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Prophet Muhammad 

The Great Word of God, the Prophet Muhammad, may God bless him and his family

The Birth, Life, and Legacy of Prophet Muhammad (PBUH)

Lineage

Name: Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdul Manaf bin Qusayy bin Kilab bin Murra bin Kaab bin Luay bin Ghalib bin Fahr bin Malik bin Al-Nadr bin Kinana bin Khuzaymah bin Mudrikah bin Elias bin Mudar bin Nizar bin Ma’ad bin Adnan.

Titles and Epithets

The Seal of the Prophets, Master of Messengers, and the Greatest of all creation, from the first to the last. His titles include: The Messenger, the Chosen One, the Selected One, Taha, Al-Sadiq (The Truthful), and Al-Amin (The Trustworthy).

Birth and Early Life

Prophet Muhammad (may God’s prayers and peace be upon him and his family) was born at dawn on Monday, the 17th of Rabi’ al-Awwal in the Year of the Elephant, which corresponds to 570 CE. His birth was accompanied by numerous miracles.

  • Father: Abdullah bin Abdul Muttalib, a monotheist following the religion of Ismail and Abraham. He died months before the Prophet’s birth while on a trade journey to the Levant.

  • Mother: Amina bint Wahb bin Abd Manaf bin Zahra bin Kilab bin Murrah bin Ka’b bin Luay bin Ghalib. Wahb, the leader of Bani Zahra, was engaged to Abdullah and married him to Amina.

  • Nickname: Abu Al-Qasim.

Revelation and Mission
The revelation descended upon him at the age of forty in the cave of Hira. He was appointed by God to the divine mission to be a bringer of good tidings and a warner to humanity. God Almighty says: {Indeed, We have sent you with the truth as a bringer of good tidings and a warner} (Qur'an, Al-Baqarah: 119), {...to bring people out of darkness into light and to guide them to the path of the Almighty} (Qur'an, At-Talaq: 11).
The Prophet’s mission encompassed monotheism and worship and extended to all aspects of life, guiding humanity towards righteousness.

His Seal
Engraved with the inscription: "I bear witness that there is no god but God and Muhammad is the Messenger of God."

Children

  1. Al-Qasim: His first son, born in Mecca, died young. His mother was Khadija, peace be upon her.

  2. Abdullah: Also known as Al-Tayyib and Al-Tahir, born and died in Mecca. His mother was Khadija, peace be upon her.

  3. Fatima Al-Zahra: Born in Mecca after the Prophet's mission began, her mother was Khadija, peace be upon her.

  4. Ibrahim: Born in Medina, died at eighteen months old. His mother was Mariah Al-Qibtiyya, may God be pleased with her.

There is a debate regarding Zainab, Ruqayyah, and Umm Kulthum, whether they were his daughters or stepchildren. This matter is discussed in further scholarly research.

Death
Prophet Muhammad (may God’s prayers and peace be upon him and his family) passed away on Monday, 28th of Safar in the year 11 AH, at the age of sixty-three. He was buried in his chamber inside the Noble Prophet’s Mosque in Medina.

References:

  1. Al-Kamil fi Al-Tarikh: 1/260

  2. Bihar Al-Anwar: 5/130

  3. Al-Sirah Al-Halabi: 1/182

  4. Al-Milal wal-Nihal by Al-Shahrastani: 2/248

  5. Biography of Zaini Dahlan, in the margin of Al-Sirah Al-Halabi: 1/64

  6. Tarikh al-Yaqubi: 2/10

  7. Biography of the Prophet: 1/979

  8. Tarikh Ibn Asakir: 1/69

  9. Majma’ al-Bayan: 7/37

  10. Mustadrak al-Hakim: 2/623

  11. Al-Tabaqat al-Kubra: 1/168

  12. Biography of Aleppo: 1 / 189

  13. Usul Al-Kafi: 1 / 448

  14. Al-Ghadeer: 7 / 345

  15. Biography of Zaini Dahlan in the footnote of Al-Sirah Al-Halabi: 1 / 58

  16. The first articles by Sheikh Al-Mufid: 12 and 13

The Greatness of the Messenger and His Eternal Message

God has honored all of humanity with the final message delivered by His Messenger, Muhammad (may God bless him and his family), as a bringer of good tidings and a warner. The Almighty said: "And We have not sent you except as a bringer of good tidings and a warner to mankind" (Saba: 28). This message was meant to bring humanity out of darkness into light, from the worship of people to the worship of the Lord of the people, from the injustice of other religions to the justice of Islam, and from the narrowness of this world to its vastness. Thus, the Messenger of God (may God bless him and his family) truly deserved to be a savior for humanity and an example for the worlds. He brought forth a comprehensive and complete approach to life that ensures happiness, comfort, and security for those who live under its guidance. This divine approach addresses common sense and balances spiritual and physical needs.

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The Messenger of God (may God bless him and his family) handled all matters with exceptional wisdom and a purified Sunnah that provided us with enormous treasures of the arts of dealing and the etiquette of relationships. His actions and words were always characterized by noble character and high etiquette. He reached the pinnacle of human perfection, even in situations where morality might seem difficult to uphold, such as war, politics, dealing with oppressors, the immoral, and those who fought against Muslims. He was humble, a gracious father, husband, and friend, and an exemplary leader who ensured that rights were given to their owners and solved problems justly. This is reflected in his saying, "I was sent to perfect good morals."

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The greatness of the Prophet Muhammad (may God bless him and his family) has no limits. He demonstrated that the ideal, refined rules in the Book of God are practical and applicable, suitable for organizing the lives of all human beings. His life was a true embodiment of every divine command, making him the best role model for his companions. This deep love was evident in the hearts of his companions, who were willing to sacrifice themselves for him, ensuring that he would not be harmed even by a thorn. This profound love and devotion proved his sincerity.

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Love of the Messenger of God

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Today, we need to rekindle the love of the Messenger of God, Muhammad (PBUH), in our hearts. Loving the Messenger is obligatory, and no one disputes this. However, if emotion is the only manifestation of this love and loyalty, it is insufficient. True love for the Prophet (PBUH) begins with understanding his biography and guidance in all aspects of life. He is our role model, as stated: "Indeed, there has been for you in the Messenger of God a good example for whoever hopes in God and the Last Day and remembers God often" (Al-Ahzab: 21).

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The next step is to fully apply his Sunnah and approach to our lives, following his guidance in every aspect, from worship to politics, economics, transactions, and even entertainment and rest. This is not limited to performing acts of worship but encompasses all his approaches. Finally, our deep love for him should drive us to introduce him and his Sunnah to the world, living by his example and spreading his message: "Convey even a verse on my behalf."

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Introducing the Messenger of God to the World

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As Muslims, we should strive to be role models through our behavior and actions, demonstrating the true teachings of the Prophet (PBUH). This will stop the tongues that speak ill of him because they will understand the truth through our actions. It is said, "The action of one man against a thousand men is more eloquent than the words of a thousand men about one man." The reality is that we have been negligent in defending and introducing the Prophet (PBUH) to the world. Many do not know about his morals, humanity, and dealings, leading to occasional intellectual and media attacks against him. These attacks stem from various reasons, including a lack of knowledge and understanding of his true character.

As we set out to present the Messenger of God (PBUH) to the world, we must remember the different perceptions and attitudes towards Islam and the Prophet. Our call must be based on wisdom and good instruction, as the Quran advises: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best" (An-Nahl: 125). Let us introduce the Messenger (PBUH) to both the East and the West with conscious thought, innovative means, deep love, and a firm desire to guide all of humanity.

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References

  1. Qur'an 34:28

  2. Qur'an 33:21

  3. Qur'an 16:125

  4. Various Hadith collections on the life and character of the Prophet Muhammad (PBUH)

  5. Scholarly works on the biography and Sunnah of the Prophet Muhammad (PBUH)

  6. Historical records of the companions' devotion and love for the Prophet Muhammad (PBUH)

The Attributes of the Prophet Muhammad (PBUH) and His Eternal Message

God Almighty said in His decisive, Mighty Book: "And indeed, you are of great moral character" (Surat Al-Qalam: 4). This is a testimony from God that the Prophet Muhammad (may God bless him and his family) possesses the most perfect, highest, and best morals, unparalleled under any circumstances. His attributes have also been mentioned in the books of previous religions. The Imams of Ahl al-Bayt (peace be upon them) have taken it upon themselves to explain the attributes of the Prophet of Mercy (may God bless him and his family). Below are a few of these attributes:

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1. Description by Imam Ali (AS)

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The Sheikh in “Amaliyah” narrated that Ahmad bin Muhammad bin Al-Salt informed us through a chain of narrators from Ali (AS) who said: "O Ali, describe for us our Prophet (may God bless him and his family) as if we were seeing him, for we long for him." Imam Ali (AS) said: "The Prophet of God (may God bless him and his family) was white in color with a reddish complexion, pleasing to the eye, had long hair, a thick beard, and a beautiful appearance. His neck was as if it were a silver jug, with gold flowing through his throat. He had hair from his chest to his navel like a silver thread, and there was no hair on his stomach or chest besides that. He had broad palms and feet and firm ankles. When he walked, it was as if he was taking off from a rock. When he turned, he turned with his entire body. He was not short and hesitant, nor was he long and lanky. His face was slightly round, and his sweat on his face was like pearls, with a scent sweeter than musk. He was the most honorable of people, the softest of people, and the best of hands. Whoever interacted with him loved him, and whoever saw him was in awe of him. His dignity was apparent, and I have never seen anyone like him before or after him, may God bless him and his family."

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2. Description by Abu Jaafar (AS)

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Muhammad bin Yaqoub narrated through a chain of narrators from Jabir, who said: "I said to Abu Jaafar: Describe for me the Prophet of God (may God bless him and his family)." Abu Jaafar (AS) said: "It was as if the Prophet of God, may God bless him and his family, was white with a reddish hue, with dark eyes, and eyebrows drawn together. His limbs were as if gold had been poured over them. He had broad shoulders, and when he turned around, they all turned around due to his great demeanor. His hair flowed from his chest to his navel like refined silver. His neck and shoulders were as if they were a silver jug. When he drank, his nose almost touched the water, and when he walked, he bent slightly forward as if he was descending into flowing water. I have never seen anyone like the Prophet of God before him or after him, may God bless him and his family."

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Conclusion

The Prophet Muhammad (may God bless him and his family) stands as the epitome of moral and ethical excellence, as attested by God Himself and described by those closest to him. His attributes and character have been well-documented by the Imams of Ahl al-Bayt (peace be upon them), providing a vivid picture of the Prophet's (PBUH) unmatched qualities. These descriptions serve as a testament to his greatness and the timelessness of his message.

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References

  1. Qur'an 68:4

  2. Various narrations from the books of hadith and the accounts of the Imams of Ahl al-Bayt

  3. Historical records detailing the attributes and descriptions of the Prophet Muhammad (PBUH)

Prophecies About the Prophet Muhammad (PBUH) in Previous Scriptures

The prophets preceding Islam, peace be upon them, had signs and indications of their prophethood, often referenced in the religions before theirs. One of these signs is the prediction of the coming of the next prophet, as mentioned in the Holy Qur’an where Jesus (peace be upon him) gives glad tidings of the coming of the Messenger of God (PBUH) and even mentions his name. God Almighty said: "And [mention] when Jesus, the son of Mary, said, 'O children of Israel, indeed I am the messenger of God to you confirming what came before me of the Torah and bringing good tidings of a Messenger to come after me, whose name is Ahmad.' But when he came to them with clear evidences, they said, 'This is obvious magic.'" (Qur'an 61:6)

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Moreover, the noble character of the Prophet Muhammad (PBUH) was mentioned in the Holy Qur’an: "And indeed, you are of a great moral character." (Qur'an 68:4)

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Mentions in the Torah and the Gospel

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The attributes of the Prophet Muhammad (PBUH) were also mentioned in the Torah and the Gospel. For instance, it is narrated that Ali bin Abi Talib (peace be upon him) said: "A Jew who owed the Messenger of God (PBUH) some dinars came to him. The Jew said to the Messenger (PBUH): 'I will not leave you until you repay me.' The Messenger of God (PBUH) sat with him until he prayed the noon, afternoon, sunset, evening, and morning prayers in that place. The Prophet said: 'My Lord has not sent me to be unjust to a covenanter nor to anyone else.' When daylight came, the Jew converted to Islam and said: 'Half of my money is for the sake of God. I only did this to test your description in the Torah, for I read your description in the Torah: Muhammad bin Abdullah, born in Mecca, will migrate to Taybah. He is not rude, harsh, or loud in the marketplaces, and does not return evil with evil but pardons and forgives.'"

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Descriptions in the Gospel

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In the Gospel, the Prophet Muhammad (PBUH) is described with great precision: "O Jesus! Be earnest in your affairs and do not be joking. O son of the pure, virgin! You are without a stallion. I created you as a sign to the worlds, so worship Me and trust in Me, and take the Book with strength. Explain to the people of Syria the amount of truth in your hands. I am the eternal God who does not fade away. Believe in the unlettered Prophet, the owner of the camel, the armor, the crown—which is the turban—the sandals, and the staff. He has wide eyes, a solid forehead, clear cheeks, a nose with a slight bend, a neck like a silver jug, and gold flowing through his throat. He has hair from his chest to his navel, but no hair on his chest or stomach. He is brown in color, with two palms and feet. When he turns, he turns together, and when he walks, it is as if he is taking off from a rock and descending from a cliff. When he comes with the people with a companion, his veins on his face are like pearls, and the scent of musk emanates from him. The like of him has never been seen before him or after him. He has a good marriage with few offspring. His descendants are from a blessed woman who has a house in Paradise where there is no noise or hardship. He will guarantee her at the end of time, just as Zechariah guaranteed your mother. It has two branches of martyrs, whose speech is the Qur’an, and whose religion is Islam (and I am peace). Blessed is he who realizes his time, witnesses his days, and hears his words."

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Evidence from Imam al-Rida (AS)

Imam al-Rida (peace be upon him) used evidence from the Torah against the head of the Jewish scholars. He said: "O Jew! Come to me and ask regarding the ten verses that were revealed to Musa bin Imran. Do you find written in the Torah the news of Muhammad and his nation? If the last nation, the followers of the rider of the camel, comes, praising the Lord exceedingly, a new praise in the new churches, then let the children of Israel fear them and their king, so that their hearts may be at peace, for they have swords in their hands with which they will take revenge on the infidel nations, in the ends of the earth."

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His Description in the Bible

In "Amalia," Ibn Babawayh narrates: "Muhammad bin Ibrahim bin Ishaq, may God have mercy on him, told us: Abdul Aziz bin Yahya al-Jaloudi told us: Hisham bin Jaafar told us, on the authority of Hammad, on the authority of Abdullah bin Suleiman, a reader of books, who said: 'I read in the Bible: O Jesus, establish my command, and do not mock. Listen and obey, O son of the pure, pure and virgin, you are without a stallion. I created you as a mercy to the worlds, so worship Me and trust in Me. Take the letter firmly, explain it to the people of Syria in Syriac, and convey from your hands that I am the eternal God. Believe in the illiterate Prophet, the owner of the camel, the armor, the crown—which is the turban—the sandals, and the staff. He has elongated eyes, a solid forehead, clear cheeks, a high-pitched nose, flat folds, his neck is as if a silver jug, as if gold were running through his throat. He has hair from his chest to his navel, and there is no hair on his stomach or chest. He is brown in color, finely smeared, with two palms and feet. When he turns, he turns together, and when he walks, it is as if he is taking off from a rock and descending from a cliff. When he comes with the people with a sheep, his veins on his face are like pearls, and the scent of musk wafts from him. The like of him has never been seen before him or after him.'"

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References

  1. Description of Prophet Muhammad (PBUH) in the Torah: "Amalia," narration by Ali bin Abi Talib.

  2. Description in the Gospel: Narration from the Bible about the attributes and signs of the Prophet Muhammad (PBUH).

  3. Evidence from Imam al-Rida (AS): Dialogue with the head of the Jewish scholars regarding the mention of Prophet Muhammad (PBUH) in the Torah.

  4. Ibn Babawayh in "Amalia": Description of Prophet Muhammad (PBUH) as found in the Bible.

Understanding the Meaning of "The Word" in the Holy Qur'an

The term "the word" is mentioned in various places in the Holy Qur'an, highlighting its profound and multifaceted meanings. Some of these instances include:

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"When the angels said, 'O Mary, indeed God gives you good news of a word from Him, whose name will be the Messiah, Jesus, the son of Mary, distinguished in this world and the Hereafter and among those brought near [to God].'" (Qur'an 3:45)


"And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing." (Qur'an 6:115)


"Then God sent down His tranquility upon him and supported him with armies you did not see and made the word of those who disbelieved the lowest, while the word of God is the highest. And God is Exalted in Might and Wise." (Qur'an 9:40)

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Linguistic Meaning of "The Word"

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To comprehend the depth of "the word" as mentioned in the Qur'an, we must first understand its linguistic meaning. Abdullah bin Abdul Rahman, known as Ibn Aqeel, explained in his commentary on Alfiyyah Ibn Malik that "the word" in language often refers to a meaningful sentence. He illustrated this with the verse:

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"No, it is but a word he says..." (Qur'an 23:100)

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Ibn Aqeel noted that God described the regretful words of a person who realized his mistakes, emphasizing that "the word" here signifies a complete, meaningful statement. This usage of "the word" indicates its role in conveying specific meanings and concepts.

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Theological Implications of "The Word"

The function of "the word" in the theological sense is akin to its linguistic function—it conveys God's arguments and evidence of His greatness. This is supported by the verse:

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"And [the example of] Mary, the daughter of Imran, who guarded her chastity, so We breathed into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient." (Qur'an 66:12)

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Here, "the words" refer not to mere physical sounds but to the universal signs and proofs, such as prophets and guardians, with the greatest being the Prophet Muhammad (PBUH). As the Seal of the Messengers, he completes the words of God, and through him, the divine law is perfected.

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The Completion of God's Words

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The completion of God's words is evident in the perfection of the Islamic law, as stated:

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"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." (Qur'an 5:3)

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This completion was actualized through the appointment of the Commander of the Faithful, Imam Ali (PBUH), and the subsequent imams, culminating in the Awaited Imam Mahdi (may God hasten his honorable appearance). The word of God encompasses both the Qur'an and the Prophet's family, as highlighted by the Prophet Muhammad (PBUH):

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"I leave among you two precious things, the Book of God and my family; the two will never separate until they come to me at the Pond."

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The Importance of Action Accompanying the Word

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For "the word" to have significance, it must be accompanied by action. This principle is expressed in the Qur'an concerning those who regret their actions:

"No, it is but a word he says; and behind them is a barrier until the Day they are resurrected." (Qur'an 23:100)

This verse implies that mere words without corresponding actions hold no real importance. The true essence of the word is realized through the Qur'an and the Prophet's family, which are inseparable and essential for guidance.

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References

  1. Qur'an 3:45 - Announcement to Mary about the birth of Jesus.

  2. Qur'an 6:115 - The fulfillment and immutability of God's words.

  3. Qur'an 9:40 - The supremacy of God's word over disbelief.

  4. Qur'an 66:12 - Mary believing in the words of her Lord.

  5. Qur'an 5:3 - The completion of religion and God's favor.

  6. Qur'an 23:100 - The ineffectiveness of mere words without action.

  7. Prophet Muhammad (PBUH) - Hadith about the Qur'an and his family being inseparable.

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By understanding the linguistic and theological implications of "the word," we grasp the profound messages and guidance embedded in the Holy Qur'an.

The Impact of Prophet Muhammad (PBUH) on History

To understand the profound impact of Prophet Muhammad (PBUH) on history, we must first recognize that major turning points shape the course of history. Events that cause significant changes in social, economic, intellectual, and military fields over the long term are considered historical milestones. The message of Islam brought by Prophet Muhammad (PBUH) represents such a fundamental change, influencing the course of history far beyond the Arabian Peninsula and continuing to have a lasting impact today.

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To appreciate this impact, we must first consider the history of the Arabian Peninsula and its tribal dynamics. The tribes were characterized by dispersion and division, constant wars and tensions, racism, and fanaticism. Boasting, competition, arrogance, grudges, and vendettas filled the atmosphere with hatred and fanaticism. This dark and gloomy picture of ignorance was vividly described by Al-Zahra (may God’s peace be upon her) when she said: "You were on the brink of a pit of fire, the taste of the drinker, the thrust of the covetous, the death of the calf, and the death of a calf. These feet drink, and you feed on scraps and paper, humiliated and despised, fearing that the people around you will kidnap you, so God Almighty saved you through Muhammad."

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Islam brought about a great transformation in the Arabian Peninsula. It united the scattered tribes under the banner of monotheism, fostering harmony among them and initiating an unprecedented cultural and intellectual renaissance. The authority of the tribe weakened, and the central authority strengthened, leading to a more civilized and cohesive society. This newfound unity and strength enabled them to look beyond their borders towards greater conquests, such as Persia and Rome. Islam purified and refined their character, commanding them to do good and forbidding them from evil, promoting morals, tolerance, and brotherhood. Their weaknesses were transformed into strengths, their incapacity into capability, and their vices into virtues. Thus, the entire Arabian Peninsula embraced Islam and rallied around the Messenger of God (may God bless him and his family and grant them peace).

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Following the Prophet Muhammad's (PBUH) profound influence, the movement of Islam spread throughout all geographical areas and intellectual fields. It is impossible to understand the history of the region, or even its present, without understanding the transformative impact of the greatest Prophet (PBUH). This influence extended beyond Arab history, affecting all of human history. The character of the Prophet became one of the most important figures in human history as Islam expanded, becoming integral to the history of every continent, every country, and every city.

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References

  1. Quran 68:4

  2. Sayings and descriptions of Al-Zahra (SA) regarding the pre-Islamic Arabian society.

  3. Historical accounts of the transformation brought by Islam under the leadership of Prophet Muhammad (PBUH).

  4. Analysis of the impact of Islam on global history and its spread beyond the Arabian Peninsula.

The Death of the Prophet Muhammad (PBUH) and the Location of His Burial

The events surrounding the death of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) and the location of his burial are of significant importance in Islamic history. Various sources provide detailed accounts of these events, particularly emphasizing the involvement of his family members.

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Location of Burial

Evidence suggests that the Prophet Muhammad (PBUH) was buried in the house of his daughter, Fatima Al-Zahra (peace be upon her). This is supported by several historical references:

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  • The center confirmed that "the evidence indicates that he (may God’s prayers and peace be upon him and his family) was buried in the house of his daughter Fatima Al-Zahra (peace be upon her)" [1].

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Accounts of His Death

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Numerous narrations describe the moments leading up to the Prophet's death and those present during his final moments:

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  • Ibn Abbas's Account: It was narrated on the authority of Abu Atfan, who asked Ibn Abbas if he had seen the Messenger of God (PBUH) die with his head in Uhud's lap. Ibn Abbas responded, “By God, the Messenger of God (PBUH) died and that he was a reliable person.” He added that the Prophet's head rested on Ali's chest, and Ali was the one who washed his body [2].

  • Umm Salamah's Account: Umm Salamah reported that she swore by God that Ali was the closest person in covenant with the Messenger of God (PBUH). She mentioned, “I was one of the ones closest to the door, so the Messenger of God (PBUH) fell on him and made his left hand and spoke to him (that is, to Ali). Then he died, may God’s prayers and peace be upon him and his family from that day, and he was the closest person to him” [3].

  • Ali's Account: Ali (peace be upon him) stated, “And your soul poured between my throat and my chest” [4].

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References

  1. The center confirmed, “The evidence indicates that he (may God’s prayers and peace be upon him and his family) was buried in the house of his daughter Fatima Al-Zahra (peace be upon her).”

  2. It was narrated on the authority of “Abu Atfan said, I asked Ibn Abbas, did you see that the Messenger of God, may God’s prayers and peace be upon him, died with his head in Uhud’s lap... until he said, “By God, the Messenger of God, may God’s prayers and peace be upon him and his family, died and that he was a reliable person.” To Ali’s chest, and he is the one who washed him.”

  3. As it was reported on the authority of Umm Salamah, that she said, “By the one by which I swear, Ali is the closest person in covenant with the Messenger of God, may God bless him and his family... until she said, ‘I was one of the ones closest to the door, so the Messenger of God, may God bless him and grant him peace,’ fell on him.” And he made his left hand and spoke to him (that is, to Ali). Then he died, may God’s prayers and peace be upon him and his family from that day, and he was the closest person to him.

  4. On the authority of Ali (peace be upon him) that he said: (And your soul poured between my throat and my chest).

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These accounts provide a detailed understanding of the Prophet Muhammad's (PBUH) final moments and the intimate involvement of his family, particularly Ali (peace be upon him), in his passing and burial.

Prophet Muhammad (pbuh) greatness and mercy

Before the advent of Islam, racism and classism were rampant in human societies. These societal evils manifested in various forms, and the marginalized segments, particularly the black race, suffered immensely. Human dignity was trampled upon, willpower was usurped, and freedom was stifled. The zenith of arrogance, classism, and the persecution of the weak was reached during the pre-Islamic era, where society classified people into hierarchies such as honorable and lowly, master and slave, rich and poor.

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The Prophet Muhammad's Struggle Against Injustice

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The Prophet Muhammad (may God’s prayers and peace be upon him and his family) engaged in a relentless struggle against the injustices prevalent in Meccan society. His efforts to uplift the oppressed were evident even before his prophethood. In a society known for its oppression of women and the marginalized, the Prophet stood as a beacon of humility and exemplary morals. He mended his shoes, sewed his clothes, milked his sheep, and assisted his family with household chores.

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His humane treatment extended to his servants. Anas bin Malik, who served the Prophet for nine years, said: "I served the Messenger of God (may God’s prayers and peace be upon him and his family) for nine years. He never said to me, 'Why did you do such-and-such?' and he never blamed me at all" [1]. Regarding his servant, Umm Ayman Al-Habashiya, he said: "She is my mother after the mother who gave birth to me" [2].

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Exemplary Humility and Morals

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The Prophet's humanity shone through in all his actions and behaviors. He detested arrogance among people and would say: "Five things I will not give up until death: eating on the ground with slaves, riding a donkey while tied, milking a goat with my hand, wearing wool, and greeting boys, so that it will become a Sunnah after me" [3]. He also said: "I eat as a slave eats, and I sit as a slave sits, for I am only a slave" [4].

When a man entered and was frightened and trembling, the Prophet reassured him: "Take it easy, for I am not a king. I am the son of a woman from Quraish who used to eat porridge" [5]. His compassion extended even to those who disbelieved in his message. He would say, "O God, forgive my people, for they do not know" [6]. The Qur'an reflects his pain for those who rejected faith, stating: "Perhaps you will destroy yourself with grief over them if they do not believe in this message" [7].

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The Prophet's Mercy and Compassion

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The Prophet's mercy was evident in all his interactions. God praised him in numerous verses: "And indeed, you are of a great moral character" [8], "And We have not sent you except as a mercy to the worlds" [9], and "There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful" [10]. His mission aimed to liberate humanity, spread justice and equality, and eradicate racism. The divine message called for eliminating class differences and promoting equality among all people: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you" [11].

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Islamic Teachings Against Racism

Islam's stance on racial discrimination is clear. Racial differences are part of God's creation, as stated: "And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge" [12]. The Prophet declared the elimination of racial differences, stating: "There is no superiority of an Arab over a non-Arab, nor a white over a black, except through piety" [13].

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Western Scholars on the Prophet Muhammad

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Western scholars have acknowledged the profound impact of the Prophet Muhammad. Will Durant stated: "If we judged the greats by the influence they had on people, we would say that Muhammad was the greatest of the greats" [14]. Bernard Shaw remarked: "If a man like Muhammad were to assume the leadership of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness" [15].

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References

  1. Anas bin Malik, [Source detailing the service to the Prophet].

  2. Umm Ayman Al-Habashiya, [Source detailing her relationship with the Prophet].

  3. [Source documenting the Prophet's humility and practices].

  4. [Source documenting the Prophet's humility and practices].

  5. [Source of the Prophet's interaction with a trembling man].

  6. [Source of the Prophet's prayer for forgiveness for his people].

  7. Qur'an 18:6.

  8. Qur'an 68:4.

  9. Qur'an 21:107.

  10. Qur'an 9:128.

  11. Qur'an 49:13.

  12. Qur'an 30:22.

  13. [Source of the Prophet's declaration on racial equality].

  14. Will Durant, [Reference to his statement about Muhammad].

  15. Bernard Shaw, [Reference to his statement about Muhammad].

The Wisdom of the Prophet Muhammad

The wisdom of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) was evident in all his actions and decisions during the stages of the noble call. His divine support was clear in spreading reformist goals and lofty approaches that chart a path of goodness and righteousness for humanity, emphasizing justice, equality, and liberation from humiliation and slavery. This approach, marked by God Almighty, was encapsulated in His words: "Allah has indeed favored the believers when He sent among them a messenger from among themselves, reciting to them His verses, purifying them, and teaching them the Book and the wisdom, although they had been before in manifest error" (Qur'an 3:164).

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The Migration to Abyssinia

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One of the critical stages of the noble call was the migration to Abyssinia. The Prophet (may God’s prayers and peace be upon him and his family) advised his companions to migrate there after the Quraysh intensified their persecution and torture of the believers. Biographies and historical accounts mention that the Prophet's choice of Abyssinia was based on his saying: "If you go to the land of Abyssinia, there is a king who does not oppress anyone" [1], "He is good in neighborliness" [2], and "Abyssinia is a land of truth" [3]. Additional reasons included that Abyssinia was a safe country not under the control of the Romans, Persians, or the Quraysh. It is said that the Prophet’s knowledge about Abyssinia came through his caregiver, Umm Ayman, who was Abyssinian [4].

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These reasons were noted by historians when discussing the migration. It is evident that the Prophet was well-informed about other regions, indicating a global dimension to his mission. The long distance between Mecca and Abyssinia (modern-day Ethiopia) signifies that the message of Islam was meant for all of humanity, aiming to eliminate class differences.

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The Universal Message of Islam

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The Prophet’s advice to his companions to emigrate to a country of black-skinned people was neither random nor arbitrary. This advice was grounded in the universality of his message. During that period, two major powers ruled the world: the Roman Empire and the Khosravian Empire. Both empires despised black people, viewing them with contempt and equating them with animals meant for service and labor.

The policies of these empires were in stark contrast to the goals and principles of Islam, which called for the elimination of class and racial distinctions. These empires were not going to abandon their oppressive policies voluntarily. Hence, a confrontation with them was inevitable. How could Muslims seek refuge with people who enslaved humans while their mission was to achieve human dignity and raise the banner of Islam, epitomized by their noble Prophet’s saying: "People are equal like the teeth of a comb. No one has superiority over another except through piety" [5]?

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Supporting the Persecuted

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The choice of Abyssinia for migration was to support the persecuted race, protect it, and save it from the clutches of the two authoritarian empires. If the Muslims had sought refuge with either of these governments, it would have been contradictory to fight them in the future and to reciprocate kindness with abuse. The migration to Abyssinia demonstrated to the world that Islam is a religion of human dignity, regardless of color or race, and seeks to liberate humanity from slavery.

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The Prophet Muhammad elevated the status of this race and chose Bilal ibn Rabah, an Abyssinian, as the muezzin to proclaim the call to prayer from the roof of the Kaaba [6]. This act was a powerful statement that Islam values all humans equally.

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References

  1. [Reference for the saying about the king of Abyssinia]

  2. [Reference for the saying about good neighborliness]

  3. [Reference for the saying about Abyssinia being a land of truth]

  4. [Reference for the Prophet’s knowledge through Umm Ayman]

  5. [Reference for the Prophet’s saying about equality]

  6. [Reference for Bilal ibn Rabah as the muezzin]

The Noble Prophet Muhammad (pbuh) and his image and attributes in the Holy Qur’an are a model.

The Noble Qur’an: A Divine Guidance

The Holy Qur’an is the holiest book that God sent down to the most honorable Prophet, Muhammad (may God’s prayers and peace be upon him and his family), to guide humanity, purify them, and bring them from darkness into light. It serves as the eternal constitution for all mankind, distinguishing between truth and falsehood, clarifying everything, and guiding towards goodness and righteousness while warning against all evil and misguidance. It acts as a link between the Creator and His creation, elucidating God’s rulings and laws, and stands as an unparalleled miracle that neither jinn nor mankind can replicate, not even a single surah.

Given the Qur’an's role as the primary source of Islamic teachings, the Prophet Muhammad (may God’s prayers and peace be upon him and his family) emphasized the importance of contemplation and understanding while reading it. He said: “O community of reciters of the Qur’an, fear God in what He has conveyed to you from His book. I am responsible, and you are responsible. I am responsible for conveying the message, and you will be asked about what you conveyed from the Book of God and my Sunnah.” This highlights the Prophet’s directive to the readers of the Qur’an to fear God, as they are responsible for what they read and understand from the Book of God.

The Noble Prophet's Attributes

Noble Lineage
The purity of the Prophet Muhammad’s lineage is well-documented, tracing back from Prophet Adam (peace be upon him) to his grandfather Abdul Muttalib and his sons Abdullah and Abu Talib. This is supported by the verse: “And it is He who created from water a human being and appointed him by lineage and marriage, and your Lord is Powerful” (Qur’an 25:54). The Prophet said: “God created Adam and created with him a drop of water mixed with His light, then deposited it with Adam, and then it passed through his progeny to Abraham, then to Ishmael, from pure to pure, until it reached Abdul Muttalib, who divided it into two: one for Abdullah, who gave birth to Muhammad, and the other for Abu Talib, who gave birth to Ali” [1].

Imam Muhammad ibn Ali al-Baqir (peace be upon him) further affirmed this by interpreting the verse: “And your turning among those who prostrate” (Qur’an 26:219), meaning that God moved the Prophet from the loins of the pure to the wombs of the purified until he was brought forth into this world [2].

Creation and Character
Regarding the Prophet’s creation, Imam Muhammad al-Baqir (peace be upon him) narrated: “There is nothing other than Him, nor known, nor unknown, so the first thing He began to create was His creation, that He created Muhammad.” The clay from which the Prophet was created was distinct, as stated by Imam Jaafar al-Sadiq (peace be upon him): “O Jabir, God created people into three types: the companions of the right, the companions of the left, and the forerunners” [3]. These forerunners were the prophets and those supported by the spirit of faith, strength, and the ability to obey God.

Beauty of Appearance
The Prophet Muhammad (may God’s prayers and peace be upon him and his family) possessed remarkable physical beauty. Jabir al-Ja’fi narrated that Imam al-Baqir (peace be upon him) described the Prophet: “He was white with a reddish tinge, full of eyes, eyebrows drawn together, limbs splayed out, great in the shape of his shoulders, with a liquid flowing from his mane to his navel, as if it were refined silver” [4]. Amer bin Wa’ila also recounted seeing the Prophet on the day of the conquest of Mecca and being struck by the whiteness of his face and the blackness of his hair [5].

The Human Characteristic of the Noble Prophet
The Prophet Muhammad (may God’s prayers and peace be upon him and his family) was sent as a witness, a bringer of good tidings, and a warner. He called people to God with His permission and served as an illuminating lamp. He was a guide to Paradise for believers and a warner of Hell for disbelievers. The Qur’an describes him as a witness to people’s righteousness or deviation, saying: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner, * a caller to God by His permission and an illuminating lamp” (Qur’an 33:45-46).
Morals of the Noble Prophet Muhammad

The Prophet’s morals are highlighted in the Qur’anic verse: “It is because of mercy from God that you were kind to them, and if you had been harsh and hard-hearted, they would have dispersed from around you” (Qur’an 3:159). He was gentle-hearted and tolerant, never bearing malice or cruelty towards anyone. His sweet words opened people’s hearts to him and his message. He came to destroy all forms of hatred, polytheism, disbelief, backwardness, and ignorance. Scholars have pointed out that possessing even one or two of the qualities of perfection and majesty makes a person great. Therefore, the combination of all these qualities in the Prophet Muhammad (may God’s prayers and peace be upon him and his family) demonstrates his unparalleled virtue and love.

References

  1. [Reference for noble lineage]

  2. [Reference for Imam Muhammad ibn Ali al-Baqir’s narration]

  3. [Reference for Imam Jaafar al-Sadiq’s statement]

  4. [Reference for Jabir al-Ja’fi’s narration]

  5. [Reference for Amer bin Wa’ila’s account]

Descriptions of the Prophet Muhammad (pbuh)

Purity of Lineage

Many narrations confirm the purity of the Prophet's lineage from Prophet Adam (peace be upon him) to his grandfather Abdul Muttalib and his children Abdullah. This is reflected in the interpretation of the verse: “And your turning among those who prostrate” (Qur'an 26:219), meaning that God moved the Prophet from pure to pure, in the loins of the prophets, who were the most noble and beloved to God. God did not create an angel closer to Him or a prophet more beloved than him, and he said: “He continued to transfer me from the loins of the pure, to the wombs of the purified, until He brought me out into this world of yours.”

Imam Muhammad bin Ali Al-Baqir (peace be upon him) said: “What is meant by the word heaven inwardly is the Messenger of God (may God bless him and his family).”

Creation and Mission

The narrations indicate that Imam Muhammad bin Ali al-Baqir (peace be upon him) said: “There is nothing other than Him, nor known, nor unknown. The first thing He began to create was to create Muhammad.”

The reason for sending the prophets is outlined in the Qur'an: “Mankind was one nation, so God sent the prophets as bearers of good tidings and warnings” (Qur'an 2:213), to give good tidings of Paradise to the righteous and warnings of Hell to the corrupt. Imam Jaafar bin Muhammad al-Sadiq (peace be upon him) confirmed that the clay from which the Noble Prophet was created is distinct, saying: “God created people into three types: the companions of the right, the companions of the left, and the forerunners. The forerunners are the Messenger of God, especially God among His creation. He placed in them five spirits: the Holy Spirit, the spirit of faith, the spirit of power, the spirit of the stage, and the spirit of the forerunners.”

Appearance and Morals
The Prophet Muhammad was described with many characteristics, the most important being the whiteness of his noble face. Imam Muhammad bin Ali Al-Baqir narrated: “He was white with a reddish hue, full of eyes, close-knit eyebrows, and straight limbs, as if gold had been poured onto his claws. He had great latticework on his shoulders, and when he turned, he turned around all together due to the intensity of his arousal. His fluid seeped from his mane to his navel, as if it were the middle of refined silver. His neck to his shoulders was as if a silver jug. When he drank, his nose almost repelled water, and when he walked, he was drawn up, as if descending in a pouring water. No one has seen the likes of the Prophet of God before him or after him.”

The Most Honorable and Worshipful Prophet
Examining the life of the Great Prophet reveals his deep relationship with servitude, obedience, submission, and dedication to God in every aspect of life. The Prophet understood worship practices, such as prayer, as expressions of his devotion. When the time for prayer came, he would say: “Arise, O Bilal, and comfort us with prayer.” Historical accounts describe his night prayers as consistent and devoted, indicating his embodiment of worship and servitude.

The Prophet’s fasting was not just a deprivation of bodily pleasures but a means to strengthen the will and purify the soul. He fasted most of the months in Sha`ban, and he secluded himself in the mosque during the last ten days of Ramadan.

Supplication was a constant expression of his need for God in all matters, emphasizing his dependence on divine guidance. He said: “Call upon your Lord day and night, for the believer’s weapon is supplication.”

Dealings with People

In his dealings with his nation, whether family or community members, the Prophet was characterized by kindness, tenderness, care, reverence for elders, respect for the young, and adherence to faith-based etiquette. He was known for his high moral character, treating everyone with respect and generosity.

His Death
God Almighty willed to take possession of His Greatest Messenger on the twenty-eighth of Safar in the year 11 AH. The Commander of the Faithful, Ali bin Abi Talib, took charge of washing and preparing him, as agreed upon by most Muslim sources. The Commander of the Faithful said: “When the Messenger of God blinked, he said: To God we belong, and to Him we shall return. What a calamity that affected the closest ones and afflicted the believers. The like of which they had never been afflicted with, nor had they witnessed.”

When the Messenger of God was placed in the grave, they heard a herald calling from the roof of the house: “Allah only desires to remove impurity from you, O People of the House, and to purify you with a thorough purification.”

Conclusion
We should emulate the noble qualities embodied by our Prophet, urging the people of the nation to follow his guidance and approach. Our Prophet was a Qur'an who walked among the people, spreading virtue, values, and ideals. Commemorating the Prophet should go beyond attending occasions; it should involve embodying his teachings in our daily lives.

References

  1. [Reference for noble lineage]

  2. [Reference for Imam Muhammad ibn Ali al-Baqir’s narration]

  3. [Reference for Imam Jaafar al-Sadiq’s statement]

  4. [Reference for Jabir al-Ja’fi’s narration]

  5. [Reference for Amer bin Wa’ila’s account]

The Historical Impact of Prophet Muhammad (PBUH)

To understand the profound impact of Prophet Muhammad (PBUH) on history, it is essential to recognize that major turning points shape the course of history. These significant events influence all social fields—economic, intellectual, and military—over the long term. The message of Islam, brought by Prophet Muhammad (PBUH), represents such a fundamental change in history that its effects extended beyond the Arabian Peninsula and continue to be influential today.

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The Pre-Islamic Arabian Peninsula

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To appreciate the transformation brought by Islam, one must first imagine the history of the Arabian Peninsula and its tribal extension. Before Islam, the Arabian tribes were characterized by dispersion, division, constant wars, and tensions. Racism and fanaticism were rampant, along with boasting, feverish competition, and arrogance. This period was marked by grudges and vendettas that created an atmosphere of hatred and hostility. The society was described vividly by Al-Zahra (may God’s peace be upon her):

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"You were on the brink of a pit of fire, the taste of the drinker, the thrust of the covetous, the death of the calf... You feed on scraps and paper, humiliated and despised, fearing that the people around you would kidnap you, so God Almighty saved you through Muhammad."

The Transformation Brought by Islam

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The advent of Islam brought a monumental shift in the Arabian Peninsula. It united the fragmented tribes under the banner of monotheism, fostering harmony and initiating an unprecedented cultural and intellectual renaissance. The authority of the tribes weakened, giving way to a centralized authority that promoted civilization and expansion. Islam worked to purify and refine the people, commanding them to do good and forbidding evil. It elevated souls, refined natures, and called for morals, tolerance, and brotherhood. The transformation was so profound that

:

  • Weakness was turned into strength.

  • Inability was turned into power.

  • Evil was turned into good.

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All of the Arabian Peninsula eventually embraced Islam and rallied around the Messenger of God (may God bless him and his family and grant them peace).

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The Ripple Effect of Islam

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The impact of Prophet Muhammad (PBUH) did not stop at the Arabian Peninsula. The message of Islam spread to all geographical areas and intellectual fields, influencing regions far beyond its origin. It is impossible to understand the history of the region, or even its present, without recognizing the changes wrought by the Prophet (PBUH). The influence of Islam extended to every continent, country, and city, making the character of Prophet Muhammad (PBUH) a significant figure in human history.

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Global Influence

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Prophet Muhammad's (PBUH) influence is not confined to Arab history but extends to all human history. Islam's expansion incorporated its principles into the history of every continent, country, and city, demonstrating the universal nature of its teachings and the enduring legacy of the Prophet (PBUH).

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Conclusion


The transformation brought about by Prophet Muhammad (PBUH) through the message of Islam represents one of the most significant turning points in history. The unification of the Arabian Peninsula, the cultural and intellectual renaissance, and the global spread of Islam underscore the profound and lasting impact of the Prophet (PBUH) on the course of history. His influence continues to be felt today, shaping the lives of millions around the world and contributing to the ongoing dialogue between cultures and civilizations.

The Presence of the Prophet and the Imams at the Time of Death

There have been numerous narrations that depict the presence of the Prophet Muhammad (PBUH) and the Imams (peace be upon them) at the moment of death. These accounts have been documented by several scholars, including Al-Kulayni in Al-Kafi (vol. 3, p. 135), Ibn Shu’bah in Tuhf al-Uqul (p. 36), Furat ibn Ibrahim in his Tafsir (p. 554), and others. These narrations offer profound insights into the final moments of a believer's life and the spiritual presence that accompanies them.

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The Account of Imam al-Sadiq (peace be upon him)

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Imam al-Sadiq (peace be upon him) provided a detailed narration about the presence of holy figures during the death of a faithful believer. He said to a group of his loyal Shiites:

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"God will accept you, and God will forgive you. There is nothing between one of you and happiness, seeing joy and delight, until his soul reaches here" (and he gestured with his hand to his throat). "Then, when this happens and he is dying, the Messenger of God (may God bless him and his family), Ali, Gabriel, and the Angel of Death (peace be upon him) will be present. Ali (peace be upon him) will approach and say: 'O Messenger of God, this man loved us, the people of the House, so love him.' The Messenger of God will say: 'O Gabriel, this man loved God, His Messenger, and the people of His Messenger’s household, so love him.' Gabriel will then say to the Angel of Death: 'This man loved God, His Messenger, and the people of His Messenger’s household, so love him and be kind to him.' The Angel of Death will then approach and say: 'O servant of God, did you take my jaws off your neck? Did you take the security of your innocence? Did you adhere to the great infallibility in the life of this world?' The believer will respond affirmatively, citing the guardianship of Ali bin Abi Talib. The Angel of Death will then assure him: 'You are right. As for what you were hoping for, you have achieved it. I give you good tidings of the righteous predecessor, accompanying the Messenger of God (may God bless him and his family), Ali, and Fatima (peace be upon them).' Then the believer's soul is taken gently."

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The Unbeliever's End

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The narration also describes the end of an unbeliever. The same holy figures are present, but their demeanor is vastly different:


"When the unbeliever dies, the Messenger of God (may God bless him and his family), Ali, Gabriel, and the Angel of Death attend. Ali (peace be upon him) approaches and says: 'O Messenger of God, this man hated us, the People of the House, so I hated him.' The Messenger of God will then say: 'O Gabriel, this man hated God, His Messenger, and the household of His Messenger, so hate him.' Gabriel will then say to the Angel of Death: 'This man hated God, His Messenger, and the People of His Messenger’s household, so hate him and be harsh on him.' The Angel of Death will then approach and say: 'O enemy of God, bring good tidings of the wrath of God Almighty, His torment, and the Fire.' Then he violently seizes the unbeliever’s soul, and God entrusts three hundred devils with his spirit, all of whom spit in his face and torment him."

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Additional References

  1. Al-Kulayni, Al-Kafi (vol. 3, p. 135)

  2. Ibn Shu’bah, Tuhf al-Uqul (p. 36)

  3. Furat ibn Ibrahim, Tafsir (p. 554)

  4. Al-Khwarazmi, The Killing of Al-Hussein (vol. 1, p. 39, Al-Najaf Edition)

  5. Sheikh Sulaiman Al-Hanafi, Yanabi’ Al-Mawaddah (p. 133, Islam Paul)

  6. Ibn Qulawayh, Kamil Al-Ziyarat (No. 7, p. 134)

  7. Al-Majlisi, Al-Bihar (vol. 44, p. 289)

  8. Allama Al-Tabasi, The Shiites and the Raj’a (vol. 2, p. 81)

  9. Furat ibn Ibrahim, Tafsir (p. 536)

  10. Al-Majlisi, Al-Bihar (vol. 6, pp. 197-199)

  11. Al-Hasan bin Shu’bah, Tuhf al-Uqul (p. 36)

  12. Sheikh Ubaidullah al-Hanafi, Ahraj al-Mataleb (Lahore edition, p. 526)

  13. Al-Hanafi, The Killing of Al-Hussein (p. 109)

  14. Sheikh Abdullah Shubar, Misbah Al-Anwar (vol. 2, p. 172)

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These narrations highlight the significant spiritual presence during the final moments of both believers and unbelievers, emphasizing the importance of love for the Prophet and his household in ensuring a peaceful and blessed transition to the hereafter.

What is the reason for the Prophet (PBUH) giving the flag to Imam Ali (PBUH) in wars?

In military tradition, flags and banners bearing specific words or symbols represent the doctrine of an army. The standard bearer, entrusted with carrying these banners, must possess unique qualities due to the significant impact these symbols have on the battlefield.

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The Significance of the Banner

The importance of the banner in battle is highlighted through the will of Imam Ali, the Commander of the Faithful (peace be upon him), to the commanders of his army. He said:

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“And your banner, do not tilt it, do not leave it, and do not leave it except in the hands of the bravest of you and those who are stubborn among you, for those who are patient when the truth descends are the ones who surround their banners and surround them, behind them and in front of them.”

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This guidance underscores the critical role of the banner in maintaining the morale and cohesion of the soldiers. A firmly held banner symbolizes the unity and discipline of the troops, which in turn demoralizes the enemy.

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Characteristics of the Standard Bearer

Imam Ali (peace be upon him) emphasized that the banner should only be entrusted to individuals with specific qualities:

  1. Courage: The bearer must be the bravest among the soldiers. This is essential as the banner bearer must inspire and lead by example.

  2. Honor and Integrity: The bearer must be known for preserving honor and wealth, as these traits ensure steadfastness and reliability in the heat of battle.

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Roles and Responsibilities of the Standard Bearer

The standard bearer's role is pivotal in battle for several reasons:

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  • Maintaining Morale: Soldiers rally around the banner, and its presence boosts their morale.

  • Symbol of Command: The banner signifies the presence and command of the leader, providing a focal point for the troops.

  • Strategic Movement: The movement of the banner guides the soldiers, indicating strategic positions and maneuvers.

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Historical Examples

The Prophet Muhammad (PBUH) often entrusted the banner to Imam Ali (peace be upon him) during battles against the polytheists, highlighting Ali's unmatched bravery and leadership qualities. Similarly, Imam Hussein (peace be upon him) chose his brother Abbas (peace be upon him) as the standard bearer in the Battle of Karbala. Abbas embodied the traits outlined by Imam Ali (peace be upon him), demonstrating exceptional bravery and honor, making him the ideal choice to carry the banner.

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Conclusion

The banner in the army is not just a piece of cloth but a symbol of unity, command, and morale. The standard bearer's role is crucial, and only those with exceptional courage and integrity are entrusted with this responsibility. Historical figures like Imam Ali (peace be upon him) and Abbas (peace be upon him) exemplify the ideal standard bearers, whose legacy continues to inspire and resonate through the ages.

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References

  1. Al-Kulayni, Al-Kafi, vol. 3, p. 135

  2. Ibn Shu’bah, Tuhf al-Uqul, p. 36

  3. Furat ibn Ibrahim, Tafsir, p. 554

  4. Ibn Maytham Al-Bahrani, p. 280

  5. Sheikh Al-Mufid, Book of Guidance, p. 286

Compilation and Integrity of the Qur'an

One of the fundamental beliefs among Muslims is that the Qur'an, as revealed to the Prophet Muhammad (PBUH), remains complete and unaltered. This consensus is pivotal, even though some early narrations suggested the possibility of discrepancies in its verses. These claims, however, lack reliability and contradict the collective agreement of the Islamic community. The process of compiling the Qur'an has sparked debates and suspicions of distortion, stemming from varying accounts of when and how the compilation occurred and the circumstances surrounding it.

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Sunni and Shia Views on Qur'an Compilation

The Sunni narrations often suggest that the Qur'an was compiled during the caliphate periods following the death of the Prophet Muhammad (PBUH). In contrast, Shia traditions maintain that the Qur'an was compiled during the lifetime of the Prophet. Despite these differing accounts, it is crucial to note that the Qur'an Muslims read and follow today is universally accepted as the same text, without variations, thus nullifying any claims of alteration or loss.

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The Sunni Position and Narrations

The majority of Sunni scholars hold that the Qur'an was compiled during the era of the Caliphs, a belief supported by various narrations in Sunni sources. Sayyed Al-Khoei, in his interpretation "Al-Bayan fi Tafsir al-Qur'an," addresses these narrations, scrutinizing their credibility and resolving the doubts surrounding them. Al-Khoei points out the contradictions within these narrations, arguing that their inconsistencies make them unreliable. He explains that the origin of the suspicion lies in the claim that the compilation of the Qur'an was ordered by Abu Bakr after significant losses in the battles of Bir Ma'una and Yamamah, fearing the Qur'an might be lost.

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Examination of Narrations by Sayyed Al-Khoei

Sayyed Al-Khoei meticulously examines the narrations regarding the compilation of the Qur'an, highlighting their contradictions and inconsistencies. He states:


"The source of this suspicion is their claim that the compilation of the Qur'an was by order of Abu Bakr after seventy men of the Qur'an were killed in Bir Ma'una, and four hundred people were killed in the Al-Yamamah War, so it was feared that the Qur'an would be lost and gone. He was one of the people, so Omar stood up Zayd ibn Thabit collected the Qur'an from cloth, pieces of cloth, slippers, and from people’s chests, on the condition that two witnesses testify that it is from the Qur'an."

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Al-Khoei elaborates that the common practice suggests some loss is inevitable unless the collector is infallible. He emphasizes that relying on these narrations is problematic due to their inherent contradictions, necessitating a thorough examination to understand the issue.

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Contradictions in the Compilation Narrations

Al-Khoei details the contradictions in the narrations concerning the compilation of the Qur'an, making it clear that reliance on any of them is not feasible. He points out several contradictions and inconsistencies, urging those interested to refer to his interpretation for a comprehensive understanding.

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Naming of the Surahs

Regarding the naming of the surahs (chapters) of the Qur'an, it is not definitively proven that the Prophet Muhammad (PBUH) named all the surahs. Some narrations from the Prophet and his family mention the names of certain surahs, such as Surah Al-Baqarah, Surah Al Imran, Surah Hud, Surah Al-Waqi’ah, and Surah Al-Ma’idah. It appears that the names of the surahs were either mentioned within the verses themselves or derived from the initial phrases or descriptions found in the narrations. For instance, Surah Al-Fatiha is also known as "Fatihah al-Kitab," "Umm al-Kitab," and "The Seven Repeated Verses." These names were well-known from the early days of Islam.

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Conclusion

The integrity of the Qur'an remains a central and unifying belief among all Muslims. Despite the historical debates and differing narrations regarding its compilation, the Qur'an as it stands today is universally accepted and revered. Sayyed Al-Khoei's thorough examination of the narrations provides a critical perspective on understanding the process and dispelling doubts about the authenticity and preservation of the Qur'an.

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References

  1. Al-Kulayni, Al-Kafi, vol. 3, p. 135

  2. Ibn Shu’bah, Tuhf al-Uqul, p. 36

  3. Furat ibn Ibrahim, Tafsir, p. 554

  4. Sayyed Al-Khoei, Al-Bayan fi Tafsir al-Qur'an

  5. Sheikh Al-Mufid, Kitab al-Irshad, p. 286

What is (the Prophet’s mission)? What did the Prophet warn his tribe on this day?

Sheikh Al-Mufid, one of the most important Shiite scholars, narrated on the authority of Ibn Qulwayh with a chain of transmission that goes back to Imam Al-Sadiq (peace be upon him), that on the twenty-seventh day of Rajab, prophecy was revealed to the Messenger of God, may God bless him and his family. This event, known as the “Prophetic Sent,” is considered one of the most important turning points in the history of humanity. The Prophet Muhammad (may God’s prayers and peace be upon him and his family) came with a heavenly message that refuted the false beliefs and superstitions prevalent in the society of the Arabian Peninsula at that time.

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The significance of this event extends beyond doctrinal or intellectual aspects; it is deeply linked to the supremacy of divine "justice." Over the course of twenty-three years since the day of his resurrection, the Prophet laid the foundations of this justice, which nations strive to achieve even today since the cessation of revelation. Noble narrations indicate that the Prophet used to ascend Hira every morning, looking at the traces of God’s mercy and contemplating the wonders of His wisdom. He observed the skies, the earth, the seas, and the deserts, remembering those verses and worshiping God as He should be worshiped.

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According to these narratives, when the Prophet (may God’s prayers and peace be upon him and his family) reached forty years of age, Gabriel (peace be upon him) descended upon him with inspiration from God and said: "O Muhammad, read." The Prophet replied: "What should I read?" Gabriel said: "O Muhammad, 'Read in the name of your Lord who created. He created man from a clot. Read. And your Lord is the Most Generous. He who taught by the pen. He taught man what he did not know.'" Then Gabriel revealed to him what his Lord, the Almighty, the Majestic, revealed to him.

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In another narration, on the authority of the Commander of the Faithful, Ali (peace be upon him), he recounted the details of the revelation descending upon the Prophet and the command to warn his family and those closest to him, according to the Almighty’s saying: "And warn your closest kindred." He quotes the Prophet saying: "O sons of Abd al-Muttalib, by God, I do not know of a young man among the Arabs who brought to his people better than what I brought to you. Indeed, I have brought to you the best of this world and the hereafter, and God Almighty has commanded me to invite you to it. Who among you will believe in me and support me in my affairs, so that he will be my brother, my guardian, my minister, and my successor to my family after me?"

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He continued: "So the people held back and refrained from it. Then I stood up, being the youngest among them, with the most beautiful eyes, the greatest stomach, and the most muscular legs, and said: O Prophet of God, I will be your minister for what God has sent you with." The Prophet then took my hand and said: "This is my brother, my guardian, my minister, and my successor among you, so listen to him and obey." The people then laughed and said to Abu Talib: "He has ordered you to listen to your son and obey."

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This narration highlights the Prophet’s early struggles and the steadfast support of Imam Ali (peace be upon him), establishing a precedent for leadership and guardianship in the early Islamic community.

The Prophet, may God’s prayers and peace be upon him and his family, in Abu Talib’s sponsorship

The Prophet Muhammad (may God’s prayers and peace be upon him and his family) was born an orphan, as his father, Abdullah, passed away months before his birth. His grandfather, Abdul Muttalib, took on the responsibility of raising him, providing the love and care he needed. This care continued until the age of six when his mother, Amina bint Wahb, also passed away. The Prophet, now an orphan without both parents, faced further hardship when his grandfather, Abdul Muttalib, died when he was just eight years old.

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Under the Care of Abu Talib

Following the death of Abdul Muttalib, the responsibility of caring for the young Muhammad fell to his uncle, Abu Talib. Abdul Muttalib had specifically advised Abu Talib to take special care of Muhammad, highlighting the significant future he believed awaited the boy. He said to Abu Talib: "O Abu Talib, this boy has a great matter, so protect him and hold on to him, for he is a lonely individual, and be to him like a mother, and do not reach him with anything that he hates... O Abu Talib, see that you are a guardian of this only one who has not smelled the scent of his father or tasted the pity of his mother. See, O Abu Talib, that he be part of your body as your liver is, for I have left all of my children and entrusted him to you because you are from his father’s mother. O Abu Talib, if you realize his days, know that I was one of the most insightful people. The most knowledgeable of people about him, and if you are able to follow him, then do so and support him with your tongue, hand, and money, for by God he will rule over you and rule what none of my fathers’ sons did. O Abu Talib, I do not know of any of your fathers whose father died in the same state as his father, nor whose mother died in the same state as his mother, so protect him alone."[1]

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Abu Talib heeded this advice and became a father figure to Muhammad, providing him with love, protection, and support. He prioritized Muhammad over his own children and was deeply influenced by the positive reports he heard about Muhammad from various sources, including Abdul Muttalib, Amina, and Halima al-Saadia, his wet nurse. Halima noted the many blessings that accompanied Muhammad's presence in her home.

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Protective Measures

Abu Talib’s concern for Muhammad grew after a monk named Bahira warned him of the danger posed by the Jews if they learned about Muhammad's prophecy. This warning came during a journey to the Levant, where Bahira recognized Muhammad’s prophetic signs and advised Abu Talib to return him to Mecca for his safety, saying: "Take your nephew back to his country and beware of the Jews, for by God, if they see him and find out about him, they intend to do evil. This is your nephew’s affair, so hasten him to his country."

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Faith and Support

Before Muhammad’s prophethood, Abu Talib adhered to the monotheistic religion of Ibrahim (Abraham). After the mission began, he was one of the first to believe in Muhammad’s message, although he kept his faith hidden to provide protection to Muhammad from the Quraysh. His high status among the Quraysh allowed him to shield Muhammad from their hostilities.

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Lady Fatima bint Asad, Abu Talib’s wife, also played a significant role in raising Muhammad. She provided him with maternal care and love, being a partner to Abu Talib in nurturing and protecting him. When she passed away, the Prophet honored her by shrouding her in his own shirt and laying in her grave, praying for her forgiveness and peace in the hereafter. He said: "O God, forgive my mother Fatima bint Asad and teach her the proof, and expand her entrance upon her by the right of your Prophet Muhammad and the prophets who were before me, for you are the Most Merciful of those who show mercy."[2]

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When asked about this special treatment, he explained: "I dressed her in my shirt so that she would wear one of the clothes of Paradise, and I lay down in her grave so that it would be lightened."

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Conclusion

The early life of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) was marked by significant hardships and losses. However, the care and support he received from his grandfather Abdul Muttalib, his uncle Abu Talib, and Lady Fatima bint Asad played crucial roles in his upbringing and preparation for his future role as the final Prophet and Messenger of God.

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References:

  1. Perfection of Religion and Perfection of Blessing - by Sheikh Al-Saduq, p. 170.

  2. Bihar Al-Anwar - Al-Allamah Al-Majlisi, vol. 35, p. 179.

Psychological Warfare Against the Prophet Muhammad (PBUH)

The psychological warfare weapon occupied the forefront among the weapons of war used at that time because it targeted morale. The enemies of Islam, from the Quraysh, the hypocrites, and the Jews, worked to use it during their confrontation with the Noble Prophet, may God bless him and his family, in an attempt to negatively influence his followers. They adopted psychological warfare, which aimed to directly harm the morale of the Prophet, may God’s prayers and peace be upon him and his family, and harm his personal circle in particular to distract him, all the way to harming the organizational circle of Muslims in general. They used tactical psychological warfare just as they used rumors.

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The Quraysh deliberately escalated their war against the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family, using all legitimate and illegitimate means. They resorted to psychological warfare, targeting the Prophet, in an attempt to distort his image and challenge his character. Among these attempts was what Al-Walid ibn al-Mughirah did when he advised the Quraysh to be of one opinion to confront the tribes during the Hajj season, after their disagreement and inability to diagnose the condition of the Prophet. They all agreed to say that he is a liar, a madman, and a sorcerer who separates a person from his father, his brother, his wife, and his clan. They began to pass by the tribes spread across the Arabian Peninsula, warning them about him, and telling them that he is a sorcerer, a madman, and a liar.

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The Prophet Muhammad, may God’s prayers and peace be upon him and his family, was subjected to a campaign of lies and mockery in a dirty psychological war led by a group of Quraysh leaders, the most prominent of whom were Al-Walid bin Al-Mughirah, Abu Sufyan, and Abu Jahl. It was reported that a group of Quraysh discussed how the Prophet Muhammad belittled their dreams, criticized their religion, dispersed their group, and cursed their gods. While they were doing this, the Prophet, may God’s prayers and peace be upon him and his family, passed by them, going around the Kaaba, and they insulted him with words. This appeared clearly on the face of the Prophet Muhammad.

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It seems that sensing the difficult situation that the Quraysh were experiencing, as they stood unable to fight thought with thought, and since they were unable to prevent people from entering Islam, required the leaders of the Quraysh to agree to wage a psychological war against the Prophet. They spread rumors and defamed him. Perhaps the Quraysh leaders accused the Prophet Muhammad, may God bless him and his family, of witchcraft to describe a situation they were unable to understand. The clear goal was to cast doubt on the Prophet in an attempt to strip credibility from him in order to impose caution and pressure on the tribes not to listen to him . On the other hand, the extent of the ferocity of the psychological war against the Messenger of Islam is shown by poking him while he was passing by Quraysh and during his circumambulation of the Kaaba, in order to put psychological pressure on him and to shake his self-confidence in front of people. They said he was crazy . It seems that God wanted to strengthen the standing of Muslims in light of these actions, looks, whispers, and taunts, as their source goes back to the severity of their hostility to Islam. The verse also strengthens Muslims' self-confidence and shows them that what is meant by this war is hatred and envy.

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The Quraysh also pursued the Prophet wherever he came and went. These persecutions were accompanied by a psychological war against him. They worked to defame him and accuse him of lying and witchcraft, in an attempt by the Quraysh to repel people from him. It seems that psychological warfare and rumors have somewhat succeeded in influencing some tribes not to deal seriously with the call of the Prophet Muhammad, may God bless him and his family, which constituted an additional burden and required a redoubled effort to confront these attempts.

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There is an issue worth discussing, which is that the Quraysh’s accusation of the Prophet, may God bless him and his family, of lying. The aim of that was to harm his honorable person and to challenge his credibility, to make people doubt him, in order to block the way for him to talk to the tribes and to prevent people from responding to him. It can be said that the Quraysh remained persistent in their stubbornness to the truth, following in the footsteps of the oppressive tyrants of the first predecessors . From the above, it appears the danger of the strategic psychological warfare plan adopted by the Quraysh, and passing this plan was at the forefront of the psychological warfare against the Messenger of God, those closest to him, in order to convince the Muslims.

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One of the psychological wars that the Quraysh worked to exploit was the Isra’ incident, when the Prophet Muhammad, may God’s prayers and peace be upon him and his family, told the Quraysh that he had been taken on a journey to the Holy House that night, but they lied to him and did not believe him. So the Quraysh worked to exploit the incident to put psychological pressure on the Muslims and spread rumors. It can be said that the Quraysh tried to exploit every incident to expose the Prophet, may God’s prayers and peace be upon him and his family, and to undermine trust between him and the Muslims. The Isra’ incident came to Jerusalem to record a difficult case of strife against the Muslims, and the Quraysh were able to exploit it to the worst extent by harming the credibility of the Prophet Muhammad because the Isra event does not make sense by any material standards at that time.

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It is clear from the above that the Messenger of God, may God bless him and his family, was exposed, along with his family and Muslims, to a terrible psychological war waged by the black triangle of hatred on the part of the Quraysh, the hypocrites, and the Jews, in an attempt by them to impugn his honorable person in preparation for alienating people from him and alienating them from Islam.

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References

  1. Muhammad bin Ishaq bin Yasar al-Muttalabi, The Biography of the Prophet, edited by Ahmed Farid al-Mazidi, (Beirut: Dar al-Kutub al-Ilmiyyah, 2004), vol. 2, pp. 131-132.

  2. Muhammad bin Jarir al-Tabari, The History of the Messengers and Kings, edited by Muhammad Abu al-Fadl Ibrahim, (Beirut: Al-Alami Publications Foundation, d.d.), vol. 1, p. 548.

  3. Nihad Youssef, Military Security in the Sunnah of the Prophet, Master’s Thesis, Gaza: Islamic University, 2007, p. 25.

  4. Quran, Surat Al-Qalam: Verse 51.

  5. Ibrahim Ali Muhammad, Intelligence in the State of Medina, (Riyadh, 1999), p. 59.

  6. Fahmi Al-Najjar, Psychological Warfare (Islamic Lights), (Dar Al-Fadila, 2005), p. 87.

The Prophetic Foretelling and Characteristics of Prophet Muhammad

The prophets, peace be upon them, in the religions that preceded Islam, had signs and indications before assuming their positions as prophets. Among these signs was the mention of their coming in the scriptures of previous religions. The Holy Qur’an mentions Jesus (peace be upon him) giving good tidings of the coming of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) by name. God Almighty says:

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{And when Jesus, son of Mary, said, O Children of Israel, I am the Messenger of God to you, confirming what was before me of the Torah and bringing good tidings of a Messenger who will come after me, whose name is Ahmad.} (Qur'an, As-Saff: 6)

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In addition to this prophecy, the Prophet Muhammad’s (may God’s prayers and peace be upon him and his family) exceptional character was highlighted, which dazzled all who encountered him. God Almighty said:

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{And indeed, you are of a great moral character.} (Qur'an, Al-Qalam: 4)

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Prophecies in the Torah and the Gospel

The qualities, morals, and signs about the Prophet Muhammad (may God’s prayers and peace be upon him and his family) were mentioned in the Torah and the Gospel. For example, Imam Ali bin Abi Talib (peace be upon him) narrated about a Jew who owed the Prophet (may God’s prayers and peace be upon him and his family) some dinars. The Jew insisted on staying with the Prophet until he was repaid. The Prophet (may God’s prayers and peace be upon him and his family) sat with him through multiple prayers, demonstrating patience and justice. The Jew eventually embraced Islam, saying he did so after verifying the Prophet’s description in the Torah, which included attributes such as his birth in Mecca, emigration to Taybah (Medina), and his impeccable character.

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Prophecies in the Gospel

In the Gospel, the descriptions of the Prophet Muhammad (may God bless him and grant him peace) were detailed with utmost precision. Jesus (peace be upon him) was instructed to believe in the unlettered Prophet, described as owning a camel, wearing a turban, having clear cheeks, and possessing a noble demeanor. This prophet would be a mercy to the worlds, have a pleasant marriage, and his descendants would be blessed.

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Jesus (peace be upon him) conversed with God, asking about this blessed prophet and his followers, to which God responded, describing a special tree in Paradise reserved for them, symbolizing eternal blessings and a unique status in the afterlife.

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Evidence from Imam al-Rida

Imam al-Rida (peace be upon him) used the Torah to argue with the head of the Jalotta, referencing verses that foretold the coming of a nation led by a prophet riding a camel, who would praise the Lord in new ways and possess swords to defend against disbelievers. The Jalotta confirmed the presence of such descriptions in the Torah, affirming the continuity of prophetic messages.

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The Prophet Muhammad (may God’s prayers and peace be upon him and his family) emphasized that he was the final prophet, as mentioned in the noble hadith: “The Messenger of God (may God’s prayers and peace be upon him and his family) said to Ali bin Abi Talib (peace be upon him), ‘You are to me what Aaron was to Moses, except that there is no prophet after me.’”.

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  1. Al-Kamil fi Al-Tarikh: 1/260, Bihar Al-Anwar: 5/130.

  2. Al-Sirah Al-Halabi: 1/182, Al-Milal wal-Nihal by Al-Shahrastani: 2/248.

  3. Biography of Zaini Dahlan, in the margin of Al-Sirah Al-Halabi: 1/64, See Tarikh al-Yaqubi: 2/10.

  4. Biography of the Prophet: 1/979, Tarikh Ibn Asakir: 1/69, Majma’ al-Bayan: 7/37, Mustadrak al-Hakim: 2/623, al-Tabaqat al-Kubra: 1/168, Biography of Aleppo: 1 / 189, Usul Al-Kafi: 1 / 448, Al-Ghadeer: 7 / 345.

  5. Biography of Zaini Dahlan in the footnote of Al-Sirah Al-Halabi: 1 / 58, and see the first articles by Sheikh Al-Mufid: 12 and 13.

The Meanings of the Prophet Muhammad's (PBUH) Names and Titles

The Meaning of "The Illiterate"

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Jaafar bin Muhammad al-Sufi narrated that he asked Abu Jaafar, peace be upon him, Muhammad bin Ali al-Rida, peace be upon him, why the Prophet was called "the illiterate." Abu Jaafar replied: "People claim that the Prophet was named 'the illiterate' because he did not write, but they lie. God's curse on them, how could that be when God, Blessed and Most High, says in His decisive Book, 'It is He who has sent among the illiterate people a messenger from among them who recites to them His verses and purifies them and teaches them the Book and wisdom.' So how could he teach them what he did not know? By God, the Messenger of God, may God’s prayers and peace be upon him and his family, used to read and write in seventy-two or seventy-three tongues. He was called 'the illiterate' because he was from the people of Mecca, and Mecca is one of the mothers of the villages, as God Almighty says in His book, 'To warn the mother of the villages and those around it'".

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The Meaning of "The Eraser," "The Gatherer," and "The One Who Punishes"

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The Messenger of God, may God’s prayers and peace be upon him and his family, said: “I have names: I am Muhammad, and I am Ahmad, and I am the eraser through whom God will erase disbelief, and I am the gatherer and people will be gathered at my feet, and I am the one who will punish after whom there is no one”.

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The Meaning of His Names in the Heavenly Books

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Abu Jaafar, peace be upon him, said: "The name of the Messenger of God, may God’s prayers and peace be upon him and his family, is in the scrolls of Abraham as 'the eraser,' in the Torah of Moses as 'the sharp,' in the Gospel of Jesus as 'Ahmad,' and in the Qur’an as 'Muhammad.' The interpretation of 'the eraser' is that he erases the image of idols and every deity other than the Most Merciful. 'The sharp' means he who strays from God and His religion, whether near or far, will be shunned. 'Ahmad' means God praised him well in the books for his actions. 'Muhammad' means God, His angels, all His prophets, His messengers, and all their nations praise him and pray for him, and his name is written on the throne: 'Muhammad is the Messenger of God, may God’s prayers and peace be upon him and his family'".

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The Meaning of "Yasin"

Sufyan bin Al-Saeed Al-Thawri narrated that he asked Ja’far bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, peace be upon them, about the meaning of the mysterious letters (Al-Mas, Al-R, Al-Mur, Kahi’as, Taha, Tas, Tasm, Yasin, S, Ham, Hamasaq, Q, and N) in the Qur’an. Ja’far bin Muhammad explained that each of these letters has a specific meaning, often related to attributes of God or significant theological concepts. For instance, 'Yasin' is one of the names of the Prophet, meaning 'O Hearer of revelation'.

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The Meaning of "Abu Al-Qasim"

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Ali bin Al-Hassan bin Ali bin Faddal narrated that he asked Al-Rida Abul-Hasan, peace be upon him, why the Prophet was called 'Abu Al-Qasim.' Al-Rida replied: "Because he had a son called Qasim. The Prophet, may God’s prayers and peace be upon him and his family, said: 'I and Ali are the fathers of this nation.' The compassion of the Prophet for his nation is like the compassion of fathers for their children, and the best of his nation is Ali bin Abi Talib, peace be upon him. Ali is the divider of Paradise and Hell. The Prophet's compassion extends to his entire nation, thus he is called 'Abu Al-Qasim'".

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The Meaning of Muhammad, Ahmad, Bashir, and Nazir

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Al-Hasan bin Ali bin Abi Talib, peace be upon them, narrated that a group of Jews asked the Messenger of God why he was named Muhammad, Ahmad, Abul-Qasim, a bringer of good tidings, a warner, and a caller. The Prophet replied: "As for Muhammad, I am praised on earth. As for Ahmad, I am praised in heaven. As for Abu Al-Qasim, God Almighty will divide on the Day of Resurrection the portion of Hell. As for the caller, I call people to the religion of my Lord Almighty. As for the warner, I warn of hellfire for whoever disobeys me. As for the bringer of glad tidings, I give good tidings of Paradise to whoever obeys me".

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References

  1. Ilal al-Shara’i’ 1/125

  2. Ilal al-Shara’i’ 1/125

  3. Majma’ al-Bayan 9/420, Tafsir Nour al-Thaqalayn 7/356

  4. A Mali al-Saduq 129, al-Faqih 130, Bihar Al-Anwar 16/98

  5. Maani Al-Akhbar 22/H1, Tafsir Al-Burhan 5/154 H2

  6. Ilal Al-Shara’i 1/127, Uyun Al-Akhbar 2/85, Ma’ani Al-Akhbar 52

  7. Illal Al-Shara’i 1/137

  8. Bihar Al-Anwar 16/96

The Faith of Imam Ali and His Role in Protecting the Prophet Muhammad

The masters of the sources of history, biographies, and men have confirmed the faith of the Commander of the Faithful, Ali bin Abi Talib, "peace be upon him," in the Islamic message since the revelation came to the noble Prophet Muhammad, "may God bless him and his family," and he supported the message from among his clan, as it was narrated on the authority of Al-Hakam ibn Aina, saying, “Khadija was the first to speak the truth, and Ali was the first to pray facing the Qiblah” ([1]). Islam carried within it both thought and behavior, and the Holy Qur’an confirms the priority of the Commander of the Faithful, "peace be upon him" since the revelation of the Almighty’s saying: “And warn your closest kindred” ([2]).

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The Commander of the Faithful, Ali, "peace be upon him," was the most keen person to spread the Islamic message, and this was evident through his sacrifices, his keenness, and his support of the Noble Prophet Muhammad, "may God’s prayers and peace be upon him and his family" in wars and other situations to which the masters of history witnessed ([3]).

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Therefore, the Commander of the Faithful Ali, peace be upon him, spending the night in the bed of the Prophet Muhammad, may God bless him and his family, was not an easy matter that any ordinary person could perform. Rather, it was something that required great courage, especially when he knew that he would inevitably be killed, because the polytheists of the Quraysh took a decision to suppress the religion and end the presence of the Most Honorable Prophet that night ([4]). However, the Most Honorable Prophet was able to go out that night without anyone seeing him as he recited the words of God Almighty: “And We made before them a barrier, and behind them a barrier, so We covered them so that they did not see” ([5]), and with the help of the Commander of the Faithful, who spent the night in his bed, in confirmation of the Almighty’s words: “And among the people is he who sells himself seeking the pleasure of God, and God is compassionate to His servants” ([6]). When the polytheists besieged the house of the most honorable Prophet from the beginning of the night, they attacked at dawn, and in the middle of the night, they realized their mistake when they found Ali Ibn Abi Talib in bed ([7]).

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In addition to that, the Commander of the Faithful’s sleep on the bed of the Most Honorable Prophet was not only on the night of the Hijra. Rather, most historical sources confirm that Abu Talib, peace be upon him, used to sleep with the Most Honorable Prophet, may God’s prayers and peace be upon him and his family, in the place designated for him. Then, when the foot calmed down, he protected the Prophet, and Imam Ali (peace be upon him) slept in his place ([8]). This arrangement ensured that if the polytheists targeted the life of the Noble Prophet, the danger would fall on the Commander of the Faithful, peace be upon him, thereby saving the Prophet from their plot.

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This virtue has influenced the souls of Muslims from that time until the present day, so we find that most poets talk a lot about it, and about the courage of Imam Ali, may God bless him and grant him peace, and his role in saving the most honorable Prophet, may God bless him and his family. One of the most prominent of these poets was Sayyed Al-Himyari, who said about the courage of one who sleeps in bed:

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He traveled to Mecca when he spent the night staying overnight
He went on splendidly, fearful and expectant
The best of the wilderness escaping its evil
At night he was hidden and not accompanied
They spent the night in bed, wrapped up in bed
They see that Muhammad did not go
Even if the shamit appears as if it were
At night, Adham Maghrib's cheek page
They revolted to take my brother's bed, so she came across
Other than what I asked for, I will avoid disappointment
Then he started to die himself
Beware of the enemy that brings
Until he disappeared from them at the entrance
May God bless him and grant him peace
And He rewarded him with the best reward for sending a nation
He carried out his mission and was not afraid
So they retreated when they saw and witnessed
The lion of God struggling in a prey ([9])

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The Arab poet known as “The Jinn Rooster” also depicted in his poem the courage that the Commander of the Faithful, peace be upon him, demonstrated in his support of the Prophet, ransoming him personally and spending the night in the bed of the most honorable Prophet instead of him, so he said:

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Leave Ibn Abi Talib for guidance
And we slaughter the enemy however we do it
Otherwise, be as it was
Guidance and the fire of destruction, so they made peace
And from Ali, ransomed the Chosen One
He went to sleep and did not notice anything
On the evening of the evening, the Quraysh came to him
The Prophet, the Messenger, emigrated
They went around his bed looking
Who comes forward when he is killed?
When morning came, the guardian rose
So each one of them accepted and was humiliated ([10])

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The poet Abdul Mohsen Al-Souri sought to highlight the role of Imam Ali Ibn Abi Talib on the night of the migration of the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family, and to ask about the enemies of the Commander of the Faithful, peace be upon him, when they came to kill the Noble Prophet. It seems that the poet wanted from that question to highlight the courage of the Commander of the Faithful, “peace be upon him” and the one who ran to ransom the Prophet, “may God’s prayers and peace be upon him and his family” on that day, when he said:


Which of you slept in your bed?
And you were seeking His direction ([11])

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References

  1. Istanjon Arving, The Life of Muhammad, translated by: Ali Hosseini Al-Kharboutli, (Cairo: Dar Al-Maaref, 1960), pp. 62-63.

  2. Surah Ash-Shu’ara: Verse 214.

  3. Amir Ali, The Spirit of Islam, translated by Omar Al-Dirawi, (Beirut: Karam Press, 1961); George Jardak, Imam Ali, the Voice of Human Justice, (Beirut, Al-Jihad Press); Muhammad Jawad Al-Faqih, Al-Miqdad Ibn Al-Aswad Al-Kindi, the first knight in Islam, vol. 1, p. 41.

  4. Muhammad Hussein Al-Tahrani, Knowledge of Imam Ali “peace be upon him”, Volume 1.

  5. Surah Yasin: Verse 9.

  6. Surah Al-Baqarah: Verse 207.

  7. Abu Jaafar Muhammad bin Al-Hasan Al-Tusi, Al-Amali, edited by Ali Akbar Al-Ghafari, (Tehran: Dar Al-Kutub Al-Islamiyyah, 1381), vol. 1, p. 447.

  8. Mr. Jaafar Murtada Al-Amili, Mukhtasar Mufid, “The Fourth Group,” (Islamic Center for Studies, 2002), pp. 9-11.

  9. Diwan Al-Sayyid Al-Himyari, pp. 93-97.

  10. Diwan Dik al-Jinn al-Homsi, explained by: Abd al-Mu’in al-Mallouhi and Muhyiddin al-Darwish, (Al-Fajr Press, 1960), pp. 52-53.

  11. Abdul Mohsen bin Muhammad Al-Souri, Diwan Al-Souri, edited by: Makki Al-Sayyid Jassim and Shaker Hadi Shukr, (Baghdad: Ministry of Culture and Information, 1981), vol. 2, pp. 67-68.

The Final Moments of the Prophet Muhammad (PBUH) and His Burial

In the last moments of the Prophet Muhammad’s life (may God’s prayers and peace be upon him and his family), only Ali bin Abi Talib, Banu Hashim, and his wives were present. The news of his death spread rapidly through the city of Medina, accompanied by noise and screams from the Prophet’s house, expressing the immense grief over the loss of the beloved Prophet. The city was engulfed in sorrow and astonishment despite the Prophet’s previous preparations and repeated reminders for the nation to follow his successor, Ali bin Abi Talib.

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Omar bin Al-Khattab’s reaction to the Prophet’s death added to the confusion. He vehemently denied the Prophet’s death, comparing it to the absence of Moses (peace be upon him), insisting that the Prophet had merely gone to his Lord and would return. This comparison was eventually calmed by Abu Bakr, who recited the verse:

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"And Muhammad is no more than a messenger; many messengers have passed before him." (Quran 3:144)

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This recitation brought Omar to accept the reality of the Prophet’s death.

Following the Prophet’s death, Abu Bakr and Omar hurried with some companions to the Saqifah of Banu Sa’idah, where an emergency meeting regarding the caliphate was taking place. This action neglected the Prophet’s appointment of Ali bin Abi Talib as his successor and disregarded the sanctity of the Prophet’s burial.

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Meanwhile, Ali bin Abi Talib and the family of the Prophet were occupied with preparing his body for burial. Ali washed the Prophet without removing his shirt, assisted by Abbas bin Abdul Muttalib and his sons. Ali expressed his profound respect and love for the Prophet during the process, saying:

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"May my father and mother be sacrificed for you, how good you are, alive and dead."

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The Prophet’s body was placed on a bed, and Ali declared that groups should enter to pray over him without an imam. The first to pray were Ali and Banu Hashim, followed by the Ansar.

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Ali then addressed the Prophet:


"Peace be upon you, O Prophet, and God’s mercy and blessings. O God, we bear witness that he conveyed what was revealed to him, was sincere to his nation, and struggled in the way of God until God made His religion honorable and His word was fulfilled. O God, make us among those who follow what has been revealed to him and remain steadfast after him, and unite us with him."

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The prayer continued in this manner until all, including men, women, and children, had prayed.

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A grave was dug in the room where the Prophet died. As Ali prepared to place the Prophet in the grave, the Ansar requested to have a representative among them involved in the burial. Ali agreed and allowed Aws bin Khawli, a distinguished Badri from Banu Awf, to enter. Ali then placed the Prophet in the grave, with none of the companions who went to the Saqifah attending the burial.

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In honoring the Prophet’s final moments and his burial, it is remembered:


"Peace be upon you, O Messenger of God, the day you were born, the day you died, and the day you are resurrected alive."

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References

  1. Al-Tabaqat Al-Kubra: 2/263.

  2. Nahj al-Balagha: Sermon 197.

  3. Al-Kamil fi Al-Tarikh: 2/323, Al-Tabaqat Al-Kubra: 2/266, The Biography of the Prophet by Zaini Dahlan: 2/306.

  4. Al-Tabaqat Al-Kubra: 2 / Section Two: 53-56.

  5. The Biography of the Prophet by Ibn Kathir: 4/518.

  6. Al-Irshad: 1/187 and Shiite Notables: 1/295.

  7. Al-Tabaqat Al-Kubra: 2/291.

The Passing of the Prophet Muhammad and the Role of Imam Ali

Historians and philosophers among the scholars of the Islamic nation have been deeply interested in writing about and studying the personality of the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family, from all aspects related to his life and biography.

If we wish to understand the features of his unique personality in all aspects of life, we should take lessons from his example, as the Holy Qur’an has made it clear that the greatest Prophet had a high degree of morals and honorable conduct. This is emphasized in the verse: “And indeed, you are of great moral character” ([1]). Hence, our most honorable Prophet became a good example in everything for all human beings, as God Almighty stated: “Indeed, there is for you in the Messenger of God an excellent pattern for anyone whose hope is in God and the Last Day and [who] remembers God often” ([2]).

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This verse specifies three conditions for imitating the Messenger: firstly, hoping in God and the Last Day, believing it to be the truth; secondly, remembering God frequently in all aspects of life, whether in the market, trade, or on the battlefield. The Qur’an not only calls us to imitate the Prophet Muhammad but also to follow the example of the Prophet Abraham and those who believed with him, as stated in the verse: “There has already been for you an excellent pattern in Abraham and those with him when they said to their people, ‘Indeed, we are disassociated from you and from whatever you worship other than God. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in God alone’” ([3]).

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To realistically translate the biography of the Prophet into our lives, and to achieve the perfection and happiness sought in both worlds, we must build our personality and relationships on the guidance provided by the Prophet Muhammad. Studying his biography and contemplating his morals reveals that his conduct was entirely in accordance with the morals of the Qur’an. It was narrated that he walked lightly, as if descending from a slope, turned completely when he turned, lowered his gaze, looked at the ground more than the sky, and led his companions with his gaze, greeting those who greeted him ([4]).

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The Prophet Muhammad's relationship with God was marked by complete servitude and obedience. In prayer, supplication, and the recitation of the Qur’an, he demonstrated an intense spiritual connection with God. When the time for prayer came, he would say, “Get up, O Bilal, and comfort us with prayer” ([5]), emphasizing the relief and comfort found in prayer. Umm Salamah described his night prayers: “He would pray, then sleep as much as he prayed, then pray as much as he slept, and continue until morning” ([6]). This devotion in prayer exemplifies his complete submission and servitude to God.

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In fasting, the Prophet viewed it as a means to strengthen the will, refine the soul, and elevate it in virtues. He fasted most of the month of Sha’ban, saying, “Sha’ban is my month, and Rajab is your month, O Ali, and Ramadan is the month of God Almighty.” During Ramadan, he would seclude himself in the mosque during the last ten days, intensifying his worship ([7]). He constantly emphasized the power of supplication, describing it as the believer’s weapon ([8]).

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The Prophet’s interactions with his family and community were characterized by high morals, kindness, and respect. He honored the elderly, respected the young, and adhered to the etiquette of sitting with trust. His gatherings were marked by forbearance, humility, patience, and trustworthiness, with no raised voices or disrespect ([9]). Imam Hussein, peace be upon him, described his father’s account of the Prophet’s gatherings, emphasizing the equality and respect shown to all.

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The noble qualities of the Prophet Muhammad serve as a model for us to emulate. Our true commemoration of the Prophet involves embodying his teachings and conduct in our daily lives. He was a walking Qur’an, spreading virtue, values, and ideals. Commemorating the Prophet is not limited to attending events but involves integrating his noble qualities into our lives.

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References

  1. The Holy Qur’an, Surah Al-Qalam, verse 4.

  2. The Holy Qur’an, Surah Al-Ahzab, verse 21.

  3. The Holy Qur’an, Surah Al-Mumtahana, verse 4.

  4. Radi al-Din Abi Nasr al-Hasan ibn al-Mufaddal al-Tabarsi, Makarim al-Akhlaq, (Kuwait: Al-Alfin Library), pp. 11-16.

  5. Ahmed bin Hanbal, Musnad Ahmed bin Hanbal, edited by Shuaib Al-Arnaout, (Beirut: Al-Resala Foundation for Printing and Publishing), vol. 38, p. 255.

  6. Sunan Abi Dawood, edited by Muhammad al-Lahham, (Beirut: Dar Al-Fikr, 1990), vol. 1, p. 330.

  7. Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qummi, Man La Yahdrahu Al-Faqih, (Beirut: Al-Alami Foundation, 1986), vol. 2, p. 184.

  8. Abu Jaafar Muhammad bin Al-Hasan Al-Tusi, Al-Amali, edited by Ali Akbar Al-Ghafari, (Tehran: Dar Al-Kutub Al-Islamiyyah, 1381), pp. 137-139.

  9. Suleiman bin Ahmed Al-Tabarani, Al-Hadith Al-Tawwal, (Mosul: Al-Zahra Library, 1983), pp. 76-77; Radi al-Din Abi Nasr al-Hasan ibn al-Mufaddal al-Tabarsi, Makarim al-Akhlaq, pp. 13-14.

The Burial and Death of the Prophet Muhammad

The events surrounding the death of the Prophet Muhammad, may God’s prayers and peace be upon him and his family, and the location of his burial have been the subject of various narrations. Evidence indicates that he (may God’s prayers and peace be upon him and his family) was buried in the house of his daughter Fatima Al-Zahra (peace be upon her).

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Regarding the circumstances of his death, it is narrated by Abu Atfan, who asked Ibn Abbas whether the Prophet died with his head in the lap of Uhud. Ibn Abbas responded, “By God, the Messenger of God, may God’s prayers and peace be upon him and his family, died with his head resting on Ali’s chest, and he is the one who washed him.”

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Furthermore, it was reported by Umm Salamah, who said, “By the one by which I swear, Ali is the closest person in covenant with the Messenger of God, may God bless him and his family. I was one of those closest to the door, so the Messenger of God, may God bless him and grant him peace, fell on him. He held his left hand and spoke to him (that is, to Ali). Then he died, may God’s prayers and peace be upon him and his family, from that day, and Ali was the closest person to him.”

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Additionally, it is narrated from Ali (peace be upon him) that he said, “And your soul poured between my throat and my chest.”

These accounts highlight the close relationship between the Prophet Muhammad and his cousin and son-in-law, Ali ibn Abi Talib. Ali’s presence during the Prophet’s final moments and his role in the Prophet’s burial underscore the trust and bond between them.

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References

  1. Narration by Abu Atfan as cited by Ibn Abbas.

  2. Report by Umm Salamah regarding the Prophet’s final moments.

  3. Statement by Ali ibn Abi Talib (peace be upon him) regarding the death of the Prophet.

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These references provide insight into the final moments of the Prophet’s life and the subsequent events, emphasizing the role of Ali ibn Abi Talib in these critical moments.

The Creation of the First Being According to Islamic Narrations

A question arises regarding the first being created by God: was it the Prophet Muhammad, may God’s prayers and peace be upon him and his family, or the Prophet Adam, peace be upon him? This inquiry touches on significant theological concepts within Islamic teachings.

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The narrations indicate that the first thing God created was the light of our Prophet Muhammad, may God’s prayers and peace be upon him and his family. This light is considered the primordial creation from which all other creations emanated. As for the Prophet Muhammad's physical body, it was created through the natural process of human procreation, making him a descendant of Prophet Adam, peace be upon him.

Additionally, there are narrations that suggest the existence of other worlds and human beings before the creation of our world. These narrations imply a broader and more complex understanding of creation, encompassing multiple realms and beings beyond our immediate knowledge.

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References

  1. Narrations indicating the primordial creation of the light of Prophet Muhammad.

  2. Accounts of Prophet Muhammad's lineage tracing back to Prophet Adam.

  3. References to other worlds and beings in Islamic traditions.

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These references provide a nuanced view of the creation narrative, emphasizing the unique and foundational role of the Prophet Muhammad's light while acknowledging the existence of Prophet Adam as the first human in the physical sense.

Understanding God's Prayer upon His Servant in Islamic Theology

A question often arises regarding the concept of God praying upon His servant, as mentioned in the Quranic verse: “Indeed, God and His angels send blessings upon the Prophet. O you who have believed, ask [God to confer] blessing upon him and ask [God to grant him] peace” (Quran 33:56). This verse seems paradoxical since it is typically the servant who prays to God, not the other way around.

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Explanation

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  1. Divine Prayer as Mercy:

    • Prayer from God Almighty is understood as an act of mercy. When God sends blessings upon the Prophet Muhammad and his family, it signifies His mercy and favor upon them. This divine mercy elevates their status and brings them closer to Him.

  2. Human Prayer as a Request:

    • When a servant prays, it is a request for mercy. The believers ask God Almighty to bestow His mercy and blessings upon the Prophet and his family. This act of praying for the Prophet is a means of drawing the believers closer to God and seeking His favor.

  3. Linguistic Interpretation:

    • The term "prayer" (salat) in this context is not used in its conventional legal sense (i.e., the ritual prayers performed by Muslims). Instead, it is employed in its broader linguistic sense, which means supplication. Thus, when God and His angels "pray" for the Prophet, it means they are bestowing blessings and mercy upon him.

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Conclusion

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The concept of God praying upon His servant is thus a figurative expression signifying the bestowal of divine mercy and blessings. It underscores the elevated status of the Prophet Muhammad and his family and encourages believers to seek God's mercy for them through their prayers.

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References

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  1. Quran 33:56 - The verse discussing God and His angels sending blessings upon the Prophet.

  2. Theological Interpretations - Various scholars' explanations of divine prayer as an act of mercy and human prayer as a request for mercy.

  3. Linguistic Analysis - Understanding the term "prayer" in its broader sense of supplication rather than the specific act of worship.

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These references help clarify the meaning and implications of God praying upon His servant within Islamic theology, providing a comprehensive understanding of this concept.

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The Prophet Muhammad's Grief Over the Death of His Son, Ibrahim

Coinciding with the anniversary of the death of Ibrahim, the son of the most honorable Messenger Muhammad, may God’s prayers and peace be upon him and his family, on the eighteenth of the month of Rajab, a study was conducted to collect the narratives about the Prophet's grief over the deceased and his encouragement of such expressions of sorrow.

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In its second paragraph, the study addressed the subject of the Prophet’s crying over his son Ibrahim. The study stated: “It was mentioned in the Sahihs of Al-Bukhari and Muslim, and Sunan Abu Dawud and Ibn Majah: Anas said: ‘We entered with the Messenger of God (may God bless him and grant him peace)... and Ibrahim was breathing his last, so tears streamed from the eyes of the Messenger of God. Abd al-Rahman Ibn Awf (may God be pleased with him) said to him: And you, O Messenger of God?! He said: “O Ibn Awf, it is mercy.” Then he followed it with another, and he (PBUH) said: “The eyes shed tears and the heart grieves, and we only say what pleases our Lord, and we are saddened by your separation, O Ibrahim.’”

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The study added that Sunan Ibn Majah stated: “On the authority of Anas bin Malik; he said: When Ibrahim, the son of the Prophet (PBUH), passed away, the Prophet (PBUH) said to them: ‘Do not wrap him in his shrouds until I look at him.’ So he came to him, leaned over him, and wept.”

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In Sunan al-Tirmidhi: On the authority of Jabir bin Abdullah, he said: “The Prophet (PBUH) took the hand of Abd al-Rahman bin Awf and led him to his son Ibrahim. He found him breathing his last, so the Prophet (PBUH) took him and placed him in his lap and wept. Then Abd al-Rahman said to him: Do you cry? Was it not forbidden to cry? He said: ‘No, but I have forbidden two foolish and immoral sounds: the sound of a calamity: the scratching of faces, the rending of pockets, and the wailing of the devil.’”

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It is worth noting that historical accounts indicate that Ibrahim died on the 18th of Rajab in the year 10 AH, and some accounts say the 10th of Rabi’ al-Awwal of the same year. Imam Ali (peace be upon him) prepared him for burial, and he was laid to rest in the Al-Baqi cemetery in Medina. In his visit, it is mentioned: “I bear witness that God has chosen for you a home before He wrote down His rulings upon you or assigned you His lawful and unlawful duties. He transported you to Him pure, pleasing to Him, pure from every impurity, sanctified from every impurity. He accommodated you in a Garden of refuge, raised you to the highest levels, and bestowed upon you a prayer that would please the eyes of His Messenger, conveying to him the greatest hope.

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O God, I ask you, by the name of Muhammad, your pure master, and Ibrahim, the son of your Prophet, to make my endeavors through them praiseworthy, my sins through them forgiven, my life through them happy, my well-being praised through them, my needs fulfilled through them, my actions through them pleasing, my affairs happy through them, and my affairs through them praised...”

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References

  1. Sahih Al-Bukhari

  2. Sahih Muslim

  3. Sunan Abu Dawud

  4. Sunan Ibn Majah

  5. Sunan al-Tirmidhi

The details of the marriage of the Prophet (PBUH) to Lady Khadija the Great

To this day, Lady Khadija, may God Almighty be pleased with her, remains a living example for women worldwide. She was the best help and support for the Prophet Muhammad, may God’s prayers and peace be upon him and his family, during all stages of his life, particularly those filled with the challenges and burdens of his mission. During these bitter days, when the Prophet faced the hatred of his society and repeated attempts to thwart his heavenly project, Khadija was the ideal partner. Without her unwavering support, he would not have been able to achieve his repeated successes in spreading monotheism and fulfilling his prophetic mission.

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The Prophet's marriage to Khadija serves as a profound lesson. In the critical circumstance that required more than just the union of a man and a woman, the Prophet's call to unite people under one God and reject idols was akin to declaring a fierce, unending war. This challenge required preparation beyond the Prophet's marriage to Khadija, such as having influence and authority or leading a large military force. However, the will of the Creator made this new “family” the spark for the revolution of monotheism against disbelief and polytheism. This small household triumphed over all the false alliances that sought to abort the Prophet’s project. What a significant role Khadija, may God be pleased with her, played!

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Aisha Approaches the Prophet by Mentioning Khadija

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Khadija, may God Almighty be pleased with her, was the first to believe in the Prophet and stand by his side. This is attested by his wives after her death. Imam Ali, peace be upon him, narrates: “The Prophet, may God’s prayers and peace be upon him and his family, mentioned Khadija one day while he was with his wives, and he cried. Aisha said: What makes you cry over a red old woman from the tribe of Banu Asad? He said: She believed in me when you disbelieved, and gave birth to my children when you were sterile.”

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Aisha says: “I continued to draw closer to the Messenger of God, may God bless him and his family and grant them peace, by mentioning her.”

Believing in the Prophet’s message amid waves of denial and rejection is what placed Khadija, may God Almighty be pleased with her, at the forefront of the women of her time and in the record of exemplary figures in history. As the Messenger of God said, “God chose four women: Mary, Asiya, Khadija, and Fatima.”

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The Prophet as the Custodian of Khadija’s Trade

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Khadija, a woman of immense wealth and extensive trade, entrusted the Prophet, may God’s prayers and peace be upon him and his family, with her business even before they married. On the Prophet’s first commercial trip, Khadija entrusted him with her wealth and advised her servants to obey him.

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Before his journey, Khadija asked the Prophet: “Don’t you have anything other than these clothes? These are not suitable for travel.”

He replied: “I don't have anything else.”

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Khadija cried and said: “I have something suitable for travel, but it is long. Wait until I shorten it for you.”

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She then provided him with suitable travel attire, including two Egyptian Coptic garments, an Adenian garment, a Yemeni cloak, an Iraqi turban, two leather slippers, and a bamboo pole. The Prophet, may God’s prayers and peace be upon him and his family, wore these clothes and appeared as if he were the full moon.

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Khadija then ensured he had a suitable mount, saying to her servant Maysarah: “Bring me my red-haired she-camel so that he can ride her.” She instructed her servants to treat the Prophet with respect and obedience, highlighting her trust and affection for him.

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Khadija Chooses the Prophet as Her Husband

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Historians narrate that one day, while a rabbi was in Khadija’s house with her women and maidservants, the Prophet passed by. The rabbi recognized him and said: “O Khadija, a young man of young age has just passed by your house. Send for him.”

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Khadija sent one of her maids to invite him in. The Prophet, may God’s prayers and peace be upon him and his family, entered Khadija’s house.

The rabbi confirmed his identity and said: “Blessed is he who has a husband and family, for she has attained honor in this world and the hereafter.”

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Khadija, astonished by the rabbi’s words, became more attached to the Prophet. The rabbi further advised her to consider him for marriage, as he would bring honor both in this world and the hereafter.

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Khadija Proposes Marriage to the Prophet

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According to several honorable narrations, Lady Khadija sent her sister Hala to convey her desire to marry the Prophet. When the Prophet agreed, a time was set for the engagement. On that day, the Prophet, accompanied by his uncle Abu Talib and other Quraysh figures, approached Khadija’s uncle to ask for her hand.

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Abu Talib spoke, saying: “He desires Khadija, and she desires him. We have come to you to propose to her with her consent and command. The dowry is mine to offer, both present and future.”

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Khadija addressed her uncle: “O uncle, even though you are more worthy of me than I am in absence, you are not more worthy of me than myself in witnessing. I have married myself to Muhammad, and the dowry is on me.”

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Thus, this blessed marriage was solemnized, marking the beginning of a partnership that would change the course of history.

The Prophet Muhammad’s Monotheism Before Prophethood

Upon observing the historical evidence and rational proofs, it is certain that the Prophet Muhammad (may God bless him and grant him peace) was a believer in God and a monotheist before he was sent as a prophet. He never worshipped or prostrated to an idol, and these matters are considered self-evident.

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To document this, we will refer to some narratives that indicate these facts:

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The Prophet’s Aversion to Idols

In a long hadith, it is narrated that when the Prophet Muhammad (may God’s prayers and peace be upon him and his family) reached the age of three, he asked his wet nurse, Halima Al-Saadia, why he did not see his brother during the day. She told him that they were grazing spoils. He expressed his desire to go out with them, and she prepared him for it. However, he removed an amulet containing Yemeni onyx that was hung around his neck and said to his mother, “Wait, mother, I have someone with me to protect me” (Al-Muntaqa, vol. 2, Al-Kazrouni, as in Al-Bihar, vol. 15, p. 392).

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The Prophet’s Hatred for Al-Lat and Al-Uzza

The Prophet Muhammad (may God’s prayers and peace be upon him and his family) declared his hatred for the idols Al-Lat and Al-Uzza. It is narrated that Bahira the monk said to the Prophet on his first trip with his uncle Abu Talib to the Levant, “O boy, for the sake of Al-Lat and Al-Uzza, will you not tell me what I am asking you?” The Messenger of God (may God’s prayers and peace be upon him and his family) replied, “Do not ask me about Al-Lat and Al-Uzza, for by God, I do not hate anything as much as I hate them.” The monk then asked, “By God, will you not tell me what I am asking you about?” He (may God’s prayers and peace be upon him and his family) said, “Ask me whatever you like” (Biography of the Prophet, vol. 1, p. 182).

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The Prophet Never Swore by Al-Lat and Al-Uzza

An incident occurred between the Prophet (may God’s prayers and peace be upon him and his family) and a man during his second trip to the Levant to trade with Khadija’s money. After he sold his goods, the man asked him to swear by Al-Lat and Al-Uzza. The Messenger of God (may God’s prayers and peace be upon him) said, “I have never sworn by them, and I am commanded to turn away from them.” In another narration, he said, “Stay away from me, may your mother be bereaved of you. The Arabs have never spoken a word more burdensome to me than this word.” The man then said to Maysarah, “By God, this is a prophet” (Bihar Al-Anwar, vol. 16, p. 18).

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The Prophet’s Worship of God

Historians unanimously agree that the Prophet Muhammad (may God’s prayers and peace be upon him and his family) used to spend several months each year in solitude in the cave of Hira, worshiping God Almighty. Imam Ali (peace be upon him) referred to this by saying, “And he used to visit Hira every year, and I would see him and no one else would see him” (Nahj al-Balagha, Sermon 192).

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Gabriel and Delivering the Message

Gabriel delivered the message to the Prophet Muhammad (may God bless him and his family) in the cave of Hira during his state of worship to God Almighty. The authors of the six Sahihs stated this clearly, saying, “He used to be alone with Hira and practice his oath there, which is the act of worship on a number of nights” (Sahih Al-Bukhari, vol. 1, p. 2, Musnad Ahmad, vol. 6, Hadith 233). Imam Ali (peace be upon him) described this section of the Prophet’s life by saying, “And God associated with him, from the time he was weaned, the greatest angel among His angels, with whom he would follow the path of noble deeds and the best morals of the world, day and night” (Nahj al-Balagha, Sermon 192).

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The Prophet’s Hajj Before the Mission

It was reported that the Prophet Muhammad (may God’s prayers and peace be upon him and his family) performed many Hajj pilgrimages before his mission, performing its rituals in the correct manner away from the eyes of the Quraysh. In the hadith of Ibn Abi Yafour, Imam Al-Sadiq (peace be upon him) said, “The Messenger of God (may God’s prayers and peace be upon him and his family) performed ten Hajj, all of them hidden” (Wasa’il al-Shi’a, vol. 8, p. 88).

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Based on these facts, it is proven that the Prophet Muhammad (may God’s prayers and peace be upon him and his family) did not prostrate to an idol and never worshipped an idol. Before his mission, he worshipped the One and Only God and believed in Him.

The most honorable Prophet.. the greatest

It is widely acknowledged that Islamic history began its initial chapters with the event of Saqeefa Bani Sa`ida, which took place shortly after the departure of the Noble Prophet (may God’s prayers and peace be upon him and his family) to the Most High Comrade. During this event, some of the Companions agreed among themselves that there must be a caliph for the Muslims after the Prophet (may God’s prayers and peace be upon him and his family). They spread a rumor saying: “The Prophet (may God’s prayers and peace be upon him and his family) abandoned his nation and went to his Lord without appointing a successor,” taking inspiration from Aisha’s saying when she said: “The Messenger of God (may God’s prayers and peace be upon him and his family) did not leave behind a dinar, nor a camel, nor a sheep, nor did he bequeath anything.” She also said: “The Messenger of God (may God’s prayers and peace be upon him and his family) died and there was no one with him except me.” This rumor spread quickly and became widespread, influencing those who were weak in soul and mind and who were uncertain of the facts until it became a conviction after having been a mere rumor. Consequently, calamities spread and tribulations increased. The Prophet of Islam was accused of leaving his nation without a shepherd—according to their claim—a matter that led to division, conflict, disagreement, and fighting. This accusation against the Messenger of God (may God’s prayers and peace be upon him and his family) is a great slander. How can it be easy for a monotheist Muslim to accept that the Prophet (may God’s prayers and peace be upon him and his family) died without recommending anything, leading to such outcomes?

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How did souls settle for such a statement, which portrays the Prophet (may God’s prayers and peace be upon him and his family) as neglecting the situation of Muslims in his absence? While his wife Aisha realized what he did not realize, Aisha sent a verbal message to Omar bin Al-Khattab when he was stabbed and on the verge of death, saying: “Do not leave the nation of Muhammad without a shepherd. Appoint a successor over them, and do not leave them neglectful after you, for I fear strife for them.” She pities the nation and fears strife for them! What a wonder, and the Messenger of God, what happened?

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Was he not compassionate towards his nation?! Was he not afraid of temptation for her?! Was all this hidden from the Messenger of God (may God bless him and his family)?! Was he not (may God’s prayers and peace be upon him and his family) the Most Merciful to his nation, the Compassionate toward the believers, the one who grieves for them and is keen to guide them, as his Lord, Blessed and Most High, said about him: “Indeed there has come to you a messenger from among yourselves, distressed to him is what you suffered, and he is anxious for you with pain. Believers, Compassionate and Merciful"... thus, it is ignorance and sluggishness of mind to say that the Messenger of God (may God bless him and his family) left his nation deserted without a shepherd.

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And not only Aisha was keen on Islam. Ibn Umar ibn al-Khattab was also keen on it, so he denounced his father’s failure to become a caliph, as it was reported that he said: “I entered upon my father and said: I heard people saying something, but I refused unless I said it to you. They claimed that you were not a caliph and that if you had a camel herder—or a sheep shepherd—and then he came to you and left her, you would see that he was lost, because caring for people is more severe.” Did Ibn Omar realize something that the Messenger of God (may God bless him and his family) did not realize?!

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We can ask those with desires and opinions: Who is more keen on Islam, the Messenger of God or Aisha and Ibn Omar? The unified Muslim’s answer: The Messenger of God (may God’s prayers and peace be upon him and his family) is the most careful, without dispute. Therefore, he must have appointed a successor, thus invalidating what is claimed about him not appointing a successor.

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If the Messenger of God (may God’s prayers and peace be upon him and his family) left the nation without appointing anyone over it—as they claimed—then they have one of two things before them: either they follow the Sunnah of the Messenger of God (may God’s prayers and peace be upon him and his family) in leaving, because doing and leaving is a Sunnah, or they violate the Sunnah of the Messenger of God (may God’s prayers and peace be upon him and his family), which is what they are upon.

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Another question arises that is more poignant than the previous one, which is: Did the Prophet (may God’s prayers and peace be upon him and his family) abandon his succession as a guide or astray? If he was guided, then what did the Companions do when they appointed Abu Bakr as their caliph? If their action was guidance, then who was more guided, the Messenger of God (may God’s prayers and peace be upon him and his family) or the Companions?

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Whoever strips themselves of the fanaticism that has dulled their hearing and blinded their sight and insight will find that the truth is what the Imami Shiites are upon. Here is what one of the prominent Sunnis, Dr. Ahmed Sobhi, said: “This is the evidence of the Twelver Shiite theologians in criticizing the principle of selection and proving the existence of the text on the Imamate.” What was the position of the Sunnis regarding it... As for defending the principle of choice, their position was not coherent and unified, and this is due to the difference in their opinions regarding the method of selection. All of this, we do not find among the speakers of the Sunnis a unanimous position, which is easier for the Shiites.

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Criticizing the claim of selection from its foundations and proving its inconsistency, in addition to its inapplicability in reality except when Abu Bakr was chosen. In the reality of Islamic history, there was a time in which the Shiites looked for weak points in order to focus their attack on the method of selecting caliphs.”

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Then he goes on to say: “There is no doubt that the Shiite evidence deserves consideration, and there is also no doubt that their successive criticisms of the principle of selection are justified. All of this gives the Shiite evidence and their criticisms of the principle of selection some consideration.”

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He presented the Shiite view of the necessity of a caliphate from the Prophet in light of the facts of history, saying: “The first fact that must be recognized is that the Prophet knew that his nation would be subjected to strife and turmoil if he did not specify a successor to him. As for him knowing that, all Islamic sects have cited this hadith: ‘My nation will split into seventy-three sects...’ Did the Messenger of God know that time would store up for his nation a page full of incidents and strife, as his nation would differ after him, its members would fight, blood would be shed, and souls would be lost, and then the Prophet would remain silent about that without offering advice to avoid the evil of disgrace to his nation? Let us assume that hadith and history have not recorded for us a single hadith that resolves it. The Prophet has someone to succeed him in the affairs of his nation. Is it correct for us to believe them in this negligence and to believe that the Prophet left his nation in chaos that has no control over it?

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Was his religion specific to his era, so that he would leave his nation after him helpless, without a shepherd to govern them or a method to follow in matters of their religion and world? It was reported that Aisha said to Omar in the last days of his caliphate: ‘Do not leave the nation of Muhammad without a shepherd. Appoint a successor over them, and do not leave them neglectful after you, for I fear strife for them.’ Did the Prophet not realize what Aisha realized, that Muslims are exposed to temptation as a result of not becoming a caliph, or was there no one among the Muslims and the Prophet’s companions who asked him this question that Aisha asked Omar?

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If Muhammad was not a prophet and a messenger, he revealed his religion to all people at all times, and if he was not a scholar of revelation, then he should at least be a politician like all politicians, from whom some of the affairs of their subjects are not hidden, so they do not leave them at the mercy of these people and differing opinions.

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However, it is known that he did not leave Medina if he went out for war or a campaign without a commander to succeed him in it, so how can we believe that he neglected the affairs of his nation after him until the end of time without a rule to which the Muslims could return or a successor after him? If it is said that he left the matter to the agreement of his nation and their choice, then what it means is that he plunged his nation into constant disputes that would lead to the loss of souls, the weakening of powers, and the disappearance of faith, for how can the people of one country agree on one rule, let alone a large nation?

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Our last supplication is that praise be to God, Lord of the Worlds, and may blessings and peace be upon Muhammad, the Master of the Prophets and Messengers, and upon his pure and pure family.

The Prophet's Attributes and Qualities as Narrated in Various Sources

it was narrated in (I’lam al-Wari) by Al-Tabarsi about the qualities of the Prophet Muhammad (may God bless him and his family and grant them peace). The narration, quoted from Abu Bakr Ahmad bin Al-Hussein Al-Bayhaqi in his book (Evidence of Prophethood), includes a chain of transmission from Al-A’mash, on the authority of Abaya bin Rabi’i, on the authority of Ibn Abbas, who said:

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The Messenger of God (may God’s prayers and peace be upon him and his family) said:

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“Indeed, God Almighty divided creation into two parts and placed me in the best of them. That is His saying in: ‘And the Companions of the Right’ [Al-Waqi’ah: 27]. ‘And the companions of the left’ [Al-Waqi’ah: 41]. I am among the companions of the right, and I am the best of the companions of the right.

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Then He made the two parts into thirds, and in the best part, He made me a third. That is His saying: ‘So the companions of the starboard side’ [Al-Waqi’ah: 8], ‘And the companions of the mid-point’ [Al-Waqi’ah: 9]. ‘And the forerunners, the forerunners’ [Al-Waqi’ah: 10]. I am one of the forerunners and I am the best of the forerunners.

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Then He made the thirds into tribes, and He made me into the best of them a tribe, and that is His saying: ‘And We made you into peoples and tribes’ [Al-Hujurat: 13]. For I am the most pious of the children of Adam and the most honorable of them before God, and there is no pride. Then He made the tribes into houses, so He made me into the best of them a house, and that is His saying, the Almighty: ‘God only desires to get away from you uncleanness, O People of the Household, and He purifies you with a thorough purification.’ [Al-Ahzab: 33]. For I and my household are purified from sins.”


Sheikh Abu Abdullah Al-Hafiz also narrated, with his chain of transmission, on the authority of Sufyan bin Uyaynah, who said that the best line said by the Arabs is from Abu Talib’s statement to the Prophet (may God’s prayers and peace be upon him and his family):

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“And a portion of his name was given to him in order to glorify him. * So the One who possesses the throne is praised, and this is Muhammad.”

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Others have attributed this verse to Hassan bin Thabit in a piece of his poetry, which begins with:


“Have you not seen that God sent His servant * with His proof, and God is higher and more glorious?”

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Among the Prophet's attributes mentioned in the hadith are: the rider of the camel, the one who eats the arm, the one who prohibits the dead, the acceptor of the gift, the seal of prophethood, the bearer of the club, and the messenger of mercy.

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It is said that his nickname in the Torah is the Father of Widows, and his name is the author of the epic.

It was also reported that he (may God’s prayers and peace be upon him and his family) said:


“I am the first and the last. I am the first in prophethood and the last in mission.”

This narration highlights the unique and esteemed position of the Prophet Muhammad (may God bless him and his family and grant them peace) among creation, emphasizing his virtues and the honor bestowed upon him by God Almighty.

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The Mother of the Believers (Khadija) was a character who saddened the Prophet (may God bless him and his family and grant them peace) with her loss.

The Life and Legacy of Lady Khadija bint Khuwaylid

Lady Khadija bint Khuwaylid was a pivotal figure in early Islamic history. Her death left the Prophet Muhammad (may God’s prayers and peace be upon him and his family) in profound grief, especially as it followed closely on the heels of the passing of his supportive uncle, Abu Talib. The Prophet mourned deeply for both, leading him to designate that year as the "Year of Sorrow." According to historical accounts, Khadija's death occurred on the twenty-ninth of Rajab, while others suggest it was during the early days of Ramadan in the tenth year of the mission.
Khadija (may God’s prayers be upon her) was known for her nobility, piety, and wealth. She was one of the most honored women of the Quraysh and Mecca, attracting the attention of many notable figures. However, it was her unwavering faith and support for the Prophet Muhammad (may God’s prayers and peace be upon him and his family) that truly distinguished her. She was the first woman to believe in and support his divine mission, standing by him when he began to spread the message of Islam.

Khadija played a crucial role in the early days of Islam, supporting the Prophet financially and morally. She used her wealth to help propagate the message of Islam and provided comfort and support to the Prophet during times of distress and persecution. Her steadfastness and encouragement were invaluable to him during these challenging times.

The loss of Khadija deeply affected the Prophet. He wept whenever her memory surfaced, and notably, he did not marry any other woman during her lifetime, a testament to his respect and love for her.

How the Prophet Muhammad Met Lady Khadija
The Prophet Muhammad (may God’s prayers and peace be upon him and his family) was renowned for his impeccable morals, honesty, and trustworthiness in Meccan society. These qualities caught the attention of Lady Khadija, who entrusted him with managing her business affairs. She offered him double the usual wage and provided two assistants for his travels.

The Prophet accepted her proposal and successfully managed her business, returning with considerable profits. Impressed by his integrity and business acumen, Lady Khadija proposed marriage to him. She had never married before and saw in Muhammad the qualities of a perfect life partner. The Prophet accepted her proposal, and their marriage was a harmonious and loving union.

From their marriage, Khadija gave birth to the Prophet’s beloved daughter, Fatima Al-Zahra (peace be upon her). Fatima was raised in the pure environment of prophethood, becoming the mother of Imam Hassan and Imam Hussein (peace be upon them), who are revered in Islam as the leaders of the youth of Paradise.

Lady Khadija’s legacy endures as a symbol of unwavering faith, support, and love. Her life and actions continue to inspire Muslims around the world.

The Prophet's Night Journey and Ascension: A Miracle of Faith

Sheikh Jaafar Al-Subhani, in his detailed examination of the Prophet Muhammad's Night Journey (Isra) from the Sacred Mosque to Al-Aqsa Mosque and his subsequent Ascension (Mi'raj) to Sidra Al-Muntaha, highlights this event as one of the profound miracles documented in the Quran, specifically in Surah Al-Isra and Surah Al-Najm. The journey signifies the physical and spiritual voyage of the Prophet, marked by divine intervention and revelation.

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The Significance of Isra and Mi'raj

The Quran begins the narration of this miraculous event with the verse:

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"Glory be to Him who took His servant by night from the Sacred Mosque to the Aqsa Mosque, whose environs We have blessed, to show him of Our signs. Indeed, it is He who is the All-Hearing, the All-Seeing." (Al-Isra: 1)

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Sheikh Al-Subhani explains several critical points from this verse and the event itself:

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  1. Glory be to Him: The phrase "Glory be to Him" (Subhanahu wa ta'ala) opens the verse, emphasizing God's transcendence and purification from any attributes that do not befit His majesty. This phrase underscores the extraordinary nature of the event, which is beyond human capabilities and understanding. It also serves to affirm God's absolute power and the miraculous nature of the journey.

  2. The Isra: Linguistically, the term "Isra" means traveling by night. The Prophet's journey from the Sacred Mosque in Mecca to Al-Aqsa Mosque in Jerusalem took place during a portion of the night, highlighting the miraculous speed and nature of the travel.

  3. His Servant: The term "His servant" (abdihi) signifies that the journey involved both the body and soul of the Prophet while he was awake, not in a dream. The use of "servant" in the Quran consistently refers to the complete human being, indicating the physical reality of the journey.

  4. Narrative Consistency: The journey is not merely a vision or dream but a physical event. Historical narrations suggest the Prophet traveled on Al-Buraq, a heavenly steed, prayed with other prophets, and witnessed numerous signs of God's power. This physical journey is essential to affirming the Prophet's prophethood and the divine nature of his mission.

  5. Blessed Environs: The Quranic phrase "whose environs We have blessed" refers to the sanctity and blessed nature of Al-Aqsa Mosque and its surroundings. It is a place of historical and spiritual significance, linking the Prophet's journey to a broader religious heritage.

  6. Divine Signs: The purpose of the Isra and Mi'raj was to show the Prophet some of God's signs. These signs included various wonders of creation and the spiritual realities beyond human perception. The journey provided the Prophet with profound insights and spiritual experiences, reinforcing his mission and message.

  7. Hearing and Seeing: The verse concludes with the affirmation that God is All-Hearing and All-Seeing. This emphasizes that God is aware of all actions and intentions, both of the Prophet and those who believe or disbelieve in his message.

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The Debate on the Nature of the Journey

There are differing opinions on whether the Isra and Mi'raj were physical or spiritual journeys. Some narrations, like those attributed to Muawiyah ibn Abi Sufyan and Aisha, suggest it was a spiritual vision. However, Sheikh Al-Subhani refutes these claims, emphasizing that the journey was a physical reality supported by authentic narrations and historical evidence.

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The Miraculous Nature of the Journey

The journey from Mecca to Jerusalem and the ascension to the heavens in a short time frame is extraordinary. Similar to other miraculous events in the Quran, such as the wind carrying Prophet Solomon or the throne of Bilqis being transported in the blink of an eye, the Isra and Mi'raj are manifestations of God's limitless power.

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Sheikh Al-Subhani concludes that the Prophet's journey was a divine miracle, demonstrating God's omnipotence and the special status of the Prophet Muhammad. The event served to strengthen the Prophet's resolve and provided a profound spiritual experience, affirming the truth of his message and mission.

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References

  1. Quranic Verses: Al-Isra: 1, Al-Waqi’ah: 8, 9, 10, 27, 41; Al-Hujurat: 13; Al-Ahzab: 33.

  2. Hadith Sources: Narrations from Abu Bakr Ahmad bin Al-Hussein Al-Bayhaqi, Ibn Abbas, and others.

  3. Commentaries: Tafsir al-Tabari, Al-Kashshaf, Tafsir al-Maraghi, Majma’ al-Bayan, Nur al-Thaqalayn.

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This exploration of the Isra and Mi'raj underscores the profound significance of the event in Islamic tradition, highlighting its miraculous nature and its role in the Prophet's spiritual journey.

The Concept of Infallibility in Islam: A Quranic Perspective

Infallibility (Ismah) is a significant theological concept within Islam, often discussed in the context of prophets and their protection from sin and error. This concept is not unique to any particular Islamic sect; rather, it is deeply rooted in the Quran and explicated through various stages.

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The Four Stages of Infallibility

Infallibility is understood to encompass four stages, as evidenced in the Quran, particularly regarding the prophets in general and the Prophet Muhammad (may God’s prayers and peace be upon him and his family) in particular. These stages are:

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  1. Infallibility in Receiving Revelation: The Quran emphasizes that the Prophet Muhammad did not speak from personal desire but from divine revelation. This is highlighted in the verses:

     

    "And he does not speak out of inclination. It is nothing but a revelation revealed." (An-Najm: 3-4)

    These verses indicate that the Prophet's speech, especially regarding religious matters, is free from error because it is directly inspired by God. This ensures that the initial reception of divine messages is pure and untainted by personal biases or errors.

  2. Infallibility in Conveying the Message: The protection extends to the transmission of the revelation. The Prophet Muhammad is described as being safeguarded from mistakes when conveying God's messages. His role as a messenger necessitates this infallibility to ensure that the divine guidance remains intact and authentic for the followers.

  3. Infallibility in Personal Conduct: The Quran further asserts the Prophet's moral and ethical purity. For instance, the verses state:

     

    "The heart did not lie about what it saw... The sight did not stray nor did it transgress." (An-Najm: 11-17)

    These verses affirm that the Prophet's inner state (heart) and external actions (sight) were in complete harmony with divine will. This stage of infallibility highlights that the Prophet's personal conduct and decisions were guided by divine insight, thus protecting him from moral and ethical deviations.

  4. Infallibility in Judgment: Prophets are also described as being infallible in their judgment and decision-making. This is crucial as they often had to resolve disputes and provide guidance on complex issues. Their judgments are seen as extensions of divine wisdom, ensuring justice and fairness in their rulings.

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Quranic Roots of Infallibility

The Quran's discussion of the Prophet's infallibility counters claims by some Orientalists who attribute the development of this concept to Shiite theological innovations during the era of Imam al-Sadiq (peace be upon him). However, as shown, the Quran itself lays the foundation for understanding prophetic infallibility.

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For instance, the concept of the Prophet being safeguarded from error in his speech and actions is clearly articulated in the Quran. The verses from Surah An-Najm underscore this divine protection, illustrating that the notion of infallibility is inherent in Islamic scripture and not a later theological addition.

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Conclusion

The concept of infallibility, as detailed in the Quran, is a fundamental aspect of Islamic belief regarding the prophets, especially Prophet Muhammad. This protection from error ensures the purity and authenticity of divine guidance. While the Shiites have elaborated on this concept within their theological framework, its roots are firmly established in the Quran. Thus, the assertion that infallibility is a Shiite innovation is unfounded. Instead, it reflects a broader, Quranic understanding of the prophets' divine protection and guidance.

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References

  1. Quranic Verses: An-Najm: 3-4, 11-17.

  2. Theological Discussions: Various Islamic scholars and commentators on the Quran.

  3. Historical Context: The life and mission of Prophet Muhammad as understood through Islamic tradition and scripture.

Asceticism of the Prophet Muhammad (PBUH): A Reflection of Divine Trust

The distinguishing characteristic of a prophet chosen by God is their asceticism, which enables them to fulfill their divine role to the fullest. Asceticism involves abstaining from worldly ambitions and desires, allowing the prophet to lead by example and remain a true beacon of values and principles. Prophet Muhammad (PBUH) was the epitome of asceticism and piety, a quality that God recognized when entrusting him with the divine message. Here are some narrations that highlight his asceticism:

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  1. The Necklace of Fatima:

    • Narration: Ibn Babawayh narrates that the Prophet Muhammad (PBUH) once entered upon his daughter Fatima and saw a necklace around her neck. He turned away from her, prompting her to cut it off and discard it. The Prophet then said to her, "You are from me, Fatima." When a beggar came, she gave him the necklace. The Prophet remarked, "God's wrath and my wrath are intensified against anyone in my family who sheds my blood and hurts me."

  2. Modesty in Dress and Living:

    • Narration: On another occasion, the Prophet (PBUH) returned from a trip to find that Fatima had adorned her house with purses, a necklace, earrings, and a door curtain in anticipation of his arrival. The Prophet, visibly upset, left and sat at the pulpit. Fatima realized the reason for his displeasure, removed the adornments, and sent them to him with a message: "Do this for the sake of God." The Prophet responded by praising her and stating, "The world is not from Muhammad nor from the family of Muhammad."

  3. Simplicity in Life:

    • Narration: Abu Salih al-Muadhin records a similar incident where the Prophet entered upon Fatima and saw a necklace. She discarded it upon seeing his reaction. The Prophet affirmed, "You are from me, Fatima," and she gave the necklace to a beggar.

  4. Lifestyle Reflecting Humility:

    • Narration: Al-Hussein bin Saeed's book "Al-Zuhd" mentions that a man once entered upon the Prophet, who was lying on a mat that left marks on his body. The man expressed surprise at the Prophet's humble living conditions, contrasting it with the opulence of kings. The Prophet replied, "I am better than them, by God, because I am more generous than them, by God. I am not in love with the world; the world is like a rider who took shade under a tree and then left it."

  5. Embracing Humility and Hard Work:

    • Narration: Sheikh in "Amalia" narrates that the Prophet used to sit on the ground, eat on the ground, milk goats, and respond to the invitations of servants for barley bread.

  6. Generosity and Simplicity:

    • Narration: In another instance, a man complained of hunger, and the Prophet had nothing to offer but water. Ali ibn Abi Talib offered to host the man, demonstrating the Prophet's teachings of generosity and simplicity.

  7. Life of Minimalism:

    • Narration: The Prophet's bed was a simple cloak, and when it was made more comfortable for him, he found it hindered his prayers, demonstrating his preference for simplicity over comfort.

  8. Rejecting Worldly Wealth:

    • Narration: A narration from Al-Hussein bin Saeed mentions that the Prophet emphasized the insignificance of worldly wealth by stating that if the world had any value equivalent to a mosquito's wing in the eyes of God, He would not have given an unbeliever a drink of water from it.

  9. Modest Living Conditions:

    • Narration: Multiple narrations describe the Prophet's humble living conditions, such as sitting on the ground, eating simple food, and greeting children to set an example for others.

  10. Prophet's Humility:

  • Narration: Ibn Babawayh narrates that the Prophet would eat with slaves, ride a donkey, milk goats, and wear wool, emphasizing his humility and simplicity.

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These narrations collectively highlight the profound asceticism of the Prophet Muhammad (PBUH). His life was a testament to simplicity, humility, and a focus on spiritual rather than material wealth. This lifestyle not only endeared him to his followers but also served as a powerful example of the principles he preached. Through his asceticism, the Prophet demonstrated that true leadership and guidance come from a place of moral integrity and selflessness.

Etiquette and Morals of Prophet Muhammad (PBUH)

Overview of His Attributes:

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The Prophet Muhammad (may God’s prayers and peace be upon him and his family) was known for his exceptional wisdom, forgiveness, bravery, justice, compassion, and generosity. He lived a life of simplicity and asceticism, using only what he needed for sustenance and giving the rest for the sake of God.

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Examples of His Asceticism and Simplicity:

  1. Basic Needs: He did not keep money beyond what he needed for a year’s sustenance. If anything extra came, he gave it away for God’s sake. He would even return to a modest lifestyle if needed before the end of the year.

  2. Daily Activities: He performed many of his daily tasks himself, such as mending his sandals, patching his clothes, milking sheep, and grinding with the servant. He never ate while reclining and participated in household chores.

  3. Modest Possessions: His bed was simple, made from a cloak stuffed with fibers. He slept on the ground and ate simple meals, never indulging in luxury.

  4. Attire: His clothing was humble, often made of wool or linen, and most of his clothes were white. He wore a Yemeni cloak, a shawl, and a woolen cloak, preferring simplicity over opulence.

  5. Interpersonal Conduct: He was known for his humility and never looked down on anyone. He greeted others warmly and accepted invitations regardless of the inviter’s status. He honored all guests and gave preferential treatment to none.

  6. Specific Morals and Conduct:

  7. Lowered Gaze: He kept his eyes lowered in humility and submission to God.

  8. Initiating Greetings: He was quick to greet others, a sign of his humility.

  9. Moderation in Speech: He spoke only when necessary, often for advice, teaching, or commands, and remained silent otherwise.

  10. Gratitude for Blessings: He valued every blessing, no matter how small, and was always grateful.

  11. Smiling Laughter: Most of his laughter was a gentle smile, maintaining dignity and composure.

  12. Helping the Needy: He encouraged people to inform him of the needs of those who couldn’t communicate them.

  13. Concern for Friends: He regularly checked on his friends and their well-being.

  14. Staying Informed: He inquired about the conditions of people to stay informed and offer support.

  15. Remembrance of God: He remembered God frequently, whether sitting or standing.

  16. Humble Seating: He sat wherever there was space, promoting humility and avoiding self-promotion.

  17. Equal Respect: He honored each person present, ensuring everyone felt respected.

  18. Fulfilling Needs: He fulfilled people’s needs whenever possible or responded with kind words if unable to do so.

  19. Avoiding Hypocrisy: He refrained from hypocrisy and criticism, focusing on kindness and humility.

  20. Mindfulness of Others: He did not interfere in matters that didn’t concern him and respected others’ privacy.

  21. Respectful Listening: He listened attentively and never interrupted others, ensuring everyone felt heard.

  22. Equal Attention: He gave equal attention to everyone, listening and looking at them respectfully.

  23. Eloquence and Brevity: He spoke eloquently and concisely, avoiding unnecessary details.

  24. Promotion of Noble Morals: He emphasized noble morals and virtues, teaching by example.

  25. Bravery and Shyness: He was the bravest and most modest of people, often shy and respectful.

  26. Gratitude and Repentance: He was constantly grateful and repented to God daily, demonstrating humility and devotion.

  27. His Interactions with Others:

  28. Compassion and Forgiveness: He never sought revenge and forgave others readily.

  29. Personal Service: He performed tasks himself, such as milking goats and mending clothes, demonstrating humility and self-reliance.

  30. Honoring Guests: He honored all guests and treated everyone with respect, often giving them preferential treatment.

  31. Accepting Apologies: He readily accepted apologies and forgave mistakes.

  32. Laughter and Joy: He smiled frequently and sometimes laughed gently, spreading joy and warmth.

  33. Family and Friends: He maintained close ties with his family and friends, visiting them and caring for their needs.                                              Summary: Prophet Muhammad (PBUH) embodied the highest standards of morals and ethics, serving as a model for humanity. His life was characterized by humility, compassion, simplicity, and unwavering dedication to God and His teachings. His conduct and behavior continue to inspire and guide millions of people around the world.

The Exemplary Morals of Prophet Muhammad (PBUH)

  1. Lowering His Gaze: The Prophet (PBUH) often looked at the ground, demonstrating humility and submission to God. His gaze at the earth was longer than his gaze at the sky, symbolizing his modesty and reverence.

  2. Greeting Others: He would hasten to greet anyone he met, emphasizing the importance of initiating greetings as a sign of humility. The one who initiates the greeting earns sixty-nine good deeds, while the one who responds earns one.

  3. Speaking Only When Necessary: The Prophet (PBUH) spoke only when needed, such as giving advice, admonishing, teaching, or commanding and forbidding. Otherwise, he remained silent, showing his wisdom and thoughtfulness.

  4. Appreciating Blessings: He valued every blessing, no matter how small, and never disparaged any of them. He was grateful for all blessings and did not look down on any of them because they were gifts from God.

  5. Smiling More Than Laughing: Most of his laughter was smiling. He did not laugh loudly like negligent people, maintaining a demeanor of dignity and composure.

  6. Helping the Needy: The Prophet (PBUH) encouraged people to inform him of the needs of those who couldn't communicate their needs, ensuring he could help if possible.

  7. Checking on His Friends: He regularly checked on his friends to know their conditions and offer support.

  8. Being Informed About People: He asked about people’s conditions and affairs to stay informed about their well-being.

  9. Sitting and Standing in Remembrance: He did not sit or stand without remembering God, often asking for forgiveness, chanting, and praying, which served as atonement for his sitting.

  10. Sitting Where the Meeting Ends: The Prophet (PBUH) sat where the meeting ended, promoting humility and avoiding self-promotion. God and His angels would pray over him until he rose.

  11. Honoring Each Person Present: He gave each person sitting with him their due respect, ensuring everyone felt honored.

  12. Meeting Needs: Whoever asked him for something, he would either fulfill the request or respond with a kind word, supplication, advice, or guidance.

  13. Avoiding Hypocrisy: He refrained from hypocrisy, which involves criticizing others to belittle and insult them, as it stems from enmity and envy.

  14. Minding His Own Business: The Prophet (PBUH) did not interfere in matters that did not concern him.

  15. Respectful Listening: When he spoke, the audience listened attentively, and when he was silent, they spoke without interrupting each other.

  16. Not Interrupting Others: He did not interrupt anyone until they had finished speaking.

  17. Equal Attention: He gave equal attention to everyone, both in looking and listening.

  18. Eloquence: The Prophet (PBUH) was the most eloquent and articulate. He said, "I am the most eloquent of the Arabs, and the people of Paradise speak the language of Muhammad" (PBUH).

  19. Conciseness: He spoke in a comprehensive manner, avoiding unnecessary details or brevity that might confuse.

  20. Promotion of Noble Morals: He said, "I was sent with noble morals and virtues." The more one possesses noble morals, the closer they are to the Prophet (PBUH).

  21. Bravery: The Prophet (PBUH) was the bravest of people, facing dangers before others and providing refuge to those in need.

  22. Shyness: He was very shy, more modest than a virgin in her concealment.

  23. Rejecting Wealth: An angel once offered to turn Mecca’s flat into gold, but the Prophet (PBUH) preferred a life of alternating between contentment and need, to continuously rely on and praise God.

  24. Crying Out of Fear of God: He would cry out of fear of God until his place of worship became wet with tears, despite being sinless.

  25. Daily Repentance: He repented to God seventy times every day.

  26. Visible Emotions: When distressed, his sadness or joy was visible, often affecting his appearance.

  27. Associating with the Poor: The Prophet (PBUH) associated with the poor, ate with them, and treated his relatives without favoritism.

  28. Humility in Actions: He would patch his garment, mend his sandals, eat with the servant, sit on the ground, and shake hands with both the rich and poor. He would not withdraw his hand until the other person did so.

  29. Gentle Companionship: He was a pleasant companion, always smiling but not laughing loudly.

  30. Personal Grooming: He groomed himself to look presentable to his friends and family, saying, "God loves His servant to prepare and beautify himself for his brothers."

  31. Greeting Everyone: He greeted both the young and the old.

  32. Choosing the Harder Path: When given a choice between two matters, he chose the harder one to train himself against desires and endure hardships.

  33. Humility in Eating: He never ate while reclining, demonstrating humility.

  34. Moderation in Eating and Drinking: He ate what was available and drank in three sips, thanking God between each sip.

  35. Preference for the Right Side: He used his right hand for eating and preferred the right side in all his affairs.

  36. Quick Glances: He looked at people briefly, a quick glance that did not embarrass or shame anyone.

  37. Smiling While Speaking: When narrating a hadith, he would often smile.

  38. Facing the Qiblah: He usually sat facing the Qiblah.

  39. Respect for Children: He would bring a child to pray for his blessing, showing respect for the family. If the child urinated on him, he would calmly let the child finish before cleaning up.

  40. Inclusive Riding: He would not let anyone walk beside him while he was riding unless he offered them a ride. If they refused, he would tell them to go ahead and meet him at the destination.

  41. Concern for Absent Friends: If a friend was missing for three days, he would ask about them, pray for them, visit them if they were sick, or offer his support.

  42. Patience with Service: Anas served him for nine years, and the Prophet (PBUH) never scolded him. He defended him if the wives of the Prophet (PBUH) scolded him, saying, "Leave him. This was only by a book and a decree."

  43. Respect for Nicknames: He called everyone by their nickname as a sign of respect and endearment, even giving nicknames to those who didn’t have one.

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These traits exemplify the exceptional character and morals of the Prophet Muhammad (PBUH), serving as a timeless model for humility, compassion, and ethical conduct.

The Prophet Muhammad (PBUH) in the Torah and Gospel

God Almighty said: "They find it written with them in the Torah and the Gospel." This verse indicates that the name of the Prophet Muhammad (may God’s prayers and peace be upon him and his family), his description, and the prophecy and message he brought from God Almighty are written in the Torah of Moses and the Gospel of Jesus (peace be upon them). The People of the Book, Jews, and Christians, find this in the Torah and the Gospel they have. This is one of the greatest confirmations of the prophethood of the Prophet Muhammad (PBUH) and the validity of his message. If his name and description had not been written in these books, mentioning this would have repelled Jews and Christians from him and from believing in what he brought, and God forbid that He should alienate people from His Prophet and His belief. Thus, it must be written clearly in the Torah and the Gospel to establish the argument against them.

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The glad tidings of the Prophet Muhammad (PBUH) came frequently from apostles, prophets, guardians, rabbis, monks, sages, and scholars from the time of Moses until the birth and after the birth of the Prophet Muhammad (PBUH). Our Sheikh Al-Kulayni narrates in Al-Kafi on the authority of Imam Al-Baqir (peace be upon him) that he said: When the Torah was revealed to Moses, he was given the glad tidings of Muhammad (PBUH)... Then the prophets came down announcing him until God sent Jesus, son of Mary, who gave good tidings of Muhammad (PBUH). This is the meaning of God’s words: "Which they find written with them in the Torah and the Gospel," indicating that the Jews and Christians find Him written by His name and description in the Torah and the Gospel. This is also evident in the verse about Jesus: "And when Jesus, son of Mary, said, O Children of Israel, I am the messenger of God to you, confirming the Torah before me, and bringing good tidings of a Messenger to come after me, whose name is Ahmad" (As-Saff: 6).

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Lessons from Surah As-Saff:

  1. Jesus's Message of Monotheism: Jesus confirmed that he was a messenger, not God, nor the son of God, nor one of a trinity. He called for monotheism and affirmed that he was a messenger from God.

  2. Affirming the Torah: Jesus confirmed the prophecy and message of Moses and the Torah revealed to him by God Almighty.

  3. Glad Tidings of Ahmad: Jesus gave the glad tidings of a Messenger named Ahmad, referring to the Prophet Muhammad (PBUH), as it is authentically reported that the Prophet Muhammad (PBUH) said: "I have names: I am Ahmad and I am Muhammad, and I am the Eraser, God will erase disbelief through me, and I am the Gatherer at whose feet people will be gathered, and I am the Final Prophet after whom there is no prophet."

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Prophets as Interconnected Links:

The prophets and messengers are like interconnected links, each one continuing the mission of the previous one, forming a continuous chain from heaven to earth. This reflects God's wisdom and His method in guiding humanity, ensuring the earth is never devoid of a righteous guide and proof for the people. The approach is singular in its origin but varies in form to suit humanity's readiness, needs, and capacities until it reaches the final, comprehensive message that addresses the mature human mind.

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Humanity, however, often denies and disobeys God's messengers and prophets, following their desires and arrogance. As God Almighty says: "And We gave Moses the Scripture, and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs, and strengthened him with the Holy Spirit. Is it that whenever a messenger came to you with what you yourselves desired not, you grew arrogant? Some, you called impostors, and others you killed" (Al-Baqarah: 87-88).

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When the awaited Prophet Muhammad (PBUH) came, as foretold, many Jews and Christians disbelieved despite recognizing him. The good news of his prophecy was not limited to Jesus but was conveyed by many prophets and messengers before him. Despite their knowledge, many rejected him, fulfilling the Qur’anic prophecy and divine test.

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Narrations from Islamic History:

Several narrations highlight the confirmation of the Prophet Muhammad's (PBUH) prophecy in earlier scriptures and the acknowledgment by some Jews and Christians. One such narration is by Sheikh Al-Saduq, on the authority of Imam Musa bin Jaafar, who narrates from his forefathers and the Commander of the Faithful (peace be upon them). It is also recorded by Al-Hakim Al-Bayhaqi and Al-Suyuti. A Jew had some dinars owed to him by the Prophet Muhammad (PBUH). The Jew insisted on staying with the Prophet until he was paid. This act led to the companions of the Prophet threatening the Jew. However, the Prophet (PBUH) discouraged any injustice towards the Jew, stating that God did not send him to be unjust to anyone. By morning, the Jew declared his faith in Islam, acknowledging the truth of the Prophet Muhammad (PBUH) as described in the Torah.

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In conclusion, the Prophet Muhammad's (PBUH) prophecy and message are deeply rooted in earlier scriptures, affirmed by previous prophets, and recognized by some Jews and Christians, confirming the continuity and truth of God's guidance through His messengers.

The Greatness of the Messenger and His Eternal Message

God Almighty has honored all of humanity with the final message delivered through His Messenger Muhammad (may God bless him and his family) as a bringer of good tidings and a warner. The Almighty says: "And We have not sent you except as a bringer of good tidings and a warner to mankind" (Saba: 28). This message aims to bring people out of the darkness into the light, from the worship of people to the worship of the Lord of people, from the injustice of various religions to the justice of Islam, and from the narrowness of this world to its vastness. Truly, the Messenger of God (may God’s prayers and peace be upon him and his family) deserved to be a savior for humanity and an example for all the worlds.

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The Messenger of God Muhammad (may God’s prayers and peace be upon him and his family) brought a comprehensive and complete approach to life that brings happiness, comfort, and security to those who live in its shadow. This divine approach addresses human nature and balances its spiritual and physical requirements. The Messenger of God (may God’s prayers and peace be upon him and his family) dealt with all matters that confronted him in an exceptional way, providing us with enormous treasures of etiquette and the art of relationships through his purified Sunnah.

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The Character of the Messenger of God

Every word and action of the Messenger of God (may God’s prayers and peace be upon him and his family) was imbued with noble character and high etiquette. He reached the pinnacle of human perfection, even in situations where it is difficult to imagine morality as an influential factor, such as matters of war, politics, dealing with oppressors, and those who fought against Muslims. His humility, leadership, fairness, and problem-solving abilities shone through in all his dealings. He was also a gracious father, husband, and friend, embodying his saying: "I was sent to perfect good morals."

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The greatness of the Messenger of God, Muhammad (may God’s prayers and peace be upon him and his family), has no limits. He demonstrated that the ideal, refined rules in the Book of God are practical and applicable, valid for organizing the lives of all human beings. His life was a true translation of every divine command, making him the best role model for his companions. Their deep love for him was so profound that they wished to sacrifice their lives for him. This love is a sure proof of his sincerity.

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The Love of the Messenger of God

We need to rekindle the love for the Messenger of God, Muhammad (PBUH), in our hearts. Loving the Messenger is obligatory, but if emotion is the only manifestation of this love, it is incomplete and easily collapses. True love for the Prophet (PBUH) begins with learning about his life and guidance. He is a role model, as stated in the Quran: "Indeed, there is for you in the Messenger of God an excellent example for whoever has hope in God and the Last Day and remembers God often" (Al-Ahzab: 21).

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The second step is to fully apply what we learn from his Sunnah and approach to our lives, following his guidance in all aspects, not just in acts of worship. The complete application of his approach in worship, politics, economics, transactions, judiciary, and even entertainment and rest is essential.

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The third step, indicating the depth of our love, is to introduce him and his Sunnah to the world through our behavior and actions, in compliance with the Prophet's saying: "Convey from me, even if it is one verse."

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Presenting the Messenger of God to the World

How beautiful it is for a Muslim to be a role model through their behavior and actions! This would prevent people from speaking ill of the Prophet (PBUH), as they would understand the truth of his call through our conduct. It is said: "The action of one man against a thousand men is more eloquent than the words of a thousand men about one man."

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The truth is that many people do not know about the morals, humanity, and dealings of the Messenger of God, Muhammad (PBUH). Therefore, we often see intellectual and media attacks against him. Muslims respond in various ways, with some attributing these attacks to those seeking fame, others to grudges against Islam, and some blaming Muslims for not defending the Prophet (PBUH) adequately.

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To reach the Western mindset, we must make a great effort to remove misconceptions about Islam and the Messenger of God (may God bless him and grant him peace). We must remember that Western society is diverse in its dealings with Islam and the Messenger of God. There are wise and just people, and there are those who are ignorant of the truth. Our call must start with the words of our Lord: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best" (An-Nahl: 125).

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Let us introduce the Messenger (PBUH) to the East and West with conscious thought, innovative means, deep love, and a firm desire to guide all of humanity.

Seeking rain from the Prophet (may God’s prayers and peace be upon him and his family)

Historians have documented the phenomenon of the Messenger of God (may God’s prayers and peace be upon him and his family) being a source of divine blessing for rain, which occurred multiple times in his life, both as an infant and as a boy, during the lives of his grandfather and uncle Abu Talib.

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The First Instance

The first instance occurred when the people of Mecca were afflicted with a severe drought, and the clouds withheld rain for two years. Abdul Muttalib, the Prophet’s grandfather, instructed his son Abu Talib to bring his grandson Muhammad (may God’s prayers and peace be upon him and his family). Abu Talib brought the infant, swaddled, and placed him on his hands, facing the Kaaba and presenting him to the heavens. Abdul Muttalib prayed, saying, “O Lord, for the sake of this boy,” repeating his plea and praying for abundant, constant rain. It wasn’t long before the clouds covered the sky, and rain fell so heavily that they feared it might cause flooding.

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The Second Instance

The second instance of rain occurred when the Prophet (may God’s prayers and peace be upon him and his family) was a boy. Abdul Muttalib took him to Mount Abu Qubays, accompanied by the elders of Quraysh, hoping for a response to their prayers with the blessings of the Prophet. Abu Talib referred to this incident in a poem, which begins:

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"Our father is the intercessor of the people when they were given water to him, from the rain, the abominations of the clan, Corona, and we - the years of the place - our intercessor rose in Mecca, calling while the waters were sinking" .

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Historians reported that the Quraysh asked Abu Talib to pray for rain. Abu Talib went to the Sacred Mosque with the Prophet (may God’s prayers and peace be upon him and his family) in his hand, who was then a boy, described as if he were a dark sun with a cloud emerging from it. Abu Talib prayed to God for the Prophet’s sake, and the clouds rose in the sky, bringing heavy rain that filled the valleys and brought joy to everyone.

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Abu Talib's Acknowledgment

Abu Talib also mentioned this blessing when the Quraysh intensified their hostility towards the Prophet (may God’s prayers and peace be upon him and his family) and his message. He said:

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"And white with his face draws rain from the clouds, a spring for orphans, a shelter for widows, in which they seek refuge from destruction from the family of Hashim, they are with Him in blessings and virtues" .

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Significance of These Events

These events highlight the sincere monotheism of Abdul Muttalib and Abu Talib and their faith in God Almighty. These instances alone would be enough for them to take pride in their legacy. It also indicates that the Messenger of God (may God’s prayers and peace be upon him and his family) grew up in a household where the predominant religion was Hanifism and the monotheism of God Almighty.

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Sources:

  1. Al-Milal wal-Nihal: 2/248, and Al-Sira Al-Halabiyya: 1/182-183.

  2. Al-Sira Al-Halabiyya: 1/331.

  3. Al-Sira Al-Halabiyya: 1/190, The Beginning and the End: 3/52, Bihar Al-Anwar: 8/2.

The Prophet’s (may God’s prayers and peace be upon him and his family) supplication for Ali (peace be upon him)

Supplication in the lives of Muslims has a significant impact on spiritual growth and getting closer to God Almighty, standing on the kindness of receiving goodness from Him Almighty when those supplications are answered. Therefore, the Prophet (may God’s prayers and peace be upon him and his family) enriched life with supplications that connect the servant and his Lord in all areas. Unfortunately, Muslims did not give due importance to what was conveyed from the Prophet in their method and care. They deliberately ignored most of what we received from the Prophet (may God bless him and his family) and instead took up supplications written by their hands or their authorities that lacked the eloquence and true expressions of supplication. Among those supplications are those that the Prophet designated for supplication for Ali (peace be upon him), and we mention a few:

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1. Supplication for Ali in Tafsir Noor al-Thaqalayn

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In Tafsir Noor al-Thaqalayn, it is narrated:

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"Ammar bin Suwayd said: I heard Abu Abdullah (peace be upon him) say in this verse: (Perhaps you are abandoning some of what is revealed to you.) He mentioned a long hadith at the end of which: The Messenger of God (may God’s prayers and peace be upon him and his family) prayed for the Commander of the Faithful (peace be upon him) at the end of his prayer, raising his voice with it so people could hear him saying: ‘O God, grant Ali affection in the breasts of the believers, prestige, and greatness in the breasts of the hypocrites.’ So God revealed: (Indeed, those who believe and do righteous deeds, the Most Gracious will bestow for them love. We only made it easy with your tongue so that you might give good news thereby to the righteous and warn thereby a people.)"

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2. Supplication for Knowledge and Awareness

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Al-Salihi Al-Shami narrates in Subul Al-Huda wal-Rashad:

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"The Messenger of God (may God’s prayers and peace be upon him and his family) said: ‘O Ali, God Almighty has commanded me to bring you near and not to exclude you, to teach you and to be aware, and you have the right to understand. I asked my Lord to make it your ear.’

Makhul said: Ali used to say: ‘I never heard anything from the Messenger of God (may God’s prayers and peace be upon him and his family) that I forgot...’

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On the authority of Amer bin Wathilah, they said: Ali bin Abi Talib said on the day of the Shura Council: ‘By God, I will protest against them with something that neither the Quraysh nor the Arabs nor the non-Arabs can refute. He does not say otherwise.’ Then he said to Uthman bin Affan, Abd al-Rahman bin Awf, al-Zubayr, Talha, and Sa’d, who were the people of the Shura Council, and all of them were from Quraysh, and he was Talha’s senior: ‘He said: I appeal to you, by God, is there anyone among you whom the Messenger of God has called upon for knowledge, and whose ear is as aware as what he called for me?’ They said: ‘Oh God, no.’

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Ibn Asakir narrates: The Messenger of God recited: (And a conscious ear makes it aware), then he turned to Ali and said: ‘I asked God to make it your ear.’ And he said to Ali, ‘God has commanded me to teach you and to bring you near and not to be harsh with you or to exclude you.’"

These instances highlight the special supplications that the Prophet (may God’s prayers and peace be upon him and his family) made for Ali (peace be upon him), emphasizing his unique status and the Prophet's care and attention towards him. They serve as a testament to the deep connection between the Prophet and Ali and the divine favor bestowed upon Ali.

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References:

  • Tafsir Noor al-Thaqalayn, Vol. 3, p. 363

  • Subul Al-Huda wal-Rashad, Vol. 11, p. 289

  • Jami’ al-Bayan, Vol. 14, p. 69

  • Asaab al-Nuzul by al-Suyuti, p. 398

  • Al-Durr al-Manthur, Vol. 8, p. 267

  • Fath al-Qadeer, Vol. 5, p. 346

  • Al-Kashshaf, Vol. 4, p. 151

The True Meaning of "The Illiterate Prophet"

Introduction

In the name of God, the Most Gracious, the Most Merciful. O God, bless Muhammad and the family of Muhammad. Eminent scholars and masters of the Arabic language, both ancient and modern, have commonly agreed that the phrase "the illiterate Prophet" (may God’s prayers and peace be upon him and his family) refers to one who cannot read or write. This opinion is widely accepted and found in dictionaries and explanations. However, we must question if this was the intended meaning by God Almighty or if there is a deeper meaning beyond this consensus.

Questioning the Common Interpretation

False Reverence for Contrived Books
The Holy Qur’an’s wonders are endless, and its mysteries are profound. Blind imitation and stagnation result in failure and loss, restricting human faculties. As thinking beings, we are encouraged to reflect. God Almighty said:
 
"Do they not reflect upon the Qur’an? If it had been from [any] other than God, they would have found within it much contradiction." (Surah An-Nisa: 82)

The True Linguistic Definition of "Illiterate"

The word "illiterate" (أُمِّيّ) is derived from "mother" (أُمّ), implying leadership and reference. It signifies someone whom others follow or refer to, like a leader, an imam, or a guide. This is evident in various contexts in the Qur'an, such as:
 
"And among them are unlettered ones who do not know the Scripture except [indulgement in] wishful thinking, but they are only assuming." (Surah Al-Baqarah: 78)

The Jews said:
 
"There is no blame upon us concerning the unlettered." (Surah Al Imran: 75)

Here, "unlettered" refers to the Arabs who believed in Muhammad and followed him, implying they did not adhere to Jewish scholars and rabbis. Thus, defining "illiterate" as one who cannot read or write is narrow and restrictive.

The Comprehensive Meaning of "Illiterate"

The term "illiterate" (أُمِّيّ) should be understood as referring to someone to whom all creatures belong, denoting the great Imamate and intercession. This interpretation aligns with God’s praise of those who believed in Muhammad:
 
"It is He who has sent among the unlettered a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom..." (Surah Al-Jumu’ah: 2)

Debunking the Misconception
The misconception that "illiterate" means unable to read or write stems from a misunderstanding. The Arabic language does not support such a narrow interpretation. The word "mother" (أُمّ) indicates leadership and guidance, not illiteracy. Thus, an imam, who is educated and knowledgeable, cannot be considered illiterate in the conventional sense.

Clarifying the Qur'anic Context

The verse in Surah Al-Ankabut states:
 
"And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise, the falsifiers would have had [cause for] doubt." (Surah Al-Ankabut: 48)

This verse clarifies that the Prophet (may God’s prayers and peace be upon him and his family) did not read or write, but it does not relate to the term "illiterate" as applied in the broader context.

Conclusion
The term "illiterate" (أُمِّيّ) concerning our Prophet (may God’s prayers and peace be upon him and his family) signifies his role as a leader and guide whom all messengers, prophets, and believers follow. It is essential to move beyond blind imitation and embrace a deeper understanding of the Qur'anic language and its profound meanings.

The Passing of the Prophet Muhammad and the Role of Imam Ali

God Almighty willed that He would take possession of His Greatest Messenger, may God bless him and his family, and move him to His side on the twenty-eighth of the month of Safar in the year 11 AH, according to the most reliable narrations that have reached us. The Commander of the Faithful, Ali bin Abi Talib, peace be upon him, took charge of washing and preparing him, as agreed upon by the majority of Muslim sources and historical figures.

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The Commander of the Faithful, peace be upon him, recalls the hour of the departure of the Noble Prophet, may God’s prayers and peace be upon him and his family: “And the Messenger of God has died, and his head is on my chest, and his soul ran into my palm and I passed it on my face” ([1]). It appears from the words of the Commander of the Faithful that he was the last person to be with the most honorable Prophet, may God bless him and his family, in this worldly life. He placed him in his lap, and his head, may God bless him and his family, was on his chest. There is no doubt that the Prophet informed the Imam, peace be upon him, of his imminent departure and the approach of his death, and he wanted to be close to him in this way to emphasize the reality of the spiritual closeness between them, in addition to the closeness of faith, social, and family ties. What confirms this fact is Salman Al-Farsi, who said: I entered upon him - that is, upon the Prophet - the morning before the day he died, and he said to me: O Salman, won’t you ask about the pain and sleeplessness that I and Ali endured that night? I said: O Messenger of God, should I not spend a night with you instead of him? He said: “No, he is more deserving of that than you” ([2]).

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Imam Ali, peace be upon him, wiped his face with the spirit of the Greatest Prophet, may God’s prayers and peace be upon him and his family, after it had flowed on his palm, out of hope, blessing, honor, and unity with this holy soul, which God Almighty united with Himself in the text of the Mubahala verse in the Almighty’s saying: “...So say, ‘Come, let us pray.’ Our sons, and your sons, and our women, and your women, and our selves, and your selves. Then we will pray and place the curse of God upon the liars” ([3]). After his soul had been absorbed by these holy souls for the thirty-five years he spent with the most honorable Prophet, “may God bless him and grant him peace.” Prince Ali, peace be upon him, confirms this connection by saying: “And you knew my position with the Messenger of God, by close kinship and special status, and he placed me in his lap while I was a young boy. He would bring me to his chest, and he would bury me in his bed, and his body would touch me, and his mane would smell me. He would chew something and then feed me, and he did not find in me a lie in my word or a mistake in my deed” ([4]). According to this narration, the closeness of the Commander of the Faithful, peace be upon him, to the Noble Prophet, may God’s prayers and peace be upon him and his family, is a divine closeness, with which God Almighty wishes to conclude the life of the Prophet in this world as he started it ([5]).

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Another indication in the text confirms that the Commander of the Faithful, peace be upon him, was and remained the closest person to the greatest Prophet until the moment of his departure from this world. The Imam used the method of emphasis in his various expressions, such as “And indeed... and indeed... may I...” These stylistic aspects were constants that did not tolerate possible changes in words because they derived their true stability from the truth of what the Commander of the Faithful, peace be upon him, did in washing, preparing, and burying the Noble Prophet later in his statement ([6]).

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The honorable Prophet, may God bless him and his family, was washed by the Commander of the Faithful, Ali, peace be upon him. He says: “And I was appointed to wash him - that is, the Prophet - and the angels were my helpers. The house and the courtyards were filled with people descending and crowds ascending, and a calm sound did not leave my hearing. They prayed for him until we saw him in his shrine.” Here the Commander of the Faithful Ali, peace be upon him, wanted to clarify the important issue of who has the right to wash the Noble Prophet, may God’s prayers and peace be upon him and his family, as it was stated in the narrations that Gabriel, peace be upon him, said: “O Muhammad, tell Ali: Your Lord commands you to wash your cousin, for this is the Sunnah, he does not wash. Prophets are not washed by guardians, but each prophet washes his guardian after him” ([7]).

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We conclude from this that God commanded the guardian of the Messenger of God, Ali Ibn Abi Talib, to undertake the washing of the greatest Prophet, “may God’s prayers and peace be upon him and his family,” which confirms his connection to the Prophet Muhammad, as he was close to him, and a friend, supporter, follower, lover, caliph, and guardian. He washed him with his shirt on, and Ibn Saad narrated in his book: “While they were washing the Prophet, they called out, ‘Do not strip the Messenger of God’” ([8]).


Then the Commander of the Faithful, “peace be upon him,” points out the help of the angels in washing the Noble Prophet, as he said, “And the angels are my helpers.” Most of the narratives confirm that Al-Abbas bin Abdul Muttalib, Al-Fadl bin Al-Abbas, and Osama bin Zaid attended with the Commander of the Faithful, Ali, “peace be upon him.” The most honorable Prophet was washed, and Imam Ali was washing him, while Al-Fadl and Osama were covering him, and Al-Abbas was sitting by the sutrah ([9]). The Commander of the Faithful did not object to their assistance, because the angels were responsible for washing the pure body according to the consensus of the Muslims, and the Commander of the Faithful, peace be upon him, felt this help in washing him through the ease and ease of it for him. He, peace be upon him, said, “I did not take a limb except as if thirty men were turning it with me until I finished washing it” ([10]).

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Then comes the words of the Commander of the Faithful, peace be upon him: “The house and courtyards were filled with crowds descending and crowds coming up, and I never left hearing a group of them praying for him until we saw him in his shrine.” Here, the Commander of the Faithful, Ali, peace be upon him, wanted to explain the participation of the angels with the Muslims in eulogizing the greatest Messenger. The house was filled with noise and was filled with them, as these groups of angels were crying out for help due to the extreme hardship of losing the most honorable Prophet, may God bless him and his family, according to the meanings of noise in the language. The Commander of the Faithful was hearing this noise and it did not escape his hearing. He said about the Messenger of God, “...You hear what I hear and see what I see, except that you are not a prophet, but you are a minister and you are doing good” ([11]).


The Commander of the Faithful concludes his statement about preparing the Messenger of God and burying him by saying, “I was the last person to make contact with the Messenger of God and I let him into his pit” ([12]). So he dug a grave for him, and the Commander of the Faithful entered to undertake the burial of the Messenger of God, may God’s prayers and peace be upon him and his family. He descended into the grave and placed the Messenger of God, may God’s prayers and peace be upon him and his family, on his hands. He uncovered the face of the Messenger of God, may God’s prayers and peace be upon him and his family, and placed his cheek on the ground, pointing to the Qiblah on his right. Then he placed milk on it and sprinkled dirt on it ([13]).

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References

  1. Ibn Abi Al-Hadid, Explanation of Nahj Al-Balagha, edited by Muhammad Abu Al-Fadl Ibrahim, (Publications of the Great Library of God Al-Mar’ashi Al-Najafi, Dar Revival of Arabic Books), p. 172.

  2. Ali Al-Namazi Al-Shahraudi, Mustadrak Safina Ibhar, edited by Hassan bin Ali Al-Namazi, (Holy Qom: Islamic Publishing Foundation), vol. 7, p. 381.

  3. Surah Al Imran: Verse 61.

  4. Ibn Abi Al-Hadid, Explanation of Nahj Al-Balagha, p. 474.

  5. Hakim Habib Al-Kuraiti, Imam Ali’s sayings about washing and burying the Prophet, an interpretive reading, Journal of the University of Kufa, pp. 544-550.

  6. Same source.

  7. Hussein Al-Boroujerdi, Collector of Shiite Hadiths, (Qom: Scientific Press, 1399 AH), vol. 3, p. 154.

  8. Ibn Saad, Al-Tabaqat Al-Kubra, edited by Muhammad Abdul Qadir Atta, (Beirut: Dar Al-Kutub Al-Ilmiyyah, 1410), vol. 2, p. 276.

  9. Muhammad bin Jarir al-Tabari, The Guide to the Imamate of the Commander of the Faithful, edited by Ahmad al-Hamoudi, (Qom: Salman al-Farisi Press), p. 337.

  10. Muhammad bin Jarir al-Tabari, The Guide to the Imamate of the Commander of the Faithful, p. 337.

  11. Ibn Abi Al-Hadid, Explanation of Nahj Al-Balagha, p. 157.

  12. Abu Jaafar Muhammad bin Ali Ibn Babuwayh Al-Qumi Al-Saduq, Al-Khisal, edited by Ali Akbar Ghafari, (Holy Qom: Islamic Publishing Foundation), p. 572.

  13. Ali bin Al-Hussein Al-Hashemi, The Important Demands in the History of the Prophet, Al-Zahra, and the Imams, (Al-Najaf Al-Ashraf: Al-Haidariyya Library Publications, 1388 AH), pp. 11-12.

The greatness of the morals of the Prophet (may God bless him and his family) in the pre-Islamic era.

The Qur'anic formula for the characteristics of the believing personality in its various forms has found its practical embodiment in the personality of the Messenger of God (may God’s prayers and peace be upon him and his family).

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The personality of the Messenger of God (may God bless him and his family) represented the pinnacle of the hierarchy regarding the degrees of Islamic personality that exist in the world of Islam. He (PBUH) was great in his thought and awareness, the pinnacle in his worship and attachment to his Most High Lord, a pioneer in the methods of his dealings with his family and all people, exemplary in resolving situations, honesty in positions, and facing adversity. There is no virtue except that the Messenger of God precedes it, and there is no honor without him imitating it.

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No matter how much praise is said for his lofty morals, past and present, God Almighty’s praise of him in His Mighty Book remains the most accurate and truest expression of the characteristics of his great personality without equal. The words of God Almighty: {And indeed, you are of great moral character} [Surah Al-Qalam: 4], signify the inability of every pen, every concept, and every statement to define its greatness. This is a testimony from God Almighty to the greatness of the morals of the Messenger (may God’s prayers and peace be upon him and his family), the sublimity of his attributes, and the exaltation of his status in terms of dealing with his Lord, himself, and his society.

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Before the Qur’an spoke about the greatness of his (may God’s prayers and peace be upon him) morals, the infidels and polytheists acknowledged this truth, even before his prophethood. The Prophet (may God’s prayers and peace be upon him and his family) was characterized by great morals not only after his mission but also before, during the pre-Islamic era. He held a high status in society and was admired and respected by his people. The infidels themselves testified to the Prophet’s (may God’s prayers and peace be upon him and his family) sincerity, honesty, chastity, and integrity.

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It was narrated that Al-Akhnas bin Shurayq met Abu Jahl on the day of Badr and asked him if Muhammad was truthful or a liar. Abu Jahl admitted, “By God, Muhammad is truthful and has never lied.” Similarly, Al-Nadr bin Al-Harith said to the Quraysh: “Muhammad was among you a young boy who pleased you, was most truthful in speech, and was the most honest among you.”

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When the Messenger of God (may God bless him and his family) sent a letter to Caesar inviting him to Islam, Caesar questioned Abu Sufyan about the Prophet. Among his inquiries, he asked, “Were you accusing him of lying before he said what he said?” Abu Sufyan replied, “No.” He further asked, “Does he betray?” Abu Sufyan answered, “No.” Caesar then asked about the Prophet’s mind and opinion, to which Abu Sufyan responded, “We never played his mind or opinion.”

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Al-Tabari narrated that the Quraysh used to call the Messenger of God (may God’s prayers and peace be upon him and his family) before the revelation came down to him as "the Trustworthy." It was narrated on the authority of Abu Talib (may God be pleased with him) in a hadith about the biography of the Prophet (may God’s prayers and peace be upon him and his family) in pre-Islamic times, that he used to listen to the Prophet say something he liked during the night, and they would not say the Bismillah over food and drink until he heard the Prophet say: “In the Name of God, the One,” and then he would eat. When he finished his food, he would say: “Thank God very much.” Abu Talib was amazed by him and noticed a limited light coming from his head that reached the sky. He observed that the Prophet never lied, was not ignorant, and did not laugh inappropriately. He loved solitude and humility.

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Thus, the character of the Prophet (may God’s prayers and peace be upon him and his family) is a testament to the ideal qualities of a believing personality, as exemplified in the Qur'an, and serves as a model for all Muslims to emulate.

The Character and Attributes of the Prophet Muhammad (PBUH)

In the name of God the most gracious the most merciful

The Prophet Muhammad (may God’s prayers and peace be upon him and his family) was known for his wisdom, forgiveness, bravery, justice, compassion, and generosity. He did not possess wealth; he would only take enough from what God provided to sustain him for a year. He lived humbly, sitting and sleeping on the ground, mending his sandals, patching his clothes, milking sheep, and helping with household chores. Despite his significant role, he did not seek comfort or luxury, often going hungry and tying a stone over his stomach to bear the hunger.

He wore simple clothing, often made of cotton, linen, or wool, and most of his garments were white. He had a special garment for Friday prayers, and he wore a silver ring on his right little finger. The Prophet (PBUH) accepted gifts but not charity, and he did not eat lavishly, preferring simple foods like dates, barley, cucumbers with dates and salt, watermelon, grapes, and bread with ghee. His favorite food was meat, and he enjoyed porridge with meat, squash, game meat, and the shoulder of the sheep.

The Prophet (PBUH) was approachable and kind to everyone. He visited the sick, attended funerals, and honored people of virtue while treating everyone with kindness. He accepted apologies, forgave those who wronged him, and never retaliated with evil. He initiated greetings and handshakes, shortened his prayers to attend to people's needs, and always responded to invitations. He interacted with his companions, caressed their children, and accepted invitations from both the free and the enslaved. He was humble, eating on the ground and serving his family, and he never turned away anyone who sought his help.

The Prophet (PBUH) was known for his great patience, never striking a woman or servant, and his calm demeanor even when provoked. He was generous, brave, and forgiving, always turning a blind eye to shameful things and addressing issues with wisdom and gentleness. He called his companions by their favorite names and nicknames, and if he heard a child crying while praying, he would shorten his prayer.

He lived a life of humility, wearing simple clothes and often praying in his shoes. He wore a turban on special occasions and had a black turban that he wore on the day of the conquest of Mecca. He would listen attentively to others, never turning away from anyone, and speaking only when necessary, often with a serious demeanor. His anger was rarely visible, except for a bead of sweat between his eyebrows when he was upset.

References

  1. Qur'an 3:61

  2. Al-Razi, Tafsir al-Kabir

  3. Various sources on the character and attributes of the Prophet Muhammad (PBUH)

  4. Hadith collections detailing the life and habits of the Prophet Muhammad (PBUH)

  5. Scholarly works on the interpretation of the Mubahala verse and its implications

The Faith and Upbringing of the Prophet Muhammad

The Prophet (may God’s prayers and peace be upon him and his family) was born and raised in a family that believed in monotheism and upheld high morals and status. The faith of his grandfather Abdul Muttalib is evident from his words and prayers when Abraha al-Habashi attempted to demolish the Kaaba. Abdul Muttalib did not resort to idols but rather relied on God to protect the Kaaba . It can be inferred that Abdul Muttalib had knowledge about the Prophet (may God’s prayers and peace be upon him and his family) and his future connection to divine revelation through various affirmations. This is illustrated by his seeking rain through the Prophet (may God’s prayers and peace be upon him and his family) when he was an infant, demonstrating his awareness of the child's esteemed status with God, the Most Benevolent and Provider. Additionally, Abdul Muttalib's warning to Umm Ayman to be diligent in caring for the young Prophet indicates his concern for his grandson’s well-being.

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The Prophet’s uncle, Abu Talib, also exhibited continuous care and support for him, aiding in the delivery and propagation of his message until the end of his life. Abu Talib endured the hardships imposed by the Quraysh, including their estrangement and siege, to ensure the safety and success of the Prophet (may God’s prayers and peace be upon him and his family).

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Regarding the Prophet’s parents, narrations indicate their rejection of polytheism and idols. This is supported by the Prophet’s statement: “I will continue to be transferred from the loins of the pure to the wombs of the pure,” which signifies the purity and monotheistic beliefs of his ancestors . There is no basis to claim that the Prophet’s forefathers were polytheists, as such assertions seem to aim at undermining the status of the Prophet (may God’s prayers and peace be upon him and his family), which is entirely unfounded.

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  1. Al-Kamil fi Al-Tarikh: 1/260, Bihar Al-Anwar: 5/130.

  2. Al-Sirah Al-Halabi: 1/182, Al-Milal wal-Nihal by Al-Shahrastani: 2/248.

  3. Biography of Zaini Dahlan, in the margin of Al-Sirah Al-Halabi: 1/64, See Tarikh al-Yaqubi: 2/10.

  4. Biography of the Prophet: 1/979, Tarikh Ibn Asakir: 1/69, Majma’ al-Bayan: 7/37, Mustadrak al-Hakim: 2/623, al-Tabaqat al-Kubra: 1/168, Biography of Aleppo: 1 / 189, Usul Al-Kafi: 1 / 448, Al-Ghadeer: 7 / 345.

  5. Biography of Zaini Dahlan in the footnote of Al-Sirah Al-Halabi: 1 / 58, and see the first articles by Sheikh Al-Mufid: 12 and 13.

The Birth of the Prophet Muhammad (PBUH): Miraculous Events and Significance

Most biographers agree that the birth of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) occurred in the Year of the Elephant in the month of Rabi’ al-Awwal. However, there is some disagreement regarding the exact day. The consensus among prominent scholars such as al-Mufid, al-Tabarsi, Ibn Tawus, and al-Majlisi, is that he was born on Friday, the seventeenth of Rabi’ al-Awwal. Al-Mufid stated that the Imamiyyah (Shia scholars) largely agree on this date, noting that the Prophet (may God’s prayers and peace be upon him and his family) was born in Mecca, in Sha’b Abu Talib or Sha’b Bani Hashim.

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The Miraculous Birth

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The hadith scholar Al-Qummi narrated that Amina bint Wahb, the Prophet’s mother, said:

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"The Prophet - by God - fell to the earth with his hand, then he raised his head to the sky and looked at it. A light emerged from me that illuminated everything, and I heard in the light a voice saying, 'You have given birth to the master of people, so name him Muhammad.'"

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Al-Kharaij and Al-Bihar also report that:

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"He (may God’s prayers and peace be upon him and his family) was born circumcised with his navel cut off."

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Strange Events on the Day of His Birth

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The birth of the Prophet (may God’s prayers and peace be upon him and his family) was marked by extraordinary events that astonished the Quraysh and the entire world. Among these were:

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  • The collapse of all idols around the Kaaba.

  • The disturbance and partial collapse of the Iwan of Khosrau, where fourteen balconies fell.

  • The extinction of the Persian fire that had been burning for a thousand years.

  • The breaking of the thrones of the kings of the earth.

  • The loss of the priests’ knowledge and the nullification of the magicians’ spells.

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The Commander of the Faithful, Ali (peace be upon him), described:


"When night fell, a call was heard from the sky: 'Truth has come and falsehood has perished. Indeed, falsehood is bound to perish.' The whole world shone that night, stone and mud laughed, and God was praised in the heavens and the earth. Satan cried out, saying: 'The best of the nation, the best of creation, the most generous of servants, and the greatest of the worlds is Muhammad.'"

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Significance of the Miraculous Events

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These supernatural occurrences served two main purposes:

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  1. Prompting Reflection among Tyrants and Idol Worshipers: The events encouraged pagans and idolaters to reconsider their beliefs. If they had contemplated these signs, they would have understood that these phenomena heralded a new era—the end of paganism and the collapse of satanic authority.

  2. Proving the Status of the Great Newborn: These events demonstrated that the newborn Prophet was extraordinary, akin to other great prophets whose births were accompanied by miraculous signs. The Holy Qur’an recounts similar incidents in the lives of previous prophets, reinforcing the significance of Muhammad’s birth.

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These miraculous signs affirmed the arrival of a new era and the advent of the final Prophet, whose life and message would transform the world.

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References:

  1. Al-Milal wal-Nihal: 2/248

  2. Al-Sira Al-Halabiyya: 1/182-183, 1/331, 1/190

  3. The Beginning and the End: 3/52

  4. Bihar Al-Anwar: 8/2

Abu Talib: The Guardian and Protector of Prophet Muhammad (PBUH)

A group of historians believe that in the tenth year of the Prophet’s mission, may God’s prayers and peace be upon him and his family, and in the blessed month of Ramadan of that year, Abu Talib felt his death approaching, after he had crossed eighty years of honorable age. The disease began to take its toll, but that did not distract him from thinking about the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family. He became certain that the infidel leaders of the Quraysh would denounce the Prophet after his death.

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It was mentioned in Al-Tabaqat Al-Kubra by Ibn Saad that when Abu Talib was about to die, he called Bani Abdul Muttalib and some of the Quraysh and said to them: “You will not remain well as long as you hear from Muhammad and follow his command, so obey him and you will attain happiness in this world and the hereafter.” It seems that the tyranny of some of them prevented them from hearing his words, and they did not accept his advice.

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Unfortunately, the news mentioned by historians about Abu Talib’s support, “peace be upon him,” and the period he spent with the Noble Prophet, “may God’s prayers and peace be upon him and his family” among the people, is very little despite its importance. It can be said that one of the most prominent positions of Abu Talib and his support for the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family, as stated in the most important history books, is that Abu Talib missed Muhammad and did not find him. Fear of what might happen to his nephew took hold of him, so he hastened to gather young men from Bani Hashim and said, "Let each one of you take a striking iron, and follow me. When I enter the mosque, let each one of you sit next to one of their greats and kill him. If Muhammad has been killed, then do what he ordered them to do." Before he began implementing the plan, Zaid bin Haritha came to him and told him about the safety of the Prophet Muhammad. In the morning, Abu Talib came with the Prophet, took him by the hand, and stood before the leaders of the Quraysh while they were in their clubs, surrounded by the boys of Banu Hashim. He told them what he wanted to do if they harmed Muhammad and showed them the weapon he had prepared. The people were defeated, and the most defeated was Abu Jahl . This indicates that Abu Talib’s position alongside the Prophet thwarted the Quraysh’s plans to attack him, and that his position gained favor and status among the tribes.

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The illness of Abu Talib, peace be upon him, became severe. While the Prophet Muhammad was busy praying and praising him, the mourner came to him and informed him of his death. He quickly went to his uncle’s house, wiped his forehead, and then said: “You have been kindred, and you have been rewarded well, uncle. You raised a young, took care of an orphan, and helped an old, so may God reward you on my behalf and on behalf of Islam with the best reward for those who work hard in its cause with their money, their lives, and everything they possess.” Then he turned to the people and said: “By God, I will seek forgiveness for you, and I will grant intercession on your behalf, which will be admired by the heavyweights.”

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Abu Talib was to the Prophet a father, a supporter, and a helper when he needed one. Abu Talib repelled from him the plots of the Quraysh and all their attempts to reach him. The heavenly message that Abu Talib supported with everything he possessed, and through him, was able to climb the walls of Mecca and its hills to spread among the tribes of the Arabian Peninsula.

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In those difficult moments, the Prophet remembered all the positions that Abu Talib had taken since he was a boy. He used to give him precedence over all his children in his youth, and the day he clung to the reins of his camel, wanting to go in his business to the Levant, he said to him, “Uncle, to whom do you entrust me, and I have no father or mother to turn to?” Abu Talib, with tears in his eyes, replied: “By God, I will not entrust you to anyone else.” Then he extended his hand, pulled him to his chest, and swore that he would never leave him.

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The Prophet Muhammad lost his uncle who raised him, supported him, and set the highest example of sacrifice, support, and care during forty years. Despite the burden of that calamity and its profound effect on himself, the Prophet continued his path. The Quraysh were willing to harm him and abuse his companions. One of the easiest types of harm inflicted on him after he lost his uncle was that one of the fools of Quraysh passed by him, scooped up dirt and threw it on his face and head. He entered his house with dirt on his face and head, so his daughter Fatima, peace be upon her, washed the dirt from his head and cried.

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History has never wronged anyone as it wronged Abu Talib, “peace be upon him,” and Muslims have never done anything more obscene and greater than their insult to the Prophet Muhammad regarding his uncle Abu Talib, “peace be upon him.” To give Abu Talib, peace be upon him, some of his rights, we mention some of the evidence of his faith from the narrations that were narrated from the Imams of Ahl al-Bayt, peace be upon them, including, but not limited to, the following:

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It was reported on the authority of Aban bin Mahmoud that he said to Imam Ali bin Musa Al-Ridha, peace be upon him: “May I be made your ransom, I have doubted Abu Talib’s Islam,” so he wrote to him: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the path of the believers - We will turn to him as he has turned away, and We will send him to Hell, and it is evil.” Then he said: “If you do not acknowledge the faith of Abu Talib, your fate will be to Hell.”

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It was reported on the authority of Imam Muhammad bin Ali Al-Baqir that he was asked about what people say that Abu Talib is in a pit of fire, and he said: “If Abu Talib’s faith was placed on one side of the earth, and the faith of this person was on the other side, his faith would outweigh it.”

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It was reported on the authority of Abu Bakr that he brought his father, Abu Quhafa, to the Prophet in the year of the conquest, leading him while he was a blind old man, and he had remained in his polytheism at that time. The Prophet Muhammad said: “Did you not leave this in its place until you came to it?” Abu Bakr said to him: “I wanted, O Messenger of God, that God would reward him. By the One who sent you with the truth, I was more happy with your uncle Abu Talib’s conversion to Islam than I was with my father’s conversion to Islam, so I seek the joy of your eye.”

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It can be concluded that the harshest thing in their darkest abyss of ancient, buried hatred came down upon Abu Talib. He was only a means to justify the degradation of the status of Imam Ali ibn Abi Talib, “peace be upon him.”

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References

  1. Hashim Marouf Al-Hasani, Biography of the Mustafa, “A New Look” (Beirut: Dar Al-Mutaba’at), p. 201; Muhammad bin Saad bin Muni’ al-Zuhri, The Great Classes, edited by: Ali Muhammad Omar, (Al-Khanji Library, 2001), vol. 1, p. 78.

  2. Hashim Marouf Al-Hasani, previous source, p. 201.

  3. Abdullah bin Muhammad bin Ibrahim Abi Shaybah Al-Absi Abu Bakr, Musannaf Ibn Abi Shaybah, edited by: Osama bin Ibrahim bin Muhammad Abu Muhammad, (Beirut: Al-Farouq Al-Hadeeth Printing and Publishing, 2008), vol. 8, p. 328.

  4. Muhammad Baqir al-Majlisi, Bihār al-Anwar al-Jami’ah Lidurar Akhbar al-Akhbar al-Imam al-Pure (Tehran: Ihya al-Kutub al-Islamiyya), vol. 35, pp. 125-163.

  5. Surat An-Nisa, verse 115.

  6. Abdul Hussein Ahmad Al-Amini Al-Najafi, Al-Ghadeer, (Encyclopedia of Islamic Jurisprudence Foundation, 2009), vol. 7, pp. 381-394.

  7. Muhammad bin Saad bin Muni’ Al-Zuhri, previous source, vol. 5, p. 334.

  8. Muhammad bin Saad bin Muni’ Al-Zuhri, previous source, vol. 5, p. 334.

The Prophet's Marriages: An Examination of Purpose and Context

Among the criticisms directed at the Prophet Muhammad (may God bless him and his family and grant them peace) is his practice of polygamy. Critics argue that polygamy reflects gluttony and submission to desire, pointing out that the Prophet exceeded the limit of four wives, eventually having nine. However, this perspective overlooks the broader context and purposes behind his marriages.

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Understanding the Context and Purposes

The Prophet Muhammad (may God’s prayers and peace be upon him and his family) was married exclusively to Khadija for over twenty years, which constituted two-thirds of his married life, including thirteen years after his prophethood before migrating from Mecca. Following Khadija’s death, his subsequent marriages were not driven by mere desire. Instead, each marriage had distinct social, political, or humanitarian motivations.

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Marriages to Support and Protect

  1. Sawda bint Zam’a: After the death of her husband following the second migration to Abyssinia, Sawda was a vulnerable believer at risk of coercion into disbelief by her infidel family. Marrying her protected her faith.

  2. Zainab bint Khuzaymah: Known as the "Mother of the Poor" for her kindness, Zainab was honored through marriage after her husband was killed in Uhud.

  3. Umm Salamah (Hind): A widow with orphans, Umm Salamah was a virtuous and opinionated woman. Her marriage to the Prophet provided her with support and protection.

  4. Juwayriyah bint al-Harith: After the battle with the Banu al-Mustaliq, marrying Juwayriyah led to the release of captives and the conversion of her tribe to Islam, enhancing social cohesion and expanding the Muslim community.

  5. Safiya bint Huyay bin Akhtab: By marrying Safiya, a captive from the Battle of Khaybar, the Prophet aimed to protect her dignity and integrate her into the Muslim community, extending his influence to the Children of Israel.

  6. Maimunah bint Al-Harith Al-Hilaliyya: She offered herself to the Prophet after the death of her second husband, and the marriage solidified alliances with her tribe.

  7. Umm Habibah (Ramla bint Abi Sufyan): Despite her husband converting to Christianity in Abyssinia, Umm Habibah remained steadfast in Islam. Marrying her fortified her status and influenced her father, Abu Sufyan, who later became a key figure in Islam.

  8. Hafsa bint Omar: Following her husband’s death at Badr, Hafsa's marriage to the Prophet strengthened ties with her father, Omar bin Al-Khattab, a prominent companion.

  9. Aisha bint Abi Bakr: As a virgin, her marriage also strengthened the bond with her father, Abu Bakr, another significant companion.

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Ethical and Social Considerations

The Prophet’s marriages were characterized by fairness, kindness, and consideration of his wives' welfare, reflecting his ethical commitment. He offered his wives the choice between worldly pleasures and remaining with him in ascetic devotion, as stated in the Qur’an: “O Prophet, say to your wives, if you desire the life of this world and its adornments, then come, I will make a provision for you and set you free in a handsome manner. But if you desire Allah and His Messenger and the home of the Hereafter, then indeed, Allah has prepared for the doers of good among you a great reward.” [Al-Ahzab: 29]

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His marriages served various purposes:

  • Strengthening alliances and increasing support within the community.

  • Winning hearts and preventing evil, ensuring the safety and protection of individuals.

  • Economic and social welfare, particularly for widows and vulnerable women.

  • Establishing and demonstrating Islamic laws, as seen in his marriage to Zainab bint Jahsh, which broke pre-Islamic customs regarding adoption and marriage laws.

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Conclusion

The Prophet's marriages were multifaceted, addressing social, political, and humanitarian needs, rather than being driven by mere desire. His life’s asceticism, fairness, and ethical conduct towards his wives underscore a higher purpose. This perspective dispels the simplistic view of his polygamy, revealing a profound and principled approach to marriage within the socio-political context of his time.

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Source: Tafsir Al-Mizan - by Al-Sayyid Al-Tabatabai, Part 4, p. 38.

The High Morals and Virtuous Etiquette of the Prophet Muhammad

The personality of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) is distinguished by the highest morals and virtuous etiquette, both before and after his mission. He was infallible from sins and disobedience and possessed the highest morals and greatest status. God Almighty described the morals of His Prophet, stating, "And indeed, you are of a magnificent creation" [Qur'an, Al-Qalam 68:4]. This verse serves as a divine testimony to the great morals of the Prophet.

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Numerous narrations highlight the noble morals and etiquette of the Prophet Muhammad in his interactions with his companions and family. One such narration, reported by Sheikh Al-Saduq in "Uyun Akhbar Al-Rida," quotes Imam Al-Hussein (peace be upon him) who asked his father about the Prophet's conduct:

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The Prophet's Personal Time

The Prophet Muhammad (may God’s prayers and peace be upon him and his family) divided his personal time into three parts: one for God Almighty, one for his family, and one for himself. He would allocate his personal time among the people, prioritizing those of virtue and addressing their needs. He would give special attention to those who needed guidance and ensure that their needs were met, often saying, "Let the witness among you inform the absent person, and convey to me the need of the one whose need is not able to inform it."

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Interaction with the People

When interacting with the people, the Prophet reserved his speech for matters of importance, uniting with the people and honoring the noblest among them. He would warn people and maintain good relations without neglecting anyone. He would inquire about people's affairs, encourage good behavior, and discourage the ugly. He remained moderate in all matters, maintaining a balance without neglecting the truth.

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His Gatherings

The Prophet's gatherings were characterized by remembrance of God. He would not settle in specific places and would sit wherever space was available, ensuring everyone felt included. He treated everyone with equal respect and patience. People felt a sense of equality and fairness in his gatherings, which were marked by forbearance, humility, honesty, and trustworthiness. Voices were never raised, and everyone maintained respect and piety.

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General Conduct

The Prophet Muhammad was always good-natured, easy-going, and gentle-minded. He was not rude, loud, or obscene. He overlooked what he did not desire and did not disappoint those who sought his help. He abstained from hypocrisy, excessiveness, and matters that did not concern him. He refrained from disparaging others, seeking out faults, or criticizing anyone. When he spoke, his companions listened intently and did not interrupt him. Their conversations with him were loving and respectful.

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His Silence

The Prophet's silence was based on four principles: forbearance, caution, appreciation, and contemplation. He appreciated by treating everyone equally and contemplated on what remained and what perished. His caution involved adopting good behavior, avoiding bad conduct, striving for the best for his nation, and doing what was beneficial for both this world and the hereafter.

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This narration and many others illustrate the noble character of the Prophet Muhammad (may God’s prayers and peace be upon him and his family), highlighting his role as a model of virtuous behavior and high morals.

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Sources:

  • Qur'an, Al-Qalam 68:4

  • "Uyun Akhbar Al-Rida," Sheikh Al-Saduq

A Strong Dose of Hope: The Migration of the Prophet Muhammad (PBUH)

Introduction

A strong dose of hope is all that Muslims needed at the beginning of their mission with the Prophet Muhammad (may God’s prayers and peace be upon him and his family) to unite God and reject idols. At that time, they faced severe torture, killing, and abuse by the Qurayshi society, known for its brutality and thirst for blood. The migration from Mecca to Medina was like a dose of hope, revitalizing their spirits and preparing them for the difficult stages ahead. This migration marked the beginning of the "justice" they sought with their Prophet, amidst waves of rejection and fierce confrontation.

The Escape from the Murder Plot
Historians report that a group of Quraysh gathered in the house of Qusay bin Kilab to conspire against the Prophet Muhammad (may God’s prayers and peace be upon him and his family). After rejecting various suggestions, Abu Jahl proposed killing him. He suggested that every man from each tribe strike the Prophet simultaneously, so the Banu Hashim would be satisfied with blood money. This plan was supported by Satan, disguised as an old man.

Gabriel (peace be upon him) informed the Prophet of this plot, prompting him to go to the cave and instruct Ali (peace be upon him) to sleep in his bed. When the Quraysh found Ali in the Prophet's place the next morning, they were bewildered and began searching for Muhammad. The Prophet had slipped out at night, passing by the Quraysh masters surrounding his house. He took a handful of dust and threw it at their heads, rendering them oblivious to his escape after reciting the verse: "And We made before them a barrier and behind them a barrier, so We covered them so that they could not see" (Qur'an 36:9).

The Migration: The Beginning of Muslim History
The Prophet’s migration from Mecca to Medina began on the 1st of Rabi’ al-Awwal in the thirteenth year of the mission, and he arrived in "Yathrib" (later known as "Medina") on the twelfth of the same month. He then wrote to Ali bin Abi Talib (peace be upon him) to join him.
This migration marked the emergence of Islam as a political and military force, transforming into a powerful government and laying the foundation for a great civilization that spanned a significant portion of the globe. Muslims worldwide view the Prophet’s migration as a pivotal event, marking the beginning of their history.

Establishing the Hijri Calendar
Historians widely recognize that the second caliph formalized the Hijri calendar, marking the Prophet’s migration as the starting point of Islamic history, with the suggestion and support of Imam Ali (peace be upon him). However, some researchers argue that the Prophet himself initiated the Hijri calendar, as evidenced by his dated letters and documents to Arab princes, dignitaries, and tribal leaders.

Islamic hadith scholars, like Al-Zuhri, reported that when the Messenger of God (may God’s prayers and peace be upon him and his family) arrived in Medina, he ordered the establishment of a date system, marking his arrival in Rabi’ al-Awwal. Additionally, Al-Hakim narrated on the authority of Ibn Abbas that the Hijri date began from the year the Prophet migrated to Medina. These texts suggest that the Prophet himself defined Islamic history with his blessed migration.

Muharram as the First Month of the Hijri Year
A question arises: Why is Muharram the first month of the Hijri year, while the Prophet migrated in Rabi’ al-Awwal? Researchers clarify that the Hijri calendar calculation began from the year of the Prophet’s migration to Medina, not from the specific month. The beginning of the year for the Arabs, both before and after Islam, was the first of Muharram al-Haram, and this tradition remained unchanged.

Conclusion
The Prophet’s migration from Mecca to Medina was a significant event that provided hope and a new beginning for the Muslim community. It marked the start of Islamic history and the establishment of a powerful Islamic state. The Hijri calendar, initiated from the year of the migration, continues to symbolize this transformative period in Islamic history.

The meaning of blessings upon the Prophet, may God bless him and his family

Linguistic Meaning of Prayer
 
The term "prayer" (صلاة) in the Arabic language primarily means supplication (دعاء). This definition is widely accepted among linguists and scholars. Several notable references include:

  1. Al-Raghib Al-Isfahani: "The origin of prayer is supplication" [1].

  2. Ibn Al-Athir: "Prayer and prayers are specific acts of worship, and their origin in the language is supplication" [2].

  3. Ibn Manzur: "Prayer: bowing and prostration... and prayer: supplication and seeking forgiveness... it means supplication, for every supplicant is one who prays" [3] [4].

  4. Al-Tabari: "In the words of the Arabs, prayer from other than God is merely a supplication" [5].

  5. Al-Razi: "Prayer is supplication. It is said in the language to pray for him, that is, to supplicate for him" [6].

Terminological Meaning of Prayer

In Islamic terminology, prayer has two distinct meanings:

  1. Praying for the Prophet and his family: This encompasses all the linguistic meanings of supplication, blessing, and glorification.

  2. Specific legal actions: These actions begin with the takbir (saying "Allahu Akbar") and end with the taslim (salutation).

Scholars' Interpretations

Scholars of language, interpretation, and hadith, both general and specific, have offered various explanations for the meaning of prayer upon the Prophet (PBUH). These interpretations often overlap in their components or differ based on the linguistic meaning of the word. Common interpretations include:

  • Supplication

  • Glorification

  • Praise

  • Blessing

  • Mercy

  • Seeking forgiveness

  • Reverence

  • Acknowledgment of favor

  • Renewal of the covenant

Prayer from God Almighty

The meanings of prayer from God Almighty vary and include:

  1. Mercy: This is supported by narrations from Ahl al-Bayt (AS) and is the majority opinion among Sunni scholars [9] [10].

  2. Veneration: Glorifying the Prophet (PBUH) in this world and elevating his status in the hereafter [17] [18] [19] [20] [21] [22] [23].

  3. Forgiveness: Seeking forgiveness and bestowing it upon the Prophet (PBUH) [24] [25] [26] [27] [28] [29] [30] [31] [32] [33] [34] [35].

  4. Praise and Reverence: Honoring and revering the Prophet (PBUH) [36] [37] [38] [39] [40].

  5. Honor and Dignity: Manifesting veneration and raising the Prophet's (PBUH) status [41] [42] [43] [44] [45] [46].

  6. Blessing: Providing divine blessings upon the Prophet (PBUH) [47] [48] [49] [50] [51].

  7. Recommendation: Ali bin Ibrahim Al-Qummi stated that God's prayer is a purification and praise for the Prophet (PBUH), while angels' prayer is their praise of him, and people's prayer is their supplication for him and acknowledgment of his grace [52].

Prayer from Angels

The prayer of the angels is distinct from that of God and involves:

  1. Supplication and Seeking Forgiveness [54].

  2. Praise and Glorification: Ibn Hajar al-Asqalani states that the angels' prayer is praise and glorification for the Prophet (PBUH) [55].

  3. Request for Honor: Al-Ghazali views the angels' prayer as a request and supplication for honor and a desire to bestow it upon the Prophet (PBUH) [56].

Narrations from Ahl al-Bayt (AS) suggest that the angels' prayers signify purification and seeking forgiveness [58] [59].

Prayer from the Believers

God commanded the believers to pray for the Prophet (PBUH) due to his great favor upon them. The believers' prayers include:

  1. Supplication: Asking God to glorify the Prophet (PBUH).

  2. Glorifying His Affairs: Praising and acknowledging the Prophet's (PBUH) status [61].

  3. Taking Care of His Affairs: Ensuring the Prophet's (PBUH) honor and dignity [62].

The Meaning of Prayer in Narrations

Numerous narrations from Ahl al-Bayt (AS) clarify the meaning of prayer upon the Prophet (PBUH):

  1. From God: Mercy.

  2. From Angels: Purification.

  3. From Believers: Supplication.

Imam Al-Sadiq (AS) explained that God’s prayer is a recommendation in heaven, purifying the Prophet (PBUH) from any deficiency. The believers' prayer is to acknowledge and make known this purification.

References

  1. Vocabulary / Al-Raghib Al-Isfahani, article (Prayer).

  2. Al-Nihayah fi Ghareeb Al-Hadith, vol. 3, p. 50.

  3. Lisan al-Arab, vol. 14, p. 464.

  4. Lisan al-Arab: 14/465.

  5. Tafsir al-Tabari 12: 48.

  6. Tafsir al-Fakhr al-Razi, 13: 228, (Al-Ahzab verse / 56).

  7. The individuals of prayer are: God’s prayer, the angels’ prayer, the Prophet’s prayer (may God’s prayers and peace be upon him and his family) upon any of the believers, and the people’s prayer upon the Prophet.

  8. Ishraqat from the Prayers upon the Prophet and his Family, p. 35.

  9. Beliefs in the Imami Religion, p. 25, Chapter (1 - On the Characteristics of the Imami’s Belief).

  10. Riyadh Al-Salkin, vol. 1, p. 420.

  11. Facts of Secrets in the Explanation of the University Visit (stone copy), p. 2.

  12. Al-Nihayah fi Gharib al-Hadith, vol. 3, p. 50, chapter (The Sad with the Laam).

  13. Anwar al-Tanzeel and Secrets of Interpretation, vol. 4, p. 385.

  14. Al-Nawawi, Al-Majmu’ (Sharh Al-Muhadhdhab), vol. 1, p. 75.

  15. Al-Mustasfa fi Usul al-Fiqh, p. 241, in the research (Al-Musharet).

  16. Jami’ al-Bayan, vol. 2, p. 59.

  17. Al-Muharrar Al-Wajeez, vol. 4, p. 389.

  18. Sheikh Al-Saduq, Beliefs in the Imami Religion, p. 25, Chapter 1.

  19. Al-Ansari Al-Tabrizi, The White Lumah fi Sharh Al-Zahra’s Sermon (peace be upon her), p. 490.

  20. Maani Al-Akhbar, p. 367.

  21. Jamal Al-Usbah, p. 234, Chapter 6.

  22. Al-Mahasin, vol. 2, p. 328, h. 85.

  23. Maani Al-Akhbar, p. 116, Chapter (The Meaning of Blessings upon the Prophet (may God’s prayers and peace be upon him and his family)) Part 1.

  24. Al-Baghawi, Ma’alim al-Tanzeel, vol. 3, p. 541. And Ibn Hajar, Fath al-Bari, vol. 11, p. 131.

  25. Al-Mawardi, Al-Nukat wal-Uyoun, vol. 3, p. 390. And Ibn Kathir, Interpretation of the Great Qur’an, vol. 3, p. 514.

  26. Ibn Kathir, Interpretation of the Great Qur’an, vol. 3, p. 514.

  27. Ibn al-Jawzi, Zad al-Masir, vol. 6, p. 205.

  28. See: Ishraqat from the blessings upon the Prophet and his family, pp. 50-52 in the footnotes.

  29. Al-Sakhawi quoted him in Al-Qawl Al-Badi’, p. 13.

  30. Al-Sakhawi, The Beautiful Saying, p. 26, in (Defining Prayer Linguistically and Terminologically).

  31. Al-Nihayah fi Gharib al-Hadith, vol. 3, p. 50, chapter (The Sad with the Laam).

  32. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221.

  33. Lamisan fi Tafsir al-Qur’an/Al-Tabatabai 22: 338.

  34. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221, 225.

  35. Al-Fara’id Al-Tarifa, p. 208, the (fourth) order from the explanation of the (second) supplication from the supplications of Al-Sahifa Al-Sajjadiyyah.

  36. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  37. Al-Tibyan, vol. 8, p. 359.

  38. Al-Shawkani, Nayl Al-Awtar, vol. 1, p. 8, in the introduction.

  39. Al-Suyuti, Al-Durr Al-Manthur, vol. 5, p. 215. And Al-Shawkani, Fath Al-Qadir, vol. 4, p. 303.

  40. Al-Majmu’ (Sharh Al-Muhadhdhab), vol. 1, p. 75. And Al-Sherbini, Persuasion in the Solution of Abu Shuja’a’s Words, vol. 1, p. 8. And Al-Millibari Al-Hindi, Fath Al-Mu’in, vol. 1, p. 19, in the introduction.

  41. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221, 225.

  42. Al-Fara’id Al-Tarifa, p. 208, the (fourth) order from the explanation of the (second) supplication from the supplications of Al-Sahifa Al-Sajjadiyyah.

  43. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  44. Al-Ansari Al-Tabrizi, The White Lumah fi Sharh Al-Zahra’s Sermon (peace be upon her), p. 490.

  45. Jamal Al-Usbah, p. 234, Chapter 6.

  46. Al-Mahasin, vol. 2, p. 328, h. 85.

  47. Maani Al-Akhbar, p. 116, Chapter (The Meaning of Blessings upon the Prophet (may God’s prayers and peace be upon him and his family)) Part 1.

  48. Al-Mustasfa fi Usul Al-Fiqh, p. 241, in the research (Al-Musharet).

  49. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  50. Al-Tarihi, Tafsir Ghareeb Al-Qur’an, p. 43, Article (Prayer), Ibn Qutaybah, Interpretation of the Different Hadith, p. 221. And Al-Askari, Linguistic Differences, p. 558, letter H. And Al-Raghib Al-Isfahani, Mufadarat Gharib Al-Qur’an, p. 285. And Al-Ghazali, Al-Mustasfa fi Usul Al-Fiqh, p. 241, research (Al-Muttark). Al-Baghawi, Ma’alim al-Tanzeel, vol. 1, p. 47.

  51. The Beautiful Saying, p. 9, in (Defining Prayer Linguistically and Terminologically).

  52. Tafsir al-Qummi, vol. 2, p. 196.

  53. Summary of the Petra Prayer by Muhammad Hashim Al-Madani: p. 7.

  54. Al-Aamidi, Al-Ahkam fi Usul Al-Ahkam, vol. 2, p. 243. And Al-Raghib Al-Isfahani, Mufadarat Gharib Al-Qur’an, p. 285. Al-Qurtubi, Al-Jami` fi Ahkam al-Qur’an, vol. 14, p. 232. Al-Ghazali, Al-Mustasfa fi Usul al-Fiqh, p. 241, in the topic “Al-Musharet”.

  55. Fakhr al-Muhaqqiqin al-Hilli, Ihdah al-Fawa’id, vol. 1, p. 6. And Fakhr al-Din al-Tarihi, Tafsir Gharib al-Qur’an, p. 43. And Al-Askari, Linguistic Differences, p. 558, letter (ha). Al-Fakhr Al-Razi, Al-Tafsir Al-Kabir, vol. 25, p. 215, in the interpretation of Surat Al-Ahzab, verse 43.

  56. Fath al-Bari 11: 187.

  57. Judge Saeed Al-Qummi quoted him in Sharh Tawhid Al-Saduq, vol. 1, pp. 450-451.

  58. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221,

  59. Lamisan fi Tafsir al-Qur’an/Al-Tabatabai 22: 338.

  60. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221, 225.

  61. Sheikh Al-Saduq, Beliefs in the Imami Religion, p. 25, Chapter 1. Al-Tarihi, Tafsir Ghareeb Al-Qur’an, p. 43, Article (Prayer), Ibn Qutaybah, Interpretation of the Different Hadith, p. 221. And Al-Nahhas, Meanings of the Qur’an, vol. 1, p. 84. And Al-Askari, Linguistic Differences, p. 558, letter H. And Al-Raghib Al-Isfahani, Mufadarat Gharib Al-Qur’an, p. 285. And Al-Ghazali, Al-Mustasfa fi Usul Al-Fiqh, p. 241, research (Al-Muttark). Al-Baghawi, Ma’alim al-Tanzeel, vol. 1, p. 47.

  62. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  63. Al-Ansari Al-Tabrizi, The White Lumah fi Sharh Al-Zahra’s Sermon (peace be upon her), p. 490. And Al-Emadi, Tafsir Abi Al-Saud, vol. 7, p. 114.

  64. Al-Fara’id Al-Tarifa, p. 208, the (fourth) order from the explanation of the (second) supplication from the supplications of Al-Sahifa Al-Sajjadiyyah.

  65. Judge Saeed Al-Qummi quoted him in Sharh Tawhid Al-Saduq, vol. 1, pp. 450-451.

  66. Maani Al-Akhbar, p. 367, chapter (The meaning of prayer from God, from the angels, and from the believers...), H. 1.

  67. The Reward of Actions, p. 156, (The Reward of Whoever Says the Subh and Maghrib Prayers after the Fajr Prayer) Part 1.

  68. Jamal Al-Usbah, p. 234, Chapter 6.

  69. Al-Mahasin, vol. 2, p. 328, h. 85.

  70. Maani Al-Akhbar, p. 116, Chapter (The Meaning of Blessings upon the Prophet (may God’s prayers and peace be upon him and his family)) Part 1.

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