What Is Islam?

Religion

Religion refers to the beliefs and a series of practical and moral instructions that the prophets have related on behalf of Allah to guide and lead human beings.

Believing in these tenets and performing these instructions result in man's prosperity and happiness in this world and in the world Hereafter.

So if we abide by religion and follow the orders of Allah and the Prophet (S), we will become prosperous not only in this short life, but also in the everlasting and endless world Hereafter.

We are aware that a happy and prosperous person is one who has a true objective in his life and who does not live in misdeed and aberration. He possesses a good and praiseworthy demeanor and performs good deeds and has a confident, strong, and peaceful heart in this turbulent world.

The religion of Allah directs us towards this happiness and prosperity. Without religion, there would be no prosperity and bliss. Religious tenets are like secret police in the heart of man and always accompany him. They keep man away from moral wickedness and force him to be virtuous.

Belief is the strongest and most solid refuge in which man never confronts fear and anguish in the ups and downs of life. The worshippers of Allah never lose their courage in any circumstances and never feel disdain and inferior, for they see themselves connected to the infinite might of the Creator of the world and under all circumstances, they remember Allah and seek refuge with Allah; they possess a confident, strong, and peaceful heart.

Religion commands us to have a praiseworthy behavior and to perform good and decent deeds as far as we can.

Therefore, religion is divided into three parts:

(1) Beliefs;

(2) Ethics;

(3) Commandments.

This brief account should be elaborated to be acceptable to the honorable readers.

1. Beliefs

If we use our commonsense and conscience, we realize that this world of existence with its wonderful order could not be created by itself and this astonishing order of the world of creation could not be achieved without an organizer.

Undoubtedly, there is a Creator Who has created this vast and magnificent world with His infinite capability and knowledge and who has established the world of creation with exact order by the invariable and unchangeable rules that He has set up throughout the world of existence. Nothing has been created uselessly and extravagantly. No creature falls outside the purview of the laws of Allah that govern the world.

Can it be believed that such a compassionate Allah with all the grace and blessings that He has toward His creatures would leave man, the masterpiece creation on his own? And that He would leave human beings to man's wisdom which is mostly victim of carnal desires and is, as a result, faced with aberration and misery? The reply to this question is self-evident.

Consequently, Allah must send instructions to human beings by prophets - who are free from any kind of sin and error - to lead men to happiness and prosperity by following them.

We realize that in this world, the signs and valuable benefits of adherence to religious principles do not become completely evident. Neither the righteous are rewarded, nor the criminals and oppressors are punished for their deeds.

From this, we understand that another world must exist where people's deeds are closely investigated, so that if one has done a charitable act, he would be rewarded or if he has committed an indecent deed, he would be castigated. Religion encourages people with these tenets and other rightful beliefs, which will later be thoroughly discussed in this book, and warns them of paganism and ignorance.

2. Ethics

Religion decrees that we adopt praiseworthy qualities in life, have a good nature, and accomplish ourselves with good and commendable attributes. We must be conscientious, benevolent, philanthropic, kind, faithful, good-natured, pleasing to meet, and just.

We must defend our own rights. We must not transgress our own limits and rights and should not encroach upon the property, reputation, and lives of people. In search of knowledge and civility, we must not spare any effort for self-sacrifice and self-denial whatsoever. Finally, we must have equality and moderation in all affairs of life.

3. Commandments

Religion decrees that we perform acts that are beneficial to ourselves and to our society during our life and refrain from acts that cause corruption and immorality. It also teaches us to engage in reciting salat (prayers), observing sawm (fasting), and performing similar other duties which are signs of servitude and obedience towards Allah.

These are the laws and instructions the religion offers and invites us to perform. As it is evident, some of them are doctrinal, others ethical, and some others practical. As mentioned before, acceptance and performance of these principles is the only means of happiness and prosperity, for we are aware that man should be nothing but realistic and should live with good ethics and praiseworthy deeds.

Is It Necessary For Man To Follow A Religion?

The foremost question that comes up here is "what is the relation of men's lives with religion and piety?" Is it not possible for a human society to continue its humanitarian existence without religion and faith in Allah? Is it not that a religious person is one who proves Allah's existence and performs specific acts for His satisfaction?

It is possible that in the society, according to the laws enacted by human beings, the duty of each member of the society determines the benefit and the loss. In this case, the laws of men replace religious laws and there will be no need for religion.

But with little attention and deliberation on Islamic commandments and regulations, the opposite of this is proved, for Islam has not been concerned only with praying to and praising Allah, rather it has enacted comprehensive instructions and specific regulations for all individual and social positions of man. Islam has considered the vast world of humanity in an astonishing manner and has enacted suitable regulations in accordance with man's individual and social actions and otherwise.

Finally, Islam has provided and guaranteed the happiness and prosperity of the members of social community in every respect and to the maximum extent possible. Every just person acknowledges that the laws sprang from man's limited thoughts and knowledge cannot equal those of religion. This power of the Almighty Allah has described the religion of Islam in the Holy Quran. As examples, we will cite few verses here:

"Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves: and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning (3:19)."

The religion towards which all prophets have invited people consists of theism and submission to Allah's orders. Though the religious scholars specified right through wrong, they did not accept what was rightful due to their prejudice and animosity. Each scholar adopted a specific course of action; as a result, different religions came into existence on earth. In fact, this category of people did not believe in the Divine verses. Allah will soon retribute their deeds.

"And whoever desires a religion other than Islam, it shall not be accepted from him. and in the Hereafter he shall be one of the losers (3:85)."

"O you who believe! enter into submission one and all, and do not follow the footsteps of Shaytan (satan); surely he is your open enemy (2:208)."

"And fulfil the covenant of Allah when you have made a covenant, and do not break the oaths after making them fast, and you have indeed made Allah a surety for you; surely Allah knows what you do (16:91)."

The purpose of this verse is to indicate that any Muslim who makes a promise to Allah or to people must keep it and must not breach it.

"Call to the way of your Lord with wisdom and goodly exhortation, and have debates with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way (16:125)."

This refers to the fact that to promote religion, a Muslim must converse with people according to their understanding and in a way that is beneficial to them. However, if he fails to guide a person through logic and advice then he must debate in the best manner, which is one of the means of proving something, to guide him towards truth.

"And when the Qur'an is recited, then listen to it and remain silent, that mercy may be shown to you (7:204)."

"O you who believe! Obey Allah and obey the Prophet and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Prophet, if you believe in Allah and the Last Day; this is better and very good in the end (4:59)."

This verse means that in an Islamic society, disputes can only be settled by the Qur'an and the ahadith of the Prophet (S). Every difference must be settled by these two factors. If a Muslim settles differences by the logic of reason, this is due to the fact that the Qur'an has accepted the rule of logic.

"Thus, it is due to mercy from Allah that you deal with them gently, and had you been rough, hard-hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust (3:159)."

Good behavior, benevolence, and taking counsel in the affairs result in fellowship and kindness. Members of the society must respect their leader to be influenced by him. Allah orders the honorable leader of the Muslims to be benevolent and to take counsel. But since it is possible that people may make mistakes in their decisions, Allah orders the leader to be independent in his decision after taking counsel and to have trust in Allah, because no one can oppose Allah's will.

In like manner, the Almighty Allah introduces Judaism and Christianity with their Divine books of Tawrat (Old Testament) and the Injil (Bible) and their social precepts and provisions as:

"And how do they make you a judge and they have the Tawrat wherein is Allah's judgement. .. Surely We revealed Tawrat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of divine knowledge and the doctors...

And We sent after them in their footsteps 'Isa (Jesus), son of Maryam (Mary)... and We gave him the Injil in which was guidance and light, and verifying what was before it of Tawrat...

And the followers of the Injil should have judged by what Allah revealed in it... And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed ...(5:43 - 48)."

Tawrat and Injil which are now in the hands of the Jews and Christians emphasize this point, because theTawrat contains many legal and judicial provisions and apparently the Injil confirms and certifies the religious laws of Tawrat.

Conclusion

From the aforementioned statement, it becomes evident that religion as viewed by the Qur'an is the same as the method of living from which man cannot escape. The difference between religion and a social law is that religion is descended by the Almighty Allah, whereas social laws spring from people's minds. In other words, religion unites man's social life with his worship and obedience of the Almighty Allah, while no attempt at such unity is made by social laws.

The Advantages of Religion

It was revealed that religion has a profound effect in reforming the individual and the society. It is also the only means of obtaining bliss and prosperity.

A society which does not abide by religion loses its realignment and intellectualism and spends its precious life in aberration, externalism, and negligence. Such a society ignores wisdom, and like animals, becomes narrow-minded and foolish.

This society becomes involved in immorality and misbehavior, thus forfeiting all its humanitarian privileges. Such a society will not reach its everlasting prosperity and rather, it will experience the inauspicious outcomes and the unpleasant effects of its deviations and m is demeanors.

Sooner or later, such a society will suffer from the evil consequences of its negligence and will realize that the only way towards prosperity is religion and belief in Allah. Finally, this society will regret its actions.

The Almighty Allah states:

"He will indeed be successful who purifies it, and he will indeed fail who corrupts it (91:9 -10)."

It is necessary to understand that the application of religious instructions ensures the happiness and salvation of the individual and the society, otherwise only nomination does not help. Since it is only the reality itself that counts and not the claim for reality.

Whoever claims to be a Muslim, and with his gloomy heart, inferior character, and awkward behavior expects to meet the angel of happiness, resembles a patient who expects to recover without having treatment as per the prescription. Obviously with such an idea, he will not attain his goal. The Almighty Allah states:

"Surely those who believe, and those who are Jews, and the Christians and the Sabians1, whoever believes in Allah and the Last day and does good, they shall have reward from their Lord...(2:62)."

It might be assumed that, according to this verse, those who have faith in Allah and the Day of Judgment and who perform good deeds will be saved even if they do not believe in all or some prophets. But it must be realized that in Surat al-Nisa' Ayat (verses) 150 and 151, Allah considers those who disbelieve in all or some of the prophets as kafirin (unbelievers). In this respect, He states:

"Surely those who disbelieve in Allah and His apostles and (those who) desire to make a distinction between Allah and His apostles and say: 'We believe in some and disbelieve in others'; and desire to take a course between (this and) that. These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement (4:150-151)."

As a result, whoever believes in all the prophets and performs good deeds will avail of his faith.

Human Civilization

If we study the means and factors which led to the development of human societies in the past, this truth becomes evident to us that in his life, man only demands and pursues his own prosperity and happiness. Of course, this happiness would not be possible without the total provision of all means of existence.

On the other hand, with his understanding, gifted by Allah, man realizes that he can never attain and prepare all his needs on his own, so as to provide the means of his ideal welfare and prosperity, because he realizes that he cannot solve the problems of life and reach perfection by himself.

As a result, he necessarily submits himself to a social life to supply his needs and considers cooperation with others as the easiest means towards achieving his goal. He engages in acquiring the means of his livelihood collectively.

That is to say, each person undertakes to provide some of the means and makes them available. Then, all individuals gather the outcome of their activities. Proportionate with his activity and social status, each individual takes a share and uses it to manage his life.

In this way, he will work hand in hand with his fellowmen to ensure his welfare. This is to say that they all endeavor for one another and pile up the outcomes of their activities. Then each member of the society gathers the product of his activity in accordance with his position and the extent of his endeavor.

The Need for Regulations in the Society

As the results of the activities of individuals are linked with one another and since everyone wants to benefit from them, forcibly, inconvenience and conflict of interests are indispensable elements of this contact and constant relation.

It is needless to say that material benefits are normally the source of all kinds of differences, animosities, and loss of sincerity. In order to maintain sincerity among people, society requires a series of regulations, the observance of which prevents disturbance and chaos.

It is self-evident that if no laws and regulations for the management of the society exist, there will be a chaos in which human society cannot survive even for a single day.

Certainly, these rules vary from one society to another based on the extent of civilization or savagery of tribes and nations, and the level of understanding of societies and their governments. In neither case is a society free from the need of a series of traditions and regulations which are at least respected by most of its members. In the history of mankind, never has a society evolved without possessing common rites, traditions, and regulations.

Man is Not Free Against Regulations

As man performs all his actions with his own free will and choice, he feels a sort of freedom of action for himself. By considering this freedom of action as "absolute", that is, "unconditional", he wants total freedom and escape from any restriction.

For this reason, man suffers from any prohibition and deprivation inflicted on himself. Finally, he feels compelled and senses failure whenever a restriction is imposed on him. Therefore, no matter how small the number of social regulations, they are against man's freedom-seeking nature because they limit him to some extent.

On the other hand, he finds that if he disagrees to forfeit a part of his freedom by abiding by the laws for the sake of the protection of society and its order, a chaos will result that will suddenly annihilate all his freedom and peace. This is just as if he seizes a morsel from others when others will undoubtedly seize morsels from him. In like manner, if he oppresses others, they will oppress him as well.

Therefore, in order to maintain some freedom for himself, he dispenses with a part of his freedom and inevitably respects social regulations.

Weak Point in the Implementation of Regulations

As mentioned before, there is a kind of conflict and incompatibility between man's freedom-seeking nature and social regulations. That is, laws are like chains that are linked to man's feet and he constantly tries to break them and set himself free from captivity. This is the greatest danger which always threatens social regulations and shakes its foundations.

In this regard, alongside practical regulations and duties, there are always other regulations intended to punish offenders which frighten and prevent them from opposition, and to encourage people to abide by the laws by making them confident of receiving rewards and prizes. It cannot be denied that the subject matter (i.e., fear of punishment and eagerness for receiving rewards) aids the enforcement of laws to some extent, but it cannot fully prevent violations and safeguard the influence and domination of laws.

This is because penal codes, like other laws, are vulnerable to violation and are constantly threatened by the freedom-seeking nature of man, because those who have full power and capability can overtly oppose them without fear and fright, or they can force judicial and executive organizations to act according to their desire, by using their influence.

And those who do not have adequate influence and power can take advantage of the negligence or weakness of the authorities to fulfill their oppositions covertly. They can attain their ends through bribery, mediation, or by way of friendship and relationship with the influential sector to disrupt the working order of the society and to paralyze it.

The best evidence for this subject is that every day we observe thousands of these types of oppositions and violations against laws in various human societies.

The Original Source of the Weakness of Laws

We must now find out where the original source of danger lies and how to subdue the unyielding and freedom seeking nature of man in order to prevent his opposition to the law.

The source of this danger, which is the main cause for penetration of corruption in a society and which cannot even be prevented by regulations, is that the ordinary social methods which have brought the laws into existence consider the material aspects of individuals and ignore their spiritualities and instincts.

They only aim at providing harmony, maintaining order, and balancing the actions of people in such a way that will not result in discord and conflict. Social laws demand adherence of their articles and tend to control the actions of people. Such laws ignore men's innate attributes and innermost feelings which instigate their actions and which are the internal enemies of regulations.

Whenever the freedom-seeking nature of man and hundreds of other instincts (such as selfishness, voluptuousness, which are the main causes of corruption) are ignored, there will be chaos and disturbance and the scope of differences will become wider day by day.

Since all laws are always threatened by the attack and invasion of powerful rebels and the night-time attacks of ingenious robbers springing from these instincts; therefore, they fall short of preventing corruption and differences.

The Advantage of Religion Over Other Laws

The latest social method for the protection of laws is to establish penal codes and appoint officials to enforce them. But as mentioned earlier, penal laws and officials cannot restrain the mutinous nature and other rebellious instincts of man and fail to enforce social regulations.

In addition to appointing officials to maintain control and formulating regulations to castigate violators and rebels as established by human laws, religion has other powerful means at its disposal whereby it can defeat and annihilate any antagonistic force.

(1) As a result of uniting social life and the worship of the Almighty Allah, religion has initiated a divine responsibility for man in all his individual and social acts and holds man responsible in all his endeavours and hesitations.

Since Sublime Allah has full control over man by His infinite might and knowledge he is thoroughly aware of any thought that man nurtures in his mind and any secret in man's heart; and nothing is hidden to Him.

In addition to appointing an external police, religion puts man under the care of his conscience which never neglects its duty. Man cannot escape from the rewards and retribution of conscience.

The Almighty Allah states:

" ... And Allah comprehends what they do (8:47)."

"... And He is with you wherever you are... (57:4)."

"... And your Lord will most surely pay back to all their deeds in full ...(11:111)."

"... Surely Allah ever watches over you (4:1)."

If we compare the conditions of a man who is governed by laws with one who lives under the jurisdiction of religion, the advantage and superiority of religion will become quite evident.

A society, whose members are all religious and perform their religious du ties and know that Allah observes their action in every respect, is protected from the malevolence of its members towards one another.

Thus, the general public who live in such an environment are safeguarded against the actions and statements of others. They even have security in their thinking, whereas this purport does not exist in the laws of the universe. Religion has also prohibited man from mistrust.

"O you who believe! avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy... (49:12)."

Man feels quite comfortable in a religious environment. He will spend a lifetime in utmost joy and comfort and will attain everlasting welfare.

But in a society governed only by human laws, man refrains from unlawful acts when he sees the police watching his actions; otherwise, he may commit any offence.

(2) Under the guidance of religion, every religious person discovers the fact that his life is not limited to a life of short duration in this ephemeral world, rather there is an infinite and endless life ahead of him which does not terminate by death.

He realizes that the only way to attain everlasting prosperity and eternal comfort is to follow religious laws descended by the Almighty Allah through His prophets. He knows that religious laws are descended by the Wise, Powerful, and Knowledgeable Allah who controls man's inward and outward behaviour and. who examines man's overt and covert activities. It is, therefore, impossible for man to conceal an act so as to undermine Allah's commands.

(3) According to his religious beliefs, every pious man knows that performing religious orders is, in fact, the obedience to Allah. Even if by so doing he does not get any rewards from the standpoint of servitude, he will receive a good remuneration by the favour and grace of Allah.

Thus by observing religious commandments, he voluntarily makes a dealing and transaction, because he forfeits a part of his freedom willingly and, in return, gains the satisfaction of Compassionate Allah and receives an excellent reward.

By following religious rules and provisions, a, religious man quite happily engages in dealings. The more he loses his freedom, the more he receives benefits. He sells a merchandise and replaces it with a better one. But one who is not committed to religion considers the observation of laws and provisions a loss for himself. His freedom-seeking nature suffers from the loss of a part of his freedom and seeks an opportunity to set himself free from captivity in order to regain his freedom.

Be it known that religion differs from laws in other respects as well. Religious people willingly avoid committing sins, but the followers of laws only avoid committing crimes because of fear. Religion controls the entire body of pious men, whereas laws only dominate the hands and feet. Religion commands openly and secretly, but laws can only command publicly. Not only is religion a guardian preventing blameworthy acts, but also it is a teacher and educator teaching virtue and perfection. Laws, however, have no other function but to serve as police.

If we assume the benefit of other laws to be one u nit, then the advantage of religion is more than a thousand units. Thus, those who try to uproot religion by adhering to other laws resemble people who cut their legs by their hands and then replace them with wooden legs.

Thus, from the aforementioned statements, it becomes evident that religion is the best and most exalted way that can organize human society and persuade people to observe social laws more than any other method.

Seeking a Remedy by Others

The underdeveloped countries of the world that have thought of their progress and improvement in the last century, despite the fact that they have accepted a social government, but as they have disregarded the weaknesses of laws and have not benefited from the power of religion, they have led a gloomy life and their environment has become a model of savagery.

On the other hand, the progressive and intelligent people of the world who have discovered the weaknesses of laws have sought a remedy to save them from absolute failure and have thus taken another course of action.

These people organize the method of their education in such a way that individuals, willingly or not, will be brought up by a series of proper ethics, so that upon entrance into the field of activity, they will consider the laws sacred and inviolable.

This kind of education results in the regular progress of laws and, as a result, guarantees the prosperity of the society to a considerable extent and saves the laws from failure.

It should be realized that there are two modes of thinking by which a society educates itself.

(1) Thoughts and beliefs such as philanthropy, benevolence, and compassion towards subordinates which are based upon realism and are undoubtedly adopted from divine religions.

Since antiquity, before progressive societies evolved, religion invited people towards this mode of thinking. Consequently, the prosperity and welfare experienced in progressive societies due to these thoughts are considered as the blessings of religion.

(2) Useless and unreal thoughts and beliefs that have no value except in the realm of superstition such as inculcating people with the belief that if they suffer or get killed to save their country, their names will be imprinted in history with golden words.

Although these superstitious thoughts render practical results and may influence an individual to make sacrifice in the battlefield and to destroy a large number of the enemies, their disadvantages overshadow their advantages.

This way of thinking makes man superstitious and disrupts his instincts of realism, because for those who disbelieve in Allah and the Day of Judgment who consider death as inexistence and annihilation, the everlasting life and prosperity after death has no meaning whatsoever.

Due to his nature and temperament granted by Allah, man seeks a religion. This is because, in the course of life, he constantly struggles to provide prosperity for himself and uses all possible means to meet his requirements. He always seeks effective causes which are undefeatable. On the other hand, there are no causes in the world with permanent and undefeatable effects.

The fact that man, on the basis of his nature, demands an undefeatable cause and seeks an indestructible refuge to which he can connect his life and find peace of mind for his prosperity is demanded by religion. It is only the Almighty Allah whose will can never be overcome and subdued. Allah is free from pretext and shortcomings. The way of life that is connected to Allah is only the religion of Islam and nothing else.

Therefore, it can be said that man's instinctive yearning is one of the best reasons that substantiate the threefold fundamentals of religion:

• Tawhid (monotheism),

• Nubuwwah (prophethood)

• and Ma'ad (resurrection),

because man's instinctive perception which is an inherent part of his particular framework never makes a mistake. For example, man never mistakes the meaning of friendship for that of animosity. Nor does he mistake the feeling of thirst in his own natural perception for being quenched.

It is true that man sometimes desires to have feathers in order to fly as a bird or to be in the sky like a star, but he, wholeheartedly and earnestly, seeks a real support for his happiness, an absolute comfort, or a completely humanitarian life.

As long as a man lives, he will never give up this idea. If an undefeatable cause (Allah) did not exist in the world of existence, man would not have thought of it with his immaculate nature. If an absolute and unparalleled peace and tranquility (which is the peace and tranquility of the world Hereafter) did not exist and if the religious policy (sent to us through prophetic mission) was not legitimate, then this desire would not have been engraved on man's mind.

A Summary of the History of Religions

In conducting a brief investigation on the origination of religions, the most confident approach that can be depended upon from a religious point of view is the Holy Qur'an, because it is free from errors, mistakes, prejudice, and spitefulness. The Holy Qur'an states this briefly by saying:

"Surely the (true) religion with Allah is Islam...(3:19)."

The divine religion, which is the very religion of Islam, has accompanied man from the first day that he came into existence. As stipulated by the Holy Qur'an, the present generation of man originates from one man and one woman. In the Holy Qur'an, the man has been called Adam.

He was a prophet to whom divine wahy (divine revelations) had been descended. Adam's religion was. very simple and included a few general regulations such as the people should remember Allah and should be kind to each other and specifically to their parents and should keep aloof from corruption, murder, and evil acts.

After Adam and his wife, their children spent their lives with extreme simplicity and without differences of opinion. As the number of people increased, they gradually gathered together and formed a community life. In this manner, they learned how to live and came closer to civilization.

As the number of people proliferated little by little, they divided themselves into different tribes, in each of which there were noblemen whom the people respected. Even after the demise of these nobles, the people made their statues and paid tribute to them. It was exactly at this time that idolatry became prevalent, and as it is cited by religious leaders, idolatry originated in this way.

The history of idolatry confirms this matter as well. Little by little, as a result of the unjust behavior of the mighty towards the weak, differences of opinion sprang up. These disagreements and accidental differences of opinion resulted in various forms of conflicts in life.

The generation of these conflicts that led to man's deviation from the path of prosperity towards misery and destruction was the reason that Compassionate Allah assigned prophets and sent a Divine Book that settled man's differences. As the Almighty Allah states:

"(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that which they differed... (2:213)."

The Religion of Islam

The holy religion of Islam is the last divine religion, and for this reason it is the most perfect of them all. With the advent of this religion, the former religions were abolished, for by having a perfect religion, there is no need for an imperfect one.

The religion of Islam was sent down to man through our Honorable Prophet, Muhammad (S). This door of salvation and prosperity was opened to mankind at a time when human societies had passed through the periods of immaturity and mental incapacity and had become prepared to gain their ideal perfection and acquired the capability to gain knowledge in divine and sublime matters along with their application.

Therefore, Islam has introduced facts and teachings suitable to the understanding of a realistic man as well as praiseworthy ethics that distinguish men, has provided instructions that reform individual and social aspects of man's life, and has also recommended the observance of these factors.

For this reason, the religion of Islam is a universal and eternal religion. It consists of a series of religious tenets and practical and moral provisions, the application of which ensures man's welfare and happiness in this world and the Akhirah (the world Hereafter). The regulations of Islam are such as to bring about the best conditions of life and the most progressive human transcendence for individuals and societies observing them.

Islam grants its excellent advantages to all people and societies equally. Adults and children, the wise and the ignorant, men and women, the white and the black, easterners and westerners can, without exception, enjoy the benefits and advantages of this holy religion to attain their needs in the best and the most perfect manner possible.

This is due to the fact that Islam has established its teachings and regulations on the basis of creation and has considered man's needs and tries to settle them. The nature and structure of all men are identical even if they belong to different races and generations. It is evident that human society, from east to west, is regarded as a typical family, that is to say, the members of society are all human.

The adults and children, men and women, the wise and the ignorant, the white and the black, are members of this family. They all share the same principles and foundations of human characteristics. The needs of various individuals and different races are the same. Posterities are also descendants of this very family and will definitely inherit their requirements.

Consequently, Islam is the religion which fulfils the actual and natural needs of man. Islam is adequate for everyone and will survive for ever.

Thus, the Almighty Allah calls Islam a human nature-inspired religion and invites people to keep human nature alive. Theologians have stated that Islam is an easy religion which does not treat man with severity.

The Importance that Islam Attributes to Man's Comfort

Just as religion possesses an excellent position in regard to other social policies, Islam, too, enjoys an excellent position among other religions. Thus, Islam is more advantageous than other policies for human societies. This fact is clarified by comparing Islam with other religions and social policies.

Comparison of Islam with Other Religions

Among all religions, Islam is the only one that is entirely social. The teachings of Islam are not similar to those of the present-day Christianity which only takes into consideration people's happiness in the world Hereafter and ignores their worldly happiness.

The teachings of Islam are neither like the present religion of Judaism that only endeavors to educate a particular nation. The teachings of Islam, unlike the instructions set forth by Magus and some other religions, have not focused on only a few limited subjects relating to ethics and actions.

Islam has considered education and prosperity necessary for this world and the world Hereafter for everybody and forever at any time and place. Evidently, except Islam, there is no other means for reforming societies and providing the people with happiness in this world and the world Hereafter.

First, since the global relations are getting closer and stronger day by day, the reformation of one society or nation from among all human societies will be fruitless and, in fact, it resembles the purification of a drop of water in a contaminated large pool or a river.

Second, only the rectification of a particular society at the expense of neglecting other societies is contrary to the fact of seeking reformation. All ideas and thoughts about the creation of the world and man that may be reflected in man's mind, all ethics that can be implanted in the souls of people and all actions and endeavors that may appear in man's environment have been examined in the teachings of Islam.

However, in Islam, realistic thoughts, on top of which is the Oneness of the Almighty Allah, have been selected and considered as the basis and foundation of religion.

In the ethics of Islam, that which is in fact approved by sound judgment has been chosen and based on the principle of monotheism.

Then, on the basis and principle of ethics, a series of provisions and practical laws that examine the details of man's life have been explained and, as a result, individual and social duties of black and white, urban and nomadic, man and woman, young and old, servant and master, king and the subject, rich and poor, have been clarified under ordinary or exceptional circumstances.

"... Of a good word (being) like a good tree, the root of which is firm and the branches of which are in heaven (14:24)."

Anyone, who enquires into the basic principles of intuitive knowledge and ethical teachings of Islam and Islamic jurisprudence, will find them like a boundless sea which renders the wisdom helpless for comprehending and thought for reaching its depth.

Nevertheless, every part of Islam is linked with other parts and all parts constitute an organized unit of theism and human fostering, revealed by the Almighty Allah to His honorable Prophet.

Comparison of Islam with Other Social Systems

By careful examination of the policies of the developed societies of the world, we realize that although the scientific and industrial development of these societies has dazzled man's wisdom, even though their power and strength has reached the moon and Mars, and in spite of the fact that the illuminating institutions of their countries have astonished man, these advanced policies, with their praiseworthy progress, have opened up the gates of misery to the world of humanity.

They have also devastated the world twice in less than a quarter of a century and have annihilated millions of innocent people. At present, too, the third world war, which carries the message of man's annihilation, threatens the inhabitants of the earth.

From the first day of their development, these very policies have put other nations under the yoke of servitude by the name of philanthropy and freedom. They have tied down the four huge continents of the world with colonization and have surrendered them unconditionally to Europe, thus providing the small minority of Europe with absolute ruling over the property, life, and dignity of millions of innocent people.

It cannot be denied that the advanced countries enjoy the material pleasures and blessings of their milieu and have attained most of their humanitarian goals such as social justice and cultural and industrial progress, but they have been entangled with misery and wretchedness, the most important of which are international conflicts and universal bloodshed. They also expose the world to more sinister and bitter calamities than before.

It is self-evident that all these are the bitter and sweet fruits of the tree of civilization and the direct results of the way of living of these nations and societies that are superficially on the path of progress.

But it must be realized that the sweet fruits, from which man and society have benefited, originated from a series of praiseworthy ethics such as truthfulness, honesty, conscientiousness, benevolence, and self-sacrifice of these nations and not of their laws only. This is because although the same laws exist in undeveloped nations of Asia and Africa, their misery and humility augments day by day.

The bitter fruits of this tree, however, which have unpleasantly given their acrid flavor to man and have caused misery and wretchedness and have led the advanced nations, like others, to total destruction, originate from indecent behaviors such as greed, injustice, atrocity, selfishness, vanity, and stubbornness.

If we consider the instructions of the holy religion of Islam, we come to the realization that Islam orders the performance of the first part of these attributes and prohibits the second part. As a whole, Islam has invited man to perform any righteous and correct act suitable to man's interests and has placed this policy as the basis of its education.

On the other hand, Islam warns man of committing any unrighteous and incorrect act which disrupt man's tranquility (although it may benefit a particular nation or people).

From what has been expressed, the following conclusion can be drawn:

(1) The policies set forth by Islam are more praiseworthy and beneficial for man than any other social policy.

"...That is the right religion, but most people do not know (30:30)."

(2) The clear points and sweet fruits of the present civilized world are entirely due to the blessings of the immaculate religion of Islam and the living examples of its holy principles and tenets and living signs that have fallen into the hands of westerners.

Centuries before the signs of western civilization appeared, Islam had invited people to follow the same ethics by the application of which westerners outpaced us.

Before his martyrdom, the Leader of the Faithful, 'Ali (as), stated to the people: "Do not act in such a way that others may outpace you in practicing the decrees of the Qur'an."

(3) According to the instructions of Islam, ethics must be considered as man's essential objective and the cornerstone of laws. Disregarding decent ethics and establishing laws only to meet the materialistic interests of people will only focus their attention on materialism and will deprive them of spiritualism which is the only mark of distinction of man over animals. It will replace spiritualism with brutality, as in wolves and tigers, and with docility as in cows and sheep.

Therefore, the Holy Prophet (S) stated:

"My main objective is the moral education of people."

• 1.Sabians are those who converted from Magian to Jewish religio

Beliefs

Discussion Concerning Origin of Creation is Natural

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

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

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

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

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

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

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

Affirmation of the Creator

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

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

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

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

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

Theism and People

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

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

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

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

The Almighty Allah states:

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

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

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

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

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

Qur'an also states:

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

The Effect of this Inquisitiveness in Man's Life

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

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

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

This is due to the fact that he is cognizant that superficial means and causes do not operate on their own and proceed according to the order of the Almighty Allah. Finally, such a person conceives that in the world of existence, he must not pay homage to none but Allah; he must not fully acquiesce to any orders except Allah's commands.

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

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

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

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

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

Theism From the Viewpoint of the Holy Qur'an

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

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

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

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

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

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

Allah the Almighty states:

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

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

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

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

The Almighty Allah states:

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

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

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

Qur'an's Teachings about The Creator Of The World

The Existence of The Creator

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

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

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

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

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

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

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

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

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

Qur'an and Tawhid

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

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

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

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

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

The Holy Qur'an states:

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

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

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

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

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

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

The Almighty Allah Possesses All Attributes of Perfection

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

Why Doesn't Man Accept This Truth At Times?

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

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

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

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

The Almighty Allah states:

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

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

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

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

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

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

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

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

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

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

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

Allah states:

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

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

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

The Power and Knowledge of Allah

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

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

The Almighty Allah states:

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

Allah also states:

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

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

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

He also states:

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

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

Justice

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

The Almighty Allah states:

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

He also states:

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

Allah states:

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

He also states:

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

Allah also states:

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

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

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

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

Blessing

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

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

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

He also states:

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

Other Attributes of Perfection

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

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

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

Nubuwwah (Prophethood)

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

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

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

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

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

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

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

The logic in Nubuwwah

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

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

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

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

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

The Difference between Man and Other Creatures

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

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

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

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

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

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

The Almighty Allah states:

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

Attributes of a Prophet

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

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

It has also become clear that a prophet:

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

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

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

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

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

Prophets among People

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

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

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

Ulul'azm Anbiya' (Arch-Prophets) and All Other Prophets

There were five prophets who had divine books and independent teachings. They are referred to as Nuh(Noah) (as), Ibrahim (Abraham) (as), Musa(Moses) (as), 'Isa (Jesus) (as), and Muhammad (S) in the following verse:

"He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you, and that which We enjoined upon Ibrahim and Musa and 'Isa that keep to obedience and be not divided therein... (42:13)."

These five prophets, who have books and divine religious laws, are called the Ulul'azm Anbiya' (arch-prophets). The messengers of Allah, however, were not limited to these five prophets, rather each ummah(people) had a messenger. Many prophets were sent by Allah to lead the people, of whom only the names of less than twenty have been mentioned in the Holy Qur'an.

The Almighty Allah states:

"... There are some of them that We have mentioned to you and there are others whom We have not mentioned to you...(40:78)."

He also states:

"And every ummah had a messenger...(10:47)."

Allah states:

"...And (there is) a guide for every people (13:7)."

Yes, prophets, who came after each of the Ulul'azm Anbiya' invited people to follow the divine religious laws of the same prophets. Thus, prophetic mission and the call continued until Allah appointed the Prophet Muhammad (S) ibn Abdillah to bring the previous prophetic missions to perfection and to communicate the latest orders and the most complete divine religious laws. His divine book became the last book and consequently, the religion of Prophet Muhammad (S) will remain valid until Qiyamah (Resurrection) and his religious laws will remain everlasting.

(1) Prophet Nuh (as)

Nuh (as) (Prophet Noah) was the first prophet appointed to prophetic mission and sent towards mankind as bearer of divine religious laws and a divine book by Allah, the Merciful.

Nuh (as) invited the people of those days to monotheism and belief in the Oneness of Allah and asked them to refrain from polytheism and idolatry. As evident from his stories in the Holy Qur'an, Nuh (as) seriously struggled to settle class distinctions and to eradicate injustice and cruelty. He notified the people of his teachings by way of reasoning which was something new to the people of those days.

After a long period of suffering with ignorant, stubborn, and unruly people, Nuh (as) guided only a small group of people. Thus, by means of Nuh's(as) Deluge, the Almighty Allah annihilated unbelievers and cleansed the earth of their defiled entity. Nuh (as) and a group of his followers who were saved laid the cornerstone of a religious society over again.

This Holy Prophet (S) is the founder of the religious laws of monotheism and the first divine representative who struggled against cruelty, injustice, and rebellion. Owing to his valuable services rendered to the divine religion, he is allotted a praise and greeting by Allah, a praise which will remain alive and perpetual as long as mankind exists.

"Peace and salutation to Nuh among the nations (37:79)."

(2) Prophet Ibrahim (as)

A long time elapsed after Nuh. (as). Although many prophets, such as Hud, Salih, and others also led the people towards Allah and righteousness, the polytheism and idolatry flourished day by day and finally became universal. By His sublime wisdom, the Almighty Allah appointed Ibrahim (as) (Prophet Abraham) as a prophet.

Ibrahim (as) was a perfect example of a man with innate disposition who searched for truth with his pure and immaculate nature. He found out the oneness of Allah and struggled against polytheism and injustice all his life.

As revealed by the Holy Qur'an and confirmed by the ahadith of the Imams of Ahl al-Bayt (Members of the Household of the Prophet Muhammad [SA]), Ibrahim (as) spent his childhood in a cave away from the clamours of people and the tumultuous urban life. He only saw his mother who carried food and water for him from time to time.

One day he came out of his cave and followed his mother to town and paid a visit to his uncle, Adhar, but everything seemed new and interesting to him. Amidst thousands of bewilderments and wonders and with utmost impatience and calmness, his immaculate nature focused on the creation of things that he saw, trying to find out the secret of their existence and the cause of their creation. He saw idols which Adhar and others carved and worshipped. Ibrahim (as) asked about their identity, but the explanation he got about their divinity was not convincing. He saw a group of people who worshipped Venus, others who worshipped the moon, and yet another group who worshipped the sun. Their divinity was unbelievable to Ibrahim (as) because each one of them set after a few hours.

After these incidents, Ibrahim (as), fearlessly, announced his worshipping of the Almighty Allah and his disgust of polytheism and idolatry. He thought of nothing but struggle against idolatry and polytheism. He struggled against idol-worshippers tirelessly and relentlessly and invited them towards monotheism.

Finally, he found a way to the idol-temple and broke the idols. Because of this deed, which people regarded as the greatest crime, Ibrahim (as) was put to trial. After completion of the formalities, Ibrahim (as) was thrown into the fire, but Allah saved him and he came out of the fire unharmed.

After a while, Ibrahim (as) emigrated from his original birthplace, Babylon, to Syria and Palestine and continued his invitation of monotheism there.

In the last days of his life, he was blessed with two children: Ishaq (as) (Prophet Isaac), the father of Isra'il (as) and Isma'il (as) (Prophet Ishmael), the father of 'Arab Mudar. By the order of Allah, Isma'il (as), in infancy, and his mother were taken to Hijaz by Ibrahim (as). They settled around Mount Tuhamah in an arid and barren land without inhabitants. In this manner, Ibrahim (as) invited the nomadic Arabs to monotheism. Then he built Ka'bah and described the rites of Hajj (pilgrimage to Makkah) which remained prevalent among the Arabs until the advent of Islam and the call of Prophet Muhammad (S).

Ibrahim (as) was endowed with the innate religion. According to the explicit wording of the Holy Qur'an, he had a divine book. He was the first person to call the divine religion as "Islam" and it's followers as "Muslims". Indeed, the religions of the world advocating monotheism, such as Judaism, Christianity, and Islam terminate at Ibrahim (as), because Musa (as), 'Isa (as), and Prophet Muhammad (S), the leaders of the aforementioned three religions, were all the descendants of Ibrahim (as) and had followed his path of call and invitation to monotheism.

(3) Prophet Musa (as)

Musa (as) (Prophet Moses) ibn 'Imran is the third of the Ulul'azm Anbiya'and is bestowed with a book andshari'ah (divine religious laws). He was a descendant of Isra'il (as) or Y'aqub (as) (Prophet Jacob).

Musa (as) had a tumultuous life. He was born at a time when the Israelites were living in Egypt among Gipsies in a state of abjectness and servitude and when their sons were beheaded by the order of Fir'awn (Pharaoh1).

The mother of Musa (as), according to the order given to her while asleep, placed Musa (as), in a wooden box and left him in the Nile River. The water carried the box directly to the castle of Fir'awn.

By the order of Fir'awn, the box was picked up. When they opened it, they found a baby inside.

Because of the insistence of the queen, Fir'awn dispensed with killing the child. Since they did not have a son, they adopted him as their own son and put him under the care of a nurse (who was incidentally his own mother)

Up to the early stages of his youth, Musa (as) lived in the palace of Fir'awn. Then, after an accidental murder, fearing Fir'awn, he ran away from Egypt. He went to Madyan and met Prophet Shu'ayb (Jethro) (as). He married one of Shu'ayb's daughters and grazed his sheep for a few years. After a few years, he reminisced about his birthplace, took his wife with him, and set out for Egypt, carrying his belongings along.

On his way, when he reached Mount Sinai at night, he was assigned to prophetic mission by the Almighty Allah. He was chosen by Allah to invite Fir'awn to the religion of Tawhid, to liberate the Israelites from the yoke of the Gipsies, and to designate his brother, Harun (Aaron), as his minister. But after he announced his mission and communicated the divine message, Fir'awn who was an idol-worshipper and who had also introduced himself to the people of Egypt as one of the gods, did not accept Musa's (as) prophetic mission and refused to grant freedom to the Israelites.

Although for many years Musa (as) invited people to tawhid and showed many miracles, Fir'awn and his people showed no reaction other than toughness and moroseness. Finally, by the order of Allah, Musa (as) emigrated the Israelites and went from Egypt to Sinai desert at night. When they reached the Red sea,Fir'awn, too, came to know and chased them with his army.

Through a miracle, Musa (as) split the water of the sea and crossed it along with his people, but Fir'awn and his army were drowned. After this event, Allah revealed the Tawrat to Musa (as) and established the Shari'ahof Musa (as) among the Israelites.

(4) Prophet 'Isa (as)

Prophet 'Isa (as) is the fourth of the Ulul'azm Anbiya' bestowed with a book and shari'ah. The circumstances of his birth were unusual. His mother,Maryam, a pious virgin, was worshipping Allah (in Jerusalem) whenRuhulqudus or Jibril (Gabriel) descended from heavens, gave her the good tidings of 'Isa's (as) birth; and by Jibril's breathing on her sleeves, Maryambecame pregnant with 'Isa (as).

After his birth, 'Isa (as) began to speak in the cradle in defence of his m other against unfair calumnies attributed to her. He also informed the people about his Nubuwwah and divine book (Injil). Later, in his youth, he proceeded to invite the people and revived the shari'ah of Musa (as) with minor modifications. He sent missionaries from among his hawaris(disciples) to the surrounding places. After his call was spread among the people, the Jews (his ummah) embarked on killing him, but Allah saved him, and the Jews caught someone else in his place and crucified him.

It should be pointed out here that the Almighty Allah, in the Holy Qur'an, confirms a divine book called the "Injil"for 'Isa (as), which was revealed to him. It is different from the Gospels written after 'Isa (as) about his life and call. Among them, four Gospels compiled by Luke, Mark, Matthew, and John are formally recognized by Christians.

• 1.In Egypt, kings were called "Pharaohs".

Prophet Muhammad Ibn 'Abdillah (S)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Incident of Monk Buhayra

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

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

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

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

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

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

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

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

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

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

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

Buhayra asked: "What do you think of"?

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

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

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

Buhayra asked: "Do you see dream also"?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Story of Monk Nestorius

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

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

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

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

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

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

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

Good Tidings Given By The Jews Of Madinah

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

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

Qur'an's Reference to Prophetic Tidings

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

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

Again, He states:

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

From Al-Bi'that Al-Nabawiyyah to The Hijrah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A Trip to Ta'if

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

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

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

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

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

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

The Hijrah of the Holy Prophet (S) To Madinah

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

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

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

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

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

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

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

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

The Battle of Badr

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

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

The Battle of Uhud

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

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

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

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

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

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

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

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

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

The Battle of Khandaq

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

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

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

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

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

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

Battle with The Jews, The Battle Of Khaybar

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

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

Inviting The Rulers And Kings To Islam

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

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

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

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

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

The Battle of Hunayn

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

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

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

The Battle of Tabuk

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

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

Other Battles

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

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

Ghadir Khumm and the Issue of Succession

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He also states:

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

A Glance at The 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 worldly affairs, 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 munafiqinand 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 of The 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 of The 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.

Peace be 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 theAhl 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 world Hereafter.

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 jurisprudence matters, the Holy Qur'an directs the people to Nubuwwah, as the Holy Qur'an states:

"...And We 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 prepare themselves primarily for the unconditional acceptance of truth and to admit whatever is true. Their welfare in this world and in the world Hereafter 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, from all 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 Ayatfrom 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 accepting it, 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-worshiping 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.

Neither those 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 andahadith, 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 All The 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 sayAmin (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 faces who 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 same rank 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"

Imamah

A government organization established in a country to handle public affairs cannot operate by itself. Unless a group of competent and experienced individuals endeavor to maintain and run it, it will not survive and will not provide the people with its services.

The same applies to any other organization established in human societies such as cultural and various economic organizations. These organizations will always be dependent upon competent and honest managers; otherwise, they will be liquidated and wound up in a short period. This is a clear fact that can be perceived by a simple deliberation. Many experiences and experiments also substantiate its veracity.

Surely, the organization of the religion of Islam, which could be called the world's largest organization, follows the same principle. It depends upon guardians and directors for its survival and continuity. It always looks for competent individuals to provide the people with Islamic teachings and laws, to carry out its exact provisions in the Islamic society, and to allow no negligence and procrastination in the observance and safeguarding of Islam.

The guardianship of religious matters and the Islamic society is called "Imamah". The guardian and leader is known as the "Imam". Shi'ahs believe that, after the demise of the Holy Prophet (S), the Imam must be appointed by the Almighty Allah to act as a custodian and guardian of the sciences and commandments of Islam and to lead the people onto the right path.

Whoever truly investigates and conducts a thorough study and research on Islamic teachings and fairly uses his judgment will find out that Imamah is one of the unquestionable principles of the holy religion of Islam and that the Almighty Allah stipulates this matter in Qur'anic Ayat introducing the organization of His religion.

The Logic for Imamah

As clarified in the discussion of Nubuwwah, the kindness, favor and care of the Creator of the world which He has towards the world of existence calls for His leading every creature towards a specific goal (which is the attainment of ideal perfection).

For instance, a fruit- bearing tree is led towards development, blossom, and bearing fruit. Its course of life differs from that of a bird. Similarly, every bird lives in its own special way and pursues its own specific goal. In this manner, every creature is led only towards reaching its specified goal and pursuing the right path and nothing else. Obviously, man is also one of the creatures of Allah and is bound by the same principle of guidance.

It also became clear that since the ideal perfection and prosperity of man is gained through his own choice and free will, the Divine guidance of man, in particular, should be achieved by way of invitation, propagation, and communication of religion and its rules and regulations through the prophets, so that men could not have any plea against this system of the Almighty Allah.

"(We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers...(4:165)."

This holy Ayah leads to the same logic that necessitated the appointment of prophets and the establishment of the system of religious invitation. After the demise of the Holy Prophet (S), who guarded the religion and led the people with his 'Ismah, it is necessary for the Almighty Allah to assign someone similar to him in 'Ismahand ideal attributes (except wahy and Nubuwwah) as a substitute to preserve the Islamic sciences and commandments without any deviation and lead the people. Otherwise, the program of general guidance will be disrupted and people would have a plea against the system of guidance of Allah.

The Imam is Indispensable

Due to its error and mistake, men's wisdom cannot enable them to do without the anbiya' of Allah. In like manner, the existence of Islamic 'ulama' among the Ummah and their religious propagation are not sufficient to make people independent of Imams. As clarified earlier, the question is not whether people follow the religion or not, rather the point under discussion is that the religion of Allah must reach the people untouched and without any change, alteration, or mutilation.

It is certain that the 'ulama' of Ummah are not infallible and immune from error and sin, no matter how virtuous and pious they are. It is not impossible that Islamic sciences and laws be ruined and changed by them although it might be unintentionally. The best evidence for this matter is the existence of various sects and discrepancies which have crept into Islam.

Therefore, in any case, the existence of the Imam is necessary to safeguard the real Islamic sciences and laws of the religion of Allah, so that people could benefit from his guidance whenever they find the ability to receive it.

The Holy Prophet's (S) Statement about Wilayah

Describing the Holy Prophet (S), the Almighty Allah states:

"Certainly a Messenger has come to you from among yourselves, grievous to him is your falling into distress, excessively solicitous respecting you, to the mu'minin (he is) compassionate, merciful (9:128)."

It can never be believed that the Holy Prophet (S), who, according to the explicit wording of the Holy Book, Qur'an was the most compassionate and merciful of all to his ummah, would remain silent all his life and overlook about mentioning one of the divine orders which is undoubtedly of highest importance and topmost priority for the Islamic society and which is demanded by wisdom and commonsense.

The Holy Prophet (S) knew better than anyone else that the organized and enormous institution of Islam was not a matter of ten or twenty years to be supervised by himself. He was aware that Islam is a universal and eternal organization that must direct the human world forever. Thus, the Holy Prophet (S) predicting the situation of thousands of years after his demise and issued the necessary orders accordingly.

The Holy Prophet (S) was fully aware that Islam is a social organization and that no social organization can exist and survive even for an hour without a guardian and ruler. Therefore, the presence of a guardian is necessary to preserve the Islamic sciences and laws of religion, to manage the affairs of the society, and to lead and guide the people towards happiness in this world and the Hereafter. Thus, how could it be conceived that the Holy Prophet (S) would overlook the situation after his departure and would show no interest towards it?

As a habit, the Holy Prophet (S) used to appoint someone to manage the affairs of people in his absence whenever he left Madinah even for a few days to take part in battles or to perform Hajj. Similarly, he also used to appoint governors for cities conquered by the Muslims and used to assign commanders for every division and group that he dispatched to the battlefield.

Sometimes, the Holy Prophet (S) even said: "Your commander is such and such a person. If he is killed, then such and such will be his successor and if he is also killed, so and so will act as the commander."

With this policy that the Prophet (S) followed, how can it be believed that the Holy Prophet (S) might not have designated anyone as his successor at the time of his death?

In short, by looking deeply into the sublime aims of Islam and the holy objective of its dignified bearer, one will undoubtedly acknowledge that the matter of Imamah and wilayah has been resolved and made clear for the Muslims.

Appointment of a Successor by The Holy Prophet (S)

The Holy Prophet (S) did not content himself with only general remarks concerning Imamah and wilayah of the affairs of Muslims after his demise, rather he explicitly explained the subject of Imamah, along with Tawhid andNubuwwah, from the very beginning of his call and announced the wilayahand Imamah of 'Ali (as) for the affairs of the religion and the world as well as for all the affairs of the Muslims.

According to a hadith narrated by Sunni and Shiah on the first day of his call to the people to Islam 'ulama', the Holy Prophet (S) invited his relatives to gather publicly for a meeting. At this meeting, he explicitly substantiated and established the ministry, wilayah, and succession of the Leader of the Faithful, 'Ali (as).

In the last days of his life, too, in Ghadir Khumm, the Holy Prophet (S) lifted 'Ali (as), holding his hand, among the gathering of one hundred and twenty thousand Muslims and stated: "Anyone for whom I am the guardian and leader, this 'Ali (as) is his guardian and leader as well."

Furthermore, the Holy Prophet (S) has specified the number, the names, and all the characteristics of Imams and leaders who will be succeeding him.

In a well-known hadith narrated by Shi'ah and Sunni 'ulama', the Holy Prophet (S) has stated: "There are twelve Imams, all of whom are from the Quraysh." According to the famous hadith, the Holy Prophet (S) said to Jabir al-Ansari: "There are twelve Imams." Then he mentioned their names one by one and told Jabir: "You will meet the fifth Imam. Say my salam(greetings) to him."

Besides, the Holy Prophet (S) h as specifically appointed the Leader of the Faithful, 'Ali (as), as his successor.Hadrat 'Ali (as) has also nominated the next Imam as his successor. In the like manner, each Imam has appointed the next Imam to serve as his successor.

The 'Ismah of Imam

From what has already been discussed, it became clear that like the Prophet (S), the Imam must be immune from error and sin; otherwise, the religious call will remain defective and the divine guidance will become ineffective.

The Moral Virtues of Imam

The Imam must be endowed with moral virtues such as boldness, bravery, chastity, generosity, and justice, because whosoever is ma'sum and free from sin will strictly follow and practice religious laws and since the possession of praiseworthy ethics is essential for religion, the Imam must surpass all the other people in moral virtues, for it makes no sense for a man to lead those who are better and superior than him in virtues. Surely, Allah's justice is not in conformity with such an idea.

The Knowledge of Imam

Since an Imam is the guardian of religion and the leader of the inhabitants of the world, he must have a thorough knowledge of all matters concerning this world and the Hereafter, namely, the matters related to man's prosperity. Since having an ignorant person as a leader is not rationally permissible and is meaningless from the viewpoint of general divine guidance.

The Fourteen Ma'sumin

The Holy Prophet (S), his honorable daughter, Fatimah al-Zahra' (as), and the twelve infallible Imams are called the "Fourteen Ma'sumin. The first five from among the fourteen Ma'sumin, namely, the Holy Prophet (S), 'Ali (as), Fatimah (as), al-Imam al-Hasan (as) and al-Imam al-Husayn (as) are called "Ahlal-'Aba" and"Ashab al-Kisa'" (the family and companions gathered under the sheet of cloth). They are called Ashab al-Kisa'because one day the Holy Prophet (S) covered himself with a sheet of cloth, gathered these four members under it, and prayed to Allah.

The Almighty Allah revealed the following Qur'anic verse of taharah in their honour:

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

The Guiding Imams (as)

The guiding Imams (as) who are the successors of the Holy Prophet (S) and the leaders of people of the world and the Islam are twelve in number.

The Names of The Infallible Imams (as)

1. Al-'Imam 'Ali (as) (Amir al-Mu'minin)

2. Al-'Imam al-Hasan (as) (Al-Mujtaba)

3. Al-'Imam al-Husayn (as) (Sayyid al-Shuhada')

4. Al-'Imam 'Ali (as) (al-Sajjad)

5. Al-'Imam Muhammad (as) (Al-Baqir)

6. Al-'Imam Ja'far (as) (Al-Sadiq)

7. Al-'Imam Musa (as) (Al-Kazim)

8. Al-'Imam 'Ali (as) (Al-Ridha’)

9. Al-'Imam Muhammad (as) (Al-Taqi)

10. Al-'Imam 'Ali (as) (Al-Naqi)

11. Al-'Imam al-Hasan (as) (Al-'Askari)

12. Al-'Imam Muhammad (as) (Al-Mahdi), al-Hujjat ibn al-Hasan).

The General Life-Style of the Ahl Al-Bayt (as)

The other members of the Ahl al-Bayt (as) are the perfect examples of the education and training of the Holy Prophet (S). Their characters and life-style resemble the character of the Holy Prophet (S).

Certainly, during 250 years, beginning from the 11th year of Hijrah (the year of Holy Prophet's [S] demise) until the year 260 AH (when al-'Imam Muhammad al-Mahdi's [as] Ghaybat al-Kubra, i.e., Great Occultation started), in their associations with people, the infallible guides, the Imams faced various situations showing their style of living in different forms.

They, however, never gave up the main objective of the Holy Prophet's (S) policy which consisted of safeguarding the Usul al-Din (the fundamental principles of Islam for believing in) and the Furu' al-Din (the secondary principles of Islam for action on) from undergoing changes and transformations, and the education of people, as far as possible.

Within 23 years since his call and invitation to Islam, the Holy Prophet (S) passed three phases of his life. He secretly called the people to Islam in the first three years of his al-Bi'that al-Nabawiyyah. He, then overtly invited the people to Islam in the next ten years. However, he and his followers lived under the severe tortures and persecution of the society and enjoyed no freedom of action that could make a tangible reform in the society.

The Holy Prophet (S) spent the remaining ten years (after the Hijrah) in an atmosphere in which the revival of truth and reality was the main goal and in which the holy Islam gained striking achievements day by day, thus opening up a new gate of knowledge and perfection to the people at every moment.

It is certainly obvious that these three different environments demanded different expediencies and would display the character and life-style of the Holy Prophet (S), who had no other objective but to revive the truth and reality, in various forms.

The different environments, in which the guiding Imams (as) lived, were not unlike the pre-Hijrah period of the Holy Prophet's (S) call. Sometimes, like the first three years of the prophetic mission, it was impossible even to highlight the truth and thus the Imams (as) performed their duties with utmost care, as was the case at the time of the fourth Imam (as) and the latter part of the time of the sixth Imam (as) who had similar expediencies.

Sometimes, like the ten years prior to Hijrah, when the Holy Prophet (S) overtly called the people to Islam in Makkah and when he and his followers were unable to resist the pressure of the unbelievers, the Imams (as) also proceeded to educate the people with the teachings of religion and the propagation of religious precepts. The influential men of the time, however, left no stone unturned in torturing and persecuting them and created new problems everyday.

Indeed, an environment resembling the Holy Prophet's (S) post-Hijrah milieu to some extent was the one in which Amir al-Mu'minin (Commander of the Mu'minin), 'Ali (as), ruled as a caliph for five years, the one in which Hadrat Fatimah (as) and al-Imam al-Hasan (as) lived for a small period, and the one in which al-,Imam al-Husayn (as) and his disciples lived for a short duration. In all these environments, the truth and reality were openly manifested, thus clearly reflecting the image of the general condition prevailing during the Holy Prophet's (S) time.

In short, except in what has been mentioned, the infallible Imams could not oppose the tyrant and usurper rulers and commanders of the time basically and openly. Therefore, they were obliged to have taqiyyah(concealing one's true beliefs when life is in danger) and to give no excuse to the rulers of the time to bother them. Nevertheless, their enemies left no stone unturned to put off the lights of their guidance and nullify their efforts.

The Root Cause of the Differences of The Imams (as) with Contemporary Governments

Various governments, which came into being in the Islamic society after the Holy Prophet (S), under the name of Islam were all in serious disagreement with the Ahl al-Bayt (as). This irreconcilable antagonism served as a root which never dried.

Although the Holy Prophet (S) had mentioned about the virtues and excellent qualities of his Ahl al-Bayt (as), the most important of which were the honor of knowing the teachings of the Holy Qur'an and distinguishing between halal (Islamically permissible) and haram (Islamically prohibited) matters and even though it was incumbent upon the Ummah to respect and honor the Ahl al-Bayt (as), the Ummah, in spite of this recommendation and emphasis, did not discharge their obligations in this connection.

When the Holy Prophet (S) openly invited people to Islam, on the very first day he mentioned about his relatives, embracing Islam and nominated 'Ali (as) as his successor. He manifestly specified 'Ali's (as) succession in Ghadir Khumm and elsewhere during the last days of his life. In spite of this fact, the people designated others as successors of the Holy Prophet (S) after his death thus denying the Ahl al-Bayt (as) of their indisputable rights. As a result, the governments of the time always considered the Ahl al-Bayt(as) as dangerous rivals and were frightened of them. These governments exploited various possibilities to annihilate the Ahl al-Bayt (as).

The governments of the time considered a deep discrepancy between theAhl al-Bayt (as) and the so-called Islamic governments indispensable. The Ahl al-Bayt (as) believed that Islamic governments must observe, preserve, and enforce the divine precepts of Islam. As seen in their endeavours, however, the so-called Islamic governments that came to power after the Holy Prophet (S) did not completely observe the enforcement of the precepts of Islam and the adherence to the sirah (life-style) of the Holy Prophet (S).

On several occasions, the Almighty Allah enjoins the Holy Prophet (S) and the Islamic Ummah not to make any changes or transformations in the divine precepts and warns them of showing the slightest tendency against any one of the Islamic precepts and orders. On the basis of these unchangeable and immutable orders, the Holy Prophet (S) adopted a life-style through which he displayed no difference in the implementation of Islamic laws as far as time, place, and people were concerned.

Observing the divine precepts was incumbent upon everybody and even upon the Holy Prophet (S) and was obligatory on the part of everyone. The Islamic laws were steadfast and effective in all circumstances.

As a result of this equality and justice, all types of preferences among the people disappeared. The Holy Prophet (S), who by Allah's order was the ruler and commander and whose obedience was obligatory, did not have the slightest privilege over others in the internal and external affairs of his life. He did not avail himself of any luxury, maintained no protocol and formalities commensurate to his position as a ruler, and did not boast of his greatness and position. He showed no magnanimity or reverence. He could not be distinguished from the rest of the people through any outward appearance.

No group from the various strata of people sought superiority over others only by relying on their own discriminative preferences. Men and women, the rich and the poor, the strong and the weak, the urban and the rural, the slaves and the free men, and the black and the white all were equally ranked and no one was under obligation to perform actions beyond his religious duty. Everyone was immune against paying homage to the powerful people of the society or to be belittled by the influence and oppression of the oppressors.

With a little consideration, it will be clear (particularly after we have had long experiments after the death of the Holy Prophet [S]) that the sole objective of the Holy Prophet's immaculate character was the just and equitable implementation of the divine orders of Islam among the people and the immunity and preservation of these laws against changes and transformations. But the "Islamic governments" did not conform their conduct to that of the Holy Prophet (S) and entirely changed h is course of action. As a result:

(1) Shortly, class distinctions appeared in the "Islamic society" in the worst form. The people were divided into two groups, the strong and the weak. The life, property, and reputation of one group were subjected to destruction through the whims and desires of another group.

(2) The so-called "Islamic government" gradually changed Islamic laws. Sometimes, under the pretext of safeguarding an Islamic society and sometimes under the pretext of saving the government and its policy, these "Islamic governments" refrained from compliance with Islamic commandments and implementation of Islamic laws and provisions. This mode of working expanded day by day to such an extent that the so-called Islamic governments felt no responsibility towards the observance and implementation of Islamic laws. It is quite obvious to know as to what would be the status of Islamic laws and general provisions which have no proper executive power for implementation.

In Short, the "Islamic governments", during the lives of Ahl al-Bayt (as), brought about changes in the precepts and laws of Islam as per the "expediency of the time". It was due to these changes that their conducts were contrary to that of the Holy Prophet (S). But according to the Qur'anic directives, the Ahl al-Bayt (as) considered the precepts of the conduct of the Holy Prophet (S) indispensable.

Due to these differences and contradictions, the contemporary powerful governments did not refrain from crushing the Ahl al-Bayt (as). They embarked on using every possible means to extinguish the light of their guidance.

Although the Ahl al-Bayt (as) continuously faced many problems and encountered stubborn and sinister enemies, they continued their invitation of Islam to people and the work of Islamic tabligh (communication) in accordance with their divine duty, they did not leave any stone unturned for education of the righteous individuals.

To appreciate this matter, one must refer to history and notice the large population of Shi'ahs during the five-year Khilafah (caliphate) period of the Amir al-Mu'minin, 'Ali (as). Certainly, this population had come up during the 25 years of, Ali's (as) seclusion. Also, there was similar gathering of a large number of Shi'ahs at the house of Al-Imam al-Baqir (as). They were those who were quietly educated by Al-Imam al-Sajjad (as). Furthermore, hundreds of thousands of Shi'ahs following the Ahl al-Bayt (as) and faithful to Al-Imam al-Ridha’ (as) were the truth seekers whom Al-Imam Musa ibn Ja'far (as) had guided even from the dark comers of the prisons.

Finally, because of the continuous training and education by the Ahl al-Bayt(as), the Shi'ahs, who were an insignificant number at the time of the death of the Holy Prophet (S), sharply increased to an amazing number during the last period of the infallible Imams (as).

An Exceptional Point in the Policy of the Ahl al-Bayt (as)

As mentioned earlier, the Ahl al-Bayt (as) of the Holy Prophet (S) spent their lives under tyranny and accusation. They performed their assigned duties in the atmosphere of taqiyyah and under the most difficult conditions. Only four members among the Ahl al-Bayt (as), for brief periods, could exceptionally have an opportunity to work independently without restraint and taqiyyah. We will briefly discuss the biographies of the members (other than the Prophet (S) whose life-sketch has been already given) of the Ahl al-Bayt (as) here.

Al-'Imam 'Ali (as)

Amir al-Mu'minin Hadrat 'Ali (as) is the first perfect example of the education and training of the Holy Prophet (S).

'Ali (as) was educated by the Holy Prophet (S) from the period of his infancy. 'Ali (as) was always with the Holy Prophet (S) like a shadow until the last moment of the Prophet's life. Like a butterfly which sacrifices its life for the candle, 'Ali (as) also was with the Holy Prophet (S). 'Ali (as) parted with the Holy Prophet (S) when he took the sacred body of the Prophet (S) in his arms and buried him.

'Ali (as) was endowed with a worldwide personality. One may dare say that the discussions and deliberations about this important personality have not been made to such an extent about any other important personality of the world. Shi'ah, Sunni, Muslim, and non-Muslim scholars and writers have written more than one thousand books regarding his personality.

With all the innumerable discussions and inquisitiveness made by friends and foes about 'Ali (as), no one has been able to find any weaknesses in his faith. Nor has anyone been able to find any weak point in his bravery, piety, knowledge, justice, and other praiseworthy ethics, because he recognized and possessed nothing but virtue and perfection.

According to history, from among all rulers who have come to power since the demise of the Holy Prophet (S) until the present time, 'Ali (as) is the only person who fully complied with the sirah of the Holy Prophet (S) and who never deviated from the policies of the Prophet (S) in the period of his rule over the Islamic society. 'Ali (as) implemented the laws and religious precepts of Islam without any misinterpretation or distortion just as they were executed in the lifetime of the Holy Prophet (S).

In the case of "the 6-member council" for the selection of the khalifah(caliph) which had a meeting according to the order of the second khalifahafter lengthy discussions the uncertainty regarding khilafah emerged between 'Ali (as) and 'Uthman. The "council" conditionally offered the position of khilafah to 'Ali (as) provided that he would deal with the people in the same manner as the first and second khalifahs did. Imam 'Ali (as) rejected the offer and said: "I will not transgress the limits of my knowledge." Then the "council" offered the khilafah with the same condition to 'Uthman. He accepted the offer and became the khalifah, although he adopted a different sirah afterwards.

No one from among the Companions of the Holy Prophet (S) could be a match to 'Ali (as) insofar as self-sacrifices, self-devotion, self-dedication, etc for the cause of the truth were concerned. It cannot be denied that in the absence of this devoted harbinger of Islam, unbelievers and polytheists would have easily extinguished the light of the Nubuwwah in the night of Hijrah and afterwards in any one of the battles of Badr, 'Uhud, Khandaq, Khaybar, and Hunayn and would have resulted in the fall of the banner of the truth.

Upon first entrance into the social environment, 'Ali (as) had a very simple life. During the lifetime of the Holy Prophet (S), after the Prophet's demise, and even during his own glorious khilafah period, he lived like the poor and in the most humble condition. He had no superiority over the needy insofar as food, clothing, and housing were concerned and used to: "The ruler of a society should live in such a way so as to be the source of consolation for the needy and the distressed and not the cause of their regret and disappointment." Although the ruler of the entire Islamic State, he had only seven hundred dirhams on the day of his martyrdom with which he wanted to hire a servant for his house.

'Ali (as) used to work to meet the needs of life. Particularly he was interested in agriculture and spent his time in planting trees and digging water canals. Whatever he earned in this manner or through the war-booty, he distributed among the needy. He endowed the properties which he had cultivated for the needy or distributed among them the money received as sale proceeds of such properties. Once, during the period of his ownkhilafah, 'Ali (as) ordered to those concerned to bring the revenues of his endowments to him and then spend them. When these revenues were collected, the amount reached 24 000 gold dinars.

'Ali (as) always defeated his rivals in all the battles in which he took part. He never refrained from combating an enemy. 'Ali (as) said: "If the entire Arabia rises up in opposition and combat against me, I will not lose my courage and I will not fear anything."

With such bravery and valor, for which the history of the brave men of the world has not found any equal, 'Ali (as) was extremely compassionate, kind, generous, and magnanimous. In the battles, he never killed women, children, and the weak. 'Ali (as) did not take anyone as a captive and did not pursue those who ran away. In the Battle of Siffin, the army of Mu'awiyah took a lead, occupied the canal of Euphrates, and banned the water on 'Ali (as). Later, after a bloody battle, 'Ali (as) occupied the water canal. Then he issued orders allowing the enemy to take water.

In the period of his khilafah, 'Ali (as) welcomed everyone without having chamberlains and doorkeepers, walked on foot. all alone, and walked in the alleys and the bazaars. He ordered the people to fear Allah and guard against evil and protected them against injustice of one another. 'Ali (as) helped the poverty-stricken people and widows kindly and humbly and kept the shelter less orphans in his own house, personally providing their requirements and educating them.

'Ali (as) had a special regard for knowledge and learning and gave particular attention towards promotion of knowledge and education and used to say: "There is no suffering like ignorance." While 'Ali (as) was arraying his troops in the bloody Battle of Jamal, an Arab went forward and asked him the meaning of Tawhid. The people rushed toward the Arab from every direction and confronted him by saying that such a moment is not an appropriate time for asking such questions and for discussion. 'Ali (as) asked them to disperse away from the Arab and said: "We are fighting the people in order to revive such truths." Then, while arraying the troops, 'Ali (as) called forth the Arab and clarified the matter for him with an eloquent statement.

Another similar case symbolizing the religious discipline and amazing divine power of 'Ali (as) has been narrated in the course of the Battle of Siffin. While the two armies, like two roaring seas, were intermingling and fighting and much blood was gushing out from every direction, 'Ali (as) came to one of his soldiers and demanded a glass of water for drinking.

The soldier filled a wooden bowl with water and offered it to 'All (as). 'Ali (as) noticed a crack in the bowl and said: "Drinking water in such a bowl is makruh (undesirable -though not unlawful but refraining from it is preferable in Islam)".

The soldier said: "This is not a time to be so meticulous about these things in such a situation when we are under the shower of arrows and the flashes of thousands of swords". In short, the answer he got from 'Ali (as) was: "We are fighting for the enforcement of such Islamic precepts and insofar as the rules are concerned there is nothing large or small".

After the Holy Prophet (S), 'Ali (as) was the first person who talked about scientific realities by the philosophical mode of thinking, that is, he talked with independent logic. He also coined many scientific terms. In order to safeguard the Holy Qur'an from error and mutilations, 'Ali (as) formulated and arranged the rules of Arabic grammar.

Scientific intricacies, divine knowledge, ethical, social, and political matters, and even mathematics that are made available to us by means of the lectures, letters, and other eloquent remarks of 'Ali (as) are amazing.

Lectures, letters, aphorisms, and the short remarks available as a memorial of 'Ali (as) all testify that from among Muslims, 'Ali (as) is most familiar with the sublime aims of the Qur'an and has duly perceived the principal and practical education of Islam. He has proved the authenticity of the hadith of the Holy Prophet (S): "I am the city of knowledge and 'Ali is the gate of the city". 'Ali (as) has combined this knowledge with practice.

In short, the prominent personality of 'Ali (as) is beyond description and his infinite virtues are countless. History has never witnessed a personality attracting as much the attention and the views of the scholars and philosophers of the world as he has.

Al-Siddiqah Al-Kubra Fatimah (as)

Al-Siddiqah al-Kubra (the most strictly veracious) Fatimah (as) was the only beloved and honourable daughter of the Holy Prophet (S) who, as a result of her wisdom, faith, righteousness, decent attributes, and praiseworthy ethics, had filled the pure heart of her respectable father with her affections.

As a result of her wisdom, piety, and worship, Fatimah (as) obtained the title of "Sayyidat Nisa' al-'Alamin" (the head of all the women of the worlds) from her great father. The Holy Prophet (S) stated: "The happiness of Fatimah is my happiness and my happiness is the happiness of Allah. The anger of Fatimah is my anger and my anger is the anger of Allah."

The Lady of Islam Khadijah al-Kubra, gave birth to Hadrat Fatimah (as) in the sixth year after Al-Bi'that al-Nabawiyyah. Fatimah (as) married Amir al-Mu'minin 'Ali (as) in the second year after the Hijrah. Fatimah (as) passed away three months and odd days after the demise of her great father.

In her life, she always preferred the pleasure of Allah over her own happiness. In her family circle, she trained and educated her children. She divided the household chores between herself and her housemaid. One day, she engaged in the household chores herself and the other day, the housemaid was supposed to perform them. Fatimah (as) resolved the problems of Muslim ladies and worshipped Allah during her leisure time.

She spent her personal property, specially the overflowing income of Fadak (a few villages nearby Khaybar), for the cause of Allah and kept no more than what was necessary for herself. Sometimes, she gave her daily food to the needy and the poor, spending her day with hunger. The elaborate speech delivered by Fatimah (as) in the Mosque of the Holy Prophet (S) to the Companions and groups of Muslims, the arguments she raised with the "first khalifah" on the subject of the attachment of Fadak, and her other remarks which have remained as her memorial, are all obvious proofs for the magnanimity of her status, her courageous and brave spirit, and her perseverance.

Hadrat Fatimah (as) is the respectable daughter of the Holy Prophet (S), the wife of Amir al-Mu'minin 'Ali (as), and the mother of the eleven Imams and leaders of Islam. The offspring of the Holy Prophet (S) are all from her generation.

According to the explicit text of the Holy Qur'an, Fatimah (as) is endowed with the status of the 'Ismah.

Al-'Imam Al-Hasan (as) And Al-'Imam Al-Husayn (as)

These two honorable Imams (as) are brothers and the sons of 'Ali (as) and Fatimah (as). According to theahadith the Holy Prophet (S) had deep affections towards these honorable grandsons whom he called his own sons. The Holy Prophet (S) was not able to endure their slightest pain and dissatisfaction and used to state: "These two sons of mine are Imams and leaders, be they rising or sitting". The terms 'rising' and 'sitting' are used ironically and signify taking charge of superficial khilafah and rising to fight with the enemies of Islam and non-acceptance of superficial khilafah and rising against it. He added. "Hasan and Husayn are the two leaders of the youth of the Heaven."

On the basis of his honorable father's will, al-Imam al-Hasan (as) was chosen for khilafah. The people also promised their allegiance to him. He ruled as a khalifah in Islamic countries, excluding Syria and Egypt, which were under the reign of Mu'awiyah, and conducted the affairs just as his great father did.

In the period of his ruling, al-'Imam al-Hasan (as) mobilized an army to put an end to the trouble of Mu'awiyah, but he finally discovered that the hearts of the people were lured by Mu'awiyah and that the leaders of his own army had correspondence with Mu'awiyah and were waiting for him to issue an order to kill or arrest the Imam (as) and surrender him to the enemy. For this reason, the Imam (as) had to agree to the peace offer.

Al-'Imam al-Hasan (as) entered into peace negotiations with Mu'awiyah under specific terms, but Mu'awiyah did not keep up his promise and, after the conclusion of the peace agreement, he went to Iraq and ascended a pulpit in the presence of the Muslims and said: "I was not fighting with you for the cause of religion, so that you would recite salat or observe sawm; rather I wanted to rule over you and now I have achieved my goal" Mu'awiyah added: "I disregard all the promises that I have made to al-Hasan."

After the peace treaty, for nine and a half years, al-Imam al-Hasan (as) lived under the domination of Mu'awiyah in a gloomy atmosphere and under the most bitter and unpleasant conditions. The Imam (as) had no life security even in his own house. Finally, at the instigation of Mu'awiyah, the Imam (as) was poisoned by his wife (Ja'dah) and became martyred.

After the martyrdom of al-'Imam al-Hasan (as), his honourable brother, al-'Imam al-Husayn (as), succeeded him by the order of Allah and according to the will of his brother al-Imam al-Hasan (as) He began to guide and lead the people, but the conditions and circumstances were similar to those existed at the time of al-Imam al-Hasan (as). With his full control over the situation, Mu'awiyah had seized all the work potentialities available to al-'Imam al-Husayn (as).

Mu'awiyah died after about nine and a half years and the position of khilafah, which had turned into monarchy, was transferred to his son, Yazid.

Unlike his father, Yazid was a young man intoxicated with conceit and displayed interest in revelry, obscene acts, and lack of discipline. As soon as this proud young man took the rein of the affairs of the Muslims he ordered the governor of Madinah to ask al-'Imam al-Husayn (as) to promise his allegiance to Yazid or else send. the Imam's head to him.

When the governor proposed the subject of allegiance to al-'Imam al-Husayn (as), the Imam (as) asked for some time and left Madinah overnight for Makkah along with his companions. He sought refuge in the sanctuary of Allah which is an official haven in Islam. But after residing in Makkah for a few months, he realized that Yazid would by no means leave him alone and that he would definitely be killed if he did not promise his allegiance to Yazid.

On the other hand, during this period, the Imam (as) had received several thousand letters from Iraq promising their cooperation and assistance and inviting him to rise against the oppressors of Banu Umayyah.

By observing the prevailing general conditions and circumstances and the symptoms al-'Imam al-Husayn (as) realized that his movement would not have an outward progress. Nevertheless, having denied his allegiance, he decided to offer his sacrifice and get killed with a decision of his uprising, al-'Imam al-Husayn (as) left Makkah for Kufah with his companions in the course of his travel, he encountered the massive troops of the enemy in Karbala (nearly 70 km away from Kufah).

While travelling, the Imam (as) invited the people to assist him and informed his companions of his decision to be killed giving them the option to stay with him or to leave him. Therefore, from the day they encountered the troops of the enemy, no one had remained with the Imam (as) other than only a few people who were devoted to him and who were willing to give their lives for the cause . As a result, they were easily surrounded by the large number of enemy soldiers. They were even prevented from having water. In such a situation, al-'Imam al-Husayn (as) was compelled to choose between offering his allegiance to Yazid and his martyrdom.

Al-'Imam al-Husayn (as) did not resign himself to his allegiance to Yazid and became prepared to be killed. A day came when he fought the enemy from morning to evening along with his companions. In this battle, he himself, his children, his brothers, his nephews, his cousins, and his companions, who were totally about 70 people, were martyred. Only his honorable son, Al-'Imam 'Ali al-Sajjad (as), who was unable to fight due to serious illness, survived.

After the martyrdom of al-'Imam al-Husayn (as), the enemy troops plundered his properties, took his family as prisoners, and took them from Karbala to Kufah and from Kufah to Damascus along with the decapitated heads of the Martyrs.

In the process of this captivity, al-'Imam 'Ali al-Sajjad (as) in his sermon delivered at Damascus and also Zaynab al-Kubra, in her addresses delivered in public gatherings in Kufah, in the court of Ibn Ziyad, the Governor of Kufah, and in the court of Yazid in Damascus, unveiled the truth and revealed the oppression and cruelty of Umayyads to the people of the world.

In any case, this movement of al-'Imam al-Husayn (as) against the oppression, tyranny and indiscipline - which ended with the bloodshed of al-'Imam al-Husayn (as), his children, his relatives and his companions together with looting of his property and imprisonment of his women and children - is a special event with its important characteristics and details, which has no parallel in the pages of history of world movements. It can definitely be said that this event serves as the basis for the survival of Islam. Had this event not taken place, Umayyads would have totally wiped off Islam.

Were the Policies of Al-'Imam Al-Hasan (as) and Al-'Imam Al-Husayn (as) Different?

Although these two great leaders are, according to the explicit statement of the Holy Prophet (S), rightful Imams, their policies apparently seem different. Some have even said that the difference of opinions of these two brothers was so great that one of them, having 40 000 combatants, accepted the peace offer, while the other, with only 40 friends and companions (other than his relatives) fought the enemy and lost all of them including his suckling child for this cause.

However, close investigation proves the contrary, as we see that al-'Imam al-Hasan (as) lived for about nine and a half years during the reign of Mu'awiyah and did not oppose him overtly. After the martyrdom of his brother, al-'Imam al-Husayn (as) also lived for about nine and a half years during the reign of Mu'awiyah and never thought of rising in rebellion against him and did not challenge him.

Hence, the main cause of this superficial difference in the policies of the two Imams (as) lies in the difference of opinion between Mu'awiyah and Yazid, rather than the difference of opinion of these two great Imams (as). The policy of Mu'awiyah was not based on lack of discipline and restraint and he did not deride the religious precepts by its overt opposition.

Mu'awiyah called himself a "companion" of the Holy Prophet (S) and the "writer of Revelation". Through his sister (who was the wife of the Holy Prophet (S) and who was Umm al-Mu'minin (the mother of the believers), Mu'awivah was called "Khal al-Mu'minin" (the maternal uncle of the believers) and was greatly favored by the Second Caliph in whom the common people had total confidence and special attachment.

Furthermore, Mu'awiyah, in a majority of cases, had appointed the Companions of the Holy Prophet (S) who were respected and honored by the people (such as Abu Hurayrah,' Amr al-'As, Samrah, Yusr, Al-Mughirah ibn Shu'bah, and others) as governors of provinces and had put them in charge of the key positions of the country. These governors used to work for the favourable opinions of the people towards Mu'awiyah.

Many ahadith were fabricated and narrated among the people regarding the virtues and the religious immunity of the Companions of the Holy Prophet (S) and that they were not questionable for whatever they did. Thus whatever Mu'awiyah did, if corrigible and justifiable at all, it was rectified and justified by these authorities; otherwise, by giving a great deal of hush-money, he prevented his opponents from complaining.

Where these means and methods did not work, thousands of innocent people comprising of Shi'ahs (friends) of 'Ali (as), other Muslims, and even a great number of the Companions of the Holy Prophet (S) were killed by these collaborators, partisans, and "companions" of Mu'awiyah.

Mu'awiyah pretended to be right in whatever he did and accomplished everything with a special patience and forbearance. With a particular gentleness and flexibility, he attracted the kindness and obedience of people. Sometimes, he even heard the curse of people on him and sensed their enmity, but he responded with cheerfulness and forgiveness and thus pursued his policy in this way.

Apparently, he paid respect to al-'Imam al-Hasan (as) and al-'Imam al-Husayn (as) and sent them valuable gifts and souvenirs. On the other hand, he publicly announced that whoever narrates a hadith concerning the virtues of the Ahl al-Bayt (as), will have no security of life, reputation, and property; but whoever narrates ahadith concerning the virtues. Prophet (S) will receive a of the Companions of the Holy reward.

He gave orders to the orators and preachers to curse al-'Imam 'Ali (as) from pulpits used for addressing Muslims. By the order of Mu'awiyah, his hirelings killed the supporters of al-'Imam 'Ali (as) wherever they could find them. They went along in this matter to such an extent that they killed a large number of people who were the enemies of al-'Imam 'Ali (as), accusing them of having friendship with the Imam (as).

It becomes clear from the above description that the rise of al-'Imam al-Hasan (as) would only have ended to the detriment of Islam and would have had no effect other than the martyrdom of the Imam (as) and his supporters. And even it was not unlikely that, in this case, Mu'awiyah might have got killed al-'Imam al-Hasan (as) through the friends and relatives of the Imam (as) and then, in order to pacify public opinion, Mu'awivah would have rent (torn) his shirt and mourned for the Imam (as) and, in seeking vengeance (for this bloodshed), he would have tried to take his revenge by killing the Shi'ahs, as he later did while dealing with the case of 'Uthman.

But the political trend of Yazid had no resemblance with that of his father. He was a self-admiring and undisciplined youth. He had no logic: other than force. He gave no importance to public opinion.

During his short-term rule, Yazid at once revealed the damages which were secretly inflicted on Islam. In the first year of his rule, Yazid put the family of the Holy Prophet (S) to the edge of the sword. In the second year of his rule, he ruined the city of Madinah and allowed his troops to transgress upon the honor, life, and property of the people for three days. In the third year of his rule, he destroyed Ka'bah.

Owing to the above reasons, the movement of al-'Imam al-Husayn (as) was imprinted on the minds of the people and its effect grew more profoundly and publicly day by day. In the beginning, this movement manifested itself in the form of bloody revolutions. Finally, it attracted a great number of Muslims as the supporters of truth and reality and as the supporters of the Ahl al-Bayt (as) of the Holy Prophet (S).

It was because of this reason that Mu'awiyah, in his will to Yazid, had strongly recommended that Yazid should leave al-'Imam al-Husayn (as) alone and not bother him; but would the drunkenness and self-admiration of Yazid permit him to differentiate between his benefit and his loss?

Al-'Imam 'Ali Al-Sajjad (as)

The policy of al-'Imam 'Ali al-Sajjad (as), during his Imamate, is divided into two different parts which correspond as a whole to the general policies of other Imams (as), for the Imam (as) was in the company of his great father in the tragic event of Karbala and took part in the movement of al-'Imam al-Husayn (as). After the martyrdom of his father, when the Imam (as) was taken captive and was taken to Kufah from Karbala and from Kufah to Damascus, he never used taqiyyah and asserted the truth and reality without any fear. Whenever the occasions suited, he informed the individuals and the public of the rightfulness of the Members of the Household of the Holy Prophet (S) and their glories and virtues through his lectures and statements. He brought the innocence of his great father and the cruel and oppressive atrocities of the Umayyads to the surface and aroused the outburst of the feelings and sentiments of the people.

But Imam (as) returned to Madinah after he was released from captivity and the atmosphere of self-sacrifice turned itself into the atmosphere of tranquillity. He sat in the seclusion of his house, closed the door on strangers, and engaged in worshipping Allah. He began to train and educate the individuals who were the followers of truth and reality. During the 35 years of his residence there, the Imam (as), directly and indirectly, educated a great number of people and imprinted the Islamic culture on their hearts.

Only the prayers that the Imam (as) had indited in his divine tone and through which he silently prayed to Allah form a complete set of the sublime Islamic learnings and sciences. These prayers have been compiled in a form of book which is popularly known as "Al-Sahifah al-Sajjadiyyah"(meaning a book of al-'Imam al-Sajjad).

Al-'Imam Muhammad Al-Baqir (as)

During the Imamate of al-'Imam Muhammad al-Baqir (as), the way was somewhat paved for the dissemination of Islamic sciences. Owing to the oppression of Umayyads, the ahadith regarding Islamic jurisprudence by theAhl al-Bayt (as) were lost. Although thousands Of ahadith are required for Islamic precepts, nevertheless, not even more than 500 ahadithof the Holy Prophet (S) had remained, that too, from among those which were narrated by the Companions of the Holy Prophet (S).

In short, during that period, because of the very tragic event of Karbala and as a result of the 35 years of efforts of al-'Imam al-Sajjad (as), a great number of Muslims [supporters of Ahl al-Bayt (as)] emerged but they had no Islamic jurisprudence based on the ahadith of the Ahl al-Bayt (AS ).

Since the government of the Umayyads was weakened due to internal differences and the self-indulgence and inefficiency of government authorities and because the signs of weakness had grown in its governmental structure, the Fifth Imam (as) took advantage of this opportunity and began to disseminate the sciences of theAhl al-Bayt (as) and the Islamic jurisprudence and provided the society with many scholars of his school of thought.

Al-'Imam Ja'far Al-Sadiq (as)

During the time of the 6th Imam (as) the conditions were more apt and the circumstances were more favourable for the dissemination of Islamic sciences, because, on the one hand, as a result of the propagation of theahadith of al-'Imam Muhammad al-Baqir (as) and owing to the tablighatby those who were educated in his school, the people had realized their need for Islamic sciences and the Islamic knowledge of the Ahl al-Bayt(as) and were more thirsty for obtaining the ahadith.

On the other hand, the government of the Umayyads was overthrown and the government, of the Abbasids had not yet been firmly established when, in order to fulfill their intentions and to undermine the government of the Umayyads, the Abbasids used the tyranny against the Ahl al-Bayt (as) and the blood of the martyrs of Karbala as a pretence and thus tried to be apparently good to the Ahl al-Bayt (as).

The Imam (as) embarked on teaching and disseminating different branches of knowledge. Scientists, 'ulama'and scholars rushed to the Imam's (as) house from every direction and were welcomed by the Imam (as). They asked many questions concerning various branches of Islamic sciences, the Islamic ethics and life-history of the prophets, the history of Ummahs, the wisdom, the tabligh, etc and received the answers accordingly.

The Imam (as) held discussions with people from different strata and held debates with various peoples and sects. He educated students in different Islamic sciences. Hundreds of books were compiled which recorded the ahadith and scientific lectures of the Imam (as) which are known as "fundamentals".

By taking advantage of this brief period, which came handy in the suffocating atmosphere of those days, al-'Imam Ja'far al-Sadiq (as) educated and trained thousands of learned scholars. As his memorial, the Imam (as) left many precious treasures of sciences and education in the field of Islamic culture. The number of scholars who had benefited from the Imam's (as) vast knowledge and wisdom exceeded 4 000.

Al-'Imam al-Sadiq (as) had ordered his students to write down his lessons and to preserve their books and writings. He stated: "A time will come when a chaos will prevail and many of these works will be destroyed. Then you will be in need of these books and writings and these books will serve as the only scientific and Islamic references of Muslims". For this reason, the students of the Imam (as) used to bring with them pen and inkpot and put down whatever they heard in his class.

Other than his necessary rest, the Imam (as) taught the people secretly and publicly round-the-clock and made the treasury of his infinite knowledge available to all.

In short, his sublime remarks and valuable guidances removed ignorance and illiteracy and re-established the true Islam of the Holy Prophet (S). Thus, he is known as the founder of "Shi'i Islamic jurisprudence". Shi'ah religion was later called as the "Ja'fari Jurisprudence" after his name.

Al-'Imam Musa Al-Kazim (as)

Having overthrown the Umayyads and having taken the position of khilafahin hand, the Abbasids turned to Sane Fatimah and tried to annihilate the Members of the Household of the Holy Prophet (S) with all their might. They beheaded a group, buried another alive, and placed yet another group of people under the foundations and in the walls of the buildings. They set the house of the 6th Imam (as) on fire and summoned the Imam (as) to Iraq several times. In this way, the taqiyyah was more intensely practiced during the last days of the life of the 6th Imam (as).

Since the Imam was under strict surveillance, he did not meet anyone except a few particular Shi'ahs. Finally, al-'Imam Ja'far al-Sadiq (as) was poisoned and martyred by al-Mansur, the Second Caliph of the Abbasids. Thus, during the'Imamah of the 7th Imam, al-'Imam Musa al-Kazim (as), the oppression of the antagonists became more severe and intensified day by day.

In spite of an environment of intense taqiyyah, the 7th Imam (as) began to disseminate the Islamic knowledge and ma de a large number of ahadith available to the Shi'ahs. It can be said that the ahadith pertaining to Islamic jurisprudence by al-'Imam Musa al-Kazim (as) stand third in number after those by the 5th and the 6th Imams (as). Owing to prevailing conditions of intense taqiyyah, in most of the ahadith related by the Imam (as), he has been referred to by the narrators as "an 'alim" or as "a righteous worshipper of Allah", or the like without an explicit mention of his name.

The Imam (as) was the contemporary of four Abbasid khulafa' al-Mansur, al-Hadi, al-Mahdi, and Harun, and was always the target of their oppression. Finally, under the order of Harun, he was imprisoned and was transferred from one prison to another for years. At last, al-'Imam Musa al-Kazim (as) was poisoned as well as martyred in the prison.

Al-Imam 'Ali Al-Ridha’ (as)

A consideration on the circumstances during that time makes it clear for every clear-sighted person that no matter how much the contemporary khulafa' and opponents of the Ahl al-Bayt (as) tried to torture and tyrannize the Imams (as) of Guidance and made the life difficult for their Shi'ahs, the number of the followers of Islam increased day by day and their faith in Islam became stauncher. The Institution of khilafah was a wicked and filthy system in their views.

And this matter was an internal conviction which constantly kept the khulafa' contemporary with the Imams (as), in agony; and in fact rendered those khulafa' helpless and despicable.

After killing his brother al-Amin and becoming the khalifah, al-Ma'mun, the 7th 'Abbasid caliph, who was also the contemporary of al-'Imam al-Ridha’ (as), decided to relieve himself of this internal distress and constant anxiety and put an end to Shi'ah faith by some means other than coercion and oppression.

The policy which al-Ma'mun adopted in order to carry out this plan was to offer his succession to al-'Imam al-Ridha’ (as) in order to defame the Imam (as) in the eyes of the Shi'ahs by accusing him of entering the corrupt system of khilafah and to wash away people's minds the faith in the eminence and the immaculateness of the Imam (as). In this way, he thought, no distinction would be left out for the position of Imamah which is the basis of Shi'i faith and the very foundation of this religion would be automatically collapsed.

The implementation of this policy would also bring another success, that is, it would stop the successive movements of Banu Fatimah which were pursued to overthrow the khilafah of the Abbasids; because when theBanu Fatimah would see the transfer of khilafah to themselves, they would naturally refrain from carrying out bloody uprisings. Certainly, after this plan was implemented, the killing of al-'Imam al-Ridha’ (as) would not be a difficult task for al-Ma'mun.

Al-Ma'mun, primarily, invited the Imam (as) to take over the khilafah and after that he invited him to accept the succession. After al-Ma'mun's accentuation, insistence, and finally threat, the Imam (as) accepted the succession conditionally, provided that he would have nothing to do with dismissals, appointments, and interference in high positions and matters.

In such a situation, the Imam (as) embarked on guiding the people and held discussions with men of different faiths and religions as far as he could. He also gave valuable statements and explanations concerning the Islamic sciences and the facts of religion (al-Ma'mun was also excessively interested in religious discussions.)

The speeches delivered by al-'Imam al-Ridha’ (as) on the principles of Islamic knowledge and sciences are equal in number to those delivered by the Amir al-Mu'minin 'Ali (as) and exceed the number of speeches delivered by all the other Imams (as) in these fields.

One of the blessings of the Imam (as) was that he was presented with a large number of ahadith by Shi'ahs, which had reached them through the Imam's reverend fathers (as), and among these under the direction of the Imam (as) some of the "ahadith" which were forged and fabricated by wicked people, were identified and eliminated.

When the Imam (as) travelled from Madinah to Marw as the "successor of the khalifah" he aroused an amazing enthusiasm among the people all through his journey, particularly in Iran. The people rushed from everywhere to meet him, eagerly surrounded him, and learned the teachings and precepts of Islam.

By the unprecedented and surprising attention that the people paid to the Imam (as), al-Ma'mun found out that his policy was erroneous. In order to make reparation for his political failure, al-Ma'mun poisoned and martyred al-'Imam al-Ridha’ (as). Afterwards, the old policy of the khulafa' towards the Ahl al-Bayt (as) and their Shi'ah followers was again pursued.

Al-'Imam Muhammad Al-Taqi (as), Al-'Imam 'Ali Al-Naqi (as), and Al-'Imam Al-Hasan Al-'Askari (as)

The environment in which these three honorable Imams (as) lived was identical. After the martyrdom of al-'Imam al-Ridha’ (as), al-Ma'mun summoned al-'Imam Muhammad al-Taqi. (as), who was the only son of al-'Imam al-Ridha’ (as) to Baghdah and treated him kindly and affectionately and allowed his daughter to marry the Imam (as) and kept the Imam (as) in his own house with full honour.

Although this conduct seemed friendly, but, through this policy, al-Ma'mun had actually placed the Imam (as) under his strict control in all respects.

Similar circumstances and living conditions continued for al-'Imam 'Ali al-Naqi (as) and al-'Imam al-Hasan al-'Askari (as) in Samarra', which was the capital of khilafah during their Imamah; they were in fact in prison.

The period of Imamah of these three reverend Imams (as) is fifty-seven years altogether. The number of Shi'ahs, who were residing in Iran, Iraq, and Syria at the time, was considerably large and had reached hundreds of thousands, among whom there were thousands of scholars of Hadith. In spite of this, the ahadithrelated from these three Imams (as) are very few. Also, the lifetime of these three Imams (as) was short.

The ninth Imam (as), the tenth Imam (as), and the eleventh Imam (as) were martyred when they were twenty-five, forty, and twenty-seven years, respectively. All these points serve as a clear evidence that the control, surveillance, and sabotage of the antagonists was very strict during their period and that these great Imams (as) were unable to perform their duties freely. Nevertheless, valuable ahadith have reached us from these three great Imams (as) on the Usul al-Din (the fundamental principles of Islam for believing in) and the Furu' al-Din (the secondary principles of Islam for actions).

Imam Al-'Asr, Muhammad Al-Mahdi Al-Maw'ud (as)

During the time of al-'Imam al-Hasan al-'Askari (as), the institution of the khilafah had decided to kill the successor of the Imam (as) by all the ways and means possible in an effort to put an end to the subject ofImamah and consequently to Shi'ah faith. In addition to other aspects, al-Imam al-Hasan al-'Askari (as) was also under surveillance from this point of view.

It was for this reason that the birth of al-'Imam al-Mahdi (as) was kept secret. Until he became six, till his honourable father was alive, al-'Imam al-Mahdi (as) was kept out of sight and no one could see him other than a few devoted and trustworthy Shi'ahs.

After the martyrdom of his father, al-'Imam al-Mahdi (as) had al-Ghaybat al-Sughra (the Short Occultation of al-'Imam Muhammad al-Ma'hdi [as]) by the order of Allah and answered the questions of the Shi'ahs and resolved their problems through Al-Nuwwab al-Arba'ah (the Four Deputies of Imam al-'Asr (as) who had successively attained the eminent position of being the Imam's (as) Deputy.

The Imam (as) then had al-Ghaybat al-Kubra (the Great Occultation of al-'Imam Muhammad al-Mahdi [as]) until the time when he will appear by the order of Allah to administer justice in the whole world after it gets overwhelmed with injustice and oppression.

A large number of ahadith of the Holy Prophet (S) and the Imams (as) have. been related by both Sunnis and Shi'ahs regarding al-'Imam al-Mahdi (as) and the characteristics of his absence and appearance. Also, a great number of Shi'ah dignitaries had met the Imam (as) during the lifetime of his honorable father and had seen his unique personality and had received the good tidings of his Imamah from his honorable father.

Furthermore, in the sections on Nubuwwah and Imamah we have arrived at this conclusion that the human world could never exist without the religion of Allah and an Imam who is the supporter and guardian of the religion of Allah.

The Moral Conclusion Derived From the Policy of the Leaders of Religion

In sum up, it becomes evident from the history of the prophets of Allah and the religious leaders that they were realists and followers of truth and used to invite the human world towards realism and adherence to truth. They did not refrain from any self-sacrifice and self-indulgence in this regard.

In other words, they tried that both individuals and human society be brought up and developed as ought to be. They also wanted to see the people adorned by a series of correct thoughts and beliefs without being governed by ignorance or a series of superstitious thoughts.

They wanted to see the people accustomed to the especial human disposition without blemishing human purity with an animalistic disposition and by thinking of nothing but devouring one another and filling their belly like beasts and grazing animals. They intended to make men apply the treasure of humanity to their lives in order to gain prosperity in favor of humanity.

Thus, they were the people who did not look for their own prosperity alone, rather they recognized no other duty for the cause of the prosperity of the society and for the world of humanity.

They saw their own welfare and prosperity (the man does not want anything other than this) in being benevolent to others and wanted other people to be so as well; that is, they wanted everybody to like for all whatever they liked for themselves and not to desire for others whatever they did not desire for themselves.

It was due to this realism and adherence to truth that these great men found out the significance of this general human duty (benevolence) and other minor duties which are its ramifications and were endowed with the epithets of self-denial and self-sacrifice.

For this very reason, they did not hesitate to offer their lives and properties for the cause of truth. They cut the root of any attributes which resulted malevolence. They did not have stinginess for the lives and properties of others. They were disgusted with egotism and stinginess. They did not tell lies, nor did they slander other people. They did not transgress upon the honor and prestige of others.

The explanation of these epithets and their impact should be studied in more detail in the section on "Ethics"