hazrat ali biography in english

Teknonyms and Titles

His teknonyms were Abu l-Hasan, [11] Abu l-Husayn, Abu l-Sibtayn , Abu l-Rayhanatayn , Abu Turab , and Abu l-A'imma. [12]

In different sources, variety of titles and attributes are mentioned for him, such as: Amir al-Mu'minin (the Commander of the Faithful), Ya'sub al-Din wa l-Muslimin , Haydar, al-Murtada, Qasim al-Nar wa l-Janna, Sahib al-Liwa', al-Siddiq al-Akbar , al-Faruq , Mubir al-Shirk wa l-Mushrikin, Qatil al-Nakithin wa al-Qasitin wa al-Mariqin, Mawla al-Mu'minin, Shabih Harun, Nafs al-Rasul, Akh al-Rasul, Zawj al-Batul , Sayf Allah al-Maslul, Amir al-Barara, Qatil al-Fajara, Dhu l-Qarnayn, al-Hadi, Sayyid al-'Arab, Kashshaf al-Kurab, al-Da'i, al-Shahid, Bab al-Madina , al-Wali, al-Wasi, Qadi Din Rasul Allah, Munjiz Wa'dih, al-Naba' al-'Azim, al-Siraṭ al-Mustaqim, and al-Anza' al-Batin. [13]

Amir al-Mu'minin

"Amir al-Mu'minin" (the Commander of the Faithful) is a title which is, according to Shiite belief, exclusively reserved for Imam Ali (a). Based on narrations, Shiites believe that this title was used for Imam Ali (a) in the time of the Prophet (s) and is exclusive to him. They believe that this title is not only inappropriate to use for other caliphs, it should also not be used for other Imams (a) . [14]

External Characteristics

It is reported in different sources that he was a little smaller than average height, and had wide black eyes, long and joined together eyebrows, a beautiful light brown face and full beard. His shoulders were wide. [15] Regrading Ali's (a) physical strength, it is reported that all those who fought him were defeated by him. [16] Ibn Abi l-Hadid says, "'Ali's (a) physical prowess was well-known. He was the one who lifted the gate of Khaybar , even when a whole group of the troops could not take it back to its place. He was the one who threw down the idol of Hubal (which was a large idol), from the top of the Ka'ba to the ground. He was also the one who lifted up a huge rock with his hands, while a spring gushed forth beneath it." [17]

From Birth to Hijra

Imam 'Ali (a) was born inside the Ka'ba in Mecca on Friday, Rajab 13 , in the thirtieth year after the year of the elephant ( 23 BH / September 28 , 600 CE ). [18] His birth inside the Ka'ba is widely accepted ( Mutawatir ) by many Shi'a scholars (including al-Shaykh al-Saduq , al-Sayyid al-Radi , al-Shaykh al-Mufid , Qutb al-Rawandi , and Ibn Shahrashub ) and many Sunni scholars (including al-Hakim al-Nishaburi , al-Hafiz al-Ganji al-Shafi'i, Ibn al-Jawzi al-Hanafi, Ibn Sabbagh al-Maliki, al-Halabi, and al-Mas'udi .) [19]

When Ali (a) was 6 years old (17 BH/606-7 CE), there was a famine in Mecca . Abu Talib had a large family and supporting them was difficult, especially during the famine. Therefore, Prophet Muhammad (s) and his uncle, al-'Abbas , decided to help Abu Talib and his family by taking care of his children. Therefore, al-'Abbas took Ja'far , and Prophet Muhammad (s) took 'Ali (a). [20] Ali (a) would speak of those days fondly:

When the Prophet's mission began in 13 BH / 610 , Ali (a) was the first man and Khadija (a) was the first woman to have accepted the Prophet's call and believed in him. [22] Ali (a), who was ten years old at the time, would pray with the Prophet (s) on the mountains around Mecca . [23] When the Prophet (s) announced his mission publicly, in the event of Warning the Close Kin , Ali (a) supported him and, in response, the Prophet (s) called Ali his brother, wasi (executer of his will), and successor. [24]

In the very beginning of 7 BH / 615 , the Muslims were besieged in the valley of Abu Talib by the polytheists and were prohibited from trade and placed under curfew. [25] In this period and in several occasions, Abu Talib ordered Ali (a) to sleep where the Prophet (a) used to sleep in order to preserve the Prophet's life. [26] Shortly after the siege ended, Ali (a) lost his father in 4 BH / 619 . [27] With the demise of Abu Talib, the situation became more difficult for the Muslims, and the Prophet (s) decided to emigrate to Medina. The Prophet (s) was informed of the conspiracy of the polytheists to murder him on the night he had planned to embark on his emigration, so Ali (a), 23 years old at the time, slept where the Prophet (s) used to sleep so that the Prophet (s) could secretly leave his house, which was under surveillance by the polytheists. [28] A few days later, and after paying the Prophet's (s) debts, Ali (a) emigrated to Medina together with a group of people among whom were his mother Fatima bt. Asad and Lady Fatima (a) the Prophet's daughter. [29]

After Hijra

When the Prophet (s) reached Quba region on his way to Medina , he waited fifteen days so that Ali (a) joins him. [30] In Medina and after he constructed his mosque , the Prophet (s) set up the formal pact of brotherhood between the Helpers and the Immigrants; however, he chose Ali (a) as his brother. [31] In 2 / 624 , in the Battle of Badr between the Muslims and the polytheists of Mecca, a large number of the latter's troops, including some of the chiefs of Quraysh, were killed by Ali (a). [32] After the battle, [33] Ali (a) at the age of 25 married Fatima (a) the daughter of the Prophet (s), [34] despite the fact that there were several prominent figures who had proposed marriage to her. [35] The Prophet (s) himself solemnized their marriage. [36]

In 3 / 625 , the polytheists of Mecca waged the battle of Uhud against the Muslims to compensate their defeat in the Battle of Badr. [37] In this Battle, Ali (a) was among the few ones who did not flee the battleground and protected the life of the Prophet (s). [38] It is reported that He was severely wounded sixteen times in that battle. [39] Al-Kulayni and al-Tabari mention that the well-known formula "There is no sword but Dhu l-Faqar and no man of courage but Ali" was said in this battle in praise of Ali (a). [40] In the same year, Ali's (a) first child, al-Hasan (a) , was born. [41]

In 4 /625-6, when Ali (a) was 27, his mother Fatima bt. Asad passed away. [42] Ali's (a) second child, al-Husayn (a) , was born in this year. [43] In 5 / 627 , the Battle of Khandaq took place, [44] which ended with the bravery of Ali (a) in killing 'Amr b. 'Abd Wadd . [45] The third child of Ali (a) and Fatima (a), Zaynab (a) , was born in the same year. [46]

In 6 / 628 AH, the treaty of Hudaybiyya was signed between the Prophet (s) and the Quraysh, whose scribe was Ali (a). [47] In this year, Umm Kulthum , Ali's (a) fourth child was born. [48] In the Sha'ban of the same year, the Prophet (s) sent Ali (a) on a preemptive battle against some of the people of Fadak who had planned to support the Muslims' enemies. [49] In 7 / 628 , the Battle of Khaybar took place. [50] Ali (a) was one of the flag-bearers of the Muslim army, [51] which was able to conquer Khaybar under his leadership. [52] In 8 / 630 , Ali (a), 31 years old at the time, was among the flag-bearers of the Muslim army in the conquest of Mecca . [53] He helped the Prophet (s) destroy the idols in Ka'ba. [54]

In 9 / 630 , the Battle of Tabuk took place, and the Prophet (s) left Ali (a) as his successor in Medina. This was the only battle in which Ali (a) was not present. [55] When certain rumors were disseminated by the Hypocrites as to the reason why Ali (a) was left in Medina, Ali (a) joined the Prophet (s), who had left Medina with the Muslim army, and informed him about the rumors. In response, the Prophet (s) told him, "Aren't you happy that you are to me like Aaron to Moses?" [56] This saying came to be known as the Hadith al-Manzila . [57] In the same year, Ali (a) was sent by the Prophet (s) on the mission to proclaim the first verses of Quran 9 to the polytheists. [58] Ali (a) accomplished the mission in the afternoon of Eid al-Adha . [59] On Dhu l-Hijja 24 , 9 / April 3 , 631 , [60] the Prophet (s), together with Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) engaged in mubahala with a Christian delegation from Najran . [61]

In 10 /631-2, the Prophet (s) send Ali (a) on a mission to call the people of Yemen to Islam. [62] In the same year, the Prophet went on his last pilgrimage to Mecca, [63] and Ali joined him in Mecca from Yemen. [64] After the hajj , on his way back to Medina in an area called Ghadir Khumm , the Prophet (s) proclaimed Ali to be his successor and the executor of his will. [65] This event is known as the Event of Ghadir Khumm . Ali (a) was 33 years old at the time.

After the Prophet (s)

The Prophet (s) passed away on Safar 28 , 11 / May 25 , 632 , [66] and after his demise, the rightful successor of the Prophet (s) and the leader of the Muslim community, according to the Shia, was Ali (a). However, when Ali (a) was occupied with performing the burial rituals and ceremony for the Prophet (s), a group of the Companions gathered in Saqifa and elected Abu Bakr as the caliph and successor of the Prophet (s). Ali (a) initially refused to pledge his allegiance to Abu Bakr, [67] but he did so afterwards. [68] The Shiite scholars maintain that the allegiance was pledged under compulsion, [69] and some scholars, such as al-Shaykh al-Mufid , hold that the Imam (a) never pledged his allegiance to Abu Bakr. [70] The Shia also maintain that the companions of Abu Bakr invaded Ali's (a) house to force him to pledge allegiance, [71] during which incident Fatima (a) was hurt and had a miscarriage. [72] Abu Bakr also confiscated Fadak , [73] to which Ali (a) objected in defense of Fatima (a). [74] The invasion of the Imam's (a) house resulted in Fatima's (a) illness, and led to her martyrdom in 11 / 632 . [75]

Abu Bakr passed away in 13 / 634 . [76] Before his death, he appointed Umar b. al-Khattab as his successor. [77] In Muharram , 14 / February - March , 635 , Umar b. al-Khattab embarked on a military expedition against the Sasanids . He camped in an area called Sirar, but some prominent figures, including Imam Ali (a), advised him to remain in Medina, so he returned and sent Sa'd b. Abi Waqqas to the battle in his place. [78] Ibn Athir reports that Ali (a) was a judge during the caliphate of Umar b. al-Khattab, except in its first few years. [79]

In 16 /637-8 (or 17 /638-9), [80] upon Ali's (a) suggestion, Umar b. al-Khattab set the year of the emigration of the Prophet (s) to Medina as the beginning of the Islamic calendar . [81] In 17 /638-9, Umar b. al-Khattab led a military expedition to conquer Jerusalem and announced Ali (a) as his successor in Medina. [82] In the same year, [83] after insistence and threatening, Umar married Umm Kulthum the daughter of Imam Ali (a). [84] It is reported that Umar announced Ali (a) as his successor in Medina in 18 /639-40 as well, when he decided to travel to Syria . [85]

When Umar was assassinated in 23 / 644 and before his death, [86] he appointed a council of six members , including Imam Ali (a), to choose the next caliph. [87] Umar also granted Abd al-Rahman b. Awf a decisive vote in the council. Abd al-Rahman first asked Imam Ali (a) whether he was ready to accept the caliphate with the condition of acting according to the Qur'an and according to the conduct of the Prophet (s), Abu Bakr, and Umar. The Imam (a) refused to accept the condition of acting according to the conduct of the first two caliphs and said, "I hope I will act according to the book of God and the conduct of the Prophet to the extent of my knowledge, capacity, and ijtihad." [88] Abd al-Rahman then asked Uthman the same question; Uthman accepted the condition, and thus became the next caliph after Umar. [89]

Ibn Jawzi reports that Ali (a) continued to be a judge in 24 /644-5. [90] In 25 /645-6, Uthman commanded that the copies of the Qur'an be collected and unified, for which decision, according to al-Suyuti , he consulted Ali (a). [91] In 26 / 647 , Ali's (a) fifth son, al-'Abbas (a) , was born. [92]

In 35 / 656 , public dissatisfaction with Uthman's conduct reached its peak, and a group of people besieged his house. [93] Prior to this incident, Imam Ali (a) had reportedly left Medina to Yanbu' per Uthman's request. [94] However, the Imam (a) asked al-Hasan (a) and al-Husayn (a) to protect the caliph. [95] Notwithstanding, the rebels murdered Uthman, and afterward, the people gathered around Imam Ali (a), urging him to accept the caliphate. [96]

His Caliphate

In Dhu l-Hijja , 35 / June , 656 and after the assassination of Uthman, Ali (a) became the caliph and the leader of the Muslim ummah. [97] Except some of the close people to Uthman and some Companions (the Qa'idun "the sitting ones"), all the Companions in Medina pledged their allegiance to Imam Ali (a). Two days after the beginning of his caliphate, in his first sermon, Ali (a) urged that all the wealth and properties that had been unjustly taken must be returned, and emphasized justice with regard to the distribution of public properties and wealth.

In 36 / 656 , Talha b. Ubayd Allah and Zubayr b. Awam broke their allegiance to Ali and headed to Mecca to join Aisha , who had called for revenge against the murderers of Uthman. With their supporters, Aisha, Talha, and Zubayr left Mecca for Basra to start the Battle of the Camel , the first civil war in the Muslim community. The battle broke out near Basra between Imam Ali (a) and the Nakithun (“Those Who Broke Their Allegiance”) and ended with the latter'a defeat. Talha and Zubayr were killed and A'isha was sent to Medina. The Imam (a) went to Basra and declared general amnesty. Then, in Rajab 36 / January 657 , he entered Kufa and made the city his capital.

In the same year, Imam Ali (a) called Mu'awiya to pledge his allegiance to him. When Mu'awiya rebelliously refused to recognize the Imam's caliphate, Imam Ali (a) decided to remove him from the governorship of Syria and embarked on a military expedition to Damascus against Mu'awiya in Shawwal 36 / March - April 657 . Thus, a battle that took place between the two parties in an area called Siffin (hence the name "the Battle of Siffin ") towards the end of the year 36 / 657 and the beginning of 37 / 657 . Some scholars maintain that unlike what al-Tabari and Ibn Athir have mentioned, the peak of the war was in 38 /658-9, not in Safar 37 / July - August 657 . As the army of the Imam (a) was about to win the battle, Amr b. al-'As advised Mu'awiya to have his troops lift copies of the Qur'an on their lances and call the army of Ali (a) to the Quran's arbitration. Under the pressure of his army, the Imam (a) accepted the arbitration and was forced to introduce Abu Musa al-Ash'ari as the arbitrator from his side. However, shortly after the Imam's acceptance of the arbitration, a number of his troops objected to his decision and, referring to Qur'an 5:44 and 49:9 , demanded that the war with Mu'awiya should continue. They considered the acceptance of arbitration an act of apostasy , from which they repented. While some of them were among the ones who had forced the Imam (a) to accept the arbitration, the objectors demanded that the Imam (a) also must repent and violate his agreements with Mu'awiya. The Imam (a) rejected their demands and announced that he would continue the war with the Syrian army if the two arbitrators did not arbitrate based on the Qur'an.

During the arbitration, Amr b. al-'As, the arbitrator from Mu'awiya's side, deceived Abu Musa into announcing that they had agreed on the removal of both Mu'awiya and Ali (a) from power. When Abu Musa announced so, Amr rose and announced that he also removed Ali (a) from power but made Mu'awiya the sole ruler of the Muslim community. The Imam's (a) companions objected to the arbitration, and some of them, who later formed the first Kharijites , considered the acceptance of the arbitration an act of apostasy, left the Imam's army, and gathered in Harura instead of returning to Kufa.

The objections of the Kharijites continued for six months. Imam Ali (a) sent 'Abd Allah b. al-'Abbas and Sa'sa'a b. Sawhan to talk to them and convince them to end their protest—a request which the Kharijites refused. Afterwards, the Imam (a) asked them to choose twelve people for a dialogue with twelve representatives of the Imam (a). He also wrote a letter to the leaders of the Kharijites and asked them to return to the community, but 'Abd Allah b. Wahb, one of the Kharijite leaders, reminded the Imam (a) that he had committed an act of apostasy and must repent. The Imam (a) also called the Kharijites several more times through prominent figures such as Qays b. Sa'd b. 'Ubada and Abu Ayyub al-Ansari to return and granted them amnesty if they did so. However, when none of the solutions worked, Imam Ali (a) decided to confront them with an army of fourteen thousand men. The two armies met in an area called Nahrawan . Imam Ali (a) emphasized that his troops should not begin the battle. So the Kharijites started the battle and were soon defeated; all of them were either killed or wounded, whereas only less than ten soldiers from the Imam's (a) army were killed in the battle. The wounded (about 400 men) from the Kharijites were given to their families. Only ten Kharijites could flee the battleground, one of whom was Abd al-Rahman b. Muljam al-Muradi , the assassinator of Imam Ali (a). Ibn Muljam attacked the Imam (a) on the eve of Ramadan 19 , 40 / January 26 , 661 in the mosque of Kufa and wounded him with his poisoned sword. Two days later, on Ramadan 21 / January 28 , Imam Ali (a) was martyred at the age of 63 [98] and was secretly buried.

Spouses and Children

The first wife of 'Ali (a) was Fatima (a) , the daughter of the Prophet (s) . [99] Before 'Ali (a), a few others like Abu Bakr , 'Umar b. al-Khattab and 'Abd al-Rahman b. 'Awf , had voiced their readiness to marry her. However, the Prophet (s) had told them that he was waiting for the divine revelation with regards to her marriage and gave them a negative answer. [100]

Historians disagree on the date of the marriage of 'Ali (a) and Fatima (a) . Some have mentioned that it was on Dhu l-Hijja 1 , 2 / May 25 , 624 . [101] Others have mentioned that it was in Shawwal or on Muharram 21 . [102] Together, they had five children named al-Hasan , al-Husayn , Zaynab and Umm Kulthum [103] and also [al-Muhsin b. 'Ali (a)|al-Muhsin]], who was aborted before his birth. [104]

Other wives

Imam Ali (a) did not marry another woman during the life of Fatima (a). After her martyrdom, 'Ali (a) married other women, namely:

• Umama , the daughter of Abu l-'As b. Rabi' . Umama's mother, Zaynab , was the daughter of the Prophet (s).
• Umm al-Banin , the daughter of Hazam b. Darim. Together, they had four children: 'Abbas , 'Uthman , Ja'far and 'Abd Allah who all were martyred in the event of Karbala .
• Layla, the daughter of Mas'ud b. Khalid al-Nahshali.
• Asma' bt. 'Umays , with whom he had two children: Yahya and 'Awn.
• Umm Habib, the daughter of Rabi'a al-Taghlabi named al-Sahba'.
• Khawla, the daughter of Ja'far b. Qays b. Maslama al-Hanafi (or according to another account, she was the daughter of Ayas). Together, they had Muhammad b. al-Hanafiyya .
• Umm Sa'id, the daughter of 'Urwat b. Mas'ud al-Thaqafi
• Muhayyat, the daughter of Imru' al-Qays b. 'Adi al-Kalbi. [105]

Al-Shaykh al-Mufid has narrated that Ali (a) had 27 children. He also mentions that some Shi'a scholars have mentioned an additional child to the children of Fatima (a) whom the Prophet (s) had named al-Muhsin (mentioned above), Including him, 'Ali (a) had 28 children [106] :

• Zaynab al-Kubra
• Zaynab al-Sughra (Umm Kulthum)
• Al-Muhsin (These were the five children of Fatima (a))
• Muhammad whose mother was Khawla bt. Qays b. al-Hanafiyya
• Ruqayya ('Umar and Ruqayya were twins and their mother was Umm Habib bt. al-Rabi'a)
• 'Abd Allah (These four were the children of Umm al-Banin, all martyred in the event of Karbala )
• Muhammad al-Asghar (whose epithet was Abu Bakr)
• 'Ubayd Allah (These two were the children of Layla bt. Mas'ud, and martyred in the event of Karbala)
• Yahya (whose mother was Asma' bt. 'Umays)
• Umm al-Hasan
• Ramla (The mother of these two was Umm Sa'id bt. 'Urwa)
• Zaynab al-Sughra
• Ruqayya al-Sughra
• Umm al-Kiram
• Jumana (whose epithet was Umm Ja'far)
• Fatima ( Al-Shaykh al-Mufid has not mentioned the mothers of last eleven children, and has said that their mothers are different)

Participation in Battles

Ali (a) had an influential role in the Ghazwas (battles in which the Prophet himself was also present), save for the Battle of Tabuk . [107] in which he remained in Medina as the deputy of the Prophet (s). He was the main Standard-bearer of the Islamic army in many Ghazwas. [108] He remained with the Prophet (s) in the battles that other Muslims escaped, and continued to fight. [109]

Battle of Badr

The Battle of Badr was the first battle between the Muslims and the idolaters of Mecca . It took place on Friday , the Ramadan 17 , 2 / March 13 , 624 along the wells of Badr . [110] In this battle, the Muslims killed seventy of the idolaters, including a few influential chiefs like Abu Jahl [111] and Utba b. Rabi'a . [112]

It was an Arab custom to precede the general battle with a few one-on-one combats. So, Utba b. al-Rabi'a, his son, Walid, and his brother, Shayba came forward and wanted the Prophet (s) to send a few worthy opponents to the battlefield to fight with them. The Prophet (s) sent Ali (a), Hamza and Ubayda b. Harith . Ali (a) struck Walid quickly, as did Hamza to Utba, killing them quickly. They then went on to help 'Ubayda against Shayba, killing him too. [113]

In this battle, Ali (a) killed many combatants, including prominent figures of the Meccan army such as Walid b. Utba, Nawfal b. Khuwaylid (whom the Prophet (s) had cursed), [114] Hanzala b. Abi Sufyan, ʿAs b. Saʿid. [115]

Battle of Uhud

In this battle, after the victory of the polytheists, many Muslims fled the battleground and left the Prophet (s) alone. Ali (a) was one of the few ones who did not leave the Prophet (s) and defended him. [116] The Imam (a) is reported to have said, "The Immigrants and Helpers were fleeing to their houses, but, despite having seventy wounds, I [stayed and] defended the Messenger of God." [117]

Paying tribute to the dedication that Ali (a) showed, the archangel Gabriel , in praise of Ali's self-sacrifice, said to the Prophet (s): "This is the ultimate devotion that 'Ali has shown." The Prophet (s) agreed with Gabriel and said, "I am from 'Ali and he is from me." A voice then echoed in the sky, saying, "La fata illa 'Ali, la sayf illa Dhu l-faqar" which means "There is no youth like 'Ali (a), and there is no sword like Dhu l-Faqar (the sword of 'Ali (a))" [118]

Battle of Khandaq

In the Battle of Khandaq (trench), as suggested by Salman al-Farsi , the Muslims dug a trench around Medina in order to keep the enemy away from the city. [119]

For several days, the two armies confronted each other on opposite sides of the trench. They would sometimes fight, throwing stones and arrows. Finally, 'Amr b. 'Abd Wad (from the army of the polytheists), along with a few others, jumped over the trench at its narrowest part and managed to reach the other side. 'Ali (a) asked the Prophet (s) to give him permission to fight 'Amr, and the Prophet (s) accepted. After fighting with 'Amr, 'Ali (a) knocked him down and killed him. [120]

After the battle the Prophet (s) said, "The hit of Ali (a) [to 'Amr] during this battle, is more valuable than the worship of all jinns and human beings." [121]

Battle of Khaybar

The Battle of Khaybar occurred in the beginning of 7 AH / 628 , when the Prophet (s) issued a command to attack the Jewish fortresses due to their threats. [122] After a few men, like Abu Bakr and Umar , could not conquer the forts, the Prophet (s) said, "Tomorrow I will give the flag to a man who loves God and His prophet, and God and His prophet also love him." [123] The next morning, the Prophet (s) called Ali (a) and gave the flag to him. Al-Shaykh al-Mufid reports that in the Battle of Khaybar Imam Ali (a) proceeded towards the fort's door, tore it off, and used it as his shield until the end of the battle. [124]

Conquest of Mecca

In the beginning of Ramadan in 8 /630, the Prophet (s) traveled to Mecca from Medina with the intention of conquering Mecca. After Sa'd b. 'Ubada , one of the standard bearers, chanted slogans about revenge; the Prophet (s) sent Ali (a) to take the flag from Sa'd and chant a slogan about mercy. [125] After the Conquest of Mecca, the Prophet (a) entered Ka'ba and broke the idols in it, then 'Ali (a) climbed onto the shoulders of the Prophet (s) and threw down the idol of Khuza'a tribe. [126]

Battle of Hunayn

This battle took place in Shawwal, 8 /January, 630 , and Ali (a) was a flagbearer in it. [127] During the battle, the polytheists conducted a sudden raid, and most of the Muslims fled to save their lives. Only Ali (a) and a few others remained and defended the Prophet (s). [128]

Battle of Tabuk

The battle of Tabuk was the only battle led by the Prophet (s) in which Ali (a) did not participate. He stayed in Medina at the Prophet's command in order to protect the city in the Prophet's (a) absence against the plots of the hypocrites .

Soon after the Prophet (s) left for war, the hypocrites began to spread rumors about the Prophet (s) being not pleased with Ali that he didn't want him to go. In order to put a quick end to the vicious rumors, Ali (a) immediately rushed towards the Prophet (s) who was outside of the city and informed him of the matter. It was here that Hadith al-Manzila ('the hadith of position') was narrated by the Prophet (s). He stated, "My brother, Ali! Return to Medina, since nobody except me or you, has the competence to handle these affairs. Thus, you are my vicegerent and successor amongst my Ahl al-Bayt and my people. Are not you pleased [to know] that you are in the same position (Manzilah) to me as that of Aaron to Moses , except that after me there will be no other prophet?" [129]

Saraya (plural of sariyya) are the battles which took place during the time of the Prophet (s) but in which the Prophet (s) himself was not present. Ali (a) led the following saraya:

• The Sariyya of Ali (a) to Fadak to confront Banu Sa'd in Sha'ban, 6 /December, 627 [130]
• The Sariyya of Ali (a) to destroy an idol's temple called Fals belonging to the tribe of Banu Tayy in Rabi' II, 9 /July, 630 . [131]
• The Sariyya of Ali (a) to Yemen in Ramadan , 10 /December, 631 . [132]

Mission to Yemen

After the conquest of Mecca and the victory in the Battle of Hunayn in 8 / 630 , Prophet Muhammad (a) decided to expand his mission. He sent Mu'adh b. Jabal to Yemen, but Mu'adh was not completely successful. Then, the Prophet (s) sent Khalid b. Walid , who did not succeed either and thus returned to Medina after six months. Afterwards, the Prophet (s) sent Ali (a) to Yemen with a letter which he wrote for the Yemenites. Ali (a) read the Prophet's (s) letter for the people and called them to Islam. As a result of Ali's (a) efforts, the tribe of Hamdan embraced Islam. Ali (a) informed the Prophet (s) of Hamdan's conversion; the news made the Prophet (s) happy, and he prayed for the Hamdanids. [133] In some sources, a conflict is reported between Ali (a) and the tribe of Madhhij . According to these reports, Ali (a) went to their land and called them to Islam. They rejected him, and a battle broke out, in which Madhhij was defeated. Ali (a) collected the spoils of the battle and delivered them together with the zakat of the people of Najran to the Prophet (s) during the Farewell Pilgrimage . [134] The Prophet (s) also appointed Ali (a) as a judge in Yemen and prayed for him to have sound judgments. Instances of these judgments are reported in historical sources. [135]

Event of Ghadir

In 10 / 632 , the Prophet (s) decided, for the first time after migration , to perform hajj al-tamattu' . [136] He informed the Muslims of his decision, and many of them decided to accompany him on the pilgrimage. [137] The Prophet (s) also wrote a letter to Ali (a), who was on an expedition to Yemen, [138] and called him to hajj. [139]

When the hajj ended, on the way back to Medina, in an area called Ghadir Khumm , where people would part and go to their respective towns, God commanded the Prophet (s) to stop and proclaim to the people the message that He had given him. [140]

The Prophet (s) performed the noon prayer and then delivered a sermon. In his sermon, he asked the Muslims, "Do you not know that I am closer to the believers than their own soul?" [141] The people said, "Yes indeed, we know." Then the Prophet (s) raised the hand of Ali (a) and stated, "For whomever I am the master, Ali will be his master. O God! Support whomever supports him, and be the enemy of whomever shows enmity to him." [142] [143] It is reported that some of the Companions asked the Prophet, "Is this the command of God and His Prophet (s)?" and the Prophet answered, "Yes, this is the command of God and His messenger." [144] When Prophet Muhammad (s) finished his sermon, a number of Companions, such as Umar b. al-Khattab , congratulated Ali (a). [145]

According to Shiite and some Sunni commentators, the verse "Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion" ( Qur'an 5:3 ) was revealed on this day. [146]

After the demise of the Prophet (s), Imam Ali (a) reminded the people of this event on several occasions and of the sayings of the Prophet (s) in Ghadir Khumm to emphasize his right to caliphate. [147] Considering the context and the details of this event and other evidence (including the subsequent conversations and poems related to the event), the Shia believe that the message that the Prophet (s) delivered on the day of Ghadir was clearly the appointment of Imam Ali (a) as his successor by God's command. [148]

The Event of Saqifa

After the demise of the Prophet (s), while Ali (a) and Banu Hashim were busy with the burial rituals and ceremony, [149] the Helpers (Ansar) gathered in the Saqifa Bani Sa'ida to choose a successor for the Prophet (s) from themselves. They were afraid that the Quraysh might seek to revenge for their casualties and knew that the Prophet's (s) command regarding his successor would not be accepted. [150] When Abu Bakr and Umar were informed of this gathering, they headed toward Saqifa together with Abu Ubayda al-Jarrah , Abd al-Rahman b. Awf , and Uthman b. Affan . After heated debates, those who had gathered at the Saqifa chose Abu Bakr as the caliph and successor of the Prophet (s), with no regard for the Prophet's commands regarding the succession. [151]

The Background of the Disfavor for Imam Ali (a)

The lifetime of Imam Ali (a) was replete with extremely sensitive and influential events, especially during his caliphate which witnessed vast conflicts in the Muslim community. According to Abd al-Rahim Qanawat, the origin of many conflicts in the time of the Prophet (s) and Imam Ali (a) was tribal rivalries among the members of the Quraysh and the descendants of Abd Manaf . [152] Considering the disagreement between the children of Abd Manaf over who should hold the high social positions in Mecca, [153] Qanawat mentions the declining status of Banu Hashim against Banu Umayya after Abd al-Mutallib [154] and states that the opposition of Mu'awiyah to Imam Ali's (a) marked the peak of the enmity of the Umayyads towards Banu Hashim. The Umayyads even questioned Abu Talib 's faith and accused him of polytheism. [155]

Moreover, during the Battle of Badr Imam Ali (a) inflicted substantial casualties on the Meccan army: 22 men according to al-Waqidi, 35 according to Ibn Abi l-Hadid , and 36 according to al-Mufid , [156] thirteen of whom are said to have been prominent figures of the Quraysh, such as Abu Jahl . This great loss significantly tarnished the reputation of the Qurayshite polytheists [157] and made them hold grudges against the Imam (a), which persisted even after they converted to Islam, leading them to encourage the people to break their allegiance to Ali (a) and oppose him. [158]

In addition, the envy of some fellow-Muslims towards him because of his braveries and other merits and because of the Prophet's (s) love for him also contributed to the intensification of disfavor for the Imam (a). [159]

The Prophet (s): "Verily, my successor and my inheritor, who pays my debts and fulfills my promises is Ali son of Abu Talib."

Imam Ali's (a) Standpoint

On the day of Saqifa, Ali (a) did not pledge his allegiance to Abu Bakr, and there is disagreement among the scholars as to whether and when the Imam (a) pledged allegiance. [160] It is reported that Imam Ali (a) had a calm but lengthy and straightforward debate with Abu Bakr, in which he denounced the latter for his misdeed in the Event of the Saqifa and for neglecting the right of the family of the Prophet (s). According to this report, the sayings of the Imam (a) affected Abu Bakr such that he was about to pay his allegiance to Ali (a), but he changed his mind when he consulted with some of his companions. [161] On different occasions, Ali (a) objected to the decision at the Saqifa and reminded the people of his right to caliphate. Al-Shiqshiqiyya Sermon is one of the most well-known sermons in which the Imam (a) refers to that event. [162]

Moreover, it is reported that after the Event of Saqifa, Ali (a) and his wife Fatima (a) would go to the houses and gatherings of the Helpers, reminding them of Ali's (a) right to caliphate. In response, the Helpers would say, "O Daughter of the Prophet! We have pledged our allegiance to Abu Bakr. Had Ali asked us for allegiance, we would not have rejected him." And the Imam (a) would respond, "Did you expect me to compete for caliphate before burying the Prophet?!" [163]

Another important occasion on which Imam Ali (a) emphasized his right to succeed the Prophet (s) was when the Imam (a) asked the Companions in a gathering to testify and relate what they had heard from the Prophet (s) regarding succession. According to Allama Amini , many Shiite and Sunni sources report that this event took place in Ruhba in 35 / 656 —that is, in the beginning of the Imam's (a) caliphate. [164] Shiite sources report another such request from the Imam (a) in the six-member council that was appointed by Umar to choose his successor. The Imam (a) reportedly mentioned a list of events in which his right to succession was proclaimed by the Prophet (s) and then asked the members of the council whether they remembered the Prophet's (s) sayings in those events, and the members answered in the positive. [165]

During the Rule of the First Three Caliphs

Under the governance of first three caliphs, which lasted 25 years, Imam 'Ali (a) did not alienate himself from the affairs of the Muslim community. In fact, he contributed to many scholarly endeavors and social services. This included activities like the compilation of the Qur'an ( Mushaf of Imam 'Ali ), and advising the three caliphs with regards to religious issues, conquests, and governance. He continued to give extensive charity to the poor and the orphans, and bought and freed a thousand slaves. He would farm and plant trees, dig canals, build mosques (like the Fath mosque in Medina , a mosque near the grave of Hamza , in Miqat , in Kufa , and in Basra ). He would also dedicate ( waqf ) real estates and places for religious causes, whose annual income was 40,000 dinars. [166] Some of the most important historical events of the period is as follows.

During the Caliphate of Abu Bakr

With the beginning of the caliphate of Abu Bakr some tragic events occurred to the Ahl al-Bayt (a) , such as: invasion to the house of hiAli (a) in order to secure his allegiance for Abu Bakr , [167] the illegal confiscation and usurpation of Fadak , [168] and the martyrdom of the Lady Fatima (a) .

Forced Allegiance

When Imam 'Ali (a) and a few companions refused to swear allegiance to Abu Bakr , this proved to be a serious problem for Abu Bakr and 'Umar . The two decided to address this problem by forcing Imam 'Ali (a) into pledging allegiance with Abu Bakr. [169]

After refusing to pledge allegiance several times, Qunfudh was sent by Abu Bakr to Imam 'Ali's house in order to secure allegiance for Abu Bakr. Imam 'Ali (a) refused again. 'Umar then advised Abu Bakr: "You yourself should get up and go to Imam 'Ali." Thus, Abu Bakr, Umar, 'Uthman , Khalid b. al-Walid , al-Mughira b. Shu'ba , Abu 'Ubayda al-Jarrah and Qunfudh went to the house of Imam 'Ali (a).

When they arrived at his house, they insulted Lady Fatima (a) and slammed the door on her such that she became stuck between the door and the wall (which caused her a severe injury which later lead to her martyrdom). When she came out of house, they whipped her [170] and attacked Imam Ali (a), wrapping his clothes over his neck, and taking him by force towards Saqifa Bani Sa'ida .

When he was taken towards Saqifa Bani Sa'ida, they asked him to pledge allegiance with Abu Bakr. Imam 'Ali (a) replied: "I am worthier than you with regards to the caliphate and I shall never pledge allegiance to you. Rather, you ought to pledge allegiance to me, since you took the caliphate over the Ansar according to your relationship with the Prophet (s) [while my relationship is closer], and now you usurp it from me...." [171]

There is disagreement among the historians as to Imam Ali's (a) pledge of allegiance to Abu Bakr. Some believe that it occurred after the martyrdom of Lady Fatima (a), some maintain that it occurred forty days (or six months, according to others) after the Event of Saqifa. [172] However, al-Shaykh al-Mufid holds that Ali (a) never pledged his allegiance to Abu Bakr. [173]

Imam's performance during the caliphate of Abu Bakr

During the caliphate of Abu Bakr, which lasted two years, despite all the problems, Imam Ali (a) tried to guide the caliph to what was right and good for the Muslim ummah as much as his words were accepted. Sunnis maintain that Abu Bakr used to consult with Ali (a) for important decisions [174] and follow his advice so much so that he did not allow Ali (a) to go out of Medina so that he can use his advice when needed. [175] Although Imam Ali (a) would refrain from accepting any official positions, he would not refrain from offering his advice to the caliph for the welfare of the Muslim ummah. In this regard, Ya’qubi writes, "Among the ones from whom jurisprudence was learned in the time of Abu Bakr was Ali b. Abi Talib." [176] With regard to the battles and conquests in the time of Abu Bakr, Imam Ali (a) had a neutral standpoint, or merely helped as a consultant, but never participated in any on them. It is reported that Abu Bakr consulted with the Companions regarding the conquest of Syria, and eventually accepted Ali's (a) opinion. [177]

During the Caliphate of Umar

In his will, which was written by Uthman, Abu Bakr called the people to Umar's caliphate: "I appointed Umar b. al-Khattab as your ruler. Listen to, and obey, him!" [178] Some years later, Imam Ali (a) described this appointment as unjust and wrong: "It is strange that during his lifetime, Abu Bakr wished to be released from the caliphate [as he would say, "Leave me! I am not the best of you!] but he confirmed it for the other one after his death." [179]

Umar's caliphate lasted ten years. The Imam (a) continued to refuse holding official positions, but did not refrain from offering his advice when needed. [180] Sunni historians have reported that Umar did not do anything without consulting with Ali (a), because he believed in Ali's (a) wisdom and piety. [181] Ali's (a) standpoint regarding the conquests remained the same, as there is no report of his participation in any conquests during Umar's caliphate, but since the conquests drastically increased in this period, the role of Imam Ali (a) as a consultant was reinforced. According to a hadith from Imam al-Baqir (a) , Umar consulted with Imam Ali (a) for various affairs of the caliphate, the most important of which was the issue of the conquests. [182] The supporters of Ali, on the other hand, played significant roles in the conquests in Umar's time. [183]

The Six-Member Council

Prior to Umar death in 23 / 644 , Umar appointed a six-member council to choose the next caliph and obliged all to accept the decision of the council or otherwise be executed. The members of the council were Imam Ali (a), Uthman b. Affan , Talha b. Ubayd Allah , Zubayr b. Awamm , Sa'd b. Abi Waqqas , and Abd al-Rahman b. Awf . [184] As the Imam (a) had predicted, taking into account the inclinations of the members, the council chose Uthman b. Affan as the third caliph of the Muslim ummah. [185]

During the Caliphate of Uthman

With the beginning of Uthman's caliphate, Imam Ali's (a) presence and role in the caliphate's decisions decreased. There is no mention in the historical sources of any consultation with the Imam (a) regarding the conquests. This was a result of Uthman's ruling style, in which the Quran and the Sunna of the Prophet (s) were explicitly violated, the public treasury was distributed unjustly, the high positions of the caliphate were given to Uthman's relatives, including the Umayyads and Banu Abi Mu'it, and the Companions of the Prophet (s) were persecuted and banished. Such wrong actions led to an increasing separation between the Imam (a) and Uthman. However, some of the companions of Imam Ali (a), such as Hudhayfa b. Yaman , Salman al-Farsi , and reportedly al-Bara' b. 'Azib participated in the conquests in the time of Uthman. [186]

Imam Ali's (a) Standpoint Regarding Uthman's Assassination

Ali (a) was against the assassination of Uthman. It is even reported that the Imam (a) tasked his two sons, al-Hasan and al-Husayn, and some others with guarding Uthman's house [187] and that he rebuked the guards for not adequately protecting Uthman. However, considering historical evidence related to this incident, some scholars have doubted the authenticity of these reports. They maintain that even if these reports were authentic, the motivation behind such measures was guarding al-Hasan (a) and al-Husayn (a) against the accusation of participation in the assassination of Uthman. [188] After questioning the authenticity of these reports, al-Sharif al-Murtada also states that the reason behind Imam Ali's (a) tasking al-Hasan (a) and al-Husayn (a) with guarding Uthman's house—assuming that the Imam (a) did so—was preventing Uthman's assassination and providing his family with food and water, not preventing the overthrow of his caliphate, because the caliphate of Uthman deserved to be overthrown due to his wrong and unjust conduct. [189]

Sayyid Ja'far Murtada explains that although Imam Ali (a) did not regard Uthman's caliphate as legitimate and was aware of his unjust conduct, he was against his assassination, because he knew that it would provide an excuse for the opportunists to cause dissension and conflict in the ummah (nation). Thus, he adds, assuming that the Imam (a) did task al-Hasan (a) and al-Husayn (a) with guarding the house of Uthman, it was meant to prevent accusations of participating in the assassination of Uthman against himself. [190] It is reported that the Imam (a) said, "By God, I defended him so much that I was afraid I was committing a sin." [191]

After the assassination of 'Uthman in 35 / 656 , a group of the companions came to Imam Ali (a) and said, "we do not know anyone better than you for the caliphate ". He responded by saying, "it is better for me to be your helper as opposed to your leader." They said, we will not accept anything short of pledging our allegiance to you as the next caliph ." However, he said that this allegiance would have to be given to him publicly in the mosque, as opposed to secretly. [192] Except for few, all of the Ansar pledged allegiance to Imam 'Ali (a). But he did not make the opposition to allegiance. [193]

As to why he did not initially accept the caliphate, it should be noted that he knew the community was too corrupt to be led by him and to comply with his uncompromising moral standards. [194]

With the start of his caliphate, Imam Ali (a) began to send his governors to different parts of the Muslim territories: He sent Uthman b. Hunayf to Basra , Imara b. Shihab to Kufa , 'Ubayd Allah b. 'Abbas to Yemen , Qays b. Sa'd b. 'Ubada to Egypt , and Sahl b. Hunayf to Syria . On his way to Syria, Sahl b. Hunayf reached Tabuk , and there he had a conversation with the people, which led to his return. [195] When Ubayd Allah b. Abbas reached Yemen, Ya'la b. Munya , the previous governor, took everything from the treasury and went to Mecca. [196] When Imara b. Shihab, the appointed governor of the Imam (a) for Kufa, reached Zubala (a place between Medina and Kufa), a man called Tulayha b. Khuwaylid , who had started a revolt to revenge for Uthman, came to him and said," Return! The people here will not accept anyone except their own commander; and if you do not accept, I will behead you" and thus forced him to return. Afterwards, with Malik al-Ashtar's advice, Imam Ali (a) accepted the continuation of the governorship of Abu Musa al-Ash'ari over Kufa. [197]

Battle of Jamal

"One who goes too far in quarreling has sinned, and one who falls short in it [quarreling], becomes oppressed. And someone who quarrels is unable to be God-wary."

Nahj al-balagha , Maxim no. 298 or 290

The first battle that Imam 'Ali (a) engaged in during his caliphate was with the Nakithun . Since Talha and al-Zubayr and their followers first pledged allegiance to Imam 'Ali (a) but later broke it, they were called the Nakithun i.e. "the violators". [198] The battle took place in Jumada II of 36/656. [199]

Talha and al-Zubayr had hoped to be elected as caliph , [200] but since they failed to achieve this and Ali (a) had assumed the caliphate , they wanted and expected a share in the caliphate. As such, they asked 'Ali (a) to appoint them as rulers of Basra and Kufa . However, Ali (a) did not deem them worthy of it. [201] Therefore, even though they were themselves suspected to have been involved in the assassination of 'Uthman , and Talha had been eager to kill 'Uthman, [202] they allied with 'A'isha in a strategic move to supposedly avenge his murder. However, during the siege of 'Uthman, 'A'isha did nothing to help him, and had even called the invaders, "the seekers of truth". However, when 'A'isha heard that following his murder, people were pledging allegiance with Imam 'Ali (a), she decided to raise the issue that 'Uthman had been killed unjustly and sought his revenge. 'A'isha bore some rancor towards 'Ali (a) and hence allied with Talha and al-Zubayr against him. [203] They mobilized an army of 3,000 troops and moved toward Basra. [204] In this battle, 'A'isha mounted a camel named 'Askar, and thus the battle was named "Jamal" meaning "camel". [205]

Upon his arrival in Basra, Imam Ali (a) urged those who broke their allegiance to avoid the battle. However, he was not successful and they began the battle by killing one of Imam 'Ali's (a) companions. [206] Also, al-Zubayr withdrew from the army before the battle began due to a hadith that Imam 'Ali (a) had reminded him of: a hadith in which the Prophet (s) had told al-Zubayr: "You will rise up in a battle against 'Ali (a)". He was then killed outside Basra by 'Amr b. Jurmuz. [207]

After several hours of fighting and suffering many losses, the camp of Jamal was defeated. In this battle, Talha was killed and thereafter 'A'isha was sent back to Medina in a respectful manner. [208]

Battle of Siffin

The Battle of Siffin broke out between the armies of Imam Ali (a) and Mu'awiya in Safar , 37 / July , 657 in the greater Syria, in an area called Siffin near Euphrates , and ended with the arbitration in Ramadan , 38 / February , 659 . [209]

Though he was capable, Mu'awiya did nothing to help 'Uthman when he was under siege. After the killing of 'Uthman, Mu'awiya tried to introduce 'Ali (a) as the murderer of 'Uthman to the people of Syria. In the beginning of his rule, Imam 'Ali (a) wrote a letter to Mu'awiya, calling on him to pledge allegiance. However, he responded with the condition that 'Ali (a) first had to surrender the murderers of 'Uthman who were supposedly around 'Ali (a) and to punish them. Only then would he pledge allegiance. After several letters and dispatching a few delegates to Mu'awiya, Imam 'Ali (a) saw that Mu'awiya was pursuing a fight, and so, Imam 'Ali (a) took his armies towards Syria. Mu'awiya also set out with his army, and the two armies encamped in Syria near the Euphrates in a place called Siffin . As Imam 'Ali (a) refrained from war wherever possible, he sent some letters to Mu'awiya. However his attempts were futile, and the battle began in Safar 37 /July 657. [210]

In the last confrontation of the battle, when Imam 'Ali's (a) armies were about to win, Mu'awiya, on advice from 'Amr b. al-'As , ordered his soldiers to hoist any Mushaf (part or complete copies of the Qur'an ) available in the camp on their spears and to move towards the front of 'Ali's army, calling on them to accept the Qur'an. The decoy worked and some of Imam 'Ali's (a) army, especially those amongst the reciters of the Qur'an, came to Imam 'Ali (a) and said, "We shall not fight these people and we need to accept whatever they say". Although Imam 'Ali (a) had told them that it was a trick that they were using to escape fighting, they did not accept it. [211]

Imam Ali (a) was thus forced to accept arbitration through a letter to Mu'awiya, but said, "We know that you are not the people of the Qur'an". [212]

It was agreed that one arbitrator from each of the armies of Syria and Iraq would meet and judge the situation by referring to the Qur'an's edict. The army of Syria appointed 'Amr b. al-'As. Al-Ash'ath and a group from Imam 'Ali's (a) army (who later became members of the Kharijites ) proposed Abu Musa al-Ash'ari . However, 'Ali (a) recommended Ibn 'Abbas and/or Malik al-Ashtar , who were rejected by al-Ash'ath and his friends. They were rejected under the pretext that Malik supported the war and that Ibn 'Abbas was not suitable because 'Amr b. al-'As was from Mudar , thus the other party had to be from Yemen . [213]

Finally, 'Amr b. al-'As managed to trick Abu Musa and ended the arbitration in favor of Mu'awiya in Ramadan 38 /February 659. [214]

Battle of Nahrawan

"Yesterday, I would give command, and today I am given commands! Yesterday, I prescribed [people from doing things], and today I am being prescribed to! You only like to live, so it is not appropriate for me to force you to do what you dislike."

Nahj al-balagha , Sermon no. 208.

The arbitration in the battle of Siffin ended in protest and opposition from some of Imam 'Ali's (a) companions, who were upset with what had happened, asking: "Why did he accept the arbitrator's judgment upon divine edict?" They said this even though Imam 'Ali (a) had opposed the arbitration and it was them who had forced him into accepting the arbitrator's judgment. [215] This group split off and later became known as the Kharijites or Mariqun. They eventually proceeded to assassinate people. They killed 'Abd Allah b. Khabbab whose father was one of the companions of the Prophet (s) and tore his wife's stomach open even though she was pregnant, and killed the child as well. [216] Because of this, Imam 'Ali (a) was forced to fight with them. Before the battle began, he sent Abd Allah b. al-Abbas to speak with them, but this was futile. Finally, Imam 'Ali (a) himself went to them and talked to them. Some of them repented, but many held on to their beliefs. Eventually, the battle began and none of them survived except nine, whilst only seven or nine companions of 'Ali (a) were killed. [217]

On the morning of Ramadan 19 , 40 / January 26 , 661 , (during the days in which 'Ali (a) was mobilizing an army for Siffin), he was struck with a sword by Abd al-Rahman b. Muljam al-Muradi and martyred from its injury two days later. [218] After the Battle of Nahrawan , 'Ali (a) tried again to mobilize the Iraqis for a battle against Mu'awiya. However, none except a few accompanied him. On the other hand, Mu'awiya , who was aware of the situation in Iraq and their passivity, invaded regions under 'Ali's control (a) and attempted to debilitate his power by invading Iraq. [219]

Historical accounts have reported the collaboration of three Kharijites in an attempt to kill three individuals: 'Ali (a), Mu'awiya , and 'Amr b. al-'As . Ibn Muljam was the one who chose to kill Ali (a). Some accounts have also mentioned the role of a woman named Qatam in this assassination, however, this seems to be more of an embellishment as opposed to fact. [220]

Al-Hasan (a) , al-Husayn (a) , and Muhammad b. al-Hanfiyya , accompanied by 'Abd Allah b. Ja'far buried him in Ghariyyayn (present day Najaf ) and hid his grave. [221] This was because if the Banu Umayya or the Kharijites knew about his burial place, they would exhume his body and treat it with disrespect. [222]

Only his children and a few companions knew of his burial place. It was hidden until the first years of Abbasid Dynasty when Imam al-Sadiq (a) revealed that the location of his grave was in Najaf . [223]

Will and Advice

There are a few hadiths narrated from 'Ali (a) that contain his advice to his children with regards to his funeral rites: the way of his burial , ablution , Shroud and the performing of prayers over his body. [224] He also asked al-Hasan (a) and al-Husayn (a) to refrain from mutilating Ibn Muljam and to strike him only once. Imam Ali (a), moreover, emphasized in his final words on paying attention to the Quran, prayer, commanding good and forbidding evil, jihad, and visiting the House of God, as well as fearing God, being organized, reconciliation, and caring for the orphans and neighbors. [225]

Burial Place

Imam Ali (a) was martyred in 40 / 661 and was buried secretly at his request. [226] The Imam's (a) grave remained hidden for about one century. With the decline of the Umayyad dynasty, the hiddenness of the Imam's grave was no longer necessary. [227] It is not known for sure when exactly the burial place of the Imam (a) was made known to the people. [228] The meeting between Imam al-Sadiq (a) and al-Saffah , the first Abbasid caliph (r. 132/749 – 136/754) in Kufa during the reign of the latter is suggested by some scholars as the time when the burial place of Imam Ali (a) was disclosed by Imam al-Sadiq (a). [229] However, other scholars maintain that Imam al-Sadiq (a) revealed the burial place of his forefather during the reign of al-Mansur , the second Abbasid caliph (r. 136/754 – 158/775). [230] Despite this difference, all agree that it was Imam al-Sadiq (a) who made known the burial place of Imam Ali (a). [231]

Birth Inside the Ka'ba

According to Allama Amini , sixteen Sunni sources, fifty Shiite sources, and forty-one poets since the second/eighth century have mentioned the birth of Imam Ali (a) inside the Ka'ba . Allama Majlisi also reports the birth of Imam Ali (a) inside the Ka'ba from eighteen (mostly Shiite) sources. According to these reports, Fatima bt. Asad , the mother of Imam Ali (a), prayed to God near the Ka'ba to make the delivery easy for her. Afterwards, the wall of the Ka'ba was torn, and Fatima went inside. She stayed there for three days, and on the fourth day she came out while holding her son, Ali (a), in her arms.

The First Muslim

It is a well-known and widely transmitted hadith that 'Ali (a) was the first Muslim who believed in the prophet (s). [232] According to some Shi'a hadiths, the Prophet (s) described Imam Ali (a) as the first Muslim, the first believer and the first person who acknowledged him. Al-Shaykh al-Tusi mentioned a hadith from Imam al-Rida (a) who mentioned Imam Ali (a) as the first believer in the Prophet (s). Al-Khasibi, the Shi'a author of the fourth/tenth century, mentioned Imam Ali (a) as the first Muslim and al-Allama al-Majlisi mentioned the order of believers as following, "First, Imam Ali (a), then Khadija (a) and then Ja'far b. Abi Talib believed in the Prophet (s)." Some researchers considered the consensus of Shi'a believing on the fact that Imam Ali (a) was the first Muslim man.

Some Sunni historians including al-Tabari, al-Dhahabi and others have mentioned reports suggesting that Imam Ali (a) was the first Muslim. In another narration, the Prophet (s) said to his daughter, Fatima (a) that, "Does it not please you that I urge you to marry a man from my Umma, who believed in Islam prior to anyone else, and who is the most learned and the most patient among them?" [233]

Helping the Prophet from very first moments

According to sources of Islamic history and Qur'anic exegesis, when the al-Indhar Verse was revealed to the Prophet (s) three years after Bi'tha, the Prophet (s) ordered Ali b. Abi Talib (a) to provide some food and invite the sons of 'Abd al-Muttalib to a banquet so that he calls them to Islam. Around forty people, including Abu Talib, Hamza, and Abu Lahab went to the meeting. After having the food, the Prophet (s) said: "O' sons of 'Abd al-Muttalib! I swear to God that I do not know any youth among Arabs who brought for his tribe something better than what I brought to you; I have brought to you the best in this world and in the afterlife, and God has ordered me to call you to it. So which of you assists me in this mission so that I make him my brother and my successor and my caliph among you?" Nobody responded to him except Ali (a) who was the youngest of all. He said: "O' the prophet! I will assist you". The Prophet (s) said: "This is my brother and my successor among you. Listen to him and obey him".

Sacrifice in the Night of Migration

After the Muslims were severely persecuted by the Quraysh , the Prophet (s) ordered his companions to emigrate to Medina , and so they gradually left Mecca. [234] After exchanging ideas in the Dar al-Nadwa meeting, the Quraysh decided to designate brave young men from each tribe to assassinate the Prophet (s) in his house. The archangel Gabriel came to the Prophet (a), informed him of their plot, and commanded him not to sleep in his bed and to leave Mecca and emigrate to Medina that same night. The Prophet (s) informed 'Ali (a) of the enemy's plot and asked him to sleep in his bed to fool the enemy. [235]

Exegetes of the Qur'an regard the following verse to have been revealed about this event and about the virtues of 'Ali (a): [236]

And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants. Quran, 2:207

Brother of the Prophet (s)

After his emigration to Medina, the Prophet (s) created bonds of brotherhood between the Muhajirun and the Ansar . Both times, he told 'Ali (a), "You are my brother in this world and in the hereafter", and so he established a bond of brotherhood between himself and 'Ali (a). [237]

Returning of the Sun

In 7 /628, the Prophet (s) and 'Ali (a) prayed the noon prayer . The Prophet (s) then sent 'Ali (a) on a mission when he had not yet prayed the Asr prayer . After 'Ali (a) returned, the Prophet (s) laid his head on 'Ali's (a) lap and slept until the sun set, and the time for prayer had expired. When the Prophet (s) woke up, he prayed to God saying, "O God! Your servant, 'Ali (a), dedicated himself for his Prophet (s). Turn the sun back for him." The sun returned, and 'Ali (a) made an ablution before prayer and performed his Asr prayer after which the sun set again. [238]

Delivering the Bara'a Verses

The first verses of Quran 9 state that the polytheists had four months to accept monotheism and to become Muslims. However, if they were to refuse stubbornly, the Qur'an warns that they should be ready for war. When the verses were revealed, the Prophet (s) was not planning on attending the hajj to deliver its message. So, according to the divine decree that, "such messages should be delivered by the Prophet (s) himself, or by one who is from him and nobody else is competent to do so" [239] , the Prophet (s) called 'Ali (a) and ordered him to go to Mecca so that on the Eid al-Adha he could deliver these verses to the polytheists in Mina . [240]

Truth Hadith

The Prophet (s) said, "Ali (a) is with the truth, and the truth is with 'Ali (a)." [241]

Closing the Doors except Ali's house

The Prophet (s) ordered that all doors opening to the mosque of Medina ( al-Masjid al-Nabawi ) should be locked except for the door of 'Ali's house (and his own). When the Prophet (s) was asked of the reason, the Prophet (s) said, "I was ordered to lock the doors except that of 'Ali's (a). However, there is a lot of talk about it. I swear by God that I never locked or opened any door, except that I was ordered to do so and thus did it." [242]

Compiling the Qur'an

Both Shi'a and Sunni scholars agree that Imam 'Ali (a) was the pioneer in compiling the Qur'an according to the will and advice of the Prophet (s). [243] It is related in a tradition that Imam'Ali (a) swore an oath not to wear his robe [and exit his house] until he had finished compiling the Qur'an. [244] It is also said that Imam 'Ali (a) compiled the Qur'an within six months of the demise of the Prophet (s). [245]

Beginning of Islamic Calendar

Imam 'Ali (a) was the one who suggested that 'Umar set the immigration of the Prophet (s) from Mecca to Medina as the beginning of Islamic calendar . [246]

Ali's Virtues in the Qur'an

Several verses of the Qur'an were revealed about the virtues of 'Ali (a) and the number of these verses is so great that it is narrated from Ibn 'Abbas that more than 300 verses of the Qur'an are related to 'Ali. [247] Some of these verses include:

Al-Mubahala Verse

Say, 'Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and invoke the curse of Allah upon those who lie. Quran, 3:61

On the day of mubahala in 9 / 631 , the Prophet (s) and the Najran Christians agreed to curse one another, until Allah punished those who were on the wrong path. So, the Prophet (s) took 'Ali (a), Fatima (a) , al-Hasan (a) , and al-Husayn (a) with him. When the Christians saw that he was so confident in his success that he had only brought his closest relatives, they grew apprehensive and accepted to pay the jizya instead of going through with the challenge. In the verse 'Ali (a) is mentioned as the soul of the Prophet (s) ("our souls and your souls").

Al-Tathir Verse

Indeed Allah desires to repel all impurity from only you, O Ahl al-Bayt, and purify you with a thorough purification. Quran, 33:33

According to Shi'a scholars, this verse was revealed to the Prophet (s) in the house of his wife Umm Salama . During its revelation , 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) were also there with him. After the verse was revealed, the Prophet (s) used his cloak to cover himself, 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a)–the Ashab al-Kisa' (people of the cloak). Raising his hands in prayer, he said, "O God! My Household are these four people. Remove any impurities from them." [248]

Al-Mawadda Verse

Say, 'I do not ask you any reward for it (the mission) except love of [my] relatives.' Quran, 42:23

Ibn 'Abbas says: "When this verse was revealed, I asked the Prophet (s) who were those whom love for them had become obligatory. He (s) stated, "'Ali, Fatima, al-Hasan, and al-Husayn". He repeated this three times." [249]

Other Virtues

The Founder of Islamic Sciences Imam Ali (a) is believed to have been the founder of many Islamic sciences. Ibn Abi l-Hadid , a Mu'tazili scholar, maintains that Imam Ali (a) was the pioneer of all virtues, and thus all sects and denominations try to attribute themselves to him. This is why despite all the hostilities towards him and his followers, his reputation has remained high. Ibn Abi l-Hadid also believes that Ali (a) was the founder of Islamic sciences such as theology, jurisprudence, exegesis, recitation, and Arabic grammar and rhetoric. He states that Ali (a) started the elaboration of theological issues, and that the Mu'tazila are his students through Muhammad b. al-Hanafiyya. Ash'arites , Twelver Shiites , and Zaydis are similarly his students. In jurisprudence, Ahmad b. Hanbal , Malik b. Anas , al-Shafi'i , and Abu Hanifa were indirectly his students. In the science of recitation, the reciters are his students through Abu Abd al-Rahman al-Sulami . Finally, Ali (a) is regarded as the founder of Arabic grammar, since his student Abu l-Aswad al-Du'ali disseminated the rules of this discipline.

Sufi Orders The majority of Sufi orders trace back their chains of spiritual descent (silsila) to the Prophet (s) through Imam Ali (a).

Imamate and Wilayah

The Prophet's (s) repeated designation of Imam Ali (a) (s) as his successor shows, according to some scholars, that the Prophet's (s) greatest concern was the leadership of the Muslim community after himself. [250] These recurrent designations started since the early years of the Prophet's (s) mission when he gathered his close kin and invited them to Islam, [251] and continued until the final days of his life when he asked the Companions to bring him a pen and paper to write them something that would protect them against deviation. [252]

Some of the evidence for the Imamate of Ali (a) explicitly indicate his designation for imamate and wilaya after the Prophet (s) and some indicate his virtues and excellence. The former includes the Wilaya Verse (Qur'an 5:55), which was revealed when Ali (a) gave his ring, while bowing down in his prayer, to a poor man; [253] Qur'an 5:3 "Today the faithless have despaired of your religion. So do not fear them, but fear Me. Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion" and Qur'an 5:67 "O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot," which were revealed during the Event of Ghadir , in which the Prophet (s) was tasked by God with designating Ali (a) as his successor; and Hadith al-Ghadir , which is the most important proof for the imamate of Ali (a) and which occurred in the final year of the Prophet's (s) life.

Other evidence that are regarded as indirect indications of the imamate and wilayah of Ali (a) are the following verses and hadiths that point out his virtues and excellence: Quran 33:33 ; 3:61 ; 9:119 ; 98:7 ; 16:43 ; 2:207 ; 58:12 ; 66:4 ; 4:59 (Uli l-Amr Verse); hadith al-Thaqalayn , the hadith of the City of Knowledge , the hadith of Flag , hadith al-Kisa' , hadith al-Wisaya , hadith Yawm al-Dar , the hadith of Brotherhood , hadith al-Manzila , hadith al-Wilaya , the hadith al-Safina , and the hadith of Closing the Doors .

Moral Characteristics

Generosity and Openhandedness

Ibn Abi l-Hadid says, "Regarding generosity, 'Ali's (a) position is clear. He fasted and gave what he would break his fast with ( iftar ) to the poor to the extent that the following verse was revealed about him:

They give food, for the love of Him, to the needy, the orphan and the prisoner. Quran, 76:8

Exegetes of the Qur'an have said that one day, 'Ali (a) had only four dirhams. He gave one of them as charity at night, another as charity during the day, the third secretly as charity, and the fourth openly as charity. The following verse was revealed regarding this and it says:

Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve. Quran, 2:274

It is said that he would water the date gardens of the Jews in Medina with his own hands until they became calloused, and he gave all of his profits to the poor, and tied stones to his stomach (so that he could handle the pangs of his own hunger]. It is said that he never said "no" to a beggar.

Once, Mahfan b. Abi Mahfan went to Mu'awiya who asked him: "Where are you coming from?" In order to flatter Mu'awiah, he said, "From the company of the stingiest among people (i.e. 'Ali.)" Mu'awiya replied, "Woe to you! How can you say such a thing about a person who, if he had two storehouses, one filled with gold and another filled with straw, he would empty out the one with gold and spend it for the poor, before he would spend his storehouse of straw?" [254]

Forbearance and Endurance

Ibn Abi l-Hadid says, "'Ali (a) was greater than all with regards to forbearance, magnanimity, and in forgiving a wrongdoer. What happened in the Battle of Jamal best supports this claim. When he caught Marwan b. al-Hakam , who was a hostile enemy, 'Ali (a) released him and forgave his great sin. 'Abd Allah b. al-Zubayr swore at him in public, and when he came to Basra with 'A'isha 's army, he delivered a speech about 'Ali, insulting him as much as he could. He even said that 'Ali was "the most inferior and the most ignoble among people" However, 'Ali (a) forgave him when he was caught, and only told him 'Go, so I do not see you!' He also caught Sa'id b. al-'As in Mecca who was among his enemies in the Battle of Jamal. But, he turned his back on him and did not say anything to him."

His behavior towards 'A'isha after the Battle of Jamal has been famously narrated. When he won the battle, he treated 'A'isha with respect, and returned her to Medina accompanied by twenty women from the tribe of 'Abd al-Qays. They were dressed as men, and each of them carried a sword in a baldric, however, 'A'isha did not know that they were women. 'A'isha swore at 'Ali (a) throughout the journey, claiming that he had dishonored her by making a number of men accompany her. When they arrived in Medina, the women revealed that they were in fact, women, who had accompanied her.

After the Battle of Jamal, he granted freedom to all the people of Basra who had fought him and had killed a number of his men. He told his army that none should trouble them, and that anyone who had dropped their weapons was free. He took no prisoners from among them nor any spoils, and did what the Prophet (s) did in the Conquest of Mecca .

In the Battle of Siffin , Mu'awiya 's men blocked the waterway and prevented 'Ali's (a) army from getting water from the Euphrates River. In fact, leaders of Mu'awiya's army said 'We must kill 'Ali (a) and his men while they are thirsty in the same way that he killed 'Uthman while he was thirsty." 'Ali's army fought and managed to get control of the water from the enemy. Thereafter, his men wanted to retaliate and not let Mu'awiya's army get water, so that they could die of thirst. Imam 'Ali (a) said, "Never will we do that. Allow them to use a part of the Euphrates." [255]

Ibn Abi l-Hadid says, "He was an exemplar of geniality and cheerfulness, to the extent that his enemies criticized his geniality as a flaw in his character." Sa'sa'a b. Sawhan and other companions of Imam 'Ali said "Among us, 'Ali (a) was like one of us who did not have any special privileges. While he was humble and modest, he still had such an awe-inspiring personality that before him, we were like captivated prisoners whose hands and feet were tied, held captive by a man with a sword." [256]

Ibn Abi l-Hadid says "Both friends and enemies admit that he was the master of the Mujahidun, and that compared to him, no one deserved this title. Everyone knew that the most difficult and the heaviest of the battles of Islam with polytheists was the Battle of Badr , in which 70 of the polytheists were killed. Half of them were killed by 'Ali (a), and the other half were killed by other Muslims with the help of angels. His place in the battles of Uhud , Ahzab , Khaybar , Hunayn , and other battles is famous in history, and do not need to be mentioned." [257]

Ibn Abi l-Hadid says, "He was the sole champion in courage, who erased his predecessors from people's memory and blurred and faded his successors. The position of 'Ali (a) in battles was so eminent that it made him an example forever. He was the brave man who never ran away, never feared a large army, never fought anyone without annihilating them, and he was the man whose strikes were so effective that they never required a second try. When he challenged Mu'awiya to a fight so that people find peace if one of them died, 'Amr b. al-'As told Mu'awiya,' 'Ali (a) is treating you with justice.' Mu'awiya told him, 'Since the day you have been with me, you have never deceived me like this! Are you advising me to fight a man, from whose hands no one has ever escaped? I suppose you dream ruling Syria after me!'

His enemies always boasted that they once fought against 'Ali (a) in a battle, or that someone of their relatives had been killed by him. Once, Mu'awiya was sleeping on his throne. Suddenly, he opened his eyes, and saw 'Abd Allah b. al-Zubayr at his side. He sat up, and 'Abd Allah said to him jokingly "O' Amir al-Mu'minin!, let us wrestle if you agree." Mu'awiya told him "Oh, you speak of boldness and bravery?!" 'Abd Allah said "Do you deny my bravery?! I am the man who went to fight 'Ali and was his opponent in the battle." Mu'awiya said "That is not true at all. If you would have ever stood for a moment against 'Ali (a), he would have killed you and your father using only his left hand, leaving his right hand free, waiting for a fight." [258]

Ibn Abi l-Hadid says, "Ali (a) was the greatest worshiper amongst people, and he prayed and fasted more than anyone else. People learned the night prayers , persistence in the recitation of dhikrs , and the recommended prayers from him. And what do you think of a man who was so persistent in recommended prayers that even on the Laylat al-Harir in the Battle of Siffin , a carpet was set on the ground for him in between two lines of the armies, and he engaged in prayer without any fear while arrows flew by his ears from the left and the right. His forehead was like the knee of a camel because of his frequent and long sajdas . Anyone who carefully considers his prayers and supplications will see his glorification of God, his humbleness before His glory, and his prostration before Him, and will realize the ikhlas in him. They will know from what a great heart these prayers have come and through what a grand tongue they have flowed." [259]

'Ali (a) was the master of the ascetics, and whoever wanted to practice self-discipline remembered him. He never ate to his full. His food and clothing were of the most coarse materials. 'Abd Allah b. Abi Rafi' says, "Once I went to 'Ali (a) on a day of eid . I saw that he had a sealed bag. When he opened it, I saw that it contained bits of whole-grain barley bread. He started eating them. I said, "O' Amir al-Mu'minin , why have you sealed that?" He said, "I fear that my children would rub butter or olive oil on them."

His clothes were sometimes stitched with bark and sometimes with the fibers of date palms. He always wore sandals made of palm bark. He wore the coarsest canvas clothes. If he had anything besides bread to eat, it would be vinegar or salt. If it ever went beyond these, it would include some kind of plants, and if at all further, a little camel-milk. He did not eat meat except very little and said "Do not make your stomachs the graveyards of animals." Nevertheless, he was the strongest among people and hunger did not reduce his power. He had abandoned the world while the wealth of the entire Islamic empire (except that of Syria) had come to him- and so, he distributed all of it amongst the people. [260]

Sayings and Writings

During the lifetime of Imam Ali (a), the people transmitted his sayings, sermons, and poems orally. Later, Muslim scholars (both Shiite and Sunni) wrote down and collected the Imam's (a) words.

Nahj al-balagha

Nahj al-balagha is the most famous collection of some of Imam 'Ali's (a) sayings and writings which has been compiled by al-Sayyid al-Radi , a scholar who lived in the fourth/tenth century. It is one of the most sacred Shi'a texts and widely considered to be the greatest literary text in Arabic, after the Quran . The book is divided into three sections: sermons, letters, and some short sayings which have all been attributed to 'Ali (a):

• Sermons: 239 sermons which are divided into three parts based on their time in history
• Letters: 79 letters of which almost all of them were written during his caliphate
• Qisar or qisar al-hikam (maxims): 480 sayings

Some commentaries on Nahj al-balagha include:

• Commmentary of Ibn Maytham al-Bahrani,
• Commentary of Ibn Abi l-Hadid
• Commentary of Muhammad 'Abduh
• Commentary of Muhammad Taqi Ja'fari,
• Commentary of al-Fakhr al-Razi,
• Minhaj al-Bara'a by Qutb al-Din al-Rawandi ,
• Minhaj al-bara'a by Mir Habib Allah al-Khu'i,
• Commentary of Muhammad Baqir Nawwab Lahijani. [261]

Ghurar al-hikam wa durar al-kalim

Ghurar al-hikam wa durar al-kalim was compiled by 'Abd al-Wahid b. Muhammad al-Tamimi al-Amidi , a scholar of the sixth/twelfth century. In this book, almost 10,760 hadiths of Imam 'Ali (a) have been organized alphabetically by subjects of theology, worship, morality, politics, economy, and society. [262]

Dastur ma'alim al-hikam wa ma'thur makarim al-shiyam

Dastur ma'alim al-hikam wa ma'thur makarim al-shiyam was compiled by Qadi al-Quda'i. He was a Shafi'i scholar who lived in the fourth/tenth century and was considered to be reliable among traditionists. Some scholars regard him as a Shi'a . [263]

The book is divided into nine chapters: 'Ali's (a) beneficial maxims, his denunciation of this world, his aversion to it, his sermons, his advice and prohibitions, his answers to questions, his peculiar words, his rare words, his prayers and supplications, and a poem attributed to him. [264]

Collection of Poems

The poems attributed to Imam Ali (a) are collected in one book and published repeatedly by various publications.

In Shiite and some Sunni sources the following written sources are attributed to Imam Ali (a):

Jafr and Jami'a Jafr and Jami'a are the titles of two hadith collections in which Imam Ali (a) wrote down the hadiths that the Prophet (s) dictated to him. These two books are from the Trusts of Imamate and the sources of an Imam's knowledge. The content of Jafr is an account of the future events until the Day of Judgment . According to Imam al-Kazim (a) , only the Prophet (s) and his successors can read this book.

Jami'a also contain the news of the past and future events until the Day of Judgment, as well as the esoteric meanings of all Quranic verses and the names of the Imams from the family of the Prophet (s) and what happens to them. A number of people saw the book of Jami'a.

Mushaf Ali Mushaf Ali refers to the first complete copy of the Qur'an, which was transcribed by Imam Ali (a) after the Prophet's (s) demise. This copy is not available today, but it is reported that the order of the Quranic chapters was based on the order of the revelation and that the occasion of the revelation of the verses and also information about the abrogated and abrogating verses were recorded in it. The Shia believe that this copy of the Qur'an has been with the Infallible Imams (a) , and today it is with the Twelfth Imam (a) .

Mushaf Fatima Mushaf Fatima is the title of a book whose content was conveyed by an angel ( Gabriel , according to some hadiths) to Lady Fatima (a) and transcribed by Imam Ali (a). The book contains an account of the future events and of the place of the Prophet (s) in Paradise . This book also has been with the Infallible Imams (a) and it is with the Twelfth Imam (a) today; no other person has had or will have access to this book.

Other Collections

Some other collections of 'Ali's (a) sayings are as follows:

• Nathr al-La'ali by Al-Fadl b. al-Hasan al-Tabrisi
• Matlub kull al-talib min kalam Amir al-Mu'minin 'Ali b. Abi Talib (a) , selected by al-Jahiz, commentary by Rashid al-Din Watwat
• Qala'id al-hikam wa fara'id al-kalim compiled by Qadi Abu Yusuf Ya'qub b. Sulayman Isfarayini
• Amthal al-Imam 'Ali b. Abi Talib , Imam 'Ali's (a) sayings and letters in Siffin by Nasr b. Muzahim

Salman al-Farsi was among the best friends of the Prophet (s) and 'Ali (a). Many hadiths about him have been quoted from the infallibles (a) . [265] For example, once the Prophet (s) said, "Salman is one of us, the Ahl al-Bayt (a) ." [266]

Abu Dhar al-Ghifari (Jundab b. Junada) was the fourth person who converted to Islam. He became 'Ali's (a) defender after the demise of the Prophet (s). [267] He was among the few who refused to pledge allegiance with Abu Bakr . [268]

Miqdad b. 'Amr (Miqdad b. Aswad al-Kindi) was among the seven people who believed in the Prophet (s) from the beginning of his mission and became Muslim. After the Prophet (s) passed away, Miqdad did not pledge allegiance with Abu Bakr and sided with 'Ali (a) during the 25 years before he assumed the caliphate. [269]

Uways al-Qarani , (Uways b. 'Amir al-Muradi al-Qarani) was a famous ascetic who converted to Islam at the time of the Prophet (s). [270] Uways was among the special companions of 'Ali (a) who pledged allegiance with him and promised to defend him until the last moments of his life, and in doing so, would never turn his back from the enemy [i.e. escape the enemy]. [271]

'Ammar b. Yasir was one of the first people who believed in the Prophet (s) and immigrated to Ethiopia with the first group of Muslims and after the Prophet (s) immigrated to Medina , he joined the Prophet (s). After the Prophet (s) passed away, Ammar stood in defense of the Ahl al-Bayt (a) and 'Ali (a). Under the rule of 'Umar b. al-Khattab , he became the governor of Kufa for a period of time, but since he was just and lived a simple life, some tried to get him dismissed. He returned to Medina and stood with 'Ali (a) and benefited from him. [272]

Ibn 'Abbas ('Abd Allah b. al-'Abbas) was a cousin of the Prophet (s) and 'Ali (a). He narrated many hadiths from the Prophet (s). [273] During the time of the three caliphs before 'Ali (a), Ibn 'Abbas was always of the opinion that 'Ali (a) deserved the caliphate. During the rule of 'Ali (a), Ibn 'Abbas helped him in the battles of Jamal, Siffin and Nahrawan and was appointed by 'Ali (a) to become the governor of Basra . [274]

Malik al-Ashtar al-Nakha'i (Malik b. al-Harith) was born in Yemen . He was the first one who pledged allegiance with Imam 'Ali (a). He was a commander of Imam 'Ali's army (a) in the Battle of Jamal , the Battle of Siffin , and the Battle of Nahrawan . [275]

Kumayl b. Ziyad al-Nakha'i was one of Tabi'un of the companions of the Prophet (s) and of the special companions of Imam 'Ali (a) and Imam al-Hasan (a). [276] He was among the Shi'a who swore allegiance to Imam 'Ali (a) and fought in all of the wars against Imam 'Ali's (a) enemies. [277] Imam 'Ali (a) taught the Supplication of Khidr to him which later became know as supplication of Kumayl .

Muhammad b. Abi Bakr (a son of the first caliph) was born in 10 /632. He was among the special companions of Imam 'Ali (a) who believed that the previous caliphs had taken the right of 'Ali (a) and said that there was no one more deserving of the caliphate than 'Ali (a). He became the governor of Egypt in the month of Ramadan 36 / February 657 and was killed by Mu'awiya 's army in Safar of 38 / July 658.

Maytham al-Tammar al-Asadi al-Kufi was one of the special companions of Imam 'Ali (a), Imam al-Hasan (a) and Imam al-Husayn (a) . He was of the Shurtat al-Khamis who was a group of men who promised Imam 'Ali (a) to help him until their last breath of life. [278]

Zayd b. Sawhan al-'Abdi was a companion of 'Ali (a) who participated in different battles against the enemies of 'Ali (a) and was finally killed by the Nakithun army in the Battle of Jamal . [279]

Sa'sa'a b. Sawhan al-'Abdi was one of the companions of 'Ali (a) who participated in the battles imposed upon him. [280] He was among those who pledged allegiance with 'Ali (a) after 'Uthman 's death. [281]

• Holy Shrine of Imam Ali (a)
• Lady Fatima (a)
• Ahl al-Bayt (a)
• Virtues of Imam Ali (a)
• ↑ Suyūtī, al-Durr al-manthūr , vol. 6, p. 379.
• ↑ Mufīd, Awāʾil al-maqālāt , p. 35.
• ↑ Ījī, Sharḥ al-mawāqif , vol. 8, p. 354.
• ↑ Halm, Shi'ism , p. 3.
• ↑ Mufīd, al-Irshād , vol. 1, p. 15.
• ↑ Ibn Athīr, Usd al-ghāba , vol. 1, p. 15.
• ↑ Mufīd, al-Irshād , vol. 1, p. 2.
• ↑ Majlisī, Biḥār al-anwār , vol. 19, p. 57.
• ↑ Qanawāt, "Dar kinār-i pidar," p. 68.
• ↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī , vol. 2, p. 1760.
• ↑ Mufīd, al-Irshād , vol. 1, p. 5.
• ↑ Marʿashī Najafī, Mawsūʿat al-imāma , vol. 6, p. 197-198; Muḥammadī Riyshahrī, Dānishnāmah-yi Amīr al-Muʾminīn , vol. 14, p. 308.
• ↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib , vol. 3, p. 321-334.
• ↑ Majlisī, Biḥār al-anwār , vol. 37, p. 334; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa , vol. 14, p. 600.
• ↑ Amīn, Sīra-yi maʿsūmān , vol. 2, p. 13.
• ↑ Ibn Qutayba, al-Maʿārif , p. 121.
• ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha , vol. 1, p. 21.
• ↑ Amīnī, al-Ghadir , vol. 6, p. 21-23.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 1, p. 162.
• ↑ Nahj al-balagha , Sermon 192, p. 222.
• ↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī , vol. 2, p. 1760; Maʿādīkhāh, Tārīkh-i Islām , p. 64.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 80.
• ↑ Maqrizī, Imtāʿ al-asmāʾ , vol. 1, p. 44.
• ↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 14.
• ↑ Qanawāt, "Dar kinār-i pidar," p. 99.
• ↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī , vol. 2, p. 1760; Maʿādīkhāh, Tārīkh-i Islām , p. 155-158.
• ↑ Rajabī, "Imām ʿAlī dar ʿahd-i Payāmbar," p. 161.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 188.
• ↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 166; ʿAmilī, al-Ṣaḥīḥ min sīrat al-nabīyy , vol. 5, p. 60; Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 16.
• ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-ṭālibīyyīn , p. 59.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 410.
• ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā , vol. 8, p. 16; Qazwīnī, Faṭima al-Zahrāʾ , p. 192.
• ↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib , vol. 3, p. 350.
• ↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 16.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 3, p. 1027.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 537; Kulaynī, al-Kāfī , vol. 1, p. 461.
• ↑ Ibn al-Jawzī, Tadhkirat al-khawāṣ , p. 6.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 555; Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 2, p. 246.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 3, p. 224; Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 564.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 3, p. 234-237; Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 574-673; Wāqidī, al-Maghāzī , vol. 2, p. 471-720.
• ↑ Ibn Athīr, Usd al-ghāba , vol. 1, p. 15; Kaḥḥāla, Aʿlām al-nisāʾ , vol. 2, p. 91.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 2, p. 776.
• ↑ Dhahabī, Siyar aʿlām al-nubalāʾ , vol. 3, p. 500.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 642.
• ↑ Ibn Ḥabīb, al-Muḥabbar , p. 115.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 674.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 678.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 789.
• ↑ Ibn Ṭāwūs, al-Ṭarāʾif , vol. 1, p. 80.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 4, p. 163; Mufīd, al-Irshād , vol. 1, p. 156.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 926.
• ↑ Bukhārī, Ṣaḥīḥ Bukhārī , vol. 5, p. 129; Muslim b. Ḥajjāj, Ṣaḥīḥ Muslim , vol. 2, p. 1870-1871; Tirmidhī, Sunan , vol. 5, p. 640-641; Suyūṭī, al-Durr al-manthūr , vol. 3, p. 236-291.
• ↑ Rajabī, "Imām ʿAlī dar ʿahd-i Payāmbar," p. 209.
• ↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 211.
• ↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib , vol. 3, p. 143.
• ↑ Makārim Shīrāzī, Tafsīr-i nimūna , vol. 2, p. 582; Rajabī, "Imām ʿAlī dar ʿahd-i Payāmbar," p. 213.
• ↑ ʿAmilī, al-Ṣaḥīḥ min sīrat al-nabīyy , vol. 4, p. 319.
• ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā , vol. 2, p. 131; Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 3, p. 148; Wāqidī, al-Maghāzī , vol. 2, p. 1089.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 7.
• ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī , vol. 1, p. 4.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 85.
• ↑ Majlisī, Biḥār al-anwār , vol. 28, p. 299; Majlisī, Mirʾāt al-ʿuqūl , vol. 5, p. 320.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 4, p. 1330; Balādhurī, Ansāb al-ashrāf , vol. 1, p. 586-587; Dīnawarī, al-Imāma wa l-sīyāsa , vol. 1, p. 29-30.
• ↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī , vol. 2, p. 1761; Dīnawarī, al-Imāma wa l-sīyāsa , vol. 1, p. 29-30.
• ↑ Mufīd, al-Fuṣūl al-mukhtāra , p. 40, 56.
• ↑ Jawharī, al-Saqīfa wa Fadak , p. 72-73.
• ↑ Ṭabrisī, al-Iḥtijāj , vol. 1, p. 109.
• ↑ Ustādī, "Fadak," p. 366.
• ↑ Majlisī, Biḥār al-anwār , vol. 29, p. 124.
• ↑ Ṭabarī al-Imāmī, Dalāʾil al-imāma , p. 134.
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• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 322, 331.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 379.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 348, 441.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 348, 453.
• ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 2, p. 145; Masʿūdī, Murūj al-dhahab , vol. 4, p. 300.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 5, p. 2519-2520.
• ↑ Nuwayrī, Nahāyat al-arab , vol. 19, p. 347.
• ↑ Kulaynī, al-Kāfī , vol. 5, p. 346; Ṭūsī, Tahdhīb al-aḥkām , vol. 8, p. 161; Balādhurī, Ansāb al-ashrāf , p. 189.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 513.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 540.
• ↑ Ibn Saʿd, al-Tabaghāt al-kubrā , vol. 3, p. 344.
• ↑ Ibn Athīr, al-Kāmil , vol. 3, p. 71.
• ↑ Dīnawarī, al-Imāma wa l-siyāsa , vol. 1, p. 44-46; Ziriklī, al-Aʿlām , vol. 4, p. 210.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 146.
• ↑ Maʿrifat, al-Tamhīd , vol. 1, p. 338-341.
• ↑ Amīn, Aʿyān al-Shīʿa , vol. 7, p. 429.
• ↑ Dīnawarī, al-Imāma wa l-sīyāsa , p. 61.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 773.
• ↑ Dīnawarī, al-Imāma wa l-siyāsa , vol. 1, p. 57-58, 64.
• ↑ Ibn Muzāhim, Waqʿat ṣiffīn , p. 271.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 58.
• ↑ Lunar years
• ↑ Mufīd, al-Irshād , p. 5
• ↑ Majlisī, Biḥār al-anwār , vol. 43, p. 125; Ṭabarānī, al-Muʿjam al-kabīr , vol. 4, p. 34.
• ↑ Mufīd, Masār al-Shīʿa , p. 17.
• ↑ Ibn Ṭāwūs, Farḥat al-ghāri , 584.
• ↑ Masʿūdī, Ithbāt al-waṣīyya , p. 153.
• ↑ Mufīd, al-Irshād , vol. 1, p. 354-355; Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib , vol. 3, p. 133; Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 3, p. 213..
• ↑ Muḥammadī Riyshahrī, Dānishnāmah-yi Amīr al-Muʾminīn , vol. 1, p. 108.
• ↑ Mufīd, al-Irshād , 1428 AH, p. 270-271.
• ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā , vol. 3, p. 24.
• ↑ Aḥmadī, "Taḥlīl-i rivāyī-tārīkhī-yi parchamdarī-yi Imām ʿAlī," p. 37.
• ↑ Ibn ʿAbd al-barr, al-Istīʿāb , vol. 3, p. 1090.
• ↑ Balādhurī, Ansāb al-ashrāf , vol. 1, p. 2883.
• ↑ Ibn Ḥajar, al-Iṣāba , vol. 8, p. 190.
• ↑ Balādhurī, Ansāb al-ashrāf , vol. 1, p. 152.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 2, p. 148.
• ↑ Wāqidī, al-Maghāzī , vol. 1, p. 91.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 1, p. 708-713.
• ↑ Wāqidī, al-Maghāzī , vol. 1, p. 240.
• ↑ Daylamī, Irshād al-qulūb , vol. 2, p. 346.
• ↑ Kulaynī, al-Kāfī , vol. 8, p. 110 ;Ibn Athīr, al-Kāmil fī l-tārīkh , vol. 2, p. 107.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 3, p. 235.
• ↑ Ibn Kathīr, al-Bidayā wa l-nihāya , vol. 4, p. 121.
• ↑ Majlisī, Biḥār al-anwār , Vol. 20, P. 216.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 2, p. 328.
• ↑ Muslimو Ṣaḥīḥ Muslim , vol. 15. P. 178-179.
• ↑ Mufīd, al-Irshād , vol. 1, p. 128.
• ↑ Ayati. Ayatī, Tārīkh-i Payāmbar-i Islām , p. 459.
• ↑ Zamakhsharī, Al-Kashshāf , vol. 3, p. 689
• ↑ Ayatī, Tārīkh-i Payāmbar-i Islām , p. 481
• ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 2, p. 62.
• ↑ Mufīd, al-Irshād , vol. 1. P. 156; Ibn Hisham. al-Sira al-nabawiyya , vol. 4, p. 163.
• ↑ Wāqidī, al-Maghāzī , vol. 2, p. 562; Ibn Saʿd, al-Ṭabaqāt al-kubrā , vol. 2, p. 69; Ibn Athīr, al-Kāmil fī l-tārīkh , vol. 2, p. 209.
• ↑ Ayatī, Tārīkh-i Payāmbar-i Islām , p. 576.
• ↑ Ibn Hishām, al-Sīra al-nabawīyya , vol. 4, p. 319; Wāqidī, al-Maghāzī , vol. 3, p. 826.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 3, p. 131-132; Dhahabī, Tārīkh al-Islām , vol. 2, p. 690-691.
• ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā , vol. 2, p. 128-129; Wāqidī, al-Maghāzī , vol. 3, p. 1802-1803.
• ↑ Ibn Ḥanbal, Musnad , vol. 2, p. 225; Ḥākim al-Niyshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn , vol. 3, p. 145.
• ↑ Kulaynī, ‘’al-Kāfī’’, vol. 4, p. 245.
• ↑ Rashīd Riḍā, ‘’al-Minār’’, vol. 6, p. 384.
• ↑ Mufīd, ‘’al-Irshād’’, vol. 1, p. 171.
• ↑ Irbilī, ‘’Kashf al-ghumma’’, vol. 1, p. 237.
• ↑ «أَلَسْتُمْ تَعْلَمُونَ أَنِّی أَوْلَى بِالْمُؤْمِنِینَ مِنْ أَنْفُسِهِمْ؟
• ↑ Ibn Ḥanbal, ‘’Musnad’’, vol. 30, p. 430.
• ↑ «مَنْ كُنْتُ مَوْلَاهُ، فَعَلِيٌّ مَوْلَاهُ، اللَّهُمَّ وَالِ مَنْ وَالَاهُ، وَعَادِ مَنْ عَادَاهُ»
• ↑ Qummī, ‘’Tafsīr al-Qummī’’, vol. 1, p. 174.
• ↑ Baghdādī, ‘’Tārīkh Baghdād’’, vol. 8, p. 284.
• ↑ Makārim Shīrāzī, ‘’Tafsīr-i nimūna’’, vol. 4, p. 271.
• ↑ Hilālī, ‘’Kitāb Sulaym b. Qays’’, vol. 2, p. 589.
• ↑ See: Amīnī, al-Ghadir , vol. 1-2.
• ↑ Mufīd, al-Irshād , vol. 1, p. 186.
• ↑ Muẓaffar, al-Saqīfa , p. 95-97.
• ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha , vol. 6, p. 8.
• ↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 134.
• ↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 73.
• ↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 74.
• ↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 166.
• ↑ Ṭārimī, Dānishnāma-yi jahān-i Islām , vol. 2, p. 483-478.
• ↑ Qarashī, Mawsūʿat al-Imām Amīr al-muʾminīn , vol. 2, p. 45-47.
• ↑ Maʿādīkhāh, Tārīkh-i Islām , p. 283-284.
• ↑ Ṭabrisī, al-Iḥtijāj , vol. 1, p. 115-130.
• ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha , vol. 1, p. 151.
• ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha , vol. 6, p. 13.
• ↑ Amīnī, al-Ghadir , vol. 2, p. 41-42.
• ↑ Ṭūsī, al-Amālī , p. 232-233, 545.
• ↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib , vol. 1, p. 388
• ↑ Ṭusī, Talkhīṣ al-shāfī , vol. 3, p. 76; Shahristānī, al-Milal wa l-niḥal , vol. 2, p. 95.
• ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha , vol. 16, p. 316.
• ↑ Pīshwāyī, Sīra-yi pīshwāyān , vol. 2, p. 191.
• ↑ Majlisī, Biḥār al-anwār , vol. 28, p. 299.
• ↑ Ibn Qutayba, al-Imāma wa l-siyāsa , vol. 1, p. 28
• ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 1, p. 527.
• ↑ Mufīd, al-Fuṣūl al-mukhtāra , p. 56-57.
• ↑ Jaʿfarīyān, Tārīkh-i sīyāsī-yi Islām , vol. 1, p. 306.
• ↑ Rasūlī Maḥallātī, Zindigānī-yi Amīr al-muʾminīn , p. 253.
• ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 2, p. 138.
• ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 2, p. 132.
• ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī , vol. 2, p. 37.
• ↑ Nahj al-balāgha, Sermon Shiqshiqīyya.
• ↑ Ibn Ḥajar, al-Iṣāba , vol. 2, p. 509; Ibn ʿAbd al-barr, al-Istīʿāb , vol. 3, p. 39.
• ↑ Ṣadūq, al-Khiṣāl , vol. 2, p. 424.
• ↑ Wāqidī, al-Maghāzī , vol. 2, p. 251; Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 3, p. 121-124; Dīnawarī, al-Akhbār al-ṭiwāl , p. 126..
• ↑ Suyūṭī, Tārīkh al-khulafāʾ , p. 129.
• ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk , vol. 4, p. 229; Mufīd, al-Irshād , vol. 1, p. 288.
• ↑ Ranjbar, "Mawāḍiʿ-i Imām ʿAlī," p.53-86.
• ↑ Ibn ʿAbd al-barr, al-Istīʿāb , vol. 3, p. 1046.
• ↑ Jaʿfar Murtaḍā al-ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Imām ʿAlī , p. 313.
• ↑ Sayyid Murtaḍā, al-Shāfī fi l-imāma , vol. 4, p. 242.
• ↑ Jaʿfar Murtaḍā al-ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Imām ʿAlī , p. 318-320.
• ↑ Nahj al-balāgha , Sermon 240.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 429.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 427- 431.
• ↑ Nahj al-balagha , sermon 92
• ↑ Shahīdī, ‘’Dānishnāma-yi Imām ʿAlī’’, p. 25.
• ↑ Shahīdī, ‘’Dānishnāma-yi Imām ʿAlī’’, p. 26.
• ↑ Zubaydī, Tāj al-ʿarūs , vol. 3, p. 273.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 534.
• ↑ Nahj al-balagha , sermon 148
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 453.
• ↑ Nahj al-balagha , sermon 174
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 451, 544; vol. 5, p. 150.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 452.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 570.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 511
• ↑ Shahidi, ʿAlī az zabān-i ʿAlī , p. 104
• ↑ Shahidi, ʿAlī az zabān-i ʿAlī , p. 108
• ↑ Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 188.
• ↑ See: Shahidi, ʿAlī az zabān-i ʿAlī , p. 113-121
• ↑ Shahidi, ʿAlī az zabān-i ʿAlī , p. 122
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• ↑ Shahidi, ʿAlī az zabān-i ʿAlī , p. 129
• ↑ Shahristānī, ‘’al-Milal wa l-niḥal’’, vol. 1, p. 135.
• ↑ Shahidi, ʿAlī az zabān-i ʿAlī , p. 132.
• ↑ Shahidi, ʿAlī az zabān-i ʿAlī , p. 132-134
• ↑ Mufīd, al-Irshād , vol. 1, p. 9.
• ↑ Jaʿfarīyān, Guzida-yi ḥayāt-i sīyāsī wa fikrī-yi Imāmān-i Shīʿa , p. 53-54.
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• ↑ Sayyid b. Tawus, Farhat al-ghari , p. 93; Majlisi, Bihar al-anwar , vol. 42, p. 222
• ↑ Mufīd, al-Irshād , vol. 1, p. 13
• ↑ Majlisi, Bihar al-anwar , vol. 36, p. 5.
• ↑ ‘’Nahj al-balagha’’, sermon 47.
• ↑ Thaqafī al-Kūfī, ‘’al-Ghārāt’’, vol. 2, p. 835-837.
• ↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 29.
• ↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 30.
• ↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 31.
• ↑ Amini, al-Ghadir , vol. 3, p. 191-213
• ↑ Ahmad b. Hanbal, Fada'il Amir al-Mu'minin 'Ali , Vol. 5, p. 26
• ↑ Ibn Hisham, al-Sira al-nabawiyya , vol. 1, p. 480
• ↑ Ibn Athir, al-Kamil fi l-tarikh , vol. 2, p. 72; Majlisi, Bihar al-anwar , vol. 19, p. 59
• ↑ Razi, Tafsir al-Razi , vol. 5, p. 223; Tabataba'i, al-Mizan fi tafsir al-Qur'an , vol. 2, p. 150
• ↑ Amin, A'yan al-Shi'a , vol. 2, p. 27
• ↑ Amini, al-Ghadir , vol. 3, p. 140; Shushtari, Ihqaq al-haqq , vol. 5, p. 522
• ↑ Ibn Hisham, al-Sira al-nabawiyya , vol. 4, p. 545
• ↑ Ibn Hisham, al-Sira al-nabawiyya , vol. 4, p. 188-190
• ↑ Bahrani, Ghayat al-maram , Chapter 360
• ↑ Muttaqi al-Hindi, Kanz al-'ummal , Vol. 6, p. 155
• ↑ Suyuti, al-Itqan , vol. 1, p. 99; Ibn al-Nadim, al-Fihrist , p. 4241
• ↑ Ibn al-Nadim, al-Fihrist , p. 41-42
• ↑ Majlisi, Bihar al-anwar , vol. 89, p. 52
• ↑ Hakim al-Nishaburi, al-Mustadrak 'ala l-sahihayn , vol. 3, p. 14
• ↑ Khatibi al-Baghdadi, Tarikh Baghdad , vol. 6, p. 221
• ↑ Saduq, al-Khisal , Vol. 2, p. 403; Sayyid Qutb. Fi zilal al-Qur'an , Vol. 6, P.586; Tabrisi, Majma' al-bayan fi tafsir al-Qur'an , vol. 8, p. 559
• ↑ Majlisi, Bihar al-anwar , Vol. 23, p. 233
• ↑ Ṭabāṭabāyīnizhād, "Adilla wa nuṣūṣ-i imāmat-i ʿAlī," p. 193-194.
• ↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 279.
• ↑ Bukhārī, ‘’Ṣaḥīḥ al-Bukhārī’’, vol. 1, p. 37; vol. 4, p. 66; vol. 5, p. 137-138; vol. 7, p. 9.
• ↑ Fakhr al-Rāzī, ‘’al-Tafsīr al-kabīr’’, vol. 13, p. 30; Ṭabāṭabāyī, ‘’al-Mīzān’’ vol. 6, p. 25.
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 21-22
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 22-24
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 25
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 24
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 20-21
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 27
• ↑ Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 1, p. 26
• ↑ Damiri, Muhammad Rida, Kitab shinasi-yi tafsili-yi madhahib Islami , p. 365-367
• ↑ Damiri, Muhammad Rida, Kitab shinasi-yi tafsili-yi madhahib Islami , p. 375
• ↑ Nuri, Husayn b. Muhammad Taqi, Mustadrak al-wasa'il , vol. 3, p. 367
• ↑ Qadi al-Quda'i, Dastur ma'alim al-hikam . in Introduction
• ↑ Majlisi, Bihar al-anwar , vol. 22, p. 343
• ↑ Saduq, Muhammad b. 'Ali b. Babawayh, ' Uyun akhbar al-Rida , Vol. 1, p. 70
• ↑ Muhammad b. Sa'd, al-Tabaqat al-kubra , vol. 4, p. 224
• ↑ Al-Ya'qubi, Tarikh al-Ya'qubi , Vol. 1, p. 524
• ↑ Al-Ya'qubi. Tarikh al-Ya'qubi , Vol. 1, p. 524
• ↑ Ibn Athir, Usd al-ghaba , vol. 1, p. 179
• ↑ Mufīd, al-Jamal , p. 59
• ↑ Kumpani, Fadl allah. ' Ali (s) kist , p. 412
• ↑ Mufīd, al-Amali , p. 140
• ↑ Mufīd, al-Jamal , p. 265; Nasr b. Muzahim, Waqa't Siffin , p. 410; Ibn Abi l-Hadid, Sharh nahj al-balagha , vol. 2, p. 273
• ↑ Nahj al-balagha , p. 565
• ↑ Al-Rawandi, Qutb al-Din, Minhaj al-bara'a , vol. 21, p. 219; Mufīd, al-Ikhtisas , p. 7
• ↑ Mufīd, al-Ikhtisas , p. 108
• ↑ Shushtari, Qamus al-rijal , vol. 7, p. 495
• ↑ Al-Shushtari, Qadi Nur Allah. Majalis al-Mu'minin , vol. 1, p. 289
• ↑ Ibn Athir, Usd al-ghaba , vol. 3, p. 20
• ↑ Al-Ya'qubi, Tarikh al-Ya'qubi , Vol. 2, p. 179
• Ahmad b. Abi Ya'qub -al, Tarikh-i ya'qubi . Tehran: bungah-i tarjumi wa nashr-i kitab, 1378sh.
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• Ibn Abi al-Hadid, Sharh nahj al-balagha .dar ihya' al-kutub al-'arabiyya.
• Saduq, al-Khisal . Qom: jami'a mudarrisin.
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• Thaqafi, Ibrahim b. Muhammad, al-Gharat . Ed. Muhaddith Urmawi.
• Mahmudi, Muhammad Baqir, Nahj al-sa'ada fi mustadrak Nahj al-balagha' . Beirut: mu'assisa al-a'lami.
• Majlisi, Bihar al-anwar . Beirut: mu'assisa al-wafa, 1403 AH.
• Maqrizī, Aḥmad b. ʿAlī. Imtāʿ al-asmāʾ bimā li-Nabī min al-aḥwāl wa al-amwāl wa al-ḥafda wa al-matāʾ . Edited by Muḥammad ʿAbd al-Ḥamīd al-Namīsī. Beirut: Dār al-Kutub al-ʿIlmiyya, 1420 AH.
• Marʿashī Najafī, Sayyid Shihāb al-Dīn. Mawsūʿat al-imāmat fī nuṣūṣ Ahl al-Sunna , Qom: Sahīfa-i Khirad, 1430 AH.
• Muḥammadī Riyshahrī, Muḥammad. Dānishnāmah-yi Amīr al-Muʾminīn . Translated by Javād Muhaddithī and Mahdī Mihrīzī. Qom: Dār al-Ḥadīth, 1389 SH.
• Muslim b. al-Hajjaj, Sahih al-muslim . Beirut: dar al-fikr.
• Muttaqi al-Hindi, Kanz al-'ummal . Beirut: Mu'assisa al-risala.
• Qunduzi, Sulayman ibn Ibrahim, Al-Yanabi' al-mawada . researched by Sayyid 'Ali Jamal Ashraf. Tehran: dar al-uswah.
• Sayyid Qutb, Fi zilal al-qur'an . Beirut: Dar al-shuruq.
• Al-Sharif al-Radi. Nahj al-balagha . a collection of Imam 'Ali's letters, sermons, and sayings. Tehran: Ilmi farhangi, 1378 Sh.
• Al-Shaybani, Ahmad b. Hanbal, Musnad ahmad b. hanbal . Beirut: Dar ihya' al-turath al-'arabi.
• Al-Shaykh al-Mufīd, al-Ikhtisas . Ed. 'Ali Akbar Ghaffari. Beirut: Dar al-Mufīd.
• al-Shaykh al-Mufīd, Al-Irshad . Qom: mu'assisa al al-bayt.
• Al-Saduq, Muhammad b. 'Ali b. Babawayh, 'Uyun akhbar al-rida . Tehran: Intisharat a'lami.
• Al-Tabrisi, Fadl b. Hasan, Majma' al-Bayan fi Tafsir al-Qur'an]]. Beirut: mu'assisa al-a'lami.
• Al-Suyuti, Jalal al-din, Abd al-Rahman b. Abi Bakr, Al-Durr al-manthur . Beirut: Dar al-ma'rifa.
• Al-Suyuti, Jalal al-din, Abd al-Rahman b. Abi Bakr, Tarikh al-khulafa' . Mecca.
• Nasr b. Muzahim. Waqa't siffin . Qom: Intisharat-i Basirati.
• Ahmad b. Hanbal al-. Fada'ilu amir al-mu'minin 'ali (s) . Ed. Sayyid Abd al-aziz Tabataba'i. Qom: Dar al-tafsir, 1433 Ah.
• Amin, sayyid Muhsin al-. Sira-yi ma'suman . Tra. 'Ali Hujati. Tehran: Surush.
• Amin, sayyid Muhsin al-. A'yan al-Shi'a . Beirut: Dar al-Ta'arf al-matbu'at, 1998.
• Baladhuri, Ahmad ibn Yahya al-. Ansab al-ashraf . Ed. Muhammad Baqir Mahmudi. Beirut: Muasisat al-a'lami, 1974.
• Irbili, 'Ali b. 'Isa al-. Kashf al-ghumma fi ma'rifat al-a'ima . Beirut: Dar al-adwa'.
• Amini , Abd al-husayn. Al-Ghadir . Beirut: Dar al-kitab al-'arabi.
• Ayati, Muhammad Ibrahim. Tarikh-i payambar-i Islam . Tehran: Danishgah Tehran, 1378 Sh.
• Damiri, Muhammad Rida. Kitab shinasi-yi tafsili-yi madhahib Islami . Qom: Mu'assisa-yi amuzishi pazhuhishi-yi madhahib-i Islami.
• Husayni Dashti, Mustafa. Ma'arif wa Ma'arif . Tehran: Mu'assisa-yi farhangi-yi arayeh, 1379 Sh.
• Ibn A'tham. Al-Futuh . Beirut: Dar al-nudwa.
• Ibn Hisham. Al-Sira al-nabawiyya . Cairo: Maktaba Muhammad 'Ali Sabih.
• Ibn Shahrashub, Manaqib al Abi talib . Najaf: Maktaba hiydaryya.
• Iskafi. Muhammad b. Abd allah. Al-Mi'yar wa al-muwazina fi fada'il amir al-mu'minin . Beirut.
• Ja'fariyan, Rasul. Guzidi-yi hayati siasi wa fikri Imaman-i shi'a . Qom: Nashr-i ma'arif, 1391 Sh.
• Al-Jawhari, Isma'il b. Himad, Al-Sihah . Beirut: Dar al-'ilm li-l-malla'in.
• Khatibi Baghdadi. Tarikh-i Baghdad .
• Kumpani, Fadl allah,' Ali (s) kist . Tehran: Dar al-Kutub al-Islamiyya.
• Al-Mas'udi, 'Ali b. Husayn, Ithbat al-wasiyya li-l-imam 'Ali . Beirut: Dar al-adwa'.
• Muhammad b. Sa'd, al-Tabaqat al-kubra . Beirut: Dar sadir.
• Al-Nuri, Husayn b. Muhammad Taqi. Mustadrak al-wasa'il . Beirut: Mu'ssisa al al-bayt.
• Pishwa'i, Mahdi, Siri-y pishwayan . Qom: Tuhid.
• Qadi Quda'i, Dastur-i ma'alim al-hikam . Tra: Firuz Harirchi. Qom: Danishkadi-yi 'ulum hadith.
• Al-Qunduzi, Sulayman ibn Ibrahim Yanabi' al-mawada . Tehran: Dar al-uswa.
• Al-qurtubi, Muhammad ibn Ahmad Ansari, Tafsir al-Qurtubi . Beirut: Dar al-ihya' al-turath.
• Al-Qutb al-Rawandi, Minhaj al-bara'a . Qom: Mu'ssisa imam al-Mahdi (a).
• Riyshahri, Muhammad, Mawsu'at al-Imam 'Ali b. Abi Talib . Qom: Dar al-hadith.
• Sayyid ibn Tawuus, 'Ali b. Musa, Farhat al-ghari .
• Shahidi, ' Ali az zaban-i 'Ali . Tehran: Daftar-i Nashr-i farhang-i Islami, 1379 Sh.
• Shahidi, Zistnamay-i Imam 'Ali . In: Danishnamayi imam 'ali. Tehran: Markazi nashr pazhuhishgah farhang wa andishi Islami, 1380 Sh.
• Shahristani, Muhammad ibn 'Abd al-karim. Al-Milal wa al-nihal . Ed. Sayyid Muhammad Gilani. Beirut: Dar al-ma'rifa.
• Shushtari, Qadi Nur Allah. Majalis al-Mu'minin . Tehran: Kitab furushi islamiyya.
• Shushtari, Qadi Nur Allah. Qamus al-rijal . Tehran: Markazi nashri Kitab.
• Al-Tabari, Muhammad b. Jarir, Tarikh al-rusul wa l-muluk . BeiruT: Mu'assisa a'lami.
• Zubaydi,Muhammad b. Muhammad Murtada, Taj al-arus . Ed. 'Ali Shiri. Beirut: Dar al-fikr.
• Tabataba'i, Al-Mizan fi tafsir al-Qur'an . Qom: Jami'a-yi mudarrisin.

Further Reading

• Mutahhari, Murtada , Polarization Around the Character of 'Ali ibn Abi Talib , World Organization for Islamic Services ( WOFIS)
• Legenhausen, Muhammad , The Gospel of the Shi'a of 'Ali (a) .
• Mutahhari, Murtada , Master and Mastership , Islamic Seminary Publications, ISBN 0-941724-15-8.
• 'Ali b. Abi Talib, Nahjul Balagha Part 1, The Sermons , Complied by 'Allamah al-Sharif al-Radi.
• 'Ali b. Abi Talib, Nahjul Balagha Part 2, Letters and Sayings , Complied by 'Allamah al-Sharif al-Radi.
• 'Ali b. Abi Talib, The Richest Treasure; Imam 'Ali's Letter to Malik al-Ashtar, the Governor of Egypt , trans. Rasheed Turabi.
• Jordac, George , The Voice of Human Justice (Saut al-'idalat al-insaniyya) , trans. M. Fazel Haqq, Ansariyan Publications – Qom, First Edition 2000, ISBN 964-438-158-0.

Hazrat Ali ibn Abi Talib (ra)

Period of Khilafat: 656-661 AD

With the death of Hazrat Uthman (ra) , state of complete disorder and  anarchy ruled in the city of Medina. After five days of political wrangling, Ibn Saba , leader of the Egyptian rebel group supported the cause of Hazrat Ali (ra) on the grounds that he was the rightful Khalifah in whose favor the Holy Prophet (saw) has made will. On June 23, 656AD, six days after the death of Hazrat Uthman (ra) , Hazrat Ali (ra) was chosen as the fourth successor of the Holy Prophet (saw) and the public swore allegiance at his hand one by one.

Hazrat Ali (ra) was the son of the Holy Prophet’s (saw) uncle, Abu Talib. He was born in Mecca about twenty years after the birth of the Holy Prophet (saw) . When Hazrat Ali (ra) was born, the Holy Prophet (saw) himself became his guardian, as his father’s financial position was very weak.

Hazrat Ali (ra) stayed in the bed of the Holy Prophet (saw) the night when he Holy Prophet (saw) left Mecca for Medina. The Mecan leaders had planned to arrest and kill the Holy Prophet (saw) . The next morning, they were enraged when they found Hazrat Ali (ra) in the bed, instead of the Holy Prophet (saw) .

Hazrat Ali (ra) was a brave and skilled warrior. He participated in almost all the battles along with the Holy Prophet (saw) . Hazrat Ali (ra) was married to Hazrat Fatimah (ra) who was the daughter of the Holy Prophet (saw) .

Soon after his election, Hazrat Ali (ra) moved the capital of the Muslim State from Medina to Kufa in Iraq, which was a more central place. After his election, he faced the popular demand of Muslims, including influential companions of the Holy Prophet (saw) , like Hazrat Talha (ra) , and Hazrat Zubair (ra) to immediately punish the murderers of Hazrat Uthman (ra) .

Hazrat Ali (ra) announced that his top priority was to restore law and order in the state, and only then he would be able to bring the assassins of  Hazrat Uthman (ra) to justice. But Hazrat Talha (ra) and Hazrat Zubair (ra) did not agree with Hazrat Ali (ra) and started raising an army. Hazrat Aishah (ra) who was not aware of the real situation, also joined Hazrat Talha (ra) and Hazrat Zubair (ra) , in an effort to punish the assassins. The three led a small army towards Basra.

Hazrat Ali (ra) tried his best to avoid fighting and bloodshed, but all his efforts failed. Unfortunately, a battle took place between his forces and the forces of Hazrat Aishah (ra) . However, Hazrat Talha (ra) and Hazrat Zubair (ra) left their forces even before the battle, and were killed by some other opponents. Hazrat Aishah’s (ra) forces were defeated, but Hazrat Ali (ra) gave her due respect and took care of her safety. He sent her back to Medina in the escort of her brother, Muhammad bin Abu Bakr (ra) . The battle was called the Battle of Jamal (Camel) because Hazrat Aishah (ra) rode a camel during the battle. Later, Hazrat Aishah (ra) was regretful throughout her life to have fought against Hazrat Ali (ra) .

After the Battle of Jamal , Hazrat Ali (ra) urged Amir Muawiah (ra) , who had not yet taken the Bai’at of Hazrat Ali (ra) to submit to him in the best interest of Islam. But Amir Muawiah (ra) refused to submit on the pretext that the blood of Hazrat Uthman (ra) , who also belonged to family of Umayyah, must be avenged first.

Amir Muawiah (ra) , with the help of Amr Bin As (ra) , started raising an army. Hazrat Ali (ra) had no alternative but to advance towards Syria to fight Amir Muawiah (ra) . In July, 657AD, the two armies met in a battle at Saffain . There were heavy casualties on both sides, but the battle ended in an accord that the matter be decided by an arbitration committee. This consisted of Abu Musa al-Ash’ari (ra) , representing Hazrat Ali (ra) , and Amr Bin As (ra) representing Amir Muawia (ra) . Unfortunately, this arbitration ended in failure because Amr Bin As (ra) deviated from the decision agreed upon with Abu Musa al-Ash’ari (ra) .

A large group of people, who were basically against the proposal of arbitration, separated from Hazrat Ali (ra) and chose an independent Amir for themselves. This group was called Khawariji , meaning ` The Outsiders ’. At first, Hazrat Ali (ra) tried to persuade them to submit to him, but failed. This led to a fierce battle in which most of the Khawariji were killed.

After this crushing defeat, the Khawariji planned to assassinate Hazrat Ali (ra) , Hazrat Amir Muawiah (ra) and Amr bin As (ra) . The latter two escaped from the attempts on their lives. Hazrat Ali (ra) was fatally wounded by his attacker, while going to the mosque for Fajr prayer. Two days latter, this courageous and pious Khalifah passed away on 20 th Ramadan, 40 AH. Undoubtedly, Hazrat Ali (ra) sacrificed his life for the integrity of Khilafat. He was one of the ten blessed ones to whom the Holy Prophet (saw) had given the glad tidings that they had been rewarded the paradise.

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Imam Ali ibn Abi Talib (p)

Home » Islamic Awareness » Islam 101 » Beliefs » Ahl al-Bayt (p) » Imam Ali ibn Abi Talib (p)

Imam Ali ibn Abi Talib (peace be upon them)

Name:  Ali Title:  Asadullah (Lion of God); Haydar (Brave-hearted), Abu Turab (Father of Dust), Amir al-Mu’minin (Commander of the Faithful) Kunya: Abu al-Hassan; Abu al-Hassanain Father: Abu Talib (Peace be upon him) Mother:  Fatimah bint Asad Born:  13th Rajab, 23 BH/595 CE inside the Holy Kabah in Makkah, Hejaz region of the Arabian Peninsula Died:  21st Ramadan, 40 AH/661 CE, after being struck on the head with a sword by the Kharijite, Ibn Muljam Age at Martyrdom:  63 Period of Imamate:  29 years Buried:  Najaf, Iraq

Imam Ali (p)

“…and I am leaving with you two weighty things. As long as you hold onto them both, you will never go astray,” said Muhammad, the Messenger of God.

Someone from the crowd then called out, “…O Messenger of God, what are the two weighty things?”

Prophet Muhammad then stated, “The Book of God (the Qur’an) – a connection between God and you – so hold onto it; and the other is my family (Ahl al-Bayt)… Indeed, (God,) the All-Attentive, the All-Aware, has told me that these two will not separate until they reach me at the pond (in heaven)…”

The Messenger of God then took the hand of ‘Ali, raised it for everyone to see, and declared three times, “…So for whomever I am the Leader, ‘Ali is the Leader.”

Prophet Muhammad continued to pray, “O God…love those who love him, detest those who detest him…and turn the Truth with him, whichever way he turns.”[i]

These were the words of Prophet Muhammad on the day of Ghadir. Following the announcement, people proceeded to congratulate their Divinely-appointed leader. Imam ‘Ali was the disciple who emanated wisdom, faith, and valor from every corner of his being. In the sphere of intellectual thought, Imam ‘Ali was an eye of piercing insight. As Commander of the Faithful, he was closest in resemblance to Prophet Muhammad. In the path of justice, Imam ‘Ali’s bravery was legendary. This was the personality of the Commander of the Faithful.

Unique Qualities

Imam ‘Ali was raised by the Prophet himself and was truly the Prophet’s shadow for most of his life. Even when the Prophet went out to the desert or nearby mountains, the young Imam was his companion. Imam ‘Ali recalled some of these moments later on in his life, when he said, “…Every year he (the Prophet) used to go in seclusion to the Cave of Hira’, where I saw him but no one else did.”[ii]

After the Prophet received revelation in the Cave of Hira’, the first man to outwardly accept the Prophet’s message was Imam ‘Ali. Indeed, Imam ‘Ali was among the very few who never believed in or bowed down to false idols – neither before nor after the advent of Islam. Prophet Muhammad once said to his companions, “The first among you to meet me at the pond (in heaven) is the first among you to embrace Islam – that is ‘Ali…”[iii]

Upon the Muslim migration (hijrah) to Madinah, the Prophet paired each one of the Muslim migrants (muhajirin) with a Muslim brother from the people of Madinah (anṣar). Once everyone had been paired, Imam ‘Ali came up to the Prophet with teary eyes saying, “You have not paired me with a brother…”

Prophet Muhammad then replied, “You are my brother, in this world and the Hereafter.”[iv]

Glimpses of the Legend

The virtues of Imam ‘Ali are too numerous to be encompassed by this short page. But mentioning some of the eternal images in Imam ‘Ali’s life may provide a glimpse into the life of a true legend.

The Battle of the Trench (Khandaq) was a notable scene for displaying Imam ‘Ali’s valor. The hero of the enemies – Amro – had been taunting the Muslims, calling out for a challenger. Many Muslims were terrified of the infamous Amro. But not Imam ‘Ali. Each time the vicious Amro would call out for a challenger, Imam ‘Ali would ask the Prophet for permission to fight. Upon the third request, Prophet Muhammad t old Imam ‘Ali, “He is Amro…”

To which Imam ‘Ali replied, “And I am ‘Ali.”

Prophet Muhammad then granted Imam ‘Ali permission to fight. After some words with Amro, it became clear that a fight was inevitable. The two fought until Imam ‘Ali was struck and injured on the head. However, Imam ‘Ali was able to strike back and gain victory.

The Muslims were relieved that the invaders had just lost their wicked icon. Prophet Muhammad commented on the incident by saying,

“The challenge that ‘Ali met Amro with on the Day of the Trench (Khandaq) is greater than the deeds of my entire nation until the Day of Judgment.”[v]

While Imam ‘Ali was a courageous defender of truth on the battlefield, he was also a profoundly wise and patient leader. Imam ‘Ali carefully picked his battles without ever sacrificing his principles. After Prophet Muhammad passed away, many of the prominent companions disobeyed God’s directives to follow Imam ‘Ali as their leader. Instead, different political leaders were chosen by some of the companions. In order to safeguard the Muslim nation from civil strife and self-destruction, Imam ‘Ali opted not to bear arms against the illegitimate rulers. Imam ‘Ali continued to advise these rulers, insofar as the greater benefit of serving the truth was concerned.[vi]

Unfortunately, even when the majority of Muslims pledged allegiance to Imam ‘Ali years later, dissident groups forced Imam ‘Ali into battle, and internal conspiracies prevented him from executing all of his reformatory plans. Eventually, an assassin struck Imam ‘Ali with a poison-laden sword, while he was in prayer at the Mosque of Kufah. In the coming nights, many of the poor stopped receiving the charity they had awaited so anxiously. They realized that the mysterious angel who came to give them sadaqah at night had been none other than Imam ‘Ali.[vii][viii]

The Path of Eloquence

Some of Imam ‘Ali’s words of wisdom have been preserved and gathered in a collection known as the Path of Eloquence (Nahj al-Balaghah). Here is a taste of some of Imam ‘Ali’s words describing God, in the Sermon of Skeletons (Khutbah al-Ashbah):

“…He is Powerful, such that when imagination shoots its arrows to comprehend the extremity of His power, and mind, making itself free of the dangers of evil thoughts, tries to find Him in the depth of His realm, and hearts long to grasp the realities of His attributes and openings of intelligence penetrate beyond description in order to secure knowledge about His Being, crossing the dark pitfalls of the unknown and concentrating towards Him, He would turn them back. They would return defeated, admitting that the reality of His knowledge cannot be comprehended by such random efforts, nor can an iota of the sublimity of His Honor enter the understanding of thinkers…”[ix]

Another excerpt of Imam ‘Ali’s words teaches us a lifelong lesson on how to deal with others, especially if we find ourselves in a position of authority. In a letter to Malik al-Ashtar, the Governor of Egypt –– Imam ‘Ali wrote the following:

“…Remember, Malik, that amongst your subjects there are two kinds of people: those who have the same religion as you have – they are brothers to you, and those who have religions other than yours – they are human beings like you. Men of either category suffer from the same weaknesses and disabilities that human beings are inclined to, they commit sins, indulge in vices either intentionally or foolishly and unintentionally, without realizing the enormity of their deeds. Let your mercy and compassion come to their rescue and help in the same way and to the same extent that you expect God to show mercy and forgiveness to you…”[x]

[i] Pg. 34-35 of al-A’immah al-Ithnay Ashar by Sh. Jafar Subhani [ii] Pg. 18-21 of al-A’immah al-Ithnay Ashar by Sh. Jafar Subhani [iii] Pg. 35 of Seerat al-A’immah by Sh. Jafar Subhani [iv] Pg. 42 of Seerat al-A’immah by Sh. Jafar Subhani [v] Pg. 52-54 of Seerat al- A’immah by Sh. Jafar Subhani [vi] Pg. 61-62 of Seerat al- A’immah by Sh. Jafar Subhani [vii] Pg. 82 of Seerat al- A’immah by Sh. Jafar Subhani [viii] Ch. 66 of A Restatement of the History of Islam and Muslims by S. Ali Razwy [ix] “Letter to Malik al-Ashtar,” Nahj al-Balaghah [x] “Khutbat al-Ashbah,” Nahj al-Balaghah

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• Biography Of Hazrat Ali

Biography of Hazrat Ali Ibn e Abi Talib - The 4th Caliph

November 24,2017 - Published 6 years ago

Copyright © by I.T Department of Dawat-e-Islami.

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• Personalities
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• Introduction of Hazrat Ali RadiAllahAnho

HIS POSITION IN THE SILSILA: Ameer al-Momineen, Asadullahil Ghalib, Haidar-e-Karaar Hadrat Sayyiduna Ali al-Murtuda Radi ALLAHu Ta’ala Anhu are the second Imam of the Silsila Aaliyah Qaadiriyah Barakaatiyah Razaviyyah Nooriyah.

BLESSED NAME: His name is Ali and is known as Abul Hassan and Abu Turab and his titles are Murtuda, Asadullah and Haidar-e-Karraar.

HIS FATHER: His father was Abu Taalib and Grandfather Abdul Mutallib. Abu Taalib is the uncle of the Prophet SallAllaho Alaihi wa Sallam.

HIS MOTHER: His mother’s name was Faatima bint Asad, bin Haashim, bin Abd Munaaf. Her Janazah was performed by Rasoolullah SallAllaho Alaihi wa Sallam, and he gave his blessed Qamees (Kurta) to be used as her kaffan (shroud). He prepared her grave and first he himself laid down in her grave, so that it will be comfortable for her in the grave, and so that she may be adorned in the Garb of Jannat. [Noor al-Absaar]

MIRACULOUS EVENTS IN THE WOMB OF HIS MOTHER: When Hadrat Ali Radi ALLAHu Ta’ala Anhu was in the womb of his mother, then she used to see astonishing dreams. She says, “When I was pregnant with Ali Radi ALLAHu Ta’ala Anhu, some bright people came to me and gave me glad tidings, and for as long as he was in womb, I felt very different, and whenever I intended to prostrate before the idols, I would have a severe pain in my stomach. In this way, I could not prostrate to any idol.” [Masaalik as-Saalikeen]

HIS BIRTH: Hadrat Ali Radi ALLAHu Ta’ala Anhu was born on a Friday. Some narrations quote the date as the 13th of Muharram and others state the 13th of Rajab. His birth occurred 30 years after the incident of Feel. He was born inside the Holy Kaa’ba, and none has been blessed with this excellence before him. [Noor al-Absaar]

His mother said, “When he was born, he did not drink milk for three days, and this, caused great sadness in my home. This message reached Rasoolullah SallAllaho Alaihi wa Sallam. The Prophet SallAllaho Alaihi wa Sallam arrived and took Sayyiduna Ali Radi ALLAHu Ta’ala Anhu in his blessed arms and showed great love to him. He then placed his tongue in the mouth of Sayyiduna Ali Radi ALLAHu Ta’ala Anhu and Hadrat Ali suckled on the tongue of the Prophet SallAllaho Alaihi wa Sallam and thereafter started to drink milk.”

When Hadrat Ali Radi ALLAHu Ta’ala Anhu was five years old, the Prophet SallAllaho Alaihi wa Sallam kept him at his blessed home and took care of him. He was thus groomed in the home of the Prophet SallAllaho Alaihi wa Sallam until he was ten years old.

HE ACCEPTS ISLAM: Almighty Allah commanded the Prophet SallAllaho Alaihi wa Sallam to propagate Islam amongst his family first and to correct their habits and behaviour. This, the Prophet SallAllaho Alaihi wa Sallam did and he first invited to Islam, Bibi Khadija Radi ALLAHu Ta’ala Anhu and Sayyiduna Abu Bakr Radi ALLAHu Ta’ala Anhu. He also invited Hadrat Ali Radi ALLAHu Ta’ala Anhu who happily accepted Islam. He was the first amongst the youth (children) to accept Islam. [Ikmaal fi Asmaa ar-Rijaal]

HIS EXCELLENCE: Allama ibn Hajr Makki Radi ALLAHu Ta’ala Anhu writes in Zawaajir, that Hadrat Ameer Muawiyah Radi ALLAHu Ta’ala Anhu asked Zar’raar to explain the qualities of Hadrat Ali Radi ALLAHu Ta’ala Anhu. He said, “His knowledge was vast. He was Aarif billaah, and strict in the issues of Deen. His spoke words of righteousness which differentiated right from wrong. His every decision was full of justice. He did not desire the pomp and splendour of this world. The night and the silence of the night was very dear to him. He would often cry in the fear of Almighty Allah, and he would sometimes be in deep meditation. He was always quick in assisting others. He always shunned his nafs. He preferred thick clothing.  He ate any food that was present, and did not give preference to its taste. When he was amongst us, he seemed like one of us and did not care about his status. Whenever anyone called him, he went to them. Even though he was so humble and we were so close to him, we still were very afraid to talk to him. He always respected those who were inclined to religious affairs. His friends were the poor and the needy. Even if a person was very famous and was guilty, he knew that his case would not be compromised by Hadrat Ali Radi ALLAHu Ta’ala Anhu. A weak person never feared that he would look down upon him, due to his weakness.”

Zar’raar then swore an Oath (Qasm) and said, “I saw that when it became dark and even the stars were hidden, he was standing in the Mimbar and firmly holding his beard and was in a state as if a snake had bitten him. He was weeping and calling out to Almighty Allah. He was saying, ‘O Materialistic World, O Materialistic World! You have turned towards me. You have looked at me. Stay away from me! Stay away from me! Go and try to deceive someone else. I have given you three irrevocable divorces, in other words I have left you, because your age is less, your pleasures are destructive and there is much fear by being with you.’ He used to be sad about himself and would spend his time weeping the fear of Allah.”

When Hadrat Ameer Muawiyah Radi ALLAHu Ta’ala Anhu heard this, he began to weep so bitterly that tears ran down to his beard, and he could not stop weeping, until he wiped his tears with his sleeves. The entire gathering also wept. Hadrat Ameer Muawiyah then said this as he wept, “Allah have mercy on Hadrat Ali Radi ALLAHu Ta’ala Anhu. I swear by Allah, he was just as you have explained him to be.” [Masaalik as-Saalikeen]

He is the fourth Khalifa of the Prophet SallAllaho Alaihi wa Sallam and a lot has been said by great scholars in his praise. His praise is also present in the verses of the Quran and in the Hadith of the Prophet SallAllaho Alaihi wa Sallam. Hadrat Imam Muhammad Ghazzali Radi ALLAHu Ta’ala Anhu write in Ihyaa al-Uloom that on the night of Hijrat, when Hadrat Ali Radi ALLAHu Ta’ala Anhu was asleep in the blessed bed of the Prophet SallAllaho Alaihi wa Sallam, Almighty Allah sent wahi to Hadrat Jibraeel and Hadrat Mikaeel (alaihimus salaam) that, “I have made the two of you brothers to one another and I made the age of one from amongst you more than that of the other. Is there any from amongst you that will give part of your age to the other?”

None answered from both of them. Almighty Allah said, “The both of you are not the example of Ali Radi ALLAHu Ta’ala Anhu.  I have made him the brother of my Beloved Prophet SallAllaho Alaihi wa Sallam. Look, he is asleep in the bed of his brother and is willing to sacrifice his life for him. Both of you go to earth and protect him from his enemies. Hadrat Jibraeel u descended and stood at the head side of Hadrat Ali Radi ALLAHu Ta’ala Anhu and Hadrat Israfeel u stood at his feet, protecting him for the entire night.” It was on this, that Almighty Allah revealed the verse, “Some person sells his life in pleasing Allah, and Allah is Most compassionate towards his servants.” (Surah Baqara) [Kashful Mahjoob, Page 260]

Hadrat ibn Abbas Radi ALLAHu Ta’ala Anhu states that Hadrat Ali Radi ALLAHu Ta’ala Anhu had only four dirhams with him. He distributed one dirham as charity at night and one dirham in the day. He then gave one dirham discreetly and one dirham openly. It was on this, that the above mentioned verse of the Quran was revealed. [Masaalik as-Saalikeen, Vol 1 Page 147]

Hadrat Dharr bin Hubaish Radi ALLAHu Ta’ala Anhu reports that Hadrat Ali Radi ALLAHu Ta’ala Anhu said, “I swear in His Name who caused a tree to explode from a seedling and who created life, that the Prophet SallAllaho Alaihi wa Sallam said to me, ‘O Ali! Only he shall have true love for you, who is a Momin and he who has enmity against you is a hypocrite.’”

Hadrat Imraan bin Haseen Radi ALLAHu Ta’ala Anhu reports that the Prophet SallAllaho Alaihi wa Sallam said, “Ali is mine and I am his, and he is the beloved of all the believers.” [Sunan al-Tirmidhi]

Hadrat Sahl ibn Saad Radi ALLAHu Ta’ala Anhu says, “On the day of Khaibar, the Prophet SallAllaho Alaihi wa Sallam said, ‘Tomorrow I shall give this flag in the hand of that person, through whom Almighty Allah shall grant us victory. That person loves Allah and His Rasool SallAllaho Alaihi wa Sallam, and Allah and His Rasool SallAllaho Alaihi wa Sallam love him.’ When morning came, all the companions of the Prophet SallAllaho Alaihi wa Sallam came into the court of the Prophet SallAllaho Alaihi wa Sallam hoping that they would be the one who shall be chosen in whose hand the flag shall be given, but the Prophet SallAllaho Alaihi wa Sallam asked, ‘Where is Ali bin Abi Taalib Radi ALLAHu Ta’ala Anhu?’ It was said that his eyes were sore through an infection. The Prophet SallAllaho Alaihi wa Sallam said, ‘Call him’ He was thus called and the Prophet SallAllaho Alaihi wa Sallam put his blessed saliva into his eyes and they became well, as if they were never sore. He SallAllaho Alaihi wa Sallam then gave the flag in his hand.” [Sahih Bukhari – Sahih Muslim]

HIS CHARACTER: The life of Hadrat Ali Radi ALLAHu Ta’ala Anhu was a beautiful example of good character. It is stated that even though he was blessed with an exalted status, he never showed himself to be above others. He always lived a very simple and humble life. He also helped with the household chores. He would often be seen sewing a patch in his torn clothing. Even when the Prophet SallAllaho Alaihi wa Sallam had commanded the Sahaba to dig a trench, Hadrat Ali Radi ALLAHu Ta’ala Anhu worked like an ordinary labourer.

HIS KINDNESS AND GENEROSITY: He was a very kind and generous personality. He never caused pain to anyone. Even if someone committed an error, he explained to him with great kindness and love. Hadrat Abu Dhar Ghaffari Radi ALLAHu Ta’ala Anhu says, “Hadrat Ali Radi ALLAHu Ta’ala Anhu was very exalted, brave, Truthful, soft hearted and kind. The desire to help the poor flowed in him like the huge waves of the sea. He used to travel far away from home, to assist the sick, old, poor, orphans, crippled and downtrodden.”

HIS BRAVERY: Hadrat Abbas Radi ALLAHu Ta’ala Anhu says, “Sayyiduna Ali Radi ALLAHu Ta’ala Anhu is the bravest amongst the people.” It is for this reason that he is known as “Ashja’un Naas”. Volumes can be written only on the bravery of Hadrat Ali Radi ALLAHu Ta’ala Anhu. Hadrat Abu Dharr Ghaffari Radi ALLAHu Ta’ala Anhu reports that before Hijrat, when the kufaar were planning to martyr the Prophet SallAllaho Alaihi wa Sallam. (The incident of Hadrat Ali Radi ALLAHu Ta’ala Anhu sleeping that night on the blessed bed of the Prophet SallAllaho Alaihi wa Sallam has already been explained in this book) and it also showed his bravery and his faith in the Holy Prophet SallAllaho Alaihi wa Sallam. He partook in all the great battles except in the Battle of Tabook. During one battle, Hadrat Ali Radi ALLAHu Ta’ala Anhu and Hadrat Zubair bin Al Awaan Radi ALLAHu Ta’ala Anhu killed 700 kufaar of the Banu Quraiza, in one day. [Madarij an-Nabuwwah]

Hadrat Abu Raafi’ Radi ALLAHu Ta’ala Anhu says that during the battle of Khaibar, the shield of Sayyiduna Ali Radi ALLAHu Ta’ala Anhu was damaged. He went forward in the Love of Allah and His Rasool SallAllaho Alaihi wa Sallam and uprooted the Door of the Fort of Khaibar with his bare hands and used it as a shied. After the battle, forty strong men together could not move the door from where it has kept by Hadrat Ali Radi ALLAHu Ta’ala Anhu. [Zarkani, Vol 2, Page 230 – Taareekh al-Khulafa, Page 33]

BAY’AT AND KHILAAFAT: Ibn As’ad says that all the people of Madinah Munawwarah took the oath of allegiance at the hands of Hadrat Ali Radi ALLAHu Ta’ala Anhu. Hadrat Ali’s Radi ALLAHu Ta’ala Anhu Khilafat lasted for 4 years 8 months and 9 days. [Tareekh al-Khulafa]

HIS VAST KNOWLEDGE: Hadrat Ali Radi ALLAHu Ta’ala Anhu attained great knowledge from the holy court of Rasoolullah SallAllaho Alaihi wa Sallam. Hadrat Abu Amar reports from Abu Tufail, that Hadrat Ali Radi ALLAHu Ta’ala Anhu said, “Ask me whatever you wish from the Quran. There is no ayat that I am not aware of. I even know whether it was revealed during the day or night, or it was revealed on soft our mountainous land.” [Jaami’ al-Manaqib]

Hadrat Ali Radi ALLAHu Ta’ala Anhu narrated five hundred and eighty six Ahadith (Sayings) of Rasoolullah SallAllaho Alaihi wa Sallam. His knowledge, wisdom and decisions were so great that Hadrat Umar a-Farooq Radi ALLAHu Ta’ala Anhu says, “The best judge amongst all the saHaba is Hadrat Ali Radi ALLAHu Ta’ala Anhu.”

Hadrat Saeed ibn Habeeb Radi ALLAHu Ta’ala Anhu says, “There was no person in Madinah Munawwarah except Hadrat Ali Radi ALLAHu Ta’ala Anhu who could say, ‘Ask me what ever you want to know’”

Hadrat Abdullah ibn Mas’ood Radi ALLAHu Ta’ala Anhu was also the possessor of great knowledge, but he too used to openly announce the following, “None has more knowledge of the Fara’idh than Ali Radi ALLAHu Ta’ala Anhu and none has more understanding than him.” Hadrat Ali Radi ALLAHu Ta’ala Anhu says, “If I wished to compile the commentary of Sura Fateh, then I would be able to load 40 camels with books (from this tafseer).”

HIS POETRY: In eloquence and command of language, there is none that can be equal to the people of Arabia. They have the ability to render beautiful impromptu verses of prose. Hadrat Ali Radi ALLAHu Ta’ala Anhu was also a very great poet. He wrote Praises to Allah, and many poems in praise of the Prophet SallAllaho Alaihi wa Sallam, which can be found in the books of history and Seerah. A few stanzas of his poems are being presented for attaining blessings.

Radeena Qismatal Jabaari feena Lana ilmuw wa lil Juhhaali Maalu

“We are pleased with that which our Lord has distributed That, he blessed me with knowledge and the ignorant with wealth.”

Li Annal Maala Yufni Anqareebin wa Innal ilma Yabqaa Laa Yazaalu

“Because very soon, the wealth will become less and be finished And knowledge will remain, for there is no end for it.”

WIVES AND CHILDREN: There are numerous opinions of the Ulama on the wives of Hadrat Ali Radi ALLAHu Ta’ala Anhu and how many they were. However, his first wife was Bibi Faatima Radi ALLAHu Ta’ala Anhu, the daughter of the Prophet SallAllaho Alaihi wa Sallam. He was not allowed to remarry as long as she was in his Nikah. His second wife was Bibi Imaama, who was the grand daughter of the Prophet SallAllaho Alaihi wa Sallam and the daughter of Sayyida Zainab Radi ALLAHu Ta’ala Anhu. He married her because Bibi Faatima Radi ALLAHu Ta’ala Anhu asked him to do so before she passed away. His third wife was Hadrat Aasma bint Umais Radi ALLAHu Ta’ala Anhu. She was married to his brother Hadrat Jaafar Tayyaar Radi ALLAHu Ta’ala Anhu. After his demise, she married Hadrat Abu Bakr Radi ALLAHu Ta’ala Anhu and after his demise, she came into the Nikah of Hadrat Ali Radi ALLAHu Ta’ala Anhu. His fourth wife was Hadrat Khaula bint Jaafar bin Qais Radi ALLAHu Ta’ala Anhu. His fifth wife was Umm al-Baneen Radi ALLAHu Ta’ala Anhu, His sixth wife was Umme Habeeb bint Rabiaa Radi ALLAHu Ta’ala Anhu, His seventh was Sayyida Laila bint Mas’ood Radi ALLAHu Ta’ala Anhu, His eight wife was Umme Sa’ad bint Urwah and his ninth wife’s name is not known. There are numerous narrations concerning the number of children. Mufti Ahmad Yaar Khan Radi ALLAHu Ta’ala Anhu said twelve sons and nine daughters. Allama Muhammad Mia Radi ALLAHu Ta’ala Anhu has mentioned 18 sons and 18 daughters.

Hadrat Ali Radi ALLAHu Ta’ala Anhu passed away on the 21st of Ramadan from the severe injury caused by the attack on him. He passed away at the age of 63.

HIS FINAL ADVICE: Before his wisaal, he called Imam Hasan and Imam Hussain (Radi Allahu Anhum) and said, “I advice you to remain pious and do not wish for the world even if it wishes for you. And if you lose any worldly belonging, then do not cry over it. Have mercy on the orphans, and help the weak.” He then turned to one of his sons, Hadrat Muhammad bin Hanafiyah Radi ALLAHu Ta’ala Anhu and gave him the same advice. He then read the Kalima and his soul travelled from this mundane world in to the heights of the hereafter. Inna Lillaahi wa Inna Ilaihi Raaji’oon!!

GHUSL AND KAFFAN: Hadrat Imam Hasan, Imam Hussain and Abdullah ibn Jaa’far (Ridwaanullahi Ta’ala Alaihim Ajma’een) gave him ghusl and tied his kaffan, which was three pieces of cloth. Hadrat Imam Hasan Radi ALLAHu Ta’ala Anhu lead his Janaaza Salaah. [Taareekh al-Khulafa]

MAZAAR-E-PAAK: There are numerous narrations relating to his Mazaar Shareef, but the most famous narration is that it is in Najf Ashraf in Iraq.

[as-Sawaa’iq al-MuHarriqah, Page 91] The same narration is recorded in the famous Asma ar-Rijal book of Shia Madh’hab named, Rijal-e-Kashi, Page Number 338, Printed in Karbala.

The son of Sayyiduna Ali, Imaam Muhammad bin Hanafiyya narrates: ‘I asked my father who was the best of people after the Holy Prophet and he answered “Abu Bakr”. I asked him who is the best of people after Abu Bakr and he replied, “Umar”‘ [Sahih Bukhari, Vol 1, Page 518]

Hadrat Abdullah bin Salma reports from Sayyiduna Ali, ‘After the Noble Messenger, the best of people is Abu Bakr, then the best of people is Umar’ [Sunan Ibn Majah, Page 11]

Hadrat Imam Jalal al-Din Suyooti Alaihir raHma records that Syeduna ALI Radi ALLAHu Ta’ala Anho said, “The most exalted amongst the people after Beloved Prophet SallAllaho Alaihi wa Sallam are Hadrat Abu Bakr and Hadrat Umar. And it is impossible for a heart of a Momin that My Love and Hatred towards Abu Bakr and Umar Radi ALLAHu Anhum resides together.” [Tarikh al-Khulafa, Page 122]

Sayyiduna Gawth al-Aa’zam Sheikh Abdul Qaadir Jilaani Radi ALLAHu Ta’ala Anhu says, “The Aqida of the Ahle Sunnat wa al-Jama’ah is this, that the Ummah of the Prophet Muhammad SallAllaho Alaihi wa Sallam is the Greatest of all Ummahs, and from the Ummah, the greatest are the Asharah al-Mubasharah. These are ten personalities, namely, Abu Bakr, Umar, Uthman, Ali, Talha, Zubair, Abdur Rahman bin Auf, Sa’ad, Sa’eed and Abu Ubaidah Al Jarah (Ridwaanullahi Ta’ala Alaihim Ajma’een). From these ten, the most exalted are the Khulafa ar-Raashideen. From the four of them, the most exalted is Abu Bakr as-Siddique, then Umar al-Farooq, then Uthman al-Ghani and then Ali al-Murtuda.” (Ridwaanullahi Ta’ala Alaihim Ajma’een).

Mufti Amjad Ali Aazmi

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Hazrat Ali (RA) — The Lion of Allah

Idaraalfurqan

Hazrat Ali (RA) whose full name is Ali Ibn Abu Talib bin Abdul Muttalib was the cousin, son-in-law, and a very close companion of the Holy Prophet (PBUH). The name of Ali (RA) comes from the list of the bravest and most courageous companions of the Holy Prophet in Islamic history. Hazrat Ali (RA) belonged to the noble family of Quraish. His mother’s name was Fatimah and his father’s name was Abu Talib who was the chief of the Banu Hashim tribe and also served as the custodian of Kaaba.

Table of Contents

His physical appearance, acceptance of islam, his title “asadullah”, achievements, his martyrdom.

Hazrat Ali’s (R.A) face was as good-looking as the full moon. He had a great body. He was broad-shouldered. The soft ends of his bones were as great as the bones of a predatory beast.

Hazrat Ali’s (R.A) was the youngest son of Abu Talib and Fatimah bint Asad. His father, Abu Talib, was a respected leader in the Quraysh tribe.

He was raised in the household of Prophet Muhammad (PBUH) after the death of his parents. He grew up under the guidance and care of the Prophet, who played a significant role in his upbringing. This close relationship with Prophet Muhammad (PBUH) had a profound impact on Ali’s character, knowledge, and devotion to Islam from a very young age.

Hazrat Ali (R.A) accepted Islam at a very young age, around nine or ten years old, becoming the first male to embrace Islam after Prophet Muhammad (PBUH) received the revelation. Ali (R.A) was raised by Prophet Muhammad (PBUH) and Khadijah (R.A), and his close relationship with the Prophet meant that he witnessed the revelation and teachings of Islam from the very beginning.

One well-known account depicts the moment when the Prophet invited his close family members to accept Islam. While others hesitated, Ali immediately embraced the faith, acknowledging the truthfulness of Prophet Muhammad’s message. His unwavering dedication and commitment to Islam earned him the title of “The Lion of God” (Asadullah) and “The Gate to the City of Knowledge” (Bab-e-Ilm).

Hazrat Ali (R.A), known as “The Lion of God” (Asadullah), earned this title due to his extraordinary bravery, valor, and unwavering courage in battles fought during the time of Prophet Muhammad (PBUH) and afterward. His exceptional bravery, both on the battlefield and in various challenging circumstances, led to his recognition as “The Lion of God.” This title symbolizes his courage, strength, and devotion to defending Islam and its principles.

Hazrat Ali (R.A) became the fourth caliph of Islam following the assassination of Hazrat Usman (R.A) . His caliphate marked a crucial period in Islamic history, characterized by both challenges and accomplishments. During his leadership, Hazrat Ali (R.A) faced internal conflicts and opposition from various quarters that challenged the unity of the Muslim community. His reign focused on restoring justice and maintaining the principles of Islam. Despite the challenges, Hazrat Ali (R.A) left an indelible legacy through his teachings, wisdom, and efforts to uphold justice and the Islamic faith.

Hazrat Ali (R.A) had numerous achievements during his lifetime:

• Scholarly Wisdom: He was renowned for his immense knowledge of Islamic teachings, law, and governance. His contributions to jurisprudence and understanding of the Quran are highly respected.
• Valued Counsel: Hazrat Ali’s (R.A) advice and guidance were sought after by his contemporaries, including the previous caliphs, due to his wisdom and understanding of various matters.
• Military Prowess: He displayed exceptional bravery and leadership in several battles, defending Islam and the Muslim community.
• Spiritual Eminence: Hazrat Ali (R.A) was known for his piety, humility, and devotion to God, setting an example for Muslims in their spiritual pursuits.
• Fairness and Justice: During his caliphate, he prioritized justice, ensuring equitable treatment for all, regardless of their status or background.
• Educational Contributions: His emphasis on education and imparting knowledge benefited many who sought to learn and understand Islam.
• Poetic and Literary Contributions: Hazrat Ali (R.A) was a prolific writer, known for his eloquent speeches and letters that emphasized ethical principles and spiritual values.

His life and contributions continue to serve as a beacon of inspiration for Muslims around the world.

Hazrat Ali (R.A) met his martyrdom on the 21st of Ramadan, 40 AH (661 AD). He was struck with a poisoned sword while praying in the mosque of Kufa, Iraq, by a person whose motives were rooted in a political dispute. The wound proved fatal, and Hazrat Ali (R.A) passed away a few days later on the 21st of Ramadan. His death was mourned across the Muslim community as a profound loss, marking the end of an era and leaving an indelible legacy in Islamic history. Hazrat Ali’s (R.A) martyrdom serves as a reminder of his unwavering commitment to justice and his sacrifices for the betterment of the Muslim ummah.

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Who was Hazrat Ali (R.A)? Hazrat Ali (R.A.) was the cousin and son-in-law of Prophet Muhammad (SAW). He was the fourth caliph of Islam, known for his devotion, knowledge, bravery, and righteousness.

What were the significant contributions of Hazrat Ali to Islam? Hazrat Ali made significant contributions to Islamic jurisprudence, spirituality, and knowledge. He was renowned for his wisdom, particularly in interpreting the Quran and Hadith.

What is the significance of Hazrat Ali’s title “Asadullah”? The title “Asadullah,” meaning “Lion of Allah,” showcases Hazrat Ali’s courage, strength, and unwavering devotion to Islam. It signifies his valor in battles and his spiritual bravery.

What role did Hazrat Ali play in the early Islamic caliphate? Hazrat Ali played a crucial role in the early Islamic caliphate as the fourth caliph after the death of Caliph Uthman. He led the Muslim community during a challenging period and emphasized justice and righteousness.

How was Hazrat Ali related to Prophet Muhammad (SAW)? Hazrat Ali was the son of Abu Talib, Prophet Muhammad’s uncle. He was married to Prophet Muhammad’s daughter, Fatimah (R.A.), making him the Prophet’s son-in-law.

What were Hazrat Ali’s notable virtues and characteristics? Hazrat Ali was known for his knowledge, piety, humility, bravery, and uncompromising commitment to justice and truth. His integrity and devotion to Islam earned him respect among Muslims.

What was the reason behind the conflict and controversies during Hazrat Ali’s time as Caliph? The primary reasons behind conflicts during Hazrat Ali’s caliphate were political disputes, opposition from various groups, and the fallout from the assassination of the previous Caliph, Uthman.

How did Hazrat Ali pass away? Hazrat Ali was martyred in the mosque of Kufa in 661 CE by a Kharijite assassin named Abd-al-Rahman ibn Muljam while he was in prayer.

What are some famous quotes or sayings of Hazrat Ali? Some famous sayings of Hazrat Ali include: “Do not be a slave to others when Allah has created you free,” “Patience is of two kinds: patience over what pains you, and patience against what you covet,” and “Your remedy is within you, but you.

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Hazrat Ali Biography (Parents, Children) – Greatest Warrior of Islam

Hazrat ali biography:.

Hazrat Ali (R.A) was the fourth caliph of Muslims (Amir-ul-Muminin), faithful commander. Also, known as Ali Ibn Abi Talib . He was the cousin and son of law of Prophet Muhammad (Peace Be Upon Him).

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Moreover, Imam Ali (A.S) was Islamic caliph for 4 years and 9 months. Secondly, the Prophet Muhammad (S.A.W) gave him the title of Asadullah in Arabic it means “ Lion of Allah ” because of his bravery.

Parents of Hazrat Ali (R.A):

Imam Ali (R.A) was the son of Abu Talib . Abu Talib was so called because of Hazrat Ali (A.S) eldest brother named as “Talib”. The real name of Ali’s father was Abd Manaf and he was the prominent tribe named Quraish’s chief and custodian of the holy Kaaba as well.

The name of Hazrat Ali mother was Fatima and she was the daughter of Asad. Both of Imam Ali parents were cousins and belong to great descendant known as “Hashmities” which was the great honor.

Was Imam Ali born in the Kaaba?

Ali Ibn Abi Talib was born in 13 Rajab, 601 AD in Mecca , Saudi Arabia. Hazrat Ali (A.S) was the only person to be born in the sacred sanctuary of Kaaba.

At the age of five (5) or maybe six (6), the Prophet Muhammad (Peace Be Upon Him) and his wife Khadija (R.A) brought into their home to raise him. The reason was the poor economic conditions of Hazrat Ali parents due famine occurring in Mecca and its surroundings. Ali’s parents had the large family to support.

Acceptance of Islam:

Ali Ibn Abi Talib was the first among youngest to accept Islam. He was only ten years old when he entered into Islam so he recognized as first youngest Muslim also.

Migration To Madina:

As Prophet Muhammad (Peace Be Upon Him) and his followers migrated to Yathrib now known as Madina, Hazrat Ali (A.S) also migrated to Madina with him in 622. Imam Ali risked his life by sleeping in Hazrat Muhammad’s (S.A.W) bed to impersonate him to deceive the enemies so that Prophet Muhammad (S.A.W) could migrate safely.  That night is known as Laylat al Mabit.

The Marriage of Imam Ali and Lady Fatima:

After migrating to Madina, Hazrat Ali (R.A) married to the daughter of the Prophet Muhammad (S.A.W) in 623. The name of Prophet daughter was Fatima Zahra.

Beside that, he didn’t marry anyone else in Hazrat Fatima’s life but after her death, he married many wives and became a father of many children.

Hazrat Ali’s Children:

Hazrat Ali (A.S) had four children born from Hazrat Fatima. The two sons of Hazrat Ali (A.S) , Imam Hassan (R.A) and Imam Hussain (R.A), hold the great place in Islamic history and they were very dearest to Prophet Muhammad (S.A.W). They got titled many times as leaders of the youth in Jannah. In addition, You can also see the Hazrat Ali Family Tree .

Ahlul Bayt:

Ahlul Bayt is termed as meaning, house of the people, in Islam, it refers to the house of Prophet Muhammad (Peace Be Upon Him) and his family.

Speaking about, Ahlul Bayt includes Hazrat Muhammad (S.A.W), Hazrat Ali (A.S), Fatima Zahra (A.S), Hazrat Hassan (A.S) and Hazrat Hussian (A.S).

Hazrat Ali as Fourth Caliph:

Importantly, Mola Ali was elected as fourth caliph of Islam between 656 and 661. Furthermore, His era was known as most turbulent periods of Muslim history.

Death and Final Resting Place:

Above all, Hazrat Ali (R.A) died on 19 Ramadan, 661 AD because he was attacked by the Kharijite,  Abd-al-Rahman known as Ibn-e-Muljam.

While, he was praying in the Mosque of Kufa. He was attacked with a poison-coated sword. As a result , Imam Ali (R.A) died on 19th Ramadan. he was buried in Imam Ali Mosque, Najaf, Iraq.

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Ali ibn Abi Talib, the Fourth Caliph of the Muslims

Ali belonged to the clan of banu hashim, the most distinguished clan in all Arabia; and in Banu Hashim, he belonged to the most distinguished family – the family of Abdul Muttalib. Abdul Muttalib had ten sons. Two of them were Abdullah, the father of Muhammad Mustafa, and Abu Talib, the father of Ali. Abdullah and Abu Talib were the children of the same mother whereas their other brothers were born of the other wives of their father.

Ali's mother, Fatima, also belonged to the clan of Hashim. She was the daughter of Asad the son of Hashim. Asad and Abdul Muttalib were brothers. She was thus the first cousin of Abdullah and Abu Talib.

Ali's mother, Fatima bint Asad, was the second woman in all Arabia to accept Islam, the first being Khadija.

Fatima bint Asad was the foster-mother of Muhammad Mustafa, the Messenger of God. She brought him up as her own son, and in fact, loved him more than her own children, and he called her his mother.

Ali's father, Abu Talib, was the Defender of Islam, and he was the Protector and Guardian of Muhammad. He supported Islam and Muhammad consistently, and he was undaunted in the face of opposition and threats from the pagans.

Both in Makkah and Medina, Muhammad Mustafa declared that Ali was his brother in this world and in the Hereafter.

Ali was the victor of the battle of Badr. He alone killed half the number of all the Makkans who were killed in that battle.

Muhammad Mustafa, the Apostle of God, gave his only daughter, Fatima Zahra, in marriage to Ali. God blessed this marriage with children. Those children were God's most devout servants. Their greatest pleasure in life was to wait upon their Lord.

In the battle of Uhud, most of the Muslims fled from the battlefield. One who did not flee, was Ali. He saved the life of his master, Muhammad, that day.

At the siege of Medina, Ali killed Amr bin Abd Wudd, and thereby saved Medina from being overrun, and its people from being massacred.

Ali captured Khyber. With Khyber's conquest, Islam became a state with territory. Until the conquest of Khyber, Islam was only a city-state, confined to the walls of Medina.

Ali was the secretary who indicted the Treaty of Hudaybiyya.

When Makkah capitulated to the Prophet, Ali rode his shoulders, and smashed the idols in the Kaaba. He and his master, Muhammad, purified the House of God for all time by removing all vestiges of idolatry and polytheism from it. In this manner, Ali collaborated with Muhammad, the Messenger of God, from beginning to end, in constructing the framework of the Kingdom of Heaven on Earth.

In the battle of Hunayn, the Muslims fled once again. Ali put himself between the Apostle and the pagan warriors who wanted to kill him. He fought against them until the Muslims rallied.

In October 630 (9 A.H.) the Apostle led an expedition to Tabuk, and he appointed Ali his viceroy in Medina.

Among all the companions of the Prophet, Ali was the most knowledgeable. He had thorough knowledge of the Qur’an, and its interpretation. He was the best of all judges, and he was the most eloquent orator of the Arabs.

Just before his death, the Prophet equipped and organized an expedition to Syria, and he appointed Usama bin Zayd bin Haritha, its general. With the exception of Ali, he ordered all the Muhajireen to serve under Usama. Ali was to stay with him in Medina.

In the defence of Islam, it was Ali's family which offered the greatest sacrifices. Obaidullah ibn al-Harith who was killed in the battle of Badr, and was the first martyr of Islam in the battlefield, was his first cousin. Mas'ab ibn Umayr and Hamza were killed in the battle of Uhud, and both of them were his uncles. Jafar Tayyar who was killed in the battle of Mootah was his elder brother.

When Muhammad Mustafa died, Ali performed his obsequies, and gave him burial. He knew what the other companions were doing when he was busy with these duties but he did not allow anything to distract him. He kept his duty ahead of his interests, and his principles ahead of politics.

Edward Gibbon

“The birth, the alliance, the character of Ali, which exalted him above the rest of his countrymen, might justify his claim to the vacant throne of Arabia. The son of Abu Talib was, in his own right, the chief of the family of Hashem, and the hereditary prince or guardian of the city and temple of Mecca. The light of prophecy was extinct; but the husband of Fatima might expect the inheritance and blessings of her father; the Arabs had sometimes been patient of a female reign; and the two grandsons of the Prophet had often been fondled in his lap, and shown in his pulpit, as the hope of his age, and the Chiefs of the Youth of Paradise.

The first of the true believers might aspire to march before them in this world and in the next; and if some were of a graver and more rigid cast, the zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint: his wisdom still breathes in a collection of moral and religious sayings; and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valor.

From the first hour of his mission to the last rites of his funeral, the Apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses. The son of Abu Talib was afterwards reproached for neglecting to secure his interests by a solemn declaration of his right, which would have silenced all competition, and sealed his succession by the decrees of Heaven.

But the unsuspecting hero confided in himself: the jealousy of empire, and perhaps the fear of opposition, might suspend the resolutions of Mohammed; and the bed of sickness was besieged by the artful Ayesha, the daughter of Abu Bakr and the enemy of Ali.

The hereditary claims and lofty spirit of Ali were offensive to an aristocracy of elders, desirous of bestowing and resuming the scepter by a free and frequent election; the Koreish could never be reconciled to the proud pre-eminence of the line of Hashem.” (The Decline and Fall of the Roman Empire)

The foregoing characterization is correct in general but some statements in it need qualification.

Gibbon has erred in stating that Ali did not secure his interests by a solemn declaration of his right by the Prophet. The Prophet had made such a declaration, not once but many times, as noted before.

The historian has also spoken of the Prophet's “fear of opposition.” The Prophet had no fear of anyone. He had overcome much more formidable enemies than those whose opposition could “frighten” him in his hour of triumph.

Gibbon further speaks of “a free and frequent election.” The aristocracy of elders was desirous of bestowing and resuming the scepter but only to itself, and not by a free and frequent election. Abu Bakr's accession to the throne was an “improvisation,” and Umar was the “king-maker” in his case. When Abu Bakr was dying, he appointed Umar as his successor by a fiat. In doing so, he dispensed with the farce of election. Umar, before his death, formed a panel of six electors, and restricted the choice of khalifa to it. No one outside this panel could be chosen as khalifa.

The only election which was really free was that of Ali ibn Abi Talib. He was elected in the first and the last free election ever in the entire history of Islam.

Lastly, Gibbon says that Koreish could never be reconciled to the proud pre-eminence of the line of Hashem. He is right. But the same Koreish who could not be reconciled to the proud pre-eminence of the line of Hashem, were very eager to be reconciled to the proud pre-eminence of the line of the erstwhile idol-worshippers and the usurers of Makkah. In their eagerness to be reconciled to the latter, the Koreish who had resumed the scepter earlier, now bestowed it upon them.

• The Restoration of the Kingdom of Heaven on Earth – (The Caliphate of Ali ibn Abi Talib)

After the murder of Uthman, fear and panic seized the companions of the Prophet. The members of Umar's electoral committee retreated into the safety of anonymity. The fate of Uthman had struck terror into their hearts. The whole country was seething with agitation, and no one, no matter how daring and ambitious, was willing to put his neck into the loop by accepting the responsibility of running the government. It was a responsibility fraught with the gravest perils.

But something had to be done. The vessel of Islam could not be left adrift for long, and a firm hand had to be found to keep it on an even keel.

Twelve years of misgovernment had shaken the Muslims out of their long slumber and smudginess. Now they realized that the leadership of the community ought to be in the hands of a man who would put public interest ahead of the interests of his own family. Therefore, as soon as Uthman died, all eyes turned to Ali. The companions of the Prophet could not think of anyone else who had the ability and the grit to put an end to graft in the government and to anarchy in the land, and to restore peace, and law and order to the Dar-ul-Islam which was battered by economic and social conflict, and was buffeted by a rapid succession of traumas.

All the leading Muhajireen and Ansar, therefore, gathered in the Mosque of the Prophet, and agreed, at a caucus, to ask Ali to take charge of the government, and to steer the ship of state to safety. A delegation then called on Ali, and requested him to accept this responsibility.

Tabari says in his History that the Muhajireen and the Ansar almost mobbed Ali. They told him that the umma was without a leader, and the government was without a head, and that he, i.e., Ali, alone was the most qualified person to fill the position, not only because of his propinquity with Muhammad Mustafa, the Messenger of God, but also because of his personal qualities and his services to Islam.

It was the first time since the death of the Apostle of God that it occurred to anyone in Medina that there was such a thing as a “qualification” to be a caliph. In the past the question of qualification had been shelved each time a new ruler had to be found.

Umar made Abu Bakr khalifa because the latter was the oldest of the companions. Abu Bakr reciprocated Umar's gesture by choosing him as his successor. Uthman was chosen khalifa because he was rich and weak.

Ali, however, did not accept the offer of the companions, and said that he preferred to be an adviser rather than the caliph.

But the companions also did not accept Ali's refusal, and said:

“No man has given more distinguished service to Islam, nor is anyone closer to Muhammad than you. We consider you to be the worthiest of all men to be our Khalifa .” (Tarikh Kamil, Vol. III, p. 98, Ibn Atheer)

Ali still did not agree, and the companions still persisted, and said:

“We appeal to you in the name of God to accept the caliphate. Don't you see the state of the umma? Don't you see new perils rising everywhere in the lands of Islam? Who will check them if not you?” (Tarikh Kamil, Vol. III, p. 99, Ibn Atheer)

But Ali was unmistakably cool to the idea of accepting the caliphate. It was not a conventional coolness but was the result of long and sober reflection.

In the past, on one occasion, “ambition” had cost Ali the throne of Arabia. Umar had remarked that he would have appointed Ali as ruler of the Muslims if he (Ali) had not been too “ambitious.” Umar spoke as if to be ambitious was something reprehensible. His remark also presupposed that he himself and some others had become khalifas without any ambition.

Perhaps the khilafat was something that had been forced upon them much against their will; and they had no choice but to accept the burden of its responsibility!

Since Umar and Abu Bakr had no ambition, both of them, and Abu Obaida ibn al-Jarrah, all three, must have been either driven or dragged into the outhouse of Saqifa!

The reception by Ali of the request of the companions to accept the khilafat, would suggest that he had, at last, said farewell to ambition. In the past, he had never missed an opportunity to draw public attention to the primacy of his own rights, and to the justice of his case. He believed that it was his inherent right to become the first successor of the Apostle of God. This right was not something that other people could “give” him, even though they could take it away from him, and they did.

The keystone in the policy of the government of Saqifa, as noted before, was to debar Ali and the Banu Hashim from the caliphate. In this its first two incumbents were successful. The third incumbent, however, was killed in the midst of a breakdown of law and order, and he did not have the time to appoint his own successor. But if he had lived, he would have, without a doubt, appointed his son-in-law, Marwan, or his cousin, Muawiya, his successor.

Ali was bypassed on three successive occasions in the past. But now, after the death of Uthman, the Muslims felt that they were, for the first time, really free to elect or select a caliph for themselves, and their choice for the position was Ali. A coincidence of events had, at last, brought the long-sought caliphate within his reach.

But to everyone's surprise, Ali was not showing any eagerness to grasp it. Why?

Actually, Ali's desire to become caliph was not prompted by ambition as Umar had claimed even though there is nothing wrong in being ambitious. Ali wanted to become caliph because he knew that he and he alone had the ability to steer the vessel of Islam on the same course which the Apostle of God had charted for it. Other people, he knew, lacked this ability.

The institution of khilafat which was the legacy of Muhammad, the Messenger of God, and which, therefore, ought to have been the symbol of the moral and spiritual authority of Islam to the rest of the world, had become, instead, in the course of the quarter-century since his death, the symbol of undiluted materialism and naked imperialism. Profound changes had taken place in the lifestyle of the Muslims.

Instead of imitating the pure and austere life of Muhammad, most of them imitated alien lifestyles. What propelled them now, was not the ideals of Islam but the lust to become rich and powerful at any cost. The pristine simplicity and the egalitarianism of the times of the Prophet of Islam, had become demoted. The quality of the life of the umma had visibly declined.

Ali knew all this better than anyone else. He had kept his finger on the pulse of the Muslim umma, and he had monitored its progress or its lack of progress in all directions.

Ali also knew that the caliphate was no longer something that one could take with “its roses and its thorns.” The roses were all gone; and all that was left, were the thorns. Accepting the caliphate now would only mean wearing a crown of those thorns.

In 656 the caliphate was little more than a legacy of turbulence and deficits.

Ali figured that if he accepted the caliphate, there would be two courses open before him, and he would have to adopt one of them. One course would be to follow the drift of events; to acquiesce in the general moral decline; to connive at the corruption and rapacity of the provincial governors; to give the bureaucracy a free hand in exploiting and oppressing the umma; and to tolerate the anti-Islamic and neo-pagan practices of the new aristocracy. But such a course is repugnant to Islam, and therefore, was even more repugnant to him.

The second course for Ali, was to accept the challenge of the whole world that would inevitably array itself against him, and to fight against it regardless of consequences as long as it disobeyed the commandments of God. If he did, he would only be imitating his late friend and master, Muhammad.

The latter had also challenged the whole world and had fought against it regardless of consequences when he had first proclaimed his mission. Ali knew that if he accepted the caliphate, the new Arab aristocracy would challenge him, and his reign would begin with a civil war. A civil war is not an auspicious beginning but what was the alternative for him?

The choice before Ali was not between winning the civil war if there was one, or not fighting at all; it was instead, between what is right and what is wrong; between truthfulness and deception; between adherence to principle and pursuit of realpolitik. He wanted to rebuild the infrastructure of the Islamic society or rather to restore the infrastructure just as it was in the times of the Apostle of God but he realized that he could do this only in the teeth of most determined opposition from the Quraysh.

Ali considered all this, and then wishing not to inaugurate his caliphate with a civil war, turned down the request of the companions to become the khalifa of the Muslims.

The author of the book Kitab-ul-Imama was-Siyassa gives the following account of these events:

When the delegation of the Muhajireen and the Ansar called on Ali and requested him to accept the khilafat, he refused. The delegation returned to the Mosque and reported its failure to the companions who were present there. But the latter said, “When the news of the murder of Uthman reaches the other parts of the empire, no one will pause to ask if a new khalifa has been elected or not, and the anarchy which now is confined to Medina, will spread to all the provinces.

There is only one way to check lawlessness from spreading, and that is to compel Ali to become caliph. Therefore, go back to him, and insist upon his taking charge of the government, and do not return until he agrees to do so. In this way, the news of the death of Uthman and the accession of Ali to the throne, will travel together to every part of the Dar-ul-Islam, and the situation will remain under control.”

The delegation returned to see Ali, and this time, its members went beyond customary entreaties. They said that the Muslim umma was in an impasse, and if he didn't extricate it, he would be answerable to God and His Messenger for it. Would he abandon the umma of Muhammad in the impasse, they asked. This new wrinkle seemed to work. But being aware of the massive opposition to himself of the Quraysh, Ali was still lukewarm in accepting the proposal. He, therefore, hedged his acceptance with conditions of his own, and said to the delegates:

“I have perfect knowledge and understanding of the Book of God, and of the practices and precedents of His Messenger. In ruling the Muslim umma, I shall put their commandments and prohibitions before everything else. I shall not show any flexibility in this matter. I shall take charge of the government only if this condition is acceptable to you. If it is, and the Muslims are willing to take the oath of allegiance to me, then tell them to assemble in the Mosque of the Prophet.” The delegation was ready to accept any conditions, and readily agreed to abide by Ali's terms.

(Kitab-ul-Imama was-Siyassa)

After the death of Umar, his confidante, Abdur Rahman bin Auf, had offered khilafat to Ali on condition that he would give a pledge to follow the policy and the regulations of Abu Bakr and Umar. Ali refused to give any pledge, and kicked at the offer made by Abdur Rahman bin Auf.

Now the same khilafat was being offered to him once again but without any conditions. In fact, it was he (Ali) who was placing conditions upon acceptance by him of the offer being made by the Muslim umma.

Ali told the companions that he would not defer to their judgment; instead, they would have to defer to his judgment if they insisted on his taking charge of the government. And he added that they – the Muslims – would have to give him unquestioning obedience – in peace and in war. They agreed. Their agreement was the victory of principle. The Muslim umma had, at length, surrendered to Ali's principles!

The umma of Muhammad, the blessed Messenger of God, in quest of security and salvation, had “drafted” Ali ibn Abi Talib to reverse the drift toward anarchy and chaos in Dar-ul-Islam. Tabari, the historian, says that Ali was “drafted” on Thursday. The citizens of Medina were very happy with their success in “drafting” him, and they said that they would offer their Friday prayer with their new caliph.

“Why not the best?” was the question in the mind of the Muslim umma when it “drafted” Ali as the caliph of Islam. When it was at last free to choose, it chose, instinctively and inevitably, the very best. Also, when the Muslim umma was insisting that Ali should occupy the highest position in Islam, it was unconsciously spurning all “the gluttons of privilege” who were infesting Dar-ul-Islam.

On Friday, 18th of Dhil-Hajj, 35 A.H. (June 17, 656), Ali ibn Abi Talib entered the Mosque of the Prophet in Medina, and walked to the pulpit through the crowd of the Muslims. The crowd sat in an expectant mood, the currents of excitement flashing through it, and it appeared to heave convulsively. There was an almost palpable sense of tension and renewal in the “national” spirit of the Muslims.

Ali held a bow in his hand, and he leaned against the pulpit as the Muslims began to take the oath of allegiance to him. Between him and them, it was “an open covenant openly arrived at,” and there was nothing clandestine about it. Most of the Muhajireen and the Ansar who were in Medina, gave him their pledge of loyalty.

Ibn Hajar Makki writes in his famous book al-Sawa'iq al-Muhriqah:

“The veterans of Badr said (to Ali):’No one is more worthy of khilafat than you. Put out your hand so that we may give you our pledge of loyalty.' And they gave him the pledge of their loyalty.”

It was the first time, and the last time, in the history of Islam, that a ruler was not foisted upon the Muslims. They chose their own ruler, and their choice was spontaneous. Neither force, nor the threat of the use of force, nor pressure nor bribes, nor double talk, were employed in his election.

There was no hysteria to grab power. Everyone was free to give or to withhold his pledge. Ali himself was accepting the pledges almost mechanically, lost as he was in the reverie of the times of his master, Muhammad, when he was accepting the pledges of the Quraysh just after the conquest of Makkah in 630.

A tumultuous anarchy of five days was appeased by the inauguration of Ali; his refusal would have provoked a general massacre. In this painful situation he supported the becoming pride of the chief of the Hashemites; declared that he had rather serve than reign; rebuked the presumption of the strangers; and required the formal if not the voluntary assent of the chiefs of the nation. (The Decline and Fall of the Roman Empire)

Talha and Zubayr were the first of the companions of the Prophet to take the oath of allegiance to the new caliph. The Muhajireen and the Ansar were the next. They were followed by the commoners. The first non-companion who took the oath of allegiance to Ali, was Malik ibn Ashter, the most famous swordsman of Arabia.

Hudhaifa ibn al-Yamani was one of the leading companions of Muhammad. He was living in Kufa and was confined to bed with a protracted sickness. When he heard the news of the accession of Ali to the throne, he asked to be taken to the great mosque of Kufa. When the Muslims gathered to say prayers, he ascended the pulpit and read the sermon (khutba). He thanked God for His blessings, and he invoked His blessings upon His Messenger, Muhammad, and upon the members of his family, and said:

“O Muslims! I have received news that in Medina, Ali ibn Abi Talib has been elected the successor of the Messenger of God. I call upon you to give your pledge of loyalty to him because he is with Truth and Truth is with him, and next to the Prophet himself, he is the best of all those who have been created or will ever be created.”

Hudhaifa then symbolically placed his right hand on his left hand, and said: “O Lord! Be Thou a Witness that I have taken the oath of allegiance to Ali, my new caliph. Accept my thanks that Thou hast given me enough time to see him become the sovereign of the umma of Muhammad, Thy Apostle.”

Hudhaifa was taken back to his home, and a few days later he died. He was one of the most trusted and most beloved friends of Muhammad Mustafa.

The Ansar, in general, had shown very great enthusiasm in bringing Ali to the throne but among them there were some men who withheld their pledge of loyalty from him. They were:

Zayd bin Thabit

Hassan bin Thabit

Kaab bin Malik

Abu Saeed Khudri

Muhammad bin Maslama

Nu'man bin Bashir

Rafa' bin Khudaij

Maslama bin Mukhalid

Kaab bin 'Arja

Among the Makkans, the following companions did not take the pledge of loyalty to Ali:

Abdullah bin Umar bin al-Khattab

Saad bin Abi Waqqas

Mughira bin Shaaba

Abdullah bin Salam

Qadama bin Ma'azoon

Suhaib bin Sinan

Wahban bin Saifi

Usama bin Zayd bin Haritha

When Ali's attention was drawn to those men who had not given him their pledge of loyalty, he said that loyalty was not something that could be obtained by force. To be meaningful, he said, it had to be voluntary. Later, it was reported to him that the same men were quietly slipping out of Medina. Ali made no attempt to stop them. He said that under his rule, everyone was free to stay in Medina or to leave it, and that he himself was not going to force anyone to stay or to leave. His political opponents all left Medina, and most of them went to Syria or to Makkah.

(A few months later, the battle of Basra or the battle of the Camel was fought. Abdullah bin Umar bin al-Khattab and Saad bin Abi Waqqas declared their neutrality in it. Theirs was a moral neutrality over issues of right and wrong though they knew who was right and who was wrong. Some others also claimed that they were “non-aligned,” but they were “non-aligned” in favor of Ali's enemies).

Yaqoobi, the historian, says that after the inauguration, Sa'sa'a ibn Sauhan 'Abidi, a companion, said to Ali:

“By God, you have brought honor and glory to the khilafat. Khilafat has not brought honor and glory to you. You have elevated it by accepting it; it has not elevated you. You didn't need it; it needed you.”

Another historian, Khatib Baghdadi, has quoted Imam Ahmad bin Hanbal as saying:

“Khilafat was not an ornament for Ali; he was an ornament for khilafat.”

Imam Ahmad bin Hanbal put the whole truth in a nutshell. Ali was indeed the ornament and glory of khilafat.

Presently, the Muezzin called adhan for the Friday prayer. Ali, the new caliph, led the congregation. After the prayer, he delivered the inaugural speech. He began his address by praising God, and by thanking Him for His countless and uncountable blessings and mercies one of which was that He had restored his (Ali's) right to him. He invoked God's blessings upon Muhammad Mustafa, and upon the members of his family, and then said:

“O Muslims! You have given me your pledge of loyalty, and I know that you have not done so without forethought. Yet, your aims and my aims in the tasks lying ahead of us, may not necessarily be the same. I want to mobilize you for obedience and service to God; but many among you are hoping that I will give them rich estates or high ranks in the government. This is something that will not happen.

“Remember that there are two ways of life; the right and the wrong. Some of you will adopt the right way and others the wrong. You are free to choose. But if you see that a majority has adopted the wrong way, do not be dismayed or surprised by it. It has often been like that, and the world is full of paradoxes. But Justice and Truth will triumph in the end even if at a given moment they may appear to be on the defensive.

“Verily, when God sent Muhammad as His Messenger to this world, there was not a single soul in all Arabia who knew anything about guidance and rectitude. He led the Arabs out of the wilderness of sin and iniquity until they saw the light of guidance, and found the road to eternal salvation. I was by his side from the beginning of his mission to its end, and I fought against disobedience to God all my life. I never felt weary of the struggle nor I was ever dismayed by the opposition of the guardians and champions of the pre-Islamic order, no matter how formidable it was.

“O Muslims! I call upon you to assist me in my program of reconstruction. God is a Witness to my statement that my paramount objective is to restore justice in Dar-ul-Islam, just as it is His wish that I do so. I shall not rest until I have destroyed injustice. Listen to this with attention: I shall not transgress the bounds of the Book of God for anything. I will not be partial to anyone whoever he may be. In my sight, all of you are equal. I shall promulgate the Laws of God which are enshrined in His Book, and I shall do so in the light of the precedents only of His Apostle, Muhammad, the blessed one.

“My mission today is the same as it was in the times of the Messenger of God, Muhammad; may God bless him and his family, and it's to establish or to reestablish the Kingdom of God on this earth.”

In these words, Ali expressed the policy of his government. He defined his aims, and explained how he would realize them. He focused on refurbishing the highest office in Islam, and he outlined the principles of his political philosophy.

The men of perception could sense that Ali's government was going to be very different from the governments of the past, not only in style, expression and emphasis, but also in character, substance and philosophy. They sensed that there was going to be an absolute and qualitative difference between them. They knew that he would check the erosion and corrosion of private and public standards of morality. His accession to the throne, therefore, was not welcome to the guardians of a social system the underpinnings of which were privilege and force, and laxity and license.

Astoundingly, it appeared as if history was going to repeat itself. In Makkah, Muhammad Mustafa was confronted by the guardians of a social system which rested upon privilege, force and exploitation. When he tried to change that system, its guardians challenged him. Their challenge led to armed conflict. Now Ali was confronted with the same system, and his attempt to change it, was also going to end in armed conflict with its guardians.

On the other hand, Ali's accession to the throne was very welcome to another class of people – the one composed of the poor, the destitute, the disabled, the powerless, the exploited, and those who lived in fear and terror. The members of this class knew, as if by instinct, that Ali would give them freedom from fear and poverty. They knew too that given the opportunity, Ali would work on the whole ecology of Muslim society, and would change it. The rhythm, the lilt and the tenor of his speeches lighted little candles of new hope and new idealism in their hearts, and they could foresee that he would revive the political heritage of Muhammad, the Apostle of God, in his government.

The State of the Umma at Ali's Accession to the Throne

When Ali took the reins of the government in his hands, he was confronted with a most alarming situation. The whole country was seething with agitation, and his enemies swarmed everywhere like hornets. Two modern Pakistani historians, Professor Sayed Abdul Qadir and Professor Muhammad Shuja-ud-Din, have summed up the state of the Dar-ul-Islam in 656 as follows:

Muslims were no longer united. They had split into many camps. Most Muslims put their own interests ahead of the collective interests of the umma.

The recent conquests had delivered into the hands of the Muslims the immense wealth of two of the richest empires of the world – the Persian and the Roman. Everyone wanted a share out of this bonanza, and tried to grab all that one could. In the ruthless quest for money, most Muslims quietly put aside the ideals of Islam as if they were irrelevant.

Though Talha and Zubayr, two of the most powerful companions, were the first to take the oath of allegiance to Ali, they were also the first to repudiate it. By breaking their pledge, they pushed the umma into civil war.

Muawiya was Uthman's governor in Syria. The rebellion of Talha and Zubayr against the lawful authority in Medina, encouraged him also to defy it. Ali invited him to give his pledge of loyalty to him but he refused, and instead, demanded from him (from Ali) action against the murderers of Uthman. Muawiya had little interest in Uthman, but he had great interest in compounding Ali's difficulties. He hoped that Ali would try to penalize all those men who had rebelled against Uthman; they would resist him, and their resistance would lead to civil war. Civil war in Medina, he figured, would make it possible for him to seize the khilafat.

But Ali did not walk into this trap, and said to Muawiya: “First give me your pledge of loyalty, and let me restore peace in the empire. Once conditions return to normal, then we shall, all of us, bring the killers of Uthman to trial, and justice shall prevail.” But Muawiya had no intention of taking the oath of loyalty to Ali. He, therefore, kept insisting on the arrest and the execution of the murderers of Uthman.

Commenting upon Muawiya's answer to Ali, the two professors further say:

“In our opinion, Ali was absolutely right. The interests of individuals, no matter how important they may be, cannot be sacrificed over the interests of the ‘nation.' Whatever the personal tragedies of some important figure, the integrity of the state must be protected at all costs.

‘National' interests remain paramount, and cannot be sacrificed over the interests of an individual. To assure the security of the dominion of Islam is the first responsibility of the head of the Muslim umma.

If Ali had acted upon Muawiya's suggestion, war would have erupted in every part of the empire. But Ali's enemies did not share his solicitude for peace, and their attitude led to civil war among the Muslims. If Talha, Zubayr and Muawiya had any sincerity, they would have subordinated their own interests to the interests of Islam, and Muslims would not have shed each other's blood.” (History of Islam, Part I)

The foregoing is a correct assessment of the political scene in the House of Islam when Ali took charge of the government. Many other historians have also analyzed the events which took place before the civil war of the Muslims. They have tried to pinpoint its causes but most of them, it appears, have missed an important point, or if they have not, then they have tried to suppress it.

The collapse of the house of Saqifa was bound to be followed by much turbulence. But the point which the historians have been unwilling to admit is that the dragon's teeth which sprouted during Ali's caliphate, had all be sown in the times of his predecessors. The rebellions which broke out in his time, all had their roots in the past. Sir John Glubb, a modern historian, writes about the caliphate of Umar bin Abdul Aziz as follows:

“The reign of Umar bin Abdul Aziz, was remarkably free from sedition and civil strife, yet it may be argued that it was in his time that the seeds were sown of that revolution which was utterly to destroy the dynasty. This was not surprising but rather in accordance with normal political development.

For it has often occurred that a country has remained quiet throughout periods of arbitrary and autocratic rule but that sedition has broken out as soon as a more just and liberal administration has been established. Thus the benevolent khilafat of Umar bin Abdul Aziz inaugurated the movement which was to lead to the ruin of his family.” (The Empire of the Arabs, p. 175, 1963)

Sir John Glubb has made both a right and a wrong deduction in the foregoing paragraph. He is right in stating that “it has often occurred that a country has remained quiet throughout periods of arbitrary and autocratic rule but that sedition has broken out as soon as a more just and liberal administration has been established.”

The empire of the Arabs was quiet throughout the periods of the arbitrary and autocratic rule of the Saqifa government but sedition broke out as soon as the just and liberal administration of Ali was established.

But we cannot agree with the historian when he claims that it was in the time of Umar ibn Abdul Aziz that “the seeds were sown of that revolution which was utterly to destroy the (Umayyad) dynasty.” Such seeds were sown not in the time of Umar bin Abdul Aziz but were sown both by his predecessors and successors.

Nor can we agree with the assertion of the historian that “the benevolent khilafat of Umar ibn Abdul Aziz inaugurated the movement which was to lead to the ruin of his family.” The truth is just the contrary. It is most probable that the saintly conduct of Umar bin Abdul Aziz gave a reprieve to the Umayyads, and that, but for him, they might have perished much earlier than they did.

Umar bin Abdul Aziz does not fit the stereotype of the Umayyads. He was so God-fearing and God-loving and they were so godless that they just could not coexist. They liquidated him through poison.

Dr. Hamid-ud-Din

There was no great campaign nor any new country was conquered in the caliphate of Umar bin Abdul Aziz. And yet, his caliphate is very important in the history of Islam because of the reforms he instituted. He revived true Islamic democracy and the traditions of the Khulfa-i-Rashida (the rightly-guided caliphs).

From the time of Muawiya, the caliphate had become the personal government of the caliph. All those evils which are a part of the autocratic and despotic governments, had entered the caliphate. The people had lost their freedom. Bayt-ul-Mal (the public treasury) had become the private purse of the ruler.

Nothing from it was spent to relieve the distress of the poor, and all of it was spent on the luxury and the pleasures of the ruling class. Umar bin Abdul Aziz resolved to put an end to these practices. The first thing he did, was to seize the vast estates which the Umayyad barons had appropriated for themselves.

Many unfair and illegal means were adopted to bring extra revenues in the state treasury. For example, those Dhimmis (non-Muslims living under the protection of the Islamic State), who accepted Islam, were forced to pay jizya (poll-tax).

According to the Qur’anic law, only non-Muslim citizens of the Islamic State have to pay jizya. Umar bin Abdul Aziz sent orders to all the governors in the provinces that if a Dhimmi accepts Islam, jizya must not be charged from him. He put an end to this practice, and many hundreds of thousands of Dhimmis became Muslim after the promulgation of this order.

Muawiya had begun the custom of cursing Ali ibn Abi Talib in public. He himself and his governors and state functionaries used most intemperate and abusive language from the pulpits in the mosques for Ali. After Muawiya, his successors carried on this practice. But Umar bin Abdul Aziz stopped it. He ordered his governors to read verses of Qur’an from the pulpits instead of cursing Ali.

These reforms were not welcomed by the Umayyad hierarchy, and the caliph's love for fair-play and justice did not make him very popular with it. The Umayyad barons believed that if he ruled the empire for any considerable length of time, then they would lose their power and their perquisites.

They, therefore, hatched a conspiracy, and administered poison to him in his food. He died from the effects of this poison in Rajab of 101 A.H. (A.D. 720). (History of Islam, published by Ferozsons Ltd., Karachi and Lahore, Pakistan, pp. 324, 331, 332, 333, 1971).

It was inevitable that a man like Umar bin Abdul Aziz would become a martyr. He is one of the martyrs of Islam. May God have mercy on his noble soul.

Ali faced challenges of monumental scope. But he was not overawed by them. With a pure heart and a mind totally committed to God's Will, he began the work of restoring peace and God's rule to the House of Islam. Oath-taking for Ali was hardly over when rebellions erupted all around him. If he dealt with one of them, another reared its head. Thus the few years of his reign were spent in trying to quell them. Some of his critics insinuated that the rebellions were the result of his “imprudence.”

The rebellions in Ali's reign were not caused by his imprudence. As pointed out above, they had their roots in the past. Any other man would have faced the same set of problems, and it is most probable that he would have been unable to grapple with them.

Under the circumstances, Ali ran the administration of the country, and also tried to contain the rebellions as was his duty. He defeated one group of rebels in Basra, and he would have defeated the other in Siffin if the latter had not taken recourse to treachery. Even during these turbulent times, he carried out important economic and social reforms.

Though the causes of the rebellions antedate the caliphate of Ali himself, a few of them may be amplified as follows for a better understanding of the events which took place later.

1. Ali's policy was purely Qur’anic. He was not going to compromise with Islamic ethics and principles for the sake of hanging on to power and authority. If he had also adopted the policy of realpolitik, he would have been eminently successful but doing so would have changed the character of his government from Islamic to “Aristotelian.”

Ahmad Hasan Zayyat of Egypt, says in his book, Adab al-Araby (p. 174):

“Ali knew absolutely no flexibility in matters of religion, and he knew no double-dealing in worldly matters. It was this sublimity of his character of which Muawiya took every advantage.”

2. Ali did not try to please the rich and the powerful at the expense of the poor and the weak. He invariably put the interests of the poor and the weak ahead of the interests of the Arab aristocracy. The Arab aristocracy resented this, and showed him its resentment.

When distributing the revenues of the state treasury, Ali made no distinction between high and low, rich and poor, and Arab and non-Arab. In his sight, they were all equal. The Arab lords protested against such treatment but he ignored their protests. Soon their protests exploded in civil war.

3. As soon as Ali took charge of the government, he dismissed all the governors and officers appointed by Uthman. But many of them had no intention of giving up their positions.

Dismissal of Uthman's Governors

When Ali took charge of the government, Uthman's governors and tax collectors were plundering the country without any fear of being questioned by the central government. Ali's first act was to issue orders of their dismissal.

Mughira bin Shaaba was one of the companions of the Prophet. Umar had appointed him governor of Kufa but Uthman had dismissed him. He had not taken the oath of allegiance to Ali but he advised him against making any radical changes in policy and personnel.

He said that if the governors appointed by Uthman did not acknowledge his (Ali's) authority as caliph, then he could not remove them from their jobs. He warned Ali that if he dismissed them summarily, before consolidating his own power, they would rebel against his authority.

Ali's first cousin, Abdullah ibn Abbas, also gave him advice which, in substance, was the same as that of Mughira. Prudence, he said, dictated caution at the moment.

But such advice was not acceptable to Ali. He believed that he was accountable to God for all his deeds, and he could not, therefore, allow unworthy and corrupt men to rule over the Muslims. He, in fact, considered himself accountable to God, not only for his own deeds, but also for the deeds of his governors. He, therefore, placed his trust in God, knowing that he was doing the right thing, and refused to rescind his orders.

Colonel Osborne

Ali had been advised by several of his counselors to defer the dismissal of the corrupt governors previously appointed until he himself was secure against all enemies. The Bayard of Islam, the hero without fear and without reproach refused to be guilty of any duplicity or compromise with injustice. This uncompromisingly noble attitude cost him his state and life, but such was Ali. He never valued anything above justice and truth.

Some people imagine that if Ali had not dismissed Uthman's governors, he would not have provoked them into challenging him. But such an opinion rests upon naiveté. The governors of Uthman would have challenged Ali regardless of what he had done. They were his old enemies.

Following are some of the reasons why Ali dismissed Uthman's governors:

1. Ali's aim was to restore the government of Muhammad Mustafa, and to enforce the Islamic system. To do this, he had to “purify” the government which he had inherited, by excising from it the ravening pack of the Umayyads. In their stead, he had to appoint God-fearing men who believed they were accountable to God for all that they did.

2. Muslims had requested Uthman to remove his conceited and egoistic governors, and to appoint pious men in their stead. But he turned a deaf ear to their request whereupon they took other steps to force a change of governors. If Ali had temporized in this matter, they would have toppled his government just as they toppled the government of his predecessor.

3. If Ali had not dismissed the governors of Uthman, he would have made himself vulnerable to the charge of “guilt by association.”

4. Muawiya was not content with ruling Syria alone; he wanted to rule the whole empire of the Muslims as its khalifa. When he noticed that Uthman had made many enemies for himself, he tried to take advantage of the situation. He suggested to Uthman that he should leave Medina, and go with him (with Muawiya) to Syria, where, he assured him, he would be safe whereas in his own capital, he warned him, he might be killed.

Muawiya had very good reasons to try to take Uthman to Damascus. Once in Damascus, Uthman would have become a “figurehead khalifa.” Muawiya would have taken all his authority out of his hands into his own, and would, thus, have become khalifa de facto in his (Uthman's) lifetime, and de jure after his death.

But Uthman did not go to Syria, and Muawiya's strategy did not work. But when Uthman was killed, he launched his campaign against Ali seeking vengeance for his blood. Ali had little choice in the matter but to dismiss him.

5. Uthman had appointed governors not because they had any ability or because they loved to serve the Muslims. He appointed them only because they were related to him. Ali considered these appointments a trespass on the rights of those men who were qualified by their ability, piety, and service to Islam, to rule the Muslims. He, therefore, removed them.

6. Uthman had appointed members of his own family as governors of the provinces. His governors had men and materials necessary for war. Uthman was in a state of siege in his palace for 49 days. He sent many appeals to them to come and rescue him but they did not come, and he was killed. If these governors could abandon their own benefactor so casually, how could Ali depend upon them in an exigency to obey him? He, therefore, decided not to be at their mercy.

A certain Abu Tufail Kinani, a resident of Medina, once went to Damascus to see Muawiya. When they met, the following exchange took place between them:

Muawiya: Where were you when Uthman was killed?

Kinani: I was in Medina.

Muawiya: Did you do anything to save his life from his enemies?

Kinani: No.

Muawiya: Why not? You knew that it was your duty to do your utmost to save him.

Kinani: I suppose it was. But whatever it was that prevented you from trying to save his life, also prevented me from trying to save his life.

The New Governors

In Moharram of 36 A.H., Ali appointed the following governors:

• 1. Qays ibn Saad Ansari, the governor of Egypt.

Qays was able to enter Egypt without opposition and to take charge of the government. In Egypt, he found the Muslims divided into three groups. One was composed of his own supporters; the second of his opponents, i.e., the supporters of Uthman; and the third group was undecided in its loyalty. Qays decided not to meddle with the last two groups, but to give his whole-hearted attention to the administration of the country.

Qays, in physical appearance, was the most impressive man in Medina. He was tall, stern and powerful in build; and he was noted for his knowledge, piety and eloquence. He was also a man of great perception and foresight, and was more than a match for men like Muawiya, Amr bin Aas and Mughira bin Shaaba in ingenuity and intelligence.

But like his own master, Ali, he too did not believe that ends justified the means. His philosophy of life was governed by the principle that political policy must be subject to the ethics of Qur’an.

• 2. Uthman bin Hunaif, the governor of Basra.

Uthman was also able to enter Basra and to take charge of the government. He too found the Muslims in Basra divided into three groups as Qays had found in Egypt, and he too adopted the same policy as Qays had in Egypt.

Uthman bin Hunaif belonged to a distinguished family of the Ansars. He was a close friend of the Prophet. During the khilafat of Umar, he was the financial commissioner of Iraq.

• 3. Ammara bin Shihab Ansari, the governor - designate of Kufa.

Ammara left Medina to take charge of his duties in Kufa. But when he reached Zabala, a way-station on the road to Iraq, he met one Talha bin Khuwaylid Asadi, coming from Kufa. He advised Ammara to return to Medina, or else, he said, he would be killed in Kufa. Thereupon, Ammara did not go to Kufa, and returned to Medina.

• 4. Sahl bin Hunaif Ansari, the governor - designate of Syria.

Sahl left Medina. Before he reached the Syrian frontier, he met a body of cavalry. They asked him who he was and where he was going. He told them that he was the new governor of Syria. They said they were Syrians and that they did not acknowledge anyone as their ruler except Muawiya. They also added that if he went any further, he would be killed. Thereupon, Sahl did not enter Syria, and returned to Medina.

Sahl was the brother of Uthman bin Hunaif. He too was a companion of the Prophet, and had fought in all his battles, distinguishing himself in them by his gallantry.

• 5. Obaidullah ibn Abbas, the governor of Yemen.

Obaidullah was the first cousin of Muhammad and Ali. He entered Yemen without opposition and took charge of the government. Yayla bin Umayya who was Uthman's governor in Yemen, had left before his arrival, and had taken the state treasury with him.

• Qathm ibn Abbas, the governor - designate of Makkah.

Qathm was the younger brother of Obaidullah. He is said to have borne a striking resemblance to the Prophet. He was still in Medina when Makkah became a center of opposition to Ali. He, therefore, had to wait until conditions returned to normal in Makkah. After the death of Ali, he left Arabia, went to Samarkand in Central Asia, and died there.

A few months after his accession to the throne, Ali had to leave Medina for Basra to take up the challenge of the rebels, and he appointed Sahl bin Hunaif Ansari as governor of the capital in his own absence.

After the battle of Basra, Ali appointed Abdullah ibn Abbas as the new governor of that city. Abdullah was an “understudy” of his master, Ali, and won great fame for his knowledge. He was one of the earliest authorities on the science of the exegesis of Qur’an. He died in Ta'if at the age of 70.

• Transliteration
• 1.The Kingdom of Saudi Arabia
• 2. The Republic of Yemen
• 3. The Sultanate of Oman
• 4. The United Arab Emirates
• 5. The State of Qatar
• 6. The State of Bahrain
• 7. The State of Kuwait
• Political Conditions in Arabia
• Economic Conditions
• Social Conditions
• The State of Religion in Pre-Islamic Arabia
• Education among the Arabs Before Islam
• Banu Hashim - Before the Birth of Islam
• The Birth of Muhammad and the Early Years of his Life
• The Marriage of Muhammad Mustafa and Khadija
• The birth of Ali ibn Abi Talib
• On the Eve of the Proclamation of His Mission
• The Birth of Islam and the Proclamation by Muhammad of his Mission
• Some victims of persecution:
• The Two Migrations of Muslims to Abyssinia
• Hamza Accepts Islam
• Umar's Conversion to Islam
• The Annulling of the Boycott
• The Deaths of Khadija and Abu Talib
• Muhammad's Visit to Ta'if
• The Second Pledge of Aqaba
• The Hijra (Migration)
• The Construction of the Mosque in Yathrib
• Adhan and Prayer
• Yathrib Becomes Medina
• The Groupings in Medina
• The Charter or Constitution of Medina
• Muhajireen and Ansar
• Economic Conditions in Medina
• The Brotherhood of the Muhajireen and the Ansar
• Muhajir Brother of Ansari
• An Assessment of the Roles of the Muhajireen and the Ansar
• The Battles of Islam
• Change of Qibla – February 11, A.D. 624
• The Prisoners of War
• Results of the Battle of Badr
• The Marriage of Fatima Zahra and Ali ibn Abi Talib
• The Withdrawal of the Makkan Army
• Ali and the Battle of Uhud
• The Martyrs of Uhad
• The Birth of Hasan and Husain
• The Death of Fatima bint Asad, the Mother of Ali ibn Abi Talib
• The Muslims and the Jews
• The Treaty of Hudaybiyya
• The Results of the Conquest of Khyber
• Letters of the Prophet to the Rulers of Neighboring Countries
• The Battle of Mootah
• The Campaign of Dhat es-Salasil
• The Conquest of Makkah
• Ali and the Battle of Hunayn
• The Ansar and the Spoils of Hunayn
• The Expedition of Tabuk
• The Proclamation of Surah Bara'ah or Al Tawbah
• The Last Expedition
• The Farewell Pilgrimage
• The Coronation of Ali ibn Abi Talib as the Future Sovereign of the Muslims and as Head of the Islamic State
• Usama's Expedition
• Abu Bakr as Leader in Prayers
• The Unwritten Testament of the Messenger of God
• Translator's Note
• Monday, Rabi al-Awwal 1, 11 A. H.
• Burial of the Prophet
• The Death of Muhammad Mustafa and his Umma
• Following is an attempt to answer this question.
• 1. Election:
• 2. Nomination:
• 3. Selection by plutocrats:
• 4. Seizure of the government by naked force:
• The Struggle for Power 1
• The Meeting of the Ansar in Saqifa
• Saqifa Banu Sa'eda
• Saad's Speech
• The Struggle for Power 4
• A Critique of Saqifa
• Question 10
• Saad ibn Ubada, the Ansari Candidate for Caliphate
• Abu Bakr the first Khalifa of the Muslims
• The First Civil War in Islam
• Malik ibn Nuweira and the Massacre of his Tribe
• Other Conquests of Abu Bakr
• Seizure by Abu Bakr of the Estate of Fadak
• Ali's Retirement from Public life
• The Death of Fatima Zahra
• Abu Bakr's Policy
• The Aims of the Wars of Abu Bakr and Umar
• Abu Bakr's sickness and death
• Abu Bakr's election and democracy
• Democracy and the Muslims
• Principal Events of the Caliphate of Umar
• Civil and Military Administration and Policy
• Some Reflections on the Conquests of the Arabs
• The Last Days of Umar bin al-Khattab
• The Members of the Electoral Committee
• Following deductions can be made from Umar's arrangements for finding a khalifa:
• Muawiya's Verdict on Umar's Electoral Committee
• Umar and Muhammad Mustafa, the Messenger of God
• Ali's Protest
• The Protest of Ammar ibn Yasir
• Abu Sufyan's Congratulations to Uthman
• Uthman bin Affan, the Third Khalifa of the Muslims, 644-656
• Uthman's Marriages
• Principal Events of the Caliphate of Uthman
• Favoritism and Nepotism in the Khilafat of Uthman
• Hakam bin Abul Aas
• Marwan bin al-Hakam
• Harith bin al-Hakam
• Abdullah bin Khalid
• Walid bin Aqaba
• Saeed bin Aas
• Abdullah bin Saad bin Abi Sarh
• Modern Historians and the Caliphate of Uthman
• Uthman and the Friends of Muhammad, the Messenger of God
• Abu Dharr el-Ghiffari
• Ammar ibn Yasir
• Abdullah ibn Masood
• Uthman and the King-makers
• Abdur Rahman bin Auf
• Amr bin Aas
• Causes of the Assassination of Uthman
• Uthman's Assassination
• The Aftermath of the Assassination of Uthman
• Uthman and “Abdullah bin Saba”
• The State of the Umma at Ali's Accession to the Throne
• Dismissal of Uthman's Governors
• Talha bin Obaidullah
• Zubayr bin Awwam
• Ayesha bint Abu Bakr
• The Second Civil War in Islam
• Ali Enters Basra
• The Change of Capital from Medina to Kufa
• Muawiya bin Abu Sufyan
• Muhammad ibn Ishaq
• The Battle of Layla-tul-Harir
• The Loss of Egypt
• The Assassination of Ali
• Some Reflections on Ali's Caliphate
• Internal Policy
• Ali's External Policy
• Ali as an Apostle of Peace
• Ali and his Legacy
• A List of “Firsts” in Islam
• The “Indispensability Equation” of Islam
• The Sacrifices of Muhammad for Islam
• The Major Failure of Abu Bakr and Umar
• Who Wrote the History of Islam and How?
• ‹ Uthman, the Third Khalifa of t...
• Prelude to the War ›

Hazrat Ali R.A Biography

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Hazrat Ali R.A Biography – Life Style, and Contributions

Hazrat Ali R.A. was born on Friday, 13 Rajab 661 CE in Makkah. He belonged to the Quraish tribe, Bani Hashim. He was the son of Hazrat Abu Talib R.A., who was the uncle of Muhammad S.A.W. and was fed and raised by Muhammad S.A.W. His mother, Fatima bint-e Asad R.A., was also a noblewoman from the Bani Hashim tribe. Hazrat Muhammad S.A.W. came up with his name when he was born. This is why his name became more important. Hazrat Ali R.A. was the first cousin of Hazrat Muhammad S.A.W, which was a great honour. He was also raised under His kind and inspiring care for most of his life.

Hazrat Ali R.A. was raised and taken care of by Muhammad S.A.W. from the age of 5 till the age of 11. When he turned 11, Hazrat Ali R.A. was one of the first people to embrace Muhammad S.A.W.’s claim that he had received holy revelation. In 622 CE, After Muhammad S.A.W. moved to Madina, Hazrat Ali R.A. wedded Muhammad S.A.W.’s daughter Hazrat Fatima R.A. and became the father of several children, including Hazrat Hasan R.A. and Hazrat Hussain R.A.

Hazrat Ali Bin Hazrat Abu Talib R.A.’s Title

Hazrat Ali R.A.’s full name is Hazrat Ali Bin Hazrat Abu Talib R.A. He was given several titles by Muhammad S.A.W. but due to his bravery and courageous personality, he was Arabia’s most powerful warrior. Hazrat Ali R.A. was honoured with the Title of Asadullah by Muhammad S.A.W., which means “the Lion of Allah,”.

During the battle of Khaibar against the Jews, the Muslims tried to take over Qumus, which was the greatest Jewish palace, but at first, they were not successful. Then Muhammad S.A.W. said, “Tomorrow, I will give the command to a brave person who loves Allah and His Prophet and whom Allah and His Prophet love.” Everyone really wanted to be that lucky man. When Muhammad S.A.W., called Hazrat Ali R.A., who was sick and had sore eyes, the next morning, most people were surprised. He put his saliva on Hazrat Ali R.A., and his eyes got better right away.

Hazrat Ali R.A. asked the Jews to join Islam because that’s what Muhammad S.A.W., told him to do. Instead of taking the Right Path, they forwarded their commanding officer Marhab, who was a great Arabian warrior and one of the bravest people of his time. He told Hazrat Ali R.A. that they should fight. Hazrat Ali R.A. accepted the challenge and killed him in one attack. Marhab’s body was cut in two by his well-known sword.

Family and early life

Hazrat Ali R.A.’s father, Hazrat Abu Talib R.A. was a member of the Bunu Hashim Tribe, Hazrat Abu Talib R.A. was an uncle of Muhammad S.A.W., who also raised him after the death of Muhammad S.A.W.’s father. After the death of Hazrat Abu Talib R.A., Muhammad S.A.W. and his wife Hazrat Bibi Khadija R.A. took the responsibility of taking care of Hazrat Ali R.A., who was 5 at that time.

In 610, Muhammad S.A.W. made the announcement that he had received heavenly revelations when Hazrat Ali R.A. was between the ages of nine and eleven.

During the years 610 to 622, Muhammad S.A.W. spread the message of Islam in Makkah. During this time, Hazrat Ali R.A. cared for the needs of the local Islamic community in Makkah, particularly the needs of the poor. In the third year following the first revelation and after obtaining verse 26:214, Muhammad S.A.W. brought his family together for a feast, welcomed them to Islam, and begged for their support. He did this around three years after the first revelation. Hazrat Ali R.A. was the sole relative who came forward to offer his assistance, and Muhammad S.A.W. proceeded to name him as his brother, his trustee, and his successor after accepting Ali R.A.’s offer.

A true believer of Muhammad S.A.W.

When the Holy Prophet S.A.W. began teaching Islam, everyone opposed Him except for a few people, among them was Hazrat Ali R.A. Hazrat Ali R.A. never lost his bravery in working with his cousin and confessing his love and commitment to him. Against all difficulties, he acted as a shield for Muhammad S.A.W. on every occasion. When adversaries of the Prophet S.A.W. resolved to boycott him and his family, it was a watershed moment. The situation had deteriorated to the point that their lives were in grave danger. Since his boyhood, he has always defended Prophet Muhammad S.A.W. Our dear Muhammad S.A.W. adored him as well. The Holy Prophet’s house was besieged by murderous tribesmen who had conspired to assassinate him the night he was travelling to Medina. They were prepared to murder anyone who left the home. In such a case, the Holy Prophet S.A.W. requested that Hazrat Ali R.A. sleep on his bed. He readily obeyed the instruction and got onto the bed.

As a result, Muhammad S.A.W. instructed Hazrat Ali R.A. to return the entrusted property to their rightful owners late at night, as He S.A.W. was about to depart Makah with Hazrat Abu Bakr R.A. as directed by Allah SWT. Hazrat Ali R.A. risked his life for the cause of the Almighty and His Messenger S.A.W., knowing that disbelievers would kill him as he slept in the bed of the Prophet S.A.W. that night. This demonstrates Hazrat Ali’s R.A amazing and unrivalled boldness in committing his life to serve the Muhammad S.A.W. by effectively returning all trusts to people to whom they belonged the very following day, and then migrating to Medina.

Marrying to Hazrat Fatima R.A. (624 CE)

In the second year of his journey to Medina, the Holy Prophet S.A.W. received several marriage proposals for Hazrat Fatima R.A., Prophet Muhammad S.A.W.’s most adored daughter. But He S.A.W. rejected them all and eventually decided to marry her to Hazrat Ali R.A. with mutual consent.

Hazrat Ali R.A. was given the distinction of being Prophet Muhammad S.A.W’s Son in Law, changing their ever-closer friendship into a familial link. Both Hazrat Ali R.A. and Hazrat Fatima R.A. enjoyed happy lives and had five children: Hassan R.A., Hussain R.A., Zainab R.A., Umm Kalthum R.A., and Mohsin R.A., who died as a youngster. His son, Hazrat Imam Hussain R.A, was credited with having rendered the greatest contribution to Islam by standing steady against the unjust ruler, Yazid, and giving his life for this cause.

Reign (656 – 661 CE)

After the martyrdom of the third caliph, Hazrat Usman R.A , in the year 656 CE, Hazrat Ali took over as the fourth caliph of Muslims. This was a difficult period for Hazrat Ali R.A., as he had to battle not only against the rebellions but also to keep the region peaceful. He was also forced to relocate the Muslim capital to Kufa, Iraq, due to the strong backing he had there. During his reign, Hazrat Ali R.A. encountered several challenges. During this brief period, he reintroduced the traditional Islamic way of life, equality, and honest earning via hard effort. Despite being Islam’s top ruler, Muhammad S.A.W. did not mind sitting in stores and selling dates. He dressed in tattered clothes, sat on the ground with poor people, and shared food with them. He made every effort to guarantee that Baitul Mal’s profits reached the correct people as soon as possible. He was opposed to increased government revenue in the treasury. Hazrat Ali R.A. reigns for about 5 years in total.

A Great Islamic Scholar.

Hazrat Ali R.A. was a scholar as well as a great fighter. “I am the city of wisdom, and Ali is its doorway,” the Holy Prophet S.A.W remarked of him. Hazrat Ali R.A. possessed an extraordinary understanding of Islamic doctrines, particularly those found in the Holy Quran. He was also gifted in public speaking and sermons, writing letters, and documenting his sayings, all of which have been preserved and are being followed by the Muslim world today. Hazrat Ali R.A. was an Arabic master, and his writings were as powerful as his speeches.

Martyrdom (661 CE)

On the 19th of Ramadan, in 40 A.H., one of the rebels, known as Ibn-e-Muljim, martyred Hazrat Ali R.A. with a poisoned sword as Hazrat Ali R.A. was conducting Salah in the mosque. Hazrat Ali R.A. was in excruciating pain and anguish for two days on his sick bed. The poison soon spread throughout his body, and he died during Daily Prayers on Ramadan 21st. Hazrat Ali R.A. was laid to rest at Najaf.

Hazrat Ali R.A. was well-known for his valour in wars against non-believers. He also had the requisite psychological attributes such as deep trust in Allah and His Messenger S.A.W., humility, gratitude, and a real understanding of the Quranic Instructions. Hazrat Ali R.A. dedicated his entire life to serving Islam.

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