Alhassanain(p) Network for Heritage and Islamic Thought

THEM IMAMATE

Muslims have unanimously agreed on the necessity of the Imamate. But they have different beliefs about it, because the Imam leads the Muslim community, guards it against misguidance, enforces the Islamic law, and spreads the teachings of Islam.

A part of the policy of the Owner of the religious law and the marvelous things of his rule is that he ordered (Muslims) to know the Imam, so he said:” Whoever dies and does not know the Imam of his time dies for jâhiliya (pre Islamic paganism age).”[1] Namely, he dies as if he did not adopt Islam.

If the Muslims act according to this religious duty and carry out what this obligation ordains, to know the Imam and listen to his words after they have known him, they will be one army and their leader is the Imam. Then no Muslim ignores the commandments of the religion or he knows them but he does not act according to them. Moreover, the flags of Islam will wage all over the world.

The caliphate and Imamate was a race course, no one takes its reins but the person who wins the race even if with blood shed and violating the forbidden, rather even if the caliph himse!f, after taking the reins of authority, is impudent and dissolute paying no attention to what he does.

But the Imâmi Shia, since the first era, have not attached importance to such an Imamate and not acknowledged such an Imamate. Rather they think that the caliph or the Imam should have all the qualities of perfection, free from all the traits of defect, carrying out the commandments of the Islamic Law secretly and openly, refraining from the outside and the inside forbidden things, and prevent people from doing them. He should be appointed according to the textual nomination by the Owner of the Islamic Law or by the Imam before him, to carry out the order of Allah, the Glorified because He, the Exalted, is more than his servants in choosing the most righteous person for this sensitive position.

The ‘main is not he who leads people, rather the main is the person whom the evidences support, even if people do not follow him or prevent him from carrying out the obligations of his Imamate and the duties of his leadership.

The resistance and apposition of people against the main does not decrease his ability to assume the obligations of the Imainate, rather they miss their chance and lose a way of guidance.

So, the main, according to the Imâmi viewpoint, is the person who is responsible for the obligations of the Imainate whether he rises or not, pronounces it or keeps silence, and advances for the race or falls behind, because his Imaniate is not achieved through the borrowed clothing. Namely he become an Imam when he takes this clothing from the others and is out of the Imaniate when the others take this clothing from him.

The Imam is the serious evidence, so he should inform people about his Imainate and provide evidences for it when there is a necessary need. Also people should know him and obey him when they know him.

As for providing evidences for the Imamate of the main, he should declare or hint it.

Enough for evidences that he should state his outstanding merits and miracles and show the knowledge which people are not able to show, except, when the swords prevent him from showing that; yet his acts and habits denote his position even if his tongue is silent.

The Imamate has been one of the researches which raise argument and dispute among Muslims since the first day of the Owner of the mission (the Prophet).

The argument and the disputes have taken place through the pen, the tongue, the sword, and the spearhead.

Today, the foundations of the Imamate is built on the ruins of the Also today and tomorrow it is the difference among the sects as it was yesterday, though the Muslim have agreed on the Prophet, the Book, and the qibla (the Ka’bah). Today and yesterday, among the sects are the owners of preferable intellect and correct ideas, who have the ability to unify these sects under one banner, tell them about the reasons which have led the Imamate to BACKwardness and disunity, inform them about the advantages of unity, warn them against the evil of disunity, and make them feel the disasters, the destruction, and the discord from which Islam has suffered because of that dispute and argument. As the Imamate is the crossways, so this disunity should gather at it.

If people knew today the reality of the Imamate and who the main is, they, even if some of them, would move quickly to form a unity to include all the sects at this critical hour when anarchy and discord prevailes.

I (the anuthor) will try to point to some qualities the Imam should have, even if my word is in vain, to attract the attention of the heedless person and move the mindful one. This does not irritate me as long as the intention is right and the purpose is valuable, and it is to seek the pleasure of Allah, the Glorified.

I (the author) say: Indeed, the regime which the Last of the prophets has brought brings two maimers together; the manner of the person with the Creator and his manner with the created, and whoever brings such a regime should be able to enforce and carry it out to spread his law all over the world. So, when the Prophet enforced and carried out his law, he had two temporal and spiritual powers. When he passed away, the community led eventually to the necessity which summoned him to conclude the Imamate during his lifetime.

The community thought that it was obligatory to carry out the functions of the owner of the mission, and no one would assume them but an main who had a general leadership over all the Muslim nation, and he had to have the two powers which the truthful Prophet, may Allah bless him and his family, had; otherwise the regime which ensured the two happy places (in this world and the hereafter) would be without execution. In the meantime all those efforts from which the Owner of the mission suffered would be useless.

As the Imamate is incumbent on the Muslim community on the account of necessity, then who is the worthiest of this great function? I wonder: Is the worthiest one who was like the Owner of the mission in knowledge and act, guided in himself and guides others, provided evidence for his ideas and no weakness comes upon his evidence? If people asked him for a miracle, acts in words and he would bring it easily and without hesitation, convinced easily the stubborn; knew all that which the Owner of the mission brought and acted upon it, knew the revelation and interpretation of the Koran, full of good qualities, rather the best of all men in every quality, had no bad quality, generally speaking the model of the Prophet in all his outstanding merits?

Or is the worthiest of it he who does not know the above- mentioned qualities and they do not know him or has some of them and empty of the others? Without doubt, you will say: the first person is worthier of the Imamate than the second person is.

But I (the author) think that you will say: Indeed, all the importance is to prove two matters in this respect: the first matter it is obligatory to appoint an Iinam aécording to the above- mentioned qualities. The second matter is that he is in the Muslim community and he has all these qualities. If it is proved that the main should have these qualities and he is in the Muslim Community, then to refuse his Imainate and orders is stubbornness which the possessor of religion and intellect does not accept.

I will prove these two matters for you hoping that you will hear and understand.

As for the first evidence, it maybe summarized as follows: Surely, the Prophet, may Allah bless him and his family, was aware of what he declared. He was not ignorant of what he was asked. His law is one. There is no disunity in it. It is immortal till the Day of Judgment. The law of Mohammed is lawful till the Day of Resurrection and what he declared unlawful is unlawful till the Day of Resurrection. If he had given a free hand to the Muslim community to choose the Imain to carry out his obligations, we would have found the Muslim community ignorant about the commandments of the law, and not distinguish between the lawful and the unlawful, because the Muslim community had no sound judgment about the science of law to refer to it, nor did it have a just ruler who had the ability to enforce the punishments to obey him. For this reason, the Muslims divided into schools and sects. Each sect provided evidence for their ideas and beliefs. Then the people chose one among themselves as a caliph and main for themselves. They chose the caliphs who did not know all what the Prophet, may Allah bless him and his family, brought, and had no knowledge of what they were asked about. As those caliphs became, after they had been elected, the just ruler, and as people did not find their purpose concerning the government and the commandments, every sect began showing its beliefs and ideas. But no sect had assorted arguments and clear evidence to refute the suspicions of those schools and the doubts of those ideas. The sects opposed each other. Each sect attributed their beliefs to the Islamic Law and religion though the lawful and the unlawful are unchangeable till the last hour of this existence and the islamic law is one and immortal throughout history. Nevertheless, after the Prophet of Islam, legislators, laws, beliefs, and schools have entered Islam.

This change and deviation was created by men because they had elected those who had little knowledge of the Islamic Law to be the scholar and ruler. At the same time they refuted sometimes the proofs of men with evidence and sometimes with the sword to force people to obey him and his beliefs. So it is incumbent upon the Muslim community to choose the main who is knowledgeable of what has come in the Prophetic Law, follows the acts of the Prophet, has knowledge of what he is asked, and has the evidence to remove doubts, falsehood, ignorance and misguidance so that the Islamic Law will last forever according to the orders of the Prophet, may Allah bless him and his family, and the lawful and the unlawful of the Prophet are unchangeable throughout life, otherwise, there will be no laws, no legislators, no schools, and no beliefs.

But how can the Muslim community choose such a ruler? From where can it know him?

If they knew him, how would they agree on him because people have different trends and purposes?

So, it is incumbent on Allah, the Exalted, to appoint an main for the Muslim community and nominate that just successor and model scholar through the Prophet because Allah, the Glorified, knows the advantage of his servants and knows the person who is worthy of this sensitive function and great position.

Therefore, if the nomination of the main is incumbent on Allah, the Exalted, then it is impossible, according to the wise men, for Him, the Glorified, to neglect the incumbent that sets right his servants and guides his creation. It is also impossible for the Prophet to neglect Allah’s nomination concerning this main. Then if it was possible for the Prophet to neglect such as an incumbent, it was possible for him to neglect other than that incumbent.

Consequently, as the Prophet is an incumbent, the Imam is an incumbent, too. As Allah sends a prophet, He appoints an main. So, there is no Prophet without an Imam and no law without explanation and execution.

As for the evidence for the second; which is the existence of this Imam, it is easy to prove it after what we have mentioned above, because if we believe that the appointment of the ‘maui according to the outstanding merits is obligatory, and that Allah, the Exalted, appoints him for His creation, we will believe that Allah does not make the name and ancestry of the main unknown, and that it difficult for the Muslim nation to know him. We know that there is no Imam in the Muslim Community for whom that incumbent is attributed and who claimed such an incumbent is attributed but ‘Au and his sons, peace be on them. If they themselves were not the Imarns, the Imamate and that incumbent would be nonsense.

Therefore, we have to know that they were scholars who had no ignorance, the just persons who did not wrong people. As for justice, no one of them had the opportunity to apply it but the Commander of the Faithful .(ArnTr al- Mu’minln), and his-matter is in no need of explanation. And as for their knowledge, their sayings and traditions denote it. So, study their knowledge and you will find that what has been reported about them is true. And this book, which is between your hands, is an extract of that abundant a ‘wledge.’[2]

WHO WAS AL-SADIQ?

Indeed, the writer should give a general idea about the person whom he writes about before he goes deeper into his writing so the reader does not misunderstand such a person when he reads each chapter of his life.

Here I would like to mention a group of the viewpoints of the religious scholars concerning Ja’far al- Sadiq, peace be on him, because such viewpoints express the ideas of generations about this great figure. They are as follows:

In (the book) MTzân Al- I’tidal (1:192), mentioning the Imam, al-Dhahahbi’[1] said:” Ja’far b. Mohammed b. ‘Ali b. al- Husayn al- Hâshmy Abü Abd Allah was of the great Imams. (He was) righteous, truthful, and of great importance.”

In (the book) TahdhTb Al- Asma’ wa Al- Lughât (1:149-150), al-Nawawy[2] said: Mohammed b. Ishâq, Yahya al- Ansâry, Mâlik, the two Sufyanis, b. JarTh, Shu’ba, Yahyâ al- Qattan, and the like reported from him. They agreed on his Lmamate, his greatness, and his supremacy. ‘Amru b. Abu al- Muqdâm said:’ When I looked at Ja’far b. Mohammed, I knew that he was from the descendants of the Prophets.”’

Ibin Khulakan[3] said: “(He was) among the twelve Imams according to the doctrine of the Imamis. He was among the masters of the members of the House (ahl al Bayt). He was surnamed al- Sadiq because his speech was truthful. And his outstanding merit was more famous than to be mentioned.” He added :“ His pupil Abu Musa Jabir b. Hayyân al- Sufi al-Tartusi’[4] wrote a book of one thousand sheets having the studies of al-Sâdiq, which are five hundred studies”. And added:” He was buried at aI-BâqI’ in the grave where his father Mohammed al- Bâqir. his grandfather Zayn al- ‘Abidin, and the uncle of his grandfather al- Hasan b. ‘Ali, peace be on them. So, what a generous and honorable grave it is!

In (the Book) NOr al- Absar, p.13[5] , al- ShiblanjT said:” His outstanding traits were many. They are about to exceed the limit of the counter. And the understanding of the mindful writer is bewildered at their Kinds” He added:” There is an advantage in (the book) ‘Hayat Al- Haywan Al-Kubra,” in the Book ‘Adab Al- Katib,’ bin Qutayba said:” Imam Ja’far al-Sadiq b. Mohammed al- Baqir wrote the book of al- Jafr (divination). In it, there is all that they need of his knowledge till the Day of Judgment.” Abtl aI- ‘Ala’ (a poet) pointed to this jafr (divination) and said:

“Verily, they became astonished at the family

of Mohammed when their knowledge caine to them

written on the skin of a full grown he- goat.”

The mirror of the astrologer, though small (in size),

shows him in every populated and desolate (lands).

In his book ‘Is’af Al- Raghibin’ printed in the footnote of the book ‘Nur Al- Absâr, p.208, Mohammed al- Sabbân[6] said:” And as for Ja’far al-Sâdiq, he was a noble Imam.” He added:” His supplication was accepted. If he asked Allah for something, it was between his hands before he completed his words.”

In (the book) Lawaqih Al- Anwâr, al- Sha’arany[7] said:” If he (al-Sâdiq), peace be on him, was in need of a thing, he would say: ‘0 Allah, I am in need of so and so.’ That thing was put beside him before he completed his supplication.”

In his book ‘Tadhkirat Khawfls Al- Umma, p.192, Sibt b. al- Jawzy[8] said:” The biographists said:’ He was busy worshipping (Allah) instead of seeking leadership.”’

He added:” Among his noble manners is what al- Zamakhshary, in his book ‘RaM’ Al- Abrâr’, has reported from al- Shaqrany the servant of Allah’s Apostle, may Allah bless him and his family, who said: ‘Al- ‘Atta’ went out during the days of al- Mansflr and I had no intercessor, so I stood at the door with bewilderment.

Suddenly, Ja’far b. Mohammed came towards me, so I told him about my need. He entered and came out. Suddenly, my need was in his hand. He gave it to me and said:’ The good (thing) from anyone is good and from you is better because of your place from us and the bad thing from anyone is bad and from you is worse because of your place from us. Indeed Ja’far said (these words) to al- ShaqrAny because he (the latter) drank wine. So, among the outstanding traits of Ja’far is that he welcomed him and met his need though he (Ja’far) was aware of his behavior and preached with euphemism, and this is among the ethics of the Prophets”.

In (the book) Matâlib Al- Sa’Ul, p.81, Mohammed b. Talha’[9] said:” He (al- Sâdiq) was among the great figures of ahl al Bayt and their progeny. He had many sciences, plentiful worshipping, and continuous parts of the Koran, clear asceticism, and much recitation (of the Koran).

He understood the meanings of the Holy Koran, took out jewels from its sea, and concluded its wonders. He divided his times according to the kinds of obedience, so he punished himself for them. His face reminded (the person) of the Hereafter, listening to his words put an end to one’s desire for life, in this world, following his guidance inherits Paradise, the progeny of the prophethood, and the purity of his acts disclosed that he was among the progeny of the Prophet. And he said:’ As for his laudable deeds and qualities, they were about to exceed the number of the counter. The understanding of the knowing (person) was perplexed at their kinds, as well as the rules whose causes are not understood and the sciences whose rules understanding is unable to encompass are added to him and reported from him, (that is) because of his many sciences that flew out of his heart due to the competition of piety.”’

In (the book) Al- Sawa’iq. Ibin Hajar[10] said: And men reported (a lot of) sciences, and his reputation spread all over the countries.”

In Yanâbi’ Al- Mawada,[11] printed in IslambUl, p.380,:” And among the Imams of ahl al Bayt was AbU Abd Allah Ja’far al- Sâdiq.” He added :“ And he was among the progeny of ahl al Bat.” And he added:” In (the Book) Tabaqât Al- Mashaykh Al- Sufiyan, Shaykh AbU ‘Abdurrahinân al-Sâlimy said:’ Ja’far al- Sâdiq overshadowed all his fellows from ahl al Bayt. He had abundant knowledge, great asceticism in the world, perfect piety in desires, and perfect good manners in wisdom.”’

In Hulyat .Al- Awliya 3:192 the memorizer (of the Koran) AbU Na ‘Tm[12] said:” And among them was the articulate Imam and the first rein Abti Abd Allah Ja’ far b. Mohammed al- Sâdiq. He devoted himself to worshipping and obediehce (to Allah), fayored isolation and submission, and prevented (men) from leadership and parties.” Then he reported his foregoing words on the authority of ‘Amrfl b. AbO Al- Muqdam. And he reported from al-2

Hayâj b. Bastim,[13] who said:” And Ja’far b. Mohammed gave food and left nothing for his family.”

In Al- FusOl Al- Muhima, Ibin al- Sabbagh al- Mftliky[14] said:” Only he of his brothers was the caliph of his father and his trustee of authority and responsible for the Imamate after him. He excelled his group in favor. He was more famous than they and greater than they in importance. People reported from him the sciences which the passengers spread. So, he became famous all over the countries.” At the end of his words, he said:” The deeds of Abil Abd Allah were laudable, his traits in. honor were perfect, his dignity throughout the days was running, and the clubs of glory and honor were full of his glorious deeds.”

In Sabâ’k Al- Dhahab, p.72, al- SiwTdy[15] said:” Only he of his brothers was the caliph of his father and his trustee of authority, many sciences have been reported on his authority, and he was an Imani in tradition.” And he said:” And his good traits were many.”

In ‘Umdat Al- Talib,[16] p.1 84, :“ He was called ‘Amfld al- Sharaf (the pillar of honor), his good traits are successive among men, famous among the ShT’a and non- ShT’a, and al- Mansfir al- DawânTqy tried to kill him several times, but Allah saved him from that.”

In ‘Al- Millal wa Al- Nihal’, al- Shahristany[17] said:” And he had abundant knowledge of religion and literature, perfection in wisdom, strong asceticism and perfect piety in desires. He lived in Medina for a period (of time) to avail the ShT’a who followed him and teach the supporters the secrets of sciences. Then he entered Iraq and lived there for a period (of time).

He never had words with the Imamate nor did he disputed with anyone for the caliphate. Whoever is drowning in the sea of knowledge does not wish for the river, and whoever goes up the peak of the truth is not afraid of him who comes down. And it is said that whoever feels Allah is in no need of men, and whoever associates with other than Allah, scruple plunders him.”

In Mir’át Al- Jinân (1:304), concerning those who died in the year 148 (A.H.), al- Yâfi’y[18] said:” In it (the year 148) died the great Sayyid Imam, the descendant of the Prophet and the jewel of generosity, Abü Abd Allah Ja’far al- Sadiq.

And he was buried at at- BaqT’ in the grave where his father Mohammed al- Baqir, his grandfather Zayn al- Abidin, and the uncle of his grandfather al- Hasan b. ‘Au, may Allah be pleased with them all, (were buried). How generous that grave is! And how generous those noblemen with good traits are! He was surnamed al- Sâdiq because of his truthfulness in his saying. He had valuable speech about the sciences of monotheism (Tawhid).

And his student Jâbir b. Hayyân al- Süfy wrote a book of one thousand sheets on his studies, which are five hundred studies.”

In his Amaly, Majlis no.42, al- Sâduq[19] , may his grave be fragrant, reported from Sulayman b. Dawfld al- Manqary[20] on the authority of Hafs b. Ghayyâth[21] , that if he told us about Ja’far b. Mohammed, peace be on him, he said:” The best of the Ja’farTs has told me.”

In Majlis no 32, also he reported on the authority of Mohammed b. Zyâd al- Azdy,[22] who said:” I have heard Malik b. Anas saying:’ I came to al-Sadiq Ja’far b. Mohammed, peace be on him, so he handed me pillow and respected me. He was not free from one of three traits- he was either fasting or praying or remembering (Allah). He was among the great worshippers and devotees who feared Allah, the Glorified and Almighty. His talks were many. His sitting was good. His advantages were many. If he said:” The Prophet of Allah, may Allah bless him and his family, said sometimes he became green and sometimes became yellow. So, whoever knew him became ignorant of him. One year I went with him to perform the hajj. When his camel arrived at the Haram, the voice ceased in his throat whenever he tried (to say) the talbiya [a rite during the hajj by saying labbayka (here am I 0 Allah)]. He was about to fall off his camel. So, I said to him:’ Son of the Prophet of Allah, may Allah bless him and his family, you should say (labbayka Allahumma labbayka).’ So, he said:’ Son of ‘Amir, how dare I (the author) say labbayka Allahumma labbayk, and I am afraid that (Allah), the Glorified and Almighty, will say:’ Neither Iabbayk nor Sa’dayk.”

In has book Al- Manaqib fi Ahwâl Al- Sâdiq, peace be on him, b. Shahrâshüb[23] reported on the authority of Malik b. Anas, who said:” No eye has seen, no ear has heard, and no one has come into man’s mind better than Ja’far al- Sâdiq in the outstanding merit, knowledge, worship, and piety.” And in his AmSli, Majlis no. 81, aI- Sâdflq increased his words:” By Allah, if he said he was truthful.”

Also he said:” In the Musnad of Abu Hanifa,[24] Abu al- Qasim aI- BaghSr has mentioned that al- Hasan b. Ziyad said: I have heard Abu Hanifa when he was asked:’ Who is the most knowledgeable (person) you have ever seen?’ He said:’ Ja’far b. Mohammed.’ When al- Manstlr brought him, he sent for me and said:’ Abu HanTfa, indeed, men have been charmed by Ja’far b. Mohammed. So, prepare for him your most difficult questions. So, I prepared forty question for him. Then he sentfor me Abu Ja’far, who was at HTra. So, I came to him and greeted him.

He ledme to sitting and I sat down. Then he turned to said:’ Abu Abd Allah, this is Abu Hanifa.’ He said:’ Yes, I know him.’ Then he turned to me and said:’ Ask Abu Abd Allah some of your questions.’ So, I began asking him. He answered me and said:’ You say so and so, the people of Medina say so and so, and we say so and so. We may agree with your or we may agree with them or we may disagree with you and them. I asked him all the forty questions. But he did not commit a breach of them. Then Abu Hanifa said: “Isn’t the most knowledgeable of men most knowledgeable of them in the difference of men.”’

Al- Manstlr, who was displeased with Abu Abd Allah (peace be on him), sometimes said the truth when he mentioned or met him:” This suffocation (of mortification) (i.e. al- Sa7diq) in my throats is the most knowledgeable of men in his time.[25] And he is among those who want the Hereafter, not the life in this world.’[26] Certainly, every house of prophethood has a traditionalist and, today, our traditionalist is Ja’far b. Mohammed.”[27] “Addressing al- Sâdiq, peace be on him, al- Mansür said:” We are still dip out from your sea,"[28] we draw near to you, make (people) aware of blindness (ignorance), and you make the difficulties clear with your light (knowledge). So, we float on the clouds of your holiness and the flood of your sea, And he said to his chamberlain:” And these are among the sons of Fatima. No one ignores their right but the ignorant who have no luck in the Islamic Law.”[29]

Isma’il b. ‘Ali b. Abd Allah b. al- ‘Abbâs said:” One day, I came to Abu Ja’far al- MansUr (and saw that) his beard had become wet because of the tears. He said to me:’ Haven’t you known what has happened to your family?’ So, I said:’ What has happened, 0 AmTr al- Mu’minin?’ He said:’ Indeed, their chief and scholar and the rest of the good ones of them passed away.’ So, I said:’ Who is it?’ He said:’ Ja’far b. Mohammed.’

So, I said:’ May Allah make the reward of Amir al- Mu’minin great and prolong his lasting for us.’

So, he said to me:’ Surely, Ja’far was among those about whom Allah said:’ Then We gave the Book for an inheritance to those whom We chose from among Our servants.”[30] He was among those whom Allah chose. And he was among those who were the first to do good.”[31]

Moreover, the infidels, in spite of their infidelity and enmity towards Islam and Muslims, honored him and acknowledged his abundant knowledge and his holy spiritual qualities and talents. Those infidels were b. al- Muqaffa’, b. Abu aI- ‘Aujá’, al- Daysany, and the like. (For example), b. al- Muqaffa’ said:” Do you see this creation? And he made a sign with his own hand to the place of the tawaf (going around the Ka’ba as a ritual act of the hajj.). No one of them is worthier of the name of humanity than that sitting Shaykh (i.e. al- Sádiq, peace be on him.). Ibin Abu al- ‘Auja’ said:” This is not a human being. Though he is spiritual in this world, he becomes incarnate if he wishes and becomes internally spiritual if he wishes. So, he is this, namely al- Sâdiq, peace be on him.”[32]

When b. Abu al- ‘Auja’ asked one of the Companions of al- Sâdiq, peace be on him, then the companion brought him the answer after awhile and he (b. Abu al- ‘Aujâ’) approved it, he said:” This (the answer) has been brought from Hijaz.”

Al- Daisany adopted the same manner for the Companions of al- Sâdiq (peace be on him), who brought him his answer.

This is a drop of rain of what the righteous people reported concerning al- Sadiq, peace be on him, though they lived in different countries and times, and had different tastes and ideas. I (the author) have mentioned these ideas before discussing the detailed life of al- Sâdiq to give you a general picture about this remarkable figure, because these words, though brief, tell the reader about the outstanding merits and sciences of al- Sadiq, peace be on him.