[23] Imamah (Leadership) - Prophet Muhammad
A series of discussions on the teachings of Imam Sadiq (sixth Imam of the Muslims), from the book Misbah ash-Sharia (The Lantern of the Path)
In His Name, the Most High
This is part twenty-three of an ongoing series of discussions on the book attributed to Imam as-Sadiq entitled ‘Misbah ash-Sharia’ (the Lantern of the Path).
As is the case for each of the sessions in this series (and previous series), there is a requirement for the reader to at the very least take a cursory look at the previous sessions - though studying them properly is more beneficial - as the nature of this subject matter requires a building up of understanding in a step by step manner.
Since each session builds on the one before, it is crucial that the previous sessions are studied - at least in a cursory manner, though fully is more beneficial - so we can try to ensure that misunderstandings and confusion do not ensue, as well as ensure we can garner more understanding from each session.
The previous parts can be found here:
Video of the Majlis (Sermon/Lecture)
This write up is a companion to the video majlis (sermon/lecture) found below:
Contents
Majlis - Misbah ash-Sharia - Servitude - Part 23 - Imamah - Prophet Muhammad
Nasheed - Ya Ukht ar-Ridha (O Sister of al-Ridha)
Ziyarah - Ziyarat Aal-i-Yaseen
Recap
In the previous session — the twenty-second in our ongoing journey through Misbah ash-Sharia (The Lantern of the Path) — we continued our introduction to the critical concept of Imamah (Divinely Appointed Leadership), building upon the foundation laid by our earlier reflections on Nubuwwah (Prophethood) and Wilayah (Guardianship or Authority).
We explored how Prophethood is not limited to proclaiming divine truths, but rather encompasses two essential responsibilities: presenting a revolutionary, tawheed-centred vision for human society, and establishing a just and God-oriented social order grounded in that vision. We saw that every Prophet — especially the Ulu al-Azm (Prophets of Firm Resolve) — fulfilled these dual tasks, culminating with the final Messenger, Prophet Muhammad (peace and blessings be upon him and his family).
The Prophet’s migration to Madinah marked a pivotal moment in history: the emergence of a living Islamic society — a community built upon divine law, moral values, and the sovereignty of God. Yet his passing left the Ummah with two urgent needs: the need for the correct interpretation and application of divine guidance, and the need for leadership to uphold and protect the fragile new society.
Thus, the necessity of Imamah became clear. We reflected that the Imams are not simply scholars or administrators; they are the divinely designated heirs to the Prophet’s dual mission: guardians of the truth and stewards of the community. The Prophet himself explicitly foretold that there would be twelve successors after him, ensuring the continued preservation and flourishing of Islam.
Importantly, we recognised that true allegiance to the Imams requires more than mere verbal affirmation. It demands action, loyalty, and sacrifice. The collapse of resolve after Karbala — when most of the Shia fell into despair — serves as a stark reminder that belief without steadfastness is not enough.
Now, before we embark on the detailed exploration of the 250-year-old person — the united, continuous mission of the twelve Imams — we must first turn to the life of Prophet Muhammad (peace and blessings be upon him and his family) himself. By revisiting the crucial events of his mission, the formation of the Islamic society, and the groundwork he laid, we will set the proper historical stage needed to truly understand the task inherited by Imam Ali (peace be upon him) and the Imams after him.
It is only by beginning with the Prophet — whose life is the trunk from which the 250-year-old tree grows — that we can hope to fully appreciate the scale, depth, and meaning of the mission that followed.
Imamah (Leadership) - Prophet Muhammad
The Great and Holy Prophet: His Mission, Struggle, and Triumph
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
There is certainly a good exemplar for you in the Apostle of God—for those who look forward to God and the Last Day, and remember God much.
- Quran, Surah al-Ahzaab (the Chapter of the Confederates) #33, Verse 21
The Prophet’s Mission: Calling to Truth
The paramount duty of the Prophet of Islam was to call humanity to truth and reality, and to persevere tirelessly in this sacred mission.
Despite the deep darkness and disruption that engulfed the world of his time, he never became overwhelmed or deterred.
Even when he stood almost alone, with only a small group of Muslims by his side, he remained unwavering in the face of the arrogance of tribal leaders and the recklessness of the powerful and immoral.
Though the people of that era had barely tasted the sweetness of knowledge and wisdom, the Prophet continued to patiently and repeatedly convey the message of truth. His constancy bore fruit: over time, more and more hearts were guided to Islam.
Through divine blessing and steadfast effort, he ultimately established an Islamic government, of which he himself became the head.
Confronting the Powers of the Age
This new government, however, faced a multitude of enemies.
Among them were indigenous Arab tribes, fierce and well-armed, scattered throughout the harsh deserts of the Arabian Peninsula — including the region of Yamamah, a wide area between Najd and Bahrain, rich with villages and fountains.
The Islamic call had to confront and reform these deeply entrenched communities.
At the same time, beyond Arabia stood two great world empires: the Kingdom of Persia and the Roman Empire.
To both, the Holy Prophet sent letters of invitation, engaged in argumentation, and when necessary, declared open confrontation.
External Threats and Internal Trials
The Islamic government endured severe hardships under economic sanctions imposed by these powers, to the extent that the people of Madinah, on some occasions, went days without securing even bread to eat.
The Prophet himself was surrounded by threats and blackmail from every direction.
Within the Muslim community, the pressure of hardship produced different reactions:
Some became anguished, some wavered in their resolve, and some even encouraged the Prophet to compromise and seek reconciliation with the enemies, believing it might bring relief.
The Prophet’s Unshakable Resolve
Yet despite these immense trials, the Prophet never exhibited even a trace of weariness or weakness.
Instead, he continued to lead the Islamic community with unwavering resolve.
By virtue of his steadfastness — in both the field of invitation and the theatre of war — the community steadily progressed.
Within a relatively short span of years, by the blessings of divine perseverance, they attained sovereignty and authority.
Thus, through the Prophet’s tireless struggle and supreme leadership, Islam established its first true seat of authority upon the earth.
The Prophet’s Ordainment: The Dawn of Humanity’s Awakening
The Purpose of the Prophet’s Ordainment
The Prophet himself stated, as narrated in numerous traditions:
إِنِّي بُعِثْتُ لِإِكْمَالِ مَكَارِمِ الْأَخْلَاقِ وَدَرَجَاتِهَا
I was prophetically ordained for the completion of good ethical standards and degrees.
- Mulla Sadra, Sharh Usul al-Kafi (Explanation of Usul al-Kafi), Volume 1, Page 420
This ordainment was directed toward the ethical refinement of the human soul, aiming for its full generality and ultimate perfection.
It is an immutable reality that unless a person’s ethical character reaches its peak of purity, the Almighty does not entrust him with the weighty and sacred mission of Prophethood.
Thus, at the very beginning of the Prophet’s ordainment (be’that), God revealed to him:
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
And indeed, you possess a great character.
- Quran, Surah al-Qalam (the Chapter of the Pen) #68, Verse 4
The moral being of the Prophet had reached such sublime perfection that the Almighty deemed him worthy of bearing the light of revelation.
This moral excellence was already evident in his life before formal revelation.
The Prophet’s Spiritual Ascent Before Revelation
It is reported that during his youth, the Holy Prophet engaged in trade and earned substantial income, yet he gave away his wealth entirely to the poor and needy.
This took place before the descent of revelation, during the final stages of his journey toward soul-perfection.
The Prophet would often ascend the heights of Mount Hira, contemplating the signs of God.
He gazed upon the sky, the stars, the earth, and the diverse living creatures that inhabited it — all reflections of the Divine signs.
His humility grew day by day, and with it his recognition of divine truths, his respect for sacred prohibitions, and the blooming of his innate good character.
It has been narrated:
كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ أَجْوَدَ النَّاسِ وَأَشْجَعَ النَّاسِ وَأَعْلَمَهُمْ
The Messenger of God was the most generous of people, the bravest of people, and the most knowledgeable of them.
- Al-Kulayni, Al-Kafi, Vol. 1, Chapter: "The Excellence of the Prophet’s Knowledge and Morals"
Before the formal bestowal of Prophethood, the Prophet’s soul was continually increasing in weight and gravitas.
When he reached the age of forty, it was narrated:
فَاطَّلَعَ اللَّهُ عَزَّ وَجَلَّ إِلَى قَلْبِهِ فَوَجَدَهُ أَفْضَلَ الْقُلُوبِ وَأَجَلَّهَا وَأَطْوَعَهَا وَأَخْشَعَهَا وَأَخْضَعَهَا
So God, the Mighty and Majestic, looked into his heart and found it the best of hearts, the most splendid, the most obedient, the most reverent, and the most submissive.
- Al-Saduq, Al-Amali, Session/Sitting (Majlis): 94 (on the Prophet’s creation and status)
At this momentous age, his heart became the brightest and most capacious vessel for the reception of divine guidance.
The Descent of Revelation
At that time, God commanded the doors of the heavens to open, and they were opened before the Prophet’s very eyes.
فَاطَّلَعَ عَلَى الْعَوَالِمِ الْغَيْبِيَّةِ، وَأَمَرَ اللَّهُ تَعَالَى الْمَلَائِكَةَ أَنْ يَهْبِطُوا بَيْنَ يَدَيْهِ وَهُوَ يَنْظُرُ إِلَيْهِمْ
He beheld the unseen worlds, and God commanded the angels to descend before him while he looked upon them
- Al-Majlisi, Bihar al-Anwar, Vol 17, Page 309
The Prophet witnessed the angels and heard their speech.
Among them descended the Trustworthy Spirit, Jibra’il (Gabriel), who addressed him with the immortal command:
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
Read, in the Name of your Lord who created
- Quran, Surah al-Alaq (the Chapter of the Clot) #96, Verse 1
This sacred encounter marked the beginning — the preamble — of his prophetic ordainment.
The Great Inner and Outer Jihad
This incomparable divine soul, having reached such a summit of spiritual perfection even before revelation, embarked from the very first day upon a formidable struggle (jihad).
It was a jihad both inward and outward: a relentless striving to educate humanity and to reform a society drowning in corruption and oppression.
As Amir al-Mu’minin, Imam Ali, describes in Nahjul Balagha:
فَإِنَّمَا هَلَكَ النَّاسُ فِي تَنَازُعِ الْأُمُورِ وَ تَفَاوُتِ الْأَهْوَاءِ، وَ تَشَتُّتِ الْآرَاءِ، وَ اخْتِلَافِ الْقُلُوبِ، فَأَصْبَحُوا فِي فَسَادٍ مِنْ أَمْرِهِمْ، وَ بَلَاءٍ مِنْ دِينِهِمْ، قَدِ اسْتَحْكَمَ فِيهِمْ دَاءُ الْأَثَرَةِ وَ الدَّغَلُ، وَ تَوَغَّلَ فِي قُلُوبِهِمْ سُمُّ الْعَدَاوَةِ وَ الْبَغْضَاءِ
Indeed, people were destroyed only because of their disputes in matters, the divergence of their desires, the fragmentation of their opinions, and the disunity of their hearts. They fell into corruption in their affairs and tribulation in their religion. The disease of selfishness and deceit became entrenched in them, and the poison of enmity and hatred penetrated their hearts.
- Nahjul Balagha, Sermon 2 (Known as the "Al-Shiqshiqiyya Sermon")
The environment was one of rampant worldly lusts, unbridled desires, and the oppression of the strong over the weak.
This was not limited to the Arabian Peninsula and Makkah alone but extended to the great civilisations of that era — the Roman Empire and the imperial regime of Persia.
The State of the World at the Time
A glance at the dark pages of history reveals how oppression had engulfed the lives of people across the world.
To combat this vast corruption, the Prophet undertook a continuous and strenuous effort, bearing the immense weight of divine revelation from the very first day of his mission.
The revelation descended upon him like pure, flowing water, spreading over diverse lands, empowering him at every moment.
The Prophet expended every ounce of his strength to bring about a global transformation — and by the grace of God, he succeeded.
The Foundation of the Islamic Nation
The very first days after ordainment witnessed the establishment of the initial foundations of the Islamic nation.
Like firm and steadfast pillars, the first believers — men and women of intellect, courage, and spiritual brightness — gathered around the Prophet.
These were individuals capable of comprehending his message and relying upon it.
As God states:
فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ
Whomever God desires to guide, He opens his breast to Islam, and whomever He desires to lead astray, He makes his breast narrow and straitened as if he were climbing to a height. Thus does God lay [spiritual] defilement on those who do not have faith.
- Quran, Surah al-An’am (the Chapter of the Cattle) #6, Verse 125
These prepared and open hearts were nurtured by the capable hands of the Prophet.
Their minds illuminated, their wills fortified, their eagerness for truth grew stronger day by day — a phenomenon almost unimaginable to us.
This sacred seedling took root among the hardest of stones, in an environment saturated with ignorance, prejudice, hostility, brutality, and unchecked carnality.
As Amir al-Mu’minin, Imam Ali, poignantly describes:
وَشَجَرِ الْبَادِيَةِ، وَمَا أَصْلَبَ عُودَهَا، وَأَشَدَّ تَلَظِّيَ نَارِهَا
Desert trees, their wood is hardest, and when burnt, their flames rise highest.
- Nahjul Balagha, Sermon 45 (On the transience of worldly life and the nature of trials)
These first believers were like such desert trees — resilient, unshakable, their roots penetrating the harshest ground.
Thirteen Years of Planting the Foundation
Thirteen years passed after the inception of this Islamic community.
Throughout this time, the civic foundation of Prophethood was built upon this concrete and unwavering base, setting the stage for the spread of divine light across the world.
The Establishment of Islamic Authority: Foundations and Principles
The Two Pillars: Personal Upbringing and Political Leadership
The construction of the Islamic nation was not founded solely upon political governance.
Politics was indeed a part of it, but its paramount foundation was the individual upbringing of every person.
As the Qur’an states:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
It is He who sent to the unlettered [people] an apostle from among themselves, to recite to them His signs, to purify them, and to teach them the Book and wisdom, and earlier they had indeed been in manifest error.
- Quran, Surah al-Juma (the Chapter of Friday) #62, Verse 2
The Prophet undertook the sanctification and education of each person individually.
He did not merely teach laws and regulations; he also imparted wisdom — elevating their insight so they could perceive the deeper realities of existence.
Throughout the last ten years of his life, the Prophet consistently carried out this mission, even as he simultaneously engaged in political leadership:
Managing the governance of the Islamic community.
Defending the epicentre of Islam.
Extending the message of Islam beyond Madinah to the wider world.
These two duties — spiritual upbringing and political leadership — were inseparable.
Islam and Politics: An Inseparable Bond
Some mistakenly seek to isolate the religious from the political in Islam.
Yet the Prophet’s life is the clearest evidence that Islam inherently encompasses governance.
When the Prophet migrated from Makkah to Madinah, his first major action was political:
He established an Islamic community and system.
He organised an army.
He wrote letters to world leaders.
He entered the international political arena of his time.
Thus, how can Islam be separated from politics?
And how can politics be properly interpreted without Islamic guidance?
God warns against those who fragment the Divine message:
الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ
(So also on such) as have made the Qur’an into shreds (as they please).
- Quran, Surah al-Hijr (the Chapter of the Rocky Tract) #15, Verse 91
Similarly, it is narrated:
يُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَيَكْفُرُونَ بِبَعْضٍ
They believe in some verses of the book (Quran) and disbelieve in others.
- Al-Harrani, Tuhaf al-‘Uqul (Gifts of the Intellect), Page 485 (Part of a sermon attributed to Imam Ali critiquing those who cherry-pick divine teachings)
They accept the acts of worship but reject the political guidance embedded in the Qur’an.
Yet God says:
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balance, so that mankind may maintain justice; and We sent down iron, in which there is great might and uses for mankind, and so that God may know those who help Him and His apostles [with faith] in the Unseen. Indeed God is all-strong, all-mighty.
- Quran, Surah al-Hadid (the Chapter of the Iron) #57, Verse 25
The “Balance” signifies the establishment of social justice — a political mission integral to Prophethood.
Establishing Justice and Governance
Justice is the cornerstone of all prophetic missions, including that of Prophet Muhammad.
It is through just governance that societal equilibrium is maintained.
This task — to build communities founded on justice — is inherently political.
Every Prophet, from Ibrahim (Abraham) to Musa (Moses) to Isa (Jesus) (peace be upon them), sought to establish systems of divine justice on earth.
The Madinan Model: An Eternal Example
The biography of the Prophet during his ten years in Madinah is among the most luminous eras of human governance.
The Prophetic mission spans two distinct periods:
Thirteen years in Makkah: laying the spiritual and ideological foundations.
Nearly ten years in Madinah: constructing the framework of Islamic governance.
The Madinan period serves as a timeless exemplar — a model for all generations, all times, and all places.
By examining this period, Muslims can derive enduring principles for judging systems, leaders, and societies.
The Core Foundations of the Islamic System
The Prophet laid down a system structured upon seven foundational indexes:
Faith and Otherworldliness
The engine of Islamic authority is faith — a faith that motivates the mind, heart, and limbs toward righteousness.
The Prophet began planting this faith in Makkah and firmly established it in Madinah.
Justice
Justice is the cornerstone of all activity — the giving of dues without bias or neglect.
Knowledge and Education
The foundation of the system is knowledge and vigilance.
Through education and awareness, people are transformed from passive followers into conscious agents of divine will.
Purity and Brotherhood
The Prophetic authority abolished tribal pride, personal greed, and sectarianism.
It fostered sincerity, brotherhood, and unity among believers.
Ethical Transformation
Islam refines souls, cleansing individuals of corrupt morals.
As the Qur’an affirms:
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
God certainly favoured the faithful when He raised up among them an apostle from among themselves to recite to them His signs and to purify them and teach them the Book and wisdom, and earlier they had indeed been in manifest error.
- Quran, Surah Aal-i-Imraan (the Chapter of the Family of Imraan) #3, Verse 164
Empowerment and Honour
The Islamic community was taught not to be dependent, submissive, or beggarly.
It was a community of dignity, strength, and self-reliance.
Continuous Development
The Prophetic system was one of constant movement and progress — an enjoyable, invigorating journey of collective striving without complacency or stagnation.
Building the Islamic Community
Upon arriving in Madinah, the Prophet began building the Islamic society by fostering noble beliefs and firm personal foundations.
The companions — shaped by thirteen years of hardship in Makkah — became the pillars of this new community, alongside newly guided souls in Yathrib.
Madinah, formerly called Yathrib, became “the City of the Prophet” — a place where the breeze of freedom and divine awakening stirred every heart.
The Prophet’s Arrival and Symbolic Actions
When the Prophet arrived in Madinah, he was greeted with overflowing love.
Each tribe called him to their home, but he deferred to divine will, saying:
ارْفُقُوا بِهَذِهِ الْجَمَلِ فَإِنَّهَا مَأْمُورَةٌ
Please, give way for this camel; it is on duty.
- Al-Majlisi, Bihar al-Anwar, Vol. 19, Page 109
The camel settled at the house of Abu Ayyub al-Ansari — among the poorest of the people — signifying the Prophet’s rejection of worldly prestige and tribal favouritism.
The Prophet then purchased a nearby plot of land from two orphans with his own money and began the construction of Masjid al-Nabawi (The Mosque of the Prophet).
This mosque became the heart of worship, governance, and public life.
The Prophet worked alongside his companions in building it, rejecting any special privilege.
His sweat mingled with theirs, inspiring them to labour with renewed fervour.
Strategic Political Measures
Upon arrival, the Prophet carefully managed relations with the influential Jewish tribes — Banu Qaynuqa’, Banu Nadir, and Banu Qurayza — who controlled much of Madinah’s economy and intellectual sphere.
He established a general treaty governing public interactions, rights, and responsibilities, accepted by all parties.
This formalised the Prophet’s leadership as the natural and divinely sanctioned head of the community.
Breaking the Barriers of Tribalism
One of the Prophet’s greatest achievements was abolishing the tribal prejudices that plagued pre-Islamic Arabia.
Through the brotherhood pact, he united leaders and commoners, the wealthy and the formerly enslaved.
Status was determined solely by faith and sacrifice, not lineage or wealth.
Thus, Bilal al-Habashi, despite his background, was chosen as the first muezzin — a symbol of the new divine criteria for honour.
The Prophet’s words planted seeds, but his actions made hearts bloom even before words were spoken.
Safeguarding the Islamic Authority: Trials and Triumphs
The Three Stages of Consolidating the Islamic System
For the establishment of the Islamic authority to take full effect, it unfolded across three essential stages:
Skeletonising the System
The first stage involved reducing the system to its essential frame — a minimal yet living form upon which future growth could be built.
Preserving the System
The second stage was the vigilant preservation of the nascent Islamic authority.
The Prophet understood that, like a vulnerable new organism, the system was under threat from multiple enemies.
Had he failed in protecting it, all his accomplishments would have been undone.
Completion and Expansion
Finally, the structure had to be completed and fortified. Mere establishment was not enough; it needed growth into a fully operational model of governance and spiritual life.
These three stages intertwined: even while laying the foundations, the Prophet remained vigilant against external and internal threats.
The Five Major Threats to the New Islamic Community
The Prophet identified five primary threats against the newly formed Islamic society — each demanding its own strategy.
The Wild Tribes Surrounding Madinah
Scattered across the deserts around Madinah, wild tribes lived by raiding, warfare, and plunder.
Though seemingly insignificant, they posed real danger — one raid could devastate the fragile Islamic community.
The Prophet addressed these tribes with a mixture of:
Treaties to neutralise those willing to live in peace.
Measured military action against those who persisted in violence.
He did not impose Islam upon them forcibly; rather, he prioritised securing Madinah’s safety while laying the groundwork for future guidance.
He sent small contingents — sometimes fifty, sometimes twenty men — to deal with particular hostile tribes when necessary, establishing security without unnecessary bloodshed.
The Quraysh of Makkah
Makkah, though lacking a unified government, was home to a powerful and coordinated elite — united in their hostility toward Islam.
The Prophet recognised them as a grave threat.
Thus, strategic action was needed.
The Battle of Badr
The Battle of Badr (2nd year after Hijrah) was the first major confrontation.
The Quraysh’s caravan, laden with wealth from Ethiopia, passed near Madinah.
Muslims were initially tasked with intercepting the caravan, but God directed the confrontation toward the armed forces of Quraysh instead.
As God says:
وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَن يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ
لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَWhen God promised you [victory over] one of the two companies, [saying], ‘It is for you,’ you were eager that it should be the one that was unarmed. But God desires to confirm the truth with His words, and to root out the faithless, so that He may confirm the truth and bring falsehood to naught, though the guilty should be averse.
- Quran, Surah al-Anfaal (the Chapter of the Spoils [of War]), #8, Verses 7 to 8
Victory at Badr fulfilled a higher purpose: to shatter the prestige of falsehood and raise the banner of Islam.
The Battle of Uhud
The Battle of Uhud (3rd year after Hijrah) followed.
Initially victorious, the Muslims faltered when fifty appointed archers abandoned their posts to collect spoils.
God describes the causes of this setback:
وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ
God certainly fulfilled His promise to you when you were slaying them with His leave, until you lost courage, disputed about the matter, and disobeyed after He showed you what you loved. Some among you desire this world, and some among you desire the Hereafter. Then He turned you away from them so that He might test you. Certainly He has excused you, for God is gracious to the faithful.
- Quran, Surah Aal-i-Imraan (the Chapter of the Family of Imraan) #3, Verse 152
The Battle of Khandaq (The Trench) (The Battle of al-Ahzaab)
The Battle of Khandaq (The Trench) took place in the 5th year after Hijrah. This is also called the Battle or Siege of the Confederates (al-Ahzaab), as the city of Madinah was put under siege.
The name Khandaq, comes from the trench that was dug by the Muslims around Madinah, which was an idea that was from the great companion of the Prophet, Salmaan al-Farisi (the Persian).
In a future series, God willing, we will study the key companions of the Prophet and the Imams, so that we can learn from them, their devotion and stances to Islam, and the sacrifices they made.
It was Salmaan al-Farisi — renowned for his wisdom and devotion — who proposed a novel defensive tactic previously unknown in Arabia: digging a wide trench around the vulnerable parts of Madinah to prevent the enemy cavalry from charging.
The Prophet accepted this suggestion immediately, demonstrating his openness to consultation (shura) and recognising the divinely inspired wisdom of Salmaan.
According to Shaykh al-Saduq, Imam al-Sadiq said:
كان سلمان الفارسي رضوان الله عليه هو الذي أشار على رسول الله صلى الله عليه وآله بحفر الخندق حول المدينة
It was Salmaan al-Farisi, may God be pleased with him, who suggested to the Messenger of God the digging of the trench around Madinah.
- Al-Saduq, Al-Amali, Majlis/Sermon #60, Hadeeth #6
This inspired strategy proved critical to the Muslims’ survival and ultimate victory against the confederated armies.
When the enemy forces arrived and were confronted by the trench, they were astonished and impeded. In a critical moment, Amr ibn Abd Wudd— one of the most fearsome warriors of Quraysh — managed to cross the trench and challenge the Muslims to single combat. It was Imam Ali who rose to the challenge. With permission from the Prophet, Imam Ali engaged Amr in a duel that ended with Amr’s death at the hands of the Commander of the Faithful. As recorded:
برز أمير المؤمنين عليه السلام إلى عمرو بن عبد ود فقتله فانهزمت الأحزاب
The Commander of the Faithful confronted Amr ibn Abd Wudd and killed him, causing the confederates to be thrown into defeat.
- Al-Mufid, Kitab al-Irshad, Volume 1, Page 104
Thus, through Salmaan’s inspired counsel and Imam Ali’s heroic stand, God granted the Muslims victory despite their small numbers.
The Prophet declared after Khandaq:
والله لا نغزوهم بعد اليوم أبداً، بل هم يغزونن
By God, we will march to them, and they will never again march to us!
- Al-Majlisi, Bihar al-Anwar, Vol. 20, Page 223
Treaty of Hudaybiyyah
Treaty of Hudaybiyyah happened in the 6th year after Hijrah.
Though outwardly a seeming surrender, God declared:
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
Indeed, We have given you a clear conquest.
- Quran, Surah al-Fath (the Chapter of the Conquest) #48, Verse 1
It paved the way for Islam’s spread and ultimately, the Conquest of Makkah two years later.
The Jewish Tribes of Madinah
Three major Jewish tribes lived in Madinah:
Banu Qaynuqa’
Banu Nadhir
Banu Qurayza
Initially, treaties bound them to peaceful coexistence.
However, repeated acts of betrayal forced the Prophet to act:
Banu Qaynuqa’ were expelled after treachery.
Banu Nadhir plotted assassination; they too were expelled, leaving some of their wealth behind.
Banu Qurayza committed open treason during the Battle of Khandaq, siding with the Quraysh against the Muslims.
After a month-long siege, they faced just consequences.
The Prophet dealt with them:
Measuredly
In strict accordance with their betrayals
Without breaching any treaties
His actions were marked by justice, strategy, and preservation of the community’s survival.
The Battle of Khaybar
The Battle of Khaybar was not merely a military conquest, but a luminous manifestation of divine will. Taking place in the seventh year after Hijrah (7 AH / 628 CE), it represented a turning point where treachery was answered by justice, and love for God and His Messenger was honoured by an undeniable victory.
Khaybar was a fortified oasis north of Madinah, occupied by Jewish tribes who had repeatedly violated their covenants. Their active participation in the Confederates’ siege (al-Ahzaab), as described in the Battle of Khandaq (the Trench) earlier, was a betrayal that endangered the very existence of the Muslim community. It was imperative to address this existential threat.
As the Quran testifies:
الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
Those who were unjustly evicted from their homes, merely for saying, “Our Lord is God.” Were it not that God repels people by means of others: monasteries, churches, synagogues, and mosques—where the name of God is mentioned much—would have been demolished. God supports whoever supports Him. God is Strong and Mighty.
- Quran, Surah al-Hajj (the Chapter of the Pilgrimage) #22, Verse 40
Thus, the Prophet led a carefully prepared expedition to Khaybar to secure Madinah’s northern flank and restore justice.
The Initial Stalemate
Upon arrival, the Muslims encountered a formidable system of interconnected fortresses. Despite their resolve, repeated assaults failed to achieve significant progress. The strength of Khaybar’s walls, the strategic position of its defenders, and the intensity of resistance led to a temporary stall.
It was clear that ordinary courage alone would not suffice; the victory required a leader uniquely chosen — one endowed with pure devotion and steadfastness. The Prophet, under divine inspiration, announced:
لَأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يُحِبُّ اللهَ وَرَسُولَهُ وَيُحِبُّهُ اللهُ وَرَسُولُهُ، كَرَّارٌ غَيْرُ فَرَّارٍ، يَفْتَحُ اللهُ عَلَى يَدَيْهِ
Tomorrow, I shall give the standard to a man who loves God and His Messenger, and whom God and His Messenger love — a continual attacker, never a retreating coward; God will open [the fortress] through his hands.
- Al-Mufid, Kitab al-Irshad, Volume 1, Page 138
This declaration was profound. It publicly revealed the individual whose heart and soul were most aligned with divine will — and set the stage for the manifestation of true wilayah (guardianship).
Imam Ali’s Illness and Miraculous Healing
At that time, Imam Ali, was suffering from a severe ophthalmic condition, his eyes swollen and in pain. Some companions hesitated, suggesting his illness might prevent his participation.
Yet the Prophet, confident in God’s support, ordered him to be summoned. When Imam Ali arrived, the Prophet lovingly placed his blessed saliva into Ali’s eyes, supplicated for him, and by God’s power, he was instantly and completely cured.
As narrated:
فتفل رسول الله صلى الله عليه وآله وسلم في عينيه ودعا له، فبرأ كأن لم يكن به وجع
The Messenger of God spat into his eyes and prayed for him, and he was cured as though no illness had ever touched him.
- al-Saduq, Amali, Majlis/Session #45, Hadeeth #7
This miracle was not merely physical; it was a spiritual preparation, affirming that true leadership in Islam was linked to divine healing and sanctity.
The Prophet then handed the standard — the banner of divine justice — to Imam Ali, declaring him the agent through whom God’s victory would come.
The Duel with Marhab
Carrying the standard high, Imam Ali, advanced towards Khaybar’s strongest fortress. Marhab, the champion of the Jews, emerged in full battle gear, boasting:
قد علمت خيبر أني مرحب، شاكي السلاح بطل مجرب
Khaybar knows well that I am Marhab — fully armed, a tried and seasoned warrior.
But Imam Ali was unmoved by bravado. With supreme tawakkul (trust) in God, he faced Marhab in single combat.
The encounter was fierce yet brief. Imam Ali, with a single blow of his sword — Dhu al-Fiqaar — split Marhab’s helmet, head, and body. The enemy forces, seeing their champion slain so swiftly, were gripped by fear and disarray.
Shaykh al-Mufīd narrates:
فقتله أمير المؤمنين عليه السلام ضربةً قطع بها رأسه، فانهزم أصحابه
The Commander of the Faithful struck him a blow that severed his head, and his companions fled.
- Al-Mufid, Kitab al-Irshad, Volume 1, Page 138
This victory not only opened the gates physically but also spiritually shattered the hearts of the Khaybar defenders.
The Fall of Khaybar and Its Aftermath
Following Marhab’s death, the fortresses of Khaybar rapidly fell one after another. The Muslims negotiated a treaty with the surviving inhabitants, allowing them to work the land under Muslim sovereignty, sharing their produce.
God the Exalted revealed:
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَّمْ تَطَئُوهَا ۚ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرًا
And He made you inherit their land, and their homes, and their possessions, and a region you have never stepped on. God has power over all things.
- Quran, Surah al-Ahzaab (the Chapter of the Confederates) #33, Verse 27
Economically, Khaybar’s conquest provided the Muslims with much-needed resources. Politically, it eliminated a major threat to Madinah. Spiritually, it reaffirmed that divine victory flows through the hands of those who are most pure in love and loyalty.
It is reported that Imam al-Baqir, the fifth Imam of the Muslims, said:
لم يكن الفتح إلا على يد أمير المؤمنين عليه السلام، وكان الله قد قضى أن لا يفتحها على يد غيره
The victory was destined to occur only through the hand of the Commander of the Faithful; God had decreed that none other would achieve it.
- Al-Majlisi, Bihar al-Anwar, Volume 21, Page 25
Lessons and Reflections on Khaybar
The Battle of Khaybar stands as a permanent testimony that true leadership in Islam is not a matter of lineage or political consensus, but divine selection based on absolute devotion and spiritual excellence.
The Prophet’s declaration before the battle left no ambiguity regarding who possessed the heart most attuned to God’s pleasure. It laid a spiritual foundation that would echo later during Ghadir Khumm - which will speak about shortly - when the Prophet, at God’s command, proclaimed:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
O Messenger, convey what was revealed to you from your Lord. But if you do not, then you would not have delivered His message. And God will protect you from the people. God does not guide the disbelieving people.
- Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse 67
In the conquest of Khaybar, as in Ghadir, the divine preference for Imam Ali was illuminated for all who sought truth.
For the Muslims, Khaybar taught the necessity of reliance on God, loyalty to divine leadership, and perseverance against overwhelming odds. For the Jews of Arabia, it demonstrated that alliances based on treachery would bring ruin — yet even then, Islam extended a hand of justice and co-existence.
Thus, Khaybar remains not only a historical event but a timeless beacon: a victory of divine love, courage, and appointed authority.
The Hypocrites Within
The fourth enemy was the hypocrites within the Muslim ranks.
Led by figures like Abdullah ibn Ubayy, they outwardly professed Islam while secretly undermining it.
Unlike external enemies, the Prophet dealt with them:
With strategic patience.
Maintaining social cohesion.
Refusing to expose or publicly disgrace them unless absolutely necessary.
The Qur’an warns about such diseases of the heart:
وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ
But as for those in whose heart is a sickness, it only adds defilement to their defilement, and they die while they are faithless.
- Quran, Surah at-Tawbah (the Chapter of Repentance) #9, Verse 125
Some hypocrites even built a secret mosque — Masjid al-Dirar — for plotting harm, which the Prophet ordered to be destroyed.
The Inner Enemy: The Struggle Against the Nafs
The greatest and most dangerous enemy was within — the lower self (nafs).
The Prophet taught:
رَجَعْتُمْ مِنَ الْجِهَادِ الْأَصْغَرِ إِلَى الْجِهَادِ الْأَكْبَرِ: جِهَادِ النَّفْسِ
“You have returned from the lesser jihad to the greater jihad — the jihad of the soul.”
- Al-Hurr al-Amili, Wasail al-Shi'a, Vol. 11, p. 122
Diseases such as arrogance, lust, greed, and hypocrisy threaten even the believer.
The Qur’an warns:
ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ
“Evil is the end of those who do evil, because they denied the signs of God and used to mock them.”
- Quran, Surah ar-Rum (the Chapter of the Romans) #30, Verse 10
If left unchecked, these inner vices lead to moral collapse and loss of true faith.
The Prophet’s Method: Purity, Strategy, and Sincerity
Throughout these trials, the Prophet’s method remained one of:
Absolute personal purity and inerrancy.
Directness in speech, with no political double-speak among believers.
Wisdom and shrewdness against external enemies.
He never broke a treaty; even his enemies acknowledged his truthfulness and honour.
During battles, he combined:
Supplication and prayer, often weeping before God.
Action and courage, standing firm in the most critical moments.
Amir al-Mu’minin, Imam Ali said:
كُنَّا إِذَا احْمَرَّ الْبَأْسُ اتَّقَيْنَا بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ
“When the battle reached its peak, we would seek refuge in the Prophet.”
- Nahj al-Balagha, Sermon 192 (also called "al-Qasi'a")
Despite leading a nation for ten years, the Prophet accomplished in that short time what would have taken generations — a feat unparalleled in human history.
His life with the believers was one of:
Closeness — sharing hardships and joys.
Transparency — his every action a living example.
Affection — winning hearts without coercion.
During the Conquest of Makkah, even Abu Sufyan, once a bitter enemy, marvelled:
“I have seen kings, but never have I seen honour like that of Muhammad.”
As the Qur’an declares:
يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ ۚ وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ
They say, ‘When we return to the city, the mighty will surely expel the weak from it.’ Honour belongs to God, His Messenger, and the believers, but the hypocrites do not know.
- Quran, Surah al-Munafequn (the Chapter of the Hypocrites) #63, Verse 8
The Islamic State and Its Stabilisation: The Legacy of Ghadir
Ghadir Khum — A Turning Point for All Muslims
The event of Ghadir Khum stands as one of the most critical and determinant moments in Islamic history.
This incident can be examined from two dimensions:
One, in particular, for the Shi’a community.
And the other, for all Muslims, across every school of thought.
It is crucial for all Muslims worldwide to understand that the commemoration of Ghadir is not exclusively Shi’a.
In the first dimension, Shi’a affirm that at Ghadir, The Commander of the Faithful (Amir al-Mu’mineen) was appointed by the Prophet as his immediate successor.
When asked whether Imam Ali was appointed by divine choice, the Prophet replied:
فَوَاللَّهِ وَبِرَسُولِهِ
“By God and by His Messenger.”
- al-Tabarsi, Al-Ihtijaj ala Ahl al-Lijaj, Vol. 1, p. 82
Thus, from this view, the doctrine of the immediate Caliphate, of Imam Ali, rests heavily upon the proofs established at Ghadir.
However, the second dimension — the universal dimension — holds equal significance, as it connects the event of Ghadir to the destiny and guidance of the entire Muslim Ummah.
This, too, shall be explored.
The Prophet’s Farewell Pilgrimage and the Context of Ghadir
In the tenth year after Hijrah (10 AH), the Prophet departed Madinah with a vast multitude of Muslims to perform the Farewell Pilgrimage.
Throughout this sacred journey, the Prophet did not merely focus on acts of worship; he also took great care to articulate Islamic teachings, address political matters, and reinforce the moral and spiritual foundation of the Muslim community.
It is narrated that the Prophet delivered two major sermons during this pilgrimage:
The first around the 10th of Dhil Hijjah.
The second during the Days of Tashriq (11th–13th of Dhil Hijjah).
(Reference: Surah Al-Baqarah 2:203)
In these sermons, the Prophet addressed matters of:
Jihad against disbelief and polytheism — a struggle to continue until the declaration of the unity of God was firmly established.
Oneness of God — calling for unwavering perseverance.
Ignorance (Jahiliyyah) — which he emphatically rejected, declaring:
مَا زَعَمَ جَاهِلٌ بِفَخْرٍ فَهُوَ تَحَ قَدَمِي
“Any claim to honour based on ignorance, I place beneath my feet.”
- Al-Majlisi, Bihar al-Anwar, Vol. 21, p. 403
He abrogated unjust practices from the time of ignorance, including the collection of usurious debts, beginning with debts owed to his own uncle, Abbas.
He emphasised that true virtue lies solely in piety and good conduct, not in tribal or worldly distinctions.
He instructed the Muslim community regarding their duty toward rightful leaders, urging vigilance and responsibility toward Islamic governance.
Importantly, he announced the Hadith of Thaqalayn, declaring:
إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ: كِتَابَ اللَّهِ وَعِتْرَتِي أَهْلَ بَيْتِي، وَإِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
“I am leaving among you two weighty things: the Book of God and my Progeny, my Ahl al-Bayt. Indeed, the two will never separate until they meet me at the Pool (of Kawther)”
- Al-Kulayni, Al-Kafi, Vol. 1 Kitab al-Hujjah (the Book of Proof), Hadeeth #3
- Al-Majlisi, Bihar al-Anwar, Vol. 23, p. 108
- Al-Saduq, Al-Amali, Majlis #88, Hadeeth #7
He gestured with two fingers, indicating their inseparable bond — one not greater than the other — and calling the community to hold fast to both.
The Declaration at Ghadir Khum
After completing the rites of Hajj, the caravan journeyed toward Madinah.
At a crossroads — where the routes to Madinah and Yemen diverged — in a place called Ghadir Khum, the Prophet halted.
Despite the intense heat — so fierce that meat left on the ground would have cooked — the Prophet gathered the assembly.
Ascending an elevated platform, visible to all, he proclaimed:
مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ
“Whomever I am his master (mawla), then Ali is his master.”
- Al-Kulayni, Al-Kafi, Vol. 1, p. 420
Raising the hand of Commander of the Faithful, he declared Imam Ali’s leadership to the community.
Though political obstacles delayed the immediate realisation of Imam Ali’s caliphate, the appointment itself — witnessed by thousands — established an unbreakable spiritual and moral link between the Ummah and true divine guidance.
The Deeper Meaning of Ghadir
The Prophet, in both Hadith al-Thaqalayn and at Ghadir, linked:
The Book of God and
The Household of the Prophet (Ahlul Bayt)
as the two pillars of correct Islamic guidance.
This connection was not merely emotional but practical and eternal.
He sought to introduce to the Muslim Ummah a living model — one who embodied:
Purity,
Knowledge,
Piety,
Courage,
Devotion to God,
Mastery of Islamic principles.
Imam Ali was not merely a leader for the Shi’a, but for all Muslims.
Likewise, the broader lineage of the Ahlul Bayt remains the treasury of the Prophet’s legacy.
Thus, the event of Ghadir transcends sectarian boundaries.
It calls every Muslim to recognise the role of the Household of the Prophet as guardians and exemplars of the true Islamic path.
The Completion of Religion
The proclamation at Ghadir fulfilled the divine promise:
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
You are prohibited carrion, blood, the flesh of swine, and what has been offered to other than God, and the animal strangled or beaten to death, and that which dies by falling or is gored to death, and that which is mangled by a beast of prey—barring that which you may purify —and what is sacrificed on stone altars [to idols], and that you should divide by raffling with arrows. All that is transgression. Today the faithless have despaired of your religion. So do not fear them, but fear Me. Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion. But should anyone be compelled by hunger, without inclining to sin, then God is indeed all-forgiving, all-merciful.
- Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse 3
This perfection of religion required that the guidance of the Prophet continue through appointed successors, safeguarding the community against deviation and corruption.
Ghadir thus stands as the completion of God blessings, ensuring that:
True faith,
True practice,
And true knowledge
would remain accessible to those who sought it sincerely.
Ghadir as a Sign for All Time
Ghadir is not merely a historical event; it is a lasting covenant.
It serves as:
A model of leadership,
A safeguarding of the Ummah’s direction,
And a reminder that divine guidance must remain anchored in righteousness, knowledge, and piety.
The Prophet, through divine command, nominated Commander of the Faithful — not as a personal preference, but as a symbolic and actual leader for the Islamic nation across all ages.
The qualities that made Imam Ali the chosen leader — devotion, steadfastness, knowledge, purity — remain the criteria for leadership in every era.
This is the reality of Ghadir:
A declaration of truth for all of humanity, to be remembered and revived until the end of time.
Conclusion
This brings us to the end of our brief journey through the life of Prophet Muhammad. This was a necessary preamble and required discussion in order for the discussions on the 250 year old man to be understood correctly.
Much of this had been covered previously, when we discussed the subject of Prophethood; but there are some important elements that were necessary, some historical nuance was required.
Starting in the next session, we will be embarking fully on the journey of the 250 year old person; and the first chapter of that will be Commander of the Faithful, Imam Ali.
We will discuss his period of silence and cooperation, following the passing of the Prophet, and we will be looking at much of his statements in Nahjul Balagha and much more besides.
We will then, God willing, progress to the period of his Caliphate; and how it came to be, and the many episodes there in that teach us hugely about the character, the political and social situations and more besides during that time; and the stances and approaches taken by Imam Ali.
We pray that He, the Lord of Imam Ali, the One who sent us the Prophet to guide us, that we can be counted amongst the successful, grant us the ability, the wisdom, the patience and the strength to learn from and truly apply the many teachings - from Prophet Muhammad, from Imam Ali, and from all of the Righteous Awliya of God - in both our individual lives; and that He grant us the tawfeeq to follow their example and establish a true tawheed-oriented society; that can be gifted to our master, and the grandson of Prophet Muhammad and Imam Ali, Imam al-Mahdi, may our souls be his ransom.
We pray that He never leave us to our own devices; and keep us always in the protection; for He is the Most Merciful, the Most Compassionate.
And from Him alone is all ability, and He has authority over all things.
In the Name of God, the Most Merciful, the Most Compassionate.
Oh God, Shower blessings Muhammad and the Family of Muhammad,
the best of the Best, the lights of guidance and the arks of salvation
O Light of lights,
O Originator of might, O Giver of life,
O He whose mercy encompasses all things,
O He whose remembrance soothes the hearts of the yearning,
O He whose beauty is cloaked in majesty, and whose majesty is adorned with beauty!
Bless Muhammad and the Family of Muhammad,
the lanterns of guidance and the ships of salvation,
the treasurers of Your knowledge and the bearers of Your secrets,
the signs of Your mercy upon the earth,
and the guardians of Your covenant, sheltered beneath Your promise.
I bear witness that You have adorned them with Your light,
clothed them in Your might,
made obedience to them a path to Your nearness,
and love for them a fortress against ruin.
O my Master, O my Protector, O solace of the yearning!
Where is the spring of justice?
Where is the face of truth, hidden from the eyes of creation?
Where is the awaited one,
who will fill the earth with equity and justice,
as it was once filled with tyranny and oppression?
My soul is restless in his absence,
my heart thirsts for the breeze of his mercy,
my eyes long for the light of his gaze,
and my days pass as a stranger in a land of shadows.
O God, hasten his appearance,
and appoint us among his helpers,
his supporters, and his witnesses under his banner.
Animate our hearts with his remembrance,
and grant us reunion in his radiant days —
standing before You in the gardens of nearness,
drinking from the cups of Your mercy,
and gazing upon the light of Your good pleasure.
Verily, You are the Most Merciful of the merciful.