A Glance at the Life of the Holy Prophet

A Glance at the Life of the Holy Prophet60%

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A Glance at the Life of the Holy Prophet
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A Glance at the Life of the Holy Prophet

A Glance at the Life of the Holy Prophet

Author:
Publisher: www.alhassanain.org/english
English

A Glance at the Life of the Holy Prophet

Author: Dar Rah Haqq's Board of Writers

Translator(s): N. Tawheedi

Publisher(s): Mostazafan Foundation of New York

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Chapter 1: The Pre-Islamic World 5

ARABIA DURING THE DARK PRE-ISLAMIC TIMES 5

Chapter 2: The Prophet's Birth and Childhood 8

THE WONDERFUL BABY 8

HALIMA, THE PROPHET'S NURSE 8

IN THE STORM OF EVENTS 9

A GLIMPSE INTO THE PROPHET'S CHARACTER 9

Chapter 3: Some scenes from the Prophet's childhood and youth 11

A FEW SCENES 11

BAHIRA'S INTERVIEW WITH THE PROPHET 11

THE PROPHET AS A SHEPHERD AND A CONTEMPLATIVE MAN 12

THE PROPHET'S CHASTITY 12

Chapter 4: The Prophet's First Marriage14

KHADIJA'S BUSINESS PROPOSAL 14

KHADIJA 14

PROPHET'S JOURNEY TO DAMASCUS 14

KHADIJA'S PROPOSAL OF .MARRIAGE 15

Chapter 5: The Philosophy of the Marriages of the Holy Prophet of Islam 17

SOME EXAMPLES OF THE ACCUSATIONS BROUGHT AGAINST HIM BY CHRISTIANS17

THE JUDGMENTOF HISTORY 17

GROUNDLESS VIEWS OF BIGOTED CRITICS 17

THE NUMBER OF WIVES OF THE HOLY PROPHET 18

1. To take care of the orphans and the destitute18

2. To establish proper laws and customs18

False Accusations19

3. To set free the slaves like Juwayriya19

4. To form friendly relations19

Chapter 6: The Character of the Holy Prophet before the actualization of the prophetic mission21

THE PRINCIPLE OF HARMONY 21

THE ENVIRONMENT OF ARABIA BEFORE THE ADVENT OF ISLAM21

PROPHETS WERE NOT PRODUCTS OF THEIR ENVIRONMENTS: THEY CREATED THEM22

THE INSTALLATION OF THE BLACK STONE 22

Chapter 7: The Beginning of the Revelation 24

THE PROPHET AT THE AGE OF FORTY 24

REVELATION AND TODAY'S SCIENCE 26

Chapter 8: The Prophet's Method of Propagating Islam 28

KHADIJA WAITING FOR THE PROPHET 28

'ALI, THE FIRST MALE WHO CAME TO BELIEVE IN THE PROPHET'S FAITH29

THREE YEARS OF PROPAGATION IN PRACTICE 29

THE INVITATION TO HIS RELATIVES AND THE FIRST MIRACLE30

Chapter 9: The Public Mission of the Prophet of Islam 32

THE PROPHET'S SPEECH ON MOUNT SAFA 32

THE EFFECT OF THE SPEECH OF THE HOLY PROPHET 32

THE QURAYSH COMPLAIN TO ABU TALIB 33

THE QURAYSH TRY TO BRIBE THE HOLY PROPHET 34

Chapter 10: The Obstacles on the Way and the Tortures Inflicted by the Quraysh35

Chapter 11: The Migration of the Prophet: the Source of Historical Transformation38

GOING INTO EXILE PTO ACHIEVE THE DIVINE GOAL 38

YATHRIB - READY TO SUBMIT TO ISLAM 38

THE PLOT TO MURDER THE HOLY PROPHET OF ISLAM 38

'ALIS SELF-SACRIFICE 39

THE HOLY PROPHET OF ISLAM GOES TO THE THAWR CAVE 39

ON THE WAY TO YATHRIB 39

YATHRIB EAGERLY AWAITING THE HOLY PROPHET 40

A LESSON FROM THE HIJRA 40

Chapter 12: Laying the Foundation for an Islamic Fraternity in Medina 42

Laying the Foundation for an Islamic Fraternity in Medina42

THE PROPHET'S INITIATIVE IN CREATING ISLAMIC BROTHERHOOD42

ISLAMIC BROTHERHOOD: BYWORD OF UNITY AND FRATERNITY42

Economic Cooperation: This responsibility is related to meeting 43

ISLAMIC BROTHERHOOD IN THE PRESENT AGE 44

Chapter 13: Jihad: Religious and Spiritual Struggle in the Way of God 45

Blessing Prophet45

THE PURPOSE OF JIHAD 45

GOD'S WORDS 46

CONCLUSION 47

Chapter 14: The Motives of the Wars of the Prophet49

The Idology of International Understanding 49

THE WAR OF BADR 49

THE WAR OF UHUD 50

THE AHZAB (TRENCH) WAR 50

THE BANI QURAYZAH WAR 50

THE BANI MUSTALAQ WAR 51

THE KHAYBAR WAR 51

THE MUTAH WAR 51

THE CONQUEST OF MAKKAH 51

HUNAYN AND TA'IF 52

Chapter 15: The Universal Mission of the Prophet of Islam: A Faith for both East and West53

MAKKAH: THE STARTING PLACE FOR THE PROPHET'S PROPAGATION OF ISLAM54

ANOTHER TESTIMONY TO ISLAM'S UNIVERSALITY 54

A LETTER TO KHUSROW, THE KING OF IRAN 54

A LETTER TO HARQAL, THE KING OF ROME 55

A LETTER TO THE RULER OF YAMAMAH 55

A LETTER TO THE JEWS 55

A LETTER TO BISHOP NAJRAN 55

OUR DUTY IS TO CONVEY THE MESSAGE OF ISLAM 55

Chapter 16: Muhammad, the Last Prophet57

ISLAM: THE IMMORTAL FAITH 58

THE END OF PROPHECY WITH THE PROPHET 59

Chapter 17: Ghadir and the Prophet's Successor61

THE NARRATORS OF GHADIR 63

THE PURPORT OF THE DISCOURSE ON GHADIR 63

Chapter 18: The Morals and Behaviour of the Holy Prophet65

THE PROPHET AMONG THE PEOPLE 66

THE PROPHET'S TOLERANCE AND FORGIVENESS 67

THE PROPHET'S CLEANLINESS AND ORDERLINESS 67

THE PROPHET WAS A PIOUS AND SINCERE WORSHIPPER OF GOD68

Notes70

Chapter 1: The Pre-Islamic World

Before the advent of Islam, people all over the world were sadly impoverished in thought, opinions, and individual and social attitudes. Although such conditions were not the same in all parts of the world, generally speaking, all the people of the world shared superstitious beliefs, intellectual deviations, inhumane social traditions, myths and social and moral conflicts.

Before Islam emerged, the Jews had changed the religion of Moses into hidebound dogma and its principles into hollow, lifeless rules and precepts. The spirit of materialism had penetrated into people's lives. Unfortunately, Christianity, which had been presented for the moral rectification and spiritual refinement of the people, was changed in nature by the Christian clergy and became a vehicle for the passionate ambitions of most of them. Since it lacked complete, comprehensive laws and regulations for social systems, it proved unable to provide the people with deliverance and comprehensive guidance.

It was due to such conditions that people all over the world shared superstitious ideas, inhuman social traditions, myths, social and moral conflicts.

The fire of corruption and perdition was raging. Superstitions and false views ruled people in the name of religion! Paganism and the concept of the Trinity had been imposed upon them. Many worshipped idols, fire, cows and stars. Most shameful of all was the widespread worship of the sexual organs of men and women.[1] This same moral and spiritual corruption and regression, which had spread everywhere, caused dishonesty, darkness and deviations in human societies. Bloodshed, murder, tyranny, and oppression prevailed all over the world. In fact, humanity had been put on the verge of the abyss of total destruction!

ARABIA DURING THE DARK PRE-ISLAMIC TIMES

Arabia, which has been called 'the burnt land', was then a strange place. A collection of red-hot deserts, valleys, and sand hills was called 'Arabia'. There was hardly any water or plant life in it.

It would have been a mistake to name the people's dwellings 'houses'. They were rather catacombs in which living beings named 'human beings' fidgeted and lived miserably on dates and stinking water! Tribal fights and disputes formed the basic principle of the Arabian social system. Makkah was no more than an idol-temple. Its inhabitants included traders and usurers who even exchanged human life for money.

The people of the Arabian Peninsula suffered from their tribal and pastoral life in the deserts, coupled with blood-thirsty feudalism. The economic crisis resulting from the exploitation of the people by the ruling class and by bands of usurers had robbed human life of its meaning and darkened the horizon of social well-being.

The wealthy usurers who engaged in trade in Makkah had amassed enormous amounts of wealth by illegitimate means and exploited the weak and poor classes of society. In fact, they increasingly exacerbated anti-human social class differences through usury and oppressive exploitation.

Due to their ignorance, the Arab tribes in those days generally engaged in worshipping natural phenomena and in idolatry. The House of God, the Ka'aba, was used as the idol-temple of the Arabs.[2]

Any one of the indecent, degrading social and moral customs in Arabia at that time was enough to destroy the honour of a whole nation. Before Islam, the anti-human deviations of the Arabs had created a situation whereby the fruit was crime and corruption, the nourishment was corpses, the motto was fear and dread, and the logic was the sword.

The Arabs wrongly believed that only those were superior who descended from the Arab race and had Arab blood! As a matter of fact, the twentieth-century form of nationalism and racism was quite prevalent among the Arabs during the first pagan period.[3]

In addition, the Arabs vainly gloried in their wealth and the number of their children. Each tribe having wealth and a large number of offspring prided itself on them and considered them to be among its crowning achievements.

Plunder, robbery, savagery, aggression, and treachery were their obvious characteristics, and genocide was considered a sign of bravery and courage. As the Arabs before the time of Muhammad (peace and the mercy of God be upon him and his descendants) believed the birth of a daughter to be harmful or were either afraid of poverty and destitution, they either killed their innocent daughters or buried them alive. If a man was given the news that his wife had borne a baby daughter, his face would become red with rage. He would then seclude himself plotting what to do with his newborn daughter! Should he bear the shame and disdain and take care of her or should he bury her alive and banish the disgrace and disdain from himself because in some cases even the existence of one daughter in a family was considered shameful.

'And they ascribe daughters to God, glory be to Him, and for themselves (they would have) what they desire. And when a daughter is announced to one of them, his face becomes black and he is full of wrath. He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge' (16:58-59).

'And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong' (17:31).

In the Nahj ul-Balaghah, Imam 'Ali has described the social conditions of the Arabs in the following way,'... And you Arabs were at that time followers of the worst beliefs and lived in a land of burning deserts. You lived on the stony ground amidst poisonous snakes that fled no voice or sounds. You drank polluted water, ate rough, unwholesome foods, shed each other's blood, and removed yourselves from your relatives. Idols had been set all around you and you did not avoid sins...'.[4]

Thus the Arabs lived in a filthy, depraved environment and as a result of misdirection and immaturity, had turned into brutal, plundering, and seditious people. Like most people of that time, they had adopted superstitious, illusive myths, and false notions as 'religion'.[5]

It goes without saying that for a basic reformation of such a society, a fundamental, comprehensive, and all-embracing revolution was quite necessary. However, the leader of such a vital movement and revolution had to be a divine man sent down by God so he would be and would remain devoid of tyranny, and any aggressive, selfish tendencies, and would not destroy his enemies for his own selfish interests, under the pretext of purification, but would try to reform and rectify them, working solely for God's sake, for the people's welfare,

and for the improvement of human societies.

There is no doubt that a leader who is himself immoral, unscrupulous, and without praise-worthy human characteristics is unable to rectify human societies and save the people. It is only divine leaders who, inspired by Almighty God, are able to make profound basic transformations in all phases of the people's individual and social life.

Now we must try to understand what kind of person such a leader of the worldwide revolution was and what changes he made in the world.

Chapter 2: The Prophet's Birth and Childhood

Makkah was covered by a heavy blanket of darkness. No signs of life and activity could be observed in it. Only the moon slowly emerged from behind tie darkened surrounding mountains and cast its pale, delicate rays upon the simple, austere houses and upon the sandy regions outside the city.

Little by little, midnight gave way to dawn. A gentle breeze rustled through the burning land of the Hijaz and prepared it for a short rest. Now the stars, too, added to the beauty of this pure banquet of nature and smiled at the residents of Makkah.

It was now early dawn and the early rising, vigilant night birds were singing beautifully in that heavenly weather. They seemed to be speaking in a romantic language to their Beloved! The horizon was on the verge of the brightness of dawn but still a mysterious silence prevailed over the city. All were asleep. Only Amina was awake, feeling the contractions she had been expecting.

Gradually the contractions became stronger. Suddenly Amina saw several unknown women in her room. The room was filled with light and there was fragrance in the air. She wondered who they were and how they had entered her room through the closed door.[6]

Soon her baby was born, and thus, after several months of waiting, Amina had the pleasure of seeing her child in the early dawn of the 17th of Rabi ul-Awwal.[7]

All were overjoyed with the child's birth. But when Muhammad (peace and the mercy of God be upon him and his descendants) illuminated Amina's dark and silent room of prayer, her young Abdullah, was not present. He had passed away in Medina while returning from Damascus and had been buried there, leaving Amina alone.[8]

THE WONDERFUL BABY

The Prophet was born and his blessed birth gave rise to numerous wonderful incidents in the sky and on the earth, especially in the East, the cradle of civilization.

News of these events spread quickly and informed the people of an imminent, very significant incident. Since this newborn child was predestined to destroy the people's old superstitious beliefs and customs and to lay new foundations for human progress and prosperity, from the very beginning he sounded the reveille.

On that blessed night, the Persian monarch Anushiravan's magnificent palace, which incarnated a false fantasy of power and eternal monarchy and upon which people looked with fear and awe, trembled.[9] Fourteen of its turrets collapsed, and the fire in the fire-temple of Persia, which had been flaming for 1,000 years, was suddenly extinguished.[10]

So the humiliated worshippers of that false, destructive object of worship, whose minds had been blocked by the obstacles of prejudice and false imitation and who thus could not reflect upon nature took notice of the truth and were attracted toward a totally different direction. The drying out of the Savah Lake awakened the people of another great region."

HALIMA, THE PROPHET'S NURSE

For many centuries it had been customary among the Arabs to give their newborn children to women from the tribes around the city to be wet-nursed. This was done so that their children would grow up in the fresh air and the natural environment of the desert and also learn the eloquent Arabic dialect whose purest form was to be found at that time in the desert.[12]

For this reason and since Amina had no milk to feed her child, Abdul Muttalib, his grandfather and guardian, felt it necessary to employ an honorable, trustworthy lady to look after the child of his dear son, Abdullah. After making appropriate inquiries, he selected Halima, who was from the Bani Sa'd tribe (a tribe famous for bravery and eloquence) and who was rated among the most chaste, noble women.

Halima took the infant to her own tribe and looked after him as though he were her own child. The Bani Sa'd tribe had long been suffering from famine in the desert. The dry desert and lack of rains had added much to their poverty and misery.

But from the very day lie entered Halima's house, good fortune and blessings entered with him. Her life, which had been filled with poverty and destitution, suddenly changed into a happy and prosperous one. The pale faces of Halima and her children became rosy and full of life. Her dry breasts swelled with milk, and the pasture of the sheep and camels of that region turned fresh and green, whereas before he came to their tribe, people lived in poverty and faced many difficulties.

He grew up more rapidly than other children, ran more nimbly, and did not stammer like them. Good fortune and auspiciousness so accompanied him that all the people around him easily realized this fact and admitted it. Halima's husband, Harith, told her, 'Do you know what a blessed baby we have been given?'[13]

IN THE STORM OF EVENTS

The Prophet was just six years old[14] when his mother, Amina, left Makkah for Medina to visit her relatives and probably to pay a respectful visit to her husband's grave. He accompanied his mother on that trip. But after visiting her relatives and expressing love and loyalty to her husband at Abdullah's graveside, on her way back to Makkah, Amina passed away at a place named Abwa'.[15] Thus, the Prophet had lost both his mother and father by that tender age when every child needs a father's affections and a mother's loving embrace.

A GLIMPSE INTO THE PROPHET'S CHARACTER

Just as the Prophet's birth and the events that followed his blessed birth were extraordinary and suggestive of his majesty and supreme character, so his behaviour and manner of speaking in childhood also made him different from other children. Abdul Muttalib realized this fact and respected his majesty greatly.[16]

Abu Talib, the Prophet's uncle, used to say, 'We have never heard any lies from Muhammad, nor have we seen him misconduct himself or make mischief. He never laughs unduly nor speaks idly and he is mostly alone'.[17]

The Prophet was seven years old when the Jews remarked, 'In our Books we have read that the Prophet of Islam refrains from eating any food which is religiously prohibited or doubtful. Let's try him'.

So they stole a hen and sent it to Abu Talib. Not knowing that the hen had been stolen, all ate from the cooked hen but Muhammad, who avoided even tasting it. When they asked the reason for this avoidance of the food, he answered, 'This food is forbidden by God, and God protects me against anything that He has forbidden...'.

Then the Jews took a hen from a neighbour, intending to pay for it later on, and sent it to Abu Talib's house. Again he avoided eating the hen, saying, 'This food is doubtful and...'.

Then the Jews said, 'This child has an extraordinary character and a supreme position'.[18]

Abdul Muttalib, the chief of the Quraysh tribe, did not treat his grandson like other children, but held him in great respect and reverence.

When a special place was arranged for Abdul Muttalib at the Ka'aba, his offspring surrounded that special place, inhibited by Abdul Muttalib's dignity and glory from stepping into his abode. But the Prophet was by no means impressed by so much grandeur and honour and would always directly go to that particular seat. Abdul Muttalib's sons tried to hinder him, but he protested and said, 'Let my son go. I swear by God that he has a glorified, majestic position'.

Then Muhammad sat beside the chief of the Quraysh, Abdul Muttalib, and spoke with him.[19]

Chapter 3: Some scenes from the Prophet's childhood and youth

A FEW SCENES

Muhammad went through the difficulties of orphanhood in his childhood with the support of his high-spirited grandfather, Abdul Muttalib, and his a,ffectionate uncle, Abu Talib. It seems that the heart-rendering pains of orphanhood must have severely tormented his pure delicate soul. It is logical to believe that these sufferings were necessary for the foundation of his supreme character and that such difficulties taught him how to resist the hardships of life and to bear the heavy responsibility later to be put on his blessed shoulders.

As time went on, Muhammad grew up and his childhood gave place to youth, when instincts and potentials bloom. Although he was deprived of a mother's care and a father's affection, he received affectionate care and attention from Abu Talib, who, due to his moral attitudes and in obedience to his father's emphatic order, protected and supported him. In fact, Muhammad represented three things to Abu Talib: a son, a reminder of his brother, Abdullah, and of his father, Abdul Muttalib. So the Prophet became a beloved member of Abu Talib's family, lived in his house, and was treated as his own son. To the Prophet, Abu Talib was an affectionate father, a loyal uncle, and a compassionate preceptor. These two - uncle and nephew - were so fond of each other that their lives seemed to be intertwined. This very intense affection had caused Abu Talib to refuse to ever part from him. He would take his hand in his own and go with him to the famous Arab markets of 'Akaz, Majnah, and Zil-Majaz. Even when he was to accompany the caravan on travelling on business from Makkah to Damascus, he could not bring himself to part with his nephew. So Abu Talib took him along to Damascus. Riding on a camel, the Prophet started the long journey to Yathrib and Damascus.[20]

BAHIRA'S INTERVIEW WITH THE PROPHET

On the day the Quraysh caravan was nearing Basra,[21] Bahira, a devout monk, caught sight of it through his monastry's window. He observed the caravan shaded by a little cloud that kept pace with it.

Bahira came out of his monastry, stood in a corner and instructed his servant, 'Go and tell them that today they are all my guests'.

All came to him but the Prophet, who was standing beside the property and equipment of the caravan. Seeing that the cloud had ceased to move, Bahira asked his guests, 'Are all the members of the caravan present here?' They answered, 'All but a youth who is the youngest'. Bahira said, 'Tell him to come as well'. So he was asked to come to the monk's room. The keen eyes of Bahira noticed that the cloud over his head moved with him. Taken by surprise, Bahira kept staring at the young boy. When the meal was over, the pious monk told him, 'I have a question to ask you and you must swear by Lat and 'Uzza[22] to answer my question'.

Muhammad said, 'These two you have asked me to swear by are the most detestable things to me'. Bahira said, 'Swear by Allah to answer my question'.

He said, 'Ask your question'.

After a short interview with him, Bahira knelt down before him and started kissing his hands and feet, saying, 'If I live till you start your divine mission, I will most faithfully aid you and fight your enemies. You are superior to all of Adam's offspring...'.

Then he asked, 'Whose son is this youth?' The caravan members pointed to Abu Talib, saying, 'His son'. Bahira said, 'No. His father must be dead!'

Abu Talib said, 'You are right. He is my nephew'. Bahira then said, 'This youth will have a brilliant, extraordinary future. If the Jews find out what I have realized about him, they will destroy him. Take great care lest the Jews should hurt him'.

Abu Talib said, 'What is he destined to do? What have the Jews to do with him?' Bahira said, 'He is predestined to become a Prophet, and the angel of inspiration will come down and make divine revelations to him'. Abu Talib said, 'God will not leave him alone and will Himself protect him against the Jews and his malevolent enemies'.

THE PROPHET AS A SHEPHERD AND A CONTEMPLATIVE MAN

Although Abu Talib was rated as a man of status among the Quraysh, his income, was not sufficient to support his family. Now that Muhammad was of mature age, he was naturally inclined to find a job to ease the heavy burden upon his uncle's shoulders. But what kind of job should he engage in to suit his supreme character?

Since he was destined to become a great Prophet and a sublime leader, to face unrestrained obstinate people, to fight against the superstitious beliefs and wrong customs of the period of ignorance, and to lay the foundations of the magnificent palace of justice and proper laws and regulations, he found it expedient to become a herdsman.

Our Holy Prophet would take the sheep and cattle of his relatives and those of the people of Makkah to the surrounding deserts to graze. He gave his uncle the wages he received in return.[24]

This engagement outside the noisy, agitated environment of the city and away from people's disputes and conflicts gave him an invaluable opportunity to acquire much experience, of which the sweet fruits appeared during his prophethood and time of leadership.

Indeed, during this period, he acquired many superior human characteristics such as generosity, good temper, magnanimity, good behaviour towards neighbours, tolerance, truthfulness, trustworthiness, and avoidance of vices. He became known as 'Muhammad, the Trustworthy'[25]

THE PROPHET'S CHASTITY

When childhood gives its place to maturity and human instincts and potentialities bloom, youngsters suddenly find themselves in the stormy stage of maturity - much more exciting and agitating than childhood. During this critical period of life, various kinds of deviations, seditions, moral deteriorations, and forms of heedlessness threaten the young and their future life. Unless they are properly directed and carefully looked after, or themselves endeavour to control and restrain their overflowing instincts, they will so fall into the terrible abyss of misery and immorality that they can hardly attain happiness and prosperity for the rest of their lives.

The Prophet lived in a severely polluted environment, the atmosphere of which was darkened with all kinds of moral deteriorations and sins. In the Hijaz, not only the youth, but also the aged had become most shamefully involved in sexual deviations and unchasity. In every alley and neighbourhood, black flags had been hung over some houses as a sign of corruption, inviting un-virtuous people inside.

The Prophet grew up in such a foul society, but though he remained unmarried until the age of 25, the sordid environment could not affect him the least bit, nor did anybody observe any immoral action springing from him. Both his friends and his enemies regarded him as the best model of chastity and virtue.

The poems commemorating his blessed marriage with Khadija - the great lady of the Quraysh - remind its of modesty, Addressing Khadija, the poet says, '...O Khadija, among all the people of the world, you have attained a sublime position, the most honourable position. You have been granted the honour of being wife to Muhammad, the great man whose peer has not been born by any woman in the whole world. All praiseworthy virtues and majestic qualities plus modesty are to be found in him and will be so forever'[26]

Another poet had said, 'If Ahmad is weighed against all other creatures, he will outweigh them, and truly his virtues are obvious to the Quraysh'.[27]

Chapter 4: The Prophet's First Marriage

Youth is the period of the blooming of instincts and the emergence of one's sexual potencies. When youngsters, both male and female, are of mature age, they are drawn to the opposite sex, and a fire of passion starts flaming in their hearts that will not be extinguished unless they form a union of marriage. It is only in this way that they will find peace of mind.

Therefore, to make the proper use of such potentials and to prevent the various deviations that overflowing sexual instincts may create in human societies, Islam has emphatically ordered that the youth should marry as soon as possible and not shun the command of marriage on the pretext that they may be unable to support their family later on.

'And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, God will make them free from want out of His grace; and God is:

Most Generous, Knowing. And let those who do not find the means to marry keep chaste until God makes them free from want out of His grace' (4:31-32).

But there may be times when financial conditions do not permit one to undertake the responsibilities of married life. No doubt, under such circumstances, marriage must be postponed until conditions are favourable, and, all through this period of celibacy, the youth must necessarily acquire virtue and chastity.

Muhammad suffered just such hard conditions. Due to financial problems, he was unable to take a wife until he was 25.[28] So he found it advisable to temporarily refrain from marriage and to wait for a suitable occasion when life's conditions would allow the formation of a family.[29]

KHADIJA'S BUSINESS PROPOSAL

Khadija, who was an honourable wealthy woman, used to put her wealth at the disposal of others who traded for her and received wages in return for their services.

As Muhammad's fame for honesty, virtue and trustworthiness spread throughout Arabia and reached Khadija, she started seeking his cooperation. Then she made this proposal to him: 'I will put at your disposal some property plus a servant, Masara, and pay you more than others'.

Being well aware of his uncle's financial problems due to his old age, low income, and large family, Muhammad accepted Khadija's ofher.[30]

KHADIJA

Khadija, the daughter of Khuwalid, was a lady of supreme character. She had been twice married, to Abu Halah and Atigh Makhzumi, and twice widowed. Though she was forty years old, her enormous wealth, popularity, and prestige had led many wealthy and powerful Quraysh to court her.

But she did not accept any of them as her husband and avoided marriage, for she knew well that they either were interested in her wealth or were men whose character she detested.[31]

PROPHET'S JOURNEY TO DAMASCUS

When the commercial caravan of the Quraysh was ready to start moving towards Damascus and the Prophet, too, had made provisions for the trip and was about to join the caravan, Khadija ordered her servant, Masara, to accompany him to Damascus and be always ready to serve him.

Obviously, it is not possible to explain in detail this historical journey, and we content ourselves with mentioning the following points: This journey brought about many blessings and much good fortune, such as enormous profits in commerce, the manifestation of the Prophet's wonderful personality to the people in the caravan, the meeting with the Christian monk, the prediction of his prophecy,[32] and the preliminary causes of an auspicious matrimonial union. When the trading was over, the caravan returned from Damascus.

Masara explained the trip to Khadija in detail, reporting the huge, unprecedented profits they had gained. She also spoke about the Prophet's excellent character and his generosity, as well as his many other virtues manifested during this journey.[33]

Upon hearing this and hearing about the predictions of a learned Jewish man about his divine character and his marriage with the most honorable woman of the Quraysh, Khadija not only started to cherish his love in her pure heart, but also came to realize that he was her ideal husband.[34]

Also, her uncle, Warqa ibn Nawfal, had talked to her about tile predictions of the last prophets, and about the good news of his marriage with Khadija.[35] These words, too, added to her love and enthusiasm.

But how was she to talk to him about her desire and heavenly affection? This was not so easy for Khadija, who was herself the most respected woman of the Quraysh.

KHADIJA'S PROPOSAL OF .MARRIAGE

Khadija asked Nafisa, who was her close friend and whom she always trusted with her secrets, to speak to the Prophet about marriage. Nafisa went to him and asked, 'Why do you not get married?' He answered, 'My living conditions and financial situation do not allow me to get married'. Nafisa said, 'Will you agree to get married if this problem is solved and a rich, beautiful, and honorable woman from a well-known family asks you to marry her?'

He asked, 'Who is this woman you are talking about?' Nafisa answered, 'Khadija'.

He said, 'How is it possible? She has rejected the proposals of many of the Quraysh aristocrats and rich men. Would she marry me?' Nafisa said, 'This union is possible and I will arrange it'.

When he became quite sure of Khadija's inclination towards marriage with him, the Prophet talked to his uncles about the matter. They were very pleased with this good news, and they attempted to arrange the marriage for their blessed nephew. And finally this auspicious marriage was celebrated with special ceremonies.[37]

The Prophet spent 25 years of his life with Khadija, who was not only a loving wife for him, but also his best and most helpful mate.[38] This period is considered to be the best period of his married life.

Khadija, peace be upon her, was the first woman who believed in the Prophet's divine prophecy. She put all her wealth at his disposal to propagate and promote Islam.[39] Six children were born of his marriage: two sons named Qasim and Tahir who passed away as infants in Makkah and four daughers named Ruqiyah, Zaynab, Umm Kulsum, and Fatima, who was the most prominent and honoured of them all.[40]

Khadija was so devoted to her husband and showed such great sympathy and self-sacrifice for him and for the promotion of his religion that not only did he love her dearly and respect her highly during her lifetime, but even after her death. Each time he remembered her, his blessed heart filled with sorrow[41] and he wept at her loss. Khadija's brilliant sun of life set at the age of 65, ten years after the actualization of the prophetic mission of the Prophet.[42] In this way, the house of our Holy Prophet became deprived of the light of Khadija's existence forever.

The Prohibition Of Water

Moawiya was ruling over Syria as its governor for nearly sixteen years; and was secretly planning to grab the Caliphate taking advantage of every possible opportunity. The best excuse for him to revolt against the Central authority and declare his own caliphate was the Othman's murder. He had not done any thing concerning the appeals of Othman for help, during his life time. In fact, he was waiting for him to be murdered, so that he could make it an excuse for his scheme. Othman got murdered and Moawiya immediately sought to exploit the situation for his own purpose.

On the other hand, people after the murder of Othman rallied behind Ali (who because of various reasons, was reluctant to take the responsibility of Caliphate) and declared their allegience to him. Observing that the responsibility was now formally turned to him, he accepted it and his Caliphate was proclaimed in Medina, the capital and centre of Muslim world in those days. All provinces of Is- lamic government submitted to his obedience - with the exception of Syria which was under Moawiya. He refused allegience to Ali, accusing him of shel- tering the murders of Othman. He recruited a large number of Syrian soldiers and made prepara- tion for the declaration of independence of his provinces.

After settling the issue of the battle of Camel (JAMAL), Ali turned his attention to Moawiya. He wrote several letters to him, but in vain. Both sides moved their armies towards each another. Abul Aawar Salmi was leading Moawiya's advanced battalion and Malik Ashtar was in command of the advanced battalion of Ali. They met at the bank of the Euphrates. Ali's directive to Malik was not to be the first to attack. But Abul Aawar made a severe attack to intimidate the soldiers of Ali. Malik then pushed the Syrians far behind. Salmi now thought of another tactics. He reached the Ghat, i.e. the slope on bank of the Euphrates which was the only spot convenient to fetch water. He deployed his spearmen and archers to guard the spot and prevent Malik and his company from coming near it. Soonafter, Moawiya himself arrived with a large army. Happy at the strategy of his commander he further increased the number of the soldiers guarding the approach to river. Soldiers of Ali were put in distress owing to the shortage of water. Moawiya with pleasure said: "This is our first Victory'." Only one man, Amr bin Al-Aas, the shrewd minister of Moawiya did not think it a good policy. On the other side, Ali himself had arrived and was informed of the situation. He sent a letter with Saasa'a to Moawiya notifying:

"We have come here, but, as far as possible we do not like to wage a war of fratricide between the Muslims. We earnestly hope to settle our dif- ferences through negotiations and discussions. But we observe that you and your followers have started using weapons of destruction before trying anything else. Besides, you have denied water on my com- panions. Instruct them to desist from this act, so that we can start negotiations. Of course, if you do not like anything but war, we are not afraid of Moawiya consulted his advisor. The general opinion was to take advantage of the golden op- portunity and ignore the letter. Only Amr bin Al Aas against this view. He said, "You are mistaken. The fact is that Ali and his men do not want to start the war themselves, and it is because of this that they are silent at present and have tried to dissuade you from your scheme through this letter. Do not think they will retreat if you ignore their letter and continue denying them the water. Because then they will take out arms and will not stop till they have driven you away from Euphrates with disgrace." But the majority of advisors was of the opinion that the denial of water would weaken the enemy compelling them to retreat. Moawiya per- sonally was in favour of this idea. Discussion came to end; Saasa'a asked for the reply; Moawiya, using the delaying tactics, said that he would send the reply afterwards. meanwhile, he ordered his sol- diers guarding water to be extra alert and to prevent coming and going of the soldiers of Ali.

Ali was distressed at this development, because it brought to an end every hope of any amicable settlement through talks and negotiations, and showed that the opposite side was devoid of every goodwill. Now, the only way out was to use force He stood before his soldiers and delivered a short but forceful address, the contents of which were as follows:

"These people have started oppression, and opened the door of conflict and welcomed you with hostility. They are hungry for war and are demanding war and blood-shed from you. They have denied you water. Now you have to choose between the two paths. There is no third course.

Either accept the humiliation and oppression and remain thirsty as you are, or satisfy your thirsty swords with their dirty bloods so that. you may quench your thirst with the sweet water. Death is to live a defeated and disgraceful life; and Life is to be victorious even at the cost of death. Verily, Moawiya has gathered around him some ignorant and misguided mob; and is taking advantage of their ignorance, so that they are making their necks targets of the arrows of death."

This address moved the soldiers of Ali and stirred their blood. They made a severe attack and pushed the enemy far back and took the possession of (Shari'ah) Ghat.

Amr bin Al-Aas (whose forecast was now a fact) said to Moawiya: "Now, if Ali and his army pay you with your own coin what will you do? Can you take possession of the "Shariah" (Ghat) from them for the second time?" Moawiya said, "In your opinion, how will Ali deal with us now?"

"I believe, Ali will not behave as you had done. He will not deny us water. He has not come here for such deeds."

The soldiers of Ali after removing the soldiers of Moawiya from Ghat, asked his permission to prevent the enemy from taking water. Ali said, "Don't deny them water. These are the me- thods of ignorant. I do not set my hands to such acts. I am going to start negotiation with them on the basis of the Holy Book of God. If they accept my proposals, well and good; and if they refuse, I shall fight with them, but gentlemenly not by denying them water. I will never do such thing and will not oppress them by shortage of water'."

Not long afterwards soldiers of Moawiya used to come co the Ghat side by side with the soldiers of Ali, and nobody prevented them.

The Silly Shop-Keeper

A heavy built tall man was passing through the market of Kufa, his step firm and assured. He had fine figure and sun-burnt face; encounters of the battle-field had left their marks on him and the corner of one of his eyes was slit. A shop-keeper, to amuse his friends, threw a handful of sweepings onto the man. The man continued his walk in the same assured and firm manner, without raising an eye brow or looking towards the shop-keeper. When he went away, a friend of the shop keeper said:

"Do you know who the man is whom you have insulted just now?"

"No, I do not recognise him. He was a passer- by like thousands of people passing this way every- day. But tell me who was this man." "Strange! Didn't you recognise him?! He was Malik Ashtar, the renowned Commander-in-Chief of Ali." "Strange! He was Malik Ashtar?! The same Malik whose bravery turns the heart of lion into water and mention of whose name makes his ene- mies tremble with fear?"

"Yes, that was Malik himself" "Woe to me! What did I do? Now he will give order to punish me severely. I must run to him immediately to apologise and pray him to forgive my misbehaviour:"

He ran after Malik. He saw him turning to- wards a mosque. He followed him to the Mosque and saw that he had started praying. He waited till he finished his prayer Humbly introducing him- self he told him:

"I am the man who had committed the silly prank and behaved disrespectfully to you" Malik: "But, by Allah, I did not come in the mosque but for your sake; because I knew that you were a very ignorant and misguided man and that you give trouble to the people without any cause. I felt pity on you and came here to pray for you and ask Allah to lead you onto the right path. No, I did not have any such intentions as you were afraid of "

WHAT DID HAPPEN TO THY SONS?

After the martyrdom of Ali and absolute do- mination of Moawiya over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Ali. He tried hard to make them confess that they did not gain anything by their friendship with Ali. Obviously they had lost every- thing on the altar of that friendship. He longed to hear from their mouth atleast some expression of regret and remorse, but this wish never materialised. The followers of Ali, after his martyrdom, had be- come more and more aware of his virtues and great- ness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were having all kinds of hardship very courageous- ly. And, as a result, the endeavours of Moawiya sometimes produced opposite results.

Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Ali. He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Ali. His three sons named Tarfa, Turaif and Tarif were martyred in the war of Seffin under the banner of Ali. The time went on; Ali was martyred; Moawiya usurped the Caliphate; and once Adi came face to face with Moawiya.

To revive his sad memories and to make him confess how much harm had come to him in the friendship of Ali, Moawiya said:

"What happened to your three sons, Tarfa, Turaif and Tarif?"

"They were martyred in the battle of Seffin under the banner of Ali"

"Ali did not do justice to you"

"Why?"

"Because he threw your sons in the mouth of death and preserved his own sons in safety" "I did not do justice to Ali"

"Why?"

"Because he was killed and I am still alive. I ought to have sacrificed myself for him in his life- time" Moawiya saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Ali from those who had been nearer to Ali and had lived with him day in and day out. Therefore, he asked Adi to narrate to him the character of Ali as he had seen it. Adi asked to be excused; but Moawiya insisted and then Adi said.

"By God, Ali was the most far-sighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was lice one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe- inspiring that we did not dare utter any words before him. He was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By God, one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake-bitten person and was weeping like a bereaved man."

"It seems as if even now I am hearing his voice as he was addressing the world: `O World, thou ist coming towards me and wantest to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no re- turn. Thy pleasure is valueless and thy importance insignificant. Alas! the provision is too little, the journey too long and there is no companion'.'

Hearing these worlds of Adi, Moawiya started crying, then wiping off the tears, he said:

"May God bless Abul Hassan (Ali). He was as you have said. Now tell me how do you feel with- out him?"

"I feel like a mother whose dear one is behead- ed in her lap"

"Wouldn't you ever forget him?"

"Would the world allow me to forget him?"

The Retirement

The old man, a Christian by religion, had worked all his life; but had not been able to save anything for his old age. Lately he had become also blind. Old age, poverty and blindness had joined hands and he had no other way except begging. He used to stand at the corner of a lane for begging. People had compassion for him and gave him some alms from which he ate every day, and so he con- tinued his sad life.

One day Ali, the Leader of the Faithfuls pass- ed through the lane and saw the beggar in that con- dition. Ali, out of his concern for others, enquired about the old man. He wanted to know the factors which led him to that condition. "Had he no son to support him? Or, is there no other way for him to live a respectable life in his old age?"

The people who knew the old man came for-

ward and informed Ali that he was a Christian and,

had worked hard so long as he had his eyes, and was young and strong. Now that he had lost his youth as well as his eyes he was unable to do any work; also he had no savings, so it was natural that he was begging. Ali said, "Strange! Till he had strength you extracted work from him and now you have left him on his own?" His story shows that he had worked when he had the strength. Therefore, it is the duty of the Government and the society to support him till he is alive. Go, and give him a life-pension from the State-treasury ."

IN THE LAND OF MINA

The pilgrims had assembled in Mina. Imam Sadiq and his companions sitting in a place were eating some grapes placed before them. A beggar appeared and asked for alms. The Imam took some grapes to give him, but he refused to accept it and asked for money. Imam told him to excuse him as he did not have money. The beg- gar went away disappointed.

After going a few steps he had second thoughts came back and asked for the same grapes. The Imam now refused to give him those grapes too. Soon after, another beggar appeared. The Imam again took some grapes and gave to him. He accepted it and said, "Thanks to the Lord of universe who gave me my sustenance" On hearing these words, the Imam told him to wait and gave him two handfuls of grapes.

The beggar thanked God for the second time.

The Imam again told him to wait and then turning to one of his friends asked, "How much money is with you?" The man searched his pockets and produced nearly twenty Dirhams which he gave to the beggar at the order of the Imam.

The beggar thanking God for the third time said, "Thanks are exclusively to God. O God! Thou art the Bestower of the good, and thou hast no companion'." On hearing these words, the Imam took off his garment and gave it to the beggar. Now, the beggar changed his tone and spoke a few words of thanks to the Imam himself. Then the Imam did not give him anything and he went away.

His friends and companions who were present there said, "We thought that had the beggar conti- nued thanking God in the same manner as before, the Imam would have continued giving him more and more. But when he cnanged his talk and praised and thanked the Imam himself, the Imam did not continue his help.

The Protection That Was Revoked

Muslims had migrated to Abyssinia because of the torture and persecution by Quraish, but al- ways anxiously waited for some news from their homeland. Those stand-bearers of Unity and justice of God (though an insignificant minority in com- parison to the swarms of idolators who were bent upon maintaining statuesque in religion and social system) were confident that everyday their suppor- ters were increasing and the rank of their adversa- ries was decreasing. They even hoped that soon the curtain of ignorance would be removed from the eyes of the non believers and the whole tribe of Quraish would embrace Islam, casting away their idols.

By chance a rumour took wings in their local- ity in Abyssinia that the whole Quraish had been converted to Islam. Though the news was not con firmed, but the refugees deep faith in their religion, and their strong expectation and hope in the ulti-

mate victory of Islam led a group of them to return to Mecca without waiting for the confirmation of the news from reliable sources. One of them was Othman bin Madh'un, the well-known companion of the Prophet who was extra-ordinarily attached to the Holy Prophet, and was greatly respected by all Muslims. When he reached near Mecca, he realis- ed that the news was not correct; on the contrary, Quraish had intensified the torture and oppression of the Muslims. He was in a bad fix: He could not return to Abyssinia as it was far off; and if he en- tered Mecca,he would immediately become a target of the Quraish's torture. At last, an idea came into his mind. He thought of taking advantage of an Arabian custom by placing himself under the pro- tection of one of the influential men of Quraish.

According to the Arab custom if a person would request an Arab for protection, he usually would grant his request and would protect him even at the cost of his own life. For an Arab, it was a shame if someone asked him for protection and he did not grant that request eventhough he might be his enemy. So Othman entered Mecca at mid-night and went straight to the house of Waleed son of Mughira Makhzumi, a distinguished wealthy and in- fluential Quraishite. He asked for his protection which was readily granted.

Next day, Waleed brought him to the Mosque and made a formal announcement before the elders of the tribe that from that moment Othman was under his protection, anyone doing anything against him would be considered going against Waleed per- sonally. As Waleed was highly respected by Ouraish, nobody dared to trouble Othman any more. He was now a protected person. He moved freely as one of the Quraish attending their sittings.

But at the same time, the persecution of other Muslims continued unbated. It was hard on Oth- man, who was not happy at being Safe while his fellow Muslims continued to suffer. One day he thought to himself that it was not just on his part to be safe under the protection of a pagan whereas his brethren were being persecuted. He came to Waleed and said:

"I am sincerely thankful to you. You gave me protection and saved me; but from today I want to go out from your protection, and join my friends. Let, whatever happens to them, happen to me" "Nephew, perhaps you are not happy with me, or perhaps, my protection could not keep you safe" "Why, I am not unhappy at all. But I don't want to live any longer under protection of anyone except God'."

"Since you have so decided, I would like you to come to the Mosque announce your going out from my protection, as I took you the first day there and announced your protection" "Very well, no objection to it."

They came to the Mosque. When the elders had gathered, Waleed said: "Everybody should know that Othman has come here to announce his exit from my protection"

Othman said: "He is right. I have come here with that very intention, and also to inform you that so long as I was under his protection, he protec- ted me very well and I had no reason to complain. The reason for my going out from his protection is only that I don't like to live under the protection of anyone except God."

This is how the protective period came to end, and he lost his immunity from persecution. But he was still moving freely among Quraish as before.

One day, Labeed bin Rabia, the well-known poet of Arabia came to Mecca to recite his Qasida (poem) which he had recently composed, and which is now considered as a masterpiece and classics of the pre-Islamic period of Arabic literature.

The Qasida begins with the following line:

Know (that Ev ery thing is null and v oid ex - cept God; nothing ex cept A llah is Truth). The Prophet had said about this line, "It is the truest poem has ever composed'."

Anyhow, Labeed came, Quraish gathered to hear such a great poet. There was a pin-drop silence to hear a reputedly best work of Labeed. He started recitation with manifest pride:

(Know that everything is null and void except God).

Before he could recite the second line, Oth- man sitting in a corner said loudly: "Excellent, you have spoken the truth. It is the fact; everything except God is false."

Labeed recited the second line:

end).

(And, without doubt all riches come to an Othman cried, "But this is wrong. Not all riches are to come to an end. This is true only for the material riches of this world. The riches of the life hereafter are immortal and eternal:"

The people were surprised. No body had ex- pected that a man who only a short while ago was under the protection of another person and who now had neither security of his life nor power of any wealth would dare criticising a poet of Labeed's stature in the gathering of chiefs and elders of the Quraish.

They requested Labeed to repeat the lines; the poet repeated the first line and again Othman said: "True, correct'." But when Labeed repeated the second line, Othman again said: "Wrong. It is not true; the riches of that world are not perishable"

This time Labeed himself felt most annoyed. He cried: "O people of Quraish! By God, your gatherings were not like this before. There were not such rude and discourteous persons among you. How is it that now among you I find such persons?"

A man from the audience with the intention of pacifying hire and making him to continue his recitation, said affably: "Please, don't be angry to the talk of this man. He is crazy. And he is not alone. There is a group of some more crazy per- sons in this city. And they have the same belief as this fool. They have gone out from our religion and have chosen a new religion of their own"

Othman replied to that man forcefully. The man lost his temper; moved from his seat and slap- ped at the face of Othman, putting his full strength behind that slap. Othman got a black-eye.

Somebody said to Othman:

"Othman! you did not appreciate the value of the protection of Waleed. Had you still been under his protection, your eye would not have be- come black." "The protection of God is safer and more dig- nified than the protection of any other person. So far as my eye is concerned, the other eye also longs to attain the same honour in the way of Allah:"

Waleed came forward and said:

"Othman, I am ready to take you again under my protection:" "But I have decided not to accept anyone's protection except that of God."

The Prayer That Was Granted

"O God, Do not let me return to my family'." These were the words that Hind, the wife of Amr bin Jamuh, heard, from her husband when he left the house fully armed for participating in the battle of Uhud. It was his first time to fight alongwith the Muslims. He had not fought before as he was very lame, and according to the clear rule of the Qur'an Jihad (holy war against non-believers) is not incumbent upon those who are blind, lame or sick. Though he himself had not participated in Jihad but his four lion-hearted sons were always with the holy Prophet. Nobody had ever thought that Amr, inspite of his genuine excuse, and after sending four sons to Jihad, would want himself to be included among the soldiers of Islam.

When his relatives heard of his decision they came to persude him to change his mind. They said "First of all, you are exempted from Jihad, by rule of "Shariat" (divine law). Secondly, you have four brave sons who are going with the Prophet. So, there is no need for you to go yourself."

He replied: "As my sons want to get eternal bliss and paradise, I too have the same desire. Will it not be strange if they go and achieve martyrdom while I sit in the house with you. No, it is not possible"

His relatives did not accept his views; and one after another came to him to persuade him. At last, he appealed to the Prophet: "O Prophet of God! My relatives want to con- fine me in the house. They are not allowing me to participate in Jihad. By God it is my wish to go to paradise with this lame leg"

"O Amir! After all, you have a genuine ex- cuse. God has exempted you. Jihad is not incum- bent on you" "O Prophet of God! I am aware of that. I know it is not incumbent upon me; even then........."

The Prophet said: "Do not forbid him from Jihad. Let him go. Since he has a desire for attain- ing martyrdom, God may bless him with it."

One of the most spectacular scenes of the battle-field of Uhud was the fighting of Amr bin Jamuh, who with his limping leg was attacking the centre of the enemy's army and was shouting, "I have the desire of paradise'." One of his sons was moving behind him. They fought gallantly till both were killed.

After the war ended, many Muslim women came out of Medina for getting correct news of the whole affair. They were anxious specially in view of the frightening news which had reached the city. Aysha, wife of the Prophet was one of them. When she came out of the city she saw Hind pulling the rein of a camel with three dead bodies on its back. Aysha asked:

"What is the news?"

"Thank God, the Prophet is safe. As he is safe, I have no worries. The other news is that God has made the non-believers suffer a reverse with sorrow."

"Whose corpses are these?"

"They are my brother, my son and my hus- band."

"Where are you taking them?"

"I am taking them to Medina for burial."

Saying this, Hind pulled the rein of the camel towards Medina. But the animal seemed unwilling to proceed and finally sat down. Aysha said: "The load seems heavy; he can't carry it" "No. This camel of ours is very strong and usually carries the load of two camels. There must be some other reason."

Saying this she pulled the rein towards Medina; again the camel sat down. When she turned the camel towards Uhud, to her surprise the animal started walking quickly.

The situation was strange. She thought, "per- haps there is some mystery in it'." She then turned the animal towards Uhud and went streight to the Prophet:

"O Prophet of God! There is a strange story here. I placed these corpses to take them to Medina to bury them. When I pull the rein towards Medina, the animal refuses to obey me. But when I direct him to Uhud, he walks quickly."

"Did your husband say anything while coming to Uhud?"

"O Prophet of God! When he left the house, I heard him saying: `O God, Do not let me return to my family."

"Then this is the reason. The sincere prayer of this martyre has been granted. God does not want this corpse to return. There are men among you, Helpers of the Prophet, who if they ask any- thing from God, the Almighty God grants their wishes. Your husband was one of them."

On the advice of the Prophet, these men were buried in Uhud. Then, the Prophet turned to Hind and said:

"These men shall be together in that world" "O Prophet of God! Pray to Almighty to keep me also with them:"

The Right Of Companionship

In those days, Kufa was the Capital and Centre of the Islamic Government. All eyes of the vast and wide Muslim nation (with the exception of Syria) were fixed at this city waiting as to what orders were being issued and what decisions taken.

Outside the City two gentlemen, a Muslim and the other from People of the Book (Jew, Christian or Zoroastrian) met on the road one day. The Mus lim was going to Kufa and the other gentlemen to another place nearby. Since a part of their jour- ney was common, they decided to travel together.

On the way, they talked and talked on various topics of mutual interest and ultimately arrived at the point where their paths separated. The non- Muslim was surprised to see that his Muslim com- panion did not take the path leading to Kufa but accompanied him on the other path, where he was going. He asked:

"Well, didn't you say you were going to Kufa?" "Yes" "Then why are you coming this way? The other one is the path to Kufa'."

"1 know. I want to walk a few steps with you to see you off. Because our Prophet has said,

` Whenever two persons travel together on the same path, they establish reciprocal rights upon each other. Now you have got a right upon me and for the sake of that right of yours I wish to walk a few steps with you, and then, of course, I shall return unto my own path." "Oh! Such an authority and power which is weilded among people in such a perfect way by your Prophet, and the amazing speed with which his religion has spread in the world, must be, I am sure, because of his such noble character."

The surprise and admiration of this gentlemen reached its peak when he learnt afterwards that his Muslim friend was Ali bin Abi-Talib, the Caliph of that time. Soonafter he embraced Islam and was counted among the most devout and selfsacrificing companions of Ali.

THE BLACK MARKET

The dependants of Imam Ja'afer Sadiq (a.s.) had increased in number; so had his expenses. The I mam decided to invest some money in trade to meet the increased expenses of the house. He arranged for an amount of thousand Dinars which he gave to his slave named 'Musadif' directing him to proceed to Egypt and to invest the amount in business on behalf of Imam.

Musadif purchased some goods usually ex- ported to Egypt, and joined a Caravan of traders, who were taking the same type of merchandise to Egypt.

When they reached near Egypt, they met another Caravan coming out of the City. They en- quired about each other's affairs. During the course of conversation, they learnt that the goods which Musadif and his friends were carrying were not available in Egypt and were in great demand there. They became very happy at their good for- tune. Indeed that was an article of common use and people had to buy it at all costs. The traders on hearing the good news decided to exploit the situation. They agreed together not to sell the goods at less than hundred percent pro- fit.

They entered the city. The situation was same as they had been told. As previously agreed, they created a black market, and did not sell the goods at less than double the cost.

Musadif returned to Medina with a net profit of one thousand Dinars. Happy as he was he went to Imam Sadiq, and placed before him two bags, each containing one thousand Dinars. The Imam asked "What is this?"

"One of the two bags represents the capital you gave me, and the other one (which is equal to the capital) is the profit I have made" "Certainly the profit is unexpectedly high. Tell me how could you make so much profit?" "The fact is when we learnt near Egypt that the merchandise we were carrying had become scarce there, we agreed not to sell the goods at less than double the cost; and we did accordingly'." "Glory be to God! You did such a work! You took oath to create a black market among the Mus- lims! You swore not to sell the goods at less than double the actual cost! No. I don't want such busi- ness and such profit'."

Then picking up one of the bags, he said, "This is my capital." He did not even touch the other one, and said that he did not want to have any connection with that.

Then he said:

"O Musadif! It is easier to fight with a sword than to earn the livelihood lawfully."

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The Prohibition Of Water

Moawiya was ruling over Syria as its governor for nearly sixteen years; and was secretly planning to grab the Caliphate taking advantage of every possible opportunity. The best excuse for him to revolt against the Central authority and declare his own caliphate was the Othman's murder. He had not done any thing concerning the appeals of Othman for help, during his life time. In fact, he was waiting for him to be murdered, so that he could make it an excuse for his scheme. Othman got murdered and Moawiya immediately sought to exploit the situation for his own purpose.

On the other hand, people after the murder of Othman rallied behind Ali (who because of various reasons, was reluctant to take the responsibility of Caliphate) and declared their allegience to him. Observing that the responsibility was now formally turned to him, he accepted it and his Caliphate was proclaimed in Medina, the capital and centre of Muslim world in those days. All provinces of Is- lamic government submitted to his obedience - with the exception of Syria which was under Moawiya. He refused allegience to Ali, accusing him of shel- tering the murders of Othman. He recruited a large number of Syrian soldiers and made prepara- tion for the declaration of independence of his provinces.

After settling the issue of the battle of Camel (JAMAL), Ali turned his attention to Moawiya. He wrote several letters to him, but in vain. Both sides moved their armies towards each another. Abul Aawar Salmi was leading Moawiya's advanced battalion and Malik Ashtar was in command of the advanced battalion of Ali. They met at the bank of the Euphrates. Ali's directive to Malik was not to be the first to attack. But Abul Aawar made a severe attack to intimidate the soldiers of Ali. Malik then pushed the Syrians far behind. Salmi now thought of another tactics. He reached the Ghat, i.e. the slope on bank of the Euphrates which was the only spot convenient to fetch water. He deployed his spearmen and archers to guard the spot and prevent Malik and his company from coming near it. Soonafter, Moawiya himself arrived with a large army. Happy at the strategy of his commander he further increased the number of the soldiers guarding the approach to river. Soldiers of Ali were put in distress owing to the shortage of water. Moawiya with pleasure said: "This is our first Victory'." Only one man, Amr bin Al-Aas, the shrewd minister of Moawiya did not think it a good policy. On the other side, Ali himself had arrived and was informed of the situation. He sent a letter with Saasa'a to Moawiya notifying:

"We have come here, but, as far as possible we do not like to wage a war of fratricide between the Muslims. We earnestly hope to settle our dif- ferences through negotiations and discussions. But we observe that you and your followers have started using weapons of destruction before trying anything else. Besides, you have denied water on my com- panions. Instruct them to desist from this act, so that we can start negotiations. Of course, if you do not like anything but war, we are not afraid of Moawiya consulted his advisor. The general opinion was to take advantage of the golden op- portunity and ignore the letter. Only Amr bin Al Aas against this view. He said, "You are mistaken. The fact is that Ali and his men do not want to start the war themselves, and it is because of this that they are silent at present and have tried to dissuade you from your scheme through this letter. Do not think they will retreat if you ignore their letter and continue denying them the water. Because then they will take out arms and will not stop till they have driven you away from Euphrates with disgrace." But the majority of advisors was of the opinion that the denial of water would weaken the enemy compelling them to retreat. Moawiya per- sonally was in favour of this idea. Discussion came to end; Saasa'a asked for the reply; Moawiya, using the delaying tactics, said that he would send the reply afterwards. meanwhile, he ordered his sol- diers guarding water to be extra alert and to prevent coming and going of the soldiers of Ali.

Ali was distressed at this development, because it brought to an end every hope of any amicable settlement through talks and negotiations, and showed that the opposite side was devoid of every goodwill. Now, the only way out was to use force He stood before his soldiers and delivered a short but forceful address, the contents of which were as follows:

"These people have started oppression, and opened the door of conflict and welcomed you with hostility. They are hungry for war and are demanding war and blood-shed from you. They have denied you water. Now you have to choose between the two paths. There is no third course.

Either accept the humiliation and oppression and remain thirsty as you are, or satisfy your thirsty swords with their dirty bloods so that. you may quench your thirst with the sweet water. Death is to live a defeated and disgraceful life; and Life is to be victorious even at the cost of death. Verily, Moawiya has gathered around him some ignorant and misguided mob; and is taking advantage of their ignorance, so that they are making their necks targets of the arrows of death."

This address moved the soldiers of Ali and stirred their blood. They made a severe attack and pushed the enemy far back and took the possession of (Shari'ah) Ghat.

Amr bin Al-Aas (whose forecast was now a fact) said to Moawiya: "Now, if Ali and his army pay you with your own coin what will you do? Can you take possession of the "Shariah" (Ghat) from them for the second time?" Moawiya said, "In your opinion, how will Ali deal with us now?"

"I believe, Ali will not behave as you had done. He will not deny us water. He has not come here for such deeds."

The soldiers of Ali after removing the soldiers of Moawiya from Ghat, asked his permission to prevent the enemy from taking water. Ali said, "Don't deny them water. These are the me- thods of ignorant. I do not set my hands to such acts. I am going to start negotiation with them on the basis of the Holy Book of God. If they accept my proposals, well and good; and if they refuse, I shall fight with them, but gentlemenly not by denying them water. I will never do such thing and will not oppress them by shortage of water'."

Not long afterwards soldiers of Moawiya used to come co the Ghat side by side with the soldiers of Ali, and nobody prevented them.

The Silly Shop-Keeper

A heavy built tall man was passing through the market of Kufa, his step firm and assured. He had fine figure and sun-burnt face; encounters of the battle-field had left their marks on him and the corner of one of his eyes was slit. A shop-keeper, to amuse his friends, threw a handful of sweepings onto the man. The man continued his walk in the same assured and firm manner, without raising an eye brow or looking towards the shop-keeper. When he went away, a friend of the shop keeper said:

"Do you know who the man is whom you have insulted just now?"

"No, I do not recognise him. He was a passer- by like thousands of people passing this way every- day. But tell me who was this man." "Strange! Didn't you recognise him?! He was Malik Ashtar, the renowned Commander-in-Chief of Ali." "Strange! He was Malik Ashtar?! The same Malik whose bravery turns the heart of lion into water and mention of whose name makes his ene- mies tremble with fear?"

"Yes, that was Malik himself" "Woe to me! What did I do? Now he will give order to punish me severely. I must run to him immediately to apologise and pray him to forgive my misbehaviour:"

He ran after Malik. He saw him turning to- wards a mosque. He followed him to the Mosque and saw that he had started praying. He waited till he finished his prayer Humbly introducing him- self he told him:

"I am the man who had committed the silly prank and behaved disrespectfully to you" Malik: "But, by Allah, I did not come in the mosque but for your sake; because I knew that you were a very ignorant and misguided man and that you give trouble to the people without any cause. I felt pity on you and came here to pray for you and ask Allah to lead you onto the right path. No, I did not have any such intentions as you were afraid of "

WHAT DID HAPPEN TO THY SONS?

After the martyrdom of Ali and absolute do- mination of Moawiya over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Ali. He tried hard to make them confess that they did not gain anything by their friendship with Ali. Obviously they had lost every- thing on the altar of that friendship. He longed to hear from their mouth atleast some expression of regret and remorse, but this wish never materialised. The followers of Ali, after his martyrdom, had be- come more and more aware of his virtues and great- ness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were having all kinds of hardship very courageous- ly. And, as a result, the endeavours of Moawiya sometimes produced opposite results.

Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Ali. He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Ali. His three sons named Tarfa, Turaif and Tarif were martyred in the war of Seffin under the banner of Ali. The time went on; Ali was martyred; Moawiya usurped the Caliphate; and once Adi came face to face with Moawiya.

To revive his sad memories and to make him confess how much harm had come to him in the friendship of Ali, Moawiya said:

"What happened to your three sons, Tarfa, Turaif and Tarif?"

"They were martyred in the battle of Seffin under the banner of Ali"

"Ali did not do justice to you"

"Why?"

"Because he threw your sons in the mouth of death and preserved his own sons in safety" "I did not do justice to Ali"

"Why?"

"Because he was killed and I am still alive. I ought to have sacrificed myself for him in his life- time" Moawiya saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Ali from those who had been nearer to Ali and had lived with him day in and day out. Therefore, he asked Adi to narrate to him the character of Ali as he had seen it. Adi asked to be excused; but Moawiya insisted and then Adi said.

"By God, Ali was the most far-sighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was lice one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe- inspiring that we did not dare utter any words before him. He was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By God, one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake-bitten person and was weeping like a bereaved man."

"It seems as if even now I am hearing his voice as he was addressing the world: `O World, thou ist coming towards me and wantest to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no re- turn. Thy pleasure is valueless and thy importance insignificant. Alas! the provision is too little, the journey too long and there is no companion'.'

Hearing these worlds of Adi, Moawiya started crying, then wiping off the tears, he said:

"May God bless Abul Hassan (Ali). He was as you have said. Now tell me how do you feel with- out him?"

"I feel like a mother whose dear one is behead- ed in her lap"

"Wouldn't you ever forget him?"

"Would the world allow me to forget him?"

The Retirement

The old man, a Christian by religion, had worked all his life; but had not been able to save anything for his old age. Lately he had become also blind. Old age, poverty and blindness had joined hands and he had no other way except begging. He used to stand at the corner of a lane for begging. People had compassion for him and gave him some alms from which he ate every day, and so he con- tinued his sad life.

One day Ali, the Leader of the Faithfuls pass- ed through the lane and saw the beggar in that con- dition. Ali, out of his concern for others, enquired about the old man. He wanted to know the factors which led him to that condition. "Had he no son to support him? Or, is there no other way for him to live a respectable life in his old age?"

The people who knew the old man came for-

ward and informed Ali that he was a Christian and,

had worked hard so long as he had his eyes, and was young and strong. Now that he had lost his youth as well as his eyes he was unable to do any work; also he had no savings, so it was natural that he was begging. Ali said, "Strange! Till he had strength you extracted work from him and now you have left him on his own?" His story shows that he had worked when he had the strength. Therefore, it is the duty of the Government and the society to support him till he is alive. Go, and give him a life-pension from the State-treasury ."

IN THE LAND OF MINA

The pilgrims had assembled in Mina. Imam Sadiq and his companions sitting in a place were eating some grapes placed before them. A beggar appeared and asked for alms. The Imam took some grapes to give him, but he refused to accept it and asked for money. Imam told him to excuse him as he did not have money. The beg- gar went away disappointed.

After going a few steps he had second thoughts came back and asked for the same grapes. The Imam now refused to give him those grapes too. Soon after, another beggar appeared. The Imam again took some grapes and gave to him. He accepted it and said, "Thanks to the Lord of universe who gave me my sustenance" On hearing these words, the Imam told him to wait and gave him two handfuls of grapes.

The beggar thanked God for the second time.

The Imam again told him to wait and then turning to one of his friends asked, "How much money is with you?" The man searched his pockets and produced nearly twenty Dirhams which he gave to the beggar at the order of the Imam.

The beggar thanking God for the third time said, "Thanks are exclusively to God. O God! Thou art the Bestower of the good, and thou hast no companion'." On hearing these words, the Imam took off his garment and gave it to the beggar. Now, the beggar changed his tone and spoke a few words of thanks to the Imam himself. Then the Imam did not give him anything and he went away.

His friends and companions who were present there said, "We thought that had the beggar conti- nued thanking God in the same manner as before, the Imam would have continued giving him more and more. But when he cnanged his talk and praised and thanked the Imam himself, the Imam did not continue his help.

The Protection That Was Revoked

Muslims had migrated to Abyssinia because of the torture and persecution by Quraish, but al- ways anxiously waited for some news from their homeland. Those stand-bearers of Unity and justice of God (though an insignificant minority in com- parison to the swarms of idolators who were bent upon maintaining statuesque in religion and social system) were confident that everyday their suppor- ters were increasing and the rank of their adversa- ries was decreasing. They even hoped that soon the curtain of ignorance would be removed from the eyes of the non believers and the whole tribe of Quraish would embrace Islam, casting away their idols.

By chance a rumour took wings in their local- ity in Abyssinia that the whole Quraish had been converted to Islam. Though the news was not con firmed, but the refugees deep faith in their religion, and their strong expectation and hope in the ulti-

mate victory of Islam led a group of them to return to Mecca without waiting for the confirmation of the news from reliable sources. One of them was Othman bin Madh'un, the well-known companion of the Prophet who was extra-ordinarily attached to the Holy Prophet, and was greatly respected by all Muslims. When he reached near Mecca, he realis- ed that the news was not correct; on the contrary, Quraish had intensified the torture and oppression of the Muslims. He was in a bad fix: He could not return to Abyssinia as it was far off; and if he en- tered Mecca,he would immediately become a target of the Quraish's torture. At last, an idea came into his mind. He thought of taking advantage of an Arabian custom by placing himself under the pro- tection of one of the influential men of Quraish.

According to the Arab custom if a person would request an Arab for protection, he usually would grant his request and would protect him even at the cost of his own life. For an Arab, it was a shame if someone asked him for protection and he did not grant that request eventhough he might be his enemy. So Othman entered Mecca at mid-night and went straight to the house of Waleed son of Mughira Makhzumi, a distinguished wealthy and in- fluential Quraishite. He asked for his protection which was readily granted.

Next day, Waleed brought him to the Mosque and made a formal announcement before the elders of the tribe that from that moment Othman was under his protection, anyone doing anything against him would be considered going against Waleed per- sonally. As Waleed was highly respected by Ouraish, nobody dared to trouble Othman any more. He was now a protected person. He moved freely as one of the Quraish attending their sittings.

But at the same time, the persecution of other Muslims continued unbated. It was hard on Oth- man, who was not happy at being Safe while his fellow Muslims continued to suffer. One day he thought to himself that it was not just on his part to be safe under the protection of a pagan whereas his brethren were being persecuted. He came to Waleed and said:

"I am sincerely thankful to you. You gave me protection and saved me; but from today I want to go out from your protection, and join my friends. Let, whatever happens to them, happen to me" "Nephew, perhaps you are not happy with me, or perhaps, my protection could not keep you safe" "Why, I am not unhappy at all. But I don't want to live any longer under protection of anyone except God'."

"Since you have so decided, I would like you to come to the Mosque announce your going out from my protection, as I took you the first day there and announced your protection" "Very well, no objection to it."

They came to the Mosque. When the elders had gathered, Waleed said: "Everybody should know that Othman has come here to announce his exit from my protection"

Othman said: "He is right. I have come here with that very intention, and also to inform you that so long as I was under his protection, he protec- ted me very well and I had no reason to complain. The reason for my going out from his protection is only that I don't like to live under the protection of anyone except God."

This is how the protective period came to end, and he lost his immunity from persecution. But he was still moving freely among Quraish as before.

One day, Labeed bin Rabia, the well-known poet of Arabia came to Mecca to recite his Qasida (poem) which he had recently composed, and which is now considered as a masterpiece and classics of the pre-Islamic period of Arabic literature.

The Qasida begins with the following line:

Know (that Ev ery thing is null and v oid ex - cept God; nothing ex cept A llah is Truth). The Prophet had said about this line, "It is the truest poem has ever composed'."

Anyhow, Labeed came, Quraish gathered to hear such a great poet. There was a pin-drop silence to hear a reputedly best work of Labeed. He started recitation with manifest pride:

(Know that everything is null and void except God).

Before he could recite the second line, Oth- man sitting in a corner said loudly: "Excellent, you have spoken the truth. It is the fact; everything except God is false."

Labeed recited the second line:

end).

(And, without doubt all riches come to an Othman cried, "But this is wrong. Not all riches are to come to an end. This is true only for the material riches of this world. The riches of the life hereafter are immortal and eternal:"

The people were surprised. No body had ex- pected that a man who only a short while ago was under the protection of another person and who now had neither security of his life nor power of any wealth would dare criticising a poet of Labeed's stature in the gathering of chiefs and elders of the Quraish.

They requested Labeed to repeat the lines; the poet repeated the first line and again Othman said: "True, correct'." But when Labeed repeated the second line, Othman again said: "Wrong. It is not true; the riches of that world are not perishable"

This time Labeed himself felt most annoyed. He cried: "O people of Quraish! By God, your gatherings were not like this before. There were not such rude and discourteous persons among you. How is it that now among you I find such persons?"

A man from the audience with the intention of pacifying hire and making him to continue his recitation, said affably: "Please, don't be angry to the talk of this man. He is crazy. And he is not alone. There is a group of some more crazy per- sons in this city. And they have the same belief as this fool. They have gone out from our religion and have chosen a new religion of their own"

Othman replied to that man forcefully. The man lost his temper; moved from his seat and slap- ped at the face of Othman, putting his full strength behind that slap. Othman got a black-eye.

Somebody said to Othman:

"Othman! you did not appreciate the value of the protection of Waleed. Had you still been under his protection, your eye would not have be- come black." "The protection of God is safer and more dig- nified than the protection of any other person. So far as my eye is concerned, the other eye also longs to attain the same honour in the way of Allah:"

Waleed came forward and said:

"Othman, I am ready to take you again under my protection:" "But I have decided not to accept anyone's protection except that of God."

The Prayer That Was Granted

"O God, Do not let me return to my family'." These were the words that Hind, the wife of Amr bin Jamuh, heard, from her husband when he left the house fully armed for participating in the battle of Uhud. It was his first time to fight alongwith the Muslims. He had not fought before as he was very lame, and according to the clear rule of the Qur'an Jihad (holy war against non-believers) is not incumbent upon those who are blind, lame or sick. Though he himself had not participated in Jihad but his four lion-hearted sons were always with the holy Prophet. Nobody had ever thought that Amr, inspite of his genuine excuse, and after sending four sons to Jihad, would want himself to be included among the soldiers of Islam.

When his relatives heard of his decision they came to persude him to change his mind. They said "First of all, you are exempted from Jihad, by rule of "Shariat" (divine law). Secondly, you have four brave sons who are going with the Prophet. So, there is no need for you to go yourself."

He replied: "As my sons want to get eternal bliss and paradise, I too have the same desire. Will it not be strange if they go and achieve martyrdom while I sit in the house with you. No, it is not possible"

His relatives did not accept his views; and one after another came to him to persuade him. At last, he appealed to the Prophet: "O Prophet of God! My relatives want to con- fine me in the house. They are not allowing me to participate in Jihad. By God it is my wish to go to paradise with this lame leg"

"O Amir! After all, you have a genuine ex- cuse. God has exempted you. Jihad is not incum- bent on you" "O Prophet of God! I am aware of that. I know it is not incumbent upon me; even then........."

The Prophet said: "Do not forbid him from Jihad. Let him go. Since he has a desire for attain- ing martyrdom, God may bless him with it."

One of the most spectacular scenes of the battle-field of Uhud was the fighting of Amr bin Jamuh, who with his limping leg was attacking the centre of the enemy's army and was shouting, "I have the desire of paradise'." One of his sons was moving behind him. They fought gallantly till both were killed.

After the war ended, many Muslim women came out of Medina for getting correct news of the whole affair. They were anxious specially in view of the frightening news which had reached the city. Aysha, wife of the Prophet was one of them. When she came out of the city she saw Hind pulling the rein of a camel with three dead bodies on its back. Aysha asked:

"What is the news?"

"Thank God, the Prophet is safe. As he is safe, I have no worries. The other news is that God has made the non-believers suffer a reverse with sorrow."

"Whose corpses are these?"

"They are my brother, my son and my hus- band."

"Where are you taking them?"

"I am taking them to Medina for burial."

Saying this, Hind pulled the rein of the camel towards Medina. But the animal seemed unwilling to proceed and finally sat down. Aysha said: "The load seems heavy; he can't carry it" "No. This camel of ours is very strong and usually carries the load of two camels. There must be some other reason."

Saying this she pulled the rein towards Medina; again the camel sat down. When she turned the camel towards Uhud, to her surprise the animal started walking quickly.

The situation was strange. She thought, "per- haps there is some mystery in it'." She then turned the animal towards Uhud and went streight to the Prophet:

"O Prophet of God! There is a strange story here. I placed these corpses to take them to Medina to bury them. When I pull the rein towards Medina, the animal refuses to obey me. But when I direct him to Uhud, he walks quickly."

"Did your husband say anything while coming to Uhud?"

"O Prophet of God! When he left the house, I heard him saying: `O God, Do not let me return to my family."

"Then this is the reason. The sincere prayer of this martyre has been granted. God does not want this corpse to return. There are men among you, Helpers of the Prophet, who if they ask any- thing from God, the Almighty God grants their wishes. Your husband was one of them."

On the advice of the Prophet, these men were buried in Uhud. Then, the Prophet turned to Hind and said:

"These men shall be together in that world" "O Prophet of God! Pray to Almighty to keep me also with them:"

The Right Of Companionship

In those days, Kufa was the Capital and Centre of the Islamic Government. All eyes of the vast and wide Muslim nation (with the exception of Syria) were fixed at this city waiting as to what orders were being issued and what decisions taken.

Outside the City two gentlemen, a Muslim and the other from People of the Book (Jew, Christian or Zoroastrian) met on the road one day. The Mus lim was going to Kufa and the other gentlemen to another place nearby. Since a part of their jour- ney was common, they decided to travel together.

On the way, they talked and talked on various topics of mutual interest and ultimately arrived at the point where their paths separated. The non- Muslim was surprised to see that his Muslim com- panion did not take the path leading to Kufa but accompanied him on the other path, where he was going. He asked:

"Well, didn't you say you were going to Kufa?" "Yes" "Then why are you coming this way? The other one is the path to Kufa'."

"1 know. I want to walk a few steps with you to see you off. Because our Prophet has said,

` Whenever two persons travel together on the same path, they establish reciprocal rights upon each other. Now you have got a right upon me and for the sake of that right of yours I wish to walk a few steps with you, and then, of course, I shall return unto my own path." "Oh! Such an authority and power which is weilded among people in such a perfect way by your Prophet, and the amazing speed with which his religion has spread in the world, must be, I am sure, because of his such noble character."

The surprise and admiration of this gentlemen reached its peak when he learnt afterwards that his Muslim friend was Ali bin Abi-Talib, the Caliph of that time. Soonafter he embraced Islam and was counted among the most devout and selfsacrificing companions of Ali.

THE BLACK MARKET

The dependants of Imam Ja'afer Sadiq (a.s.) had increased in number; so had his expenses. The I mam decided to invest some money in trade to meet the increased expenses of the house. He arranged for an amount of thousand Dinars which he gave to his slave named 'Musadif' directing him to proceed to Egypt and to invest the amount in business on behalf of Imam.

Musadif purchased some goods usually ex- ported to Egypt, and joined a Caravan of traders, who were taking the same type of merchandise to Egypt.

When they reached near Egypt, they met another Caravan coming out of the City. They en- quired about each other's affairs. During the course of conversation, they learnt that the goods which Musadif and his friends were carrying were not available in Egypt and were in great demand there. They became very happy at their good for- tune. Indeed that was an article of common use and people had to buy it at all costs. The traders on hearing the good news decided to exploit the situation. They agreed together not to sell the goods at less than hundred percent pro- fit.

They entered the city. The situation was same as they had been told. As previously agreed, they created a black market, and did not sell the goods at less than double the cost.

Musadif returned to Medina with a net profit of one thousand Dinars. Happy as he was he went to Imam Sadiq, and placed before him two bags, each containing one thousand Dinars. The Imam asked "What is this?"

"One of the two bags represents the capital you gave me, and the other one (which is equal to the capital) is the profit I have made" "Certainly the profit is unexpectedly high. Tell me how could you make so much profit?" "The fact is when we learnt near Egypt that the merchandise we were carrying had become scarce there, we agreed not to sell the goods at less than double the cost; and we did accordingly'." "Glory be to God! You did such a work! You took oath to create a black market among the Mus- lims! You swore not to sell the goods at less than double the actual cost! No. I don't want such busi- ness and such profit'."

Then picking up one of the bags, he said, "This is my capital." He did not even touch the other one, and said that he did not want to have any connection with that.

Then he said:

"O Musadif! It is easier to fight with a sword than to earn the livelihood lawfully."

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