamil fi’l-Tarikh 2:40.

79. al-Majlisi, Bihar al-Anwar 16:22.

80. al-Majlisi, op cit, pp. 20-21; Ibn Husham, op cit, 1:203; Ibn Shahrashub, Manaqib 1:41.

81. al-Majlisi, op cit, pp. 21-23.

82. Ibn Ishaq, op cit, pp. 82; al-Buladhari, Ansab al-Ashraf 1:98; Tarikh al-Ya’qubi 2:16; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:40; Dulabi; op cit, pp. 46; Halabi, op cit, pp. 227; al-Majlisi, op cit, 16:19.

83. al-Buladhari, op cit, pp. 98; Ibn Sa’d, op cit, 1:132; Tabari, op cit, 2:196: Halabi, op cit, pp. 228; Ibn ‘Abd al-Barr, al-Isi’ab 4:280; Ibn al-Athir, Usd al-Ghabah 5:435; al-Kamil fi’l-Tarikh 2:39.

Regarding Lady Khadijah’s age, there are various statements and records. See Amir Muhanna al-Khayyami, Zawjat al-Nabi wa-Awladuhu, pp. 53-54.

84. Ibn Husham, op cit, 1:201; Dulabi, op cit, pp. 49; al-Bayhaqi, op cit, 1:216; Khargushi, op cit, pp. 201; ‘Abd al-Qadir Badran, Tahdhib Tarikh Dimashq 1:302; Ibn al-Athir, Usd al-Ghabah 5:434.

85. Ibn Sa’d, op cit, 1:121; Ibn Husham, op cit, 1:210; al-Bayhaqi, op cit, 1:211; al-Majlisi, op cit, 15:369.

86. This stone, being the most sacred component of the Kaaba, is introduced as a heavenly stone which became a component of Kaaba by Prophet Abraham due to God's command. See al-Majlisi, op cit, 12:84, 99; al-Azraqi, Akhbar Makkah 1:62-63. Al-Hajar al-Aswad is a reddish-black, oval piece of stone set in the eastern side of the Kaaba at a height of one meter and a half from the ground. It is the center of circumambulation.

87. Ibn Sa’d, op cit, 1:145-146, Tarikh al-Ya’qubi 2:14-15; al-Majlisi, op cit, 15:337-338; al-Buladhari, op cit, 1:99-100; Mas’udi, Muruj al-Dhahab 2:271-272. Some historians have given other reasons for the reconstruction of the Kaaba. However, every historian has referred to the Holy Prophet’s Judgment. See Ibn Ishaq, al-Siyar wal-Maghazi, pp. 103; Ibn Husham, op cit, 1:205; al-Bayhaqi, Dala'il al-Nubuwwah.

88. Ibn Husham, al-Sirah al-Nabawiyyah 1:262; Tabari, Tarikh al-Umam wa’l-Muluk 2:213; Ibn al-Athir, al-Kamil fi’l-Tarikh 2:58; al-Buladhari, Ansab al-Ashraf 2:90; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:119, and 1:15.

89. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:15; Ibn Shahrashub, Manaqib, 2:180.

90. Abu’l-Faraj al-Izfahani, Maqatil al-Talibiyyin, pp. 15.

91. Ibn Abi’l-Hadid, op cit, pp. 13, pp. 200.

92. Shaykh al-Tusi, al-Amali, pp. 624.

93. Al-Suyuti, Tarikh al-Khulafa', pp. 170.

94. Nahj al-Balaghah, Sermon 192.

Section 3: From Prophethood To Migration

Chapter One: Prophethood and Promulgation of the Religion

Chapter Two: The Public Propagation and the Start of Oppositions

Chapter Three: The Consequences and Reactions of Opposition to the Qur'an


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