Makkah was the last city whose conquest led to the absolute domination of Islam over the Arabian Peninsula. It has the Haram (Sacred premises) of Allah and the site of Ka'bah. This city fell in the hands of the army of Islam in the 8th year of Hijrah. Shortly afterwards, the city of Ta'if was also conquered.
In the 10th year of Hijrah, the Holy Prophet (S) set out for Makkah to
perform the Hijjatul Wada' (last Hajj). After performing the Hajj manasik
(rituals) and giving necessary instructions to the people, the Holy Prophet (S)
headed for Madinah. In the course of his journey, he ordered to stop the caravan
at a place called "Ghadir (Pond) Khumm."
Among one hundred and twenty thousand Hujjaj (pilgrims) who had gathered for
Hajj from all parts of the Arabian Peninsula, the Holy Prophet (S) took 'Ali's
hand in his own, lifted him up, and announced his Imamah (succession of Prophet
Muhammad [SA]).
By this action, the matter of succession, which controls the affairs of the
Muslims, guards the Book and ahadih, and protects the divine instructions and
laws, was resolved. Thus the order given by Allah in the following Ayah was
executed: "O Messenger! deliver what has been revealed to you from your Lord;
and if you do it not, then you have not delivered His message;...(5:67)"
Shortly, after returning to Madinah, the Holy Prophet (S) passed away.
The Settlement of The Holy Prophet (S) In Madinah And The Advancement Of
Islam
The invitation of the Holy Prophet (S) to Islam was widely extended in Madinah
and it had embraced every home, association, district, and quarter. The people
embraced Islam in groups and multitudes in such a way that the people in Makkah,
Madinah, and all the tribes in the surrounding areas submitted to Islam. During
the ten years of the Holy Prophet's (S) stay in Madinah, absolute domination of
Islam established in the entire Arabian Peninsula.
In these ten years, the Holy Prophet (S) was preoccupied with carrying out his mission and never took rest.
He received wahy and taught the people the sublime teachings of Islam concerning education, ethics, and laws revealed to him by the Almighty Allah. The Holy Prophet (S) gave people the necessary advice, answered their questions, discussed and debated with the opponents and scholars of various nations especially those of the Jews, and managed the affairs of the country, thus enabling the people to administer lives.
In spite of all these preoccupations, the Holy Prophet (S) devoted a considerable part of his time for worshipping Allah. He observed Sawm on many days of the year, that is to say, he observed Sawm almost continuously during the three consecutive months of Rajab, Sha'ban, and Ramadan and also observed Sawm for about a month on different occasions during the year.
Sometimes, the Holy Prophet (S) observed the Sawmul Wisal (continuous fasting) which was one of his special characteristics, i.e., he did not take anything for several consecutive days and nights. He used to spend some of his time in the management of household affairs and necessities of life. Also, at times, he spent his time to earn his subsistence.
The Almighty Allah has briefly mentioned the events of these ten years in His
words: "They desire to put out the light of Allah with their mouths, but Allah
will perfect His light, though the unbelievers may be averse (61:8)"
Allah is the One who has sent His messenger with divine guidance and true
religion to the people to make His religion dominant over all other religions
and faiths, even if this is unpleasant for the polytheists.
As it is evident, this divine promise had been well realized during the lifetime of the Holy Prophet (S) and after his passing away to the present day when more than one billion Muslims live all over the world.
He also states: "You are the best of the ummahs (peoples) raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah ... (3:100)"
The Testament of Imam Ali (A.S.)
Abd al-Rahman ibn al-Hajjaj said: Abul Hasan Musa al-Kazim(A.S.) sent me the testament of Imam Ali(A.S.). It is as follows:
In the Name of Allah, the Compassionate, the Merciful
This is what Ali ibn Abi Talib (A.S.) recommends. He professes that there is no
deity except Allah, the one and companionless; and that Muhammad (S.A.W.) is His
servant and His Messenger. He sent him with clear guidance and rightful religion
so that he would overcome and surpass all other religions despite what the
polytheists like. Divine greetings of Allah be upon him and his family. All my
prayers, my worship, my life and death are for the sake of Allah Who is
Companionless and Sustainer of the worlds. I have been thus ordered, and I am
obedient. After this I enjoin you O Hasan (A.S.) and all the members of my
family and those who would read this will, to fear Allah and to leave this world
as Muslims and to cling to the rope of Allah, and not to be divided because I
have heard from the Messenger of Allah (S.A.W.) saying: "Reconciliation and
agreement surpass all daily prayers and fasting; and what really is uprooting
and destroying the religion is the differences and dispersions and there is no
power except what comes from Allah the Magnificent and Great. Take heed to your
relatives so that Allah would be Merciful to you on the Reckoning Day.
Keep Allah in view for the matter of rights of the orphans. Let it not happen that you would not give them food regularly and make them starving because I heard from the Messenger of Allah (S.A.W.) saying: Whoever would take care of an orphan until he would become free from need, Allah the Glorious and High makes it obligatory for Himself to take the benefactor into the paradise while, on the contrary Allah has promised to send to Hell those who misappropriate the orphan's possessions.
Keep Allah in view of the Qur'an, let not others take precedence over you in following its orders. Keep Allah in view concerning the rights of the neighbors; because the Holy Prophet (S.A.W.) has always given orders regarding them, so as we thought a share of our inheritance would be allocated to them.
Keep Allah in view in the matter of the House of Allah! Do not let it be without the pilgrims as long as you live. Because if you would do that you will lose the opportunity. [You'll suffer Allah's punishment]. The least gain for the one who decides to go on a pilgrimage is that all his past sins will be forgiven.
Keep Allah in view in the matter of the daily prayers, as it is the best deed, and is the pillar of your religion.
Keep Allah in view concerning the Zakat, as it quells the wrath of Allah.
Keep Allah in view in the matter of the month of Ramadan, as it protects you
from the Fire of Hell.
Keep Allah in view in the matter of the rights of the poor and the needy make
them partners in your life.
Keep Allah in view in the matter of the holy war (Jihad) with the help of your
wealth, soul, and speech; Because two persons wage the Jihad: The leader of the
right path, and the person who follows him on the right path.
Keep Allah in view in the matter of your Prophets' posterity and they should never suffer oppression in your presence when you are in a position to defend them.
Keep Allah in view in the matter of those companions of the Holy Prophet (S.A.W.) who did not make any religious innovation; and did not support innovators either; because the Messenger of Allah (S.A.W.) has given orders concerning them, and has cursed those (companions) who make innovations in the religion and are among them and support the innovators.
Keep Allah in view in matter of your wives and those who are in your possession; because the last words of your Holy Prophet(S.A.W.) were: "I advise you concerning two weak creatures: women and those who are in your possession.
Keep Allah in view in the matter of prayer. Do not be afraid of any
reproaches, so that Allah would protect you from any oppressor. Speak with the
people in good words as Allah the Glorious and the Magnificent has ordered and
do not quit enjoining the good actions and prohibiting the evil ones.
[Otherwise] Allah makes the wicked to rule over you and then all your curses on
them will be unanswered
O my children! May that you would get united and be munificent and kind to one
another; and keep away from turning your back to one another. Cooperate with one
another in doing good actions; and do not cooperate in doing evil actions. Fear
Allah because His punishment is very severe. May Allah protect you O the family
of the Prophet. And keep you [respectful] of your Holy Prophet (S.A.W.). I bid
farewell to you and entrust you to Allah and wish that His mercy and blessings
be upon you.
Imam Ali (A.S.) and Caliphs
If it is true to assume that at Messenger's time, Muhajirun were of two different political fronts and some were trying to win the caliphate, then one must accept that the relations between Imam and Shiykhs were rather strained.
Reports say nothing to prove their disputes, but nor does any reminiscence show their friendship. On 'Ayisha's own confession, her being at enmity with Imam went back to Prophet's time and this can be considered as bearing witness to the differences between the families of 'Ali and Abu Bakr.
It has been said that when Fatima passed away, all Messenger's wives attended
the Hashimites mourning ceremony except for 'Ayisha who feigning illness, didn't
participate and even was told to be expressing joy of that.[89][918]
Anyway, Immediately after Abu Bakr's caliphacy and Imam's insistence on proving
his rightfulness, unfriendly relations between them were developed. Attacking
Imam's house, Fatima's being in sulk as well as not permitting Shiykhs to attend
Imam's funeral,[90][919] all aggravated the differences, following that, Imam
secluded and went on with his own life.
The administration expected Imam, in addition to taking the oath of
allegiance, to refrain from assertion of rightfulness and embark on
consolidating their authoritative realm while having swords in hand but
He refused to do so. Naturally, adopting such a position Imam was to be
humiliated by the administration in front of people. This policy could result in
Imam's further solitude.
Cursing Quraysh, Imam said,”Oh God, I seek your help against the Quraysh and
those supporting them.” فإنهم قطعو رحمي وصغروا عظيم منـزلتي
وأجمعوا على منازعتي أمراً هو لي “They have cut asunder my kinship,lowered
my high position and joined together to contest the right to which I was
entitled.”[91][920]
Continues he, “I looked around but found no one to shield and help me except the
members of my family. I refrained from fighting them to death, so I overlooked
with grieved eyes”[92][921]
This remark refers to Caliphs' policy of humiliating Imam. In sermon of
Shiqshiqiyya, referring to the consultation Imam states, “When he ('Umar) was
due to die, he selected a group of candidates and included me among them. Oh,
good Heavens! What had I to do with this consultation? I wonder why they never
equaled me to the first of them but to these people while I was as competent as
him.”[93][922]
It was intolerable for Imam to be among Talha, Zubayr and 'Uthman who held him
in contempt. Strange to say, 'Umar blamed all 6 men chosen by him for some
wrongdoings. What Imam was blamed for, in this regard, was extremely unfounded
and humiliating. He was blamed for being kind of a joker, فيه دعابة[94][923].
Later, based on this very remark of 'Umar, Mu'awiya[95][924] and 'Amr Ibn 'As
told about Imam, فيه تلعابة [96][925] “He is a humorous man.”
Seroiusly rejecting this accusation laid against him by 'Amr Ibn 'As, Imam in
fact rejected 'Umar's remark. [97][926] The life of Imam who was secluded in
Medina caused him to remain unknown. The time went by fast, and the Imam, by
himself, in Medina, particularly among the old companions of Prophet (S) seemed
as acquaintance. Yet, no one knew Imam in Iraq and Damascus. Just a few Yemeni
tribes seeing him since his few-month-long trip to Yemen were acquaintance to
him.
Jundab Ibn 'Abd Allah said, “Once after swearing (on oath of) allegiance to
'Uthman I went to Iraq, therein I quoted 'Ali's virtues for the people. The best
answer I heard from the people was, “Discard these remarks. Think of something
of your benefit.”
I answered, “These issues are beneficial for both of us.” Yet, after my
statement, he was to stand up and leave.[98][927]
According to Ibn Abi l-Hadid, Muhammad Ibn Sulayman's interpretation was that
one of the factors leading to discard in 'Uthman's era was the constitution of
council. For, each member of the council had serious aspiration for caliphate.
Typically, Talha was among those who looked forward to caliphate.
Besides, Zubayr not only helped him but also regarded himself as deserving of governing. Their hope for the caliphate was more than that of Imam 'Ali (a). Inasmuch as the two Shiykhs discredited him and held him in low esteem.
Hence, he was forgotten. Most of those knowing his virtues had been died at
the time of the Prophet (S), and a new generation was found that deemed him the
same as other Muslims. What merely left among his honors was that he is the
cousin of the Prophet (S), his daughter's husband and his grandchildren's
father. The remainder of facts was forgotten. Quraysh also felt such a hatred
for him that was never felt for anyone. To the same extent, Quraysh loved Talha
and Zubayr, since there was no reason for abhorring them.[99][928]
Ibn Abi l-Hadid himself, having pointed out that the people in Siffin were
waiting to regard 'Ammar's presence in a front as the rightfulness of that
front, said, “How surprising the peoples are! Since they accept 'Ammar as the
criterion of truth and error; however, they don't regard the very 'Ali (a) as a
criterion about whom the Prophet (S) has cited the hadith of sainthood and also
said, لا يحبك إلا مؤمن ولا يبغضك إلا منافق “Only the believer loves thee, and
only the hypocrite loathes thee.”
This is because all Quraysh tried to, from the very beginning, cover his
virtues, remove public memory from him, ruin his features and eliminate his high
status in the hearts of people.[100][929] Ibn Abi l-Hadid nicely analyzes the
reasons behind the Quraysh's grudge against Imam 'Ali (a).[101][930]
Once Imam was asked:“Do you think if the Messenger (S) had a mature son, Arabs
would hand the governorship over to him?”
Imam responded: “If he had done something different from what I did, he would
have been killed.”
Arabs hated what Muhammad (S) did and felt envious of what God had granted him…
they from that time attempted to disentitle Ahl al-Bayt after his departure.
Quraysh found his name a means of domination and ladder of promotion and if
other wise, they never worshipped God even one day after him and would become
apostate.
A while after, conquests, come one after another, no hunger and poverty remained after starvation and destitution. This led to popularity of Islam and they kept religion in their many a heart because, however, truth brought this about. Afterwards, these conquests were attributed to strategy and thought of emirs. Among them, some were magnified and some others were forgotten,
فكنا ممن خمل ذكره وخبت ناره وانقطع صوته وصيته، حتى أكل الدهر علينا وشرب، ومضت السنون والاحقاب بما فيها، ومات كثير ممن يعرف ونشأ كثير ممن لا يعرف
“We were from someone whose memory was last whose luminosity was cut and whose outcry was stopped as if time swallowed us. Years passed this way, many known figures were dead and those unknown came into stage.
Under these conditions, what curled the son's son do? You know that the
Messenger (S) never kept me close to himself for his kinship, with me but he did
it in time of Jihad ad and advice.[102][931] It was just for the same reason of
Imam being forgotten in Muslim community he, in his caliphate time, tried to use
every chase to introduce himself and speak about his efforts for Islam in the
Messenger's time.[103][932]
Imam held cold relationship with Abu Bakr with no seemingly left memory. In his
contact with 'Umar, Imam's memories are many available, that mainly relied upon
his judiciary assistance to 'Umar as well as response to some consultations
discussed earlier. 'Umar refused to blatantly slander Imam and probably Imam did
so.
But 'Uthman was different and never did he bear Imam's ideas and once he told
Imam:“You are not better than Marwan Ibn Hakam to me?”[104][933]
'Abbas asked 'Uthman to stand by Imam.
'Uthman said:“What I first fell you is that if 'Ali wants, no one stands
dearer to me than him.[105][934] Of course, Imam was unwilling to overlook
deviations for his friendship with him. For this, Imam's relationship with
'Uthman was partly closer and partly harsher.”[106][935]
Once an Ansari woman had a quarrel with one of the Hashimites women and when she
was acquitted, she was told by 'Uthman, “This is your cousin, 'Ali's
decision!”[107][936]
Opposition to government was difficult for Imam. He attempted, in early years,
to resort to seclusion to avoid faring the government. Sa'd Ibn 'Ubada was a
good experiment. He failed to pay allegiance and immediately in time of caliph I
or II, he was told to have been killed by Jinns. Previously mention was made
from some sources that his murder had been politically planned.[108][937]
According to Ibn Abi l-Hadid, Abu Ja’far Naqib (Yahya Ibn Abi Zayd) was asked:“I
am amazed how 'Ali survived this long after the Messenger's demise, from all
Quraysh's vengeance.”
Abu Ja’far said:“Had he not belittled and isolated himself, he might have been
killed.”
He let himself off memories and became engaged in worshipping, Qur'an reading
and prayer, leaving his first state of mind and sword as if he were like a
sinner who had repented, probing the earth and living on the mountains like a
monk. He survived because he obeyed rulers of the time; other wise he would have
been killed”.
He then refers to Khalid's action to kill Imam.[109][938] Mu'min al-Taq also
believe that Imam made no political effort in this time because he feared being
murdered by jinns (like Sa'd).[110][939]
Of course, this did not mean that Imam never tried to use chances to take back
his rights. From the very outset, he refused to swear allegiance for a few
months.[111][940] Further, from early times, he joined his family to homes of
Ansar to revert back his rights. He insisted so much that he was blamed for
having a greedy eye on caliphate.
Imam quoting someone said:“O son of Abu Talib! You raise a greed on this!
He said:“No, by God, you are greedier than I am. You are for from the Messenger
(S) and I'm closer to him. I asked for the right I possessed, but you refrain me
from having it”.[112][941]
Imam made reasoning of this kind a lot,يا معشر قريش! إنا أهل
البيت أحق بهذا الامر منكم، أما كان فينا من يقرء القرآن ويعرف السنّة ويدين بدين
الحق؟ “O Quraysh people! We, Ahl al-Bayt deserve more than you in
caliphate! Are there no people among us who read Qur'an and follow Sunna and
true religion.”[113][942]
On Imam's evaluating successorship of three caliphs, it is to be said that he
was in no time free to offer his appraisal of Shiykhs. Unlike 'Uthman, what he
believed, he found a chance to retell it. It was why his troops in Kufa were
included of those, except a few, had approved of Shiykhs and he could not talk
freely about them. Once he found a chance to talk some part of his sufferings
but he was stopped talking. Upon 'Abbas's insistence, he kept on talking, تلك
شقشقة هدرت“No, Ibn 'Abbas! What you heard was flame of grief that
rose.”[114][943]
Imam with all caution was never prepared to adopt conditions of 'Abd al-Rahman
Ibn 'Awf for caliphate during council of caliphate. Ibn'Awf conditioned that if
Imam were willing to act upon conduct of Shiykhs, he would place him caliph.
Imam said:“I would act according to my Ijtihad”.
Imam openly rejected conduct of Shiykhs and believed that it was in the most part against conduct of the Messenger (S) and based on improper Ijtihad. Imam says he has obeyed Abu Bakr in affairs he obeyed God.[115][944] Imam's words and his approach here show that he never admired past manners.
In later times, Mu'awiya wrote to Imam that he felt envious of early caliphs
and rebelled against them!
Imam wrote back, “you think I am against them an dwant to take revenge. If so,
why are you worried to be inquired? You are not blamed… and you said you found
me like a camel harnessed to swear allegiance. By God, you wanted to scold,
praise and scandalize but you're scandalized yourself. What belittles a Muslim
who is oppressed and assured of his religion. His certainty is strong and his
hesitation is aside? … And I never apologize for caviling 'Uthman because of
innovations.[116][945]
Despite Imam's explicit criticism, particularly his attitude in council, one
cannot refer to Imam's familial relationships with 'Umar, or 'Uthman for his
belief in their proper rule. Even his praise of some caliphs compared to others
cannot be a reason for his basic approval of them.
When he learned that he could not face the party and a campaign waged is not
beneficial to Islam, he chose to compromise. Imam justified his allegiance to
Abu Bakr and his approval according to Muhajir and Ansar as to a necessity and
preservation of unity among Muslims.[117][946]
Imam referred to Aaron's speech in front of Moses(a) for justifying his silence,
Aaron said,
إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ
.
“I feared lest thou shouldst say: Thou hast caused division among the
Children of Israel.”[118][947]
Imam said of Saqifa, بل عرفت أنّ حقي هو المأخوذ وقد تركته لهم،
تجاوز الله عنهم “When I learned I am withdrawn with my rights, I left to
them, may God punish them.”[119][948]
In the past, Sunnis never accepted that Ahl al-Bayt found themselves more
qualified for caliphate than others, that is early caliphs. Yet, now somewhat
broad-minded factions of Sunnis admit that 'Ali (a) simply pledged allegiance
just for unison with Abu Bakr while knowing himself rightful for
caliphate.[120][949]
Anyway, Imam's isolated life in that society indicates that both Imam and
caliphs knew they can not treat others in such a way that it might mean
confirmation of their view, particularly about caliphate. Meanwhile, frequenting
to the mosque and even establishing familial links like 'Umar's marriage to Umm
Kulthum had been usual.
This marriage was insisted by 'Umar and Imam agreed in spite of his early opposition. Not to mention, Imam married Abu Bakr's wife, that is Asma', daughter of 'Umays to himself after Abu Bakr died and brought up Muhammad, Abu Bakr's son in his house.
Notes:
[918] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah,, vol. IX, p. 198
[121][919] See, al-Mustadrak, vol. III, p. 162; Tabaqat al-Kubra, vol. VIII, p.
p. 29-30; al-Tanbih al-Ashraf, p. 250; Wafa’ al-wafa’, p. p. 995-996,1000
[122][920] Nahj al-Balaghah, Sermon 172; al-Gharat, vol. I, p. 309
[123][921] Nahj al-Balaghah, Sermon 217; some parts have been added to this
sermon of Nahj al-Balaghah; See,al-Jamal, p. 123;Ibid footnote of, al-Imamah
wa’l-Siyasah, vol. I, p. 155; al-Gharat, p. 204
[124][922] Nahj al-Balaghah, Sermon 3
[125][923] Tarikh Mukhtasar al-duwal, p. 103
[126][924] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. I, p. 25
[127][925] al-Imta‘ wa l-mu’anisa, vol. III, p. 183
[128][926] Nahj al-Balaghah, Sermon 84; Ansab al-Ashraf, vol. II, p.
127,145,151; Nahj As-Sa‘ada, vol. II, p. 88
[129][927] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. IX, p. 58
[130][928] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. IX, p. 28
[131][929] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. VIII, p. 18
[132][930] Ibid vol. XIII, p. 299-300
[133][931] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XX, p. 298-299
[134][932] For example, Nahj As-Sa‘ada, vol. II, pp 222,314
[135][933] Muruj al-dhahab, vol. II, p. 342
[136][934] Ansab al-Ashraf, vol. V, p. 14
[137][935] Tarikh al-Madinat al-Munawwara, vol. III, pp 1045-1046
[138][936] Tarikh al-Madinat al-Munawwara vol. III, p. 967; Muntakhab Kanz
al-‘Ummal, vol. II, p. 204
[139][937] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XVII, p. 62
[140][938] Ibid vol. XIII, p. 301-302
[141][939] Ibid vol. XVII, p. 62
[142][940] Ansab al-Ashraf, vol. 1, p. 585; al-Kamil fi l-Tarikh, vol. 2, p. 325
[143][941] Nahj al-Balaghah, sermon 172, al-Gharat, vol. I, p. 307
[144][942] Al-Gharat, vol. 1, p. 307
[145][943] Nahj al-Balaghah, sermon 3, Nathr ad-Durr, vol. I, p. 274
[146][944] al-Gharat, vol. I, p. 307
[147][945] Nahj al-Balaghah, letter 28; Waq‘at Siffin, pp 86-91 Here, Mu‘awiya’s
letter to Imam and Imam’s reply are fully mentioned
[148][946] Ansab al-Ashraf, vol. II, p. 281; al-Gharat, pp 110-111
[149][947] Taha, verse 94; al-Muqni‘, p. 109
[150][948] Waq‘at Siffin, p. 91
[151][949] Tafsir al-Manar, vol. VIII, p. 224