Let us initiate our discussion by appreciating the need for Prophets.

NECESSITY OF PROPHETS:

Man is in need of prophets due to the following reasons:

(1) NEED OF LAWS FOR THE SOCIETY

Man cannot live in isolation. He cannot survive independently, but lives in a society, where he interacts with other humans. The smallest unit in a human society is the family. Many families combine to form a small village, which is the next biggest unit followed by a big village, a town, a city, a district and finally a nation.
In a society, members tend to maintain some sort of a relationship with each other, seek advantages and benefits for themselves and strive to avoid losses. Usually, this results in conflicts, disputes and disagreements, often leading to violence and bloodshed. Therefore, the society is in need of some well-defined laws, so that all its members can reside in peace and tranquility. Thus, the need for the laws is a rational necessity. Therefore, people feel the need for a person through whom Allah has expounded these individualistic and social laws.

(2) WHO HAS THE RIGHT TO FRAME LAWS?

No matter how chaste a man or a group of men may be, there always exists the possibility of personal interest influencing the laws framed by him/them. There exists the possibility that only a particular section in society will benefit from the laws, while the rights of another section are completely disregarded. Even otherwise, men do not possess the right or capability to formulate equitable laws for others. Drafting laws means governance, which invariably leads to acquisition of power to usurp the wealth and rights of others. Since framing of laws is a sensitive issue, none other than Allah the Almighty has the right to formulate laws, as He alone is man’s creator and commands absolute dominion over his affairs. Our existence depends upon our Master and Trainer, Who is Allah.

In reality, none is completely aware of what is good and bad for society, and therefore no one is capable of determining its path of progress. No one can claim with certainty, which action will be useful for society and which action will bring it on the verge of destruction.

Therefore, man cannot formulate a law beneficial for all sections of the society. A law capable of implementation. A law that will unite diverse people. A law that cannot be exploited by a few influential individuals/groups. Formulating laws that will meet all these criteria should be the responsibility of the one who is completely aware of all the facets of society, both evident and concealed, minor and major, significant and insignificant. Undoubtedly, only Allah, the All-Knowing, the All-Wise is aware of all these aspects. Therefore, only He is eligible for formulating laws for mankind, and there is no one who can dispute with Him in this regard. Allah framed these laws and conveyed it to man through the Messengers (a.s.), to ensure human success in this world as well as the hereafter.

People, who ignore divine laws and consider themselves capable of formulating laws for man, have some inherent defects in their so-called superior laws:
(a) Oppressive and dictatorship laws based on the ideas of one man. Such law bears the characteristics of weakness, deprivation, oppression, narrow mindedness etc.

(b) Oppressive laws, framed either by the worker class or the aristocratic class. It goes without saying that such laws are prejudiced and serve only one of the classes, depending upon which class has framed the laws.

(c) Democratic laws framed by the majority. It is of no consequence whether the majority is aware and learned or unaware and ignorant. Today, such laws are considered to be the most progressive, as they are in touch with reality. However, as it is clear to all, these laws have not succeeded as yet.

(3) NEED FOR A GUIDE AND A LEGISLATOR

In man, Allah has created an amazing creature, adorning him with diverse capabilities. Now if He leaves man without a guide and legislator, his creation would be rendered meaningless and irrational. Left on his own, man will deviate. He will create an idol for himself, every other day. He will associate partners with his Lord. Hence, the need for a God’s representative to guide man’s thinking and protect it from going astray, so that he may not get entangled in false beliefs, idol or fire-worship. Prophets also reminded man of the forgotten bounties of Allah and awakened him from the sleep of negligence.

(4) THE REQUIREMENT OF KNOWLEDGE

Man loves knowledge. He always strives to discover the unknown. He wants to investigate the facts of world, as also the hereafter. Left on his own, he will beget thousands of irrational viewpoints and false beliefs. He will be unable to attain true and immaculate knowledge. Hence the need for a trustworthy, divine teacher to guide man towards true knowledge. For example, modern medical science has proved the perils of eating pork. However, thousands of years ago, when humanity was in ignorance and unawareness, Allah the Almighty conveyed this to the people through His messengers. Allah did this without research and experiments and in the most simple manner possible. In reality, there are many matters about which we know nothing, nevertheless, the All-Knowing Allah, has informed us about these matters through His Messengers.

(5) TO REALIZE THE DIVINE VIEW ON GOOD AND BAD

We have accepted the fact (in the lessons of Tauheed and Adl) that the All Powerful Allah has created us, and His actions are not in vain (i.e. that there is some aim in man’s creation). As such, we will have to accept that there may be some deeds that please Allah and yet others that may displease Him and He may punish us for those actions. Therefore, it is necessary for man to know what pleases Allah and what becomes the cause of His displeasure, so that he can act accordingly. It is important for man that he always endeavours to achieve Allah’s pleasure and refrain from displeasing Him. Hence, the need of the prophets, to convey to man, what is the cause of Allah’s pleasure and what is the cause of His displeasure.

ANOTHER FACET TO THE NECESSITY OF PROPHETS

In addition to the above-mentioned points, there are certain other aspects that will make us appreciate the need for the Prophets:

Man has to select a path to lead his life. However, the question is how should he select this path?
(1) By his own understanding.
(2) Accepting the path undertaken by others.
(3) Accepting the path shown by the divine messengers.

A little contemplation will direct us to the third alternative, because experience tells us that not once but many times we have changed the path after realising our mistakes and this was due to our lack of knowledge and foresight as also our decisions being influenced by our impulses and environments. As a result, we become unsure of our power and capabilities and abandon the path we had chosen with so much confidence and conviction.

The course undertaken by others also holds no value for us. Since what afflicts us, afflicts them as well. As with us, their selection is also subject to error and deviation. Thus, the only way to a successful life is the way determined by the revelation of the perfect knowledge of Allah, conveyed to us by the infallible Prophets.

The following illustration will clarify this point:

Take a host who has invited many people to his house. The guests are unaware of his address, and to complicate matters further, the road to his house has many lanes and alleys. Moreover, the path is dark, and perilous with thieves and wild animals. Now there are only two possibilities:

First: Either the host does not make any arrangement to receive his guests and throws away the food when they fail to turn up.

Second: He sends an informed and compassionate person with a lamp to guide his guests to his house. For if he does not do this, his invitation will become meaningless.

Similarly, Allah created this Universe for man’s benefit. He invited us to His servitude and obedience. But there is every possibility that a man, eager to tread on the path of Allah’s obedience, slips and gets misguided. Or on the path to Allah’s servitude, the man encounters satanic whisperings, the temptations to disobey Allah, disbelief, ignorance and confusion, which deviate him from his objective. If our host, Allah, glorified be He, had not sent respectable personalities like the Prophets with the lamp of miracles, and had not revealed a complete code of life in the Noble Quran, then His invitation would be meaningless. Every journey requires a path and a guide and therein lies the necessity of divine Prophets.

Now that we have understood the need for prophethood, we must also realise that sending Prophets is possible for Allah, as He is the All Powerful. He can select anyone from among His creatures to convey His message.

Many verses of the Noble Quran declare the reason for sending prophets. For example,

"He it is who has raised among the illiterates an Apostle (Muhammad) from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in clear error."

(Jum’ah : 2)

The traditions and sayings of the Holy Imams (a.s.) also convey the same point – that the purpose of appointing Prophets was to improve the general economic conditions, to remind about the hereafter and invite the people towards Allah through teachings of the Quran and wisdom (hikmah).

THE METHOD OF INVITATION OF PROPHETS (A.S.) AND THEIR ENDEAVOURS

The Lord of the Worlds has not sent the Prophets (a.s.) and Messengers (a.s.) for any specific section of human society i.e. a prophet cannot claim that he has come only for doctors and engineers and is not concerned with the others. Hence Allah’s Prophets (a.s.) addressed each and every section of the society. They invited all of them towards Allah, and His worship.

When a Prophet comes and calls the people, his invitation is simple and can be understood by all the people, and not just by the eminent scholars and intellectuals of society. The most insignificant and the dullest individual of society can understand the Prophet’s invitation, since the latter does not deceive the masses with vague and confusing language and ambiguous terms. Rather he impresses his point by appealing to the innate nature of his audience.

The very first point that the Prophets (a.s.) underlined in their invitation was related to Allah’s worship and His recognition. It follows that when a person recognises his Creator and Sustainer, he adopts the path, which leads to His pleasure and performs those actions that are a cause of His satisfaction. This alone can guarantee a person success in this world and the hereafter. This was the main aim of the Prophets’ (a.s) invitation.

Allah’s Prophets (a.s.) always endeavoured to awaken the strengths and abilities of man’s inner nature. Therefore, the Prophets (a.s.) are referred to as iþ·hå¿ – Reminder or Awakener. Prophets convey the message of the Almighty Allah to the creatures. They invite the people towards Allah and towards those actions which invite His pleasure like reformation, discarding worship of other deities, truth, beneficence, justice, equity and the best of moral etiquette. Likewise they free humanity from the shackles of cravings and desires, conflicts of ideologies and oppression of tyrants and idol-worship. Prophets (a.s.) were appointed to proclaim the greatness and glory of the Almighty Allah alone, and no one else besides Him. Everything that they announced was by His order, and nothing was from their own or anyone’s side. They were always humble and soft-spoken in their conversation and impressed the fact they were mere emissaries of Allah and spoke only as they had been commanded by Him. When we scrutinise the life of our beloved Holy Prophet (s.a.w.a), we see that he referred to himself as ‘Allah’s slave’.

CONDITIONS FOR PROPHETHOOD

If a person claims to be Allah’s Prophet, then he should necessarily fulfill the following conditions:
(1) He must possess the characteristics of goodness, purity, trustworthiness, truthfulness and other morals and ethics, so that the people may heed his claim.

(2) He should be infallible. Infallibility implies complete faith, belief and recognition as a consequence of Allah’s grace and favour in such a way that, despite having total freedom and knowledge, he is not at all inclined towards sins and disobedience of Allah’s laws.

There are some people who express amazement as to how it is possible that a man does not get inclined towards sin. Infallibility was not peculiar to the Prophets (a.s.) as we ourselves are infallible in so many actions. We neither perform certain deeds nor even lean towards them. For instance:
(i) Have you burnt yourselves (knowingly) with fire or thought of doing it?
(ii) Have you jumped from a mountaintop or even thought of doing it?
(iii) Are you ever inclined towards catching a live electric wire?

Obviously the answer to all three questions will be in the negative. This is because we possess sufficient information about the destructive powers of these acts. Our belief in this regard is perfect, and we don’t need to be convinced about the stupidity of jumping from the mountaintop or catching a live wire.

Similarly, when we reach the stage of complete belief and understanding, then we will stop committing sins like backbiting, lying, listening to music, etc., which we now perform with audacity. The real problem is that we know the dangers of these sins, but our belief and conviction is not strong enough for us to prevent us from sinning. Therefore, although we understand that an action is bad we still perform it. Kindly pay attention on the following example:

We know that a corpse neither breathes, nor punches nor kicks. Still in the dead of the night, we fear to be in the same room as the corpse. Why? Our knowledge and conviction is not perfect, rather it is defective. On the other hand, a person washes the corpse, spends the entire night with the corpse without fear and terror. By this example we can appreciate the difference between us and the person who washes the dead body. We possess the knowledge but he possesses the faith.

Messengers (a.s.) due to their deep knowledge and perfect faith, not only refrained from sin but were not even inclined towards committing it. This is called ‘Infallibility’ and the person having this special characteristic is known as ‘Masoom’ (Infallible).

(3) The person who claims to have been sent from Allah’s side not only invites men to logical pronouncements and intimations, but also to laws and affairs that are outside the realm of human understanding. Hence, it is necessary that a claimant of prophethood possesses both the signs i.e. divine knowledge and divine power. So that it is conclusively proved that whatever he says is from Allah’s side and not his own ideas and thoughts.

Miracles, which only the prophets could perform, are totally distinct from the acts of magicians and sorcerers. The magician conjures his tricks through repetition and practice, by applying the laws of physics and chemistry and sometimes employs the sleight of hand and mesmerism to complete his act. Such a performance fetches the magician a little applause and has no value beyond that. But the Allah’s Prophets show miracles only with the help of Allah’s unlimited power.

For instance, one day the people gathered around Hazrat Saleh (a.s.) and demanded that if he had power from Allah’s side, then he should at that very moment produce a she-camel with certain characteristics from the mountain.

Hazrat Saleh (a.s.) did not tell his people, ‘Please wait and let me practice or gather the material required to perform such a miracle.’ (Although it is obvious that even after doing so, he would not have been able to produce a camel from the mountain). Rather, Hazrat Saleh (a.s.), by the power that Allah had vested in him, commanded the mountain, and instantly a she-camel appeared from it with all the requisite characteristics demanded by his people. Such are the miracles and they can only be performed by Allah’s emissaries.

HISTORY OF ALLAH’S PROPHETS (A.S.)

From the traditions of the Holy Prophet (s.a.w.a.) and the Holy Imams (a.s.) we learn that, Allah with His special favour and grace has sent a series of 1,24,000 Prophets for man’s guidance. The first among them was Hazrat Adam (a.s.) and the last was Hazrat Muhammad Mustafa (s.a.w.a.).

The Prophets whose names are mentioned in the Holy Quran are: Hazrat Adam (a.s.), Hazrat Idris (a.s.), Hazrat Nuh (a.s.), Hazrat Hud (a.s.), Hazrat Saleh (a.s.), Hazrat Ibrahim (a.s.), Hazrat Lut (a.s.), Hazrat Ismail (a.s.), Hazrat Ilyas (a.s.), Hazrat Al-Yasa’ (a.s.), Hazrat Uzair (a.s.), Hazrat Ishaaq (a.s.), Hazrat Yaqub (a.s.), Hazrat Yusuf (a.s.), Hazrat Shoaib (a.s.), Hazrat Musa (a.s.), Hazrat Haroon (a.s.), Hazrat Dawood (a.s.), Hazrat Sulaiman (a.s.), Hazrat Ayyub (a.s.), Hazrat Zulkifl (a.s.), Hazrat Yunus (a.s.), Hazrat Zakariya (a.s.), Hazrat Yahya (a.s.), Hazrat Isa (a.s.) and the Prophet of Islam, Hazrat Mohammad Mustafa (s.a.w.a.).

Of the above, some Prophets only received Allah’s communication through Wahy (revelation) but were not appointed for propagation. Some of them were appointed for propagation, but did not bring any new laws (Shariat). Rather they explained and communicated the Shariat of other Prophets. Hazrat Nuh (a.s.), Hazrat Ibrahim (a.s.), Hazrat Moosa (a.s.), Hazrat Isa (a.s.) and Hazrat Mohammad Mustafa (s.a.w.a.) are the greatest of all the Prophets. They are those who brought an independent Shariat and a book, from Allah’s side. These five Prophets are known as ‘Ulul Azm’ (lit. Firm in determination). Some Prophets were sent for the guidance of entire mankind, while some came for a specific group or tribe.
(Behaarul Anwaar, vol. 11)

Human society is in need of Messengers. Without them, man cannot aspire to scale the peaks of excellence. In the present era, it is the holy personage of Hazrat Muhammad Mustafa (s.a.w.a.), who is Allah’s Messenger and emissary for us. Since every aspect of the life of the divinely appointed person is worth studying and probing, we present some part of the illustrious life and personage of Holy Prophet (s.a.w.a.). For this purpose we have tried to utilise and take maximum benefit from the reliable books of history and authentic traditions. We have also tried to make the narrative as simple as possible. In order to understand the lofty character of our beloved Prophet (s.a.w.a.), it is necessary to draw your attention to the place where he (s.a.w.a.) was born and nurtured and grew up to be an extraordinary man. Also, it is important to understand the circumstances of the people of that time.

HOLY MECCA

The holy city of Mecca was just like any other oasis in Arabia and did not hold any geographical importance. At the time of our Prophet’s (s.a.w.a.) birth, murder and mayhem, looting and plundering, intoxication and gambling were a way of life for the Arabs. The Arabs were steeped in these despicable actions to such an extent that they would gamble away their own wives, and bury their daughters alive. They were also the perpetrators of the greatest crime, i.e. idol-worship. They bowed in front of idols, instead of bowing in front of Allah, the Almighty. They considered the idols as their intercessors.

THE LIFE OF HOLY PROPHET (S.A.W.A.)

Our beloved Prophet (s.a.w.a.) was born in this rebellious and oppressive age. He was born on 17th Rabiul Awwal, 570 A.D. in the house of Bani Hashim, which was the most excellent of tribes and most pure in terms of lineage. His (s.a.w.a.) illustrious father was Hazrat Abdullah, son of Hazrat Abdul Muttalib (a.s.) His (s.a.w.a.)respected mother was Janabe Aamina binte Wahab (s.a.). His (s.a.w.a.) father expired while he (s.a.w.a.) was not yet born. At the time of his birth, a strange voice declared, ‘You have given birth to the most excellent of men, keep his name "Muhammad" (s.a.w.a.).’ After his (s.a.w.a.) birth, he was entrusted by his grandfather, Hazrat Abdul Mutallib (a.s.), to the care of Janabe Halima (r.a.) for weaning. She kept the Holy Prophet (s.a.w.a.) with herself for two years and some months after which she entrusted him back to Hazrat Abdul Mutallib (a.s.). When he (s.a.w.a.) was six years old, his respected mother and his nurse Umme Aiman, took him to Medina for visitation and introduction to relatives. His (s.a.w.a.) mother expired on the return journey and he (s.a.w.a.) returned to Mecca with his nurse, Umme Aiman. When he (s.a.w.a.) was eight years old, his (s.a.w.a.) beloved grandfather also expired, and then as per the latter’s will, his affectionate uncle Hazrat Abu Talib (a.s.), took him under his care.

THE JOURNEY TO SYRIA

When he was twelve years old, the Holy Prophet (s.a.w.a.) travelled to Syria along with his uncle, Hazrat Abu Talib (a.s.). Many a miracle took place on the way to which the fellow travellers were witnesses. For instance, when the sun would beam fiercely upon the caravan, a small cloud would always give shade to the personage of the Holy Prophet (s.a.w.a.). It was on this very journey that they met a Christian monk named ‘Baheera’ who predicted amazing and astonishing facts about Holy Prophet (s.a.w.a.). He also posed some questions to the Holy Prophet (s.a.w.a.) and upon hearing the replies, revealed that he (s.a.w.a.) was indeed the awaited Prophet whose advent the Bible had prophesized and about whom Hazrat Isa (a.s.) had given glad tidings. Then he warned Hazrat Abu Talib (a.s.) and advised him to take precautions to safeguard the Holy Prophet (s.a.w.a.) from the machinations of the Jews. He also informed the other travellers of the prophethood of the Holy Prophet (s.a.w.a.).

Later, in his youth he (s.a.w.a.) again travelled to Syria as a representative of a rich lady named Janabe Khadija (s.a.). In this journey, too, many miraculous events occurred through his holy personage. It is not possible to narrate all the events over here. However, one of these miracles was the returning of the eyesight of a blind Christian named ‘Faleeq’. On his return from Syria, the Holy Prophet (s.a.w.a.) married Janabe Khadija (s.a.).

FREEDOM AT LAST

One morning, the king of Egypt woke up in a very disturbed frame of mind. He called his ministers and said, ‘I have seen a dream. I saw seven healthy cows coming out of the river and grazing in the grasslands. Then I saw seven weak and feeble cows coming out of the river and while grazing they ate the seven healthy cows. Then I saw seven fields of fresh wheat and then I saw seven dry wheat fields. I cannot comprehend the interpretation of this dream. Do you know its interpretation?’ Those present expressed their inability and helplessness to help the king with the interpretation of his strange dream.

On hearing about the dream, the king’s cook remembered Hazrat Yusuf (a.s.). He immediately presented himself in the presence of the king and said: "Sir! There is a youth in your prison who can interpret dreams". The king allowed the cook to visit Hazrat Yusuf (a.s.) inside the prison. The cook narrated the king’s dream to Hazrat Yusuf (a.s.). Hazrat Yusuf (a.s.) was the Prophet of Allah. Therefore, he did not reprimand the cook for his forgetfulness to intercede for him with the king. Instead, he interpreted the king’s dream and suggested its solution.

He (a.s.) said: ‘The kingdom of Egypt will remain prosperous for seven years. Food grains will be in abundance. But immediately after that, for the next seven years there will be a famine. The people will face great difficulties and there will be shortage of food grains’.

Then Hazrat Yusuf (a.s.) advanced a solution for the problem. He advised, ‘In the first seven years do a lot of cultivation and utilise the grains only as per the needs of the people, and store the rest. Then in the period of famine, use the food grains from the storehouse.’

The cook went to the king immediately and narrated the entire episode. The king was satisfied with the interpretation and ordered that Hazrat Yusuf (a.s.) should be released immediately and brought in his presence, so that his practical solutions, at the time of facing future difficulties and problems, may prove beneficial to the country. But Hazrat Yusuf (a.s.) did not want freedom, until the king proved him innocent. The king called the Egyptian women, heard the incident of the cutting of fingers, the women finally conceded the fact that Hazrat Yusuf (a.s.) was innocent. Ultimately, Zulaikha also confessed the same. In this manner Hazrat Yusuf (a.s.) was freed from the prison.

The king spoke to Hazrat Yusuf (a.s.) and when he was satisfied, he told him to choose whatever position he wished in the kingdom. Hazrat Yusuf (a.s.) requested that he should be appointed the State Treasurer as he was a guardian and was also aware of its accounting. In this manner Hazrat Yusuf (a.s.) became the guardian of the State Treasury.

Hazrat Yusuf (a.s.) toured various parts of Egypt and its suburbs to collect information about it economic conditions and problems. He provided financial support to the farmers, so that there could be a good harvest. The money advanced by Hazrat Yusuf (a.s.) was employed as per the farmers’ needs. This made Hazrat Yusuf (a.s.) very famous throughout the kingdom. Everyone admitted that the kingdom had a very able and intelligent minister.

After seven years the river Nile’s level started declining. The signs of famine became evident, and gradually it spread throughout the kingdom. People started coming to Hazrat Yusuf (a.s.) asking for food grains. Hazrat Yusuf (a.s.) distributed the food grains according to the needs of the people. Even the brothers of Hazrat Yusuf (a.s.) approached him for buying food. When his brothers came to him for food grains, Hazrat Yusuf (a.s.) recognised them but they did not recognise him. Among the brothers, his brother Binyaameen (Eng. Benjamin) was not there, as he was kept back by his father Hazrat Yaqub (a.s.) with himself. Binyaameen was the real brother of Hazrat Yusuf (a.s.).

Hazrat Yusuf (a.s.) was very happy to see his brothers, but he noticed that his brother Binyaameen was missing. Hazrat Yusuf (a.s.) was very hospitable and enquired with them about their condition and whereabouts. They said that they were the sons of Hazrat Yaqub (a.s.). They said that out of twelve brothers, one brother was with their father to look after him, while one of their brothers (implying Hazrat Yusuf (a.s.) himself) was lost many years ago. He (a.s.) was very pleased to learn about his father and brother.

Hazrat Yusuf (a.s.) gave them foodgrains and also put the money paid by them in their luggage so that they soon return for more food. When they were about to leave Hazrat Yusuf (a.s.) told them: "Next time when you come bring your brother, because I want to be sure that whatever you have said is correct".

The brothers of Hazrat Yusuf (a.s.) reached Kin’aan and praised the Egyptian Nobleman (Hazrat Yusuf (a.s.)) in front of their father, Hazrat Yaqub (a.s). They said this Nobleman had ordered to get their brother along with them the next time. On hearing this Hazrat Yaqub (a.s.) said: "Never will I send him along with you. Do you want to treat him in the same manner as you did with Yusuf (a.s.). Leave me on my own".

When the brothers opened the luggage they found their money in it. They became happy and told Hazrat Yaqub (a.s.): "How generous is the Nobleman of Egypt with us! He secretly placed our money in our luggage. Now dispel the fear from your heart and allow us to take Binyaameen along with us. We will protect him and bring him back safely".

When Hazrat Yaqub (a.s.) saw that his children were pleading with him so much for the food grains and as they had also promised to take good care of their brother, he gave permission to them to go to the King. Hazrat Yaqub (a.s.) warned his sons not to enter Egypt all of them together from a single gate but to enter from different gates, lest the people might think that they have entered Egypt with the intention of killing and looting.

The brothers of Hazrat Yusuf (a.s.) reached Egypt and Hazrat Yusuf (a.s.) invited them for meals and made each of them sit in pairs on the table. Binyaameen was left alone without any partner and started crying profusely and said, ‘If my brother Yusuf had been present, I would not have been lonely.’ When Hazrat Yusuf (a.s.) heard this, he made him sit along with himself. At night, Hazrat Yusuf (a.s.) provided rooms for two brothers each and told Binyaameen to consider him as his brother Yusuf. On hearing this, Beniyamin’s eyes were filled with tears. He said, ‘Where can one find a brother like you. Alas! You are not from the progeny of Yaqub (a.s.) and the womb of Raaheel.’ Now Hazrat Yusuf (a.s.) could not control his tears, and he embraced his brother and revealed, "I am your brother Yusuf. My brothers oppressed me, but Allah protected me with His grace and nobility. Do not disclose this matter to your brothers, till the time does not come for revealing it.’

It is indeed strange how the skeptics object to the existence of the hidden (Ghaib) Imam, after the incident of Hazrat Yusuf (a.s.) and his brothers. As we have seen that his real brothers failed to recognize Hazrat Yusuf (a.s.), similarly, Imam (a.s.) is also in our midst, but we do not recognize him. Yusuf-e-Zahra in his major occultation like Yusuf of Egypt, meets whomsoever he wishes. When the time comes, everyone will recognize him.

CONCLUSION:

Hazrat Yusuf (a.s.) in order to retain Binyaameen with himself, implicated him in a false theft by putting a precious thing in his baggage and in this manner prevented him from returning with his brothers to Kin’aan. His brothers helplessly returned to their father. Hazrat Yaqub (a.s.) was very grieved and sorrowful. But he remained patient and asked his sons to return to Egypt and request the King to release Binyaameen. He asked his sons not to despair of Allah’s mercy.

For the third time the brothers came to Egypt and said, "O Chief! Distress has afflicted us and our family and we have come to you with scanty money".

Hazrat Yusuf (a.s.) listened to their complaint and finally revealed his identity to them. Finally, it was clear to the brothers that he was Yusuf, their brother, who they had dumped in the well. Then Hazrat Yusuf (a.s.) and his father were united after years of separation.. O Allah! Unite us with our beloved Imam (a.t.f.s.), like You united Yusuf (a.s.) with his father!

Naseel b. Zuhair recounts on the authority of Zaid b. Mataa, ‘The person whose reappearance is eagerly awaited by the people shall rise from the progeny of Imam Husain ibn Ali (a.s.).’

(Kitabul Ghaybah of Shaykh Tusi, vol.2, p. 115)

Muhammad b. Abdul Rahman b. Abi Layla reveals, ‘By Allah, Mahdi shall not be born, except from the progeny of Imam Husain (a.s.).’

(Ibid.)

EVERYONE WAS AWAITING MAHDI’S REAPPEARANCE

From the beginning of the Islamic era, the belief in Mahdi was so firmly entrenched in the hearts and minds of the people, that they fervently awaited his reappearance. The belief in his government of truth and equity was firmly instilled in their psyche. This belief gained further prominence among the masses as a result of the tumult and anguish under the oppressive regimes of the Bani Ummayyah and Bani Abbas caliphs.

One indicator of how strongly this belief was ingrained in the hearts of the people is that so many people either claimed the title of Mahdi for themselves, or were attributed with this title by their over-enthusiastic followers.

MUHAMMAD B. HANAFIYYA

He was the son of Ameerul Mo’mineen (a.s.). The people attributed him with the title of Mahdi, since his name was Muhammad, i.e. same as that of the Prophet (s.a.w.s.), and according to traditions Mahdi’s name and agnomen (kuniyyat) will be the same as that of the Prophet (s.a.w.s.). But a scrutiny of the events of his life reveals that he never claimed to be the Mahdi, but was ascribed with this title. However, it is possible that he remained silent and did not refute this attribution in the hope that the killing of Imam Husain (a.s.) and the other martyrs at Karbala could be avenged, and the Islamic government could return to its true inheritors.

Muhammad b. Sa’ad narrates that Muhammad b. Hanafiyya declared to the people, ‘Know that the government of the Ahle Haqq (People of Truth) is certain. It will be established whenever Allah wishes. Then whoever is alive to witness this kingdom has been favoured by Allah with good fortune, and one who dies before it will attain unlimited bounties of Allah.’

(Al Tabaqaatul Kubra, vol. 7, part 1, p. 71)

Muhammad b. Sa’ad further mentions that Muhammad b. Hanafiyya in one of his sermons to his 7,000 followers asserted, ‘You all act in haste in this affair (of establishing government). But by Allah there will be such people in your generations who will wage war for the rights of the Ahle Bayt (a.s.). The government of Ahle Bayt (a.s.) is certain, although there may be some delay in establishing it. I swear by the One in whose hand lies Muhammad’s life that dominion will return to the family of Prophethood’.

(Ibid. p. 70)

2. MUHAMMAD IBN ABDULLAH IBN HASAN

A section of Muslims considers Muhammad Ibn Abdullah Ibn Hasan to be the Mahdi. Abul Faraj writes:
Hameed Ibn Saeed narrates that people rejoiced at the birth of Muhammad Ibn Abdullah. The reason being that they were narrating from the Holy Prophet (s.a.w.s.) that the name of Mahdi will be Muhammad. Therefore, they hoped that Muhammad is the Promised Mahdi. He became the cynosure of all eyes and everyone’s favourite. He became the centre of discussion in gatherings and public places and the Shias gave glad tidings to each other for him.
(Maqaatelut Taalebeen, p. 165)

At another place Abul Faraj writes: When Muhammad b. Abdullah was born his relatives named him as Mahdi, as they thought that he was the ‘Promised Mahdi’ whose advent was prophesied in traditions. But the knowledgeable ulema among the sons of Abu Talib knew him as ‘Nafse Zakiyyah’ (pure soul) about whom it was destined that he would be martyred in ‘Zaitul Hejaar’.

(Maqaatelut Taalebeen, p. 157)

THE JURISTS OF MADINA AND TRADITIONS REGARDING MAHDI

Abul Faraj records: When Muhammad b. Abdullah b. Hasan revolted, he received support from Muhammad b. Ajalaani, a jurist of Madina. When Muhammad b. Abdullah was killed, the ruler of Madina, Jafar b. Sulaymaan summoned Muhammad b. Ajalaani and asked, ‘Why did you revolt with the liar?’ Then he ordered that his hands should be severed as penalty for his revolt. But the jurists and elders of Madina interceded on behalf of Muhammad b. Ajalaani thus, ‘O Emir, Muhammad b. Ajalaani is a jurist and a pious man, we hope you will pardon him. He mistook Muhammad b. Abdullah to be the Promised Mahdi prophesied in traditions.’
(Ibid. p. 193)

Abul Faraj further writes, ‘When Muhammad b. Abdullah rose in rebellion, Abdullah b. Jafar, a scholar, jurist, and a man of traditions (Muhaddith), also supported him. But when Muhammad b. Abdullah was killed, Abdullah b. Jafar fled, and remained in hiding until he was assured pardon.’

One day Jafar b. Sulayman, the ruler of Madina came to him and addressed him thus, ‘Despite your knowledge, jurisprudence, understanding and wisdom, why did you rise with Muhammad b. Abdullah?

Abdullah b. Jafar replied, ‘My association with Muhammad b. Abdullah was due to the fact that I took him to be the ‘Promised Mahdi’, on the basis of traditions which has reached us. I did not doubt him till he was killed, which is when I realised my mistake. After this I shall never repeat such an error.’
(Ibid. p. 195)

The incidents outlined above highlight the fact that the belief in Mahdaviyat was acknowledged by Muslims from the time of the Holy Prophet (s.a.w.s.), and was not an innovation in religion. People in all ages were awaiting the appearance of this Mahdi, prophesied by the Holy Prophet (s.a.w.s.). That is why we have seen that in various ages, the oppressed who were unaware of the signs of the true Mahdi, mistook personalities like Muhammad b. Hanafiyyah, Muhammad b. Abdullah b. Hasan among others, for the Mahdi. But the Shias who were familiar with the traditions of the Ahle Bayt (a.s.), and Muhammad b. Abdullah himself, were aware of the promised Mahdi’s identity.

Abul Faraj writes: A person asked Abdullah b. Hasan, ‘When will Muhammad rise?’ Abdullah replied, ‘He will rise only after I get killed. But even he will be killed.’ Then that person declared, ‘We are from Allah and unto Him shall we return. If Muhammad is killed, the entire nation will be destroyed!’ Abdullah replied, ‘That will never happen.’
The person queried once again, ‘When will Ibrahim rise?’ Abdullah replied, ‘He shall not rise until I am slain. But even he will be killed.’ The person declared once again, ‘We are from Allah and unto Him shall we return. If Ibrahim is killed, the nation will be destroyed.’ Abdullah replied, ‘No that will never happen. Their master, the Promised Mahdi, will rise as a twenty-five year old youth. He will decimate the enemies.’
(Ibid. p. 166)

Abul Faraje Isfahani records that Abul Abbas informed Marwan that Muhammad claimed to be the Mahdi. Marwan replied, ‘Neither is he the Mahdi nor anyone else from his father’s progeny. On the contrary, the promised Mahdi shall be the son of a slave-girl (of Allah).’

(Ibid. p.167)

Qasr: While travelling beyond the city limits, reduction of four rakat namaz to two rakats. Also, fasting is not obligatory in this condition.

Farsakh Shar’ee: A distance little less than 5 1/2 kms.

Hadd-e-Tarakhkhus: The place from where one is unable to see the walls of the town, or unable to hear the azaan.

Musafat: The distance of journey which becomes the cause of Qasr.

Jabeera: That stick or cloth which is tied on the broken part or a wound on the body.

Kur: A water reservoir (like a tank) whose length, breadth and height is three and half spans each.

Kur Water: The water collected in a Kur place is called as Kur Water.

Rukn: Those actions in namaz, which if omitted, intentionally or otherwise, makes namaz void e.g. ruku’, both sajdahs.

Actions other than Rukn: Those actions in namaz, which if omitted intentionally, makes namaz void. But if forsaken unintentionally, does not make namaz void e.g. tashhahud

Ehtiyaat: When there is more than one viewpoint on whether an act should be performed or not and this multiplicity of opinions leads to hesitation, then to choose that viewpoint in which there is no scope for loss or harm.

Bulugh: The age at which some physical signs appear, making it obligatory for the person to observe laws of Islamic jurisprudence.

Considering the fact that readers of ‘Al-Muntazar’ may be following various ‘Maraajae Taqleed’ we have stated here such religious articles on which all the jurists (Maraaje) are unanimous.

According to the Ahle Bait (a.s.),

"Purity is an integral part of the faith."

(Behaarul Anwaar, vol. 62, p. 291, H.72)

IMPURE THINGS (NIJAASAAT):

Urine and faeces of human beings and of those animals whose meat is prohibited to eat and whose blood gushes out forcefully when its life (jugular) vein is severed, are impure (najis).

The semen and dead body of human beings and of those animals whose blood gushes out irrespective of whether their meat is lawful or unlawful, is najis.

Dogs and pigs who live on land are impure, and even their hair, bones, paws and nails and all their body liquids are impure.

All alcoholic liquors and beverages, which intoxicate a person, are impure. Beer, which is prepared from barley (‘Aabe Jau’) is impure. However, barley water, which is medically prepared (‘Maa-e-Shaeer’) is pure.

While cooking, if an impure thing falls into the food, irrespective of its quantity, the entire food along with the vessel in which it was being cooked becomes impure. It will not become pure even by boiling or heating the food.

It is prohibited (haraam) to eat or drink impure things.

If a pure (paak) thing touches an impure thing and one of them or both of them are so moist that moisture of one is transferred to the other, then the pure thing will become impure.

If there is a doubt, whether a pure thing has become impure, then that thing is pure. Similarly, if there is a doubt whether an impure thing has become pure, then that thing is impure.

To make impure the letters and pages of the Holy Quran, or a thing on which the names of Allah or Prophets (a.s.) or Imams (a.s.) is written, is prohibited. And if these become impure or fall in an impure place, then it is necessary to remove the impurity and make them pure.

While using the toilet for relieving oneself, it is prohibited (haraam) that the front or the back part of one’s body faces the Holy Ka’ba. Similarly, it is prohibited to relieve oneself in lanes, special roads, property of a person who has not granted permission for the purpose and at a place which is dedicated (waqf) exclusively for the beneficiaries.

Moreover, it is abominable (makrooh) to sit for relieving oneself on the highway or in lanes or in front of doors of the house or under the shade of a fruit-yielding tree, in the burrows of animals, in water, especially in stagnant water. Also, it is abominable to urinate while standing or on hard ground or while facing the wind.

PURIFYING AGENTS (MUTAHHARAAT)

(1) Mutlaq Water (Pure Water): It makes impure things pure.

(2) Muzaaf Water (Mixed Water): Water, which is mixed, like fruit juice, rose water etc. cannot make impure thing pure, nor can it be utilised for performing wudhu or ghusl. And even if little impurity falls in it or mixes with it, mixed water becomes impure irrespective of its (Muzaaf water’s) quantity.

(3) Kur Water: Water which fills a container whose length, breadth and height are 3 1/2 span each, is called as Kur Water.
(In order to make an impure thing pure with Kur water, it is necessary to remove the original impurity before washing it with Kur Water.) If an impure thing falls into a vessel of water whose quantity is kur or more, then it will not become impure. But if the smell, taste or colour of the water changes due to the impurity, then the water becomes impure.

(4) Water that gushes forth from the earth is considered as spring or well water.

(5) If a thing becomes impure and it does not contain original impurity in it, then it will become pure with rain water.

(6) Vessel or any other thing, which has become impure should be washed thrice with Qaleel Water (water that is less than Kur water.)

(7) If a dog licks a vessel, then that vessel should first be rubbed with dry and pure dust (earth, soil) and then washed with water.

(8) If a person makes an impure thing pure by washing it with his own hand, then his hand also becomes pure along with that thing.

(9) If the sole of the feet or shoe becomes impure due to walking on impure earth then by walking on dry and pure earth, in such a manner that the original impurity is removed, the sole becomes pure. There is no need to wash it with water.

(10) The earth, building, doors and other stationary things can be made pure with the help of sunrays, with the following conditions:
(a) The original impurity should be removed.
(b) The impure part should be wet and should be dried only by the rays of the sun falling upon it directly and continuously.

(11) If the form of an impure thing changes in such a way that it takes the form of a pure substance, the new form will be considered as pure. E.g. Impure wood is burnt into ashes, wine turns into vinegar etc. In both the cases the changed form i.e. ashes and vinegar are pure.

(12) If the blood of a human or that of an animal whose blood gushes out when its life vein is cut is sucked by an insect whose blood does not gush out and it becomes the part of latter’s body, then such blood will be considered as pure.

(13) The body of an animal that has become impure due to contact with original impurities like blood or with something else that has become impure after coming into contact with an impure substance like impure water, then when such impure substance is removed from the animal’s body, the body becomes pure. The above law holds good even for the human body, involving parts that are on the inside, like the mouth, nose, ears, etc.

Moreover, it was revealed:

"The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist?"

(Surah Maidah: 91)

The verse that follows deals a great psychological blow,

"And obey Allah and His Apostle and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our apostle."

(Surah Maidah: 92)

It is prohibited to use those things which are used as a mode for gambling and which in normal circumstances are considered as a means of gambling, regardless of whether there is any bet on the game. Not only playing them is forbidden but even looking at such things is not permissible.

Imam Jafar Sadiq (a.s.) warns:

"Playing chess is polytheism, holding a chess pawn is like touching pork … looking at it is as hateful and forbidden as looking at the private parts of one’s mother!!!’

(Wasaael-us-Shiah, ‘The Book on Trading’)

Besides inviting punishment in the hereafter, gambling results in some of the following losses in the world:
1. Time spent indulging in sins.
2. Causes enmity.
3. Leads to hatred and malice.
4. Keeps one away from Allah’s remembrance.
5. Distances from Namaz.
6. Disobedience of Allah and obedience to Shaitan
7. Wealth is squandered.
8. Children are spoilt.
9. Homes are ruined.
10. Results in nervous disorders.
11. Continuous tension.
12. Spoils temperament and behaviour.
13. Causes frustration, sometimes resulting in suicide.

Fazl Ibne Shazaan narrates from Imam Reza (a.s.):

"When the holy head of Imam Husain (a,s,) was being taken from Syria, the accursed Yazid ordered to prepare the table for food. He was engrossed in eating and drinking wine with his cronies and ordered that Imam’s (a.s.) head should be placed on the floor. Then he got engrossed in playing chess. He used to remember the ancestors of Imam Husain (a.s.) and mocked at them. Whenever he would win the game he would drink three glasses of wine, and spill the leftovers near the tray. Therefore, one who is our Shia, it is compulsory for him to keep away from drinking wine and playing chess. And whenever he sees any of these two things, he should remember Imam Husain (a.s.) and curse Yazid and his progeny. If he dies, Allah will forgive his sins."

(Oyoono Akbaar al-Reza, p. 93)

JEALOUSY

Jealousy is a very dangerous and destructive disease, which afflicts most people. Very few people are protected from its destruction. Jealousy is dangerous both on the individual as well as the social level. Like termites, it causes gradual destruction of the individual on a personal level, and the society at large.

And for ‘Imaan’, it is as dangerous as fire is, for dry wood.

Jealousy means to be disgusted and upset about a bounty conferred on another person, and to hope that the person is deprived of the bounty. For instance, to be jealous of a brilliant student who has passed his exam, and wish that he had failed. Or to be jealous of a profit earned by a businessman and wish that he had suffered a loss instead.

It is this jealousy which prevented Shaitan from prostrating in front of Hazrat Adam (a.s.), and as a result, he became the subject of Allah’s anger. In reality, Shaitan could not stand the honour and esteem that Hazrat Adam (a.s.) enjoyed near Allah. Similarly in his jealousy, Qaabeel killed Haabeel, and the brothers of Hazrat Yusuf (a.s.) threw him in to the well. It was nothing but envy, which compelled Bani Ummayyah to oppose Islam, and prevented them from accepting the prophethood of Prophet Muhammad (s.a.w.s.) and Imamate of Ameerul Mo’mineen (a.s.). Thus, the greatest affliction of jealousy is that it prevents a person from accepting the truth.

No wonder Imam Jafar Sadiq (a.s.) warns,

"Jealousy destroys the faith as fire destroys wood".

(Usul-e-Kafi, vol. 2)

In another tradition he (a.s.) declares,

"Foundation of disbelief (kufr) is based on three things; (i) greed (ii) pride (iii) jealousy."

If one is jealous of Allah’s bounties like health, intelligence, wealth and stature, bestowed on others, then that person is in fact disputing with Allah’s Judgement and this takes a person closer to infidelity and polytheism. Instead of being jealous one should pray to Allah to bestow on him those bounties, as Allah’s treasures are limitless and Allah is not troubled in granting bounties to His creatures.

Jealousy is not the means for acquiring success. Instead, one should strive for success, by struggling for it in a legitimate manner, constantly seeking Allah’s help and Imam’s (a.t.f.s.) guidance. One who is jealous should realise that his jealousy will not affect the other person in the least, but he will only harm himself.

Therefore, one must refrain from jealousy, and should seek Allah’s protection from this spiritual disease. By pondering over the verses of Surah Falaq we become aware of the destructive effects of jealousy.

OSTENTATION

Among the most destructive of spiritual diseases is ostentation or showing off. This sickness is very harmful for one’s sincerity. It destroys the biggest and the best of deeds. It makes worship futile. It destroys all acts of worship, since sincerity is the most basic condition of worship. The foundation of every deed is intention (neeyat) and intention is based on sincerity. If someone takes a partner with Allah in the intention of any deed then that act becomes futile, whether it is obligatory (wajib) or recommended (mustahab). Whether ostentation affects one’s intention from the beginning, or it becomes a part of one’s intention during the performance of the act, the end-result is the same i.e. the action is futile. For example, a person prays namaz with congregation for show-off or he enters the mosque to show-off.
(Minhaajus Saleheen , The Book of Ibaadaat, p. 154, article no. 569)

There are many people who perform good actions, but the reason for performing the actions varies from person to person. Some people perform good actions for satisfaction of the heart, while others do it out of fear, while some others do it to earn respect and honour in society. Very few people actually perform good deeds to earn Allah’s satisfaction.

Allah says in Holy Quran:

"Say: I am only a mortal like you. It has been revealed to me that your Lord is one Lord. Then whosoever desires the meeting of his Lord, then he should do good and not associate anyone in the worship of his Lord."

(Surah Kahf: 110)

Explaining the above verse, Imam Jafar Sadiq (a.s.) says:

‘A person performs a good deed, but does not desire Allah’s satisfaction. Instead, he performs the deed so that the people may consider him to be pure, and he desires that people should talk about his worship. He is that person who has taken a partner with Allah in his worship’. After this Imam (a.s.) said, ‘A person who performs a good action secretly, and the day passes by, then Allah will manifest his good deed. And one who performs evil deeds secretly, then Allah will manifest it after some days"

(Al Wafi, vol 5, p. 853-854)

Imam Jafar Sadiq (a.s.) has narrated from Holy Prophet (s.a.w.s):

"A time will come when the intention of the people will be insincere. For the greed of this world, their apparent will be adorned. Allah will afflict all of them with His punishment. Then they will plead (to Allah) like a person who is drowning but their supplications will not be accepted".

(Ibid. p. 856)

May Allah protect us from the evil and destructive disease of ostentation.