One of the issues considered by the Holy Quran is the duty of the Islamic community for the Holy Prophet (pbuh). In this article, reference is made to the examples mentioned in the Holy Quran, we note that his description of the specificity of these duties faira not part of our discussion.

The Holy Prophet (pbuh) (meaning prophet is one who receives news of the unseen world) received the Divine Revelation; and as déléqué transmission of Message (God) in the world, it is considered as an envoy.

The Prophet has no command, prohibition, obedience and sin: He has the responsibility to receive and transmit divine messages. The Holy Qur’an says:

“ما علي الرسول الا البلاغ و االله يعلم ما تبدون و ما تکتمون” [i] [2]

  “It is incumbent upon the Prophet that clearly communicate the message. And God knows what you reveal and what you hide.  ”

Considering Demaine the prophetic mission, we must obey the Prophet according to the following verse:

“و ما ارسلنا من رسول الا ليطاع باذن االله ….:” [ii] [3]

  “We sent a Prophet that he should be obeyed, with God’s permission …”.

This means that obedience refers to the behavior of the Prophet, not his personality. That is to say, the believer must listen to messages and to carry his words as to pray and give alms.In fact, the performance of such duties, is obedience to the divine order, not that of the Prophet; although apparently considers obedience to the Holy Prophet.

The Qur’an clarifies the concept of such obeisance in the verse below.

“من يطع الرسول فقد اطاع االله …” [iii] [4]

“That  he who obeys the Prophet has obeyed  God.”

In some cases where the Holy Quran asks men to obey the Prophet as a prophetic mission is not considered a real obedience, on the contrary, it is an obedience to God so that it also belongs to the Prophet : For this reason, the Qur’an describes the character of the Messenger in that “rank Mission” in the following verse:

“فذکر انما انت مذکر لست عليهم بمصيطر” [iv] [5]

 “Reminds You’re the one who reminds, you do not have to force  them.”

The Holy Prophet (pbuh) is only one who remembers, teaches and who transmitted the message, but sometimes it is guaranteed by the rank of Imamate from God and deviant “what he deserves to be obeyed” in this case it acquérit personally rank of command and prohibition. The Prophet is not only the messenger of divine revelation or the messenger of God but it is also the guide of the Islamic community of which he is responsible to appoint and dismiss commanders and judges, and to send troops to conclude pacts.

The messenger of God has truly revered acquérit the rank of commander when Allah appointed as the leader, judge and political will, economic and religious Muslims. So we must obey it; obeying his orders we bénéfions, and the déobéissant, it receives a punishment. The Qur’an repeatedly emphasizes obedience to the Prophet; it is necessary for a commentator or researcher to differentiate between the two kinds of obedience and divide the verses related in two types:

A. The verses that ask to obey the Prophet: the evidence shows that obedience is only follow God’s commandments as perform religious duties and avoid legal prohibitions, and obey the Prophet and the way of obey God and above the Messenger himself, has no obedience or disobedience.

B. The verses that introduce the Prophet as “the Authority Holder” commander, judge and referee, leaving the field free to arrange social affairs and giving him the right to command and prohibition. Obedience will in itself and is applicable decrees and peculiarities.

The verses of the first group are not mentioned since there are many, however, the verses of the second group are important, which we will mention some.

.1 “…. اطيعواالله و اطيعوالرسول و اولي الامرمنکم ……” [v] [6]

  “Obey  God and obey the Prophet and those of you who are in authority”

Obviously Envoy is “اولي الامر منکم” “to  those of you who are in  authority” and for the respect it is mentioned separately.

Holders of ˝ ˝ authority themselves as true guides appointed by God, and because of this rank, they deserve to command and forbid men without obedience or disobedience for themselves

.2 “..فليحذر الذين يخالفون عن امره ان تصيبهم فتنا او يصيبهم عذاب اليم” [vi] [7]

  “Let those who oppose his orders take grade (Meanwhile) a trial [difficult] befall them, or do a hard punishment reaches  them.”

The expression “عن امره” the orders of the Prophet means that the Holy Prophet (pbuh) command and prohibited: in addition, it shows the stage of propagation and demonstration of the Divine Law that would generate opposition by a severe punishment.

Confirming this case include the verse that referenc to Jihad -the fight in the way of Allah. The Prophet is not a propageur decrees, but rather, it is a commander who deserves to be obeyed and must follow his orders to the letter.

2.Respecter the Prophet (pbuh)

Revere and honor the Saints and submission to them, is that prostration before Allah Almighty. The respect, not due to be complete men, but because scientists have forced us to respect; it is only a close relationship and a strong bond with Allah that make them not oppose Him, to be constantly executors of God’s commandments and researchers from the path of God.

All reverence and veneration derived from the belief in their sanctification and cleansing from sin, their devotion and love to gain the satisfaction of Allah sacrification and also their dedication to develop the divine religion, are equal to a prostration of Allah and love for Him. If we respect them, love is just a reason to love Allah and Allah loves. The Holy Qur’an mentions this mystical reality in this verse:

“قل ان کنتم تحبون االله فاتبعوني يحببکم االله و يغفرلکم ذنوبکم و االله غفور رحيم” [vii] [8]

“Say:  ‘If you love God, follow me: God will love you and forgive you your sins.” God forgive [It is] Merciful. ”

In this verse, love for God is mentioned following the Holy Prophet (pbuh) so that the eyewitness evidence of love in God by following His Messenger (pbuh). The point mentioned is that any kind of obedience to the prophets in word or comportalement and even showing a sign of love and affection towards their personalities show that love for Allah; this is all derived from the same rooted love for God.

The Holy Qur’an contien many verses describing the obligation to respect the saints and divine prophets having sincerity, purification and holiness.

We will develop these divine verses to fully elucidate the subject.

Respecting the Holy Prophet (pbuh), Allah only we simply attributing His acts to Holy Prophet (pbuh), a interchangeably, saying it uses the verse below:

“و لو انهم رضوا ما آتاهم االله و رسوله و قالوا حسبنااالله سيئتينا االله من فضله و رسوله انا الي االله راغبون” [viii] [9]

“If  they were satisfied with what God and His Messenger have given them, and said: God is enough for us; soon, God will grant us his grace, [him] and his Prophet; we have the firm hope that God will give us. [it would have been better for them]. ”

As the slogan of every Muslim is only a phrase “حسبنا االله”  “God alone suffices” -already mentionné- yet God gives so much respect to his Prophet He employs his name next to His and her attribute a unique name:

 .1 “سيؤتينا االله من فضله و رسوله”

  “God will give us his grace, [him] and his Prophet”

.2 “ما آتاهم االله و رسوله”

  “What God and His Prophet granted them”

The same subject was mentioned in another verse:

“يحلفون باالله لکم ليرضوکم و االله و رسوله احق ان يرضوه ان کانوا مؤمنين” [ix] [10]

 “They  enact oaths invoking [the name of] God to attract your satisfaction, then God is much more law-and His Prophet [and deserves much] they should please, if they are  Believers”

The expression “و االله و رسوله احق ان يرضوه”  “God is much better right -as well as they should please His prophet” describes the greatness of the Holy Prophet (pbuh) so that it equalizes the consent of This prophet of God.

If the Holy Qur’an addresses the people to respect the Holy Prophet (pbuh), is only one reason so attendance of an individual with another is his belief in the greatness and the condition of the other .

It is true that the Holy Prophet (pbuh) lived simply and respectfully, avoided political positions, military and judiciary and visited his friends in a circle of friends, however, Muslims must not neglect or ignore its position respect customs and traditions to him.

The verses regarding respect for the Prophet are divided into two groups:

1. The verses that command respect the Prophet (pbuh) in general.

2. The verses that dig the details and give examples.

A. Call for Respect and Reverence

In a few verses of the Holy Qur’an invites the Islamic community to respect and revere the Holy Prophet (pbuh) and said:

“ارسلناک شاهد انا ا و و مبشرا نذيرا لتومنوبا الله و و رسوله تعزروه توقروه و و اصيلا تسبحوه بکرة” [x]] [11]

“We sent you testify, announcer, warn, for you [men] may believe in Allah and His Messenger, and to help him, and honoriez The exaltiez the morning and  evening.” 

As mentioned verse, the phrase “لتؤمنوا باالله و رسوله”   came before “و تعزروه و …” So, What is the disease previous pronouns in the expression.

“تعزروه و توقروه و تسبحوه بکرة و اصيلا”

If the three pronouns refer to the word “Allah” in this case the mentioned precepts relate to God and are outside of our discussion.

If we accept that the first two pronouns in the expression “تعزروه و توقروه” refer to the Messenger (pbuh) and the third “تسبحوه”  refers to God, naturellemewnt, the first two precepts that emphasize assistance and reverence the revered Prophet, include the Islamic responsibility of every Muslim to the revered Prophet (pbuh).

So some of the readers of the Koran make a better break after the expression “توقروه” so as not to confuse God’s decrees with those of the Prophet (pbuh).

Surely, in this verse there ‘s no control to determine one of the mentioned possibilities. But according to another verse in which the word “عزروه” is used to indicate the responsibility of Muslims to the Holy Prophet, we can say that the second option is preferable.

B. Modesty speaking with the Holy Prophet

Regarding this, we only need to set out a few verses of Surat al-Hujurat.

“يا ايها الذين آمنوا لا ترفعوا اصواتکم فوق صوت النبي و لا تجهروا له بااالقول کجهر بعضکم لبعض ان تحبط اعمالکم و انتم لا تشعرون” [xi] [12]

“Believers,  do not raise your voice above that of the Prophet, do not shrug tone in speaking to him as vous.haussez [voice] with each other, otherwise your actions will fail, but as you noticing.  ”

“ان الذين يغضون أصواتهم عند رسول االله اولئک الذين امتحن االله قلوبهم للتقوي لهم مغفرة و اجر عظيم” [xii] [13]

“Those  who lower their voices before the Prophet of God are those whose Heart was made ​​pure by God to piety. To them forgiveness and a great reward. ”

“ان الذين ينادونک من وراء الحجرات اکثرهم لا يعقلون” [xiii] [14]

“Those who call you aloud from outside [your] apartments, [people who are], for the most part do not reason. ”

“و لو انهم صبروا حتي تخرج اليهم لکان خيرا لهم و االله غفور رحيم” [xiv] [15]

“It would be better for them to wait that you go out to meet them. God forgive [and is] Merciful. “

The Holy Prophet is a liberal man, with delicate soul, was embarrassed by people who lacked a lot of moral virtues and spoke to him as a peasant.

In the ninth Hijra year-lunar Year of tribes of different groups Ambassadeurs- left for Medina to embrace Islam. They expected at any moment behind the door of the Prophet’s room near the mosque and shouted: “O Muhammad! Get out of your room. “[Xv] [16] This bothered the rest of the Prophet (pbuh) and humbled. For this reason, the Holy Quran in verse 4 of Sura mentioned considers such people as ignorant and foolish. The Prophet was hampered by bad company and foreign Arab nomads, and some of his closest companions, and did not respect the Prophet speaking in his presence.

Al-Bukhari, the famous traditionalist Sunni writes, “a board from the tribe of Bani Tamim came to Medina. Abu Bakr and Omar, each déteminèrent a person to visit the board. But being disagreed among themselves to choose a representative, arrived in a quarrel and cry in the presence of the Holy Prophet (pbuh) scruple it. ”

To avoid such insolent lines, verses 3 and 4 of the aforementioned Sura were revealed and regard this conduct so bad that its consequence is introduced as being vain acts. [Xvi] [17]

These acts of reverence does not belong to the time of the Prophet, as it should be as revered after his death. Even in the Martyr ceremony of the Imam Hassan ibn Ali (blessed be He) when Aisha, the wife of the Prophet (pbuh), cried and tried with the help of a group of little help to bury -yarn Prophet’s tomb in the side of it, the Imam Hossein ibn Ali (bsi) to calm her, recited this verse:

“يا ايها الذين آمنوا لا ترفعوا اصواتکم فوق صوت النبي”

Then he continued:

“ان االله حرم من المؤمنين امواتا ما حرم منهم احياء”

“God has considered indecent acts against a believer, as prohibited not only during his lifetime but also after his  death.” [Xvii] [18]

C. Arguing with the Holy Prophet (pbuh) is prohibited

Arguing and debating with someone admitted through its premises, is one method of reasoning on which Islam invites people. Hence Allah command the Holy Prophet to discuss with them the best way.

“…. و جادلهم بالتي هي احسن …..” [xviii] [19]

And arguing and quarreling with the Holy Prophet is illegal and prohibited. And this is called ˝ ˝ Mera is to say: the spirit of chicane. As God says in this regard:

“و من يشا قق الرسول من بعد ما تبين له الهدي و يتبع غير سبيل المؤمنين نوله ما تولي و فصله جهنم و سائت مصيرا” [xix] [20]

“Whoever separates from the Prophet [and opposes him] after that (although) the right path appeared to him, and [stubbornly] follows a different path than the believers, We shall leave him with what he has chosen to master [or, in the path he has chosen] and We shall cast him into Hell. What unpleasant end! ”

The phrase “من بعد ما تبين له الهدي” is this reality that the purpose of the dispute is only stubbornness and do not seek the truth. In this case, the content of other verses that criticize the dispute Revered Prophet clear deveint As the Holy Quran says:

“يجادلونک في الحق بعد ما تبيين” [xx] [21]

 “They  disputed with you about the truth after its  manifestation”

Such disputes are not used to seek truth or achieve the reality, are illegal and prohibited. Yet if an individual enters an argument to understand the truth and follows after the event, it never prohibited and the revered Prophet himself listened to such disputes. The argument of the Prophet worshiped with the tribe of Najran, confirms the accuracy of this fact and its history is mentioned in Surah Al-Imran verses 59-60 [xxi] [22]

D. Respect the time of Holy Prophet (pbuh)

Some of the companions of the Holy Prophet asked him to grant them a special time. But when the Prophet accepted their demand, some squandered his precious time.

What was not reasonable because some problems had to be shifted due to lack of time. In such a situation, to avoid wasting the time of the Holy Prophet, it was agreed that the one who wanted to talk privately to the Holy Prophet should first pay a voluntary charity (sadaqah). In this way, people who had a major problem pourait exclusively talk privately to the Prophet.

Although some did not meet the precious time of the Holy Prophet, the divine decree was later repealed due to some interest. However after the revelation of this verse, no one spoke to him without paying a dinar as “sadaqah”. Among them, the Imam Ali (pbuh) (Commander of the Faithful) performs his duty according to verse, and paid a dinar to speak to the Holy Prophet (pbuh).

Mojahid and Qatadah have said that after the revelation of this verse no one spoke to the Imam Ali except Prophet (pbuh) who paid a dinar to talk privately. The Holy Qur’an says about it:

“يا ايها الذين آمنوا اذا ناجيتم الرسول فقدموا بين يدي نجواکم صدقه دلک خير لکم و اطهر فان لم تجدوا فان االله غفور رحيم أشفقتم ان تقدموا بين يدي نجواکم صدقات فاذا لم تفعلوا و تاب االله عليکم فاقيموالصلو ة و آتواالزکو ة و اطيعوااالله و رسوله و االله خبير بما تعملون “[xxii] [23]

 “Believers,  when you have a confidential conversation with the Prophet, precede your audience a handout is better for you and purer; if you can not, God forgive [It is] Merciful. Are you afraid to precede your audience a handout, obey God and His Prophet, God knows what you  do. ”

E. Torment and annoy the Holy Prophet is unlawful

Torment the Muslims is a legal interdicition in Islam but the decree is not for the Prophet. Yet what the Holy Qur’an emphasizes the prohibition to torment the Prophet. The Holy Qur’an says about it:

“الذين يؤذون االله و ان رسوله لعنهم االله في الدنيا الاخر و ة و اعدلهم عذابا مهينا” [xxiii] [24]

  “God  cursed in this life and in the other those who offend God and His Prophet, He has prepared for them a humiliating punishment.”

The more the soul is imposing more it suffers by rude insolent acts. So we must avoid actions disturbing the great soul of the Prophet. Nowadays, the most important thing that bothers the Lord, is the lack of acts who asked us to do.

F. Respect descendence the Prophet (pbuh)

According to the verse below, the slogan of all the divine prophets is:

“و ما اساٴلکم عليه من اجر ان اجري الا علي رب العالمين” [xxiv] [25]

  “I do not ask you any reward, my reward is only from the Lord of the  Universe.”

In principle, actions of wages on the incumbent God but Him. In addition, valuable activities are so great that a dinar, dirham and gold are sufficient to be paid. For this reason, the Holy Quran to the Prophet described the reward as such:

“و ان لک لاجرا غير ممنون” [xxv] [26]

“Who  get a reward [beautiful] ininterromque. ”

At the same time, in another verse, the Qur’an considers the reward the efforts of the Noble Prophet Guidant as servants of friendship to his family:

“… قل لا اسئلکم عليه اجرا الا المودة في القربي …” [xxvi] [27]

  “Say I ask you for it no salary, but only due to my close friendship”

In another verse, it is mentioned that the Reward and wages charged to people only for their benefit:

“قل ما ساٴلتکم من اجر فهو لکم ان اجري الا علي االله و هو علي کل شيئ شهيد” [xxvii] [28]

“Say what I have asked of you, is for you. For my reward is that to God. And He is Witness over all things. ”

This friendship towards the Messenger, which is considered a salary according to the Verse 42:23, has moral consequences and was the cause of the close relationship with the Holy Prophet (pbuh). Love the successor of the Prophet and teach Islamic religious decrees in the community, still requires human knowledge derivations and foundations of religion and helps to follow the commandments of successors. Consequently, his friendship towards them, save the community and leads to prosperity; Furthermore, the profit for the love of the Prophet’s family demands the fulfillment of the divine law (shari’a).

Compare fact of asking a reward for his actions with the application of a doctor in the example below:

A doctor treats a patient for free; after recovery, he wrote many prescriptions and tells his patient:

I ask of you no reward if you act only on prescription.

It is clear that the doctor wanted no reward except that follow to the letter the order which is not a real wage.

It is worth mentioning a tradition (hadith) of the Family of the Prophet. In al-Amali, Shaykh al-Tusi ad:

The Imam al-Baqir (pbuh) said to Jabir ibn Yazid al-Ja’fi:

O Jabir! Is it enough for a man that he is describing Shi’a and declaring love Family of the Prophet?

I take God to witness that the true Shi’a is only one who is pious and obeys God. (where he says) O Jabir! Do not be confused and do not think it is enough that he says to man: I love Ali (bsi) and then he gives up the leadership of the Imam. If a man say, I love the Prophet (pbuh), which is larger Ali; while do not perform according to driving this one, he never benefit from the love for the Messenger of God. [xxviii] [29]

Outlaw sure you are against God. Know that there is no relation between God and man. Before God, the most noble is the most pious people. Surely, when love follows the words and conduct of Imams and Prophets their affections is a reward. The Holy Prophet (pbuh) said about it:

“حب علي بن ابيطالي حسنة” [xxix] [30]

Therefore, love and affection towards the descendants of the Prophet will be rewarded provided the man to follow and fulfill them according to their way. The late Shaykh al-Mofid said about it: except for close friendship is considered an interrupted exception [xxx] [31] and not continuous because, friendship for relatives is not a salary integrated in the concept of reward and asking the word الا  (except). On the contrary, love for the family, from the beginning is not based on the concept of reward, but it meets a special need.

In the Holy Qur’an and the Arabic language, there are many exceptions.

In this case, the Qur’an about the Hosts of Heaven said:

“لا يسمعون فيها لغوا الا سلاما ….” [xxxi] [32]

“There  will hear no idle word Salam (Peace). Yet peace in this verse is not a part of idle word that is separated.”

Have love for the descendants of the Holy Prophet, helps to strengthen relationships and to benefit from the knowledge and science of the Noble Prophet through traditions transmitted by multiple path from the Holy Prophet (pbuh).

According to the tradition of Thaqalayn (story of men and jinn) [xxxii] [33] and the tradition of safinah (Noah’s Ark) [xxxiii] [34] The Holy Prophet (pbuh) asking people to learn basis and derivation of lawful and unlawful with regard to this noble family; also to adapt its life in the manner of this family.

It is obvious that the concept of love and affection towards the infallible Family of the Prophet (pbuh) is a religious and world reference and helps to avoid referring to or fallible sinners.

The purpose of the need of love for the descendants of the Prophet’s religion péréniser by the transmission of the science of shariah and fulfillment of religious orders. Surely being in love with this family and maintain a relationship, contribut to know the splendid reality of Islam and develop our mind and science. In addition, the knowledge and the knowledge of the Shariahdirects man towards practice; to find the way to God the Sublime as a result.

G. Addressing blessings to Holy Prophet (pbuh)

According to the Qur’an, one of the responsibilities of Muslims is to bless the Holy Prophet (pbuh):

“ان االله و ملائکته يصلون علي النبي يا ايها الذين آمنا صلوا عليه و سلموا تسليما” [xxxiv] [35]

  “God pours out his blessings upon the Prophet and His angels. Believers, invoke blessings on him and send him your regards, Be resigned.  ”

The traditionalists have said: When this verse was revealed, people asked the Prophet: “How can we welcome you? “The Holy Prophet (pbuh) replied:

“اللهم صل علي محمد آل محمد کما صليت علي ابراهيم و آل ابراهيم” [xxxv] [36]

“O  God, bless Muhammad and his holy family as you blessed Abraham and his  descendants”

H. Betraying the Holy Prophet (pbuh) is Illegal

Betraying believers is absolutely illegal and even more illegal vis-à-vis the Holy Prophet (pbuh) in this regard the Holy Quran says:

“يا ايها الذين آمنوا لا تحزنوا االله الرسول و تخونوا اماناتکم و انتم تعلمون” [xxxii] [37]

“Believers,  do not betray God or the Prophet; and do not betray the deposits entrusted to you, then you know.  ”

I. Request to Excuse Holy Prophet (pbuh)

Mercy and Forgiveness of God are always ready for His servants. This outpouring sometimes comes directly from God or saints. For this reason, the Holy Quran commands sinners to come to the Prophet so that he asks God to pardon them. In this case, under the blessing of God, the deprecation of the Prophet (pbuh) will be answered.

As the Holy Quran says:

“و لو انهم اذ ظلموا انفسهم جا ؤک فاستغفروا االله و استغفر لهم الرسول لوجدوا االله توابا رحيما” [xxxiii] [38]

“When they (the wicked) were doing harm to themselves, if they come to you étaint, had asked God for forgiveness, if the Prophet had asked forgiveness for them, they would have found that God accepts repentance, Most Merciful.”

In another verse Allah blames the hypocrites saying:

“و اذا قيل لهم تعالوا يستغفلکم رسول االله لووا رؤوسکم و رايتهم يصدون و هم مستکبرون” [xxxviii] [39]

When they are told: “Come, the Messenger of Allah will ask forgiveness for you,” they turn their heads [in mockery] and you see them go away, they are puffed up. 

So people enjoy global graces through different ways, such as sunlight, spiritual graces of God are offered to men directly or by the prophets and friends of God; this reality manifests itself in two other verses:

1. Allah command the Prophet to make a request of prayer for the paying of alms so that they arrive at the tranquility [xxxix]. [40]

“و صل عليهم ان صلاتک سکن لهم”

“And pray for them. Your prayer brings them peace. ”

This truth was so Claire sinners son of Jacob, educated under divine revelation, asked their father to pray for them, when their secret is revealed; They said ;

“قالوا يا ابانا استغفر لنا ذنوبنا انا کنا خاطئين قال سوف استغفلکم ربي انه هو الغفور الرحيم” [xl] [41]

 said: ‘Father, ask forgiveness [to God] for our sins, for we have been guilty. “[Jacob] said,” I will ask forgiveness for you my Lord; Verily, He is the One Who forgives [and is] Merciful. ”

So far we have explained some important responsibilities of Muslims to the Holy Prophet (pbuh), however, the responsibilities are many but the most important have been mentioned,