There are a number of discussions in this chapter:

• First Objective: Infallibility

• Second Objective: Miracles

• Third Objective: Qualities of the Prophets (‘a)

• Fourth Objective: Superiority of Imams and Prophets over angels

• Fifth Objective: Prophethood of the Holy Prophet (S)

• Sixth Objective: Ascension of the Prophet

• Seventh Objective: Merits of the Prophet

• Eighth Objective: Whether the Prophet was sent to the angels or not?

• Ninth Objective: Whether the Holy Prophet (S) followed any religious law before the proclamation (Bi’thah) of prophethood or not?

• Tenth Objective: The Holy Prophet (S) was unlettered (Ummi)

• Eleventh Objective: Special qualities of the Holy Prophet (S)

First Objective: Infallibility

The belief of the Imamiyyah is that the sending of prophets, from the point of view of reason, is obligatory on the Almighty Allah, because grace is obligatory on Him. According to consensus of Shi’a and widely related traditions, all prophets since the beginning of their life till their last moments are infallible from all greater and lesser sins, intentional and unintentional. We have rational proofs as well as traditions supporting this, and that no kind of mistake or forgetfulness is possible for a prophet in conveyance of the divine message; for in that case, no one would be able to trust his word.

But in other matters related to habits and acts of worship, it is well-known among Imamiyyah scholars that mistake and forgetfulness is not possible from them as well and some have even claimed consensus of Shi’a on this point.

However, Ibn Babawayh and some tradition scholars say that only forgetfulness because of Satan is not possible for him. But it is possible that the Almighty Allah, under some exigency, may display mistake and forgetfulness from him, like the Messenger of Allah (S) was forgetful in Zuhr and Asr prayers and recited the Salutation after two units (rakats). When people called his attention to this, he stood up and recited the two units.

Scholars say that the Almighty Allah did this by way of affection on the Ummah of the Prophet, such that if someone does this unintentionally, people may not condemn him; and it is so that people should not think that those personalities are gods. But most scholars do not believe that such forgetfulness ever took place; and they have explained that the tradition was because of dissimulation, and that it has come down owing to that factor.

It should be known that an infallible is not compelled to leave sinful acts, but the Almighty Allah grants such graces to him that he abandons disobedience through his own free will.

Or he is bestowed with such strength of reason and intelligence in obedience of the Almighty Allah to keep his conscience with the right morals. As a result of this, the infallible attains such a rank that the love of Allah becomes rooted in his heart, and he is freed from the prison of selfish desires and satanic thoughts.

He always imagines himself to be the favourite of Allah and except for that, in which lies the pleasure of his beloved, nothing else occurs to him. And if rarely a thought of disobedience enters his mind, he does not break his attention to Allah, the Mighty and Sublime to go near that disobedience. Also, he is ashamed to commit disobedience before God. Because of this, he never commits a sin.

If, as some people think that the Almighty Allah compels an infallible on abandonment of sin; then guidance and infallibility would not be a basis of perfection for him and there would be no reward for him in leaving off the sins.

The Qur’anic verses and traditions that apparently imply that prophets committed disobedience towards the Almighty Allah, are interpreted to be a ‘commission of a detestable act and leaving the preferable option’. However, as those personalities possess greatness and were of haigh rank, this is also referred to as sin; although there are two other reasons for it, which I1 have explained in Hayat al-Qulub. Most incidents mentioned in books of history and Qur’anic exegeses, regarding mistakes of prophets are in fact fabricated by Ahl al-Sunnah reporters.

Taking them from books of Jews, they wanted to justify the wrong deeds of their caliphs. They mentioned all such incidents in their books and some flawed Shi’a also included them in their books. A large number of traditions have been recorded from the Holy Imams (‘a) in their refutation, which I have mentioned in Arabic and Persian books, and it is beyond the scope of this treatise. Thus, one should not believe such incidents.

Second Objective: Miracles

One can know the truth of prophets only through miracles, because it is not possible to believe anyone who claims some high station merely on the basis of his words, as a poet says:

O man, there are many satans in the form of humans;

so you must not trust anyone on mere claim.

(Persian couplet)

It is like if person claims that he is appointed by the King as a governor over you and that you must obey him. No one accepts this merely based on his words as long as he does not show proof from the King; a note or a written order, which should only be from the King.

A miracle is also the same, because it is an act that man should be unable to produce something like it. It should be beyond the ordinary and it has to be accompanied with a claim of prophethood. Thus, if it is an act that a man can do, it is not a miracle. For example, at the time of sunrise he says that it is my miracle that the sun has risen.

But if he claims prophethood and also says that the Almighty Allah appointed me as the leader and ruler of the world and my proof is that Allah splits the moon with a gesture of my finger or resurrect this dead body; and that should happen immediately; in that case we would know that he is truthful, because the Almighty Allah is powerful over everything and His knowledge encompasses everything as we have mentioned before.

Thus, if this person is lying, then his claim would be evil and our obedience to him would also be bad. In that case, it would become necessary that the Almighty Allah has encouraged an evil thing and it is impossible to attribute evil to Allah as we all know.

It is necessary that miracle should be according to the claim, and it should prove the rightfulness of prophethood. If it is not, it would prove the falsity of owner of the miracle. For example, some people mentioned to Musailima Kazzab, the false prophet, that His Eminence, Muhammad Mustafa (S) prayed for a blind man, and he was cured. So Musailima Kazzab also should pray for this man blind in one eye; but when he did so, his other eye also became blind.

In the same way, people said to Musailima Kazzab that Eminence Muhammad Mustafa (S) dropped his saliva in a dry well and it began to overflow with water. That accursed man spat into a well having some water, and that well dried up! Such a miracle is in fact called as a falsifying miracle.

Third Objective: Qualities Of The Prophets (‘A)

It is necessary that the prophet should be superior to all his people because precedence of the inferior is against reason and it is necessary that the prophet should know all the sciences, which his people are in need of, and it is necessary that he should be imbued with qualities of perfection. Like perfection of intellect and wisdom, sagacity and determination, chastity and valour, nobility, generosity, selflessness, modesty in religion, mercy and kindness, forbearance and humility, compassion, and sympathy.

And he should be aloof from worldly things and be free from qualities like malice and miserliness, jealousy and greed, avarice, nasty temperament, and weakness. He should also be free from diseases that are normally viewed as detestable; like leprosy, leukoderma, blindness, deafness, and dumbness etc.

There should also be no defect in his lineage, that is, he should not be born out of wedlock or be of doubtful lineage. His forefathers should not be of lower social rank. He should not be in lowly professions like weaver, barber, porter, sweeper, and professions that are against self-respect; like eating on roadside or while walking etc; and also acts like that.

Scholars have mentioned all these issues, but there is difference of opinion in some issues.

Prophets, who were the ancestors of the Prophet and their ancestors, were all Muslims throughout, but it is not proved in my view that the forefathers of other prophets should also be Muslims. There is no proof, either rational or textual to support this; and some traditions, which have come down regarding Prophet Khizr (‘a) etc. prove the contrary and it is better to reserve one’s view in this matter.

Fourth Objective: Superiority Of Imams And Prophets Over Angels

Imamiyyah scholars have consensus that prophets are superior to all angels, and there are a large number of traditions on this matter and plenty of rational evidence have come down, but there is a great difference of opinion among Ahl al-Sunnah. The number of prophets is not proved, but the figure of 124,000 is well-known and in brief it is necessary to believe that all prophets and their successors are rightful, and belief in the prophethood of the prophets mentioned in the Holy Qur’an is necessary for the religion of Islam.

For example, it is necessary to believe in rightfulness of prophethood of Prophet Adam, Sheeth, Idris, Nuh, Hud, Salih, Shuaib, Ibrahim, Musa, ‘Isa, Isma’il, Yaqub, Ishaq, Yusuf, Dawood, Sulaiman, Ayyub, Yunus and Ilyas (‘a). One, who denies even one of them, is a disbeliever.

There is a great difference in the ranks and grades among the prophets. The most superior being the five prophets: Nuh, Ibrahim, Musa, ‘Isa and His Eminence, Muhammad Mustafa (S): They are called as Ul ‘al-Adhm prophets, and their Shari’ah abrogated the previous laws.

The most superior of the five is the Holy Prophet (S). after him, Prophet Ibrahim (‘a) is superior to all prophets.

There are many differences between a messenger and a prophet: some say that messenger is one, who is sent, and the angel of revelations should come to him while he is awake; and prophet is one, who is not sent to any specific group.

Some say that messenger is one having a book, or a codified law and prophet is one, who protects the law of someone else.

It is mentioned in authentic traditions that prophets are of four types: some used to hear that he was only sent for his own self; some prophets used to dream and hear the voice of the angel, or that is he was subservient to another prophet; like Lut (‘a) was under the command of Ibrahim (‘a); some used to hear and see in dream as well and also see the angel, and he was sent to a group, but he was following the law of another prophet; like Prophet Yunus (‘a).

The messenger who sees in dream and hears the voice and sees the angel while he is awake, and who also carries a divine law, is the Imam.

It is mentioned in reliable traditions that prophet is one, who sees in dream and listens to the voice of angel but does not see the angel while being awake, and messenger is one, who hears the voice and sees the angel in both conditions: in sleep as well as while being awake.

The Imam hears the voice of the angel but does not see him.

There is difference of opinion among scholars on this subject; that most communities for whom a prophet was raised denied him and some are of the view that the prophet whose name was Yusuf (‘a) was sent to them, but this matter is not proved, and it is better to be silent in this matter.

Fifth Objective: Prophethood Of The Holy Prophet (S)

The proof of the prophethood of His Eminence, Muhammad Mustafa (S) Ibn Abdullah Ibn Abdul Muttalib Ibn Hashim Ibn Abde Manaf is that he claimed prophethood and displayed many miracles to prove his claim of prophethood, and both of these are widely related and all the sects are unanimous on this point; that he claimed prophethood. As for his miracles, they are too many. On the contrary, all his acts and statements and implications were miracles, and the miracles of the Holy Prophet (S) were of two types:

First Type: Everlasting Miracle

It is the Holy Qur’an, and it is more widely related than his other miracles; and it will endure till Judgment Day.

A prophet sent in a particular period brought miracles mostly from the arts most prevalent during that time. The people of that period were usually experts in those arts. So, the proof should be final and complete on them.

For example, during the time of Prophet Musa (‘a), magic and sorcery was very popular. Thus, Allah, the Mighty and the High gave him the staff, white arm and other things like them, the like of which, the people of his nation could not bring, despite the fact that they were experts in that art.

During the period of Prophet ‘Isa (‘a), there was prevalence of epidemic of diseases and expert physicians like Galen (Jalinus) were present; thus, Prophet ‘Isa (‘a) demonstrated miracles of such nature like reviving the dead and curing of the blind and lepers. He brought miracles like their acts, but they were not acts of human beings.

During the time the Holy Prophet (S) was sent, literature was at its zenith in Arabia; eloquent poems were composed and displayed at the Ka’ba and Arabs used to take pride in this.

So, the Holy Prophet (S) brought the Qur’an and informed his people: If you have doubt in my prophethood, bring the like of this Qur’an, but they were helpless and could not get something like it.

Then he said: Bring ten chapters like it.

When they failed in this as well; he said: Bring only one chapter like it.

So, they focused on this and collectively tried their best, but they were unable to bring a like of even the shortest chapter of Qur’an; while they were extremely keen to falsify him. They fought battles, committed massacres, and took prisoners. But they were unable to respond to the challenge of the Holy Prophet (S).

It is obvious that if they had the ability, they would have definitely taken up the challenge. It is clear that litterateurs in Arabia were present in large number, and scholars and intellectuals were common. From that time onwards, till the present age, the enemies of the Prophet far outnumbered his friends, but they were unable to bring the like of it.

Therefore, it is proved that Qur’an was not a product of a human hand. On the contrary, it is the act of the creator of the universe and if the Holy Prophet (S) had not been a prophet, the Almighty Allah would not have displayed such a miracle at his hands.

Moreover, falsehood, wrong intent and misguiding the people and many other evils would become applicable here and such acts cannot be expected for the Almighty Allah.

There is difference of opinion whether the Holy Qur’an is a miracle or not. It is possibly a miracle as a result of the eloquence and literary expertise, or because Allah disabled those disbelievers or challengers by restricting their minds and intellects, so they were unable to get something like it. Both these reasons are true, but the fact is that the miracle of the Holy Qur’an is due to many reasons:

First Reason: Eloquence

The first reason is eloquence and even non-Arabs, who listen to Qur’an, can discern its difference from other discourses. The statements of the Holy Qur’an, which occurs in the eloquent discourse, shines like a Roman ruby and spinel ruby of Badakhshan; and all the master litterateur of Adnan and Qahtan have admitted to the eloquence of Qur’an.

It is narrated that during that time if anyone composed a very eloquent piece of poetry, he used to display it from the wall of the Ka’ba but when the verse below was revealed, all of them came in the dead of the night and took away and hide their poetry works for the fear of humiliation.

وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي

“And it was said: ‘O earth! Swallow down your water, and O sky! Withhold (your rain)!” (11:44).

Second Reason: Uniqueness

It is the strangeness of method; if a person studies the literary works of all the poets of that time, he will conclude that the Qur’anic discourse is something quite different and is way beyond other literary works from the aspects of eloquence, diction, style, and tenor.

Third Reason: Absence Of Flaws

The third reason is the absence of discord, as the Almighty Allah has remarked:

وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“And if it were from other than Allah, they would surely find therein much discrepancy” (4:82).

It is so, because if a person composes such a long discourse covering a period of twenty-three years, it is not possible for it to be free of contradictions and disparities; especially when the composer of that work is not literate; and when other people noted down his every verse and chapter; and when most of his scribes were his enemies and hypocrites.

Another point is that even if a person is most eloquent of all; even then in his panegyrics and sermons if one sentence is eloquent another could be just ordinary, and if one couplet is of high calibre, another could be of merely average; if one part is well-researched another would be vain or invalid. What could say this for a work, which continued to be composed over twenty-three years?

Fourth Reason: Based On Divine Discernment

The fourth reason is being based on divine discernment; because in that period the Arabs, especially the tradition of knowledge was not there among the people of Mecca anymore. Before proclamation of prophethood (Bi’thah), the Holy Prophet (S) never cultivated the company of any Jew or Christian scholar and did not travel much to foreign lands in quest of knowledge. However, we see that the wisdom of all philosophers of thousands of years is mentioned in the best way in each chapter and verse.

Nothing in it is opposed to intellect. On the contrary, the Arabs - who were universally famous for lack of knowledge and culture - by the blessings of the Prophet, acquired literary expertise, ethics and perfection of morals, and scholars of the world later became needful of them in gaining knowledge and faith.

Fifth Reason: Inclusion Of Noble Traits

The fifth reason was inclusion of noble behaviour and ancient divine laws. It is so, because the philosophers and scholars had as much contemplated on it in years; thousands times of that is mentioned in all chapters of the Holy Qur’an and administrative laws in Islamic law, method of worship, solving of disputes, corruption, transactions, marriage, social relationships, penalties, regulations over the lawful and the unlawful, are fixed in such a way that if all scholars and intellectuals of the world contemplate on it, they would not find any defect in it.

They would not be able to bring a law better than whatever is mentioned in that miraculous discourse and stated by the chief of the prophets. If a person refers to his intellect, he becomes aware that there is no miracle greater than this.

Sixth Reason: Incidents Of Past Prophets

The sixth reason is in connection with the incidents of previous prophets who were especially related to Jews and Christians. Others were unaware of those stories, but in the Holy Qur’an these things are narrated in such a way that despite the fact that the large number of antagonists, they were unable to falsify the Prophet even about one of those incidents.

On the contrary the Holy Qur’an exposed facts: like the truth behind crucifixion of Prophet ‘Isa (‘a), and also spoke of issues that were mentioned in their books, but they had concealed due to some exigency; like the penalty of stoning, lawfulness of camel meat and other issues, which I (author) have mentioned in Hayat al-Qulub.

Seventh Reason: Special Qualities Of Chapters And Verses

The seventh reason is special quality of chapters and verses, because cure of all physical and spiritual ills, removal of mental delusions and satanic suggestions; removal of internal and external corruptions, security from internal and external enemies; all this is mentioned in the verses and chapters of Qur’an and proved through true experiences. Also, purification of the hearts, cure of the breasts, attachment to divine court and security from domination of selfish desires; all such things are present in verses of Qur’an in such large numbers that no honest person can refuse to accept them.

Eighth Reason: Miraculous Aspect Of Qur’an

Eighth reason is the miraculous aspect of Qur’an; that there are many reports of the unseen in it, whose knowledge no one had, except for the Almighty Allah. Such reports are innumerable, and they are of two types:

First Type: Information Of Unseen Matters

It includes verses, in which the Almighty Allah has informed of unseen things, which infidels and hypocrites did in the privacy of their homes and which they conveyed to each other as secrets or kept them concealed in their breasts. When the Holy Prophet (S) informed them about these things, they were unable to refute him; instead, they used to be ashamed. When such matters were mentioned, they remarked: The angel Jibra’il would divulge our secrets to the Prophet.

There are many such reports, which we have mentioned in the book of Hayat al-Qulub.

Second Type: Information Of Future Events

It is the verses, in which the Almighty Allah has informed of future happenings, whose knowledge none but the Almighty Allah had, and He informed His prophets through revelation or divine inspiration. For example, non-acceptance of Islam in case of Abu Lahab or some other infidels like him and degradation of Jews till Judgment Day. Thus, so far, no Jew has ever become a ruler anywhere in the world.

Wherever they live they live in extreme degrading conditions, rather their degradation has become proverbial; or prediction that Muslims would conquer many cities; prediction that they would enter Mecca for Umrah; the conquest of Mecca; return of the Holy Prophet (S) to that holy city; prediction that the Messenger of Allah (S) would remain secure from the mischief of enemies; prediction of Roman victory over the Persians; prediction in Surah Kawthar that although infidels of Mecca ridiculed that the Holy Prophet (S) will die without any descendants, he would in fact have a very vast progeny, which inhabits every nook and corner of the world in form of Sayyids and Sa’adaat; prediction that Jews will never wish for death. It happened exactly.

The remaining details are mentioned in Hayat al-Qulub.

Third Type: Miracles Of The Prophet

It is the verses, which mention the miracles of the Holy Prophet (S). We should know that the miracles that Allah, the Mighty and the High bestowed to the Prophet were not granted to any of the prophets. The Messenger of Allah (S) was given the miracles of all the previous prophets as well as other miracles. All his miracles cannot be counted. I have mentioned more than a thousand miracles in my book.

The miracles of the Holy Prophet (S) are of different kinds:

First Kind: Miracles Regarding His Body

Miracles connected to his holy body; and they are twenty-four in number:

One: It is that effulgence shone from the forehead of the Prophet and reflected on the surroundings and when he raised his hand; his fingers exuded the light of ten candles.

Two: His body was extremely fragrant. So, if he traverses a particular path, for two days or even more, anyone else passing on that way knew that the Messenger of Allah (S) had passed from there. His sweat smelled of perfume and people collected and store it with them and use it as perfume; on the contrary, they mixed it with other perfumes. It so happened that once a bucket of water was brought to him. He took a handful, gargled, and dropped the water back into the bucket and all the water became more fragrant than musk and rose.

Three: His body never cast a shadow.

Four: Whoever walked with him, even if he was taller than him, but his blessed head used to tower over him.

Five: A tuft of cloud shaded him all the time.

Six: No bird ever flew over his head and no fly or mosquito ever sat on him.

Seven: Just as he saw what were in front of him, in the same way, he was able to see what were behind him as well.

Eight: Sleeping and being awake were the same for him. Sleep did not hinder him from perceiving anything with his apparent and hidden powers. He heard the angel speak while no one else could perceive it. He saw the angels whereas others could not, and he used to become aware of whatever was concealed in the conscience of others.

Nine: No sort of bad odour entered his nose.

Ten: Wherever he dropped his saliva, by its blessing water used to fill up over there and if he applied it to someone suffering from pain, the person was cured. Whichever food he touched, was blessed with increase and people were satiated with only a little of that food. Thus, his companion, Jabir fed seven people to satiation with a little lamb and a Saa of wheat.

Eleven: He understood all languages and spoke all languages.

Twelve: Only thirteen strands of hair have turned grey in his beard, which shone like the sun.

Thirteen: On his back was imprinted the seal of prophethood, whose effulgence was more powerful than the light of the sun.

Fourteen: A stream erupted from between his two fingers, from which innumerable people drank.

Fifteen: He split the moon with the gesture of his finger.

Sixteen: Pebbles recited divine glorifications in his palm, and it was audible even to others.

Seventeen: Whichever animal he mounted became fully obedient.

Eighteen: He emerged from the womb with his feet first and when he was born, fragrance of musk and rose spread in the whole atmosphere. As soon as he was born, he prostrated towards the Ka’ba. When he raised his head, he raised his hands to the heavens and admitted to the oneness of Allah, the Mighty and the High and his prophethood. At that time such effulgence spread from his body that it spread to the entire world.

Nineteen: He never got nocturnal emission and neither did he ever see satanic dreams.

Twenty: His faeces smelled of musk and were not seen by anyone; on the contrary, the earth was ordered to conceal it within itself.

Twenty-one: No one could compete with him in contests of physical prowess.

Twenty-two: All creatures believed in his sanctity and respect; whichever tree he passed, stooped to pay respect, and saluted him. During childhood, a snake rocked his cradle.

Twenty-three: When he walked on soft ground his feet did not leave any prints, but when he walked on solid rocky ground, he left footprints.

Twenty-four: The Almighty Allah created his awe among the people; so, despite extreme humility and affection, no one could stare at his face, and whichever infidel or hypocrite saw him was terrified. The shadow of his awe and majesty affected the disbelievers to a distance of two months of travel.

Second Kind: Miracles Of His Birth

Through many chains of narrators, it is narrated in tradition reports that Satans were stopped from going up to the heavens on the eve of the birth of the Holy Prophet (S); that is why a large number of meteors were seen in the heavens. People thought that it was the Judgment Day. Knowledge of soothsayers was interrupted; power of sorcerers was weakened and idols all over of the world toppled.

The palace of Chosroes (Khosrow), the Persian king shuddered, and its fourteen arches crashed. It split exactly in the centre, and it is in this condition even today. Apart from that, there was no other break in it. A magnificent palace constructed on the banks of Tigris was destroyed and flooded by the river waters. A small stream, where they worshipped, dried up and today there is a salt mine there near the town of Kashan. The fire-temple of Fars, alight since a thousand years was extinguished on this blessed night. An old stream, which has dried up since many years, began to flow with water.

That same night a light rose from Hijaz and spread to the whole world. The thrones of rulers toppled. All the rulers of the world were anxious, silent, and completely stunned. At the time of his holy birth, all proximate angels and souls of major (Ul al-‘Adhm) prophets were present.

Rizwan, the caretaker of Paradise came with pitchers of Paradise and trays of gold, silver, and emeralds along with the Hoories of Paradise and brought the drinks of Paradise for Lady Amina, which she drank and after the delivery, she was given the ritual bath with water of Paradise and perfumes of Paradise were applied to him, and the seal of prophethood was imprinted on his back, which left a deep mark. They wrapped him up in a fine white silk cloth they had brought. They displayed him to all spiritual creatures in general.

Heavenly angels came to salute him and at the time of his birth the four pillars of the Holy Ka’ba separated from their places and stooped towards the room of the Prophet.

There are other innumerable miracles as well that were seen at the time of the birth or the period of his growing up, some of which are mentioned in Hayat al-Qulub and there is no space to repeat them here.

Third Kind: Miracles Related To Heavenly Issues

Explanation of miracles related to heavenly issues and lofty matters and these miracles are also extensive, for example:

First Miracle: Splitting Of The Moon

The Almighty Allah says:

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ

“The Hoor has drawn near, and the moon has been cleft asunder” (54:1).

Scholars of Qur’anic exegesis narrate that this verse was revealed when some people demanded a miracle and the Messenger of Allah (S) pointed to the moon; immediately the moon split into two with the leave of God. Later when people of other towns were asked about it, they also admitted having seen that phenomenon at that exact hour; that the moon split from the centre and then joined up again as before.

It is mentioned in some tradition reports that the moon split into two; half of it fell to the back of the Ka’ba and the other half dropped on Mt. Abu Qubais.

Second Miracle: Recalling The Sun

It was the calling back of the sun after it had set. Sunni and Shi’a have through reliable channels narrated from Asma Bint Umais and other reporters that one day the Holy Prophet (S) sent Amir al-Mu’minin (‘a) on some errand. ‘Ali (‘a) returned when the Prophet had finished the Asr Prayer, and he placed his holy head in the lap of ‘Ali (‘a) and lay down. In that position divine revelation started descending and prolonged so much till the sun set.

When the revelation ended, the Prophet asked: O ‘Ali, have you performed the ritual prayer? He replied: No, because I was unable to place your head on the ground. So, the Prophet prayed: O Allah, ‘Ali was in Your obedience and the obedience of Your Messenger; please send back the sun for him.

Asma says: By Allah, I saw the sun rise again to the extent that its light spread on the whole the earth and it was the excellent time of Asr Prayer. ‘Ali (‘a) prayed and then the sun set once more.

Imam ‘Ali (‘a) also displayed a similar miracle after the passing away of the Messenger of Allah (S).

Third Miracle: Meteors

Many meteors fell and a large number of shooting stars were seen at the time of the birth of the Holy Prophet (S).

Fourth Miracle: Food From Heaven

Table of food descending from the heavens for the Ahl al-Bayt of the Holy Prophet (S).

Fifth Miracle: Divine Punishments For Enemies

Screams and other divine punishments befell some of enemies of the Prophet.

Fourth Kind: Obedience Of The Plant Kingdom And Non-Living Things

It includes obedience of the plant kingdom and non-living things to the Messenger of Allah (S) and all those miracles, which were seen from him, like after the pulpit was made, the stump of the date tree, on which he used to recline before, wept due to the separation from the Prophet

When the Holy Prophet (S) summoned a tree from a distance, it obeyed him. Toppling of the idols occurred at the gesture of the Prophet. Becoming verdant and fructifying of a dead tree in an hour. Pebbles and trees saluted the Prophet. The Holy Prophet (S) planted date trees for Muslims, and they grew up and fructified in an hour. The sinking of the hooves of the horse of Surakha in the ground occurred and such other innumerable miracles.

Fifth Kind: Animals Spoke To The Prophet

Animals spoke to the Holy Prophet (S): Like deer, lion, wolves, porpoises, and roasted lambs spoke to him, and so did the she-camel on the eve of Uqbah. A white lion guided the slave of the Prophet. All kinds of animals testified to his prophethood. There are many miracles of this kind.

Sixth Kind: Acceptance Of Prayers Of The Prophet

God’s acceptance of prayers of the Holy Prophet (S), including the resurrection of the dead, and curing of the blind and the sick. Such miracles are also in large numbers.

Seventh Kind: Victory Of The Prophet Over Enemies

Domination of the Holy Prophet (S) on the enemies and the removal of their mischief; coming down of the angels from the skies for the Holy Prophet (S) as occurred during the Battles of Badr and Uhud.

Eighth Kind: Domination Of The Prophet Over The Jinns And Satans

Domination of the Holy Prophet (S) over the Jinns and Satans; and acceptance of faith by some Jinns as is clear from the Holy Qur’an, and also as mentioned in numerous traditions. Restriction of the Satans from going up to the heaven and their being driven away by meteors is also mentioned in the Holy Qur’an.

Ninth Kind: Information Of The Unseen

Information about the unseen and prophesizing the future incidents. For example, the coming to power of the Umayyads and their rule of a thousand months, the ascendancy of Bani Abbas and oppression of Ahl al-Bayt (‘a). Others include martyrdom of Amir al-Mu’minin, Imam ‘Ali (‘a) and Imam al-Husayn (‘a) and the circumstances of their respective martyrdom, destruction of the Persian kingdom, endurance of Christian rule, Imam ‘Ali’s confrontations with A’isha, Zubair, Talha, Muawiyah and the Khawarij. The Holy Prophet (S) also foretold about the victimization of Abu Dharr and his expulsion from Medina; and information about all these tragedies that befell Ahl al-Bayt (‘a) and sincere companions.

The Holy Prophet (S) also informed about the demise of King Negus of Abyssinia at the time he died, martyrdom of His Eminence, Ja’far Tayyar, Zaid and Abdullah Ibn Rawaha in the Battle of Mutah at the time of their respective martyrdom. He also informed about the martyrdom of Habib Ibn Adi in Mecca and informed about money that Abbas Ibn Abdul Muttalib had concealed in Mecca. On several occasions he informed about what the hypocrites stored in their houses and whatever the companions said in privacy of their homes. Also, most of the time the Prophet mentioned the needs of people who visited him even before they spoke. Any act devoid of miracle, was rarely seen from the Prophet.

Those who are interested in details of these miracles may refer to the book of Hayat al-Qulub.

Sixth Objective: Ascension Of The Prophet

Clear traditions and verses of the Holy Qur’an prove the authenticity of the Ascension of the Holy Prophet (S), and faith in it is a fundamental principle of Islam. One who denies it is a disbeliever. Some flawed people have created controversies in it is due to deficiency of their faith and for failing to contemplate on it. Ahl al-Sunnah pose questions whether Mi’raj took place in sleep or while he was awake, and whether it was only spiritual, or both physical and spiritual, and whether it was only to Masjid Aqsa or to the heavens? And some latter-day scholars and Shi’a theologians have followed that group on some aspects.

However, verses of Qur’an and widely narrated Ahl al-Sunnah and Shi’a traditions show that Mi’raj took place up to the heavens and from there up to the Farthest Lost Tree (Sidratul Muntaha) and from there till Divine Throne (‘Arsh). Extraordinary things from the heavens were shown to the Prophet. He was informed of hidden secrets and exposed to unlimited divine discernments. He worshipped the Almighty Allah in Bayt al-Ma’moor and under the Divine Throne (‘Arsh). He met the souls or physical bodies of the prophets. He entered Paradise and saw the residences of the folks of Paradise. All this happened in while he was awake and not in dream.

There is no dispute in this matter among ancient Shi’a scholars; as Ibn Babawayh and Shaykh Tusi etc. have explained thus. There is consensus that Mi’raj occurred before migration to Medina (Hijrah) and it is possible that it might have been after migration to Medina as well, as some are of the opinion Mi’raj took place a number of times.

Ibn Babawayh and Saffar etc. have narrated through reliable chain of narrators from Imam Ja’far as-Sadiq (‘a) that the Almighty Allah took the Holy Prophet (S) to the heavens a hundred and twenty times, and each time the birth and Imamate of Imam ‘Ali (‘a) and all Imams (‘a) was emphasized more than all obligatory duties.

It is narrated from Imam ‘Ali ar-Ridha’ (‘a) that one, who does not have faith in Mi’raj has denied the prophethood of the Messenger of Allah (S).

Seventh Objective: Merits Of The Prophet

We should know that the Holy Prophet (S) was sent as a prophet to all Arabs, non-Arabs and the whole of humanity. According to the testimony of Qur’an, he was sent as prophet on the Jinn community as well. The religious law of the Holy Prophet (S) has abrogated all the religious laws of the previous prophets. The Holy Prophet (S) is the seal of the prophets (last of the prophets). No prophet will ever come after the Holy Prophet (S). He is superior to angels, Jinn, human beings, all creatures, Amir al-Mu’minin (‘a) and all the Holy Imams (‘a).

The view of some extremists (Ghali) that Imam ‘Ali (‘a) was superior to the Holy Prophet (S) is heresy. The Holy Prophet (S) possessed all excellent human qualities. A great miracle of the Holy Prophet (S) was that he grew up in a society absolutely bereft of all good morals and mired in bigotry, malice, corruption, dispute, and greed. They became nude, as if they were beasts, during the Hajj rituals; and they clapped, whistled, and danced at the door of the Ka’ba and worshipped idols erected in that Holy House.

Thus, it is obvious how their behaviour must have been; and even today after more than a thousand years since the proclamation of prophethood (Bi’thah) of the Holy Prophet (S), when religious law has reformed them willingly or unwillingly, even now when one sees them in the desert of Mecca, he realizes that they are worse than animals.

Therefore, while the Holy Prophet (S) appeared among such people, and he was endowed with excellent qualities, morals and manners; that is knowledge and modesty, nobility and chastity, generosity, magnanimity and justice in such a way that although Shi’a and Sunni scholars have written a number of books on this subject, they are unable to compile even a tenth of them and they confessed to their inability. I (the author) have mentioned some of those qualities in Hayat al-Qulub.

Moreover, there is consensus of Imamiyyah scholars that the ancestors of the Holy Prophet (S) and the Holy Imams (‘a) till Prophet Adam (‘a) were all Muslims. Indeed, all of them were prophets and successors till Prophet Adam (‘a) and none of them was infidel. Azar, who was a disbeliever, was not the father of Prophet Ibrahim (‘a); on the contrary, he was his uncle. Since he had brought up Prophet Ibrahim (‘a) he is mentioned as ‘father’. The father of Prophet Ibrahim (‘a) was in fact Tarukh, who was a Muslim and the traditions, which prove to the contrary are based on Taqiyyah.

His Eminence, Abdullah and Lady Amina were also Muslims. His Eminence, Abdul Muttalib was the successor of Prophet Ibrahim (‘a). In the same way, all his forefathers till Isma’il (‘a) were all successors. Abu Talib, that is the father of Amir al-Mu’minin (‘a) became the successor after His Eminence, Abdul Muttalib and he never worshipped any idol and was not a disbeliever, but due to exigency he concealed his faith from his people, in order that he might be able render support to the Holy Prophet (S) and help him as much as possible.

He had in his possession all the relics, bequests and books of Ibrahim, Isma’il and other successors. At the time of his passing away, he handed over all these items to the Holy Prophet (S) and at that time he divulged his faith in Islam. That is why it has come down in traditions that his simile is like that of the Folks of the Cave who concealed their faith and expressed disbelief (kufr). Therefore, the Almighty Allah doubled his reward.

Reliable and widely related traditions of Ahl al-Bayt (‘a) are recorded regarding this matter and the Islam of His Eminence, Abu Talib and his forefathers is a fundamental principle of Shi’a faith.

It is mentioned in reliable traditions from the Holy Imams (‘a) that: He is not our Shi’a who does not believe in the Islam of Abu Talib.

We should believe that the grandmothers of the Holy Prophet (S) and mothers of all the Holy Imams (‘a) were noble, chaste, and pure; and not smeared with any infamy. When the seed of the Prophet or his ancestors was placed in their wombs, at that point of time they were Muslims, although it is not necessary that they should be Muslim since birth.

Like Lady Shaharbano, mother of Imam Zayn al-’Abidin (‘a); and also mothers of most of the Imams were slave girls, but during the period of their disbelief (kufr), the seed of those divine personalities was not present in their wombs; as opposed to their forefathers since it was necessary that the seed remain forever in their loins, they were never disbelievers and these points are proved through rational and textual evidence; but most people have not paid attention to this point and are not aware of it. The Almighty Allah is the giver of divine opportunity (Tawfiq) and He is the helper.

Eighth Objective: Whether The Prophet Was Sent To The Angels Or Not?

We should know that it is better not to issue any judgment in this regard, although it is clear from many traditions that the covenant of the Holy Prophet (S) and successors was taken from all angels. Angels are obedient to those personalities, and they learnt divine praise and glorification from these illuminated personalities. No angel descends to the earth for any mission, but that he first pays tribute to the Imam before proceeding. His Eminence, Jibra’il, the trustworthy angel, never entered the house of the Prophet without permission and when he entered, he sat with respect before the Holy Prophet (S) like servants.

Ninth Objective: Whether The Holy Prophet (S) Followed Any Religious Law Before The Proclamation (Bi’thah) Of Prophethood

Some are of the view that the Messenger of Allah (S) was not bound to worship according to any religious law, and some say that he was, and some have assumed silence on this point. There is controversy in the other sect as well. Some say that the Holy Prophet (S) followed the Shari’ah of Prophet Nuh (‘a). Some are of the opinion that he followed the Shari’ah of Ibrahim (‘a) or Musa (‘a) or ‘Isa (‘a).

Some believe that he was following all the Shari’ats; but in my view he acted and worshipped according to his own Shari’ah; which abrogates of all previous Shari’ahs; that is why when he was asked about something he did not reply till divine revelation came down about it; and he never consulted the previous scriptures; command of stoning the adulterer, which he quoted from Taurat was only to refute the Jews, to exhaust his argument and to express his expertise regarding their books. In verses that hint his following the prophets; imply following them the fundamentals of religion, on which all religions have consensus, and also his similarity in being patient in propagation of divine message and bearing injustice of people.

However, before proclamation of prophethood (Bi’thah), through many rational reasoning it is proved that the Holy Prophet (S) performed worship and was most earnest about morals and manners; and he kept away from unlawful acts and decadent morals. Now when all the people become duty-bound to Shari’ah at a younger age, how the best of them should not be duty-bound to any law and be unaware of the method of his religion?

His Eminence, in fact, performed all acts of worship and abstained from all unlawful and despicable deeds; and it is also not possible that he followed the religious laws of others. There are many reasons for this:

First Reason

If he acted on the Shari’ah of another prophet, he would become his follower and it would be necessary for that prophet to be superior to him; but this is against the fundamentals of religion.

Second Reason

It is necessary to know the Shari’ah of that prophet to act according to it. Thus, if he becomes aware of it through revelation, he would be a prophet and he would have acted on his own Shari’ah. If he followed the Shari’ah of another prophet and became aware of it without divine revelation, it is necessary that he should have obtained it from scholars of that Shari’ah.

However, it is a miracle of the Prophet that despite not having any connection with Jew and Christian scholars, he narrated stories of prophets exactly as mentioned in their books. Thus, if he learnt from those people and most of them, during that period were sinners and transgressors, how could we rely on them?

Third Reason

Also, it is mentioned in many traditions that no period is devoid of Divine Proof. It is so, because if the Holy Prophet (S) was not a prophet in the beginning, it was necessary that he should have followed the successor of Prophet ‘Isa and Prophet Ibrahim and to bring faith on them. If it were so, it was necessary that people of Mecca should be informed of it and they should have reported it, overlooking the fact that the status of the Holy Prophet (S) would necessarily be lower than that of that successor, although it is a necessary article of faith that the Prophet is most superior to all the people.

Therefore, we say that the prophethood of the Holy Prophet (S) was in effect since ever and he always acted on his Shari’ah through revelation and divine inspiration and after forty years, he was sent to guide people to Allah. There are several reasons for this as well.

First Reason

The first reason is that Shi’a and Sunni have narrated from the Holy Prophet (S) that he said: I was the prophet when Adam (‘a) was between water and clay.

Also, it is mentioned in many traditions that the soul of the Holy Prophet (S) in the spiritual realm was sent to the souls of all the prophets and they embraced faith through him, and the angels learnt praise and glorification of Allah through the holy soul of the Holy Prophet and Ahl al-Bayt (‘a).

Second Reason

The second reason is that Amir al-Mu’minin, ‘Ali Ibn Abi Talib (‘a) said in the Sermon of Qasiya: The Almighty Allah appointed the greatest angel with the Holy Prophet (S) when he was weaned or around that time. Day and night the angel guided the Prophet to perfection of morals and manners. This much is sufficient for the prophethood of the Holy Prophet (S) that it is proved that the Holy Prophet (S) obtained laws of his religion from the angel.

Third Reason

The third reason is that it is mentioned in authentic traditions that the Almighty Allah made Prophet Ibrahim (‘a) as His special servant before he appointed him as the prophet and deemed him a prophet before making him the messenger. And made him the messenger before making him His Khalil (friend) and made him His Khalil (friend) before making him an Imam.

It is mentioned in a tradition that a prophet is one, who sees in dream; like Prophet Ibrahim (‘a) and like the Holy Prophet (S) saw the causes and effects of prophethood before Jibra’il brought the revelation of prophethood for him. Thus, it is proved that the prophethood of the Prophet was there before his messengership.

Fourth Reason

The fourth reason is that it is mentioned in many authentic traditions that the Holy Prophet (S) and the Holy Imams (‘a) since the beginning of the life, till the end are supported by Ruhul Quds. He is busy in teaching them and making them steadfast; he keeps them away from mistakes and forgetfulness.

Fifth Reason

The fifth reason is that it is proved from the Holy Qur’an and widely related traditions that the Holy Prophet (S) is the most superior of all the prophets, and all merits given to all prophets are given to him as well and in optimum amount. Thus, how is it possible that ‘Isa (‘a) should be a prophet while he was yet in the cradle and Yahya should get the honour of prophethood in his childhood; whereas the Holy Prophet (S), in spite of his majesty and honour should not get prophethood till he is forty years of age?

Also, it is mentioned in many traditions that traces of knowledge and perfection were seen from our Holy Imams (‘a) in their childhood or rather at the time of their births, and Hazrat Qa’im Aali Muhammad (‘a) solved difficult jurisprudential problems from the lap of his holy father. Imam Muhammad At-Taqi (‘a) explained a thousand issues of scholastic theologians in only three days. Thus, how the Messenger of Allah (S) should have a status lower than them?

Tenth Objective: The Holy Prophet (S) Was Unlettered (Ummi)

There is controversy over why the Almighty Allah addressed the Holy Prophet (S) as unlettered (Ummi)?

Most scholars believe that it was so because he could not read or write. Also, it is mentioned in traditions that Ummul Qura refers to the Holy Mecca. There is no dispute that before prophethood, the Holy Prophet (S) did not learn reading and writing from anyone as proved through clear declaration of the Holy Qur’an; but there is difference of opinion whether he could read and write after proclamation of prophethood (Bi’thah).

The fact is that he was able to read and write as due to divine knowledge he knew everything and by the power of the Almighty Allah was able to perform feats, which others were unable to do, but he never wrote due to exigency. Divine revelation was written by others and most of the time he asked someone else to read his letters.

It is narrated from Imam Ja’far as-Sadiq (‘a) that the Messenger of Allah (S) did read letters but did not write. Also, it is authentically narrated from Imam Muhammad At-Taqi (‘a) regarding why the Messenger of Allah (S) is called Ummi. Imam (‘a) asked: What do the Ahl al-Sunnah say? He was told that it was so because the Holy Prophet (S) was unable to write anything. He said: No, the Holy Prophet (S) was able to read and write 73 languages and the Almighty Allah called him Ummi, because he was a native of Mecca and Mecca is Ummul Qura (mother of all cities).

Eleventh Objective: Special Qualities Of The Holy Prophet (S)

There were numerous special qualities of the Holy Prophet (S) not shared by anyone else.

First Specialty

It is that the Midnight Prayer and Witr Prayer were obligatory on him.

Second Specialty

Sacrifice was compulsory on him.

Third Specialty

According to some scholars, brushing teeth with twig (Miswak) was also incumbent on the Holy Prophet (S).

Fourth Specialty

In the view of some scholars, taking counsel from the companions was obligatory for him.

Fifth Specialty

Whenever he saw any evil, he prohibited it invariably and never remained quiet about it.

Sixth Specialty

Benevolence to his wives, as mentioned in the Book of Divorce.

Seventh Specialty

Obligatory Zakat is unlawful on the Prophet and his progeny, but there is dispute regarding lawfulness of recommended Zakat and alms for them.

Eighth Specialty

It was obligatory on the Holy Prophet (S) to repay the debt of one, who died indebted and poor.

Ninth Specialty

It is said that the Holy Prophet (S) was not inclined to eat onion and garlic; some say that these things were unlawful for him.

Tenth Specialty

He never ate reclining on his side. Some say it was unlawful for him.

Eleventh Specialty

Some opine that writing letters and composing couplets were unlawful for the Holy Prophet (S) [but this] is not proved.

Twelfth Specialty

It was lawful for the Prophet to fast for two days continuously without Iftar in between, while such a thing is not allowed for others.

Thirteenth Specialty

It was lawful for the Holy Prophet (S) to marry more than four women at one time, whereas this is unlawful for others.

Fourteenth Specialty

A lady who dedicated her soul for the Holy Prophet (S) became lawful for him.

Fifteenth Specialty

Wives of the Holy Prophet (S) were unlawful for others whether the Prophet was alive or after his passing away; whether he had consummated his marriage with them or not.

Sixteenth Specialty

It was unlawful to address the Prophet by his name; that is to say: O Muhammad, or O Ahmad! And the Almighty Allah never addressed him by his name; on the contrary, He used the honorifics of: O Prophet, O Messenger, O wrapped one, O you, who are clothed!

Seventeenth Specialty

It is unlawful to raise one’s voice over the voice of the Holy Prophet (S).

Eighteenth Specialty

It was unlawful to call the Holy Prophet (S) from behind his chambers.

In addition to this, other specialties are also mentioned, which in my view are not proved, and not worth discussing in this treatise. Neither would it be apt to do so. If someone is interested, he may refer to them in Hayat al-Qulub.

• 1. Refers to the author himself.