Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 38: On Greed

“And when they are told, ‘Spend ye of (the bounties) with which God has provided you, the unbelievers say to those who believe: ‘Shall we then feed those whom, God would have fed Himself if He had so willed? You are in nothing but manifest Error:” (Qur’an, 36:47).

Greed is the rather fundamental evil. All these litigation, all these dis-putes, all these conflicts, are nothing but a manifestation of greed. Greed, basically a personal evil, has gradually been extended to national, and then international, affairs. These wars, whether hot or cold; these races of armament; these international intrigues; these power blocks, what is their real reason? An uncontrollable greed to dominate the world!

Islam trains a man to subdue his greed to the greater benefit of man-kind. It has forbidden “interest” and thus abolished the system of earn-ing money from money. Islamic society cannot tolerate an economic sys-tem based upon taking and giving interest. If you have money to spare, give it without any worldly motive, just for the sake of pleasing Allah by helping his creatures. Do not follow those unbelievers who refused to help poor on the pre text that God could have given them wealth, had He wanted so. They have been condemned in the verse quoted above. Do not take a share in that condemnation by acting like them!

Alms and Zakaat are another method of subduing the undesirable greed. Ameer-ul-Momeneen Ali bin Abi Talib has said: “O son of Adam. Whatever thou earneth above thy needs, thou art just its treasurer for others”. The world will become a paradise, if mankind heeds to this eth-ical code and changes its attitude accordingly. Also he has said: “Whatever poverty and distress in this world, is owing to the greed of rich men who do not comply with the rules laid down by Islam about their financial obligations”.

Division of inheritance is another method by which Islam compels Muslims to distribute the wealth accumulated during a lifetime. The Qur’an lays down the detailed rules of its distribution among heirs. But it does not become silent after this. It says that if any poor person is present, give something to him also.

The Holy Prophet has said: “Allah says, ‘The poor are my dependants, the rich my agents; if my agents will not give to my dependents their due I shall put them in Hell and I shall not care for them”.

Let us root out the ‘greed’ from our hearts. Only then this would will be a place to live upon.

Chapter 39: On Envy

“Do they envy people for what God hath given them of His bounty”? (Qur’an Chapter 4: verse 54).

Envy is the third basic evil; and itself is a product of pride, greed and anger. It is the most foolish of all evils. Every evil has some attraction to catch the eyes of mankind, except envy. It has no immediate or long-term benefit, no comfort, no sweetness. On the contrary, an envious man burns his own heart, wastes his own time thinking why God has given such bounties to my neighbor, and keeps awake the whole night imagin-ing that neighbor as ruined. But all this wishful thinking affects nobody but his own psychology and health. It is a fire which burns the fire-maker only.

The inner layers of envy are worth studying. Why a man indulges in this most futile exercise? Does he think that God should consult him be-fore bestowing His grace upon someone else? Does he imagine that he is a partner of God, and that nothing, especially no good, should happen on the Earth without his consent? If not so, then why so much heart-burning on the decisions of God? On the other hand, does he think that God’s grace is a limited quantity which must be taken away from one to give to another. If not so, then why envy your relatives or friends? Why not ask God to bestow His grace upon you also as He has done with them?

Envy ruined Satan when he began burning his heart on the status of Adam. It destroyed Cain when he became envious of his own brother Abel. Therefore, the Holy Prophet has said: “Envy eats away the good deeds as fire eats away the wood”.

Islam has prescribed a medicine for this spiritual sickness: love. It shows the way towards the Love of God through the love of His creatures. The best person in the eyes of God is that who is the best for the creatures of God.

It also emphasizes that the real grace and bounty is not that of this world. The bounty and grace in the life-hereafter is the real one. There-fore, you should not make the comforts of this would ultimate goal of your life. Your aim must be the ‘Eternal Grace of God’. That grace cannot be obtained by envy; it may be obtained by love. Love of God, love of His Prophet, love of the family of the prophet, love of your parents and your relatives, love of your neighbors, love of your brothers in religion, love of your fellow human beings - these are some aspects of love which are stressed by Islam, to make a man free from envy and spite. Let the ‘love’ conquer ‘envy’, and be a real Muslim.

Chapter 40: Most Dangerous Disease

Satisfaction with one’s spiritual performance is one of the most danger-ous diseases of soul. What are the symptoms of this disease? The patient has a feeling that he has got the monopoly of the spiritual perfection and no one else is worthy of the mercy of God. According to his thinking, whatever is done by him is always correct and justified; and whatever is done by others is always based on wrong motive and, therefore, wrong.

For example: if he remains aloof from public, it is because he likes to avoid the chances of sin and mistake. If other are aloof, it is because they are proud. If he mixes with the people, it is because he loves the children of God. If others mix with the masses, it is because they want to ensure their political future. If he berates a man, it is because it is his divine duty to point out that man’s mistakes to him. If others do the same, it is be-cause they are prejudiced against that man. If he commits a mistake, it is because to err is human. If others commit the same sin, it is because they are ignorant and irreligious. If he sleeps, it is because the body needs some rest. If others sleep, it is because they are lazy.

When a soul is caught in this invisible snare of Satan, only the Mercy of Allah can save it from eternal disgrace.

Chapter 41: On Extravagancy

“Verily, God is not pleased with the extravagants”. (Qur’an 7:31).

There is a marriage in the neighborhood. The parties belong to middle class. They cannot afford a big feast; they cannot afford the pomp and show. But oh, the strange twists of “inferiority complex”! They want to appear more prosperous than they are. Their trend of thought “What will ‘the people’ say if we did not do this, or did not do that? The ‘name of the family’ should not be allowed to be tarnished by our poverty”. And so, to ‘save the name of the family’, the poor people spend more than they can afford reasonably.

It is just one example. This evil is not limited to the special functions only. In fact, it has become the accepted norm of life in these days. Cars are purchased - on hire-purchase, of course - where a cycle would serve the same purpose. Nylon and silk is used when the cotton clothes may prove more comfortable. Watches are worn by people who have all the time in the world at their disposal. Typewriters are considered a neces-sity for a man who writes no more than two letters in a week. These ex-amples are not imaginary.

And what is the result of this spending beyond limit? The first thing is that God is displeased. And his displeasure manifests itself in many ways. Usually there is no money when it is needed most: rent of the house becomes overdue, prompting the landlord o serve notice of evic-tion; family grocer grumbles that his bills are not paid in time, so he will not give any thing except by cash; the doctor gently reminds that his ac-counts must be settled without delay. And so on. But there is no money to meet these demands. It has already been over-spent on ‘face-saving items’.

There is only one remedy: Think twice before spending money. There is a test to decide, whether the thing you intend to purchase is actually a ‘necessity’. Is your work suffering without it? Are you experiencing actu-al difficulty without it? If so, go ahead and take it. If not, forget it.

Chapter 42: Generosity and Miserliness

“And spend in the way of Allah and put not yourselves into destruction by your own hands”. (Qur’an, 2:192).

Not spending in the way of Allah, i.e., being miser is, according to the Qur’an, tantamount to self-destruction. There are four types of people so far as generosity is concerned:-

1. First come those who ignore their own needs and comforts and spend whatever they have to help others. This is the highest stage of human generosity, which reflects the divine virtue: God needs nothing and sustains every creature.

2. Then are those who spend to satisfy their own needs as well as to help others. They are ‘beloved of Allah’, and may be sure of His Grace in both worlds.

A Muslim is exhorted to reach at least this standard, if not the first one.

3. Now we leave the boundary of generosity and come to those whose only ambition is to satisfy their own desires without caring about the plight of others. They are ‘enemies of God’; they feel no compassion for others, how can they expect any mercy on the Day of Judgment!

4. But the worst kind of niggards are those who do not spend even for their own necessities. Such people neither deserve nor get any love from anyone. As Imam Ja’far as-Sadiq explained, “such persons practice misery as a safeguard against some imagined future adversity. It is ironic to see them inflicting upon themselves by their own hands the same hardships which they are guarding against. What a fool he is? He collects the money by hook or crook, lives in a wretched condition, earns the displeasure of God, is despised by his fellows; and when he dies, the heirs spend that ill-gotten money extravagantly in pursuit of their sinful ambitions. The miser does not get any benefit from his wealth and earns the condemnation of God for his miserliness..and, as if that was not enough, gets his share in the punishment of the heirs also”.

Chapter 43: Islamic Generosity

“Be generous as Allah is generous to thee” (Qur’an:Chapter 28 Verse 77)

It is the foundation of Islamic generosity. Allah gave us every thing, right from our very existence up to the highest place of honor in His presence in the life hereafter. Our natural instinct demands that we should express our gratitude towards Him - in words as well as in ac-tions. Prayers prescribed by religion serve the purpose of saying ‘Thank you’ to Him? The verse of Qur’an quoted above shows us the way. It is by services of humanity that we can show our gratitude towards Allah.

Naturally, it follows that, when we help any person, we should not do it in expectation of any return or any thanks from the beneficiary. On the contrary, we must be thankful to him that by accepting our help, he gave us a chance to demonstrate our gratitude to our Creator. Virtue is its own reward because it satisfies our natural urge to manifest our thank-fulness towards Allah.

This, according to Islam, must be our attitude when we are helping others. But what is our obligation when we are on the receiving end of the aid? Islam teaches us that we must be thankful, in the first place, to Allah; because He is the actual source of help. And then we should be thankful to that man whom Allah made His agent in that help. Thus all persons who were instrumental in that help must be thanked sincerely. The Holy Prophet has said: “He who did not thank people, did not thank Allah.”

A recent incident has reminded me how far the world is vet from real religion tenets. In last few days, there was much hue and cry about Na-tional Service. Had our society been based upon above mentioned mutu-al respect and co-operation, as taught by religion, such things would have been impossible. The nation would have helped the students without any expectation of repayment in any form. But the students, on the other hand, would have insisted that they should be given a chance to prove their appreciation of, and gratitude towards, nation for the help given in time of need. How inspiring would have it been to see the na-tion, poor as it is, giving education to its youth, without feeling the ne-cessity of reminding him of his obligations; and then to see that youth, not shouting against the representatives of nation, but insisting that he, on his own accord, would serve the nation on a nominal pay and donate the balance to nation, not for two years only but so long as the full ex-penses incurred during his education are not reimbursed.

Let us pray a time comes when this vision remains a vision no longer; when not the conflict of interests, as taught by materialism, but sincere co-operation, as taught by religion, becomes the basis of society.

Chapter 44: True Charity

“And whatever you give, verify God knows it well”. (Qur’an: 3:92).

Charity is no just doling out some cash or material to a needy person. It involves far deeper feeling and far more subtle psychological attitude. Sincerity of purpose is the soul of charity. Unfortunately charity has be-come one of the most misunderstood virtues in our time. Industrial pro-gress and commercial environment of modern society has degraded charity into a medium of business propaganda. How many times do we see an advertisement for a charitable cause which ends with line “space kindly donated by M/s. xyz”?

According to Islam, a charity must be only for the sake of God, without any shade of worldly motive. Islam condemns “those who spend their wealth to show to the people” (Qur’an, 2:264).

Such baseless charity has been described to be “like a hard barren rook on which is a little soil; on it falls heavy rain and leaves it just a bare stone” (Qur’an, 2:264).

The second condition to remember is that a charity must be of such a thing which we have earned lawfully. Qur’an says: “Give of the good things which you have honorably earned”. Mass psychology may have an awe for the tactics of Robin Hood: but religion cannot glorify or en-dorse such methods. It follows that only such charity is real charity in Islamic language. A handful of rice given with our own free will for God is more valuable in Islam than a shipload given under compulsion or for worldly motives.

And what can be given in charity. Qur’an says:

“Never shall you attain righteousness unless you give freely of that which you love”. (Qur’an, 3: 92).

So this is the test of the real charity: Do you give something that you value greatly? If you give you life for a cause, that is the greatest gift you can offer. Next in degree are your personal efforts, your talents, your skill, and your learning. Then come the charities involving your earn-ings, your property and your possessions. There are other aspects of charity in which you sacrifice the well-being of your near and dear ones, or your near and dear ones, or your position, or reputation.

Whatever the form of your charity, it is the unselfishness which God demands; and whatever you give verily God knows it well.

Chapter 45: Both Worlds

“Our Lord! Give us good in this world, and good in the hereafter, and protect us from the torment of the fire”. (Qur’an 11:20).

Our life in this world has a direct bearing upon our life hereafter (Akherat). The Holy Prophet (S.A.) has said: “This world is the farm field of the life hereafter”. The ultimate purpose of farming is the harvest. Any nobody can expect any harvest if he has neglected the farming. Like-wise the main aim of our life in this world is to be prepared for the blessings, in the life hereafter. There may be toils and hard times during the period when a farmer is engaged in cultivation. But, the joyful expectation of the golden harvest overcomes every sorrow. Likewise, there may be af-flictions and hardships in our life in this world; but the pleasant waiting for the life hereafter helps a Muslim to bear all difficulties with content.

We are not encouraged to put aside the responsibilities of this world if we are to obtain the benefits of the life hereafter. It will be just like neg-lecting the farm and hoping that the harvests will be good. In fact, our worth cannot be put to test if we leave this world and its complications. The Holly Prophet (S.A.) has said: “He is not from me who leaves this world for Akherat, nor he who leaves Akherat for this world”. Both should be given due attention. That is why Allah commands those who seek the blessings of Allah in this world as well as in the life here after.

Good neighbors, faithful family, obedient children, just livelihood - these are some examples of the blessings of the God in this world. These blessings help us to perform our duties towards Allah, towards His creatures, and towards ourselves. Thus these blessing become instru-mental in seeking the blessing of Allah in Akherat (life hereafter). Paradise is just one of the blessing of Akherat. The most im-portant thing, in the eyes of Islam, is ‘the pleasure of God’. Qur’an says:

“And the pleasure of Allah is the greatest (bliss)” (Qur’an 9:72).

Chapter 46: Love of This World

“It has been made to seem attractively fair in the eyes of men the love of desire for women, and sons and the hoarded treasures of gold and silver, and horses branded (for blood and excellence) and (wealth of) cattle and well-tilled land; such are the possession of this world’s life; while in nearness to God is the best of the goals”. (Qur’an, 3:14).

The word, used in this verse are to be carefully noted. Mark the words ‘love of desire’, which refers to the mad passion to own things for the sake of owning them.

Things necessary for life must be owned, and it has never been con-demned in Islam. As another verse of the Qur’an says: “Say, Who hath forbidden the beautiful (gifts) of God which He hath produced for His servants, and the things clean and pure for sustenance?”

In fact what is undesirable is the mad attachment of human beings to the material things which makes them slaves of luxury and which makes parting with them painful. When a man reaches that stage, his whole be-ing revolves around materialism and he forgets God and His love. Islam does not demand total annihilation of emotions in man; it demands that the man should keep the emotions duly subjugated to the higher aims of the moral and ethical perfection.

Actually it is far more difficult to control passion rather than annihilate it. One has to own the good things which are necessary and comforting for his life; but at the same time, he should be free from unnecessary at-tachment to them; so that when a demand is made to part with them in,

the higher causes of religion or human compassion, he parts with them without any hesitation.

As a Muslim saint said to one of his disciple, “Son, if you want to be a fly, be a fly which sits on sugar; but, for God’s sake, don’t by a fly which sits on honey. Because, a fly sitting on sugar leaves it the moment it wants; but a fly which sits on honey becomes imprisoned in it, unable to leave it and dies miserably”.

Chapter 47: Humility

“And the servants of Most Gracious God are those who walk on the earth in humility, and when the ignorant people address them, they say: ‘Peace’. (Qur’an; 25:63).

This verse of the Holy Book shows the best way to deal with such stubborn fools who thrive on their ignorance. The true believers are to ignore them.

The same idea has been stressed upon in another verse: “And when they hear vain talk, they turn away there from and say ‘To us our deeds, and to you your deeds; peace be to you, we seek not the ignorants” (28:55).

The men of low society can never forgive any slight - real or imagin-ary. But a really big man can afford to ignore his detractors. In fact, it is not weakness; it is the sign of great strength.

And as the true faith is the greatest power, the believer can easily ig-nore the invective of unbelievers.

The ignorant unbelievers want to involve the believers in their illogical arguments; the believers should refuse to be dragged in such vain talks, saying that we do not want to have any connection with ignorant per-sons. After all, it is not possible to rectify each and every absurdity in this vast world.

The ideal discussion is that which is held with an intention to reach at the truth, without prejudice and without conceit. Such a dialogue is wel-come in Islam. But if a stubborn ignorant tries to drag a believer in base-less arguments, not to seek the truth, but to show how wise he is, the Qur’an advises to ignore him completely.

Chapter 48: Amr-Bil-Maaroof

“And from among you there should be a group who invite good and en-join what is right and forbid the wrong; and they only shall be successful. (Qur’an; 3:103).

Exhorting others to be virtuous is one of the most important duties of a Muslim. A society can progress in right direction so long as there are people in it who know the right path and who are willing to show it to others. Otherwise, the whole caravan may perish in a beastly jungle of anarchy and infidelity.

But before enjoining others to do good and resist from evil, one should himself adhere to the tenets of religion faithfully. Otherwise, the Qur’an will ask: “Why do you speak of a thing which you yourself do it not” So this duty of inviting others to righteousness compels a man to be right-eous himself.

And how that exhortation is to be carried out Allah says in the Qur’an:

“Call unto the way of the Lord with wisdom and kind preaching; and argue with them in the best manner”. (16:25).

This was the method used by the Holy Prophet of Islam and his true followers to spread the message of Islam and to teach people the real sig-nificance of religion.

An interesting story is told of an old man in Medina who was engaged in ablution (Wudhu) for his prayer. Imam Hasan and Imam Husain (A.S.) (the grandsons of the Holy Prophet, (S.A) and of tender age at that time) realized that the man does not know the correct method of ablu-tion. They wanted to correct him; but at the same time did not like to offend his feelings. So they approached him and told: “We are two brothers and we want you to be the judge between us as whose ablution is correct”. When the old man agreed, the children proceeded to perform their ablution, in the most perfect way. The old man was watching them intently. He had to: he was to judge. Soon it dawned upon him that the children, in their kind and gentle manner, were teaching him. He ex-claimed: “You both are correct. It was I who was wrong”.

The old man learnt his lesson. But this episode will continue to show the preachers also how to preach.

Chapter 49: The Best ‘Jihad’

“The best ‘Jihad’ (religious war) is to say the truth in the presence of a tyrant ruler”. (The Holy Prophet)

The condition of a society can easily be judged by the attitude of its members towards each other. If the members care enough for each other to exhort each other to act righteously, the society is healthy. When the attitude changes to that of “Why should I bother?” the society begins its funeral march. As the society shuts its eyes from the individual’s behavi-or, the bad elements gradually become bold. Then comes a time when they start glorifying their evil action.

For this purpose, high-sounding phrases are coined. Nakedness is called ‘natural condition’. Lie becomes ‘political talk’, brothels are labeled ‘night dubs’, gambling dens are named, ‘recreation centers, for-nication becomes ‘indiscretion’, and hijacking and kidnapping political necessities.

Was is waged to ‘stop the wars’, bombs are dropped on civilians to ‘save their lives’. Countries are attacked to ‘save their freedom’, hateful methods are used to ‘create a harmonious society”

It was to avoid this type of situation that “enjoining what is good and forbidding what is wrong” has been emphasized in Islam. It is the corner stone of Shariah which strengthens the whole structure of religion.

Chapter 50: Chaos in World

“Chaos has appeared on land and sea because of what the hands of men have earned; that God may give them a taste of some of their deeds: in order that they may turn back (from evil): (Qur’an: Chapter 30, verse 41).

Chaos in social system, chaos in political life, chaos in law and order, chaos in the moral and ethical values - in short, there is chaos every-where; and God says that it has appeared as a result of man’s own misbehavior.

This world of ours is full of contradictions. Our actions contradict our words; our aims are believed by our ways and means; our language says we are Muslims, our deed shows us to be pagan. We spend countless months and years in disarmament conferences; and spend countless mil-lions and billions on armament race. We invent more effective medicines to prolong the life of man; and then invent more effective bombs to end his life immediately. We could not make this earth place worth living in, but we want to reach to moon to make it inhabitable. We send good-will missions to other countries, for the purpose of spying on hem.

We declare that liquor is the cause of a large proportion of the motor accidents, yet we have done nothing to confiscate the licenses of the drinking people. We say that drunkenness is the-enemy of nation, it is a cause of the wastage of so much money and so much man -power, that it ruins the health and family life of so many people; therefore, we appeal to them to refrain from this bad habit; then we allow beverage compan-ies to function in our land and propagate the so-called ‘virtues” of their wine among the ignorant people.

Our hypocrisy has brought chaos on this earth; we have been left by God to taste the fruit of some of our deeds. This chaos is not going to be removed unless we change our behavior, unless we abide fully with the code of conduct sent by God for us through his Prophet.

Chapter 51: Decaying Society

“(The hypocrites) enjoin evil and forbid what is good;. They have for-gotten God; so God is punishing them of This forgetfulness”. (Qur’an,

9:67).

Today, at the risk of being branded as ‘out-of-date’, I want to comment upon this materially developed and spiritually decayed civilization of our time. A civilization in course of time reaches its highest peak; and then its glory turns into vain glory; it becomes drunk of its power and achievements. And then it goes down the path of decay; and, finally, to death.

The modern civilization which is continuously ‘enjoining evil’ has, ac-cording to my thinking, long served its usefulness and now it is heading towards self-destruction - with rocket-speed.

Today the scientists are steadily pushing mankind towards its extinc-tion. Their energies are enslaved by their bosses to invent more and more lethal weapons. They are trying to preserve wild-life - and kill human-beings.

And there is tendency on the part of the ignorant minds to accept every trash as a God-sent revelation - provided it comes from a man who has a string of letters after his name.

Result? Every kind of vice has been glorified and accepted into that so-ciety. Adultery is preached to be a healthy thing for a marriage; persons of same sex enter into ‘matrimony’ with an encouraging nod from the ‘priest’; pre-marital sexual relation have been accepted as the norm of the day; gambling is practiced in places of worship: people are led to believed that drinking liquor is a pre-requisite of ‘being civilized’. And religion has ceased to lead the people; it is being led by the masses. All these symptoms point to the advanced stage of deterioration of our civilization.

Chapter 52: On Modestry

“Islam is naked; modesty is its garment”. (Holy Prophet S.A.)

Modesty is a virtue for men and women both, though it is more com-mendable in women. But in our days, thanks to the modern civilization, man appears to be more modest than the woman.

This industrial age has turned woman into a piece of merchandise. No advertisement is eye-catching unless it has a woman’s body in it exposed to me various degrees of nudity. Films and television are a flop unless they have sex-appeal, and plenty of it. Magazine and books flourish on the lustful desire of man, by providing a lot of erotic material in written words and painted photos. Hotels and restaurants, gone-by days, used to boast of their excellent food and superb service. Now they arrange dances and strip-tease performances to satisfy the customers. Commer-cial firms expressly say that their receptionists must have a “presentable appearance”. Even in political life a modest wife is considered a liability!

Woman has been selling her body since time immemorial. But never before was shamelessness given the glittering table of “art”. Never be-fore was immodesty the accepted norm of life. It is in this age that wo-man has lost her sense of self -respect. There was a time when she was a coveted prize, to be pursued by man. Now she has put herself in show window. No more is she a hidden treasure to be discovered by her right-ful husband. She is now a piece of beauty to be seen, selected and ad-mired at every shop.

And this hoax has been given a blinding name: “Freedom of woman”. But, as I see, it is man, not woman, who has made himself free to exploit the woman in every conceivable manner. Now in the name of freedom,

she has been persuaded to discard all “Superfluous cloth” and appear in public in bikini only, thus providing the man a chance to feast his eyes.

In the last century, when the Westerners penetrated in the heart of Africa they found some tribes who were roaming naked. Those pion-eers of “civilization” forced the tribes to wear clothes. Now those advoc-ates of “civilization” are themselves discarding the clothes. One often wonders if the “primitive tribes” of last century were not more civilized than the rest of the world. After all, it is rest of the world which is now imitating the ways of that “so-called primitive society”.

Chapter 53: On Polygamy

The Government’s proposals for an uniform law of marriage have star-ted a debate which is likely to continue for some time. Prominent among the subjects of debate, is “polygamy vs. monogamy”. Without going into detail, I want to give here two quotations from two Westerners who have put the whole question in its perspective.

J.E. Glare McFarlane says: “Whether the question is considered so-cially, ethically or religiously, it can be demonstrated that polygamy is not contrary to the highest standards of civilization The suggestion offers a practical remedy for the problem of the destitute and unwanted female; the alternative is continual and increased prostitution, concubin-age and distressing spinsterhood”. (The Case For Polygamy, Longdon, P.30).

Mrs. Annie Besant wrote in ‘The Life And Teachings of Muhammad:-You can find others stating that the religion (Islam) is evil because it sanctions a limited polygamy. But you do not hear as a rule the criticism which I spoke out one day in a London hall I pointed out to them that monogamy with a blended mass of prostitution was a hypocrisy and more degrading than a limited polygamy. Naturally a statement like that gives offence, but it has to be made, because it must be remembered that the law of Islam in relation to women was until lately, when parts of it have been imitated in England, the most just law, as far as women are concerned, to be found in the world. Dealing with property, dealing with rights of succession and so on, dealing with cases of divorce, it was far beyond the law of the West in the respect which was paid to the rights of women. Those things are forgotten while people are hypnotized by the words monogamy and polygamy and do not look at what lies behind it in the West - the frightful degradation of women who are thrown into the street when their first protectors, weary of them, no longer give them any assistance”.

These remarks are worth remembering in Tanzania where only 95 men are available for every 100 women. What will be the position of those five per cent ‘extra’ women (it comes to more than three hundred thou-sand souls) if the society decides to discourage polygamy?

Chapter 54: Dignity of Labour

Note: This article was published on 30.4.1967.

Tomorrow all nations will be observing Labour Day, to remind them-selves that a laborer deserves to be respected because he earns his bread by his sweat. The example set by the religious leaders of Islam have es-tablished the dignity of labor beyond any doubt.

Holy Prophet (S.A.) himself worked for Khadija for years. When the Prophet’s mosque at Madina was being built, the Holy Prophet particip-ated fully in every work. He carried the stones, mixed the mortar, built the walls. In journeys, the Holy Prophet insisted to share in all the works involved in camping: He pitched the tent, picked wood for fire, carried water etc. In short he never considered any lawful work as beneath his dignity.

People often came to Hazrat Ali (A.S.) to solve their religious problems and found him working as a laborer in farms of other people. He never felt any embarrassment, because dignity of labor was an established way of Muslim life.

And here are two episodes from the life of Fatima, (A.S.) the daughter of the Holy Prophet (S.A.). Once she was given some wool to spin and some barley as its wages. The work was to be completed in three days; so she divided the wool and the barley in three parts each. First, she spun one-third of the wool, and only then used one-third of the barley for her bread. He same routine was repeated the second and the third days.

The lesson to be learnt here is this Fatima (A.S.) could have reversed the procedure, using barley first, and spinning the wool afterwards, be-cause there was no condition attached; but she did not use the wages before finishing the work of the day. In simple words, looking forward to the unearned wages is not liked in Islam.

This was Fatima’s (A.S.) way of life as a worker. Now let me describe her attitude as an employer. Fizza was her servant. When she came to work for Fatima (A.S.) the Holy Prophet (S.A.) told his daughter: “Fatima, (A.S.) one day Fizza shall do all the domestic work while you would rest; next day you will do all the work, while Fizza would rest; because she is as much a human being as you are”.

This mutual regard between an employer and his employee is a beacon to guide this troubled world where the employer and the work-ers both want to exploit and deceive one another.

Chapter 55: Lawful Earning

“Eat of what is on earth lawful and good, and do not follow the foot-steps of Satan”. (Qur’an 2:168).

Using only what is lawful and good, and abstaining from unlawful (Haram) and bad things, are among the basic principles of Islamic code of life.

In Islam, even a lawful thing becomes unlawful if it is obtained by un-lawful or foul means. There is no denying that lawful methods, seem sometimes, to be slow; and people, who want to be rich overnight, resort to unlawful means. But, when all is said and done, such tactics do not be-nefit the offender very much.

Sometime ago a test was held in which one motorist was asked to reach a certain place as soon as possible without any regard to the traffic rules, while another was to reach there after obeying all road signs and traffic signals. The first driver violated red lights twice, nearly knocked down a pedestrian, entered a one-way road from wrong direction, just managing to avoid a serious accident, and reached the destination - 30 seconds before the second motorist. What a gain after all those dangers.

More to the point is the following episode. Hazrat Ali (A.S.) once came to a mosque where he wanted to pray. He asked a man standing nearby to guard his horse. When he came out, he had a dirham in his hand which he wanted to give that man as a reward. But he was nowhere to be seen. Hazrat Ali (A.S.) came to the horse and found that its rein was missing. He gave someone the same dirham to buy another rein.

The man went to the market, saw a man selling a used rein, and bought it for one dirham. When Hazrat Ali (A.S.) looked at it he found that it was his own rein which the supposed “guard” had stolen. He said that he had intended to give the “guard” the same, dirham as a reward, which would have been perfectly lawful for him; but his impatience turned him into a thief, and he got nothing except the same dirham. His dishonesty did not increase his wealth at all, and made him a - criminal into the bargain.

Chapter 56: On Obligations

“O ye who believe! Fulfill all obligations”, (Qur’an, Chapter V; Verse 1).

The Verse is admirable for its comprehensiveness and clarity. The word used here is ‘Uqud’. Its literal meaning: ‘Bondages’. This world is used in the Islamic language, for every kind of obligation. And by using it God has reminded mankind that every promise, agreement and under-taking is a kind of bondage from which man cannot free himself except by its fulfillment. That is why we find in the Islamic traditions that “Man is a slave of his promise”.

Obligations can be of various kinds. There are some involuntary oblig-ations: Obligation towards God: obligations towards our fellow human beings, towards our family, towards our neighbors, towards our friends and our enemies. We have no option but to fulfill them. There are other obligations which we impose upon ourselves - between employer and employee, ruler and ruled. There are obligations between trading part-ners. A nation concludes a treaty with another nation. All such obliga-tions are self-imposed.

Islam had laid down, in clear words, all the obligations and responsib-ilities which a man has to face with in his life. And it has put, real em-phasis on the spoken word. It knows that written documents are nothing but a symbol to convey the message of the spoken words. If a man can-not be trusted about his spoken agreement, he cannot be trusted at all. It is a sign of decay in our society that the real thing (spoken word) has ceased to have any importance. Everybody insists on writing. And once man reaches this stage, even the written documents and agreements be-come worthless. In our present society agreements are made to be broken; treaties are concluded with an eye on the loopholes which may provide escape in future.

The first victim is not the party wronged; it is the morality of mankind which suffers the mortal blow.

Chapter 57: Be Kind to Parents

“The Lord has commanded that ye worship none but Him, and that ye show kindness unto your parents (Qur’an, 17:23).

The spiritual and moral duties are Laid down side by side here. We are to worship none but Allah, because none is worthy of being wor-shipped but Allah. Then we are told to be kind to the parents. The ‘ayat’ goes on to say: whether any or both of them attain old age with thee, wherefore, say not unto them ‘Oh’; neither reproach them; and lower un-to them the wing of humility out of compassion, and say thou: “O” my Lord, Have mercy on them as they cherished me in my childhood”.

The metaphor brings to our mind the picture of a high flying bird which lowers her wing out of tenderness to her off spring. There is a double aptness:-

When the parents were strong and the child helpless, parental affec-tion was showered on the child: now that the parents are weak and help-less and the child has grown up o a strong man, can he do less than be-stow similar tender care to the parents?

But more to the point are the words ‘humility’ and ‘compassion’. The child must approach the parents with gentleness, humility and love: for, does not parental love remind him of the great love with which cherishes His creatures? There is something here more than simple human gratit-ude. It goes up into the highest spiritual regions.

Note that we are asked to honor our father and mother upon so high and lofty grounds. In the first place, not merely respect, but cherishing kindness and humility to parents are recommended. In the second place,

this command is bracketed with the command to worship the only True God; parental love should be a mirror to the divine love. Nothing that we can do will ever really compensate for that which we have received from them.

Chapter 58: Duty Towards Parents

“And be thankful to Me and to thy parents” (Qur’an 31:14).

Obedience, kindness and thankfulness to the parents are amongst the most important commandments of Islam. Allah is the Creator; he is the Helper; he provides us with the sustenance. But he has made the parents the means of that creation, help and sustenance. No wonder, in three places- in Qur’an, the commandment of obedience and thankfulness to the parents has been mentioned next to the commandment of worship-ping Allah alone.

Obedience to the parents is not in conflict with obedience to God, be-cause it is based upon the command of God. The help obtained from the parents is not against asking help from God alone, because God has made them his agents. Thanking the parents is not against thanking God, because God has ordered us to thank them; and, now, if we refuse to thank them, if will be a revolt against God. That is why Imam Ali Al-Raza (A.S.) told: “God has joined the orders of thanking him and thank-ing one’s parents in one ayat. If a man thanks God, but does not thank his parents, his thanks to God also will not be accepted”.

The Holy Prophet was preparing to meet an enemy of Islam in a war. A young man came and asked permission to join in the militia. The Prophet (S.A.) allowed. Then during the conversation, the young man said: ‘I have old-aged parents who think that my presence gives them satisfaction and content, and, they do not like this journey of mine’. The Holy Prophet (S.A.) at once told him to stay at home with his parents, saying: “The satisfaction which your parents derive from your presence one day and night is better for you than the fighting in the way of God for one whole year”.

Chapter 59: Duty Towards Neighbors

“And (be good) to the neighbor who is your relative and to the neighbor who is not a relative ..” (Qur’an, 4:36).

Islam has great respect for the mutual rights and duties of the neigh-bors. The Holy Prophet (S.A.) has said: “Gabriel always used to advise me to be generous with the neighbors, till I thought that Allah was going to include the neighbors among the heirs of Muslim”.

The rights of neighborhood are not meant for Muslim neighbors only. Of course, a Muslim neighbor has one more claim upon us - that of Islamic brotherhood; but so far as the rights of neighborship and con-cerned, all are equal. Explaining it, the Holy Prophet (S.A.) said: “Neighbors are of three kinds:

that one who has one right upon you;

that who has got two rights upon you; and that one who has got three rights upon you.

“The neighbor having three rights upon you is the one who is also a Muslim and a relative. The neighbor having two rights is the one who is either a non-Muslim relative or a non-relative Muslim.

“The neighbor having one right is the one who is neither a Muslim nor a relative. Still he has got all the claims of neighborhood-rights upon you”.

Here are some more traditions which show the Islamic love towards the neighbors:-

The Holy Prophet (S.A.) has said: “That man is not from me who sleeps contentedly while his neighbor sleeps hungry”

Imam Zainul-Abedeen (A.S.) (son of Imam Husain) (A.S.) has said: “These are your duties towards your neighbor: Protect his interests when he is absent; show him respect when he is present; help him when he is inflicted with any injustice. Do not remain on look-out to detect his faults; and if, by any chance, you happen to know any undesirable thing about him, hide it from others; and, at the same time, try to desist him from improper habits, if there is any chance that he will listen to you. Never leave him alone in any calamity. Forgive him, if he has done any wrong. In short live with him a noble life, based on the highest Islamic ethical code”.

Now, let us ask our self a very significant question; “Are we a good neighbor".

Table of Contents

Dedication 19

The Publisher’s preface 20

Introduction 21

(1) 21

(2) 21

(3) 21

(4) 22

(5) 22

(6) 22

(7) 23

(8) 23

(9) 23

(10) 24

(11) 24

(12) 24

(13) 25

(14) 25

(15) 26

(16) 26

(17) 26

(18) 27

(19) 27

Mecca the honored town 28

Other names of Mecca 28

1. Ummol Qura (mother of villages) 28

2. Al-Balad al-Ameen (the safe country) 28

3. Becca 28

4. The Inviolable House 28

Its locality 29

Mecca is the most beloved place to the Prophet 29

The Prophet glorifies the Kaaba 29

The Prophet puts the Rock in its place 30

The first who lived in Mecca 30

The cultural life 31

Dar an-Nadwa 31

Hilf al-Fudhool (alliance of virtues) 31

The religious life 31

Who denied the idols 32

1. Umru’ ul-Qayss 32

2. Ghawi bin Abdul Uzza 32

3. Zayd bin Umar 32

4. A nomad man 32

5. Khuza’a bin Abd 32

6. Abdurrahman 32

The belief of the Hashemites 33

The Prophet destroys the idols 33

The economic life 33

The social life 34

The Hashemites 34

The Umayyads 34

Great personalities and glories 36

Hashim 36

Abdul Muttalib 37

Abdul Muttalib’s faith 37

Entrusting the hospitality of the pilgrims to him 37

Restoring the well of Zamzam 38

Abdul Muttalib’s vision 38

Abdul Muttalib’s vow 39

His care for the Prophet 39

Towards the High Companion 40

Fatherhood, motherhood, and a shine 41

The father: Abdullah 41

To the heavens 41

The mother: Aaminah 41

Aaminah’s vision 42

The shining of light 42

His name 43

Signs and miracles 43

The Jews’ fear 43

His wet-nurses 43

With his foster-sisters 44

A rejected narration 44

His nursemaid 45

The death of Aaminah 45

A rejected narration 45

Abdul Muttalib’s death 46

Under Abu Talib’s care 46

The care of Abu Talib’s wife to Muhammad 46

With his uncle to Sham 47

With a priest 47

The battle of al-Fijar 48

Grazing of sheep 48

Disdaining from playing 49

Placing the Black Rock in its place 49

Trading with the capitals of Khadijah 49

His marriage to Khadijah 50

The Prophet adopts Ali 51

His characteristics 52

Willpower 52

High morality 52

A word by Imam Ali 53

Forbearance 54

Generosity 56

Modesty 57

Asceticism 58

Turning to Allah 59

His prayer 59

a. assigning the time of prayer 59

b. the caller (mu’azzin) 59

c. His care for congregational prayer 59

d. Regulating the rows of Muslims 60

e. His much praying 60

f. His weeping in his prayers 60

Coyness 60

Remembrance of Allah 61

His weeps when certain verses are recited before him 61

Compassion and mercifulness 61

Loyalty 62

Courage 63

The love to the poor 63

Disdaining of haughtiness 64

Patience 64

Justice 64

Cleanness 65

His fondness of perfumes 65

Sense of humor 65

Eloquence and rhetoric 66

Gravity 66

Prudent policy 66

In the cave of Hara’ 68

The revelation 68

With Khadijah 69

Khadijah and Ali’s faith 69

The Prophet’s prayer in the Kaaba 70

Circumambulating the Kaaba 70

Secret invitation 71

Publicity of the mission 72

Worry of Quraysh 72

Severe procedures 73

Mocking 73

Inciting the children to harm the Prophet 73

Accusing the Prophet of madness 73

1. Al-Waleed bin al-Mughirah 73

2. Al-Aas bin Wa’il 74

3. Al-Aswad bin Abd Yaghuth 74

4. Al-Harith 74

5. Al-Aswad bin al-Harith 74

1. Abu Jahl 74

2. Abu Lahab (the Prophet’s uncle) 75

3. Uqbah bin Abi Ma’eet 75

4. Al-Hakam bin Abil-Aas 75

5. Umayyah bin Khalaf 76

Accusing the Prophet of magic 76

Preventing praisers from coming to him 76

Preventing people from embracing Islam 76

Persecuting the believers 77

The Prophet asks Muslims to be steadfast 78

Abu Talib protects the Prophet 78

Quraysh ask Abu Talib to deliver them the Prophet 79

Abu Talib orders Ja’far to follow the Prophet 79

By Allah I won’t fail the Prophet 80

Abu Talib invites an-Najashi to Islam 80

Hamza becomes a Muslim 80

The first emigration to Abyssinia 81

The second emigration of Muslims 83

Umar turns a Muslim 83

Quraysh negotiates with the Prophet 84

As-Sahifah (document) 85

In the Shi’b (defile) of Abu Talib 86

The Prophet and the tribes 87

The Prophet’s supplication 88

The Night Journey and the Ascension 88

The Ascension 89

With the Exalted Creator 89

The goals of the Ascension 90

The influence of the Ascension in Mecca 90

The Ascension: spiritual or bodily? 91

Arguments 91

Farid Wajdi’s opinion 92

The year of sorrow: Abu Talib’s death 93

Abu Talib’s will 93

To immortality 94

Khadijah’s death 95

The gifts of Allah on her 96

To the Paradise 96

The first homage of al-Aqabah 97

Sending Mus’ab a deputy to Medina 97

The second homage of al-Aqabah 98

The Prophet meets with the Ansar 98

Fear of Quraysh 100

Muslims’ emigration to Medina 100

The Muhajireen in the hospitality of the Ansar 101

The method of the mission in Mecca 101

1. wisdom and good preaching 101

2. good saying 101

3. leniency and mercy 101

4. repelling evil with what is best 101

5. patience 102

6. warning the unbelievers against Allah’s punishment 102

7. giving good tidings to the believers to be in the Paradise 102

The invitation to Allah 102

The existence of Allah 103

The oneness of Allah 104

The power of Allah 104

The knowledge of Allah 104

The legislation of wudu’ and prayer 105

The kiblah 105

The Prophet’s miracles in Mecca 105

1. The Holy Qur'an 105

2. The miracle of the Tree 106

3. The split of the moon 107

The Meccan Suras 107

The Prophet’s emigration to Yathrib 108

Worry of Quraysh 108

The Prophet leaves Mecca 109

Imam Ali sleeps in the Prophet’s bed 109

The Prophet with Suraqah 110

Yathrib receives the Prophet 111

“The dawn has come to us 111

The population of Yathrib 112

Friday Prayer 112

The building of the mosque 113

The Prophet’s achievements in Medina 114

Brotherhood among Muslims 114

Building the Islamic civilization 114

Liberation of woman 114

Equality 115

1. Social equality 115

2. Equality before the law 116

3. equality in taxes 117

4. equality in employment 118

Individual responsibility 118

Annulling the racial segregation 118

The Islamic brotherhood 118

1. Mercifulness and sympathy 119

2. The spread of greeting 119

3. Mutual visiting 119

4. Satisfying the needs of people 119

5. Helping a Muslim 120

Factors of separation 120

1. Mocking and insulting each other 120

2. Backbiting 120

3. Talebearing 121

4. Irrelation 121

5. Non-cooperation 121

6. Harming and insulting 122

7. Frightening and terrorizing 122

8. Revilement 122

9. Watching of others’ slips and defects 122

10. Degrading a Muslim 123

11. Priding on lineages 123

Lights from the Islamic civilization 123

Freedom 123

1. The freedom of religion 123

2. The freedom of thought 124

3. Civil freedom 125

Governors and officials 125

The task of governors 125

The Prophet’s covenant to governors 126

The Prophet’s covenant to Mu’ath 126

Deposing of governors 127

The salaries of officials 128

The Prophet’s deputies 128

1. To Khosrau 129

2. To Caesar 129

3. To al-Muqawqas 131

Al-Muqawqas with a delegation from Thaqif 132

4. To Negus 133

5. To the King of Ghassan 134

6. To the king of Yamama 134

7. To the kings of Oman 135

8. To the people of Hajar 135

9. To al-Munthir bin al-Harith 135

His letters to the notables 136

Aktham bin Sayfi 136

Ziyad bin Jumhoor 136

The delegations to the Prophet 137

Education 138

Education of women 139

The house of hospitality 139

The Islamic economy 140

1. The encouraging of agriculture 140

2. The encouraging of labor 140

3. The forbidding of usury 140

4. The prohibition of cheating 141

5. The prohibition of monopoly 141

6. The watch of the market 141

7. Taxes 141

8. The zakat of monies 141

9. The Khums 141

10. The government’s responsibility 142

The change of the qibla to the Kaaba 142

The Prophet consults with his companions 142

The Prophet’s scribes 142

The Prophet’s seal 143

The political document 143

Examples from the Prophet’s supplications 147

The importance of Du’a (supplication) 147

The benefits of Du’a 147

Those whose du’a is responded to 147

1. The wronged 147

2. The father’s supplication for his children 148

3. One’s prayer for his brother 148

4. The prayer of one who is far away for another who is far away 148

5. The prayer of an afflicted believer 148

6. The supplication at affection 148

7. The supplication of one who is done good to 148

8. The Muslim’s prayer for his Muslim brother 148

9. Answered supplications 148

10. Supplications that are not rejected 149

Supplications that are not responded to 149

The best of du’as 149

1. Abundance of livelihood at old-age 149

2. The fear of Allah 149

3. Gratefulness and patience 149

4. Doing good 149

5. Bliss in this life 149

6. Good end 149

7. Protection 149

8. Resurrection with the poor 150

9. Reconciliation 150

10. Sound faith and life 150

11. Help at dying 150

12. Forgiveness 150

13. Best qualities 150

14. Fear of Allah 150

15. Seeking soundness 150

16. More knowledge 151

17. Good qualities 151

18. Faith 151

19. Blessing of morning 151

20. The fear of Allah 151

21. Good deeds 151

22. The increase in good 151

23. Self-control 151

24. Guardians of Muslims 151

25. Seeking goodness 151

26. Soundness against diseases 151

27. Safety from bad qualities 152

29. A cunning friend 152

30. Knowledge and labor 152

31. Debt 152

32. Enticement 152

33. Abomination 152

34. Bad day 152

35. At travel 152

Supplications the Prophet taught to Ali 152

Fourth supplication 155

Supplications the Prophet taught to Fatima 157

First supplication 157

Educational recommendations 160

The Prophet’s recommendations to Imam Ali 160

The Prophet’s recommendation to Fatima 162

The Prophet’s recommendation to Qays 163

The Prophet’s recommendation to Ibn Mas’ud 163

The Prophet’s recommendation to Abu Tharr 173

Another recommendation to Abu Tharr 183

The Prophet’s recommendation to Mu’ath bin Jabal 183

His recommendation to Salman al-Farisi 184

His recommendation to al-Fadhl bin al-Abbas 184

A recommendation to Khalid bin Zayd 184

His recommendation to Harmalah 184

His recommendation to Abu Umayyah 185

His recommendation to some man 185

His recommendation to another man 185

His recommendations to some other men 186

Preachments and advices 188

1. Warning against the love of this life 188

2. Good deed 188

3. Noble attributes 188

4. Fancy and wishes 189

5. The most afflicted people 189

6. The deeds that take to the Paradise and to the Fire 189

7. After this life is either the Paradise or the Fire 189

8. Devotedness to Allah 189

9. Remembering death 190

10. With death 190

11. Hastening to goodness 190

12. This life is of crookedness 190

13. The love of this life 191

14. Consolement and preachment 191

15. Desertion of the life 191

16. With the angel of death 192

From the Prophet’s sermons 193

1. His speech in Mecca 193

2. His speech in Medina 193

3. The Friday Sermon in Medina 193

4. His speech in al-Khayf 194

5. His speech on warning against this life 195

6. His speech in the Farwell Hajj 195

7. His speech in the Ghadeer of Khum 196

8. His speech on receiving the month of Ramadan 197

9. His speech in his last illness 199

Wonderful maxims and teachings 200

Good morals 200

Gaiety 200

Reason 200

Foolishness 201

Knowledge 201

The reward of scholars 202

The punishment of scholars who quit their knowledge 202

The nation’s rightness is by its scholars and leaders 202

Jurisprudents are trustees of the messengers 202

Learning knowledge 202

The death of a scholar 203

Knowledge is a treasure 203

The fatwa with no knowledge 203

Knowledge for pride 203

Teaching kindly 203

Dispraising of ignorance 203

Thinking deeply on affairs 204

Kinship and pardon 204

Praising of benevolence 204

Virtues 204

Generosity 205

Doing good 205

Charity 205

Bad and prohibited features 205

Hypocrisy 205

Treason 205

Betrayal of trust 205

False testimony 206

Oppression 206

Rejoicing at others’ distress 206

Haughtiness 206

Talebearing 206

Envy 206

Evil plotting 207

Lying 207

Stinginess 207

Pride 207

Injustice 207

Impudence 207

Double-faced 208

Uncertainty 208

Supporting of falsehood 208

Praising the disobedient 208

Terrifying a Muslim 208

Praiseworthy attributes 208

Five qualities 208

Four qualities 208

Satisfaction 208

Economics 209

Obedience of Allah 209

Seeking forgiveness 209

The inviolability of a believer 209

Pardoning 209

Hating the sinners 209

The most beloved people to the Prophet 209

Wisdom 210

Reciting the Qur'an 210

Leniency 210

The advantage of fasting 210

Prayer 210

Comfort in food 210

Economic in food 210

Honoring old people 210

Trust of meetings 211

Consultation 211

Unity 211

The jihad for the sake of Allah 211

Short maxims 212

The battle of Badr 233

The trade of Abu Sufyan 233

The march of Muslims 233

The battle 236

The results of battle 237

1. The prevalence of Islam 237

2. The fear of Quraysh 237

3. The sorrow of Quraysh 237

4. The delight of Muslims 238

The battle of Uhud 239

The leadership of Abu Sufyan 239

The Prophet consults with his companions 239

The war 240

The Prophet and his companions 241

The murder of Hamza 241

The Prophet’s sorrow 241

The martyrdom of Mus’ab 242

The rout of the polytheists 242

The defeat of Muslims 242

The struggle of Umm Imarah 243

Villains try to kill the Prophet 244

Danger surrounds the Prophet 244

1. Anas bin an-Nadhr 245

2. Thabit bin ad-Dahdaha 245

3. Abu Dujanah 245

4. Ziyad bin Imarah 246

5. Abu Talha 246

6. Amr bin al-Jamuh 246

8. Aasim bin Umar bin Qatadah 246

9. Al-Usayrim 247

10. Mukhayreeq 247

The end of the war 247

The Prophet marches with his army to fight Abu Sufyan 248

The results of the battle of Uhud 248

1. The joy of Quraysh 248

2. The delight of the polytheists and the Jews 249

3. Deeming Muslims weak 249

The event of al-Khandaq (trench) 250

The role of the Jews 250

Digging the trench 250

The Prophet with Nu’aym 251

The crossing of the trench 252

Bani Quraydhah and the conquest of Khaybar 254

The march of the Muslim army 254

The delegation of Abu Lubabah 255

The arbitration of Sa’d 255

The conquest of Khaybar 255

A poisoned ewe 257

The faith of al-Hajjaj bin Ilat 257

Expeditions 259

The expeditions 259

1. The expedition against the Banu Sulaym 259

2. The expedition of as-Suwayq 259

4. The expedition of Buwat 259

5. The expedition of al-Asheera (the tribe) 260

6. The expedition of the Bani Qaynuqa’ 260

7. The expedition of Qarqarat al-Kudr 261

8. The expedition of Thee Amarr 261

10. The expedition of Dawmat al-Jandal 262

11. The expedition of the Bani al-Mustaliq 262

12. The expedition of Mu’tah 263

13. The expedition of Wadi al-Qura (the valley of villages) 264

14. The conquest of Mecca 264

The truce of al-Hudaybiyyah 264

The Prophet determines to conquer Mecca 265

The Prophet’s favor to Abu Sufyan 267

The Prophet enters Mecca 268

The Prophet’s sermon 269

Men and women’s homage to the Prophet 270

15. The expedition of Hunayn 271

The defeat of the polytheists 271

16. The expedition of at-Ta’if 273

17. The expedition of Tabuk 273

Imam Ali and the Sura of Bara’ah 275

Imam Ali and the conquest of Yemen 276

The battles and the expeditions of the Prophet 276

The battalions 277

1. The battalion of Zayd bin Haritha 277

2. The battalion of Khalid 277

3. The battalion of Abdullah bin Rawaha 278

4. The battalion of Basheer bin Sa’d 278

5. The battalion of Abu Hadrad 278

6. The battalion of Amr bin al-Aas 278

7. The battalion of Zayd bin Harithah 279

The signs of the departure 280

The farewell Hajj 281

The conference of Ghadeer Khum 282

The homage to Imam Ali 283

The Prophet and the caliphate 284

The Prophet chooses Ali for the caliphate 284

The immortal disaster 288

The army of Usamah 288

The calamity of Thursday 289

Fatima’s distress 291

The Prophet recommends of his family 292

The Prophet’s recommendation about his two grandsons 292

To the High Paradise 292

Preparing the holy corpse for burial 293

The prayer over the holy corpse 294

The burial 294

Endnotes 296

Introduction 296

Mecca the honored town 296

Great personalities and glories 296

Fatherhood, motherhood, and a shine 297

His characteristics 298

In the cave of Hara’ 300

Publicity of the mission 300

The Prophet’s emigration to Yathrib 303

Examples from the Prophet’s supplications 306

Educational recommendations 308

Preachments and advices 310

From the Prophet’s sermons 310

Wonderful maxims and teachings 311

Short maxims 313

The battle of Badr 313

The battle of Uhud 313

The event of al-Khandaq (trench) 314

Bani Quraydhah and the conquest of Khaybar 314

Expeditions 315

The battalions 316

The signs of the departure 316

The immortal disaster 316

Table of Contents

Dedication 19

The Publisher’s preface 20

Introduction 21

(1) 21

(2) 21

(3) 21

(4) 22

(5) 22

(6) 22

(7) 23

(8) 23

(9) 23

(10) 24

(11) 24

(12) 24

(13) 25

(14) 25

(15) 26

(16) 26

(17) 26

(18) 27

(19) 27

Mecca the honored town 28

Other names of Mecca 28

1. Ummol Qura (mother of villages) 28

2. Al-Balad al-Ameen (the safe country) 28

3. Becca 28

4. The Inviolable House 28

Its locality 29

Mecca is the most beloved place to the Prophet 29

The Prophet glorifies the Kaaba 29

The Prophet puts the Rock in its place 30

The first who lived in Mecca 30

The cultural life 31

Dar an-Nadwa 31

Hilf al-Fudhool (alliance of virtues) 31

The religious life 31

Who denied the idols 32

1. Umru’ ul-Qayss 32

2. Ghawi bin Abdul Uzza 32

3. Zayd bin Umar 32

4. A nomad man 32

5. Khuza’a bin Abd 32

6. Abdurrahman 32

The belief of the Hashemites 33

The Prophet destroys the idols 33

The economic life 33

The social life 34

The Hashemites 34

The Umayyads 34

Great personalities and glories 36

Hashim 36

Abdul Muttalib 37

Abdul Muttalib’s faith 37

Entrusting the hospitality of the pilgrims to him 37

Restoring the well of Zamzam 38

Abdul Muttalib’s vision 38

Abdul Muttalib’s vow 39

His care for the Prophet 39

Towards the High Companion 40

Fatherhood, motherhood, and a shine 41

The father: Abdullah 41

To the heavens 41

The mother: Aaminah 41

Aaminah’s vision 42

The shining of light 42

His name 43

Signs and miracles 43

The Jews’ fear 43

His wet-nurses 43

With his foster-sisters 44

A rejected narration 44

His nursemaid 45

The death of Aaminah 45

A rejected narration 45

Abdul Muttalib’s death 46

Under Abu Talib’s care 46

The care of Abu Talib’s wife to Muhammad 46

With his uncle to Sham 47

With a priest 47

The battle of al-Fijar 48

Grazing of sheep 48

Disdaining from playing 49

Placing the Black Rock in its place 49

Trading with the capitals of Khadijah 49

His marriage to Khadijah 50

The Prophet adopts Ali 51

His characteristics 52

Willpower 52

High morality 52

A word by Imam Ali 53

Forbearance 54

Generosity 56

Modesty 57

Asceticism 58

Turning to Allah 59

His prayer 59

a. assigning the time of prayer 59

b. the caller (mu’azzin) 59

c. His care for congregational prayer 59

d. Regulating the rows of Muslims 60

e. His much praying 60

f. His weeping in his prayers 60

Coyness 60

Remembrance of Allah 61

His weeps when certain verses are recited before him 61

Compassion and mercifulness 61

Loyalty 62

Courage 63

The love to the poor 63

Disdaining of haughtiness 64

Patience 64

Justice 64

Cleanness 65

His fondness of perfumes 65

Sense of humor 65

Eloquence and rhetoric 66

Gravity 66

Prudent policy 66

In the cave of Hara’ 68

The revelation 68

With Khadijah 69

Khadijah and Ali’s faith 69

The Prophet’s prayer in the Kaaba 70

Circumambulating the Kaaba 70

Secret invitation 71

Publicity of the mission 72

Worry of Quraysh 72

Severe procedures 73

Mocking 73

Inciting the children to harm the Prophet 73

Accusing the Prophet of madness 73

1. Al-Waleed bin al-Mughirah 73

2. Al-Aas bin Wa’il 74

3. Al-Aswad bin Abd Yaghuth 74

4. Al-Harith 74

5. Al-Aswad bin al-Harith 74

1. Abu Jahl 74

2. Abu Lahab (the Prophet’s uncle) 75

3. Uqbah bin Abi Ma’eet 75

4. Al-Hakam bin Abil-Aas 75

5. Umayyah bin Khalaf 76

Accusing the Prophet of magic 76

Preventing praisers from coming to him 76

Preventing people from embracing Islam 76

Persecuting the believers 77

The Prophet asks Muslims to be steadfast 78

Abu Talib protects the Prophet 78

Quraysh ask Abu Talib to deliver them the Prophet 79

Abu Talib orders Ja’far to follow the Prophet 79

By Allah I won’t fail the Prophet 80

Abu Talib invites an-Najashi to Islam 80

Hamza becomes a Muslim 80

The first emigration to Abyssinia 81

The second emigration of Muslims 83

Umar turns a Muslim 83

Quraysh negotiates with the Prophet 84

As-Sahifah (document) 85

In the Shi’b (defile) of Abu Talib 86

The Prophet and the tribes 87

The Prophet’s supplication 88

The Night Journey and the Ascension 88

The Ascension 89

With the Exalted Creator 89

The goals of the Ascension 90

The influence of the Ascension in Mecca 90

The Ascension: spiritual or bodily? 91

Arguments 91

Farid Wajdi’s opinion 92

The year of sorrow: Abu Talib’s death 93

Abu Talib’s will 93

To immortality 94

Khadijah’s death 95

The gifts of Allah on her 96

To the Paradise 96

The first homage of al-Aqabah 97

Sending Mus’ab a deputy to Medina 97

The second homage of al-Aqabah 98

The Prophet meets with the Ansar 98

Fear of Quraysh 100

Muslims’ emigration to Medina 100

The Muhajireen in the hospitality of the Ansar 101

The method of the mission in Mecca 101

1. wisdom and good preaching 101

2. good saying 101

3. leniency and mercy 101

4. repelling evil with what is best 101

5. patience 102

6. warning the unbelievers against Allah’s punishment 102

7. giving good tidings to the believers to be in the Paradise 102

The invitation to Allah 102

The existence of Allah 103

The oneness of Allah 104

The power of Allah 104

The knowledge of Allah 104

The legislation of wudu’ and prayer 105

The kiblah 105

The Prophet’s miracles in Mecca 105

1. The Holy Qur'an 105

2. The miracle of the Tree 106

3. The split of the moon 107

The Meccan Suras 107

The Prophet’s emigration to Yathrib 108

Worry of Quraysh 108

The Prophet leaves Mecca 109

Imam Ali sleeps in the Prophet’s bed 109

The Prophet with Suraqah 110

Yathrib receives the Prophet 111

“The dawn has come to us 111

The population of Yathrib 112

Friday Prayer 112

The building of the mosque 113

The Prophet’s achievements in Medina 114

Brotherhood among Muslims 114

Building the Islamic civilization 114

Liberation of woman 114

Equality 115

1. Social equality 115

2. Equality before the law 116

3. equality in taxes 117

4. equality in employment 118

Individual responsibility 118

Annulling the racial segregation 118

The Islamic brotherhood 118

1. Mercifulness and sympathy 119

2. The spread of greeting 119

3. Mutual visiting 119

4. Satisfying the needs of people 119

5. Helping a Muslim 120

Factors of separation 120

1. Mocking and insulting each other 120

2. Backbiting 120

3. Talebearing 121

4. Irrelation 121

5. Non-cooperation 121

6. Harming and insulting 122

7. Frightening and terrorizing 122

8. Revilement 122

9. Watching of others’ slips and defects 122

10. Degrading a Muslim 123

11. Priding on lineages 123

Lights from the Islamic civilization 123

Freedom 123

1. The freedom of religion 123

2. The freedom of thought 124

3. Civil freedom 125

Governors and officials 125

The task of governors 125

The Prophet’s covenant to governors 126

The Prophet’s covenant to Mu’ath 126

Deposing of governors 127

The salaries of officials 128

The Prophet’s deputies 128

1. To Khosrau 129

2. To Caesar 129

3. To al-Muqawqas 131

Al-Muqawqas with a delegation from Thaqif 132

4. To Negus 133

5. To the King of Ghassan 134

6. To the king of Yamama 134

7. To the kings of Oman 135

8. To the people of Hajar 135

9. To al-Munthir bin al-Harith 135

His letters to the notables 136

Aktham bin Sayfi 136

Ziyad bin Jumhoor 136

The delegations to the Prophet 137

Education 138

Education of women 139

The house of hospitality 139

The Islamic economy 140

1. The encouraging of agriculture 140

2. The encouraging of labor 140

3. The forbidding of usury 140

4. The prohibition of cheating 141

5. The prohibition of monopoly 141

6. The watch of the market 141

7. Taxes 141

8. The zakat of monies 141

9. The Khums 141

10. The government’s responsibility 142

The change of the qibla to the Kaaba 142

The Prophet consults with his companions 142

The Prophet’s scribes 142

The Prophet’s seal 143

The political document 143

Examples from the Prophet’s supplications 147

The importance of Du’a (supplication) 147

The benefits of Du’a 147

Those whose du’a is responded to 147

1. The wronged 147

2. The father’s supplication for his children 148

3. One’s prayer for his brother 148

4. The prayer of one who is far away for another who is far away 148

5. The prayer of an afflicted believer 148

6. The supplication at affection 148

7. The supplication of one who is done good to 148

8. The Muslim’s prayer for his Muslim brother 148

9. Answered supplications 148

10. Supplications that are not rejected 149

Supplications that are not responded to 149

The best of du’as 149

1. Abundance of livelihood at old-age 149

2. The fear of Allah 149

3. Gratefulness and patience 149

4. Doing good 149

5. Bliss in this life 149

6. Good end 149

7. Protection 149

8. Resurrection with the poor 150

9. Reconciliation 150

10. Sound faith and life 150

11. Help at dying 150

12. Forgiveness 150

13. Best qualities 150

14. Fear of Allah 150

15. Seeking soundness 150

16. More knowledge 151

17. Good qualities 151

18. Faith 151

19. Blessing of morning 151

20. The fear of Allah 151

21. Good deeds 151

22. The increase in good 151

23. Self-control 151

24. Guardians of Muslims 151

25. Seeking goodness 151

26. Soundness against diseases 151

27. Safety from bad qualities 152

29. A cunning friend 152

30. Knowledge and labor 152

31. Debt 152

32. Enticement 152

33. Abomination 152

34. Bad day 152

35. At travel 152

Supplications the Prophet taught to Ali 152

Fourth supplication 155

Supplications the Prophet taught to Fatima 157

First supplication 157

Educational recommendations 160

The Prophet’s recommendations to Imam Ali 160

The Prophet’s recommendation to Fatima 162

The Prophet’s recommendation to Qays 163

The Prophet’s recommendation to Ibn Mas’ud 163

The Prophet’s recommendation to Abu Tharr 173

Another recommendation to Abu Tharr 183

The Prophet’s recommendation to Mu’ath bin Jabal 183

His recommendation to Salman al-Farisi 184

His recommendation to al-Fadhl bin al-Abbas 184

A recommendation to Khalid bin Zayd 184

His recommendation to Harmalah 184

His recommendation to Abu Umayyah 185

His recommendation to some man 185

His recommendation to another man 185

His recommendations to some other men 186

Preachments and advices 188

1. Warning against the love of this life 188

2. Good deed 188

3. Noble attributes 188

4. Fancy and wishes 189

5. The most afflicted people 189

6. The deeds that take to the Paradise and to the Fire 189

7. After this life is either the Paradise or the Fire 189

8. Devotedness to Allah 189

9. Remembering death 190

10. With death 190

11. Hastening to goodness 190

12. This life is of crookedness 190

13. The love of this life 191

14. Consolement and preachment 191

15. Desertion of the life 191

16. With the angel of death 192

From the Prophet’s sermons 193

1. His speech in Mecca 193

2. His speech in Medina 193

3. The Friday Sermon in Medina 193

4. His speech in al-Khayf 194

5. His speech on warning against this life 195

6. His speech in the Farwell Hajj 195

7. His speech in the Ghadeer of Khum 196

8. His speech on receiving the month of Ramadan 197

9. His speech in his last illness 199

Wonderful maxims and teachings 200

Good morals 200

Gaiety 200

Reason 200

Foolishness 201

Knowledge 201

The reward of scholars 202

The punishment of scholars who quit their knowledge 202

The nation’s rightness is by its scholars and leaders 202

Jurisprudents are trustees of the messengers 202

Learning knowledge 202

The death of a scholar 203

Knowledge is a treasure 203

The fatwa with no knowledge 203

Knowledge for pride 203

Teaching kindly 203

Dispraising of ignorance 203

Thinking deeply on affairs 204

Kinship and pardon 204

Praising of benevolence 204

Virtues 204

Generosity 205

Doing good 205

Charity 205

Bad and prohibited features 205

Hypocrisy 205

Treason 205

Betrayal of trust 205

False testimony 206

Oppression 206

Rejoicing at others’ distress 206

Haughtiness 206

Talebearing 206

Envy 206

Evil plotting 207

Lying 207

Stinginess 207

Pride 207

Injustice 207

Impudence 207

Double-faced 208

Uncertainty 208

Supporting of falsehood 208

Praising the disobedient 208

Terrifying a Muslim 208

Praiseworthy attributes 208

Five qualities 208

Four qualities 208

Satisfaction 208

Economics 209

Obedience of Allah 209

Seeking forgiveness 209

The inviolability of a believer 209

Pardoning 209

Hating the sinners 209

The most beloved people to the Prophet 209

Wisdom 210

Reciting the Qur'an 210

Leniency 210

The advantage of fasting 210

Prayer 210

Comfort in food 210

Economic in food 210

Honoring old people 210

Trust of meetings 211

Consultation 211

Unity 211

The jihad for the sake of Allah 211

Short maxims 212

The battle of Badr 233

The trade of Abu Sufyan 233

The march of Muslims 233

The battle 236

The results of battle 237

1. The prevalence of Islam 237

2. The fear of Quraysh 237

3. The sorrow of Quraysh 237

4. The delight of Muslims 238

The battle of Uhud 239

The leadership of Abu Sufyan 239

The Prophet consults with his companions 239

The war 240

The Prophet and his companions 241

The murder of Hamza 241

The Prophet’s sorrow 241

The martyrdom of Mus’ab 242

The rout of the polytheists 242

The defeat of Muslims 242

The struggle of Umm Imarah 243

Villains try to kill the Prophet 244

Danger surrounds the Prophet 244

1. Anas bin an-Nadhr 245

2. Thabit bin ad-Dahdaha 245

3. Abu Dujanah 245

4. Ziyad bin Imarah 246

5. Abu Talha 246

6. Amr bin al-Jamuh 246

8. Aasim bin Umar bin Qatadah 246

9. Al-Usayrim 247

10. Mukhayreeq 247

The end of the war 247

The Prophet marches with his army to fight Abu Sufyan 248

The results of the battle of Uhud 248

1. The joy of Quraysh 248

2. The delight of the polytheists and the Jews 249

3. Deeming Muslims weak 249

The event of al-Khandaq (trench) 250

The role of the Jews 250

Digging the trench 250

The Prophet with Nu’aym 251

The crossing of the trench 252

Bani Quraydhah and the conquest of Khaybar 254

The march of the Muslim army 254

The delegation of Abu Lubabah 255

The arbitration of Sa’d 255

The conquest of Khaybar 255

A poisoned ewe 257

The faith of al-Hajjaj bin Ilat 257

Expeditions 259

The expeditions 259

1. The expedition against the Banu Sulaym 259

2. The expedition of as-Suwayq 259

4. The expedition of Buwat 259

5. The expedition of al-Asheera (the tribe) 260

6. The expedition of the Bani Qaynuqa’ 260

7. The expedition of Qarqarat al-Kudr 261

8. The expedition of Thee Amarr 261

10. The expedition of Dawmat al-Jandal 262

11. The expedition of the Bani al-Mustaliq 262

12. The expedition of Mu’tah 263

13. The expedition of Wadi al-Qura (the valley of villages) 264

14. The conquest of Mecca 264

The truce of al-Hudaybiyyah 264

The Prophet determines to conquer Mecca 265

The Prophet’s favor to Abu Sufyan 267

The Prophet enters Mecca 268

The Prophet’s sermon 269

Men and women’s homage to the Prophet 270

15. The expedition of Hunayn 271

The defeat of the polytheists 271

16. The expedition of at-Ta’if 273

17. The expedition of Tabuk 273

Imam Ali and the Sura of Bara’ah 275

Imam Ali and the conquest of Yemen 276

The battles and the expeditions of the Prophet 276

The battalions 277

1. The battalion of Zayd bin Haritha 277

2. The battalion of Khalid 277

3. The battalion of Abdullah bin Rawaha 278

4. The battalion of Basheer bin Sa’d 278

5. The battalion of Abu Hadrad 278

6. The battalion of Amr bin al-Aas 278

7. The battalion of Zayd bin Harithah 279

The signs of the departure 280

The farewell Hajj 281

The conference of Ghadeer Khum 282

The homage to Imam Ali 283

The Prophet and the caliphate 284

The Prophet chooses Ali for the caliphate 284

The immortal disaster 288

The army of Usamah 288

The calamity of Thursday 289

Fatima’s distress 291

The Prophet recommends of his family 292

The Prophet’s recommendation about his two grandsons 292

To the High Paradise 292

Preparing the holy corpse for burial 293

The prayer over the holy corpse 294

The burial 294

Endnotes 296

Introduction 296

Mecca the honored town 296

Great personalities and glories 296

Fatherhood, motherhood, and a shine 297

His characteristics 298

In the cave of Hara’ 300

Publicity of the mission 300

The Prophet’s emigration to Yathrib 303

Examples from the Prophet’s supplications 306

Educational recommendations 308

Preachments and advices 310

From the Prophet’s sermons 310

Wonderful maxims and teachings 311

Short maxims 313

The battle of Badr 313

The battle of Uhud 313

The event of al-Khandaq (trench) 314

Bani Quraydhah and the conquest of Khaybar 314

Expeditions 315

The battalions 316

The signs of the departure 316

The immortal disaster 316