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Good Moral Quality – The Difficult Mission of the Greater Prophet (s.a.a.w.)

Year Nineteen
Issue No. 944 - 25/Rajab/1432 AH
Corresponding to June 28, 2011 AD

* Mihrab Platform:
Good Moral Quality –
The Difficult Mission of the Greater Prophet (s.a.a.w.)

Mihrab Platform
Good Moral Quality –
The Difficult Mission of the Greatest Prophet (s.a.a.w.)

The main axes of the subject:
1- Good moral quality completes faith.
2- Good moral quality dissolves sins.
3- The Prophet (s.a.a.w.) had the best moral quality.
4- Proofs of good moral standards.
5- Sent to complete good moral nobilities.


We will show the stature of the good moral quality regarding the human and spiritualistic personality. This task was one of the most difficult tasks of the mission of the prophet (s.a.a.w.).

Exporting the subject:

Imam Ali (a.s.) was quoted as saying: “I heard the prophet (s.a.a.w.) saying: I was sent with the merits and nobilities of morals.”1

- Good moral quality completes faith:

There is no doubt that morals occupy a higher grade regarding the ladder of the sound human personality. It is also one of its foundations that were approved by the wise and expert people. Moreover, it is definite that our dear Islam came to protrude the human components within the personality of the embracer. Besides, Islam wanted the good moral standards to top the ranks of faith.

Scholar al Majlisi (a.h.m.s.)2 said: “Good moral quality is often explained as an obligation to good company and kind mixing with people.”3

Scholar al Majlisi (a.h.m.s.) adds: “Good moral quality is a door into the perfection of faith.”4

Imam al Baqir (a.s.) was quoted as saying: “The believers with the most perfect faith are those with the most perfect manners.”5

Who has a more complete conviction than Allah’s messenger (s.a.a.w.), who was an example to the world and a paradigm to the scholars? Besides, good moral conduct, added to its role in stabilizing the bonds of faith and fixing the pillars of the sound character in man, is the best deed that can ever be weighed on the Day of Judgment. Imam Ali Bin al Hussein (a.s.) was quoted as saying: “Allah’s messenger (s.a.a.w.) said: There is nothing better than good moral quality to be weighed for man on the Day of Judgment.”6

Good moral quality dissolves sins:

Good moral quality stabilizes man’s faith and completes his Islam as explained by the narration of Abdullah Bin Sinan who quoted the Imam (a.s.) as saying: “Four things if found in a person his Islam will be completed without any abatement by his sins even if covered him from top to bottom. These are: honesty, modesty, good moral quality, and thankfulness.”7

Moreover, good moral conduct dissolves the sin like the water melting the salt and like the sun melting the ice. For example, Imam Abu Abdullah (a.s.) was quoted as saying: “Allah (The Exalted) inspired some of his prophets (a.s.) saying: good moral quality dissolves the sin like the sun melting the ice.”8

The accounts also narrate that Imam Abu Abdullah (a.s.) was quoted as saying: “A man died at the time of the prophet (s.a.a.w.), and two undertakers came to dig without any use. They complained to Allah’s messenger (s.a.a.w.) telling him: O messenger of Allah (s.a.a.w.), our metal does not work on the ground. It is like we are digging al Safa (Solid Mountain). He replied: why not? Your friend had good morals. Bring me a cup of water. When they brought him the water he inserted his hand in it and sprinkled the water on the ground and said: Dig. The diggers dug like someone digging in soft sand.”9

He said according to book Mir'at al Uqul: “… And the two diggers came to the prophet (s.a.a.w.)…”10 He also said that the Hadith was authentic and al Majlisi (a.h.m.s.) explained it in Sharh al Hadith: “…Since he was a man of good moral quality, this did not mean he was the reason behind that rigidity. In fact, the rigidity originated from the solid ground. Therefore, he (s.a.a.w.) poured the water from his blessed hand on the place which due to his working miracle became very soft.”11

At this point, we can understand the influence of good moral quality that will be embraced and welcomed by the earth unlike the bad moral quality, the owner of which will not be welcomed and accepted. For example, the accounts narrate that Imam Abu Abdullah (a.s.) was quoted as saying: “A man came to the prophet (s.a.a.w.) and told him that so-and-so had died. Hence, we tried to dig a grave for him but the ground abstained. Allah’s messenger (s.a.a.w.) said that he must have been a man with bad moral behavior.”12
The Prophet (s.a.a.w.) had the best moral quality:

We learned earlier that good moral quality “completes Islam” as well as “completes faith,” and that the prophet (s.a.a.w.) had the best moral quality Islamically and faithfully. Allah (The Exalted) said: “So by mercy from Allah, [O Muhammad], you were lenient with them.”13

Allah (The Exalted) had described him using the best depiction ever on a human being. Allah (The Exalted) had never described anyone (slave or free) the same way neither before nor after him. And so The Exalted said: “And indeed, you are of a great moral character.”14

Also the prophetic accounts by Ibn Abbass narrated that the prophet (s.a.a.w.) had said: “I am Allah’s disciple while Ali is my disciple.”15

There is a narration quoting the commander of the faithful (a.s.) describing Allah’s messenger (s.a.a.w.) as saying: “He was the most open handed generous, the most daring, the most honest when talking, the best trustee, the most flexible, and the best companion. Anyone who sees him will revere him. Anyone who mixes with him will love him. None like him as ever been seen, neither before nor after him.”16

Proofs of good moral standards:

After knowing some of the general comprehensiveness regarding the good moral standards of the prophet (s.a.a.w.), it is good to mention some of his nature, deeds and behavior, which mirror the authenticity of accounts about him, which is also regarded as a materialization of that great moral quality. The commander of the faithful (a.s.) described him in some of his sermons. He said: “And he (s.a.a.w.) ate while sitting on the ground, sitting like a slave and fixing his shoe with his own hand. He would personally patch his garment and ride the unsaddled donkey or follow it… Besides, Allah’s messenger (s.a.a.w.) had in him that which would show you the disadvantages and flaws of this world when he starves with his cohort or when its ornaments seclude from him although he is of a great rank.”17

Sent to complete good moral nobilities:

What we mentioned earlier materializes the human great position of the greatest prophet (s.a.a.w.). It also indicates that Allah’s commandment to the Muslims to regard him as a good paradigm took place in order to elevate the Muslims towards the perfect Islam and faith. The accounts stated that Imam Moussa Bin Jaafar (a.s.) was quoted as saying: “I heard my father Imam Jaafar bin Muhammad (a.s.) saying: I heard the prophet (s.a.a.w.) saying: I was sent with the nobilities and good qualities of morals.18

Also the prophet (s.a.a.w.) was quoted as saying: “I was merely sent to complete the good moral nobilities.”19

1- Bihar al Anwar, Vol. 96, P. 404, H. 104.
2- May Allah have mercy on their souls
3- Mir’at al Uqul fi Sharh Akhbar A’l ar-Rasoul, authored by scholar ah Sheikh Mohammad Baqir al Ma-jlisi, Vol. 8, P. 166, chapter good moral quality.
4- Same source, P. 167.
5- Usul al Kafi, by Sheikh Mohammad Bin Yacoub al Kulaini, Vol. 2, P. 106.
6- Same source: P. 107.
7- Same source: P. 63.
8- Same source: P. 108.
9- Same source, P. 108.
10- Mir-at al Uqul, Vol. 8, P. 170.
11- Mir-at al Uqul, Vol. 71, P. 395, H. 75.
12- Bihar al Anwar, by scholar al Majlisi, Vol. 71, P. 395, H. 75.
13- Holy Quran: Surat al Umran No. 3, verse 159.
14- Holy Quran: Surat al Qalam No. 68, verse 4.
15- Makarim al Akhlaq, by al Tabarsi, P. 16.
16- Al Bihar, Vol. 16, P. 231.
17- Tasneef Nahjul Balagha, by Dr. Labib Baydoun, P. 201, chapter: the character of prophet Muham-mad (s.a.a.w.) with some of his qualities and glorious deeds.
18- Bihar al Anwar, Vol. 96, P. 404, H. 104.
19- Mustadrak al Wasa’el, by al Mohaddith al Nouri, Vol. 11, P. 187, chapter 5 – self struggle. Also Ma-jma’a al Bayan, by al Tabarsi, Vol. 10, P. 333, Surat al Qalam.

1158 View | 17-04-2012 | 07:58


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