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Al-Amin (Title): Difference between revisions
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==As a Trusted Depositor== | ==As a Trusted Depositor== | ||
One characteristic of the Prophet (s) that led people to refer to him as "al-Amin" was that people lodged things to him in trust. There are numerous reports in historical sources that he was a depositor. For example, when (prior to his [[bi'tha]]) the Prophet (s) had commercial transactions with the capital of [[Lady Khadija]] and successfully returned from his commercial trip, she told him: "O cousin, I am proud of you for your honorable lineage, kinship, truthfulness, praiseworthy morals, and trustfulness among people and your own tribe." It was after this that Khadija proposed marriage to the Prophet (s). | One characteristic of the Prophet (s) that led people to refer to him as "al-Amin" was that people lodged things to him in trust. There are numerous reports in historical sources that he was a depositor. For example, when (prior to his [[bi'tha]]) the Prophet (s) had commercial transactions with the capital of [[Lady Khadija]] and successfully returned from his commercial trip, she told him: "O cousin, I am proud of you for your honorable lineage, kinship, truthfulness, praiseworthy morals, and trustfulness among people and your own tribe." It was after this that Khadija proposed marriage to the Prophet (s).<ref>Ṭabarī, ''Ṭārīkh Ṭabarī'', vol. 2, p. 281</ref> | ||
The Prophet was a trusted depositor to whom people lodged their valuable things in trust. When the Prophet was forced to leave [[Mecca]] and surreptitiously [[migration to Medina|migrate to Medina]], he recommended [['Ali (a)]] to migrate from Mecca to Medina only after he returns things people had trusted him with to their owners. According to another report, in the [[Battle of Khaybar]], Muslims were short in food. In the meanwhile, a shepherd who worked for Jews went to the Prophet (s), and converted to Islam after a conversation with the Prophet (s). He then told the Prophet (s) that the Jews had trusted him with their sheep, and asked him what he should do then that he had converted to Islam. In spite of the need Muslims had for food, he asked the shepherd to take the sheep to the Jews' fort and return them to their owners. | The Prophet was a trusted depositor to whom people lodged their valuable things in trust. When the Prophet was forced to leave [[Mecca]] and surreptitiously [[migration to Medina|migrate to Medina]], he recommended [['Ali (a)]] to migrate from Mecca to Medina only after he returns things people had trusted him with to their owners.<ref>Mufīd, ''al-Irshād'', vol. 1, p. 53</ref> According to another report, in the [[Battle of Khaybar]], Muslims were short in food. In the meanwhile, a shepherd who worked for Jews went to the Prophet (s), and converted to Islam after a conversation with the Prophet (s). He then told the Prophet (s) that the Jews had trusted him with their sheep, and asked him what he should do then that he had converted to Islam. In spite of the need Muslims had for food, he asked the shepherd to take the sheep to the Jews' fort and return them to their owners.<ref>Ibn Hishām, ''al-Sīrat al-nabawīyya'', vol. 2, p. 344</ref> | ||
==Trusted with the Revelation== | ==Trusted with the Revelation== | ||
Prophethood is a trust of God, and the Prophet's (s) rise to prophethood is a clear indicative of his being "al-Amin." In hadiths from the [[Imams (a)]], it is emphasized that the Prophet (s) was al-Amin. According to ''[[Nahj al-balagha]]'', Imam 'Ali (a) said, "God sent Muhammad (s) to warn the world and serve as a trustee for the revelation." In ''[[Tafsir al-Qummi]]'', the Quranic verse, "one who is obeyed and is al-Amin as well," the word, 'al-Amin', is interpreted as the Prophet's (s) trustfulness. [[Imam al-Sadiq (a)]] is quoted as interpreting this verse as "his command being enforced by God and being trusted in the day of resurrection." Also, in some [[ziyara-text]]s transmitted from the Imams (a), the Prophet (s) is referred to as "God's trustee on His messengers." | Prophethood is a trust of God, and the Prophet's (s) rise to prophethood is a clear indicative of his being "al-Amin." In hadiths from the [[Imams (a)]], it is emphasized that the Prophet (s) was al-Amin.<ref>Faraj Allāhī, "Amānatdārī-yi Payāmbar-i (s) raḥmat", p. 31</ref> According to ''[[Nahj al-balagha]]'', Imam 'Ali (a) said, "God sent Muhammad (s) to warn the world and serve as a trustee for the revelation."<ref>Sharīf al-Raḍī, ''Nahj al-balāgha'', p. 68</ref> In ''[[Tafsir al-Qummi]]'', the Quranic verse, "one who is obeyed and is al-Amin as well," the word, 'al-Amin', is interpreted as the Prophet's (s) trustfulness. [[Imam al-Sadiq (a)]] is quoted as interpreting this verse as "his command being enforced by God and being trusted in the day of resurrection."<ref>Qummī, ''Tafsīr al-Qummī'', vol. 2, p. 409</ref> Also, in some [[ziyara-text]]s transmitted from the Imams (a), the Prophet (s) is referred to as "God's trustee on His messengers."<ref>Ibn Qūlawayh, ''Kāmil al-zīyārāt'', p. 201</ref> | ||
[[Abu Talib]], the Prophet's (s) uncle, is reported as addressing the Prophet (s) as God's Trustee (Amin Allah): | [[Abu Talib]], the Prophet's (s) uncle, is reported as addressing the Prophet (s) as God's Trustee (Amin Allah): | ||
"You are trusted; God's trustee who has never lied, and you are [a] truthful [person] who has never acted upon his whims and has never said pointless things." | "You are trusted; God's trustee who has never lied, and you are [a] truthful [person] who has never acted upon his whims and has never said pointless things."<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 1, p. 56</ref> | ||
==References== | ==References== | ||
{{references}} | {{references}} | ||
* Dihkhuda, ʿAlī Akbar. ''Lughatnāma''. Tehran: Dānishgāh-i Tehran, 1377 Sh. | * Dihkhuda, ʿAlī Akbar. ''Lughatnāma''. Tehran: Dānishgāh-i Tehran, 1377 Sh. | ||
* Faraj Allāhī, Faraj Allāh. "Amānatdārī-yi Payāmbar-i (s) raḥmat". ''Darshāyī az maktab-i Islām'', no. 673, 1396. | |||
* Ibn Hishām, ʿAbd al-Malik b. Ayyūb. ''Al-Sīrat al-nabawīyya''. Beirut: Dār al-Maʿrifa, nd. | |||
* Ibn Qūlawayh, Jaʿfar b. Muḥammad. ''Kāmil al-zīyārāt''. Najaf: Dār al-Murtaḍawīyya, 1356 Sh. | |||
* Ibn Saʿd, Muḥammad. ''Al-Ṭabaqāt al-kubrā''. Beirut: Dār Ṣadir, nd. | * Ibn Saʿd, Muḥammad. ''Al-Ṭabaqāt al-kubrā''. Beirut: Dār Ṣadir, nd. | ||
* Ibn Shahrāshūb, Muḥammad b. ʿAlī. ''Manāqib Āl Abī Ṭālib''. Qom: ʿAllāma, 1379 Sh. | |||
* Mufīd, Muḥammad b. Muḥammad. ''Al-Irshād fī maʿfirat ḥujaj Allāh ʿala l-ʿibād''. Qom: Kungira-yi Shaykh Mufīd, 1413 AH. | |||
* Qummī, ʿAlī b. Ibrāhīm. ''Tafsīr al-Qummī''. Qom: Dār al-Kitāb, 1367 Sh. | |||
* Sharīf al-Raḍī, Muḥammad b. Ḥusayn. ''Nahj al-balāgha''. Ed. Ṣubḥī Ṣāliḥ. Qom: Hijrat, 1414 AH. | |||
* Ṭabarī, Muḥammad b. Jarīr. ''Ṭārīkh Ṭabarī''. Beirut: Dār al-Turāth, 1387 AH. | * Ṭabarī, Muḥammad b. Jarīr. ''Ṭārīkh Ṭabarī''. Beirut: Dār al-Turāth, 1387 AH. | ||
* Zamakhsharī, Maḥmūd. ''Al-Kashshāf ʿan haqāʾiq ghawāmiḍ al-tanzīl''. Beirut: Dār al-Kutub al-ʿArabī, 1407 AH. | * Zamakhsharī, Maḥmūd. ''Al-Kashshāf ʿan haqāʾiq ghawāmiḍ al-tanzīl''. Beirut: Dār al-Kutub al-ʿArabī, 1407 AH. | ||
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[[Category:Excellences of the Prophet (s)]] | [[Category:Excellences of the Prophet (s)]] | ||