Alhassanain(p) Network for Heritage and Islamic Thought

A Glance atThe Intellectual and Spiritual Personality of The Holy Prophet (S)

According to authentic historical documents, the Holy Prophet (S) was brought up in an atmosphere which was the meanest environment for living and was the centre of ignorance, corruption, and moral vices. In such an environment and without academic education, the Holy Prophet (S) spent the period of his infancy and youth.

Although the Holy Prophet (S) never worshipped an idol and was never involved with inhumane demeanors; nevertheless, he was among such people, and his ordinary life did not indicate such an eventful future; indeed it was unbelievable on the part of a poor, unschooled, and inexperienced orphan.

The Holy Prophet (S) spent some time in this way until during one night, while worshipping Allah with usual peace of mind and freedom from worldlyaffairs, he suddenly gained a different personality.

His quiet inner personality converted into a divine one. The Holy Prophet (S) regarded the thoughts and beliefs of thousands of years of human societies as superstitious. With his realistic views, he considered the customs and rites of the inhabitants of the world as cruel and unjust. He linked the past and the future of the world and fully recognized the path of man's prosperity. His observations and vision changed totally.

He did not see or hear anything except the truth and reality. He began to speak of divine and heavenly words, wisdom, and guidance. His natural state of mind which was occupied with reforming daily routines in a poor atmosphere of trade and transaction grew stronger and, so he embarked on reforming the world and its inhabitants and subverting the thousands of years old organization of human aberration and cruelty.

He rose to revive the truth and reality all by himself and challenged the terrifying and intense opposing forces of the world as if they were nothing. He talked about divine teachings and derived all the realities of existence from the Oneness of the Creator of the world.

The Holy Prophet (S) described the sublime human ethics in the best possible manner and comprehended and clarified their relationships. He first believed what he said to anyone else. Also, he first carried out whatever he asked the people to do.

The religious laws and precepts brought forth by him consist of a series of worships and services which beautifully express the servitude of man towards the grandeur and power of the Almighty Allah. He brought other laws such as legal and penal laws which are completely interrelated and which are established on the basis of monotheism and respect for the sublime human ethics.

The set of laws brought by the Holy Prophet (S) on worships and transactions is so comprehensive that it deals with every aspect of individual and social life that can be conceived of in the world of humanity, as well as various needs and requirements resulting from the lapse of time and issues instructions to fulfill them.

The Holy Prophet (S) considered the laws of his religion as universal and everlasting, i.e. he believed that his religion is capable of eliminating the worldly and heavenly needs of all human societies forever. He thought that the people must adopt the same stance in order to secure their prosperity.

He frequently stated: "The religion that I have brought guarantees our worldly and heavenly prosperity and happiness."

Surely, the Holy Prophet's (S) statement was not in vain and groundless, rather he arrived at this conclusion after studying the creation and foreseeing the future of the human world. In other words, firstly, after he recognized the complete harmony and coordination between his laws and the physical and mental creation of man and secondly, after he generally considered the changes that would take place in the future and the harms that would be done to the Muslim society, he passed a judgment on the durability and perpetuity of his religious precepts.

The prophecies of the Holy Prophet (S), that have reached us through authentic documents, have described the general circumstances and conditions after his passing away up to the remote future.

The Prophet (S) performed all these tasks in a period of twenty three years, out of which, he spent thirteen years under severe torture and harassment of the unbelievers of Makkah. He spent the remaining ten years in battles, campaigns, and external struggles against overt enemies; in domestic campaign against the munafiqin and trouble-makers; and the management of the affairs of the Muslims, the reformation of their beliefs, ethics, and deeds, and thousands of other involvements.

The Holy Prophet (S) achieved so much due to his firm resolution in pursuit of truth and its revival. His realistic views were only directed to truth. He did not follow what was contrary to truth even if it was in his own interest or in the interest of the public. He accepted wholeheartedly what was true and never refused it. On the other hand, he refused whatever was false and never accepted it.

The Spiritual Personality ofThe Holy Prophet (S) was Extraordinary

If we impartially consider the subject already covered we will have no doubt that the appearance of such a personality in those conditions and circumstances was nothing but an extraordinary occurrence and miracle and had no reason other than the special support by Allah.

Therefore, the Almighty Allah repeatedly mentions in Qur'an about the earlier unschooledness, orphanage, and poverty of the Holy Prophet (S). The Almighty Allah states:

"Did He not find you an orphan and give you shelter? And find you unable to see and show the way? And find you in want and make you to be free from want? (93:6-8)."

Allah also states:

"And you did not recite before it any book, nor did you transcribe one with your right hand...( 29:48)."

Again the Almighty Allah states:

"And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it...( 2:23)."

The Character ofThe Holy Prophet (S)

The only basis and principle upon which the Holy Prophet (S) laid the foundation of his religion is the principle of Tawhid which he recognized as the source of the prosperity for the people of the world.

According to the principle of Tawhid only Allah is the Creator of the world and worthy of being worshipped. We must not bow down and pay homage to anyone except the Almighty Allah.

Thus the principle that must be practiced in human societies is for all to act like brothers and be equal with one another and not to regard anyone as their unconditional sovereign except Allah.

As the Almighty Allah states:

"Say: O followers of the Book!come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him, and (that) some of us shall not take others for lords besides Allah... (3:64)."

The Holy Prophet (S) pursued no objective other than the propagation of the religion of Tawhid. He invited the people to Tawhid by the best morality, the most cheerful disposition, and. the most convincing reasoning and proof. He also advised his friends to follow the same principle accordingly. As the Almighty Allah issued His order upon him:

"Say: 'This is my way I call to Allah, 1 and those who follow me being certain...( 12:108)."

On the basis of his character, the Holy Prophet (S) regarded all people as brothers and equal to one another. He never showed prejudice in carrying out the divine precepts and penance. He did not discriminate between his acquaintance and the stranger, the weak and the strong, the rich and the poor, the man and the woman, the black and the white.

He provided the people with their rights on the basis of the precepts and laws of religion and states: "Even if my daughter Fatimah, who is the most beloved of all people for me, commits a theft, I will cut off her hand."

No one had the right of domineering, commanding, and oppressing others. The people enjoyed the utmost freedom outside the domain of the law (certainly freedom against law bears no meaning not only in Islam but also in any other social order).

This freedom and social justice is stated by the Almighty Allah in introducing His Holy Prophet (S).

"Those who follow the Messenger Prophet, the Ummi, whom they find written down with them in the Tawrat and the Injl, (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honour him and help him, and follow the light which has been sent down with him, these it is that are successful. Say: 'O people! Surely I am the Messenger of Allah to you all'.. (7:157-158)."

This is why the Holy Prophet (S) desired no privileges for himself in his life. One could never tell that the Holy Prophet (S) differentiated from other people someone having a former acquaintance with him. The Holy Prophet (S) managed the chores of the house, welcomed everyone in person, and listened to those who turned to him out of need.

He did not sit in the position and seat of honor. He did not have any means of riding and official protocol for moving from one place to another. If he earned some money, he would give to the needy over and above his necessary expenses.

At times, he gave even his least available money to the needy and lived with hunger. He always lived like the needy and associated with them. He did not display the slightest procrastination in granting the rights of the people, but he used the maximum connivance and condonation for his personal rights.

When the dignitaries of Quraysh were brought before him after the conquest of Makkah, he did not display the slightest harshness and pardoned them all, although they had treated him most cruelly before the Hijrah and had even provocated sedition after the Hijrah.

In his humane ethics and virtues, the Holy Prophet (S) was conspicuously recognized among friends and foes. He was matchless in sociability, cheerfulness, forbearance, modesty, soberness, and dignity. As the Holy Qur'an has praised his munificent conduct by a statement:

"And most surely you conform (yourself) to sublime morality (68:4)."

He took the lead in greeting those whom he met, even women, children, and subordinates. One of his friends asked his permission to bow down, i.e., to prostrate in front of him. The Holy Prophet (S) stated: "What do you mean? These are the customs of Caesar and Casra. And I am for prophecy and servitude".

Ever since he was appointed to a mission by Allah to propagate the religion and to guide and lead the people, the Holy Prophet (S) did not neglect his duty for a moment and did not refrain from his untiring efforts. Thirteen years before the Hijrah, when he was in Makkah although he faced unbearable difficulties caused by the Arab polytheists, the Holy Prophet (S) was constantly engaged in the worship of Allah and the propagation of the religion of Allah.

During the ten years after Hijrah, the Holy Prophet (S) conveyed the teachings of religion and the laws of Islam with its amazing enormity to the people, despite the ever-increasing troubles made by the enemies of religion and the hindrances caused by the Jews and munafiqin pretending to be Muslims. The Holy Prophet (S) also fought more than eighty battles with the enemies of Islam.

In addition to handling the affairs of the Islamic society which at that time included the whole Arabian Peninsula, the Holy Prophet (S) personally looked into the complaints and minor requirements of people without a doorkeeper and chamberlain attending on him.

With regard to the bravery and courage of the Holy Prophet (S), it suffices to say that with his rightful invitation, he rose all alone against the world of that time which ruled the people with nothing other than coercion and injustice. All the tortures and sufferings inflicted on him by the oppressors never produced weakness and disappointment in him. He never retreated in any battle.

The Holy Prophet (S) kept himself very clean and neat. He considered cleanliness and neatness as a sign of faith. "Cleanliness is a part of the belief."

In addition to the cleanliness and neatness of his clothes and body, the Holy Prophet (S) was well-dressed and well-behaved also. Whenever he wanted to leave the house, he would set out in the best outward appearance. He particularly liked to use perfumes.

He never changed his disposition in the course of his life. His life came to an end with the same modesty and humbleness. Although he had such a valuable position, he never gave preference to himself to demonstrate his social value.

During his lifetime, the Holy Prophet (S) never insulted anyone and never used empty remarks. He never laughed boisterously and never performed disrespectful and worthless deeds. He was highly interested in thinking and reflection.

He listened to the remarks of every afflicted person and the complaints of every protestor and then replied. He never interrupted the speech of others and never marred the freedom of thought; however, he clarified their mistakes and eased their discomfort.

The Holy Prophet (S) was very kind and tenderhearted and was always saddened by sufferings; nevertheless, he did not waver in punishing the criminals and the wicked and did not discriminate between the individuals in carrying out the divine laws.

Once a Jew and a Muslim were accused of a theft in the house of one of theAnsar. In this connection, a great crowd of Ansar went to the Holy Prophet (S) and insisted that the Jew be punished for the sake of the prestige of the Muslims, specifically the Ansar and keeping in view the overt enmity of the Jews. Since the Holy Prophet (S) discovered the truth contrary to what they had demanded, he openly supported the Jew and punished that Muslim man.

Amidst the throes of the Battle of Badr, when the Holy Prophet (S) was personally organizing the arrays of the division, he saw a fighter standing a little bit ahead of the others. The Holy Prophet (S) pressed his stick at the belly of the man to move him back a little and get him in line with others.

The fighter said, "O, Messenger of Allah! I swear by Allah that my stomach is hurt and I should go for qisas (Islamic reprisal)". Giving the stick to the man, the Holy Prophet (S) pushed his dress aside from his stomach and said, "Go for qisas". The man ran towards the Holy Prophet (S), kissed his stomach, and said, "I know that I will be killed today and I wanted to touch your holy body". Then he attacked the enemy and stroke with his sword until he was martyred.

The Holy Prophet (S) always patronized the weak and the oppressed and urged his friends to inform him of the exigency of the needy and of the complaints of the weak and not to procrastinate in this regard.

It is related that the Holy Prophet's (S) last words were a recommendation to the people regarding the slaves and women, after which he ceased speaking and passed away.

Peacebe upon him and his holy family.

The Holy Prophet's (S) Last Will To the Muslims

The world of humanity, like other components of the world of existence, is subjected to change and transformation. The intense differences seen in the structure of human beings have generated various tastes, as a result of which people vary in the quickness and dullness of perception and comprehension and in the retention and forgetfulness of thoughts.

Thus beliefs, customs and traditions which govern a society will be subject to change and distortion in the shortest time and will be eliminated, unless they have a stable root and trustworthy and reliable guardians. By observation and experience, this matter will be thoroughly clear to us.

To safeguard against this danger, the Holy Prophet (S) introduced a strong and steady document and qualified guardians for his universal and everlasting religion and recommended the Divine Book (Holy Qur'an) and the Ahl al-Bayt (as).

Thus all Islamic sects, as concatenation, have related that the Holy Prophet (S) had repeatedly stated: "I entrust you with two valuable things, one of which is the Holy Book (Qur'an) and the other my Ahl al-Bayt. These two will never be dissociated from each other and you will not be led astray as long as you will remain associated with them".

The Holy Qur'an

The Holy Qur'an, which is the Divine Book and the proof for the Nubuwwah of the Holy Prophet (S), is the main source of Islamic laws and education. The Holy Qur'an consists of the words of the Almighty Allah and the knowledge descended to the Holy Prophet (S) from the source of Glory and the Position of Divinity and Magnificence through the path of prosperity is shown to man.

The Holy Qur'an presents the human world with a series of practical and scientific matters, through the application of which, man attains prosperity in this world and the worldHereafter .

The Holy Qur'an gradually descended to the Holy Prophet (S) during the twenty-three years of his call and invitation to Islam and responded to the needs of the human society.

In its statements, the Holy Qur'an only aims at leading the people to prosperity. It teaches rightful beliefs, praiseworthy ethics, and decent deeds, all of which are the pillars of the prosperity of man and human society, with an expressive statement:

"...And We have revealed the Book to you explaining clearly everything...( 16:89)."

The Holy Qur'an has described Islamic sciences in brief. For further details, specifically for the explanation of jurisprudential matters, the Holy Qur'an directs the people to Nubuwwah, as the Holy Qur'an states:

"...AndWe have revealed to you the Reminder that you may make clear to men what has been revealed to them... (16:44)."

"And We have not revealed to you the Book except that you may make clear to them that about which they differ...( 16:64)."

Without inviting the people to follow blindly, the Holy Qur'an talks to them in their own ordinary language and Allah-given logic. It reminds them of a series of known facts which man perceives willy-nilly through his nature. It mentions that man can never avoid accepting and admitting them.

The Almighty Allah states:

"Most surely it is a decisive word, and it is no joke (86:13-14)."

As far as the scope of its logic is concerned, the matters stated by the Holy Qur'an are valid and everlasting for all the times and for all the people. They are not like people's ordinary remarks which are judged from only a few points of view within the limited capacity of knowledge and thinking and which can be neglected and disregarded due to other factors of negligence and lack of care. The Holy Qur'an is the "Word of the Almighty Allah" which encompasses every apparent and hidden aspect and is aware of every good intention and mischief.

Therefore, it is incumbent upon every Muslim to use his realistic views, to remember this holy Ayah and consider the "Word of Allah" as enduring and everlasting. He must not be convinced with what others have perceived and said. He must not keep himself dependent on free thinking, which is man's only special virtue and whose use is emphasized by the Holy Qur'an. This is because the Holy Book of Allah is a decisive document and an enduring reason for all times and for all the people. Thus, such a Holy Book will not be limited to the perception of a particular group of people.

The Almighty Allah states:

"...And (that) they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened...( 57:16)."

The Holy Qur'an asks people to refer to their natures and to accept the truth. That is to say, to preparethemselves primarily for the unconditional acceptance of truth and to admit whatever is true. Their welfare in this world and in the worldHereafter depends on their acceptance of truth without responding to Satanic temptations and the call of carnal desires.

Then the Holy Qur'an asks people to present the intuitive knowledge of Islam to their own commonsense and resign themselves to it if they find it true and if they discover that its acceptance and implementation provides their true welfare and comfort.

Surely in this way, the policy of human life and the religion practised in human society will consist of a series of rules and regulations which man demands through his instinctive desire and natural drives.

Finally, this will be a unified policy whose components and inputs will have complete compatibility with particular human characteristics and will completely refrain from contradiction and inconsistency. It will not be an inconsistent policy that at times originates from spiritualism and at others from materialism and that; in some instances, complies with commonsense, whereas in other cases, it is subordinate to carnal desires.

The Almighty Allah states the following Ayah in description of the Holy Qur'an:

"...Guiding to the truth and to a right path (46:30)."

Allah also states:

"Surely this Qur'an guides to that which is most upright... (17:9)."

In another verse, the Almighty Allah introduces the reason for this power and rightfulness of Islam to be the conformity of Islam with man's creation, for it is self-evident that a policy and cause meeting the natural demands and true needs of man will make him happy and prosperous in the best possible manner.

"Then set your face upright for religion in the right state the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion...(30:30)."

Again, the Almighty Allah states:

"...( This is) a Book which We have revealed to you that you may bring forth men from utter darkness into light... (14:1)."

The Holy Qur'an invites the people to follow the path of light which leads them to their ideal goals. It will inevitably be a path which properly responds to man's natural demands that are his very actual requirements. It will also conform to the views of commonsense. This path is the very natural religion called "Islam".

But a policy, which is established on the basis of carnal desires .and the satisfaction of human instincts, namely, lust and wrath of the influential men of the society, which is blindly adopted from the ancestors, and which undeveloped nations adopt from powerful and strong nations unquestionably and without conformity to logic and commonsense, is nothing but plunging into darkness. In fact, it is like travelling in a path which by no means guarantees man the achievement of his goal. The Almighty Allah states:

"Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth?..(6:122)."

Finally, fromall this, one can discover the importance and magnificence of this Holy Book from the viewpoint of Islam and Muslims. Besides, since its revelation fourteen centuries ago until the present time, the Holy Qur'an has always held an elevated position in various respects in different human societies. It has always drawn the attention of the people of the world.

Indeed, the Holy Qur'an is a Divine Book which supports the universal and everlasting religion of Islam. The generalities of the sublime teachings of Islam have been described in the Qur'an in an eloquent manner. In this regard,it’s worth equals the value of the religion of Allah. Furthermore, the Holy Qur'an is nothing but the words of Allah and is the everlasting miracle of the Holy Prophet (S).

The Holy Qur'an is a Miracle

Certainly, Arabic is a strong and all-embracing language which can express the natural objectives of man in the most clear and precise manner. In this quality, no language can compete with Arabic.

History certifies that the Arabs of the age of "ignorance" (before the advent of Islam), who were mostly nomads and who were deprived of civilization and fully bereft of most privileges of life, held such an elevated place and position in the ability and eloquence of expression in Arabic language that nowhere in history can a competitor be found for them.

In the field of Arab literature, eloquent speech had the highest value. The people maintained a very high respect for elegant and literary speeches. They used to put up the interesting and pleasant poems of their top poets and writers on the walls of Ka'bah just as they erected their idols and gods in the Ka'bah. Although they used a language with such enormity and with all those standards and precise grammatical rules without the least error and mistake, they used to take great pains for the arrangement and embellishment of text of their speech.

In the early days when a few verses of the Holy Qur'an were revealed to the Holy Prophet (S) and were read to people, a tumult got raised among the Arabs and their literati and poets.

The attractive, very sweet, and meaningful statements of the Holy Qur'an imprinted on the hearts and impressed the wise people in such a way that they forgot all eloquent literary works and brought down the lustrous and deep poems of the great poets called "Al-Mu'allaqat" which were pasted on the walls of Ka'bah.

The divine words, with their sweet verses, attracted every heart by their endless beauty and charm and sealed the mouths of all eloquent poets and writers.

But, on the other hand, these divine words were very unpleasant and bitter for polytheists and idol-worshippers, for they clarified and proved the religion of monotheism by their expressive statements and strong reasoning and severely reproached the policy of polytheism and idol-worshipping.

These verses also belittled the idols that were called "gods" by the people who supplicated and offered sacrifice before them and finally worshipped them instead of Allah. The Divine words also introduced the idols as stony and wooden statues that are lifeless, ineffective, and useless.

The Holy Qur'an invited the barbaric Arabs - who were filled with haughtiness and conceit and who had established their lives on the basis of bloodshed and banditry - to the religion of truth and respect for justice and humanity. Thus, Arab idolaters resorted to struggle and alternation and left no stone unturned to put out this luminous torch of guidance. They, however, reaped no benefit out of their wicked efforts except disappointment.

During the earlier days of Al-Bi'that al-Nabawiyyah, the Holy Prophet (S) was taken to meet one of the eloquent men called "Walid" who was a renowned Arab litterateur. The Holy Prophet (S) recited a few Ayat from the beginning of 41st Surah (Ha Mim) of Qur'an. In spite of his pride and haughtiness, Walid listened very carefully, until the Prophet (S) reached the Holy Ayah:

"But if they turn aside, then say: I have warned you of a scourge like the scourge of 'Ad and Thamud (41:13)."

As soon as the Holy Prophet (S) recited this Ayah, Walid became upset and began to shudder in such a manner that he lost his consciousness, the meeting was disturbed and the people then dispersed.

Afterwards, a group of people came to Walid and began complaining, that he made them ashamed and disgraceful in front of Muhammad (S). Walid said: "No, by Allah, you know that I fear none and that I have no greed. You know that I am a man of letters and a litterateur. The words I heard from Muhammad (S) bore no resemblance with the words of other people.

His words are attractive and charming. They could neither be called poetry nor prose. They are meaningful and deep-rooted. I am forced not to say anything about this matter until I have made my judgment. Give me three days' time to think it over". When the people came to Walid after the lapse of three days, he said that the words of Muhammad (S) were magic and sorcery which fascinate the hearts of people.

Mushrikin, led by Walid, called the Holy Qur'an magic and sorcery and avoided hearing it. They prohibited people from listening to it too. At times when the Holy Prophet (S) used to read the Holy Qur'an in Al-Masjid al-Haram (Ka'bah), mushrikin used to shout and start clapping in order to prevent the people from hearing the voice of the Holy Prophet (S).

Nevertheless since they had been fascinated by the eloquent and heart-ravishing statements of the Holy Qur'an, they often took advantage of the darkness of night and gathered behind the walls of the house of the Holy Prophet (S) in order to listen to the recital of the Holy Qur'an. Then whispering to one another, they used to say that these words could not be attributed to any human being. The Almighty Allah, referring to this point, states:

"We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason (17:47)."

Sometimes when the Holy Prophet (S) recited the Holy Qur'an and invited the people near Ka'bah, Arab litterateurs, while passing by him, used to bend down so as not to be seen and recognized. As the Almighty Allah states:

"Now surely they fold up their chests that they may conceal (their enmity) from Him (11:5)."

Accusing the Holy Prophet (S)

Kafirin and mushrikin not only used to call the Holy Qur'an but also the invitation of the Holy Prophet (S) as sorcery. Whenever the Holy Prophet (S) invited people to follow the path of Allah, informed them the truths, or gave them some advice, they used to say that he is practicing sorcery, even though he explained to them matters whose authenticity was perceived by their commonsense and Allah-given nature.

The Holy Prophet (S) also showed them the right path and clear policy through which they could clearly view the prosperity and happiness of human society.

They had no excuse for not acceptingit, and such matters could not be called sorcery.

Is it sorcery to say, "Don't worship stones and woods carved by yourself, don't offer sacrifice of your children for them, and don't believe in superstitions?" Could praiseworthy ethics such as truth, honesty, benevolence, human friendship, peace, justice, and respect for human rights be called sorcery?

In His words, the Almighty Allah refers to this point and states:

"...And if you say, surely you shall be resurrected after death, those who disbelieve would certainly say: 'This is nothing but clear magic' (11:7)."

The Holy Qur'an Challenges the Mushrikin

Kafirin and mushrikin, in whose hearts the superstitious rites of idol-worshipping had taken roots, were never prepared to accept the invitation to accept Islam and to submit themselves to the truth and reality. They did not accept the Holy Prophet (S) and contradicted him and said that he was a liar and that the Holy Qur'an, which he attributed to Allah, was nothing but composed of his own words.

For remedy of this accusation, the Holy Qur'an challenged them by calling a group of people, who were the forerunners and sole contenders of eloquence, to bring statements similar to those of the Holy Qur'an in case they were truthful in their non-acceptance of the Holy Prophet (S), thereby proving that the Islamic call was unfounded.

The Almighty Allah states:

"Or do they say: 'He has forged it'? Nay!they do not believe. Then let them bring an expression like it if they are truthful (52:33-34)."

The Almighty Allah also states:

"Or do they say: 'He has forged it'? Say: 'Then bring a Surah like this and invite whom you can besides Allah, if you are truthful (10:38)."

The Kafirin and mushrikin of Arabia, who were the masters of literature and eloquence, refrained from accepting this challenge despite their pride and haughtiness in eloquence and avoided the competition on. Thus, inevitably, they turned the literary contest into a bloody combat. Thus getting killed was easier for them than being disgraced and defeated in literary contest. The Arab litterateurs became helpless against the challenge of the Qur'an.

Neitherthose who lived at the time of the Holy Qur'an's revelation, nor the people born after its divine descension could do anything against this Holy Book in spite of testing of their utmost-strength. They were thus forced to retreat after exerting utmost efforts.

Man's nature always tends to oblige a group of people to imitate or excel other people's masterpieces or crafts which attract the attention, even if, like boxing and tug of war, these might not have the slightest direct impact on their social lives.

Thus, it becomes clear that a group of people has always been lurking for the Qur'an and if they had found a way to meet the challenge of this Divine Book, they would not have hesitated for an instant to accept this challenge. These people could not meet the challenge and by offering an excuse of magic and sorcery, they could not say that the Holy Qur'an is a magic and sorcery; for magic is an action which, according to its characteristics, displays the truth as false or the false as truth; that is to say, it displays lies as truth and the truth as lies.

The Holy Qur'an captivates the hearts by its graceful tone and eloquent Ayat because of its natural elegance and not as a result of its relation with the world of magic. It invites people towards a series of objectives through its words and introduces them various sciences whose actuality and rightfulness is understood by their commonsense and Allah-given nature. It persuades people to adopt a series of behaviors and deeds such as gratitude, benevolence, justice, and human friendship from which commonsense cannot escape and must accept and praise them.

All these facts indicate that the Holy Qur'an is nothing but an expression of truth. Thus the enemies of the Holy Qur'an became helpless and were unable to say that Qur'an is an expression at the climax of human speech and does not have any rival in its beauty, charm, eloquence, and pleasantness. This is the best proof that the Holy Qur'an is the Word of Allah.

In other words, for every attribute and ability, such as bravery, courage, reading, writing, and likewise which could be developed, there will naturally be a genius in man's history who will occupy the first position. What could be the objection if the Holy Prophet (S) occupies the most leading position of eloquence in Arabic oratory with a particular style? In this case, since his speech is that of a man, it could be challenged. The contemporary orators of the Holy Prophet (S) did not admit this fact.

None of the enemies of the Holy Qur'an could say or substantiate it, because any attribute or ability that reaches the peak of progress by a genius originates from human capability and talent and originates from human nature. It is, therefore, possible for others to pursue the path opened up by the genius.

With due effort, people can make achievements similar to those of the genius. They can also make achievements of the same kind by similar and even better methods than those used by the genius, even if such attempts fail to compete with the achievements of the genius. Thus the aforesaid genius who is the first to open this way is regarded only as a pioneer and forerunner.

For example, no one can surpass Hatam al-Ta'i in generosity, but might be able to do something similar to what he did. One may not be able to excel Mir in calligraphy or Mani, the painter, in painting; however, after considerable effort and endeavor, one may be able to write a word in the style of Mir or to paint a small portrait in the style of Mani.

According to this general principle, if the Holy Qur'an was the most eloquent work of a man (not Allah's words), it would have been possible for others, specifically for the renowned litterateurs of the world, to prepare a book or at least a Surah similar to, and identical with one of the Suwar of the Holy Qur'an by using their expertise in this style. In a challenge, the Holy Qur'an asked the people to produce statements similar to, and not better than those of, the Holy Qur'an.

"Then let them bring an announcement like it...( 52:34)."

"...Then bring a chapter like this...( 10:38)."

"..Then bring ten forged chapters like it...( 11:13)."

"... They could not bring the like of it, though some of them were aiders of others (17:88)."

At the end of the discussion, it must be noted that the Holy Qur'an has rendered others ineffective not only by having a remarkable eloquence and order, but also by providing actual answers for man's requirements. By its revelations and the expression of realities and from other aspects manifested in this Divine Book, the Holy Qur'an challenges the enemies and announces to all mankind that they will not be able to produce such a book.

Prophet Muhammad's (S) Ahl Al-Bayt (as)

Traditionally and literally, the "Ahl al-Bayt" or "the members of the household" and the family of a man are those who live as members in the small society of his house such as his wife, son, daughter, and servant living within the housing complex of the house owner.

Sometimes, the meaning of the Ahl al-Bayt is generalized to include close relatives such as father, mother, sister, children, uncle, father's sister, maternal aunt, and their children.

However, the meaning of "the Ahl al-Bayt (as)" of the Holy Prophet (S), expressed in the Holy Qur'an and ahadith, is not in line with the two preceding definitions. According to successive ahadith related through general and specific channels, "the Ahl al-Bayt" is a name granted as a gift to specially include the Holy Prophet (S) and the respectable ones, 'Ali (as), Fatimah (as), al-Hasan (as), and al-Husayn (as).

Therefore, on this basis, the other members of the Prophet's household and his relatives (although they are traditionally and literally considered as members of his household) are not covered by this definition.

Even Khadijah al-Kubra (as), who was the most respectable wife of the Holy Prophet (S) and the mother of Fatimah (as) and also Ibrahim, who was the consanguineous son of the Holy Prophet (S) and who had the greatest honor, are not included in "Ahl al-Bayt (as)" of the Holy Prophet (S).

Indeed, according to these and other ahadith, nine infallible Imams out of twelve infallible Imams, who are the sons and offsprings of Imam Husayn (as), are also included in the Ahl al-Bayt (as) of the Prophet (S). Therefore, the "Ahl al-Bayt (as)" are the fourteen infallible ones. Usually, the "Ahl al-Bayt (as)" of the Holy Prophet (S) refer to thirteen persons, who are the offspring of the Holy Prophet (S).

The Ahl al-Bayt of the Holy Prophet (S) are endowed with many virtues, excellent qualities, and unchallenging positions, the most important of which are the following two positions:

(1) According to the following Ayah:

"..Allah only desires to keep away the uncleanness from you, O Ahl al-Bayt!and to purify you a (thorough) purifying (33:33)."

They have an infallible and purified position; and by virtue of this position, no sin ever touches them.

(2) According to valuable holy "Hadith al-Thaqalayn" of the Prophet (S), also mentioned earlier, the Ahl al-Bayt (as) of the Holy Prophet (S)are inseparable from the Holy Qur'an. There will never be a separation between themselves and the Holy Qur'an. As a result, they commit no error and mistake in perceiving the meaning of the Holy Qur'an.

The prerequisite for possessing these two positions is that the words and deeds of the Ahl al-Bayt of the Holy Prophet (S) are the criteria and bases (for following) like those of the Holy Prophet (S) himself. Therefore, the beliefs of Shi'ahs are based on these facts.

The Expressly Stated Virtues of 'Ali (as) and AllThe Ahl Al-Bayt (as)

Quoting the Holy Prophet (S) Sunni and Shi'ah 'ulama'have related many ahadith on the virtues of 'Ali (as) and all the other Ahl al-Bayt. Three of these virtues will be dealt with here.

(1) In the 6th year after Hijrah, the Christians of the city of Najran selected a group of their dignitaries and scholars and sent them to Madinah. The delegation primarily debated and argued with the Holy Prophet (S), but they were condemned and defeated and Allah revealed the following Ayah of "Al-Mubahalah (cursing)".

"But whoever disputes with you in this matter after what has come to you of knowledge, then say: 'Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars' (3:61)."

According to the order and instruction given through this Ayah, the Holy Prophet (S) proposed that the Christian delegation from Najran participate in requesting the curse of Allah on liars, that is, they had to gather along with their wives and children to pray for the curse of Allah on the liars, so that the Almighty Allah would send upon them His torment.

The Christian delegation from Najran accepted the proposal for Al-Mubahalah and allocated the day after for this purpose. The next day, a great number of Muslims and also the delegation from Najran waited for the Holy Prophet's (S) appearance to see in what form and with what formalities he would arrive and whom he would bring along for Al-Mubahalah.

They saw the Holy Prophet (S) coming out in such a way that he was carrying al-Husayn (as) in his arms and holding al-Hasan's (as) hand in his hand. Behind the Holy Prophet (S) was his daughter, Fatimah (as), and behind her was 'Ali (as). The Holy Prophet (S) ordered these honourable persons accompanying him to say Amin (may it be so) when he prayed.

The delegation of Najran was struck with horror when they saw this holy delegation who entirely displayed truth and reality and who sought no refuge except the protection of the Almighty Allah. The chief of Najran delegation told his colleagues; "By Allah, I see these faceswho will annihilate all the Christians of the world if they turn towards Allah."

This was the reason why they came to Muhammad (S) and asked him to excuse them from participating in Al-Mubahalah. The Holy Prophet (S) asked them to submit to the will of Allah and convert to Islam. They said that they were unable to fight with the Muslims but were ready to pay annual tax to live under the protection of Islam. Thus this episode ended.

The following conclusion could be drawn from this incident:

The accompaniment of 'Ali (as), Fatimah (as), al-Hasan (as), al-Husayn (as) with the Holy Prophet (S) in the course of Al-Mubahalah clarified that, in the holy Ayah "our sons, our women, and our near people" refers to none but the Holy Prophet (S), 'Ali(as), Fatimah (as), al-Hasan (as), and al-Husayn (as). In other words, by stating the word "ourselves", the Holy Prophet (S) meant himself and 'Ali (as), by "our women", he meant Fatimah (as), and by "our sons", he meant al-Hasan (as) and al-Husayn (as).

Thus, it becomes crystal clear that 'Ali (as) is in the samerank as the Holy Prophet (S) himself. It also becomes evident that the Ahl al-Bayt (as) of the Holy Prophet (S)were four persons. This is because the members of the household of anyone are those which are commonly called as "ourselves , our women, and our children". If any other persons were considered as theAhl al-Bayt, the Holy Prophet (S) would have taken them along for Al-Mubahalah.

This is why we must judge about the 'Ismah (infallibility) of these four persons, for the Almighty Allah testifies on the 'Ismah and taharah (purity) of the Ahl al-Bayt (as) of the Holy Prophet (S):

"...Allah only desires to keep away the uncleanliness from you, O Ahl al-Bayt!and to purify you a (thorough) purifying (33:33)."

(2) As related by Sunni and Shi'ah 'ulama', the Holy Prophet (S) has stated:

"The parable of my Ahl al-Bayt is that of Nuh's ark; those who boarded were saved while those who did not board were drowned".

(3) In another successive hadith, related by Sunni and Shi'ah 'ulama', the Holy Prophet (S) has stated:

"I leave two valuable things for you which will never be separated from each other till they meet me at Hawd al-Kawthar. They are the Allah's Book, Quran and the Ahl al-Bayt. You will not go astray after me as long as you remain in touch with them intimately and seek refuge under these two".