Alhassanain(p) Network for Heritage and Islamic Thought

The immortal disaster

After appointing Imam Ali (a.s.) in Ghadeer Khum as the caliph over the nation after him, the Prophet (a.s.) set out back to Medina. But, a day after another, his health got worse and illnesses began attacking him. He suffered a bad fever for many days that whoever of his wives or visitors put herhis hand on his (the Prophet) body, felt its heat.[1] A vessel of cold water was put beside him in which he put his hand and put it on his holy face in order to lessen the heat of the fever. Some sources of history mention that the Prophet’s illness was because of a poisonous food offered to him by a Jewish woman. He often said, “I am still feeling the pain of the food that I had eaten in Khaybar. This is the time that I found my aorta is cut because of that poison.”[2]

When the news of the Prophet’s illness spread among Muslims, they hurried to visit him while being so distressed and sad. What made them more distressed was that the Prophet (a.s.) himself confirmed to them his soon death saying, “O people, I am about to be made die soon and taken away. I speak to you to be excused before you; I leave among you the Book of Allah and my progeny, my family.” Then, he took the hand of Imam Ali, who was sitting beside him, and said, “This is Ali; he is with the Qur'an and the Qur'an is with Ali. They shall not separate until they shall come to me at the pond (in the Paradise).”[3]

In this recommendation, the Prophet (a.s.) invited Muslims to keep to the Holy Qur'an and to his progeny in order not to go astray or fall into seditions.

The army of Usamah

The Prophet (a.s.) saw factionalism among his companions and he became certain that they would fulfill their plans to take the caliphate away from his family, who were the center of knowledge and wisdom, and especially from his guardian and successor Imam Ali (a.s.). Hence, he thought to rescue the situation by sending all his companions in an army to fight the Romans so that his capital would be empty of them and thus Imam Ali (a.s.) would assume the caliphate after his (the Prophet) death easily and with no obstacles.

The Prophet (a.s.) ordered all the notables of the Muhajireen and the Ansar to join the army of Usama whom he had appointed as the leader though he was a very young man. Among those men there were Abu Bakr, Umar, Abu Ubaydah bin al-Jarrah, and Basheer bin Sa’d, and all of them were from the oppositionist party.[4] The Prophet (a.s.) said to Usama, the leader of the army, “March to the place where your father was killed and make the horsemen defeat them (the Romans). I have entrusted you with the leadership of this army. In the morning, attack the people of Ubna (in Syria) and meet them with fire. Hurry up to precede the news. If Allah grants you victory over them, do not remain there too long. Take guides with you, and make spies and pioneers in the front.”

On the twenty-ninth of Safar, the army mutinied and no one of the notable companions joined his battalion. The Prophet (a.s.) was very angry at that. He went out of his house in spite of his illness. He encouraged his companions to join the army. He himself gave the banner to Usama and said to him, “March by the name of Allah and for the sake of Allah. Fight those who disbelieve in Allah.”

Usama marched with his army and camped in al-Jurf.[5] The famous companions slackened in joining the camp. They criticized and disparaged the leader, young Usama. Umar said to him, “The messenger of Allah dies while you are an emir over me?!”

This saying was conveyed to the Prophet (a.s.) while he was badly ill suffering bad fever and headache. He became very angry and distressed. He went out of his house wrapped with a velvet garment and his head was folded. He ascended the minbar and showed the people his anger about not carrying out his orders. He said,

“O people, what for is the saying of someone of you that criticizes my appointing Usama as the emir? You have criticized my appointing his father as emir before. By Allah, he was worthy of the emirate and his son after him is worthy of it…”[6]

He descended the minbar and went into his house. Then, he recommended people to join the army of Usama by saying, “Prepare the army of Usama!”

“Let the army of Usama march!’

“May Allah curse whoever does not join the army of Usama!”

These firm orders and insistence of the Prophet (a.s.) at his last hours of life did not move the people’s determination. They slackened in joining the army and justified their doing with different excuses, though the Prophet (a.s.) did not accept their excuses. Rather, he showed them his anger and discontent.

As for the purpose of the Prophet (a.s.) behind his appointing of Usama as the leader of the army though he was too young was as the following:

First, the Prophet (a.s.) wanted to refute all the points of disagreement and criticism against the appointing of Imam Ali (a.s.) as the caliph that he was young, for Usama was younger than him.

Second, to ignore old age and not paying attention to it in entrusting the high positions in the state if an old man had no sufficient abilities and talents, for the managements of the nation’s affairs must be entrusted to well-qualified people.

The Prophet (a.s.) said, “He, who precedes some men of Muslims while seeing that there are ones among them better than him, betrays Allah, His messenger, and the Muslims.”[7]

Islam is totally careful in appointing the best of people in the posts of the state to sincerely regard the public interests and be loyal in serving the people, in collecting taxes, and in spending the general wealth, and be just in judging among people. All this has nothing to do with old age.

Third, appointing young Usama as the leader of that army refuted all Imam Ali’s opponents who disliked him to be the caliph justifying their intention that Imam Ali (a.s.) was a young man then.

The calamity of Thursday

The political tendencies and opportunistic trends which the famous companions adopted to turn the caliphate away from the Ahlul Bayt (a.s.) appeared clearly before the Prophet (a.s.). Therefore, he saw, in the last hours of his life, that he should save his nation from deviation and assure to it happiness and prosperity. He wanted to confirm the homage of Ghadeer Khum paid to Imam Ali (a.s.) by registering it in a document. He asked his companions, “Bring me a piece of paper and an inkpot to write you a book by which you shall not go astray at all…”

It was the greatest blessing that the Prophet (a.s.) wanted to write a book for the nation by which it would not go astray forever. It was a very precious opportunity, but, unfortunately, those companions lost it easily. And unfortunately, some of the Prophet’s companions understood that the Prophet (a.s.) had intended to write down in that book the decree of the caliphate to Imam Ali (a.s.) and that would make their greed go in vain; therefore, one of them said, “The Book of Allah is enough to us…”[8]

Undoubtedly, if this sayer knew that the Prophet (a.s.) wanted to recommend of anything else in that book, he would not reply so impudently, but he understood well that the Prophet (a.s.) wanted to announce the caliph after him.

Anyhow, disputes and disagreements increased among the attendants that some of them wanted to carry out the Prophet’s wish and some others insisted on objection. The women from behind the curtain denied that impudent situation towards the Prophet (a.s.), who was living his last moments, and they cried out addressing the Prophet’s companions, “Do you not hear what the messenger of Allah is saying? Do you not carry out what the messenger of Allah wants?”

Umar, who was the head of the oppositionists then, harshly replied to the women, “You are the friends of Yousuf (Prophet Josef). If he became ill, you would press your eyes (to shed tears), and if he recovered, you would ride on his neck.”

The Prophet (a.s.) looked at him angrily and said, “Let them alone! They are better than you.”

A terrible dispute broke out between the men. The party that wanted to carry out the Prophet’s order was about to win, but someone (Umar) shot a bad arrow against the Prophet’s order by saying harshly and impudently, “The Prophet is raving!”[9]

How daring he was towards the Prophet (a.s.) and how impudent he was before the messenger of Allah!

These events must be studied thoughtfully and exactly because they concern the essence of our Islamic life. They have a clear criticism against the messenger of Allah, who was accused of raving whereas Allah has said about him, (Your companion does not err, nor does he go astray, nor does he speak out of desire. It is naught but revelation that is revealed. The Lord of Mighty Power has taught him),[10] and (Most surely it is the Word of an honored messenger, the processor of strength, having an honorable place with the Lord of the Dominion).[11]

Yes, by Allah! This sayer had heard these verses that Allah had revealed about His holy prophet, but the political tendencies and the greed to authority led him to face the messenger of Allah with these severe words that hurt and threw Muslims into seditions, disasters, and great evils. When Ibn Abbas remembered this painful event, he wept and his tears covered his cheeks. He often said, “Thursday, and what Thursday is! The messenger of Allah (a.s.) said, ‘Bring me a piece of paper and an inkpot to write you a book by which you shall not go astray after me at all’ and they said, ‘The messenger of Allah is raving.’”[12]

Ibn Abbas wept because he knew well that the Prophet (a.s.) wanted to write down the decree of Imam Ali’s caliphate after him. But alas! The companions accused the messenger of Allah of raving which was a clear criticism against his personality that had been chosen by the Lord of the worlds, and that caused him to refrain from writing down that book in order to preserve the sacredness of prophethood.

Fatima’s distress

Sorrow and distress filled Fatima’s heart and pain hurt her too much when she became certain that her father was going to leave her for the other world. She sat beside and stared at him. She heard him saying, “Ah, my anguish!”

She, shedding tears, said, “Ah, my anguish for your anguish father!”

The loving father said kindly to his darling daughter, “There is no anguish for your father after this day!”[13]

She was very affected by these words because she became completely certain that her father would leave her. When the Prophet (a.s.) saw her very sad and distressed, he wanted to delight her. He asked her to come closer to him. He whispered to her something and her eyes were filled with tears, and then he whispered to her another thing and she began smiling. Aa’isha (the Prophet’s wife) was astonished at seeing that and she said, “I have not seen delight that is nearer to sadness like this of today.”

Aa’isha asked Fatima (a.s.) about what her father whispered to her but she did not answer her. When days passed, Fatima (a.s.) told Aa’isha saying, “He said to me: ‘Gabriel reviewed the (whole) Qur’an to me once a year, but this year, he reviewed it to me twice. I do not think except that my death has come.’”

This was the cause of her pain and weeping. As for the cause of her delight, she said, “He said to me: ‘You are the first one of my family that shall join me (die). I am the best ancestor to you. Are you not pleased to be the principal of the women of this nation?’”[14]

The Prophet (a.s.) comforted Fatima (a.s.) saying, “O my daughter, do not weep! When I die, you say: ‘we are Allah’s and to Him we shall return’. It has recompense for any dead one.”

She said, “And for you O messenger of Allah?!”

He said, “Yes, and for me.”[15]

When the Prophet (a.s.) began suffering more pain, Fatima (a.s.) began weeping and she said to him, “By Allah, you are like what some sayer has said:

“A white one by whose face it is prayed that clouds may rain;

the resort of orphans, the guard of widows.”’

The Prophet (a.s.) said to her, “It is the saying of your uncle Abu Talib.” Then he recited this Qur’anic verse: (And Muhammad is but a messenger; the messengers have already passed away before him. If then he dies or is killed, will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful).[16]

The Prophet recommends of his family

Anas bin Malik narrated, “Fatima, with al-Hasan and al-Husayn, came to the Prophet (a.s.) in his last illness. She embraced him and stuck her chest to his while weeping bitterly. The Prophet (a.s.) ordered her not to weep out of pitying her. He said while tears were falling down over his cheeks, ‘O Allah, these are my family. I have entrusted them to every believer…’ He repeated that three times.[17] He said that because he understood from behind the unseen that his family would face all kinds of calamities.

The Prophet’s recommendation about his two grandsons

Three days before his departure to the better world, the Prophet (a.s.) recommended Imam Ali (a.s.) to care much for his two grandsons saying to him, “O father of the two darlings, I recommend you of my two darling grandsons in all this life. How soon your two supports will be undermined! May Allah be my guardian to you…”

When the Prophet (a.s.) died, Imam Ali (a.s.) said, “This is one of my two supports that the messenger of Allah talked about”, and when Fatima (a.s.) died, he said, “This is the second support that the messenger of Allah told me about.”[18]

To the High Paradise

It was time for the Prophet (a.s.) to leave this world and join the highest Paradise. The Angel of Death came down to him asking permission. Fatima (a.s.) said to the angel, “He (the Prophet) is busy with himself.” The Angel of Death left and came back later asking permission. The Prophet (a.s.) woke up and said to his daughter, “Do you know him?”

She said, “No, O messenger of Allah.”

The Prophet (a.s.) said, “He is the establisher of graves, destroyer of houses (families), and separator of gatherings.”

Fatima (a.s.) was shocked and sorrows attacked her. She said sadly, “O Father! To the death of the last of prophets (he has come)? Alas! To the death of the best of the pious and to the end of the master of choices? Alas! To the cease of the Revelation from the Heaven? After today, I shall be prevented from talking with you.”

The Prophet (a.s.) pitied his darling daughter and said to her, “Do not weep! You will be the first one to join me…”[19]

Then, the Prophet (a.s.) permitted the Angel of Death to come in to him. When he came in, he said, “O messenger of Allah, Allah has sent me to you and ordered me to obey you in whatever you order me to do. If you order me to take your soul, I shall do, and if you order me to leave it, I shall do.”

The Prophet (a.s.) was astonished at the Angel’s courtesy. He said, “O Angel of Death, would you do that?”

The Angel said, “I have been ordered to obey you in whatever you order me to do.”

No one of Allah’s prophets and messengers had ever got such preference as Prophet Muhammad (a.s.) had. Allah had ordered the Angel of Death to ask permission before coming in to him and to obey him in everything.

Then Gabriel came down saying to the Prophet (a.s.), “O Ahmed, Allah is longing for you.”

The Prophet (a.s.) chose to be near his Lord, for the afterlife would be better to him than this life. He permitted the Angel of Death to take his holy soul.

Then he said to Imam Ali (a.s.), “Put my head in your lap, for the decree of Allah has come. When my soul comes out, take it and rub your face with it, and then direct me towards the qibla, prepare me, offer the prayer on me, and do not leave me until you burry me in my grave. Seek help from Allah the Almighty.”

Imam Ali (a.s.) put the Prophet’s head in his lap and put his (imam Ali) right hand under his (the Prophet) chin. When the Prophet’s holy soul left his pure body, Imam Ali rubbed his holy face with it.[20]

Mankind was afflicted with a great calamity; the leader, teacher, and educator died, and that light, which lit this world with the divine teachings, high morals, and noble manners, went to the other world.

Muslims were shocked by the disaster and they lost their minds. The Prophet’s wives…began beating their chests. The women of the Ansar beat their faces, and their throats were harmed because of crying.[21]

As for Fatima (a.s.), she fell over the pure body of her father saying, “O father! O prophet of mercy! Now, the Revelation does not come. Now, Gabriel ceases coming to us. O Allah, let my soul join his (the Prophet) soul, and have mercy on me by looking at his face, and do not prevent me from his reward and intercession on the Day of Resurrection.”[22]

Then she mourned for him saying, “O Father, to Gabriel I mourn you! O father, the Paradise is your abode! O father, you responded to the Lord Who has invited you!”[23]

Preparing the holy corpse for burial

Imam Ali (a.s.), alone, washed (ritually) and prepared the Prophet’s corpse for burial due to his (the Prophet) own order. While washing the Prophet’s body, Imam Ali (a.s.) sorrowfully said, “May my father and mother be sacrificed for you O messenger of Allah! By your death, something has ceased that it has not ceased by the death of any other than you; prophethood, revelation, and the news of the Heaven. You have been particular until you sufficed away from anyone other than you, and you have been popular until people were the same in you. If you had not enjoined on patience and forbidden from impatience, we would have exhausted our tears for you, and disease would have lasted long, and distress would have endured forever.”[24]

Imam Ali (a.s.) talked about this ghusl (ritual washing) saying, “I undertook his ghusl while the angels were my assistants. The house and the yards were full of clamor. Angels were coming down and angels were going up. Their whisperings did not leave my hearing. They were praying Allah for him.”

Al-Abbas, the Prophet’s uncle and Usama gave Imam Ali (a.s.) water from behind a curtain.[25] Good scent came out of the Prophet’s body. Imam Ali (a.s.) said, “May my father and mother be sacrificed for you O messenger of Allah! You are good scented alive and dead.”[26] The water, which the Prophet’s corpse was washed with, was from a well called al-Ghars that the Prophet (a.s.) used to drink from.[27] Finishing the ritual washing, Imam Ali (a.s.) enshrouded the holy corpse and put it on a bed.

The prayer over the holy corpse

The first who offered the prayer on the great corpse was Allah from above His Throne, then Gabriel, Israfel, and then the angels groups by groups.[28] And then, Imam Ali (a.s.) offered the prayer on him.

When Muslims came to offer the prayer on the Prophet’s corpse, Imam Ali (a.s.) said to them, “No one of you is to be an imam (in the prayer). He (the Prophet) is your imam alive and when dead.”

So, Muslims came group by group to offer the brayer of the dead in lines with no imam. Imam Ali (a.s.) was standing beside the Prophet’s corpse and saying, “Peace be on you, O prophet, and Allah’s mercy and blessings. O Allah, we bear witness that he has informed of what has been revealed to him, been loyal to his nation, and struggled in the way of Allah until Allah glorified His religion and perfected His word. O Allah, make us from those who follow what has been revealed to him, and fix us (on that) after him, and gather us with him.” People said, “Amen.”[29]

The masses of Muslims passed by the Prophet’s pure body to see him off while overcome by sorrow and distress, because their savior, liberator, and teacher, who had established to them a great civilization and state that prevailed the world and had lit to them the life after their ignorance and deviation, died.

The burial

After the rituals of prayer on the holy corpse finished, Imam Ali (a.s.) dug the tomb and buried the sacred body in the last abode. He stood beside the tomb and said, “Patience is nice except for you, and impatience is ugly except for you. The calamity of your death is so great, and it is so great before and after you.”[30]

It was a very terrible day for all Muslims. The loss of their prophet was so great affliction to them that they could not bear. The Light of Allah and His great mercy that they used to see every moment was no longer among them since that moment. Sorrows and weeping filled every house everywhere.

But as for the pure progeny of the Prophet (a.s.), they were so terrified after his death. They feared that the Arabs, and especially the tribe of Quraysh, might revolt to avenge on the Prophet’s family, because the Prophet (a.s.) had killed their men for the sake of Islam. The tendency of avenging was deep-rooted in the Arabs, and it was Imam Ali (a.s.) who had killed their men and heroes, and so they were eager to avenge. Imam as-Sadiq (a.s.) said,

“When the messenger of Allah (a.s.) died, his family spent the longest night and they thought that there would be no sky to shade and no earth to carry them, because the messenger of Allah had afflicted the near and the far (for the sake of Allah).”[31]

Anyhow, the Prophet’s death was the greatest of calamities that the Ahlul Bayt (a.s.) faced. It was the beginning of the terrible calamities that they suffered later on. Quraysh avenged and announced openly that, “Prophethood and caliphate should not gather together in one house.” And indeed it was so! The Ahlul Bayt (a.s.) were deprived of their rights and kept away from what Allah and His messenger had intended for them. After fifty years, the Prophet’s progeny were killed in the desert of Kerbala, their heads were carried on spears, and their women and children were taken prisoners and made to go from place to another unveiled before all classes of people who looked at their faces that were unveiled unwillingly and by force though they were the Prophet’s daughters! We are Allah’s and to Him we shall return.

Thus our study on the Life of our great Prophet (a.s.) comes to an end, and I pray Allah the Almighty to accept this humble effort and make it useful to readers.

Wonderful maxims and teachings

The Prophet (a.s.) established wonderful methods of education, morals, and good manners. The Prophet’s maxims were a perfect method that could raise man to an exalted position and take his life high in the world of virtues, so that he really would be the deputy of Allah in the earth.

The Prophet’s maxims are an important part from the Islamic heritage that deals with all man’s issues and gives answers to all of his suffering in the different fields of life. Here are some examples of them:

Good morals

The Prophet (a.s.) very actively undertook the invitation to the good morals which was the most important task that he cared too much for. He said, “I have been sent but to complete the nobilities of character.” The following are some of the Prophet’s traditions concerning high morals:

1. He said, “The best of people in faith are the best of them in morals, and the best of you in morals is the kindest of you to his family (wife), and I am the kindest of you to my wife.”[1]

2. He said, “The most of that which takes people to the Paradise is the fear of Allah and good morals.”[2]

3. He said to his companions, “Shall I tell you about the most beloved of you to me and the nearest of you to me in seating on the Day of resurrection? They are the best of you in morals who is intimate and is intimated.”[3]

4. He said, “You shall not include people by your wealth, so include them by your morals.”[4]

5. He said, “Good morals are the half of religion.”[5]

6. He said, “The first thing that shall be put in the Scales (on the Day of Judgment) is the good morals.”[6]

7. He said, “There is no ancestry like good morals.”[7]

8. He said, “Good morals take their owner high to the degree of a fasting worshipper.” It is said to the Prophet (a.s.), “What is the best of that which is given to a servant?” He said, “Good morals.”[8]

9. He said, “Good morals fix love (among people).”[9]

10. He said, “The most perfect one of the believers in faith is the best of them in morals.”[10]

And about bad morals, the Prophet (a.s.) said, “Bad morals are evil omen.”[11]

Gaiety

From the aspects that the Prophet (a.s.) invited to, was gaiety and smiling at every one when meeting. He said, “From the morals of the prophets and the truthful is the gaiety when they visit each other and the shaking of hands when they meet.”[12] He also said, “Happy miens take grudge away.”[13]

Reason

The Prophet (a.s.) said, “Allah has not given to people anything better than reason; the sleeping of a reasonable person is better than the staying awake (at night) of an ignorant one, and the staying of a reasonable person in his country is better than the journey of an ignorant one (on a task). Allah did not sent a prophet or a messenger except after he had had perfect reason and that his reason would be better than the whole reasons of his nation. What a prophet hides inside himself is better than fatwas of mujtahids. A servant has not to perform the obligations of Allah until he would have sound reason. All worshippers do not reach with the virtue of their worshipping what a reasonable one can reach. The reasonable are the very men of understanding about whom Allah has said, (But none remember except men of understanding).[14] ”[15]

The Prophet (a.s.) said, “Reason is a gift (from Allah).”[16]

He said, “The friend of every man is his reason and his enemy is his ignorance.”[17]

He said, “Allah has divided reason into three parts that whoever has had them his reason is perfect, and whoever has not had them has no reason; (they are) the well knowing of Allah, good obedience to Allah, and good patience with the decree of fate of Allah.”[18]

He said, “If you are informed about some man that he is good, then notice his good reason, because man is rewarded due to his reason.”[19]

He said, “If you see some man of much praying and fasting, do not be pride of him until you see how his reason is.”[20]

He said, “At the beginning when Allah created reason, He said to it: Come! And it came. Then He said to it: Go! And it went. Allah said: by My glory and honor, I have not created a creature more honored to me than you; by you I take, and by you I give, by you I reward and by you I punish.”[21]

He said, “A man does not obtain (anything) like a sound reason that guides him to guidance and holds him back from perishment. A servant’s faith is not completed and his religion is not straight until his reason is completed.”[22]

Aa’isha narrated, “I said to the messenger of Allah, ‘With what are people preferred to each other in this life?’ He said, ‘With reason.’ I said, ‘And in the afterlife?’ He said, ‘With reason.’ I said, ‘Shall they not be rewarded due to their deeds?’ He said, ‘O Aa’isha, do they work except inasmuch as the reason that Allah the Almighty has given to them? Therefore, as much as the reason they have been given their deeds are, and as much as their deeds they shall be rewarded.’”[23]

Foolishness

Foolishness is one of the worst qualities. The Prophet (a.s.) said, “A fool may ravage by his foolishness much more than the error of a disobedient.”[24]

Knowledge

Knowledge is the most important pillar on which the civilization of a nation is based, and it is the main basis of its development in all fields of life. It is impossible for any nation to have an important position under the sun while it is burdened with the ties of ignorance.

Islam insistingly invites its followers to seek knowledge, and it has made that obligatory on every Muslim man and every Muslim woman. The Prophet (a.s.) said, “Seeking knowledge is an obligation on every Muslim man and every Muslim woman. Surely Allah loves the seekers of knowledge.”[25]

The reward of scholars

Imam Abu Abdullah as-Sadiq (a.s.) narrated that his grandfather the messenger of Allah (a.s.) said, “Whoever walks in a way seeking in it knowledge, Allah will put him in a way towards the Paradise. The angels shall lower their wings for a seeker of knowledge as pleased with him. Whoever in the heaven and in the earth and even whales in the sea pray Allah to forgive the seekers of knowledge. The preference of a scholar to a worshipper is like the preference of the moon to the rest of stars in the night when the moon is full. Scholars are the heirs of the prophets. The prophets did not bequeath a dirham or a dinar, but they bequeathed knowledge, so whoever took from it (knowledge), took full fortune.”[26]

The punishment of scholars who quit their knowledge

Imam Ali (a.s.) narrated that the Prophet (a.s.) said, “Scholars are two men; one works due to his knowledge and he shall be saved, and the other one gives up his knowledge and he shall perish. The people of the Fire shall be disgusted with the smell of the scholar who has quitted his knowledge. The most one among the people of the Fire in regret and remorse is a man that invites someone to Allah, glory be to Him, and he responds and accepts from him, and so Allah takes him to the Paradise, while the inviter himself is taken to the Fire because he quits his knowledge, follows his desire, and keeps to long hope. As for the following of desire, it keeps one away from the truth, and as for long hope, it makes one forget the afterlife.”[27]

The nation’s rightness is by its scholars and leaders

The Prophet (a.s.) said, “There are two kinds of people that if they are right all other people become right, and if they are corrupted, all other people become corrupted; scholars and leaders.”[28]

Jurisprudents are trustees of the messengers

Imam Abu Abdullah as-Sadiq (a.s.) narrated that his grandfather the messenger of Allah (a.s.) said, “Jurisprudents are the trustees of the messengers as long as they do not involve in this life.” It was said, “O messenger of Allah, what is their involvement in this life?” He said, “Following the rulers; if they do that, then you have to beware of them as to your religion.”[29]

Learning knowledge

The Prophet (a.s.) said, “Learn knowledge, because learning it is a good deed, the studying of it (with others) is tasbih (glorification of Allah), searching for it is jihad, teaching it to those who do not know it is charity, and affording it to its people is as approaching to Allah, because it is the manifestation of halal (lawful things) and haram (unlawful things). It (knowledge) puts its seeker in the paths of the paradise. It is entertainment in loneliness, a friend in emigration, a guide to prosperity, a weapon against enemies, and beauty of companions. Allah the Almighty raises by it peoples and makes them imams in goodness to be imitated that their deeds are regarded, and their works are acquired, and the angels wish for their company, because knowledge is the life of hearts, the light of sights against blindness, and the strength of bodies against weakness, and that Allah puts its carrier (the people of knowledge) in the positions of lovers, and grants them the meeting with the pious in this life and the afterlife.

By knowledge Allah is obeyed and worshipped, and by knowledge Allah is known and professed as One and Only, and by it kinship is maintained and lawful and unlawful things are known. Knowledge is the leader of mind.”[30]

The death of a scholar

The Prophet (a.s.) said, “Knowledge does not die by pulling it out of people, but the knowledgeable die, until when there is no one of them, people take ignorant leaders who are asked and who give fatwas without knowledge, and so they go astray and make people go astray.”[31]

Surely, it is a great loss when a society is afflicted by the death of scholars whose place is occupied by ignorant persons who undertake people’s affairs with no knowledge.

Knowledge is a treasure

The Prophet (a.s.) said, “Knowledge is treasuries whose keys are questions. Therefore, ask, may Allah have mercy on you, because there are four persons who are rewarded; the asker, the speaker (answerer), the listener, and one who loves them.”[32]

He also said, “Often ask the knowledgeable, speak with the wise, and associate with the poor.”[33]

The fatwa with no knowledge

The Prophet (a.s.) warned against giving fatwas with no knowledge. He said, “Whoever gives a fatwa to people with no knowledge the angels of the heavens and the earth shall curse him.”[34]

The giving of a fatwa with no knowledge may make a lawful thing unlawful or an unlawful thing lawful, and thus it throws people into sins; therefore, Islam has prohibited the giving of fatwas with no knowledge.

Knowledge for pride

The Prophet (a.s.) said, “Let him, who learns knowledge to vie in glory with the fools or pride before scholars or attract the notables towards him to honor him, take his seat in the Fire, because authority is not fit except to Allah and to its deserving people. Whoever put himself in a position other than the position in which Allah has put him, Allah will hate him, and whoever calls for himself and says: ‘I am your leader’ while he is not so, Allah will not look at him until he shall refrain from what he says and repent of what he claims.”[35]

Teaching kindly

The Prophet (a.s.) said, “Teach and do not chide, because a knowledgeable teacher is better than a chiding one.”[36]

Dispraising of ignorance

The Prophet (a.s.) said, “…and the description of an ignorant is: that he wrongs those who associate with him, trespasses those who are lower than him, and is impudent to those who are higher than him. His speaking is without thinking; if he speaks, he errs, and if he keeps silent, he becomes inadvertent. If a sedition faces him, he hastens to it, and it makes him perish, and if he sees a virtue, he stays behind. He does not fear for his old sins, nor does he refrain from sins in what remains of his life. He lingers and delays before charity heedlessly to what he has missed or lost from that. These are (ten) features of an ignorant person who has been deprived of reason.”[37]

Thinking deeply on affairs

The Prophet (a.s.) often advised Muslims to think deeply on matters before trying to do them. One day, some man came to the Prophet (a.s.) and said to him, “Offer recommendations to me, O messenger of Allah!”

The Prophet (a.s.) said to him, “Will you follow my recommendations?” He repeated that three times.

The man said, “Yes I will, O messenger of Allah.”

The Prophet (a.s.) said, “I recommend you that when you intend to do something, you are to think deeply on its result; if it is good, you can do it, and if it is bad, you are to give it up.”[38]

Kinship and pardon

The Prophet (a.s.) said, “Maintain relationship with one who cuts his with you, give to one who deprives you, and pardon one who wrongs you.”[39]

Praising of benevolence

The Prophet (a.s.) said, “Allah the Almighty has made for benevolence some of His creatures that He has endeared to them benevolence and endeared to them its deeds, and He has guided to them the seekers (who are in need) of benevolence and made the giving of it easy to them as He has made easy the falling of rains to the barren land to enliven it and enliven its people. Allah the Almighty, as well, has made to benevolence enemies from among His creatures that He has made benevolence hateful to them and made its deeds hateful to them, and He has prevented the seekers of benevolence from asking them and prevented them (the enemies of benevolence) from giving it as He prevents rains from falling down on the barren land to destroy it and destroy its people with it, but what Allah pardons is much more. The doing of benevolence protects one from bad death.[40] The people of benevolence in this life are people of benevolence in the afterlife. The first people to enter into the Paradise shall be the people of benevolence. The charity in secret puts out the wrath of the Lord, and the maintaining of kinship increases one’s age.”[41]

Virtues

The Prophet (a.s.) said, “There is no property more profitable than reason. There is no loneliness lonelier than self-conceit. There is no reason like thinking deeply, no determination like piety, no companion like good morals, no scales like good manners, no benefit like successfulness, no trade like good deeds, no profit like the reward of Allah, no god-fearing like abstaining at ambiguity, no abstinence like the abstinence from unlawful things, no knowledge like pondering, no worship like performing the obligations, no faith like modesty and patience, no ancestry like humbleness, no honor like knowledge, and no assistance like consultation. So keep the head and what it contains, and the abdomen and what it includes, and remember death and long trials.”[42]

Generosity

The Prophet (a.s.) said, “Allah the Almighty has chosen this religion for Himself, and it is not fit for your religion except generosity and good manners; therefore, adorn your religion with them.”[43]

Generosity and open-handedness are from nobilities and perfection, and they are high qualities that every man is honored by them. The Prophet (a.s.) used to prefer the generous to others in giving. Once, a delegation from the Arabs came to him. He gave them (from the treasury) and preferred to them some man from among them. The Prophet (a.s.) was asked about that and he said, “All the people (of that tribe) are dependants on him.”[44]

Doing good

The Prophet (a.s.) said, “Do good throughout your life and be liable to the donations of Allah’s mercy, because Allah has donations from His mercy which He grants to whomever He likes from His servants; and ask Allah to cover your private parts (honors) and calm down your fears.”[45]

Surely the doing of good is one of the main concepts that Islam has emphasized on. Allah says, (therefore hasten to (do) good deeds).[46]

The Prophet (a.s.) said, “A word of goodness that a believer listens to, works due to it, and teaches it (to others) is better than the worship of a year.”[47]

Charity

The Prophet (a.s.) said, “Hearts have been created with the nature of loving whoever does good to them and hating whoever does wrong to them.”[48]

Bad and prohibited features

The Prophet (a.s.) warned strongly against bad qualities that would take man to woe, destruction, and the wrath of Allah, such as:

Hypocrisy

The Prophet (a.s.) said, “That which I fear most for my nation from is every hypocrite of cunning tongue.”[49]

Treason

The Prophet (a.s.) said, “A banner shall be installed for a traitor on the Day of Resurrection and it shall be said: this is the treason of so-and-so the son of so-and-so.”[50]

Betrayal of trust

The Prophet (a.s.) said, “A man, who has been entrusted with a trust, shall be brought on the Day of Judgment and it shall be said to him: Pay back your trust. He shall say: O my Lord, the worldly life has gone. It shall be said: take him to the Hell. He shall fall into it (Hell) until he shall reach to its bottom and he shall find it (the trust) there as it was. He shall carry it on his shoulder and come up with it. When he shall see that he shall have come out, it (the trust) shall slip and fall down, and he shall fall down after it (and so on) forever.”[51]

False testimony

The Prophet (a.s.) said, “On the day of Resurrection, birds shall beat with their beaks, eject what there shall be in their craws, and shake their tails because of the great terror of the Day of Resurrection, and (on that day) a giver of false testimony shall not be talked to, and his feet shall not fix on the ground until he shall be thrown into the Fire.”[52]

Oppression

The Prophet (a.s.) said, “The promptest thing in being punished for is oppression.”[53]

He also said, “There is no sin nearer to punishment that Allah hastens for its committer in this life, besides what shall be saved for him in the afterlife, than oppression and cutting off kinship.”[54]

Rejoicing at others’ distress

The Prophet (a.s.) said, “Do not show rejoicing at your brother’s distress that Allah may deliver him (from it) and afflict you.”[55]

Surely rejoicing at others’ distresses is a feature of villains whereas Islam has built its society on high morals, nobilities, the love of others, and honesty.

Haughtiness

The Prophet (a.s.) said, “Whoever draws his garment as a kind of arrogance Allah will not look at him.”[56]

He also said, “He, who has in his heart inasmuch as the weight of a grain of mustard seed of arrogance, shall not enter the Paradise.”[57]

He said, “He, who glorifies himself and struts in his walking, shall meet Allah while angry at him.”[58]

Talebearing

The Prophet (a.s.) said, “Cursed is a triad!” He was asked, “What is a triad, O messenger of Allah?” He said, “It is he who betrays his friend near his ruler, and thus he destroys himself, his friend, and his ruler.”[59]

He also said, “Let him, who believes in Allah and the Last Day, not convey to us a defect of his believing brother.”[60]

Envy

The Prophet (a.s.) said, “Envy eats good deeds as fire eats firewood.”[61]

Envy causes calamities and disasters to people and throws them into great evils. As a result of envy, the Prophet’s immaculate progeny were kept away from their right in the caliphate when some companions, after the Prophet’s death, announced: “The prophethood and the caliphate should not gather in one family!” Therefore, the caliphate was seized from its actual people who were kept away from the political life, and consequently the nation suffered and is still suffering the bitterest kinds of disasters.

Evil plotting

The Prophet (a.s.) said, “Beware of evil plotting, because Allah has determined that (the evil plotting shall not beset any except the authors of it).”[62]

Lying

The Prophet (a.s.) said, “Beware of lying, because it leads to disobedience, and disobedience leads to the Fire. Speak truthfully, because truthfulness leads to piety, and piety leads to the Paradise.”[63]

Stinginess

The Prophet (a.s.) said, “No two wolves that are sent to a flock of sheep and they ravage it worse than man’s stinginess of wealth.”[64]

He said, “The son of Adam gets old and two things grow with him; stinginess of wealth and stinginess of life.”[65]

Pride

There are many traditions transmitted from the Prophet (a.s.) on dispraising pride. Here are some of them:

He said, “I am the master of the children of Adam but with no pride.”[66]

He said, “People are from Adam and Eve like the contents of a vessel that shall not be filled (they shall not reach perfection). Allah does not ask about your ancestries. He does not ask except about your deeds. Surely the most honored of you to Allah is the most pious of you.”[67]

He said, “Your prophet is the same and your father is the same. There is no preference for the black to the red, nor for an Arab to a foreigner except by piety.”[68]

He said, “Allah has removed from you the defect of the pre-Islamic age and its pride and He replaced it by self-esteem. People are children of Adam, and Adam is from earth; (they are either) a pious believer or a cursed disobedient. Let some peoples stop priding on their men; they are but coals from the coals of the Hell, or they shall be meaner to Allah than dung beetles which push their dung with their noses. Allah the Almighty has said, (O Noah! he is not of your family. He is of evil conduct).[69] ”[70]

Injustice

The Prophet (a.s.) said, “When it is the Day of Resurrection, a caller shall call out: where are the unjust, the assistants of the unjust, and the likes of the unjust even him who has sharpened to them a pen or prepared to them an inkpot. They shall gather in an iron coffin and then they shall be thrown into the Hell.”[71]

He also said, “May Allah have mercy on a servant that has had an act of injustice in honor or property against his brother, and he comes to him to absolve him from it before the Day of Resurrection shall come where there shall be neither a dinar nor a dirham with him.”[72]

He said, “There are two men from my nation whom my intercession shall not include; an unjust, oppressive ruler, and an excessive one in religion and astray from it.”[73]

Impudence

The Prophet (a.s.) said, “The worst of people in position on the Day of Resurrection is he whom people has left alone to be safe from his impudence.” And He said, “From the worst of people are those who are honored (by others) just to be safe from their tongues.”[74]

Double-faced

The Prophet (a.s.) said, “Certainly a double-faced one is not trusted near Allah.”[75]

He said, “He, who has two faces in this life, shall have two tongues of fire on the Day of Resurrection.”[76]

He said, “A double-faced one should not be notable.”[77]

Uncertainty

The Prophet (a.s.) said, “I do not fear for my nation except from uncertainty.”[78]

Supporting of falsehood

The Prophet (a.s.) said, “He, who supports falsehood to refute by his falsehood a truth, shall be away from the protection of Allah and the protection of His messenger.”[79]

He said, “He, who goes with an unjust one to support him while knowing that he is unjust, shall be out of Islam.”[80]

Praising the disobedient

The Prophet (a.s.) prohibited the Muslims to praise a disobedient one because that would deaden justice and be disobedience to Allah the Almighty.

The Prophet (a.s.) said, “When a disobedient person is praised, the Throne shall shake for that and the Lord will be angry for it.”[81]

He said, “Allah is angry when a disobedient one is praised.”[82]

Terrifying a Muslim

Islam has prohibited the terrifying of a Muslim. The Prophet (a.s.) said, “It is enough evil for one to terrify his Muslim brother.”[83]

Praiseworthy attributes

Five qualities

The Prophet (a.s.) said, “A servant does not obtain full faith until he has five qualities; relying on Allah, entrusting (all his affairs) to Allah, believing in all Allah’s orders, being satisfied with Allah’s decree of fate, and being patient with Allah’s trials. He, who loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and holds back for the sake of Allah, shall be with full faith.”[84]

Four qualities

The Prophet (a.s.) said, “There are four things that whoever is given is given the goodness of this life and the afterlife; a grateful heart, a mentioning tongue, a body patient with affliction, a wife who betrays neither him nor his properties.”[85]

Satisfaction

The Prophet (a.s.) said, “He, who is submissive (to Allah), is made successful, granted (sustenance) sufficiently, and Allah will make him satisfied with what He has given to him.”[86]

He also said, “Satisfaction is a treasure that does not run out.”[87]

Economics

The Prophet (a.s.) said, “He, who is economical, shall not be needy.”[88]

Obedience of Allah

The Prophet (a.s.) said, “Whomever Allah has moved from the meanness of disobediences to the honor of piety He has enriched him with no wealth, honored him with no tribe, and entertained him with no entertainer. Whoever fears Allah, Allah will make everything fear him.”[89]

Seeking forgiveness

The Prophet (a.s.) said, “A servant may commit a sin that takes him to the Paradise.” He was asked, “O messenger of Allah, how can it take him to the Paradise.”

The Prophet (a.s.) said, “He may be repentant of it (that sin) and be asking for forgiveness until he shall enter into the Paradise.”[90]

He also said, “Whoever often seeks forgiveness Allah will make to him a deliverance and release him from every distress, and grant him sustenance from where he does not expect.”[91]

The inviolability of a believer

Once, the Prophet (a.s.) looked at the Kaaba and said, “Welcome to the House! How great you are and how great your sanctity is! By Allah, a believer is more inviolable near Allah than you, because Allah has prohibited one thing concerning you, but three things concerning a believer; (the shedding of) his blood, (the plundering of) his money, and to be mistrusted.”[92]

Pardoning

The Prophet (a.s.) said, “Pardon the slips of the notables except the penalties.”[93]

He said, “He, whose brother apologizes to him but he does not accept, shall not come to me at the pond (in the Paradise).”[94]

Hating the sinners

The Prophet (a.s.) said, “Approach to Allah by hating the sinners, and seek His pleasure by avoiding them.” His companions asked, “With whom shall we associate?” He said, “Those, the seeing of whom reminds you of Allah, and whose logic increase your understanding, and whose deeds make you wish for the afterlife.”[95]

The most beloved people to the Prophet

The Prophet (a.s.) said, “The happiest one of people to me is a simple believer of good prayers and whose sustenance is least and he is patient with it until he shall meet Allah, and who worships Allah well and obeys Him in secret, and is unknown among people; whose death is hastened, whose inheritance is little, and the weepers for him are few.”[96]

Wisdom

The Prophet (a.s.) said, “Wisdom is the long-sought goal of believers.”[97]

Reciting the Qur'an

The Prophet (a.s.) said to Anass, “My son, do not forget the reciting of the Qur'an in the evening, because the Qur'an enlivens the dead heart, and forbids indecency and vice.”[98]

Leniency

Once, a group of Jews came to the Prophet (a.s.) and said to him, “As-Sam alayk.”[99] The Prophet (a.s.) replied, “and on you.” Aa’isha, the Prophet’s wife, became angry and said to them, “but, death and curse be on you.” The Prophet (a.s.) said to her, “O Aa’isha, Allah loves leniency in all affairs.” She said to him, “Have you not heard what they said?” The Prophet (a.s.) said to her, “And I said (to them): and on you.”[100]

The Prophet (a.s.) also said, “Whoever is lenient to my nation Allah will be lenient to him, and whoever is severe to my nation Allah will be severe to him.”[101]

The advantage of fasting

The Prophet (a.s.) said, “Fasting is the zakat of one’s body.”[102]

He said, “A faster shall have two joys; one is at breaking his fasting and the other is at meeting his Lord.”[103]

Prayer

The prayer is the main pillar of the religion and the sacrifice of the pious. Because of its importance, the Prophet (a.s.), whenever distressed, he resorted to offering prayer.[104]

Comfort in food

The Prophet (a.s.) said, “He, who is eating some food while there is a two-eyed creature looking at him but he does not give to himit, shall be afflicted with an incurable disease.”[105]

Economic in food

The Prophet (a.s.) often advised Muslims to be economical in food and not to be excessive or wasteful, because excessiveness in having food would cause many illnesses.

The Prophet (a.s.) said, “Allah has not adorned man with an adornment better than the abstinence of his abdomen.”[106]

He also said, “He, whose eating is little, his abdomen shall be sound and his heart shall be clear, and he, whose eating is much, his abdomen shall be ill and his heart shall be severe.”[107]

He said, “The son of Adam does not fill a vessel worse than the stomach. It suffices man from his food what can sustains him, but if the son of Adam denies, let him make a third for food, a third for drinks, and a third for breath.”[108]

Honoring old people

The Prophet (a.s.) said, “From the glorifying of Allah is the honoring of aged Muslims.”[109]

Trust of meetings

From the Islamic morals is that one should not reveal a speech taking place between him and another one, for that may cause a harm. The Prophet (a.s.) said, “Meetings are a trust.”[110]

Once, Abdul Melik bin Marwan, the Umayyad caliph, parted with his guards in his way. He saw a nomad and asked him, “Do you know Abdul Melik?” The nomad said, “He is oppressive, aggressive.” Abdul Melik said to the man, “Woe unto you! I am Abdul Melik.” The man kept on abusing and criticizing the caliph.” When the guards arrived, the man said to the caliph, “O Ameerul Mo'minin, keep what has happened secret, because meetings are a trust.”

Consultation

The Prophet (a.s.) said, “He, who seeks what is best near Allah, shall not be disappointed, and he, who consults (with others), shall not regret, and he, who is economical, shall not be needy.”[111]

Imam as-Sadiq (a.s.) said, “He, who consults (with others), shall not miss, at doing right, a praiser, and at doing mistake, an excuser.”

The Prophet (a.s.) often consulted with his companions on different matters. In the battle of Badr, the Prophet (a.s.) (and his army) stopped at the nearest well to the place of the battle. Al-Hubab bin Munthir said to him, “O messenger of Allah, has Allah the Almighty ordered you to stop at this place that you should neither exceed nor stay behind?” The Prophet (a.s.) said, “No, but it is my thought.” Al-Hubab said, “O messenger of Allah, this is not a suitable place. March with the people until we reach the nearest well to the people (the opponents) to stop there. Then, we build a pool around it and fill it with water. Then, we begin fighting them, and so we will have water to drink, but they won’t.” The Prophet (a.s.) said, “You have suggested the right suggestion.” The Prophet (a.s.) did as his companion suggested.[112]

Unity

The Prophet (a.s.) said, “Unity is mercy and separation is torment.”[113]

He said, “He, who keeps away from unity (of Muslims), shall die the death of the pre-Islamic age (as unbeliever).”[114]

He said, “Whoever parts with the unity a span of the hand, Allah will take the noose of Islam off his neck.”[115]

The jihad for the sake of Allah

The Prophet (a.s.) said, “The nearest of deeds to Allah is the jihad in the way of Allah and nothing equals it.”[116]

He said, “The best deed of a believer is the jihad in the way of Allah.”[117]

He said, “Struggle against polytheists with your wealth, souls, and tongues.”[118]