Islamic Teachings in Brief

Islamic Teachings in Brief16%

Islamic Teachings in Brief Author:
Publisher: Ansariyan Publications – Qum
Category: Religions and Sects

Islamic Teachings in Brief
  • Start
  • Previous
  • 20 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 12674 / Download: 3970
Size Size Size
Islamic Teachings in Brief

Islamic Teachings in Brief

Author:
Publisher: Ansariyan Publications – Qum
English

1

Prophet Muhammad Ibn 'Abdillah (S)

The biography of our Holy Prophet Muhammad (S) ibn Abdillah is clearer than those of all prophets preceding him, because as a result of the lapse of time and historical changes, their books, shari'ahs, and even their personalities have been distorted and their biographies have become ambiguous.

In fact, there are no clear documents other than those imparted to us through the divine book of Islam, viz, Qur'an and the speeches and statements of Prophet Muhammad (S) and the Ahl al-Bayt (as). But there is a clear history on the life of Prophet Muhammad (S) which describes the characteristics of his life adequately.

The Holy Prophet (S) of Islam is the last prophet appointed by the Almighty Allah to lead the people of the world.

Fourteen centuries ago, mankind lived in such a condition that nothing was left of Tawhid except nominally and when people had completely deviated from Tawhid and theism. Human manners and justice had died away in their society. Holy Ka'bah had turned into an idol-temple and the religion of Ibrahim (as) had converted into idolatry.

Arabs led a tribal life and even a few of their cities in Hijaz and Yemen and elsewhere were governed in the same tribal manner. The Arabs lived in the meanest and most backward conditions. Instead of culture and civilization, they indulged in unchastity, sensuality, alcoholism, and gambling. They buried their daughters alive. Most people subsisted by Way of theft, banditry, murder, and plundering each other's belongings, livestock, and cattle. Cruelty and bloodshed were regarded as the greatest honors.

In such an environment, the compassionate Allah appointed Prophet Muhammad (S) to reform andlead the people of the world. Allah revealed the Holy Qur'an to him, consisting of divine education, theism, the ways of implementation of justice, and beneficial advice. Allah commissioned him to invite people toward humanity and adherence to the truth using that divine authentic Book, Qur'an.

Prophet Muhammad (S) was born in the city of Makkah in 570 AD (53 years before Hijrah) in the noblest and most honourable Arab family.

Muhammad's (S) father died before he was born. He lost h is mother when he was six years old. After two years, his grandfather (Abdul Muttalib), who was his guardian, died. Then the Prophet (S) was put under the guardianship of his kind uncle, Abu Talib (the father of the Leader of the Faithful, 'Ali [as]).

Abu Talib held him den just like one of his own children. Until a few months before Hijrah, he always did his best for the protection and support of Muhammad (S) and he was never negligent.

The Arabs of Makkah, like other Arabs, indulged in breeding sheep and camels. They sometimes used to trade with neighboring countries, especially with Syria. They were illiterate people who made no effort to educate their children.

Like all his people, the Prophet (S), too, had not learnt to read and write, but from the beginning of his life, he was privileged by having a series of praiseworthy attributes. He never worshipped idols, lied, and committed theft and treachery. He guarded against evil, disrespectful, and indecent actions and was wise and efficient. Therefore, he gained considerable popularity among the people within a short period and became known as "Muhammad al-Amin" meaning "Muhammad the trustworthy".

The Arabs often entrusted him with their belongings and talked about his honesty and efficiency. When he was about twenty years old, a wealthy lady of Makkah, Khadijah al-Kubra, designated him as her representative in commercial trade. As a result of his truthfulness, honesty, wisdom, and efficiency, she earned a great deal of profit. She was naturally attracted by the personality and magnanimity of the Holy Prophet (S) more than ever and finally proposed to him for marriage. Afterwards also for years, she continued commercial works with her husband.

Being considered as one of the people, the Holy Prophet (S) had an ordinary association with people until the age of forty. Of course, he differed from them in that he had a praiseworthy and decent behavior and guarded against indecent deeds and conducts which had spoiled others. He did not possess cruelty, hard-heartedness, and status consciousness, thus had earned the respect and confidence of people.

It was such that when the Arabs were reconstructing the House of Ka'bah, a quarrel and dispute arose among the tribes on the erection of Al-Hajar al-Aswad (the Black Stone). The people unanimously chose the Holy Prophet (S) as an arbitrator. He then ordered the people to spread a cloak to place Al-Hajar al-Aswadwithin. The nobles of the tribes lifted the sides of the cloak and the Holy Prophet (S) installed the Al-Hajar al-Aswad in its place, thus bringing the conflict of the people to an end without any massacre and bloodshed.

Before his Al-Bi'that al-Nabawiyyah (appointment for prophethood), although the Holy Prophet (S) worshipped Allah and refrained from idol-worshipping, the people did not bother about him because he did not explicitly struggle against the superstitious beliefs of idolatry. The same applied to those belonging to other religions such as Jews and Christians, who lived respectfully among the Arabs without being bothered by them.

The Incident of Monk Buhayra

While the Holy Prophet (S) lived with his uncle, Abu Talib, and while he had not yet reached adolescence, Abu Talib set out for Damascus on business and also took the Holy Prophet (S) along.

It was a massive caravan and a great number of people travelled along with a huge quantity of merchandise until they arrived in Syria and entered the city of Busra. In the vicinity of a monastery, they pitched a tent and took rest. A monk, whose title was "Buhayra", came out of the monastery and invited them to a feast. Everybody accepted Buhayra's invitation and entered the monastery. Leaving his nephew, Muhammad (S) with his belongings, Abu Talib also attended the feast along with others.

Buhayra asked: "Is everybody present?" Abu Talib replied, "Everybody is here except a youth who is the youngest of all." Buhayra said: "Bring him along as well!" Abu Talib called on the Holy Prophet (S) who was standing under an olive tree and came to the monk.

Buhayra cast a deep glance at the Holy Prophet (S) and said: "come a little bit closer, I have something to tell you." Then, he took the Holy Prophet (S) aside. Abu Talib also went near them.

Buhayra told the Holy Prophet: "I am going to ask you a question and, by swearing on Lat and 'Uzza, would you answer me" (Lat and 'uzza were the names of two idols worshipped by the people of Makkah).

The Holy Prophet (S) stated: "These two idols are the most hated ones to me".

Buhayra said: "By swearing on Allah, would you tell the truth". The Holy Prophet said: "I always speak the truth and I have never told a lie; you ask your question".

Buhayra asked: "What do you like the most"?

The Holy Prophet (S) answered: "Loneliness".

Buhayra asked: "What do you look the most at and what do you like to look at"?

The Holy Prophet said: "The sky and the stars within it".

Buhayra asked: "What do you think of"?

The Holy Prophet (S) remained silent, but Buhayra carefully glanced at his forehead.

Buhayra asked: "When do you sleep and with what thoughts"?

The Holy Prophet stated: "When I fix my eyes upon the sky, I see the stars and I find them in my lap and myself above them".

Buhayra asked: "Do you see dream also"?

He stated: "Whatever I see in dream, the same I see while I am awake."

Buhayra asked: "What do you dream of, as an example"?

The Holy Prophet (S) kept quiet, Buhayra also kept quiet.

After a while, Buhayra asked: "May I take a look at the centre of your shoulders"?

The Holy Prophet (S), while standing still, stated: "Come and see."

Buhayra stood up, came closer, and pulled the dress of the Holy Prophet (S) off his shoulders. A mole appeared. Buhayra took a look and said in a murmuring voice: "He is the very person".

Abu Talib asked: "Which one? What do you mean"?

Buhayra said: "Tell me, what is your relationship with this youth"?

Since Abu Talib loved the Holy Prophet (S) as one of his own children, he said: "He is my son".

Buhayra said: "No, the father of this youth must have died".

"How do you know"?said Abu Talib; "That is true, this youth is my nephew".

Buhayra told Abu Talib "Listen, this youth will have a very bright and astonishing future. If others see what I have seen and recognize him, they will kill him. Hide and protect him from the enemies".

Abu Talib said: "Tell me, who is he"?

Buhayra replied: "His eyes bear the signs of the eyes of a prominent prophet and a clear mark of prophethood is on his back".

The Story of Monk Nestorius

After a few years, the Holy Prophet, acting as a representative, set out for Damascus once again along with the merchandise belonging to Khadijah al-Kubra. Khadijah sent her servant, Masirah, along with the Holy Prophet (S) and advised him to fully obey his orders. In this trip, too, when they arrived in Syria, they landed under a tree in the vicinity of the city of Busra. There was a monastery belonging to a monk called "Nestorius" who was acquainted with Masirah.

Nestorius asked Masirah: "Who is the man resting underneath that tree"?

Masirah replied: "He is a person from the family of Quraysh".

The monk said: "under this tree, no one but a prophet from among the prophets of Allah has lodged or can lodge".

He added: "Is there redness in his eyes".

Masirah said: "Yes, his eyes are always like this".

The monk said: "That's it. He is the last prophet of the prophets of Allah. I wish I could find out the day when he will invite the people."

Good Tidings Given ByThe Jews Of Madinah

Many Jewish tribes, having read about the attributes and location of the Holy Prophet (S) in their books, had left their homeland for Hijaz and taken abode in Madinah and its suburbs, waiting for the advent of the Holy Prophet (S), the Ummi (unschooled). As they were a group of wealthy and rich people, the Arabs used to disturb them from time to time and robbed them of their belongings.

Complaining against the injustice of the Arabs, the Jews told them that they would tolerate their cruelty and robbery until the migration of the Ummi prophet from Makkah to Madinah. They said that on that day, they would have their faith in him and would take vengeance on them. One of the main factors that led to the rapid belief of the people of Madinah in the Holy Prophet (S) was the memory they had aboutthese news. Finally, they acknowledged their faith, but the Jews refrained from believing in him due to their strong communalism and prejudice.

Qur'an's Reference to Prophetic Tidings

In His words the Almighty Allah refers to these good tidings in many instances. Regarding the faith of a group of people endowed with a book, the Qur'an states:

"Those who follow the Apostle-Prophet, the Ummi, whom they find written down with them in the Tawrat and the Injl, (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them...(7:157)."

Again, He states:

"And when there came to them a Book from Allah verifying that which they already had, and aforetime they were seeking victory against those who disbelieved - yet when there came to them that (Book) which they had recognized, they disbelieved in it...(2:89)."

From Al-Bi'that Al-Nabawiyyah toThe Hijrah

In the gloomy atmosphere of the Arabian Peninsula that can literally be called "the swamp of misery" and the centre of corruption and in a world full of cruelty and injustice, the Almighty Allah appointed His Prophet (S) as a blessing for the people of the world and ordered him to invite the people to Tawhid and worshipping the One Allah.

He also ordered him to call people to justice, righteousness, and strengthening their social relations. Allah also ordered him to rise in observance of truth and follow the path of the followers of righteousness and to lay the foundation of man's prosperity on the basis of faith, piety, cooperation, and self-sacrifice.

Initially, the Holy Prophet (S) was charged with the responsibility of inviting the people. Since the environment was full of obstinacy, ruthlessness, and injustice, the Prophet (S) talked his mission over only with people who were more or less susceptible to conversion. Thus a limited number of people believed in him and (according to narrations) the first man was 'Ali ibn Abi Talib (as), the son of his uncle and educated by the Prophet (S) himself, and the first woman was his wife Khadijah al-Kubra (as).

Then, Muhammad (S) was commissioned to invite his close relatives and companions (who were about forty people) to his house and described his divine mission. Then, by the order of Allah, the Holy Prophet (S) proceeded to an overt and public invitation, thus bringing forward the luminous torch of divine guidance from within the house to the arena of the world.

The reaction of the Arabs, especially the people of Makkah, was very severe against this invitation specifically after it was publicized. Unbelievers and polytheists responded negatively, savagely, and in a cruel way to this immaculate and pure invitation without using any proper logic whatsoever.

Sometimes, they called the Holy Prophet (S) a soothsayer and magician, while at times they called him lunatic and poet and used to make fun of him. Whenever he wanted to invite the people to the newly-grown religion of Islam or wanted to worship Allah, the people used to make noise and disrupt his actions.

They threw garbage and thorns on his head and used to beat and abuse him. Sometimes, they stoned him, while at times they tried to allure him by giving enticing and sweet promises such as of wealth and leadership, so that through these means they could shake up his resolution and determination. But the Holy Prophet (S) displayed no weakness and withdrawal. Sometimes, he regretted and became sad because of the ignorance and stubbornness of his people.

In this regard, Qur'anic verses were frequently revealed by which the Almighty Allah expressed His consolation to him and ordered him to be patient and forbearing. Sometimes, verses were revealed to prohibit the Holy Prophet (S) from showing the least willingness to the remarks of the people or from displaying any weakness and leniency.

Those who believed in the Holy Prophet (S) were severely tortured and punished by the kafirin. In many instances, they died under torture. Sometimes, the matter became so serious that they were tortured to the extreme and then they sought the permission of the Holy Prophet (S) to start a bloody movement and finalize their destinies. The Holy Prophet (S) said: "I do not have an order from the Almighty Allah in this respect. You must wait". A group of people took their belongings with them and left their homeland due to the heavy pressure on them.

After a while, things became much harder on the Muslims due to the extreme torture. The Holy Prophet (S) allowed his disciples to migrate to Ethiopia to be relieved of the torture and harassment of their people for a while. This group of people, led by Ja'far ibn Abi Talib, the brother of 'Ali (as) (Ja'far was one of the most trusted friends of the Holy Prophet [SA]), migrated to Ethiopia along with their families.

After being informed of the Hijrah of the Muslims, the Kafirin of Makkah sent two of their experienced men, along with a large number of gifts and souvenirs, to the king of Ethiopia, requesting the extradition of the immigrants of Makkah. Bu t with a speech delivered in the presence of the king of Ethiopia, Ja'far ibn Abi Talib explained the entirely illuminating personality of the Holy Prophet (S) and the sublime principles of Islam for the king, the Christian priests, and top authorities present at the time. He also cited several Qur'anic verses of Surah (Chapter) Maryam.

The immaculate statements of Ja'far ibn Abi Talib were so attractive that the king and the audience started shedding tears. Thus the king rejected the request of the people of Makkah and declined all gifts and souvenirs sent to him. The king issued instructions to provide all means of convenience, peace, and comfort for the immigrant Muslims in every respect.

After this event, the Kafirin of Makkah decided to break their relations with Banu Hashim (family of Hashim) who were the relatives of the Holy Prophet (S) and his followers. They also decided to totally stop all relations, discourse, and transactions with them. In this respect, they wrote a special agreement, got it signed by everyone, and left it in Ka'bah.

Banu Hashim, accompanied by the Holy Prophet (S), had to inevitably leave Makkah and take refuge in a valley known as "Shi'b Abi Talib" and lived there almost in utmost hardship and hunger. In this period, no one dared to come out of the Shi'b. During the days, they had to endure the burning heat and in the nights, they were faced with the wailing of women and children.

After three years, as a result of the obliteration of the agreement and because of the denouncement by the tribes settled around, the unbelievers dispensed with their agreement and Banu Hashim came out of their refuge.

But at that time, Abu Talib, who was the lone supporter of the Holy Prophet (S), and also Khadijah al-Kubra, the kind wife of the Holy Prophet (S), died. As a result, things became much harder for the Holy Prophet (S) and he was unable to appear in public or reveal his identity to anyone, or stay in a specific place. Altogether, he had no life-security.

A Trip to Ta'if

The year in which the Holy Prophet (S) and Banu Hashim came out of the Shi'b Abi Talib, was l3th year after al-Bi'that al-Nabawiyyah. The Holy Prophet (S) made a short trip to Ta'if (a city about 100 kilometers from Makkah) at that time and invited the people of Ta'if to embrace Islam. But the ignorant people of Ta'if attacked him from every place, abused and stoned him, and at last drove him out of the city.

The Holy Prophet (S) returned to Makkah from Ta'if and remained there for a while. But since he had no security of his life, he did not appear among the people. Since the circumstances were favorable to exterminate the Holy Prophet (S), the elders of Makkah assembled in Darun-Nadwah, which was like a consultative assembly and hatched up the final plot in a secret session to exterminate him once and for all.

The plot was designed to select one man from each Arab tribe. The selected men were then to rush into the house of the Holy Prophet (S) collectively and kill him. The purpose of selecting one representative from each tribe was to prevent the relatives of the Holy Prophet (S) from rising in revenge and from fighting with all those tribes who would direct the murder. Also the participation of one person from Banu Hashim would also keep the mouths of Banu Hashim shut regarding this matter.

This decision was finalized. About forty people from various tribes were nominated to kill the Holy Prophet (S). They surrounded his house at night, so as to enter it at dawn in order to carry out their plot, but the divine will was above the determination of these people and thwarted their plans. The Almighty Allah sent His revelation to the Holy Prophet (S), informed him of their intention, and ordered him to come out of Makkah at night itself and set out for Madinah.

The Holy Prophet (S) informed 'Ali (as) of the current situation, ordered him to sleep in his place, and gave him his last wills. He left the house at night and seeing Abu Bakr along the way, he took him also along and set out for Madinah.

Some of the dignitaries of Madinah had already met the Holy Prophet (S) in Makkah and had expressed their faith prior to his Hijrah. They had also made an agreement to support and vindicate the Holy Prophet (S), if he came to Madinah, just as they would defend their own life and honor.

The Hijrah of the Holy Prophet (S) To Madinah

The Holy Prophet (S) reached a cave in Mount Thawr near Makkah and hid there for three days. After three days, he left the cave and continued his journey until he reached Madinah where he was welcomed by the people of Madinah.

On the other side, the infidels of Makkah who had surrounded the house of the Holy Prophet (S) at night, dashed inside at dawn, and went to his bed with their swords pulled out. They unexpectedly found 'Ali (as) sleeping in the bed of the Holy Prophet (S). As soon as they found out that the Holy Prophet (S) had left Makkah, they began searching for him around Makkah, but after a thorough search they returned with a great disappointment.

The Holy Prophet (S) stayed in Madinah where the people most willingly converted to Islam and wholeheartedly supported him. The city of Madinah turned into an Islamic city. Until then, this city was called "Yathrib", but after this occurrence, it assumed the name of "Madinat al-Rasul" (the City of Prophet) and became the first Islamic city.Of course, although munafiqin (hypocrites), the Arab minorities of Madinah who formed about one-third of the city's population, being scared of the majority, pretended to be Muslims.

The sun of Islam began shining in the clear sky of Madinah and began shedding its light. In the first place, the state of conflict which had existed for many years between the two main tribes of Aws and Khazraj turned into peace and compromise. The believers of Madinah encircled like butterflies around the candle of prophetic mission. Gradually, the tribes in the territory of Madinah embraced Islam and the divine precepts descended one after the other and were implemented.

Everyday one of the roots of corruption and indecent behavior was eradicated and replaced by piety and justice. Gradually, the followers of Islam, who had remained in Makkah after the Holy Prophet's (S) Hijrah and were under the harassment and severe torture by the unbelievers, left their homes and fled to Madinah where they were received with warm hospitality by their religious brethren.

Muslims who had remained in Makkah gradually migrated and gathered in Madinah. These people were called muhajirin (immigrants) and the believers in the city of Madinah were called "Ansar"(helpers).

There were many tribes of Jews in Madinah, its suburbs, Khaybar, and Fadak whose information and scholars constantly notified the Arabs of Madinah of the good tidings of the Holy Prophet's (S) mission. But when these tribes were invited to Islam after the Hijrah, they did not accept this invitation and turned away from Islam. Finally, a non-aggression treaty was signed between the Jews and Muslims with specific terms.

The rapid advancement of Islam seriously annoyed the unbelievers of Makkah and increased their wrath and animosity towards the Holy Prophet (S) and the followers of Islam. They were after a pretext to disrupt the unity of the followers of Islam. On the other hand, the followers of Islam, too, especially the Muhajirin of Makkah who were quite unhappy with the unbelievers, expected a divine permission to punish the cruel unbelievers for their evil deeds and to liberate their women, innocent children, and helpless old people living under persecution and torture in Makkah.

The Battle of Badr

The first battle between the Muslims and the unbelievers of Makkah took place at Badr (a valley between Makkah and Madinah) in the second year of the Hijrah. In this battle, the number of fully equipped unbelievers was about one thousand. The Muslims were about one-third of them and lacked all necessary war equipment, but divine dispensation afforded the Muslims a bright victory and defeated the unbelievers in the worst possible way.

Suffering heavy casualties and many captives and losing their entire stock of equipment in this battle, the mushrikin (polytheists) ran away to Makkah. It is said that in this battle, seventy unbelievers were killed, out of which almost half of them were killed by the sword of 'Ali (as). Also seventy people from the unbelievers were taken as captives.

The Battle of Uhud

In the third year of Hijrah, the unbelievers of Makkah, led by Abu Sufyan again rushed towards Madinah with three thousand men (and according to one narration with five thousand men). They confronted the Muslims at Uhud outside Madinah. In this battle, the Holy Prophet (S) arrayed seven hundred Muslims to face the enemy. In the beginning of the battle, the Muslims had the upper hand again, but after a few hours due to the mistake of some Muslims, the army of Islam was defeated. At this time, the unbelievers attacked from all sides and the Muslims suddenly found themselves surrounded on all sides by the swords of unbelievers.

In this battle, the Muslims sustained heavy losses. Hamzah, the uncle of the Holy Prophet (S), along with seventy other disciples of the Holy Prophet (S) who were mostly Ansarwere martyred. The forehead of the Holy Prophet (S) was wounded and one of his front teeth broke.

One of the unbelievers who inflicted a blow on the Holy Prophet's (S) shoulder shouted: "I killed Muhammad". Hearing this, the army of Islam dispersed.Only 'Ali (as), along with a few men, remained steadfastly near the Holy Prophet (S). All these were killed but 'Ali (as) resisted the enemy until the end of the battle and defended the Holy Prophet (S).

On the last day, those who had fled away from the army of Islam gathered around the Holy Prophet (S) once more and prepared for battle. But the army of Abu Sufyan, however, considered only that much success as enough, stopped fighting, and set out for Madinah.

After travelling a few kilometers, the army of the unbelievers seriously regretted why they had not pursued the battle to final victory and why they had not taken Muslims' women and children as captives, and plundered their properties.

They even got busy with consultation to attack Madinah once again, but received the information that the information that the army of Islam was following them to continue the battle. Having received this information, the unbelievers became intimidated, gave up the idea of returning to Madinah, and hastily set out for Makkah.

Surely what they had heard was true, because the Holy Prophet (S), by the order of Allah, had mobilized an army from the injured who were led by 'Ali (as) to follow the enemy.

Although the Muslims sustained heavy casualties in this battle, in fact, it finished to the advantage of Islam and Muslims. The Muslims drew a more important conclusion out of this battle and experienced the inauspicious consequence of violating the order of the Holy Prophet (S). Having given up the battle, both the confronting sides promised to fight another battle in Badr next year at the same time. The Holy Prophet (S), with a group of his disciples, went to Badr on time, but the unbelievers refrained from coming.

After this battle, the Muslims became very well prepared and made advancement on all sides in the peninsula except in the region of Makkah and Ta'if.

The Battle of Khandaq

This was the third battle declared by the Arab unbelievers against the Holy Prophet (S). It was also the last battle under the leadership of the people of Makkah. It was a very severe battle in which the unbelievers had fully equipped themselves with their forces and powers. In the history, this battle is known as the "Battle of Ahzab" and "Khandaq".

After the battle of Uhud, the leaders of Makkah, led by Abu Sufyan, decided to inflict the final blow upon the Holy Prophet (S) to put off the light of Islam for good. To this end, they instigated the Arab tribes and asked for their cooperation and assistance.

In spite of the non-aggression treaty signed by the Jews and Muslims, the Jewish people also had secretly involved themselves with the plot and violated the treaty and signed a cooperation agreement with the unbelievers.

Thus, in the fifth year of Hijrah, a fully mobilized army comprising of Quraysh, various Arab tribes, and Jewish people rushed to Madinah totally equipped.

Having come to know of the intention of the enemy beforehand, the Holy Prophet (S) consulted his disciples over the matter. After a long discussion, they dug a trench all around the city of Madinah according to the proposal of Salman al-Farisi who was an intimate Companion of the Holy Prophet (S). They then got fortified within the city. After reaching Madinah, the army of the enemy found no way to enter the city. They inevitably besieged the city and started the battle in that position. The siege and battle continued for sometime.

It was in this battle only that ' Amr ibn 'Abdwudd, a most renowned equestrian and a most famous brave man of Arabia, was killed by the powerful hands of 'Ali (as). Finally, as a result of wind, cold, the fatigue of the Arab idolaters from the extended duration of the siege, and the difference and separation between the Jews and Arabs, the siege got broken without any result; thus the army of the unbelievers dispersed from around Madinah.

Battle withThe Jews, The Battle Of Khaybar

After the Battle of Khandaq, originally provoked by the Jews who cooperated with the Arab unbelievers and who had openly breached their treaty with Muslims, the Holy Prophet (S) proceeded to punish the Jewish tribes in Madinah by the order of Allah. He fought several battles, all of which ended in the victory and triumph of Muslims. The most important of these battles was the Battle of Khaybar. The Jews of Khaybar had several fortifications in hand and a considerable number of belligerents with adequate equipment at their disposal.

In this battle, 'Ali (as) killed Marhab of Khaybar, the well-known hero of the Jews, and dispersed the Jewish army. Afterwards, he rushed to the Fort of Khaybar, unhinged its door, and entered the fort along with the army of Islam. He then hoisted the banner of victory on its top. With these very battles which ended in the fifth year of Hijrah, the problem of the Jews of Hijaz came to an end.

InvitingThe Rulers And Kings To Islam

The Holy Prophet (S) settled in Madinah.Gradually, a great number of the Muslims of Makkah, who were under the torture by the unbelievers, relinquished their homes and belongings and migrated to Madinah. Ansar also kept their promise and received them wholeheartedly.

The Holy Prophet (S) constructed Masjid al-Nabi at Madinah. Other mosques were also built. Missionaries of Islam were sent to the outskirts and treaties were signed with Jewish tribes of Madinah and its suburbs and also with some Arab tribes. Thus Islam began to flourish with its enormous luminosity.

In the 6th year of the Hijrah, the Holy Prophet (S) sent letters to the rulers and kings such as the King of Iran, Qaysar (Caesar) of Rome, Khedive of Egypt, and Al-Najashi (Negus) of Ethiopia and invited them to embrace Islam.

After some time, the unbelievers of Makkah breached the treaty and, as a result of this, the Holy Prophet (S) decided to conquer Makkah. In the 8th year of the Hijrah, the Holy Prophet (S) rushed to Makkah with ten thousand soldiers and conquered Makkah without any fighting and bloodshed. He also toppled and broke many idols placed in Ka'bah.

People of Makkah accepted Islam. The Holy Prophet (S) summoned all the leaders of Makkah, who had in the last 20 years shown their animosity and behaved inhumanely with him and his followers, and pardoned them all with utmost magnanimity and without showing the slightest harshness and moroseness.

The Battle of Hunayn

After the conquest of Makkah, the Holy Prophet (S) proceeded to clear out the suburbs of the city and fought numerous battles with the Arab idol-worshippers, one of which was the Battle of Hunayn.

The Battle of Hunayn was one of the most important battles of the Holy Prophet (S). It took place in the valley of Hunayn against the tribe of Hawazin. The army of Islam, with twelve thousand soldiers, arrayed in front of the army of Hawazin which was equipped with a few thousand men. A heavy battle took place between them.

In the beginning of the battle, Hawazin severely defeated the Muslims, so much so that everybody ran away, except Ali (as) who was carrying the banner of Islam and a few others, who fought in front of the Holy Prophet (S). But after a few hours, initially the Ansar and then other Muslims returned to their bases and defeated the enemy after a very heavy fighting. In this battle, five thousand enemies were taken as captives by the Muslims, but all of them were released by the Muslims at the request of the Holy Prophet (S). The Holy Prophet (S) bought the share of thedissatisfied Muslims by paying them money and releasing their captives.

The Battle of Tabuk

In the 9th year of Hijrah, the Holy Prophet (S) dispatched an army to Tabuk (located at the borders of Hijaz and Damascus) to fight a battle with Rome, because the rumors had spread that the Qaysar of Rome was preparing an army comprised of Romans and Arabs in that area. The Battle of Mu'tah was previously fought there with Rome, leading to the martyrdom of the commanders of the army of Islam such as Ja'far ibn Abi Talib, Zayd ibn Harithah, and 'Abdullah ibn Rawahah.

The Holy Prophet (S), with an army of thirty thousand soldiers, proceeded towards Tabuk, but the people gathering there had dispersed before the arrival of the army of Islam. The Holy Prophet (S) stayed in Tabuk for three days, cleared out that territory, and then returned to Madinah.

Other Battles

Within ten years of his stay in Madinah, the Holy Prophet (S) fought almost eighty major and minor battles other than those previously mentioned. The Holy Prophet (S) personally participated in almost one-fourth of the number of these battles.

In the battles in which he participated, unlike other commanders who remained in shelters and only issued the orders for attacks and killing, the Holy Prophet (S) himself took part in the battlefield along with other soldiers, but no occasion arose for him to embark upon killing anyone.

Ghadir Khumm and the Issue of Succession

Makkah was the last city whose conquest led to the absolute domination of Islam over the Arabian Peninsula. It has the Haram (Sacred premises) of Allah and the site of Ka'bah. This city fell in the hands of the army of Islam in the 8th year of Hijrah. Shortly afterwards, the city of Ta'if was also conquered.

In the 10th year of Hijrah, the Holy Prophet (S) set out for Makkah to perform the Hijjatul Wada' (last Hajj). After performing the Hajj manasik (rituals) and giving necessary instructions to the people, the Holy Prophet (S) headed for Madinah. In the course of his journey, he ordered to stop the caravan at a place called "Ghadir (Pond) Khumm."

Among one hundred and twenty thousand Hujjaj (pilgrims) who had gathered for Hajj from all parts of the Arabian Peninsula, the Holy Prophet (S) took 'Ali's hand in his own, lifted him up, and announced his Imamah (succession of Prophet Muhammad [SA]).

By this action, the matter of succession, which controls the affairs of the Muslims, guards the Book and ahadih, and protects the divine instructions and laws, was resolved. Thus the order given by Allah in the following Ayah was executed:

"O Messenger!deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message;...(5:67)"

Shortly, after returning to Madinah, the Holy Prophet (S) passed away.

The Settlement ofThe Holy Prophet (S) In Madinah And The Advancement Of Islam

The invitation of the Holy Prophet (S) to Islam was widely extended in Madinah and it had embraced every home, association, district, and quarter. The people embraced Islam in groups and multitudes in such a way that the people in Makkah, Madinah, and all the tribes in the surrounding areas submitted to Islam. During the ten years of the Holy Prophet's (S) stay in Madinah, absolute domination of Islam established in the entire Arabian Peninsula.

In these ten years, the Holy Prophet (S) was preoccupied with carrying out his mission and never took rest.

He received wahy and taught the people the sublime teachings of Islam concerning education, ethics, and laws revealed to him by the Almighty Allah. The Holy Prophet (S) gave people the necessary advice, answered their questions, discussed and debated with the opponents and scholars of various nations especially those of the Jews, and managed the affairs of the country, thus enabling the people to administer lives.

In spite of all these preoccupations, the Holy Prophet (S) devoted a considerable part of his time for worshipping Allah. He observed Sawm on many days of the year, that is to say, he observed Sawm almost continuously during the three consecutive months of Rajab, Sha'ban, and Ramadhan and also observed Sawm for about a month on different occasions during the year.

Sometimes, the Holy Prophet (S) observed the Sawmul Wisal (continuous fasting) which was one of his special characteristics, i.e., he did not take anything for several consecutive days and nights. He used to spend some of his time in the management of household affairs and necessities of life. Also, at times, he spent his time to earn his subsistence.

The Almighty Allah has briefly mentioned the events of these ten years in His words:

"They desire to put out the light of Allah with their mouths, but Allah will perfect His light, though the unbelievers may beaverse (61:8)"

Allah is the One who has sent His messenger with divine guidance and true religion to the people to make His religion dominant over all other religions and faiths, even if this is unpleasant for the polytheists.

As it is evident, this divine promise had been well realized during the lifetime of the Holy Prophet (S) and after his passing away to the present day when more than one billion Muslims live all over the world.

He also states:

"You are the best of the ummahs (peoples) raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah (3:100)"

Beliefs

Discussion Concerning Origin of Creation is Natural

With his Allah-given instinct, man searches for the reasons and causes leading to the appearance of any phenomenon or occurrence that he sees. He never thinks it probable that they have come into existence automatically and without any cause, i.e., accidentally.

A driver whose car stops functioning gets off to check where he suspects it is impaired in order to find the cause for the halt. He never believes that the car, with its complete readiness to move, would stop without any reason. When he wants to get the car going, he uses the facilities that are installed in the car and never relies on chances.

If man becomes hungry, he thinks of bread. When thirsty, he searches for water. If he feels cold, he feels the necessity of clothes or, for instance, fire and is never satisfied by relying on chances. One who wants to construct a building naturally engages in finding building materials, masons, and laborers. He does not have the slightest hope that his project would be implemented automatically.

Mountains, forests, and vast seas have existed on earth alongside human beings as long as they have been on earth. They have always seen the sun, the moon, and the bright stars with their orderly and permanent movements in the sky.

In spite of all this, the scientists of the world have constantly discussed the reasons and causes for the existence of these wonderful creatures and phenomena with tireless exploration. They never say that they have seen these in the same condition from the beginning of their lives and so they have developed automatically.

This inquisitive instinct and discussion on causes and means compels man to pry into the appearance of the world of creation and its astonishing system. Man wonders whether this vast world which is, in fact, a great phenomenon and which has related and harmonious components, has evolved automatically or it has originated due to other causes.

Does an infinite might and knowledge govern this astonishing system which operates according to established and unexceptional rules all over the world and which leads everything to its particular goal and destination, or it has come into existence by an accident and a chance?

Affirmation of the Creator

When man uses his realistic instincts, he finds many evidences for the existence of the Maker and Creator of the world in every nook and corner of the world of creation. With his realistic instinct, man realizes that creatures, that are blessed with existence, that willingly or unwillingly tread a specific path, and that after a while give their places to others, have not themselves given the blessing of life.

The orderly way that the creatures traverse has not been created bythemselves . They do not have the least contribution in creation and organization of the path of their own existence. This is because man has not adopted and chosen humanity and human characteristics; rather he has been created and has been endowed with human traits.

In like manner, the realistic nature of man never accepts that all objects have evolved automatically by an accident and the system in their existence is perfunctory and without purpose, although man's conscience would not accept such an occurrence even in a few bricks neatly piled up.

Therefore, man's realistic instinct declares that the world of existence undoubtedly has a basis which is the origin of existence and the creator and preserver of the world. This infinite existence and origin of knowledge and might is Allah from whom the system of existence emanates. The Almighty Allah states:

"...HeWho gave to everything its creation, then guided it (to its goal) (20:50)."

Theism and People

In the present era, the majority of people on earth are religious and believe in AllahWho has created the world and worship Him.

Ancient man also had the conditions of modern man. So long as history shows, themajority of men were pious and believed in the existence of one Creator. Although differences of opinion existed among theistic and pious societies and each tribe described the origin of creation with particular epithets, they unanimously agreed on the essence of the subject.

Not only Islam, but also other religions such as Christianity, Judaism, Maganism, and Buddhism are of the same opinion and belief about this matter. Those who deny the existence of the Creator do not have convincing proof and would never have one for their denial. In fact, they say they have no reason for Allah's existence, rather than saying they have proof for His non-existence.

A materialistic man says: "I do not know." and does not say "He does not exist." In other words, a materialistic person is doubtful and does not deny.

The Almighty Allah states:

"And they say: There is nothing but our life in this world; we live and die and nothing destroys us but time, and they have no knowledge of that.they only conjecture (45:24)."

Even in the most ancient works discovered from primitive men, signs of religion and theism can be found. There are evidences that primitive men believed in metaphysics.

Even in the relatively new continents such as America and Australia and the far off islands of the old continent discovered in recent centuries, the natives were theist. They proved an origin for the world of creation by juxtaposing their views, although the history has never found their relation with the ancient world.

Reflection in this subject that belief in Allah has always existed in man elucidates that theism is innate in man. With his Allah-given nature, man proves the existence of Allah for the creation of the world. The Holy Qur'an points out to this congenital characteristic of man:

"And if you should ask them who created them, they would certainly say: Allah (43:87)."

Qur'an also states:

"And if you ask them who created the heavens and the earth, they will certainly say: Allah (31:25)."

The Effect of this Inquisitiveness in Man's Life

If man positively answers questions about the Creator of the world and the Founder of its system which become manifest for him on the basis of his truth-seeking nature, he will prove an eternal origin for the creation of the world and the continuity of its wonderful system. He will also connect everything to His invincible determination which depends on Allah's infinite power and knowledge.

Consequently, man will find a kind of warmth and hopefulness in him. In the course of the difficulties and obstacles of his life and problems that preclude his seeking a remedy, he would never feel completely disappointed.

This is because he knows that any means and causes, no matter how powerful, are controlled by the Almighty Allah and everything is under Allah's command. Such a person never submits to means and causes. Even when he sees everything to his advantage, he does not become proud and selfish, so as to forget his position and that of the world.

This is due to the fact that he is cognizant that superficial means and causes do not operate on their own and proceed according to the order of the Almighty Allah. Finally, such a person conceives that in the world of existence, he must not pay homage tonone but Allah; he must not fully acquiesce to any orders except Allah's commands.

He who replies negatively to the aforementioned questions, however, is devoid of this hopefulness, realism, magnanimity, and congenital intrepidity.

Thus we see that the role of suicide increases daily among nations dominated by materialism. Those whose sole attachment is to tangible means and causes become disappointed by the slightest inconvenience and commit suicide. On the other hand, people endowed with the blessing of theism never lose their faith even on the verge of death. They are confident and hopeful of Allah's might and blessings.

In the last hours of his life, when the swords of enemy aimed at him from every direction, Imam Husayn (as) stated: "The only factor which alleviates this affliction is Allah's incessant observation of my endeavors." In several verses, the Holy Qur'an stipulates this truth:

"Surely those who say: 'Our Lord is Allah, then they continue on the right way, they shall have no fear nor shall they grieve' (46:13)."

"Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest (13:28)."

TheismFrom the Viewpoint of the Holy Qur'an

A sucklingwho touches his mother's breasts by his hands, sucks the breasts to get milk. In fact, he wants milk, and if he takes something by his hands, in order to eat it, he will direct it to his mouth. His main objective is eating and if he finds that he has made a mistake, because what he has taken is not edible, he discards it.

In like manner, man seeks truth in whatever course of action he takes. Whenever he finds that he has erred and has done wrong, he suffers and regrets the futile hardship he endured for an erroneous action. Finally, man always abstains from mistake and error and tries to get to the reality as much as he can.

This sheds light on the fact that man is by nature and instinct a realist, i.e., willingly or unwillingly, he always seeks the reality and follows truth. Man has not learned this instinctive disposition from anyone and anywhere. If at times, man shows obstinacy and refuses to accept the truth, it is because he has been entangled with mistake and error without finding truth and piety. If he had found them, he would not have followed the path of error.

Sometimes, too, man suffers from a psychological ailment due to carnal desires. This converts the sweet taste of truth into bitterness. Then although he is acquainted with the truth he does not follow it. Even though he admits the rightfulness of truth and confesses the necessity of abiding by it, he refrains from submission.

This is similar to recurrent events in which due to addiction to harmful things, man suppresses his human instinct (which is removal of danger and an escape from loss) and embarks on an action that is detrimental (like those addicted to tobacco, alcohol, narcotics).

The Holy Qur'an invites man towards realism and adherence of truth. Qur'an insists on this matter and, in various ways,asks different people to keep their realistic instinct and adherence with truth alive.

Allah the Almighty states:

"...And what is thereafter the truth but error...( 10:32)."

"Most surely man is in loss, except those who believe and dogood and enjoin on each other truth and enjoin on each other patience (103:2-3)."

Clearly, all these enjoinments by Allah show that if man does not keep his realistic instinct alive and if he does not strive to follow truth and reality, he would not be satisfied with his prosperity and happiness and would follow any lustful and pleasant expressions and endeavors. Consequently, he would be tied down by absurd thoughts and superstitions.

Then, like a quadruped animal that has lost its way (which is man's asset), he will be the victim of his carnal desires and unrestrainedness due to his ignorance.

The Almighty Allah states:

"Have you seen him who takes his low desires for his god? Will you then be a protector over him? Or do you think that most of them do hear or understand? They are nothing but as cattle.nay , they are straying farther off from the path (25:43-44)."

In brief the Almighty Allah says: How do you feel about people who worship their carnal desires? Do you think you can improve and educate these people? Do you think they listen and understand?

They are more deviated than cattle. However, once their real human instinct revives and the spirit of following the truth starts functioning, the facts would be illuminating for them one after the other and whatever truth and fact become clear for them, they would accept readily. Every day, they would take a fresh step in the path of bliss and prosperity.

Qur'an's Teachings aboutThe Creator Of The World

The Existence ofThe Creator

"... Is there doubt about Allah, the Maker of the heavens and the earth (14:10)?"

Explanation: In daylight, everything is visible. We can see ourselves, others, houses, city, desert, mountains, jungle, and sea. But when the darkness of night prevails, all these bright and evident things lose their brightness. Then we realize that this brightness did not belong to them, rather it was due to the sun which illuminated them by a kind of contact. The sun is bright and, with its reflection, makes the earth and all that is on it bright and visible. If these objects had a brightness of their own, they would never lose it.

Human beings and other living beings perceive objects by their eyes, ears, and senses. They embark on activities by their hands, feet, and other internal and external organs. After a while, however, they lose their senses and motions and no longer show any movement or activity and apparently die.

By witnessing this scene, we come to the conclusion that the intellect, determination, and movement of these living beings are not due to their posture andfigure, rather they spring from their soul and psyche. When their soul goes out they lose their livelihood and activity.

For example, if seeing and hearing were done only by the eyes and ears, these activities would continue so long as these two organs existed, but this is not the case at all.

In like manner, if the undoubted existence and genesis of the vast world of existence, of which we are a part and cannever doubt its existence, sprang from and belonged to itself, it would never lose them. In spite of this, we see that the components of the world lose their existence vitality one after another and are incessantly in the state of change and transformation. They replace one condition by another and assume another shape.

For this reason, one must decisively judge that the existence and genesis of all living things originate from something else whichis their Creator and Generator. As soon as the Creator cuts off relation of creation with something, that object plunges into annihilation and obliteration and becomes invisible.

That Infinite Existence, which is the support of the world of creation and the Preserver of people, is Allah.

There is no annihilation and obliteration for Allah; otherwise, like all other living beings, His existence would not have been from itself and would have been dependent on others.

Qur'an and Tawhid

If with a pure nature and peaceful heart, man glances at the world of existence, he will see proofs and signs for the pure existence of the Creator in its nooks and corners. He will find evidences from every place to back up this truth. In this world, everything that man faces is either a phenomenon created by Allah or possesses a characteristic endowed by Allah or is a system that runs and governs everything by Allah's command.

Man is one such being and his entire body attests this fact. Neither does man's existence belong tohimself nor are the traits that he manifests based on his will. Man has neither devised the plan of life that he takes up from the beginning of his life, nor can he consider this system based on chance and accident and, therefore, cut off.

Man cannot attribute his existence and the system of his existence to the environment in which he came into being. This is because the existence of the above-mentioned environment and the system that governs it are not made by that environment andhave not evolved by chance and accident.

Thus man has no choice but to prove an origin for the world of creation. This origin creates and fosters things. It gives life to every being and leads it in the path of survival to its specific perfection by a particular system.

When man sees that the creation of objects is related and a unified system exists in the world, he is forced to accept that the source of creation and manager of its system is no one except Allah.

The Holy Qur'an states:

"If there had been in them any gods except Allah, they would both have certainly been in a state of disorder... (21:22)."

Explanation: If many gods governed the world and, as idolaters say, different gods ran various parts of the world, then the earth, heavens, seas, and jungles would each have a god for its own. As a result of the differences among such gods, various systems would be established in the world, so that inevitably the world would face corruption and annihilation.

However, we see that all components of the world have complete relation and harmony with one another and comprise a system. Thus, it must be said that there is no partner for the Providence and Creator of the world.

Some might assume that since the supposed gods are wise and aware that their differences lead the world toward annihilation and corruption, they never differ with each other. But this is a depraved assumption because Allah, Who governs the world of existence or a part of it andWhose activity and motion are for the system of creation, performs no mental activity like us.

From the first day that our eyes open upon the world of creation and view the system at work in it, we acquire mental impressions from this system. These constitute our knowledge. Then as we work to provide our basic needs, we coordinate our action with our mental impressions to make it correspond to the prevalent system of creation. For example, we eat to satisfy our hunger. To quench our thirst, we drink water. To be relieved from cold and heat, we wear suitable clothes, because we realize that these exigencies are satisfied by such means in the world order.

Thus our action (in this view) in contingent upon and subsequent to our thoughts and our thoughts depend upon and are subsequent to the world order. Therefore, our actions are two stages subsequent to the world order. But for Allah Who governs the world or a part of it, the external world order is an action. It is not rational to believe that His actions occur due to premeditations on the system.

The Almighty Allah Possesses All Attributes of Perfection

What is perfection? A house is perfect when it provides for all the needs of a family's living such as enough rooms to serve as a living room, a guesthouse, a kitchen for making food, a bathroom, and other rooms. If it lacks these utilities, it is proportionately deficient.

Why Doesn't Man Accept This Truth At Times?

This fact is evident for man without the least speculation and there is no doubt in it, but that at times man becomes so entangled with the conflicts of life that he uses all the power of his wisdom for vital struggles. He spends all his time probinglife, therefore, he has no time to spend on these kinds of thoughts.

As a result, he becomes heedless of this fact or enchanted by nature's charming outward appearances and indulges in voluptuousness and pleasure. Since adherence to these facts precludes materialistic unrestrainedness, such a man naturally refuses to accept this fact and it’s like and is intolerant of it.

The Holy Qur'an has paid greater attention, in different ways, and has presented evidences for the creation of the creatures and the system prevalent and dominant among them. This is because most people, especially those who are infatuated by nature's charming appearances and who find prosperity in voluptuousness and worldly pleasures, are unable to think philosophically and to investigate subtle logical theories due to their fondness of material and perceptible things.

In any case, man is a part of the world of creation and is not free from want of its other components and the general and particular systems that govern it. He can consider the world of creation and the system prevalent in it at any time to find out the existence of the Creator and Lord of the world.

The Almighty Allah states:

"Most surely in the heavens and the earth there are signs for the believers. And in your (own) creation and in what He spreads abroad of animals there are signs for a people that are sure, and (in) the variation of the night and the day, and (in) what Allah sends down of sustenance from the cloud, then gives life thereby to the earth after its death, and (in) the changing of the winds, there are signs for a people who understand (45:3-5)."

Explanation: In the Holy Qur'an, many verses invite people to think about the creation of the heavens, the sun, the moon, the stars, the earth, mountains, seas, plants, animals, and human beings. The Qur'an also mentions the astonishing system that governs each of these kinds. Truly, the mechanism of creation and the system that leads different activities of the world towards the goals of creation and the causes for existence are very astonishing and wonderful.

The seed of wheat or the kernel of almond, planted on the earth, respectively turn into a clustered shrub or a fruit-bearing tree. From the moment they are planted deeply in the heart of the earth, they rip up, produce green tips, and strike their white roots into the heart of the earth. To attain their final goal, vast and enormous systems, whose magnitude and vastness astound the intellect, begin to operate.

The stars in the skies, the bright sun, the luminous moon, and the earth all with their rotation, movement, and potential power along with the mysterious powers in the seed or kernel, the four seasons of the year, the atmospheric conditions, the clouds, rains, winds, and days and nights all contribute to the growing of a seed into a shrub of wheat. Like nurses, these factors foster this new phenomenon and turn it from one hand to another until it reaches the last stage of its growth and development.

Likewise, the coming into existence of a human infant is much more complex than the bud of a plant or other phenomena, because it is the product of millions or rather billions of years of complex and systematic activity of the mechanism of creation.

Man's daily life, in addition to external connections with the world of creation, springs from an astonishing system within his being which has amused the perceptive minds of the scientists of the world engaged for many centuries in observation of its outward things. Each day another layer is removed from its secrets, but still their knowledge about the unknown is rather insignificant.

If a human being possesses what is needful in the system of being of a normal man, he is perfect. But if he lacks one of them, for instance, if he does not have a hand, foot, or an eye, he is deficient in that respect.

From what has been said, the attribute of perfection is that which meets some of the needs of existence and obviates deficiency. For example, the epithet of knowledge obviates the darkness of ignorance and elucidates what is known to the scholar. Also power enables a powerful person to attain his ends and satisfy his demands and makes him competent to do so. Other epithets are life, comprehension, etc.

Our conscience judges that the Creator of the world (He, from whom the existence of the world and creatures originate and who meets any need that could be conceived and grants every blessing and perfection) possesses all attributes of perfection, because from a realistic point of view, it can never be assumed that anyone possessing an attribute can prevent others from having it.

The Almighty Allah names all attributes of His perfection and declares Himself Immaculate and Pure from any fault and deficiency:

"And your Lord is the Self-sufficient One, the Lord of Mercy... (6:133)."

Allah states:

"Allah-there is no god but He; His are the very best names (20:8)."

(Allah is Living, Wise, Clear-sighted, Hearing, Mighty, Creator, and Free from want.) Thus the Almighty Allah possesses all epithets of perfection and His Holy Presence is Pure and Immaculate. Because if He had deficiency, He would be dependent in that respect and a superior god would have to provide His needs.

"...Glory be to Him and exalted be He above what they associate (with Him) (30:40)."

The Power and Knowledge of Allah

Observation of the interconnected components of this magnificent world, it’s astonishing usual revolution, its dazzling minute and interrelated systems which are at work here and there, as a result of which various phenomena move in an utmost orderly manner towards a specific goal and a particular destination, informs any wise man that the existence and survival of the world of existence and all that is associated with it originate from an Immortal One and Power.

This Immortal One has created the world and all its inhabitants with His Boundless Might and Infinite Knowledge. Having placed His creatures in the cradle of nurturing, He leads them to an ideal perfection by His blessing. He has an immortal life and isOmnipotent and Omniscient.

The Almighty Allah states:

"His is the kingdom of the heavens and the earth; He gives life and causes death; and He has power over all things. He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things (57:2-3)."

Allah also states:

"...And Allah's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things (5:17)."

Explanation: When we say that such and such a person has the ability to purchase a car, we mean that he has whatever is needed (enough money) to do so. If we say that such and such a person is able to lift a weight of about 60 kilograms, we mean that he has the strength to lift a weight of 60 kilograms.

On the whole, possessing capability and power over some matter is contingent upon the availability of its requirements. Since the requirements of any phenomenon in the world of existence can be met through the Divine power of the Almighty Allah, it can be said that He is Mighty and Powerful over all things and His Holy Existence is the main source of existence.

He also states:

"Does He not know who He created...( 67:14)?"

That is to say, since in his creation and existence, each creature relies upon the Infinite Entity of the Almighty Allah there can never be any barrier and isolation between that creature and Allah. Nor can that creature be concealed from Him because He is Knowledgeable and Aware of ins and outs of everything.

Justice

The Almighty Allah is Just and Righteous, for justice is one of the attributes of perfection. Allah possesses all attributes of perfection. He, in His words, has repeatedly praised justice and has reproached injustice and cruelty. He commands people to do justice and prohibits them from injustice. How would it be possible for Allah to possess attributes that He considers indecent or to lack whatever He considers good and decent?

The Almighty Allah states:

"Surely Allah does not do injustice to the weight of a particle...( 4:40)."

He also states:

"...And your Lord does not deal unjustly with any one (18:49)."

Allah states:

"...And Allah does not desire injustice for (His) servants (40:31)."

He also states:

"Whatever benefit comes to you (Oman ! ), it is from Allah, and whatever misfortune befalls you, it is from yourself..(4:79)."

Allah also states:

"Who made good everything that He has created...( 32:7)."

Thus, any phenomenon, in itself, has been created in an extremely proper manner. Any hideousness, injustice, deficiencies, or shortcomings that are seen in some creatures can only be experienced by way of comparison and in relationship with other beings. F or example, snakes and scorpions are evil and unjust in their relation to man. When compared with flowers, thorns are not so beautiful, but they are all, in their own right, wonderful and thoroughly beautiful creatures.

Indeed the Almighty Allah declares some of man's voluntary deeds religiously bad and evil and orders man to refrain from doing them. They include sins such as polytheism, disobedience of parents, killing the innocent, drinking alcoholic beverages, gambling, and any other acts which are against religious obligations.

These kinds of actions, which are called sins, are evil acts and are not attributed to Allah because they bear the title of opposition to and rejection of obligation (title of negation). If these acts are willingly performed by religiously obligated people, then they will be attributed to these people, thus making them responsible and subject to punishment.

Blessing

When we see an enfeebled needy, we try to meet his demands to the best of our ability. We help a desperately poverty-stricken man or take a blind man's hand in our own and lead him to his destination. We consider these acts as compassion and blessing and thus regard them as praiseworthy deeds.

Actions performed by the Capable and Independent Allah can be nothing but blessings. By granting His innumerable graces, He lets everyone enjoy them. Without being dependent upon anyone else, Allah provides part of the needs of the creatures. Allah states:

"...And if you count Allah's favors, you will not be able to number them...( 14:34)."

He also states:

"...My mercy encompasses all things...( 7:156)."

Other Attributes of Perfection

"And Your Lord is the Self-sufficient one, the Lord of mercy...( 6:133)."

Explanation: Any goodness and beauty existing in the world and any attribute of perfection that can be conceived are favors that the Almighty Allah has bestowed upon His creatures, and through this means satisfied one of the needs of creation. Certainly, if He lacked that perfection, He would be unable to grant favors to others and would have a share in the needs of people.

Thus, Allah possesses all attributes of perfection and is endowed with all attributes of perfection, such as, life, knowledge, might, etc, without having received a single aspect of perfection from others and without asking them for help. Attributes of imperfection and causes for need and indigence, such as weakness, ignorance, death, difficulty, etc, will not find a way to His Holy Presence.

Nubuwwah (Prophethood)

While independent in every respect, the Almighty Allah, with His immense power, has created the world of existence and its various creatures, allowing them to enjoy His countless blessings.

From the first day of creation till the last day of existence, man and other creatures are fostered by Allah. They are each led toward a known and determined goal with a particular order and system. They proceed towards their ends while being exposed to His noteworthy blessings.

If we study and deliberate upon our lifetime, namely the period of infancy, childhood, youth, and old age, our conscience will testify Allah's complete favors to us. When we become more aware of this matter, our wisdom will undoubtedly judge that the Creator of the world is more compassionate to His creatures than anyone else is.

Due to this compassion and favor, Allah always considers their interests and never consents to the corruption and defect of their affairs without wisdom and expediency. Mankind is one of the creatures of Allah. We know that man's interest and prosperity depend upon his being realistic and benevolent; that is to say, he must possess true beliefs, praiseworthy ethics, and good deeds.

One may say that with his Allah-granted wisdom, man can distinguish between good and bad and can recognize a well from a path.

It should be known, however, that wisdom alone cannot resolve this difficulty and lead man to realism and benevolence. All these indecent characteristics and unjust actions witnessed in the human society are committed by those who possess wisdom and discernment, however, as a result of selfishness, profit-seeking, and voluptuousness, their wisdom has been overcome by their sentiments and they have succumbed to their carnal desires, leading them astray.

Therefore, the Almighty Allah must lead and invite us to prosperity through some other ways and through means which can never be overcome by carnal desires and which never make blunders or mistakes in their guidance. This path is nothing but the path of Nubuwwah.

The logic in Nubuwwah

From what we have discussed about monotheism, it becomes evident that since Allah creates everything, its fostering also depends upon Him. In other words, the Almighty Allah is the organizer and leader of the movement of any worldly creature or phenomenon that from the very beginning of existence endeavors for its survival, strives to remove its imperfections, eliminates its needs and shortcomings one after another, makes itself independent and self-sufficient as much as possible, and moves in an orderly manner in its path of survival and existence.

A definite conclusion can be drawn from this concept. That is to say, any one of the various kinds of phenomena of the world has a specific evolutionary process for its survival which is done by its special endeavors. In other words, in the path of their survival, worldly creatures of each particular group have a series of specific functions assigned to them by Allah. As the Holy Qur'an, with reference to this fact, states:

"...Our Lord is He Who gave to everything its creation, then guided it (to its goal) (20:50)."

This order applies to all components of creation without any exception. It includes the stars, the earth,their components, compositions that generate primary phenomena, plants, and animals.

Man's condition is the same as others, in this universal guidance, but there is a difference between him and others.

The Difference between Man and Other Creatures

The earth has supposedly been created millions of years ago. It employs all its hidden forces and endeavors in the environment of its existence to the extent permitted by opposing forces. It displays the signs of its entity in the field of its rotation and transitional movement, thus maintaining its survival. Unless faced with a stronger opposing force, it will continue this activity and will not fall short of carrying out any of its functions.

For example, from the time an almond tree takes root from a seed until it becomes a fully grown tree, it assumes duties, such as nourishing, developing, etc (in other words, it performs these duties to pursue the course of its existence.) It will never refrain from carrying them out unless it is precluded by a stronger opposing force.

This process also applies to any other phenomenon. But mankind performs his particular activities voluntarily and his actions originate from his thoughts and determination. Many a time, man refrains from a task which is entirely to his interests and which is not hindered by any opposing force and undertakes a task which is entirely disadvantageous to him knowingly and intentionally. Sometimes, he abstains from drinking antidote and sometimes he drinks a cup of poison and kills himself.

It is certainly clear that the divine universal guidance will not be compulsory for a creature born with free will. That is to say, the prophets conveyed the message of the Almighty Allah on good and bad and prosperity and wretchedness to the people and warned believers of Allah's chastisement, but the believers have always been free to adopt any one of them.

It is true that, in general, man perceives his good and bad and advantage and disadvantage through his wisdom, but that very wisdom often loses its keenness, follows carnal desires, and makes error. Therefore, in addition to the medium of wisdom, divine guidance should positively be achieved through a different medium, which is entirely inviolable to sin and error. In other words, in addition to the medium of wisdom, the Almighty Allah confirms His orders by another medium.

This medium is the same medium of prophethood by which the Almighty Allah reveals His orders to one of His servants through wahy leading mankind to prosperity. Allah appoints him to communicate His orders to the people and to oblige them to follow the orders through hope, despair, encouragement, and threat.

The Almighty Allah states:

"Surely We have revealed to you as We revealed to Nuh (Noah), and the prophets after him...( 4:163)." "(We sent) messengers as the bearers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers...( 4:165)."

Attributes of a Prophet

From what was discussed, it becomes clear that the Almighty Allah, with His divine teachings, must have provided some of His servants with intuitive knowledge and laws that guarantee man's prosperity and must have sent them to lead the people.

A person who possesses divine messages is called a "nabi (prophet)" and messenger of Allah and the entire set of messages from Allah which he has brought to the people are called "religion".

It has also become clear that a prophet:

(1) Must be free and immune from error. In order to communicate what has been revealed to him to the people without error and mistake, he should be immune from forgetfulness and other mental weaknesses; otherwise, divine guidance will not attain its goal and the general guidance rule will forfeit its applicability and lose its power to influence people.

(2) Must be inviolable to error and sin both in deeds and speech, because sinfulness has no effect in propagation. People do not esteem the speech of a person whose manner and speech are at odds. They even take his deeds for his mendacity and imposture by saying if he meant what he said, he would act accordingly.

By bringing these two aspects together in one phrase, we can say that a prophet must be inviolable to errors and sins to render preaching and propagation effective. In His words, the Almighty Allah, too, refers to this point and states:

"The Knower of the unseen! so He does not reveal His secrets to any, except to him whom He chooses as a messenger.for surely He makes a guard to march before him and after him, so that He may know that they have truly delivered the messages of their Lord...(72:26-28)."

(3) Must possess moral virtues such as chastity, courage, justice, etc, for these are considered as praiseworthy qualities. Anyone who is immune to any sins and follows religion in a perfect manner will never be blemished by moral vices.

Prophets among People

History indicates that there were prophets among people who responded to the call of Allah; however, the details of their life are not so clear. Only the details of life of Prophet Muhammad (S) are devoid of ambiguity. The Holy Qur'an, which is the divine book given to Prophet (S), contains sublime religious aims, has clarified the call of the prophets in the past and has described their goals and objectives.

The Holy Qur'an stipulates that many prophets have been, assigned by Allah to lead the people, all of whom consistently invited the people to monotheism and the true religion. As Allah states:

"AndWe did not send before you any messenger but We revealed to him that there is no god but Me, therefore worship Me (21:25)."


4

5

6

7

8

9

10

11

12