On Friday, the 13th of the blessed month of
Rajab, 12 years before the mission of Holy Prophet Hadrat Muhammad (s.a.w.) as
Allah's Messenger, Fatima, daughter of Asad, felt that she was about to give birth
to her child. Abu-Talib brought her to the Sacred Ka'ba and let her enter and
told her to sit down, then he went out. She raised her hands in prayer to
beseeching Allah, the Most High, saying: "O Allah! I believe in You and in
the messengers and the scriptures You have sent. I believe in what has been
said by my grandfather, Abraham (a.s.) who built the Ancient House (the Ka'ba).
So, for the sake of the builder of this House, and for the sake of the child in
my womb, I implore You to make my labor easy."
Fatima stayed not more than an hour inside the Ka'ba when she announced that
she gave birth to a male child. This child is the first child born in the
Sacred Ka'ba.
No one before or after him has ever been born in the House of Allah, the Most
High. It is a mark of him being honoured by Allah, the Most High, may his name
be exalted, and of his position being dignified in its progress. Glad tidings
were brought to Abu-Talib and his household. They hurried there while happiness
spread over their faces.
Hadrat Muhammad Mustapha (the chosen) proceeded among them and took the child
in his anxious arms. He carried the baby, Ali(a.s.), to the house of Abu-Talib.
because the Messenger of Allah (s.a.w.) was living at that time with his wife,
Khadija, in their own house since their marriage.
It came to Abu-Talib's mind to name his new born child Ali(a.s.) and thus it
was.
Abu-Talib prepared a great banquet, and slaughtered many animals, to honor the
blessed new-born child.
Indeed, the party was attended by a crowd of people. They offered their
congratulations and expressing their high feelings towards the new blessed
child. His cousin Hadrat Muhammad (s.a.w.), who used to frequent his unlce's
house, where he had formerly spent the warmth of affection, and drank from the
fountains of sincerity and loyalty during the year of his childhood and youth.
Holy Prophet Muhammad (s.a.w.) continued to frequent his uncle's house,
although he was now a married man, living with his wife, Khadija, in their own
house. He cherished Ali(a.s.) and surrounded him with affection and care,
speaking to him tenderly, rocking his cradle or carrying him in his arms.
Days passed quickly as the new blessed child grew up in the arms of his
parents: Abu-Talib and Fatima bint Asad and his cousin, Holy Prophet Muhammad
(s.a.w.).
Under the Patronage of the
Messenger of Allah:
Six years passed after Ali's birth. The Quraish suffered from an acute economic
crises which had a heavy effect on Abu-Talib, who had to support a large
family, as well as a host of poor people who used to come to him as a prominent
figure in the community at Mecca.
The Messenger of Allah (s.a.w.) went to his uncle, Abbas bin Abdul-Muttalib,
and proposed to him that each of them should sustain one of the family of
Abu-Talib. Therefore, his uncle, al-Abbas, gladly accepted the proposal. They
both hurried to Abu-Talib and talked him into accepting the suggestion.
Al-Abbas took Ja'far, and Hadrat Muhammad (s.a.w.) took Ali (a.s.), then six
years old.
Thus, Ali (a.s.), from his early childhood, lived under the patronage of Hadrat
Muhammad (s.a.w.), grew up under his care and drank from the fountains of his
affection and tenderness. The Messenger of Allah (s.a.w.) brought him up as his
Lord had taught him. He never separated from him until he (s.a.w.) joined the
Almighty.
Imam Ali (a.s.) referred to the vast dimensions of the education he received at
the hands of his guide, the Messenger of Allah (s.a.w.) in one of his speeches:
"...every year he used to stay in a grotto of the Hara' for some time, and
nobody used to be with him but I. None could then see or hear him but I. During
those days Islam was the religion of only the Prophet and his wife, Khadija. I
was the third of the trio. Nobody else in this world had accepted Islam. Even
then I used to see the divine light of revelation and prophethood and smell the
heavenly fragrance of prophethood."
It is particularly poignant, that the Messenger of Allah (s.a.w.) never invited
Imam Ali (a.s.) to Islam as he did others later on, because he was already a
Muslim by God-granted nature. He was never polluted with the permissiveness of
the pre-Islamic period of ignorance and never involved in any of its debased
practices. As it is related: The Messenger of Allah (s.a.w.) informed Imam Ali
(a.s.) of his Message and Call and he immediately believed in the truthfulness
of the Final Message and offered to receive and carry out the Messenger's
orders. That was why he was given the attribute of "Karramallahu
wajha" (i.e. may Allah grant him honor).
Imam Ali (a.s.) was the most sincere among people towards the Messenger of
Allah (s.a.w.) and his Message. No sooner had the Messenger of Allah (s.a.w.)
told him about the Divine call then he responded to it with all his heart and
body and without being surprised. When Allah, the Almighty, told His Messenger
to warn his nearest kin, he (s.a.w.) gathered his kinsmen and preached them his
message and then asked them to respond to his call and support him. At this
time. Ali bin Abi-Talib(a.s.), stood up and said: "O Messenger of Allah I
will back you up in this matter."
The Messenger of Allah repeated his words but no body responded, except Imam
Ali (a.s.). Then he (s.a.w.) turned to him and said: "Sit down, you are my
brother, vicegerent, minister, inheritor, and successor after me."
When the Divine Mission entered a delicate stage of confrontation, the
Messenger of Allah (s.a.w.) announced his public call in the Sacred House
(Ka'ba) in Makkah and loudly proclaimed to the peope that he was Allah's
Messenger sent to them. The success of extending the invitation was to increase
the number of believers. The growth in numbers had a great impact on the
attitude of the disbelievers, who resorted to terrorist tactics. Thus, the
Quraish commenced their attack and campaign to outcast believers from among
their members, torturing them and trying to suppress their faith. The physical
torture to which the believers were subject became such that the Messenger of
Allah (s.a.w.) ordered them to immigrate to Habashah (Ethiopia). But Imam Ali
(a.s.) persisted in staying on at the Messenger's side and in defending him,
notwithstanding what great sacrifices might lie ahead of himself.
The polytheists besieged the Muslims in one of the districts of Makkah called
"Shi'b Abu-Talib" (a mountain pass) and agreed to boycott the
Muslims, to isolate them through an economic and social blockade, and not to
deal with the Bani Hashim and their followers in matters of buying and selling
and in marriage.
The crisis was intensified on the Muslims who began to suffer poverty and
deprivation and even ate plants because only a little food was secretly
reaching them from some sympathizers. They endured this unjust siege for nearly
three years, during which time the Holy Prophet Muhammad (s.a.w.), Hadrat Khadija(a.s.)
and Hadrat Abu-Talib(a.s.) spent their properties.
After the elapse of these three heavy and painful years, and with the Muslims'
patience, prosperity and easiness came. Allah, the Almighty sent a worm to eat
up the document of the pact which was hanged, by the Quraish, on the door of
the Ka'ba with the exception of the name of Allah. Thus, the boycott was
stopped and the siege was ended.
At the end of the siege, Khadija, the faithful wife of the Messenger of Allah
(s.a.w.) and affectionate care-taker of Imam Ali (a.s.) died.
Therefore, sufferings and sadness continued. Only three days after the death of
Hadrat Khadija(a.s.), Hadrat Abu-Talib(a.s.), the Holy Prophet's uncle, died.
Thus, he (s.a.w.) lost his uncle, his supporter and his sponser, while Imam Ali
(a.s.) lost his father. It was for this reason, the Holy Prophet (s.a.w.)
called this year "The Year of Sadness".
To Dar al-Salam:
While Islamic call (Da'wa) was entering a new stage in its steady advance, the
leaders of the Quraish held an urgent meeting in a place called "Dar
al-Nadwa" to consult about the Messenger of Allah (s.a.w.). They decided
to collectively assassinate him. Each tribe should send one of its men to carry
out the assassination at night, thus laying the blame of the proposed murder on
one tribe. But Angel Gabriel (a.s.) told the Holy Messenger (s.a.w.) that Allah
enjoined that he should also emigrate from Makkah to Yathrib (Madinah). When
darkness spread, the conspirators hurried to besiege the house of the Messenger
of Allah (s.a.w.) so as to prevent his escape. Here came another role for Imam
Ali (a.s.).
The Messenger of Allah (s.a.w.) told Imam Ali (a.s.) about all that was
transpiring. He asked him to sleep in his bed and cover himself with the
Prophet's (s.a.w.) garment. Therefore, Imam Ali (a.s.) did just that. Then, the
Messenger of Allah (s.a.w.) left the house, without being seen by the
polytheists.
At daybreak, the conspirators broke into the house of the Messenger of Allah
(s.a.w.) to commit their crime. When they entered the Holy Prophet's chamber,
Imam Ali(a.s.) jumped out of the bed, shouting at them: "What do you
want?"
"Where is Muhammad(s.a.w.)?" they asked.
He (a.s.) replied to them, saying: "Did you appoint me to watch him?
Didn't you say that you would expel him from your town? Now he has left
you."
Their plot was foiled and they left the house in failure. It occurred to them
to search for the Messenger of Allah (s.a.w.), and track him through the
mountains and valleys. Indeed, Imam Ali (a.s.) carried out the Messenger's
order and slept in his bed, sacrificing himself. He (a.s.) was a symbol of
bravery, courage, and devotion. The following verse was revealed concerning
him: "And among people there is one who sells his self (soul) seeking the
pleasure of Allah; and verily, Allah is affectionate unto His (faithful)
servants." Holy Qur'an (Baqara: 2:207)
The Messenger of Allah (s.a.w.) discussed with Imam Ali (a.s.) what he should
do during his emigrtion to Madinah. He told Imam Ali (a.s.) to stay behind in
Makkah to hand the deposits of the people back to them, and then to join him in
Madinah, bringing with him Fatima Zahra (a.s.) and the rest of the women of his
household.
Within a few days the convoy arrived in Quba. The Messenger of Allah (s.a.w.)
received them. He embraced Imam Ali (a.s.) and wept for the pains and the
hardships they had suffered. Then, the Messenger of Allah (s.a.w.), Imam
Ali(a.s.) and the rest of the Immigrants (Muhajirin) continued on their way to
Yathrib in order to start a new phase of implementing and establishing the
state in the Islamic history.
Important Event of Madinah:
The first deed done by the Messenger of Allah (s.a.w.) when he reached the city
of Yathrib (Madinah) was the building of the first mosque in order to be a
landmark for Muslims who now had a centre of their own for open, uninhibited
gatherings, a school for learning the Qur'an and a headquarters for receiving
necessary instructions merited in Makkah.
The second important step taken by the Holy Prophet(s.a.w.) in Madinah was the
fraternizing of Makkan Immigrants (Muhajirin) with the Madinite Helpers (Ansar)
in the bond of Islamic brotherhood. He fraternized each Immigrant with a Helper
joining them together as brothers in faith. And he (s.a.w.), himself, clasped
the hand of his beloved cousin, Ali bin Abi-Talib (a.s.), as the supreme symbol
of brotherhood, fraternity and solidarity in the Islamic society.
Tasks After Immigration:
Going over the history of those crucial early years of the Final Messaqe, we
realize that the role of Imam Ali bin Abi-Talib (a.s.) was unsurpassed. In all
the wars Islam fought against enemies, Imam Ali (a.s.) was always the victor,
not merely through taking part in the excursions in person, but by his
sacrifices and bravery which surpassed all others. His combat skills and feats
of daring were so well-known that many of the enemy would not face him,
knowingly, on the battlefield.
Imam Ali (a.s.) took part in all wars faced by the Messenger of Allah (s.a.w.)
except the Battle of Tabuk, where he did not participate in obedience to the
Holy Messenger's (s.a.w.) order. In all these wars he played the largest role,
not counting those which he had led himself.
With regard to the expedition to Tabuk and the Commander of the Faithful's
Deputising for the Prophet at Madinah, Shaykh Mufid said in his book 'Irshad'
said: when the Prophet, may Allah bless him and his family, was ready to go
out, he appointed the Commander of the Faithful, (a.s.) as his deputy over his
family, his children and his place of emigration. He told him:
"Ali, Madinah will only be properly looked after by myself or by
you." He said that because he (s.a.w.) knew the wicked intention of the
Bedouin and many of the Makkans, and those around them.He was concerned they
would seek (to control) Madinah when he was away from it and occupied Byzantine
territory. Since there was no one to take his place there, there would be no
safety from their treachery, from the corruption they would cause in (Madinah)
the place of emigration, and from their overreaching themselves to actions
which would hurt his family and his successors. He (s.a.w.) knew that no one
could take his place in terrifying the enemy, guarding the place of emigration
and protecting those who were there except the Commander of the Faithful
Ali(a.s.).
Thus he (s.a.w.) clearly appointed him (a.s.) as his deputy, and gave an
explicit nomination of him to the Imamate after him. This is indicated by the
account that has made clear that when the hypocrites learnt that the Apostle of
Allah (s.a.w.) had appointed Ali (a.s.), as his deputy over Madinah, they were
envious of him because of that. After (the Prophet's) departure, (Ali's)
position there began to distress them, for they know that (the city) would be
protected and that there would no opportunity for a man with hostile or
covetous intent. That grieved them and they have preferred (Ali) to leave with
(the Prophet) because of the occurrence of corruption and confusion which they
hoped for during the absence of the Apostle of Allah (s.a.w.) from Madinah and
while it would be free of a man to guard it who would cause terror and fear.
Therefore they accused him of (seeking) luxury and ease by remaining with the
people while those of them who had departed were undergoing hardships, through
journeying and (risking) danger. They spread rumours about him and said:
"The Apostle of Allah (s.a.w.) did not appoint him as deputy as an act of
honour, privilege and love. He only left him behind because his finding him
hardensome."
With this rumor they slandered him like Quraish had slandered the Holy Prophet
by (attributing to him) madness sometimes, and poetry at other times, by
(accusing him of) magic at times and of being a pagan soothsayer at others.
They knew that (the facts) were opposite and contrary to that, just as the
hypocrites knew that (the facts) were opposite and contrary to the slanders
they were spreading against the Commander of the Faithful Ali (a.s.).
When the Commander of the Faithful Ali (a.s.) learned of the rumors spread by
the hypocrites against him, he wanted to show them to be liars and to reveal
their shameful action. So he followed the Holy Prophet (s.a.w.) and told him:
"Apostle of Allah, the hypocrites are alleging that you left me behind
because of finding (me) burdensome and because of hatred."
"Go back to your position, brother," the Holy Prophet(s.a.w.) said to
him. "Madinah will only be properly looked after by myself and by you. You
are my deputy among my family (Ahlul-Bait) and in the place of my emigration
and my people. Are you not content, 'Ali, that you have the same rank with
regard to me as Aaron had with regard to Moses, except that there is no prophet
after me?"
History records nothing on his account but resistance and triumph in all
circumstances regardless of whether others remained to help him or deserted him
at any stage of the battle. This is a fact which can be explained only through
the merits which Imam Ali (a.s.) had been endowed with: true faith, seeking
Allah's help and depending on Him, serving Him alone, and being indifferent to
anything except Him, big or small. Further, Imam Ali bin Abi-Talib (a.s.)
enjoyed superior valor and resolution and was fearless and sublime.
Islamic Perspective of Imam Ali
(a.s.):
No one in Islam has ever received such praise and esteem as Imam Ali bin
Abi-Talib (a.s.) received in the Islamic message, which asks its followers not
only to evaluate and endear him, but also to adhere to his example and follow
in his footsteps.
Of the "medals" which Imam Ali (a.s.) received from Allah, the
Exalted, and the Messenger of Allah (s.a.w.), we can mention the following:
The Verse of Purification:
Allah, the Almighty says:
"...verily Allah intends but to keep off from you (every kind of)
uncleanness, O people of the house, and purify you (with) a thorough
purification." Holy Qur'an (Ahzab 33:33)
Commentators on this verse say it refers specifically to the Messenger of Allah
(s.a.w.), Imam Ali(a.s.), Hadrat Fatima(a.s.), Imam Hasan(a.s.) and Imam
Husayn(a.s.), when the Messenger of Allah (s.a.w.) demanded a cloak and covered
them all with it. When this verse was revealed, Umm Salama, the Messenger's
wife asked: "Am I among your household?"
"No" the Messenger replied, "but you are all right."
Indeed, the commentators, commenting on the verse: "And enjoin prayer on
your followers and steadfastly adhere to it..." Holy Qur'an (Taha 20:
132)It is recorded that after its revelation the Holy Prophet(s.a.w.) used to
go to Imam Ali(a.s.) and Hadrat Fatima(a.s.) every morning and call them to
prayer: "To prayer, O Ahlul-Bait, to prayer; verily Allah intends but to
keep off from you (every kind of) uncleanness, O people of the house, and
purify you (with) a thorouqh purification."
This is how the Holy Qur'an refers to the Ahlul-Bait (a.s.), and makes clear
their infallible personalities, which are far from uncleanness, disobedience,
error, sin and personal whim.
2. The Verse of Malediction:
"But whosoever disputes with you (O Muhammad) in this matter after what
has come to you of knowledge, then say: 'Come let us call our sons and your
sons and our women and your women and our selves and your selves, then let us
beseech Allah and invoke His curse upon the liars.'"
Holy Qur'an (Ale Imran 3: 61)
Islamic commentators of all sects confirm that this verse was revealed when the
Messenger of Allah (s.a.w.), accompanied Imam Ali(a.s.), Hadrat Fatima(a.s.),
Imam Hasan(a.s.) and Imam Husain(a.s.), went to meet the Christians of Najran
for malediction. Thus, the verse mentioned above expresses about Imam Hasan(a.s.)
and Imam Husayn(a.s.) as the Messenger's sons, about Hadrat Fatima(a.s.) as his
women and about Imam Ali(a.s.) as his self. Thereby, no one else has reached
such a lofty position.
Malediction (mubahala) means to call Allah to reveal wrath on the liars.
When the pontiff of the Christians of Najran saw the Messenger of Allah
(s.a.w.) coming with his household, they were afraid of the consequences and
excused themselves for not going through with the malediction, saying: "O
Christians, I am beholding such faces that if Allah wishes (for their sake), He
would move mountains from their places. Do not accept their challenge for
mubahala for if you do you would all perish and there would remain no Christian
on the face of the earth till the Day of Resurrection."
3. The Almighty, Allah in Chapter of Dahr of the Holy Qur'an said:
"And they give food out of love for Him to the poor, and the orphans and
the captives: We only feed you for Allah's sake: we desire from you neither
reward nor thanks: surely we fear from our Lord a stern, distressed day.
Therefore, Allah will guard them from the evil of that day and cause them to
meet with ease and happiness." Holy Qur'an (Dahr 76: 8-11)
Once Imam Hasan(a.s.) and Imam Husayn(a.s.) fell sick and the Holy Prophet
Muhammad(s.a.w.) together with some of his companions visited his sick
grandsons. He (s.a.w.) suggested that Imam Ali(a.s.) should make a vow to Allah
for his son's health. Heeding the Holy Prophet's suggestion Ali(a.s.), and
Fatima(a.s.) along with their maid, Fizza, took a vow that if the boys
recovered, they would fast for three consecutive days. Eventually Hasan(a.s.)
and Husayn(a.s.) recovered and to fulfill the vow they also fasted along with
their parents and maid. Since there was nothing in the house to eat, Ali(a.s.)
borrowed from Sham'un, a Khaibarian Jew, three measures of barely. Fatima(a.s.)
ground one measure into flour and baked it into five loaves (of bread) equal to
their number, and placed before them for breaking the fast. Just then a beggar
stopped at their door and said:
"Peace be upon you (assalamu alaikum), O Ahlul-Bayt of Muhammad (s.a.w.),
(I am) one of the poorest of Muslims (so), feed me, may Allah feed you of the
food of Paradise. So they gladly gave him all the food and slept that night,
tasting nothing but water.
They fasted again the next day and at sunset as they placed the bread before
them to break the fast, an orphan knocked on the door asking for food and they
cheerfully fed him, themselves going without food for yet another day. On the
third day of the fast, as the breaking time approached, and the food was
spread, a prisoner (of war) suddenly appeared at their door and the same
scenario was repeated, with the Holy Prophet's Ahlul-Bayt(a.s.) passing the
third successive night without tasting a morsel of food.
When dawn broke, Ali(a.s.) holding the hands of Hasan(a.s.) and Husayn(a.s.)
came to the Prophet's house, The Prophet seeing their pale countenances and
noting that they were trembing from hunger, expressed dismay and at once accompanied
them to their house. On entering the house he was shocked to see the sight of
his daughter Fatima(a.s.), sitting hollow-eyed on her prayer mat, her back
stuck to her stomach. It was then that the angel Gabriel came down with this
chapter, saying: "Take it, O Muhammad, Allah congratulated you for (the
sacrifice of) your household.' Then he recited the (chapter)".
Hence, the revelation of these generous verses regarding Imam Ali(a.s.), Hadrat
Fatima(a.s.), Imam Hasan(a.s.) and Imam Husayn(a.s.), glorifies them, extols
their deed, and singles them out as examplers for others to follow.
4. The Verse of Guardianship:
The Almighty, Allah says:
"Verily, your guardian is (none else but) Allah and His Apostle (Muhammad)
and those who believe, those who keep up prayer and pay the poor-rate while
they be (even) bowing down (in prayer)." Holy Qur'an (Ma'ida: 5: 55)
Interpreters of the Holy Qur'an say that this verse was revealed especially
about Imam Ali bin Abi-Talib (a.s.), confirming the compulsion of adhering to
him as an Imam, an ideological authority and a social and political leader of
the nation. It was revealed when Imam Ali (a.s.) took off his ring from his
finger, while kneeling in his prayer, and gave it to the poor, in charity. The
verse was revealed on this very occasion, and it confirmed the leadership of
Imam Ali (a.s.) and his guardianship over the faithful.
These are a few of many revealed verses concerning the Holy Prophet's holy
family (Ahlul-Bait) (peace be upon them all) in general and about Imam Ali
(a.s.) in particular. Therefore, whoever wants to have further knowledge, let
him refer to the detailed books.
If the Holy Qur'an praises such beautiful glory about Imam Ali (a.s.), the
Prophetic Traditions also contained more of the like. In this regard, we
recount some traditions stating the same fact:
The Messenger of Allah (s.a.w.) said:
"I am the city of Knowledge and Ali is its gate. Who-ever wants to enter
the city, let him enter through its gate."
The Messenger of Allah (s.a.w.) said:
You are to me as Aaron was to Moses, only there is no prophet after me."
The Messenger of Allah (s.a.w.) said:
"Only the faithful (believers) will love you and only hypocrites will hate
you."
The Messenger of Allah (s.a.w.) said:
"You are my brother and I am your brother. If anybody asks you, tell him:
I am the servant of Allah and the brother of His Messenger. No one would claim
this after you but a liar."
The Messenger of Allah (s.a.w.) in the Ghadir ceremony said:
Whosever I have authority over, Ali(a.s.) has also authority over him. O Allah!
befriend whoever befriends him and be hostile to whosoever is hostile to
him."
6. The Messenger of Allah (s.a.w.) said:
"Ali(a.s.) is with the truth, and the truth is with Ali(a.s.). They will
never separate until they join me at the Pool of Kawthar(Abundance) in the
Hereafter."
7. The Messenger of Allah (s.a.w.) said:
Every prophet has a vicegerent and inheritor and Ali(a.s.) is my vicegerent and
inheritor."
These are a few of the many confirmed authentic Islamic texts attested to by
all Muslims.
Imam Ali (a.s.) and the Caliphs' Period:
The Messenger of Allah (s.a.w.) passed away with his head on the lap of Imam
Ali (a.s.). He departed to his Lord, the Most High, while still worried about
the future of the Mission and nation.
In the last hour of his life he asked for an inkpot and a sheet of paper to
write on to the nation about that which would protect them from going astray
after him. He continuosly used to stress the necessity of adherence to his holy
family.
No sooner had the soul of the Messenger of Allah (s.a.w.) separated from his
pure body, and had Imam Ali (a.s.) and the housefolk of the Messenger started
for the funeral, then the Helpers (Ansars) held a meting in "Saqifa bani
Sa'idah" to appoint a successor to lead the Muslims after the Holy Prophet
(s.a.w.).
Some of the Immigrants (Muhajirin) hurried to attend the meeting, and after
sharp and long arguments, under a climate of tension, anxiety, violence and
dispute, Umar bin Khattab hastened to give pledge of allegiance to Abu Bakr as
the caliph after the Messenger of Allah (s.a.w.). He (Umar) demanded from those
present to do as he did. Therefore, some of them gave pledge of allegiance,
while others refused to do so.
Imam Ali (a.s.) and the Prophet's household were still busy in funeral
arrangements for the Messenger of Allah (s.a.w.), whose pure body remained
three days, so that the Muslims could pay their last respects to him before his
burial.
As Imam Ali (a.s.) was not convinced by what had happened, and was firmly
believing in his own right to the caliphate, he withdrew from the society and
kept away from the people and their affairs for six months, during which time
his voice could not be heard in the so-called "Apostasy Wars" nor
elsewhere.
Then certain grave incidents happened endangering Islam and threatening its
very existence, such as the appearance of fake prophets after the passing away
of the Messenger of Allah (s.a.w.) and their danger became severe in the
Arabian Peninsula. Their appearance was a real threat to the Islamic state.
At the same time, the hypocrites became stronger and their power grew in
Madinah. The Romans and the Persians were also laying ambush for the Muslims.
Furthermore, diverse political groups began to appear in the Islamic society as
a result of the Saqifa allegiance.
Imam Ali (a.s.), in dealing with the caliphate, was in accordance with the
interests of Islam, to protect it and its unity against being torn to pieces
and lost, and to realize the high Islamic objectives for which he had fought.
In a letter, Imam Ali (a.s.) recalls these times in this respect:
"...I therefore withheld my hand till I saw many people were reverting
from Islam and trying to destroy the religion of Muhammad (may Allah bless him
and his descendants). I then feared that if I did not protect Islam and its
people and there occurred in it a breach or destruction, it would mean a
greater blow to me than the loss of power over you which was, in any case, to
last for a few days of which everything would pass away as the mirage passes
away, or as the cloud dispersed. Therefore, in these happenings I rose till
wrong was destroyed and disappeared, and religion attained peace and
safety".
But Imam Ali's (a.s.) voice was heard when he was consulted and his opinion was
sought. He tried, in this respect, to direct Islamic life in accordance with
the teachings of the Message of Allah, the Most High, in the fields of
legislation, executive and judiciary.
Through this period of the departure of the Messenger of Allah (s.a.w.) till
his succession of the caliphate, Imam Ali (a.s.) undertook great
responsibilities during the caliph's periods. He was ready to do this because
of his loyalty to the Holy Prophet's mission, to keep Islamic unity and to
protect the advancement of Islam against deviation.
Therefore, an historical researcher of that period would find that there were
so many situations, events and issues which could find no one other than Imam
Ali (a.s.) who acted as a savior, a curer or a judge regarding the order of
legislations, explaining Allah's laws and safeguarding the Prophet's tradition.
Imam Ali(a.s.) and the Caliph:
After the death of Uthman bin Affan, the nation unanimously turned to Imam Ali
(a.s.) and gave him the pledge of allegiance as caliph. They were overwhelmed
with a wave of affection towards him. However, Imam Ali (a.s.) rejected them
saying: "Let me be alone, and go in search of someone else."
Furthermore, Imam Ali (a.s.) was not of those who could be induced by post and
position and thus, be responsive to the people as soon as they rushed to him.
The whole caliphate did not have the worth of the wing a mosquito to him.
Actually the entire earthly world, in his sight, equalled not more than "a
goat's sneeze", as he put it. Leadership is worthless if it does enable
one to establish right and abolish wrong.
At last, finding the people still persisting in pledging their allegiance to
him, he accepted the caliphate on certain conditions, which had to be
wholeheartedly agreed to. Verily, he (a.s.) announced his declaration which
contains his conditions:
"You should know that if I respond to you I would lead you as I know and
would not care about whatever one may say or abuse."
Indeed Imam Ali (a.s.) means, in the above mentioned saying that he would lead
them according to what he understood of Islam, not according to others' low
desires and interests.
In this respect, he (a.s.) said:
"...When the caliphate came to me, I kept the Book of Allah in my view and
all that Allah had put therein of us, and all that according to which He has
commanded us to take decisions; and I followed it, and also acted on whatever
the Prophet - may Allah bless him and his descendants - had laid down as his
Sunnah..."
The whole nation responded by hurrying to announce their submission to his
conditions, extending their hands, and pledging their allegiance and obedience
to him. So, the Imam (a.s.) agreed to face, fully, his responsibilities of
leading the Islamic nation, thought, and practice.
Indeed, the Imam (a.s.) clarified the reasons of his acceptance for people,
saying:
"...O my Allah! You know what we did was not to seek power nor to acquire
anything from the vanities of the world. We, rather, wanted to restore signs of
Your religion and to usher prosperity into Your cities so that the oppressed
among Your creatures might be safe and Your forsaken commands might be
reestablished..."
The first task was to remove all forms of deviation which had grown into
Islamic life, and to bring the nation back to the original Divine course. To attain
this he had to act according to a strict and comprehensive programme, and to
have others act correctly when implementing it. It was a task where his
government had many problems to confront, especially in the following fields:
1.Political Field:
Imam Ali (a.s.) defined the attributes of governors and government officials
whom Islam recommends to manage the affairs of the Islamic nation. These
definitions were clearly set out in his communique which he issued:
"...You certainly know that he who is in charge of honor, life, booty,
(enforcement of) legal commandments and the leadership of the Muslims should
not be a miser as his greed would aim at their wealth, nor be ignorant as he
would then mislead them with his ignorance, nor be of rude behavior which would
estrange them with his rudeness, nor should he deal unjustly with wealth thus
preferring one group over another, nor should he accept a bribe while taking
decisions, as he would forfeit (others) rights and hold them up without
finality, nor should he ignore sunnah as he would ruin the people."
2. Economic Field:
Imam Ali (a.s.) cancelled all forms of discrimination in dividing the money
among the people and stressed that fearing Allah, priority in embrasing Islam.
fighting for the sake of Islam, or companionship with the Messenger of Allah
(s.a.w.), were not matters which gave their owners any sort of distinction in
this world. Reward from Allah will be theirs in the Hereafter. Whoever had
priority in these matters, would receive his reward from Allah.
But, here in this world, all people are equal in their financial rights in
respect to the Islamic law and in their duties.
Policy of Reaction:
Imam Ali (a.s.) knew that the Islamic justice which he wished to apply in his
government would be difficult and heavy to the beneficiaries, self-seekers and
opportunists who exploited circumstances prevalent during the time of the
caliph, Uthman. Therefore, they spoiled wealth and properties, enjoyed some
distinctions, accumulated gold and silver, either because of their relationship
and kinsfolk or being considered as supporters of this group or of that.
It was true what he (a.s.) expected that the implementation of Islamic justice
would stimulate the feelings of the Quraish men who used to live in luxury or
what they stole from the mouths of the hungry and the oppressed.
Owing to the distinguished men of the Quraish being used to enjoying a whole
array of privileges and advantages, it was hard for them to accept Imam Ali's
(a.s.) policy of equality of rights as Allah enjoined.
Zubair bin Awam and Talha bin Ubaidulla disapproved of this policy of Imam Ali
(a.s.), as it deviated from what so far had been customary.
Imam Ali (a.s.) asked them: "What is it that you so disapprove of in me
that you seek other than me?"
They said: "You made our share of allowance the same as the others; you
made us equal to those who are not like us."
The Imam (a.s.) replied to them:
"As to what you say about equal distribution of wealth, I should say it is
not my opinion which I follow, nor is it a desire of mine to control. It is
what I and you found the Messenger of Allah (s.a.w.) doing. There, too, I
needed no help from you, since Allah had already ordained its dividends.
Therefore, neither you nor anyone else are justified in blaming me for this.
May Allah guide our hearts and yours to the truth and grant us patience. May
Allah have mercy upon him who, when he sees the truth, helps it to spread, who,
when he sees inequity, rejects it, and who rightly backs his companions."
Thus, concepts and starting points differ. Imam Ali (a.s.) started from what
Allah, the Exalted, and His Messenger (s.a.w.) enjoined, whereas his opponents
started from what their own interests said to them.
The Battle of Basra:
It was natural that Talha and Zubair were unhappy with the reformative movement
led by Imam Ali (a.s.) in Islamic life. They started preparations for rebellion
against the Imam (a.s.) and stirred the Muslims against him. The result was a
calamity that caused the nation grave losses. They (Talha and Zubair) persuaded
A'isha, the daughter of Abu Bakr – and one of the Holy Prophet's wife - to go
out with them to Basra to lead the opposition front against Imam Ali (a.s.).
Imam Ali (a.s.) exerted great efforts to avoid the conflict.
In Basra, Imam Ali (a.s.) continued to give his advice to prevent bloodshed. He
even sent envoys to the Nakithun (those who broke their allegiance) inviting
them to peace and reconciliation.
He (a.s.) met Zubair and reminded him of certain incidents which happened to
them during the life of the Holy Prophet (s.a.w.). Among them, the Holy
Prophet's speech to Zubair:
"Verily, you will one day unfairly rise against him (i.e. Imam Ali)."
"O! Yes," replied Zubair, "but I forgot it. Now that you have
reminded me, I would give it up."
Consequently, Zubair decided to retire from puplic life. But his son, Abdullah,
accused him of cowardice for doing so.
Thus, the situation exploded and war was waged between the two camps.
The fight ended with a crushing victory achieved by the Imam's army. Imam Ali
(a.s.) proclaimed a general amnesty to all those who fought against him. He
(a.s.) even returned A'isha to Madinah.
Because A'isha went to Basra riding on a camel, this war was called the War of
the Camel (Jamal).
The Battle of Siffin:
The most difficult problem faced by Imam Ali (a.s.) during his caliphate was
the problem of the rulers who were appointed before and were ruling the Muslims
lands.
Such rulers were not on a high level of piety, asceticism and loyalty in order
to be as models and guides for people whom they lead toward guidance and
reform, while most of the rulers were appointed before and who lacked such
qualifications and even worse than that. Most of them were characterized by
corruption, oppression and transgressing against the wealth of people and
themselves.
Some rulers and commanders were among those who were severely in enmity and
annoyance to the Messenger of Allah (s.a.w.). Among them were:
* Hakam bin Aas who was the most severe enemy to the Messenger of Allah
(s.a.w.) to the extent that he (s.a.w.) expelled him and his son from Madinah.
* Walid bin Aqaba bin Abi Mo'it, the ruler of Kufa during the reign of Uthman.
This man (Walid) was a drunkard and had a Christian drinking companion. Once,
this man offered four Rak'a (units of prayer) instead of two when he led people
at dawn prayer because he was drunk.
* Abdullah bin Sa'id bin Aadi was the Holy Prophet Muhammad's clerk and
betrayed the Messenger of Allah (s.a.w.) in his writings and therefore, he
(s.a.w.) dismissed him, therefore, he turned away from Islam, but later one of
the caliph, Uthman, appointed him as a ruler for Eygpt.
* Mu'awiya bin Abi Sufyan, the ruler of Sham (Syria). He used to govern the
whole land of Sham and was appointed as a ruler before and led a luxurious life
which was not limited by Islamic law nor controlled by a religion. Ahmad bin
Hanbal, in his authentic book, on the authority of Abdullah bin Boraida, said:
I and my father visited Mu'awiya. He made us sit and then brought food for us.
After having finished eating, they brought a drink (wine); first Mu'awiya began
to drink, then he passed it to my father and then he (Abu Boraida) said: I did
not drink it since the Messenger of Allah (s.a.w.) forbade it.
It seems that Mu'awiya was never embarrassed about drinking alcoholic
beverages. It was brought to him on camels after passing through roads and
markets. It happened that a group of camels, carrying, bottles of alcoholics
beverages to Mu'awiya passed near Abada bin Samit, a companion who was in Sham
at that time. He asked them: "What are these? Are they oil?"
They said: "No, it is a wine which should be sold to Mu'awiya." This
man took a plowshare from a market and with which he tore the bottles.
Mu'awiya had a severe hatred for Imam Ali (a.s.) because he (a.s.) killed his
(Mu'awiya) brother Handhala who was a polytheist in the battle of Badr. He
(a.s.) also killed his (maternal) uncle, Walid bin Utbah and a group of his
(Mu'awiya) relatives who were fighting in the army of the unbelievers of the Quraish.
This was one of the essential elements behind Mu'awiya's enmity towards Imam
Ali (a.s.). He (Mu'awiya) even ordered to curse the Imam (a.s.) on the pulpits
of the mosques at every Friday Sermon.
Therefore, Imam Ali (a.s.), being the bearer of the standard of Islam, had no
way other than changing such rulers and the like and replacing them with the
righteous faithful from the companions of the Messenger of Allah (s.a.w.) and
the formers in faith. This movement motivated such damaged people who found no
shelter other than Mu'awiya who , in turn, gathered them under his flag.
Mu'awiya declared his revolt against the Imam's decision for deposing him and
refused obeying the true Caliph, thus, began to prepare himself to confront the
Imam (leader) of his time.
After the victory in the battle of Basra, the Imam (a.s.) returned with his
army to Kufa to reinforce his troops, and then to go on to Sham to liquidate
the opposition, led by Mu'awiya bin Abi Sufyan.
Therefore, Imam Ali (a.s.) started his march with his army heading for Sham.
But the enemy received news about his move, and decided to meet the Islamic
advance on the way. The two armies confronted one another near the Euphrates
River. Imam Ali (a.s.) resumed his efforts to set things right through peaceful
ways and preserve the unity of the Muslims ranks and join the unanimity of the
nation. But Mu'awiya's insisting on fighting caused more than ten thousand
victims and because of complicated circumstances, the battle which lasted two
weeks ended without any victory for both sides.
Developments of Judgment:
The confusion and disorder caused in the ranks of Imam Ali's (a.s.) army as a
result of the raising the copies of the Holy Qur'an by the Umawi soldiers had
an effective impact on his camp, and the appearance of the forces hidden under
righteousness in his army and their pressure to impose the acceptance of the
accomplished fact. Consequently, the Imam (a.s.) was forced to respond to the
order of judgment between the two sides. Thus, the people of Syria (Sham) chose
Amru bin Aas who was famous for his cunning, tricks, and love of the present
world, while the other side chose Abu Musa Ash'ari to represent the camp of the
Imam Ali (a.s.), under the influence of the stupid ones and the owners of
interests who existed inside the army of Imam Ali (a.s.). This man (Abu Musa
Ash'ari) was weak minded, in addition to his being among those who isolated
himself from the Imam Ali (a.s.) in his war against his enemies.
Some narrations refer that laceration caused in Imam Ali's (a.s.) troops
reached its climax that even some chiefs of his soldiers threatened the Imam
(a.s.) to act with him like they acted with Uthman or deliver him to Mu'awiya.
When the two arbitrators met each other, Amru bin Aas took advantage of Abu Musa
Ash'ari when the latter presented him the idea of deposing both Imam Ali (a.s.)
and Mu'awiya. When Abu Musa was pleased with that idea, Amru bin Aas began
deposing his companion, whereas he himself did not recommend to precede the
Messenger of Allah's (s.a.w.) companion in that.
Therefore, Abu Musa advanced and deposed Imam Ali (a.s.) from the leadership of
Muslim affairs and deposed Mu'awiya too, whereas Amru bin Aas announced his
consent of deposing Imam Ali (a.s.) and appointing his own companion, Mu'awiya.
Thus, Amru bin Aas betrayed Abu Musa Ash'ari and took advantage of his
weaknesses inspite of Abdulla bin Abbas's warnings against Amru's betrayal.
After the two delegations returned, Amru bin Aas submitted the caliphate to
Mu'awiya in 37 A.H. and never submitted him the like before.
But, the Commander of Faithful Ali (a.s.) considered that the betrayal of Amru
bin Aas and the negligence of Abu Musa Ash'ari, caused the arbitration to end
through incorrect and unsafe ways. This betrayal and unseriousess were clearly
seen in Amru's speeches and behavior. Therefore, Imam Ali (a.s.) called to
resume war and declared his statement to the umma, which says:
"O people, I had given you my orders about this arbitration, but you
rejected it (my orders) and disobeyed me. By my life, disobedience brings about
regret. Consequently, mine and your positions became as the poet of Hawazin
says: 'I gave you my orders at Mun'arijil-liwa but you did not see the good of
my counsel till the noon of the next day (when it was too late).' But these two
arbitrators neglected the Book of Allah, they caused the death of what the
Qur'an revived and revived what caused death. Each of them followed their own
low desires without Allah's guidance. They judged without any proof nor with
any previous tradition, and both of them were not guided...therefore, get ready
for jihad, prepare (yourselves) for the (right) path and be awakened in your
positions."
Mu'awiya's Plans:
After the battle of Siffin and the order of judgment, Mu'awiya began to behave
as if he was the absolute ruler. He began to collect the properties gained by
poor-rates (zakat) and taxes and sent armies to different regions in order to
terrify people and dominate these areas.
Therefore, he chose some criminals as leaders of his armies. These people had
no previous convictions to Islam, but, were among those who bore hatred and
enmity for Islam. He provided them with some terrorist instructions which were
completely opposite to what the Messenger of Allah (s.a.w.) used to recommend
to his army.
In the year 40 A.H., Mu'awiya sent an army, led by Bosr bin Abi Arta'a, which
consisted of three thousnd fighters, and ordered him to take the route of
Hejaz, Madinah and Makkah until he reached Yeman. He (Mu'awiya) told him the
following:
"Do not camp at an area where the people are obeying Ali(a.s.), but that
you control them with your tongues by threats, until they see that they have no
rescue and you are surrounding them. Then, have full control over them, and
call them to give their pledge of allegiance. Whoever refuses, then, kill him
and kill the followers of Ali(a.s.) where they are."
Consequently, Bosr carried out the orders of his master, Mu'awiya. He began to
pursue the close companions of Imam Ali(a.s.) and whoever delayed giving the
pledge of allegiance (to Mu'awiya), he burnt their houses, destroyed them and
robbed them of their properties.
He killed about thirty thousand on his way going and coming back and burnt a
community to such an extent that a poet, regarding him, said: "Wherever
Bosr goes with his army, he kills whatever he can and burns it".
When he (Bosr) moved to the city of Hadhramaut, he said: "I want to kill
one fourth of Hadhramaut."
Mu'awiya ordered Sufyan bin Awf Ghamidi to enter Iraq and advised him to attack,
rob, burn, and kill, saying:
"Destroy whatever you pass of villages, kill whoever you meet who does not
agree with your opinion, and take the properties because they are similar to
killing and it is the most painful one for the hearts."
Sufyan not only executed Mu'awiya's orders, but, also, did more. He attacked
freely non-Muslims enjoying Muslims' protection (the people of the Book),
killing and robbing them. These are the people in regard to whom the Holy
Prophet Muhammad (s.a.w.) advised concerning them and said that he is an enemy
of those who harm them.
These are some examples regarding Mu'awiya and his followers. Mu'awiya
underlined his aims and the goals of his battles, in his address to the people
of Kufa, after the peace-treaty with Imam Hasan (a.s.). He said:
"By Allah, I did not fight you in order to make you pray, nor to fast, nor
to make pilgrimage, nor to pay poor-rates (zakat). Indeed, you do that
(already). I fought you in order to dominate you."
This was the way of Mu'awiya, and which, Imam Ali (a.s.) in contrast was
advising his commanders whom he (a.s.) sent to prevent the attacks of Mu'awiya,
saying:
"Fear Allah towards Whom you will return. Do not despise a Muslim, nor a
covenanter. Do not seize unlawfully, wealth, nor children nor offspring.. Even
if you are barefooted and dismounted, keep up your prayers at their due
times."
Thus, he recommends for the sanctity of people; whether Muslims or non-Muslims.
Therefore, the conflict of Imam Ali (a.s.) with Mu'awiya represented the
conflict between two opposite ways: The way of truth, principles, values and
character and, on the other side, the way of falsehood, misguidance, oppression
and betrayal. These two ways never meet each other.
In the Kingdom of Allah:
The Imam (a.s.) turned to resuming the fight against the Qaisitin in Sham -
Mu'awiya and his followers once again.
He (a.s.) proclaimed mobilization for his army, and declared war against the
opposition led by Mu'awiya. Then, he (a.s.) started distributing banners to his
leaders, Imam Husayn(a.s.), Abu Ayyub Ansari and Qais bin Sa'id.
Yet, as he was engaged in mobilizing his forces in order to put an end to the
opposition movement led by Mu'awiya, there was another mean conspiracy being
covertly planned, this time to assassinate him. A group of his enemies held a
meeting in Makkah to deliberate evil intentions, which were to end with the
most horrific consequences. The gravest decision was to murder the Commander of
the Faithful Ali (Amir Mu'minin), and the task was assigned to the wilful criminal
Abdul-Rahman bin Muljam Muradi. It was a most critical period in the history of
Islam and the Muslims.
While the nation was looking forward to a decisive victory over the destructive
elements of disunity led by Mu'awiya bin Abi Sufyan, the sinful hand of Ibn
Muljam Muradi was extended to Imam Ali bin Abi-Talib (a.s.). He swept down with
a sword on his head while the Imam was prostrating dawn prayers at the
honorable Mosque of Kufa on the 19th of the month of Ramadan in the year 40
A.H.
They assassinated Imam Ali (a.s.) at his finest time -the hour of standing
before Allah, the Exalted, during the prayer of submission, while fasting
during the month of Ramadan; during the most glorious Islamic duties, while
preparing to wage holy striving (Jihad), and in the highest and most pure
divine places, the Mosque of Kufa.
The crime of assassinating Imam Ali (a.s.) remains one of the most cruel,
brutal and hideous, because it was not committed against one man, but against
the whole rational Islamic leadership. By assassinating Imam Ali (a.s.), they
actually aimed at assassinating the message, the history, the culture and the
nation of Mulsims embodied in the person of Imam Ali bin Abi-Talib (a.s.), the
successor of the Messenger of Allah (s.a.w.), the bearer of his banner and the
follower of his path and deed.
Thus, the Islamic nation lost its guide of progress after the Messenger of
Allah (s.a.w.).
Imam Ali (a.s.) suffered from his wound for three days, during which he
entrusted his son, Imam Hasan (a.s.) with the Imamate of guiding the nation
ideologically and socially.
During those three days, as during all his life, he never ceased remembering
Allah, praising Him, and accepting Him and His ordinance.
Likewise, he continued giving pieces of advice and directions leading to good,
pointing to the right, defining the way to guidance, explaining the course for
deliverance, calling for the observance of Allah's ordinances, and warning
against following one's ill desires and set-backs from not carrying out the
divine message.
The following is one piece of advice offered to his sons, Imams Hasan and
Husayn (a.s.), as well as to his people, the nation and coming generation:
"I advise you (both) to fear Allah and that you should not hanker after
the (pleasure of this) world even though it may run after you. Do not be sorry
for anything of this world that you have been denied. Speak the truth and act
(in expectation) for (Allah's) reward. Be an enemy of the oppressor and a
helper of the oppressed."
"I advise you (both) and all my children and members of my family and
everyone whom my writing reaches, to fear Allah, to keep your affairs in order,
and to maintain good relations among yourselves for I have heard your
grandfather (the Holy Prophet (s.a.w.)) saying: 'Improvement of mutual
differences is better than general prayers and fasting."
"(Fear) Allah (and) keep Allah in view in the matter of orphans. So do not
allow them to starve, nor allow them to be lost in your presence."
"(Fear) Allah (and) keep Allah in view in the matter of your neighbors,
because they were the subject of the Prophet's advice. He went on advising in
their favor till we thought he would allow them a share in inheritance."
"(Fear) Allah (and) keep Allah in view in the matter of the Qur'an. No one
should excel you in acting upon it."
"(Fear) Allah (and) keep Allah in view in the matter of prayer, because it
is the pillar of your religion."
"(Fear) Allah (and) keep Allah in view in the matter of your Lord's House
(the Ka'ba). Do not forsake it so long as you live, because if it is abandoned
you will not be spared."
"(Fear) Allah (and) keep Allah in view in the matter of Jihad with the
help of your property, lives and tongues in the way of Allah."
"You should keep to a respect for kinship and spending for others. Avoid
turning away from one another and severing mutual relations. Do not give up
bidding for good and forbidding from evil least the mischievous gain positions
over you, and then in such a case, your invocations will not be responded to
(by Allah)."
Such was the heroic end of this great man! His loss was the gravest one to the
Mission and the nation after the loss of the Messenger of Allah (s.a.w.).
By the martyrdom of Imam Ali (a.s.), the nation lost:
A heroism that had become the song of the time;
A couragous history that has never dreamt of its like;
A wisdom no one can fathom, save Allah;
A purity, the like of which was only in the prophets.
An abstinance from the pleasures of life that could be attained only by the
nearest to Allah;
An eloquence such as to be the echo of the Book;
and a thorough knowledge of the laws of religion.
It is he about whom the Messenger of Allah(s.a.w.) said: "Ali(a.s.) is
with the truth and the truth is with Ali(a.s.)" and "I am the city of
knowledge, and Ali(a.s.) is its gateway, so whoever wants to enter the city,
let him enter it through its gateway.
Peace be upon him the day he was born, the day he was martyred, and the day he
shall be raised alive.