Second Infallible: Imam Ali bin Abi Taleb (as) Description:
Name: Ali Title: Ameer Al-Momineen, Al-Murtaza
Designation: 1st Imam, Second Infallible Kunyat: Abul Hasan, Abul Hasnayn
Father: Abu Talib ibn Abdul al-Mutalib Mother: Fatima bint Asad
Born: 13th of Rajab (600 AD) Died: 21st Ramadan 40 AH (661 AD)
Martyred by: Poisonous Sword Buried: Najaf Al-Ashraf, Iraq
Lived: 63 years Ameer Al-Momineen Imam Ali (as)
Second Infallible: Imam Ali bin Abi Taleb (as) Sayings: [Peak of Eloquence, Nahjul Balagha]
One who develops the trait of greediness and avarice invites degradation; one who keeps on advertising his poverty and ill-luck will always be humiliated; one who has no control over his tongue will often have to face embarrassment and discomfort.
When few blessings come your way, do not drive them away through thanklessness.
Surrender and acceptance to the Will of Allah are the best companions; wisdom is the noblest heritage; theoretical and practical knowledge are the best marks of distinction; deep thinking will present the clearest picture of every problem.
One who takes account of his shortcomings will always gain by it; one who is unmindful of them will always suffer. One who is afraid of the Day of Judgment is safe from the wrath of Allah; one who takes lessons from the happenings of life obtains vision, one who acquires vision becomes wise, and one who attains wisdom achieves knowledge.
Treat people in such a way and live amongst them in such a manner that if you die they weep over you, and if you are alive they crave your company.
If you get an opportunity and power over your enemy, then, in thankfulness to Allah for this: forgive him.
He is very unfortunate who cannot in his lifetime gain even a few sincere friends and sympathizers and even more unfortunate is the one who has gained them and lost them (through his deeds).
Failures are often results of timidity and fears; disappointments are the results of uncalled for modesty; hours of leisure pass away like summer clouds, therefore, do not waste the opportunity to do good.
Whose deeds lower him, his pedigree cannot elevate.
Be generous but not extravagant, be frugal but not miserly.
To give up inordinate desires is the best kind of wealth and fortune.
O son of Adam! When you see that in spite of Allah's constant favors your life is a continuous sin, and then take warning (His Wrath may not turn those very blessings into misfortunes.)
Often your utterances and the expressions of your face reveal the secrets of your hidden thoughts.
Happy is the man who always kept the afterlife in his view, who remembers the Day of Reckoning through his deeds, who led a contented life and who was happy with the lot that Allah hath destined for him.
Adversities often bring your good qualities to the front.
Success is the result of foresight and resolution, foresight depends upon deep thinking and planning, and the most important factor of planning is to keep your secrets to yourself.
Hearts of people are like wild birds, they attach themselves to those who love and train them.
Only he can forgive who has power to punish.
If you help a deserving person without his request then it is generosity and if you help him after his request then mostly it is due to shyness to your refusal or fear of reproach.
There is no greater wealth than wisdom, no greater poverty than ignorance, no greater heritage than culture and no greater helpmate than consultation.
Wealth converts every foreign country into your native place, and poverty turns your native place into a strange land.
Contentment is the capital which will never come to an end.
Wealth is the fountainhead of inordinate cravings.
Whoever warns you against sins and vices is like the one who is carrying news of salvation to you.
People in this world are like travelers whose journey is going on as though they are asleep. (Life's journey is going on though men may not feel it.)
To lose friends is to become a stranger in one's own country.
Not to have a thing is less humiliating than to beg it of others.
Do not be ashamed if the amount of charity is small because to return the needy empty-handed is an act of greater shame.
If you cannot get things as much as you desire, then be contented with what you have.
An uneducated man or a savage will always overdo a thing or neglect to do it properly.
Every breath you take is a step forward towards death.
Anything which can be counted or reckoned is finite and will come to an end.
If you are confused about good or bad effects of an action, then study carefully the cause and you will know what the effects will be.
The value of each man depends upon the art and skill which he has attained.
I appreciate an old man's cautious opinion more than the valor of young men.
How I wonder at a man who loses hope of salvation when the door of repentance is open for him.
He is the wisest and the most knowing man who advises people not to lose hope and confidence in the Mercy of Allah and not to be too sure and over-confident of immunity from His wrath and punishment.
Like your body, your mind also gets tired and fagged; in such case find educational diversions for it.
That knowledge is very superficial which remains only on your tongue; the intrinsic merit and value of knowledge is that you act upon it.
Whenever a tradition of the holy Prophet (SAW) is related to you, examine it carefully and think over it deeply, do not be satisfied with mere verbatim repetition of the same, because there are many people who repeat the words containing knowledge, but there are few who ponder over them and try to fully grasp the meaning they convey.
Those who give up religion to better their circumstances in life seldom succeed. The wrath of Allah makes them go through more calamities and losses than the gains they gather for themselves.
There are many educated people who have ruined their future on account of their ignorance of religion. Their knowledge did not prove of any avail to them.
Only such a person can establish the Divine Rule, who, where justice and equity are required, will neither feel deficient nor weak and who is not greedy and avaricious.
When a community is composed of really honest, sober and virtuous people then your forming a bad opinion about any one of its members when nothing wicked has been seen of him is a great injustice to him; on the contrary, in a corrupt society, to form a good opinion of anyone out of those people and to trust him is doing harm to yourself.
To lose or to waste an opportunity will result in grief and sorrow.
What difference is there between a deed whose pleasure passes away leaving behind it the pangs of pain and punishment and the deed whose cruel severity or oppressive harshness comes to an end leaving behind it heavenly rewards and blessings.
Blessings are the man who humbles himself before Allah, whose sources of income are honest, whose intentions are always honorable, whose character is noble, whose habits are sober, who gives away in the name and in the cause of Allah the wealth which is lying surplus with him, who controls his tongue from vicious and useless talk, who abstains from oppression and tyranny, who cheerfully and faithfully follows the traditions of the Holy Prophet (SAW) and who keeps himself away from innovation in religion.
Whoever is not diligent in his work will suffer sorrow and loss; whoever has no share of Allah in his wealth and in his life then there is no place for him in the realm of Allah.
If you understand the majesty of the Lord then you will not attach any importance to the universe and its marvels.
An angel announces daily: "The birth of more human beings means so many more will die; the collection of more wealth means so much more will be destroyed; the erection of more buildings means so many more ruins in time to come."
A friend cannot be considered as a friend unless he is tested on three occasions: in time of need, behind your back, and after your death.
This world is not a place of permanent settlement, it is a passage, a road on which you are passing; there are two kinds of people here, one is the kinds who have sold their souls to eternal damnation. The other is of those who have purchased their souls and freed them from damnation.
Daily prayers are the best medium to advance oneself in favor of the Lord. Haj is a Jehad (Holy War) for every weak person. For everything that you own, there is Zakaat, a tax paid to the Lord, and the tax of your health is that you keep fast. The best Jehad of a woman against men is to render his home life-pleasing and congenial.
If you want to pray to the Lord for better means of subsistence then first give something in charity.
Sorrow will make you half as decrepit as old age.
Many persons get nothing out of their fasts but hunger and thirst; many more get nothing out of their night prayers but exertions and sleepless nights. Wise and sagacious persons are praiseworthy even if they do not fast and sleep during the nights.
Remember that there are three kinds of people, one kind is of those learned people who are highly versed in the ethics of truth and philosophy of religion, second is the kind of those who are acquiring the above knowledge, and the third is that class of people who are uneducated. They follow every pretender and accept every slogan, they have neither acquired any knowledge nor have they secured the support of firm and rational convictions.
Remember Kumail, Knowledge is better than and superior to wealth because it protects you and you have to guard wealth because wealth decreases if you keep on spending it and knowledge increases the more you make use of it; and because what you get through wealth disappears as soon as wealth disappears.
One who does not realize his own value is condemned to utter failure. (Every kind of complex, superiority or inferiority is harmful to man.)
One who adopts patience will never be deprived of success though the success may take a long time to reach him.
One who assents or subscribes to the actions of a group or a party is as good as if he has committed the deed himself. A man who joins a sinful deed makes himself responsible for two-fold punishments; one for doing the deed and the other for assenting and subscribing to it.
One who guards his secrets has complete control over his affairs.
Oppression and tyranny are the worst companions for hereafter.
There is enough light for one who wants to see.
Often the inordinate desire to secure a single gain acts as a hindrance for the quest of many profitable pursuits.
People often hate those things which they do not know or cannot understand.
One who seeks advices learns to recognize mistakes.
One who fights for the cause of Allah secures victory over his enemies.
When you feel afraid or nervous to do a thing then do it, because the real harm which you may thus receive is less poignant than its expectation and fear.
Your supremacy over others is in proportion to the extent of your knowledge and wisdom.
The best way to punish an evil-doer is to reward handsomely the good deeds of a good person.
Obstinacy and stubbornness will not allow you to arrive at a correct decision.
Deficiency will result in shame and sorrow, but caution and foresight will bring peace and security.
To keep silent when you can say something wise and useful is as bad as to keep on propagating foolish and unwise thoughts.
If two opposite theories are propagated, one will be wrong.
One who starts tyranny will repent soon.
One who cannot benefit by patience will die of grief and excitement.
If you find that somebody is not grateful for all that you have done for him then do not get disappointed because often you will find that someone else feels under your obligation though you have done nothing for him and thus your good deeds will be compensated, and Allah will reward you for your goodness.
Hearts (minds) have the tendencies of likes and dislikes, and are liable to be energetic and lethargic, therefore, make them work when they are energetic and on subjects which they like.
The destitute is the messenger of Allah. Whoever denies him denies Allah and whoever gives him gives Allah.
Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defense.
He who is greedy is disgraced; he who discloses his hardship will always be humiliated.
The sin that makes you sad and repentant is more liked by Allah than the good deed which turns you arrogant.
Imam Ali ibn Abi Talib Stories, Amir ul Momineen, Biography of Hazrat Ali Al Murtuza (PBUH).Imam Ali (PBUH): A leader whom the World is crying for
Imam Ali bin Abi Talib (as) was successful in politics?
A person studying Islamic history at the exclusion of the study of the Noble Qur'an and the traditions of Prophet Muhammad (saww) is bound to face a number of dilemmas. He may be asking himself 'Imam Ali bin Abi Talib (as) was successful in politics?' Prior to answering this question, we will have to define what is meant by 'success' and what is meant by 'politics'. 'Success' is defined as; achievement in what one is trying to do. It is also defined as fulfillment in reaching one's goal or aim or purpose or objective. 'Politics' is defined as, ruling by the consent of the governed. It is also defined as, a means of finding solutions to administrative, social and economic problems.
The term 'politics' nowadays, is associated with deception, cunningness, double-crossing and lying on oath, in order to reach one's purpose. In Islam, if the objective is reached through deceptive approach, it is not considered a success; rather, it is considered a bad failure. The effect of such politics would soon manifest itself through negative repercussions. However, as 'politics' is akin to obtaining power and administering various aspects of material life, it has been abused throughout history. If viewed in the context of solving civil problems, no state or government could function without politics. At this stage, we have to consider another element which dictates the approach adopted in 'politics' and the ensuing success or failure.
The essence of Islamic Law is structured in such a way that it totally prohibits certain means to reach a defined end. Politics cannot be exempted from the dictates of Law. If there are politicians who are accustomed to abusing their occupation, it is not the fault of 'politics' as such. If certain builders use substandard material in their building work, it does not mean that their occupation is to be despised. If certain doctors are negligent towards their patients, it does not mean that medical profession is bad. If lazy and lethargic students do not achieve success, this does not mean that hardworking students should give up advanced studies.
In any occupation and profession there are users and there are abusers. In politics, the abusers have brought disrepute to the approach adopted by the honest politicians. Imagine what the world would be like, if the conscientious and responsible politicians had abandoned the field in favor of the abusers, who would go at any length to grab power for material gains. The latter types of politicians are prone to hold monopolistic attitude and preach that religion should be kept aloof from politics. If religion, religious law and religious morals are segregated from politics, then the greedy, selfish and opportunist politicians could easily achieve their objective of serving their own interest at the detriment of the society. But if religious morals are allowed to dictate politics, then the prospects of usurping the rights of others in the name of national interest would be doomed at the inception.
In Islam, if it was permitted to segregate religion from politics, then Prophet Muhammad (saww) himself would not have established the first Islamic State in Madina after his migration (Hijrah) from Makkah. He ruled over the State for ten years and administered its affairs. He organized the army and laid down rules for restraints to be exercised in warfare. He guarded the social, economic and judicial affairs of the State in accordance to the Divine Law. He reached the zenith of success by governing the new State with justice and truth. Discipline was created by strict enforcement of the Law. Islam spread because of effectiveness of politics, without any need for lying or adopting deceptive and cunning tactics or repressive measures. Later on, when Muslim empires embraced these vile practices, it was the beginning of the end. Thereafter, Muslim empires began to disintegrate and decline. Muslim community became demoralized because it failed to choose honest, righteous and God-fearing leadership.
We have the best of examples in the life of Prophet Muhammad (saww). Therefore, the criteria for success must also be sought in the system of government founded by Prophet Muhammad (saww). Who could have understood this system in its entirety and acted upon it other than the disciple and dedicated follower of Prophet Muhammad (saww), whom Prophet Muhammad (saww) had groomed for this responsibility. Imam Ali bin Abi Talib (as) was brought from his father's house in early childhood and was raised by Prophet Muhammad (saww) and by Mother of the Believers, Khadijah (sa), under their loving care. Prophet Muhammad (saww) himself was raised by Imam Ali's (as) father, Hazrat Abu Talib from the age of eight, when his grandfather Hazrat Abd al-Muttalib died. Hazrat Abu Talib remained the guardian of Prophet Muhammad (saww) and his staunch supporter and protector in the face of the fierce enmity of Quraish. Hazrat Abu Talib passed on his dedication and love for Prophet Muhammad (saww) to his son Imam Ali bin Abi Talib (as), who remained a selfless champion of Faith until he breathed his last. Imam Ali (as) derived the depth of his knowledge and wisdom directly from Prophet Muhammad (saww). Prophet Muhammad (saww) trained him, and he trained his gifted children with diligence, to implement the Rule of Law, according to the Divine Revelations.
There is not a single Muslim soul who believes that the Islamic State established by Prophet Muhammad (saww) did not achieve its intended goal. We are not talking about the belief of a few misfits who entertain satanic mischief in their heads for the sake of fame and money. According to a widely narrated tradition, Prophet Muhammad (saww) said, "the best judge among you is Ali." This explains that Prophet Muhammad (saww) had absolute confidence that Imam Ali (as) would follow his way in promoting justice in society, by virtue of his complete knowledge in the Qur'anic injunctions and the Sunnah (traditions) of the Messenger of Allah. Whenever the Muslim community got into trouble after the demise of Prophet Muhammad (saww), it was Imam Ali bin Abi Talib (as) who was consulted to save the day through his wise rulings and counsel.
Nevertheless, some historians allege that when Imam Ali bin Abi Talib (as) assumed the reigns of the Caliphate, he proved to be a failure in politics. The reasons given by them speak of the extent of their knowledge into the realities of issues involved. It is alleged that Imam Ali bin Abi Talib (as) was not successful because his Caliphate was filled with strives and battles. Wasn't the time of Prophet Muhammad (saww) too filled with strives and battles? Did this reason make Prophet Muhammad (saww) less successful? They also give another reason that there were conspiracies to kill Imam Ali bin Abi Talib (as), implying that many people did not like him. Weren't there conspiracies to kill Prophet Muhammad (saww) also, to the extent that he disclosed the names of those who conspired to kill him to his trusted friend, Hudhayfah ibn al-Yamani?
In any society, the presence of hypocrites cannot be ruled out. In Muslim society, their presence is a stark reality. The Noble Qur'an issues adequate warning against them in Surah Al-Munafiqun (The Hypocrites) and in Surah Al-Tawbah (Repentance). In the times of Prophet Muhammad (saww), Islam had spread in the whole of Arabian Peninsula. By the time of the Caliphate of Imam Ali bin Abi Talib (as), Islam had already conquered Byzantium, Roman and Persian empires. In the time of Prophet Muhammad (saww), the mischief of the hypocrites was restricted. By the time of Imam Ali bin Abi Talib (as), their mischief expanded, as if they were competing with the size of the empire! But Imam Ali bin Abi Talib (as) was elected unanimously by Muhajirin (the immigrants) and Ansaar (the helpers). All the companions of Prophet Muhammad (saww) swore allegiance to him. This is another matter that later on some of them broke their pledges, which is considered a major sin in Islam. The breach of solemn pledges and covenants was in direct violation to the rulings of the Noble Qur'an, and this paved way for civil warfare.
When the third caliph Uthman ibn Affan, was under siege, it was Imam Ali bin Abi Talib (as) who risked the lives of his own sons to protect him. Madina was full of the companions (Sahabah) of the holy Prophet Muhammad (saww). Why did they not show any interest to defend Caliph Uthman ibn Affan, when the siege had continued for several days? Yet, revenge for the blood of Caliph Uthman ibn Affan became a deceptive slogan used to promote selfish political goals of the opponents of Imam Ali bin Abi Talib (as). The governor of Syria, Muawiyah bin Abi Sufyan, took this opportunity to vent the ancient vendetta of tribal hatred of Banu Umayyah against Banu Hashim. Writes the famous Egyptian author Abbas Mahmud Al-Aqqad: "The blazing hatred within this rotten mind was only the hatred found in the characters of deformed and distorted men which could make him imagine that it was a hatred borne out of a desire to avenge the death of Caliph Uthman ibn Affan or against revolt by the people against the kingdom of Yazid." This is how the seeds of discord and enmity were sown in the heart of Muslim Ummah (Community or Nation). "The hatred was aimed against Imam Ali bin Abi Talib (as) and his descendants and supporters. Many of them became victims of that cruelty and greed in the Hijaz, in Yemen or in Iraq, where Imam Ali bin Abi Talib (as), his descendants and supporters were violently repressed." (Sulayman Kattani, 'Imam Ali A Beacon of Courage', translated by I.K.A. Howard, Islamic Education Center.)
Immediately after the death of Prophet Muhammad (saww), the tribes began deserting Islam to go back to their old ways of paganism. Imam Ali bin Abi Talib (as) decided to bury the differences and insisted that all the resources of the State must be mobilized to face the new challenge threatening the very foundation of Islam. As he was the wasi (executor) of Prophet Muhammad (saww) and trustee of his knowledge and wisdom, he lived and died up to the expectation of Prophet Muhammad (saww). Imam Ali bin Abi Talib (as) later on took the reigns of the government to re-establish the golden era which existed in the days of Prophet Muhammad (saww), without hierarchal discrimination and without giving superiority to a Muslim over another. Amidst the treachery of trouble mongers, he invited the believers towards the legislation of the Noble Qur'an and the Sunnah. Allah (SWT) had sent His Final Message as a distinguishing criterion between truth and falsehood. The Message built on the foundation of justice for all, was not to become a tool of plots at the hands of those who had amassed wealth from the booty of the conquests, and who were now raising private armies against the Islamic State. History of Islam is indebted to Imam Ali bin Abi Talib's (as) success. Wherever and whenever, there was to be an attempt to mix truth with falsehood and to subdue justice at the hands of injustice, it was the blood of Imam Ali bin Abi Talib (as) and his children and his descendants that acted as a forceful deterrent against the plots of the conspirators.
The policies of Imam Ali bin Abi Talib (as) express the purity of intention, the purity of faith and the sincerity of implementation of the Rule of Allah (SWT) on earth. Whoever did not and does not rule by that Rule, is condemned by the Noble Qur'an as unbeliever, unjust and mischievous. One of the principles of Islam was to break the distinction between Arabs and non-Arabs, and to bind the believers in the bond of fraternity. The reign of the Umayyads was based on discrimination against non-Arabs. They started Arab Nationalism which acted as cancerous cells in the veins of Muslim community. Imam Ali bin Abi Talib's (as) contribution to Islamic Justice was to liquidate the hierarchy and to give the poor, the downtrodden and the oppressed, the honor and respect that they deserved in society. He did not care the least that the influential overlords, self appointed to speak in the name of Islam, would resort to all the terror and pretences that they could muster. He did not care that later on, the mercenaries who would distort historical facts would write that he was a failure in administering the affairs of the State.
Imam Ali bin Abi Talib (as) envisaged the character assassination that was to follow against him. But he left a masterpiece of chronicles identifying the principles of just government and human rights. He says in one of the sermon in Nahjul Balaghah, "I swear by Allah (SWT) that I saw my own brother Aqeel suffering from extreme poverty and need. He requested me to spare him (cost of 3.5 seers) of wheat out of public treasury. Starvation had turned his children into living skeletons and had changed their color to blue. Aqeel was persistent in his desire to acquire, in addition to his share, something from the public treasury. He tried to coax me and to appeal to my brotherly love. I wanted to help him out of my personal property, but his desire to get something (additional) from the public property was hateful to me. It was against all the canons of honesty and integrity and against the teachings of Islam." These were the marvelous principles of a ruler who did not misuse his position in favoritism or nepotism.
It is one of the extreme injustices of history that a straight forward man of upright faith and principles, who lived and died by his word, should at all be compared with a rebel. Muawiyah bin Abi Sufyan, treated public treasury as his ancestral inheritance, and misused it to buy favors and to sell governmental posts. Muslims have had the misfortune of getting stuck with the latter type of leadership because they came to accept that deceit and treachery is part of politics. As a result, they lost the vision of distinguishing a friend from an enemy. But the Divine Law is not left without its protectors. The trusteeship of the eternal Message of Allah is very much alive. Peace and Justice is the ultimate object, and the promise of Allah (SWT) that His sincere and obedient servants will inhabit His earth will be fulfilled, whether the unbelievers and the hypocrites like it or not?
The essential function of a government is to save human life and human rights. But do the present governments abide by this obligation? Whether the system of government is based on liberal democracy or autocracy or tyrannical communism or dictatorship, human rights are trampled upon without the least hesitation.
Islamic system of government is not dependent on self interest or party political allegiance. The objectives are clearly defined and the goals are geared towards serving these objectives. In the process, detailed guidance is laid down, taking into account the interest of everybody living in the Islamic State. Justice is available for all and not only for the privileged, who afford to pay the price. In Islam, government policies are not a collection of jargons that need expensive interpreters and lawyers. The concept of justice and human rights in Islam is not a means to fill one's coffers, as is the tendency in the modern world. When the Executive and Judiciary become corrupted, people lose confidence in the government. The decline in Muslim morale is not because of adherence to the Islamic system of government, but because of non-adherence to the Islamic system of government.
Imam Ali bin Abi Talib (as) lays down the foundation of just government, which must recognize the fact that it is a trustee over the Divine Law. It is not the duty of the government to legislate but to abide by the revealed legislation. Fear of the Almighty Lord of the universe, and dealing with His creatures with justice and compassion, must take precedence. The pleasure of common men, the have-nots and the depressed people should over balance the approval of important and influential people. The latter, instead of contributing to the public purse, may prove to be making more than proportionate demands on the treasury. But the resources of the State must not be distributed on the basis of nepotism, favoritism or personal likes and dislikes. Abdullah bin al-Kawwa was a well known enemy of the Caliph among the residents of Kufa, which was the capital of the State at that time. He used to abuse Imam Ali bin Abi Talib (as) openly, of which the Imam Ali bin Abi Talib (as) was aware. Yet, he used to send him his share of resources from Baitul Maal (the treasury) to his house without fail and without penalizing him.
Imam Ali bin Abi Talib's (as) officials were ordered to appreciate the fact that everywhere people have weaknesses and failings; and it was the duty of the government to overlook minor shortcomings and to guide its subjects. The governors were advised to deal fairly, impartially and justly with all, individually and collectively, without any discrimination. The governors were to take due care not to trust and not to accept as advisors certain category of people, especially, the backbiters, scandalmongers, misers and cowards. They were to avoid greedy and covetous persons as counselors because they would be prone to exploiting others and usurping their wealth.
In the government of Imam Ali bin Abi Talib (as), ministerial positions were not distributed on the basis of wealth, relationship, tribalism or influence in society. They were distributed on the basis of merit. Ministers were expected to be God-fearing and men of principles. There was no scope for the double faced hypocrites to be placed at the helm of governmental responsibilities. The best ministers were classed as wise and learned men with no sinful or criminal mentality. When accepted as advisors, they would speak the bitter truth unreservedly and without fear of the status of government officials. Therefore, through this type of counselors, Imam Ali bin Abi Talib (as) sought to keep his own men of authority in check. Such measures of control were meant to isolate the officials if they could not command the confidence and trust of the wise men of the State.
Under the government of Imam Ali bin Abi Talib (as), there was a distribution of work and duties among various branches of Administration, and there was cooperation and coordination among government departments. Rules were laid down for controlling the civil servants and fighting corruption and oppression among officers of the State. In commercial activities, profiteering, hoarding and black marketing were prohibited. Importance was attached to equitable distribution of wealth, upbringing of orphans and maintenance of handicapped. Army was the vital organ of the State. Role of the army was defined and qualification of those entitled to join and those not entitled to join were specified. Rights of rulers over the ruled and rights of ruled over the rulers were pronounced.
Imam Ali bin Abi Talib's (as) governors were guided to forget and forgive the shortcomings of their subjects. They were not to hurry over punishments. They were to refrain from being pleased and proud over their power to punish. They were advised not to get angry or lose temper over the mistakes and failures of their subjects. They were to be patient and sympathetic towards them. Imam Ali bin Abi Talib (as) writes his instructions: "If you feel any pride or vanity on account of your sway and rule over your subjects, then think of the supreme sway of the Lord over the universe, the extent of His creations, the Supremacy of His Might and Glory, His Power to do things which you cannot ever dream of doing and His control over you, which is more dominating than that which you can ever achieve over anything around you." This is the message that the proud and arrogant politicians of today have to understand before they end up in a ditch and drag others with them. Another message that the unscrupulous politicians have to understand is that it is absolutely futile to flex their muscles in front of the suppressed people, who themselves are sick and tired of their despotic rulers.
Even today, history echoes the voice of Imam Ali bin Abi Talib (as), the pioneer of human rights, who advises his governor in the following words: "Let me remind you once again that you are made responsible to guard the rights of poor people and to look after their welfare. Take care that the conceit of your position and vanity of wealth may not deceive you to lose sight of such a grave and important responsibility. Yours is such an important post that you cannot claim immunity from the responsibility of even minor errors of commission and omission with an excuse that you were engrossed with the major problems of the State which you have carried out diligently. Therefore, be very careful of the welfare of poor people. Do not be arrogant and vain against them. Remember that you have to take particular care of those who cannot reach you, whose poverty stricken and disease ridden sight may be hateful to you, and whom society treats with disgust, detestation and contempt. You should be source of comfort, love and respect to them... You should pay more attention to young orphans and old cripples. They neither have any support nor can they conveniently come out begging. They cannot reach you, therefore, you must reach them." "Man is either your brother in religion or your brother in humanity." These are the words of the just ruler who, fourteen centuries ago, was laying the foundation of human rights. Following saying of Imam Ali bin Abi Talib (as) taken by United Nations, shows that he (as) was very successful in politics.
United Nations on Imam Ali bin Abi Talib (as)
The United Nations has advised Arab countries to take Imam Ali bin Abi Talib (as) as an example in establishing a regime based on justice and democracy and encouraging knowledge.
The United Nations Development Programme in its 2002 Arab Human Development Report, distributed around the world, listed six sayings of Imam Ali bin Abi Talib (as) about ideal governance.
They include consultation between the ruler and the ruled, speaking out against corruption and other wrong doings, ensuring justice to all, and achieving domestic development and which are as follows:
1. He who has appointed himself an Imam (ruler) of the people must begin by teaching himself before teaching others, his teaching of others must be first by setting an example rather than with words, for he who begins by teaching and educating himself is more worthy of respect than he who teaches and educates others.
2. Your concern with developing the land should be greater than your concern with collecting taxes, for the latter can only be obtained by developing; whereas he who seeks revenue without development destroys the country and the people.
3. Seek the company of the learned and the wise in search of solving the problems of your country and the righteousness of your people.
4. No good can come in keeping silent as to government or in speaking out of ignorance.
5. The righteous are men of virtue, whose logic is straightforward, whose dress is unostentatious, whose path is modest, whose actions are many and who are undeterred by difficulties.
6. Choose the best among your people to administer justice among them. Choose someone who does not easily give up, who is unruffled by enmities, someone who will not persist in wrongdoing, who will not hesitate to pursue right once he knows it, someone whose heart knows no greed, who will not be satisfied with a minimum of explanation without seeking the maximum of understanding, who will be the most steadfast when doubt is cast, who will be the least impatient in correcting the opponent, the most patient in pursuing the truth, the most stern in meting out judgment; someone who is unaffected by flattery and not swayed by temptation and these are but few.
The term 'politics' nowadays, is associated with deception, cunningness, double-crossing and lying on oath, in order to reach one's purpose. In Islam, if the objective is reached through deceptive approach, it is not considered a success; rather, it is considered a bad failure. The effect of such politics would soon manifest itself through negative repercussions. However, as 'politics' is akin to obtaining power and administering various aspects of material life, it has been abused throughout history. If viewed in the context of solving civil problems, no state or government could function without politics. At this stage, we have to consider another element which dictates the approach adopted in 'politics' and the ensuing success or failure.
The essence of Islamic Law is structured in such a way that it totally prohibits certain means to reach a defined end. Politics cannot be exempted from the dictates of Law. If there are politicians who are accustomed to abusing their occupation, it is not the fault of 'politics' as such. If certain builders use substandard material in their building work, it does not mean that their occupation is to be despised. If certain doctors are negligent towards their patients, it does not mean that medical profession is bad. If lazy and lethargic students do not achieve success, this does not mean that hardworking students should give up advanced studies.
In any occupation and profession there are users and there are abusers. In politics, the abusers have brought disrepute to the approach adopted by the honest politicians. Imagine what the world would be like, if the conscientious and responsible politicians had abandoned the field in favor of the abusers, who would go at any length to grab power for material gains. The latter types of politicians are prone to hold monopolistic attitude and preach that religion should be kept aloof from politics. If religion, religious law and religious morals are segregated from politics, then the greedy, selfish and opportunist politicians could easily achieve their objective of serving their own interest at the detriment of the society. But if religious morals are allowed to dictate politics, then the prospects of usurping the rights of others in the name of national interest would be doomed at the inception.
In Islam, if it was permitted to segregate religion from politics, then Prophet Muhammad (saww) himself would not have established the first Islamic State in Madina after his migration (Hijrah) from Makkah. He ruled over the State for ten years and administered its affairs. He organized the army and laid down rules for restraints to be exercised in warfare. He guarded the social, economic and judicial affairs of the State in accordance to the Divine Law. He reached the zenith of success by governing the new State with justice and truth. Discipline was created by strict enforcement of the Law. Islam spread because of effectiveness of politics, without any need for lying or adopting deceptive and cunning tactics or repressive measures. Later on, when Muslim empires embraced these vile practices, it was the beginning of the end. Thereafter, Muslim empires began to disintegrate and decline. Muslim community became demoralized because it failed to choose honest, righteous and God-fearing leadership.
We have the best of examples in the life of Prophet Muhammad (saww). Therefore, the criteria for success must also be sought in the system of government founded by Prophet Muhammad (saww). Who could have understood this system in its entirety and acted upon it other than the disciple and dedicated follower of Prophet Muhammad (saww), whom Prophet Muhammad (saww) had groomed for this responsibility. Imam Ali bin Abi Talib (as) was brought from his father's house in early childhood and was raised by Prophet Muhammad (saww) and by Mother of the Believers, Khadijah (sa), under their loving care. Prophet Muhammad (saww) himself was raised by Imam Ali's (as) father, Hazrat Abu Talib from the age of eight, when his grandfather Hazrat Abd al-Muttalib died. Hazrat Abu Talib remained the guardian of Prophet Muhammad (saww) and his staunch supporter and protector in the face of the fierce enmity of Quraish. Hazrat Abu Talib passed on his dedication and love for Prophet Muhammad (saww) to his son Imam Ali bin Abi Talib (as), who remained a selfless champion of Faith until he breathed his last. Imam Ali (as) derived the depth of his knowledge and wisdom directly from Prophet Muhammad (saww). Prophet Muhammad (saww) trained him, and he trained his gifted children with diligence, to implement the Rule of Law, according to the Divine Revelations.
There is not a single Muslim soul who believes that the Islamic State established by Prophet Muhammad (saww) did not achieve its intended goal. We are not talking about the belief of a few misfits who entertain satanic mischief in their heads for the sake of fame and money. According to a widely narrated tradition, Prophet Muhammad (saww) said, "the best judge among you is Ali." This explains that Prophet Muhammad (saww) had absolute confidence that Imam Ali (as) would follow his way in promoting justice in society, by virtue of his complete knowledge in the Qur'anic injunctions and the Sunnah (traditions) of the Messenger of Allah. Whenever the Muslim community got into trouble after the demise of Prophet Muhammad (saww), it was Imam Ali bin Abi Talib (as) who was consulted to save the day through his wise rulings and counsel.
Nevertheless, some historians allege that when Imam Ali bin Abi Talib (as) assumed the reigns of the Caliphate, he proved to be a failure in politics. The reasons given by them speak of the extent of their knowledge into the realities of issues involved. It is alleged that Imam Ali bin Abi Talib (as) was not successful because his Caliphate was filled with strives and battles. Wasn't the time of Prophet Muhammad (saww) too filled with strives and battles? Did this reason make Prophet Muhammad (saww) less successful? They also give another reason that there were conspiracies to kill Imam Ali bin Abi Talib (as), implying that many people did not like him. Weren't there conspiracies to kill Prophet Muhammad (saww) also, to the extent that he disclosed the names of those who conspired to kill him to his trusted friend, Hudhayfah ibn al-Yamani?
In any society, the presence of hypocrites cannot be ruled out. In Muslim society, their presence is a stark reality. The Noble Qur'an issues adequate warning against them in Surah Al-Munafiqun (The Hypocrites) and in Surah Al-Tawbah (Repentance). In the times of Prophet Muhammad (saww), Islam had spread in the whole of Arabian Peninsula. By the time of the Caliphate of Imam Ali bin Abi Talib (as), Islam had already conquered Byzantium, Roman and Persian empires. In the time of Prophet Muhammad (saww), the mischief of the hypocrites was restricted. By the time of Imam Ali bin Abi Talib (as), their mischief expanded, as if they were competing with the size of the empire! But Imam Ali bin Abi Talib (as) was elected unanimously by Muhajirin (the immigrants) and Ansaar (the helpers). All the companions of Prophet Muhammad (saww) swore allegiance to him. This is another matter that later on some of them broke their pledges, which is considered a major sin in Islam. The breach of solemn pledges and covenants was in direct violation to the rulings of the Noble Qur'an, and this paved way for civil warfare.
When the third caliph Uthman ibn Affan, was under siege, it was Imam Ali bin Abi Talib (as) who risked the lives of his own sons to protect him. Madina was full of the companions (Sahabah) of the holy Prophet Muhammad (saww). Why did they not show any interest to defend Caliph Uthman ibn Affan, when the siege had continued for several days? Yet, revenge for the blood of Caliph Uthman ibn Affan became a deceptive slogan used to promote selfish political goals of the opponents of Imam Ali bin Abi Talib (as). The governor of Syria, Muawiyah bin Abi Sufyan, took this opportunity to vent the ancient vendetta of tribal hatred of Banu Umayyah against Banu Hashim. Writes the famous Egyptian author Abbas Mahmud Al-Aqqad: "The blazing hatred within this rotten mind was only the hatred found in the characters of deformed and distorted men which could make him imagine that it was a hatred borne out of a desire to avenge the death of Caliph Uthman ibn Affan or against revolt by the people against the kingdom of Yazid." This is how the seeds of discord and enmity were sown in the heart of Muslim Ummah (Community or Nation). "The hatred was aimed against Imam Ali bin Abi Talib (as) and his descendants and supporters. Many of them became victims of that cruelty and greed in the Hijaz, in Yemen or in Iraq, where Imam Ali bin Abi Talib (as), his descendants and supporters were violently repressed." (Sulayman Kattani, 'Imam Ali A Beacon of Courage', translated by I.K.A. Howard, Islamic Education Center.)
Immediately after the death of Prophet Muhammad (saww), the tribes began deserting Islam to go back to their old ways of paganism. Imam Ali bin Abi Talib (as) decided to bury the differences and insisted that all the resources of the State must be mobilized to face the new challenge threatening the very foundation of Islam. As he was the wasi (executor) of Prophet Muhammad (saww) and trustee of his knowledge and wisdom, he lived and died up to the expectation of Prophet Muhammad (saww). Imam Ali bin Abi Talib (as) later on took the reigns of the government to re-establish the golden era which existed in the days of Prophet Muhammad (saww), without hierarchal discrimination and without giving superiority to a Muslim over another. Amidst the treachery of trouble mongers, he invited the believers towards the legislation of the Noble Qur'an and the Sunnah. Allah (SWT) had sent His Final Message as a distinguishing criterion between truth and falsehood. The Message built on the foundation of justice for all, was not to become a tool of plots at the hands of those who had amassed wealth from the booty of the conquests, and who were now raising private armies against the Islamic State. History of Islam is indebted to Imam Ali bin Abi Talib's (as) success. Wherever and whenever, there was to be an attempt to mix truth with falsehood and to subdue justice at the hands of injustice, it was the blood of Imam Ali bin Abi Talib (as) and his children and his descendants that acted as a forceful deterrent against the plots of the conspirators.
The policies of Imam Ali bin Abi Talib (as) express the purity of intention, the purity of faith and the sincerity of implementation of the Rule of Allah (SWT) on earth. Whoever did not and does not rule by that Rule, is condemned by the Noble Qur'an as unbeliever, unjust and mischievous. One of the principles of Islam was to break the distinction between Arabs and non-Arabs, and to bind the believers in the bond of fraternity. The reign of the Umayyads was based on discrimination against non-Arabs. They started Arab Nationalism which acted as cancerous cells in the veins of Muslim community. Imam Ali bin Abi Talib's (as) contribution to Islamic Justice was to liquidate the hierarchy and to give the poor, the downtrodden and the oppressed, the honor and respect that they deserved in society. He did not care the least that the influential overlords, self appointed to speak in the name of Islam, would resort to all the terror and pretences that they could muster. He did not care that later on, the mercenaries who would distort historical facts would write that he was a failure in administering the affairs of the State.
Imam Ali bin Abi Talib (as) envisaged the character assassination that was to follow against him. But he left a masterpiece of chronicles identifying the principles of just government and human rights. He says in one of the sermon in Nahjul Balaghah, "I swear by Allah (SWT) that I saw my own brother Aqeel suffering from extreme poverty and need. He requested me to spare him (cost of 3.5 seers) of wheat out of public treasury. Starvation had turned his children into living skeletons and had changed their color to blue. Aqeel was persistent in his desire to acquire, in addition to his share, something from the public treasury. He tried to coax me and to appeal to my brotherly love. I wanted to help him out of my personal property, but his desire to get something (additional) from the public property was hateful to me. It was against all the canons of honesty and integrity and against the teachings of Islam." These were the marvelous principles of a ruler who did not misuse his position in favoritism or nepotism.
It is one of the extreme injustices of history that a straight forward man of upright faith and principles, who lived and died by his word, should at all be compared with a rebel. Muawiyah bin Abi Sufyan, treated public treasury as his ancestral inheritance, and misused it to buy favors and to sell governmental posts. Muslims have had the misfortune of getting stuck with the latter type of leadership because they came to accept that deceit and treachery is part of politics. As a result, they lost the vision of distinguishing a friend from an enemy. But the Divine Law is not left without its protectors. The trusteeship of the eternal Message of Allah is very much alive. Peace and Justice is the ultimate object, and the promise of Allah (SWT) that His sincere and obedient servants will inhabit His earth will be fulfilled, whether the unbelievers and the hypocrites like it or not?
The essential function of a government is to save human life and human rights. But do the present governments abide by this obligation? Whether the system of government is based on liberal democracy or autocracy or tyrannical communism or dictatorship, human rights are trampled upon without the least hesitation.
Islamic system of government is not dependent on self interest or party political allegiance. The objectives are clearly defined and the goals are geared towards serving these objectives. In the process, detailed guidance is laid down, taking into account the interest of everybody living in the Islamic State. Justice is available for all and not only for the privileged, who afford to pay the price. In Islam, government policies are not a collection of jargons that need expensive interpreters and lawyers. The concept of justice and human rights in Islam is not a means to fill one's coffers, as is the tendency in the modern world. When the Executive and Judiciary become corrupted, people lose confidence in the government. The decline in Muslim morale is not because of adherence to the Islamic system of government, but because of non-adherence to the Islamic system of government.
Imam Ali bin Abi Talib (as) lays down the foundation of just government, which must recognize the fact that it is a trustee over the Divine Law. It is not the duty of the government to legislate but to abide by the revealed legislation. Fear of the Almighty Lord of the universe, and dealing with His creatures with justice and compassion, must take precedence. The pleasure of common men, the have-nots and the depressed people should over balance the approval of important and influential people. The latter, instead of contributing to the public purse, may prove to be making more than proportionate demands on the treasury. But the resources of the State must not be distributed on the basis of nepotism, favoritism or personal likes and dislikes. Abdullah bin al-Kawwa was a well known enemy of the Caliph among the residents of Kufa, which was the capital of the State at that time. He used to abuse Imam Ali bin Abi Talib (as) openly, of which the Imam Ali bin Abi Talib (as) was aware. Yet, he used to send him his share of resources from Baitul Maal (the treasury) to his house without fail and without penalizing him.
Imam Ali bin Abi Talib's (as) officials were ordered to appreciate the fact that everywhere people have weaknesses and failings; and it was the duty of the government to overlook minor shortcomings and to guide its subjects. The governors were advised to deal fairly, impartially and justly with all, individually and collectively, without any discrimination. The governors were to take due care not to trust and not to accept as advisors certain category of people, especially, the backbiters, scandalmongers, misers and cowards. They were to avoid greedy and covetous persons as counselors because they would be prone to exploiting others and usurping their wealth.
In the government of Imam Ali bin Abi Talib (as), ministerial positions were not distributed on the basis of wealth, relationship, tribalism or influence in society. They were distributed on the basis of merit. Ministers were expected to be God-fearing and men of principles. There was no scope for the double faced hypocrites to be placed at the helm of governmental responsibilities. The best ministers were classed as wise and learned men with no sinful or criminal mentality. When accepted as advisors, they would speak the bitter truth unreservedly and without fear of the status of government officials. Therefore, through this type of counselors, Imam Ali bin Abi Talib (as) sought to keep his own men of authority in check. Such measures of control were meant to isolate the officials if they could not command the confidence and trust of the wise men of the State.
Under the government of Imam Ali bin Abi Talib (as), there was a distribution of work and duties among various branches of Administration, and there was cooperation and coordination among government departments. Rules were laid down for controlling the civil servants and fighting corruption and oppression among officers of the State. In commercial activities, profiteering, hoarding and black marketing were prohibited. Importance was attached to equitable distribution of wealth, upbringing of orphans and maintenance of handicapped. Army was the vital organ of the State. Role of the army was defined and qualification of those entitled to join and those not entitled to join were specified. Rights of rulers over the ruled and rights of ruled over the rulers were pronounced.
Imam Ali bin Abi Talib's (as) governors were guided to forget and forgive the shortcomings of their subjects. They were not to hurry over punishments. They were to refrain from being pleased and proud over their power to punish. They were advised not to get angry or lose temper over the mistakes and failures of their subjects. They were to be patient and sympathetic towards them. Imam Ali bin Abi Talib (as) writes his instructions: "If you feel any pride or vanity on account of your sway and rule over your subjects, then think of the supreme sway of the Lord over the universe, the extent of His creations, the Supremacy of His Might and Glory, His Power to do things which you cannot ever dream of doing and His control over you, which is more dominating than that which you can ever achieve over anything around you." This is the message that the proud and arrogant politicians of today have to understand before they end up in a ditch and drag others with them. Another message that the unscrupulous politicians have to understand is that it is absolutely futile to flex their muscles in front of the suppressed people, who themselves are sick and tired of their despotic rulers.
Even today, history echoes the voice of Imam Ali bin Abi Talib (as), the pioneer of human rights, who advises his governor in the following words: "Let me remind you once again that you are made responsible to guard the rights of poor people and to look after their welfare. Take care that the conceit of your position and vanity of wealth may not deceive you to lose sight of such a grave and important responsibility. Yours is such an important post that you cannot claim immunity from the responsibility of even minor errors of commission and omission with an excuse that you were engrossed with the major problems of the State which you have carried out diligently. Therefore, be very careful of the welfare of poor people. Do not be arrogant and vain against them. Remember that you have to take particular care of those who cannot reach you, whose poverty stricken and disease ridden sight may be hateful to you, and whom society treats with disgust, detestation and contempt. You should be source of comfort, love and respect to them... You should pay more attention to young orphans and old cripples. They neither have any support nor can they conveniently come out begging. They cannot reach you, therefore, you must reach them." "Man is either your brother in religion or your brother in humanity." These are the words of the just ruler who, fourteen centuries ago, was laying the foundation of human rights. Following saying of Imam Ali bin Abi Talib (as) taken by United Nations, shows that he (as) was very successful in politics.
United Nations on Imam Ali bin Abi Talib (as)
The United Nations has advised Arab countries to take Imam Ali bin Abi Talib (as) as an example in establishing a regime based on justice and democracy and encouraging knowledge.
The United Nations Development Programme in its 2002 Arab Human Development Report, distributed around the world, listed six sayings of Imam Ali bin Abi Talib (as) about ideal governance.
They include consultation between the ruler and the ruled, speaking out against corruption and other wrong doings, ensuring justice to all, and achieving domestic development and which are as follows:
1. He who has appointed himself an Imam (ruler) of the people must begin by teaching himself before teaching others, his teaching of others must be first by setting an example rather than with words, for he who begins by teaching and educating himself is more worthy of respect than he who teaches and educates others.
2. Your concern with developing the land should be greater than your concern with collecting taxes, for the latter can only be obtained by developing; whereas he who seeks revenue without development destroys the country and the people.
3. Seek the company of the learned and the wise in search of solving the problems of your country and the righteousness of your people.
4. No good can come in keeping silent as to government or in speaking out of ignorance.
5. The righteous are men of virtue, whose logic is straightforward, whose dress is unostentatious, whose path is modest, whose actions are many and who are undeterred by difficulties.
6. Choose the best among your people to administer justice among them. Choose someone who does not easily give up, who is unruffled by enmities, someone who will not persist in wrongdoing, who will not hesitate to pursue right once he knows it, someone whose heart knows no greed, who will not be satisfied with a minimum of explanation without seeking the maximum of understanding, who will be the most steadfast when doubt is cast, who will be the least impatient in correcting the opponent, the most patient in pursuing the truth, the most stern in meting out judgment; someone who is unaffected by flattery and not swayed by temptation and these are but few.
Service to Islam by Sayyidina Ali ibn Abi Talib (as) at Dawat Zul Ashira
The first occasion on which Sayyidina Ali ibn Abi Talib (as) offered his services to the cause of Islam was when Holy Prophet Muhammad (saw) was first ordered by Allah (SWT) to preach Islam openly and this occasion is known as Dawat al-Asheera (Dawat Zul Ashira) - Holy Prophet Muhammad's (saw) first public invitation.
For three years Holy Prophet Muhammad (saw) was preaching Islam under absolute secrecy, at the end of the third year of his mission, that is the fourth year after Besat (the day when Holy Prophet Muhammad (saw) proclaimed his prophethood), Holy Prophet Muhammad (saw) received orders (Noble Qur'an, 26:214) to preach his near relations and to admonish them.
Holy Prophet Muhammad (saw) directed Sayyidina Ali ibn Abi Talib (as) to prepare a meal and to invite the sons and grandsons of Abdul Muttalib. This was done and about forty (40) of them accepted the invitation and came, but Abu Lahab, made the company break up before Holy Prophet Muhammad (saw) had an opportunity to speak. Next day, a second invitation was issued and when they came, the frugal meal was served.
Then Holy Prophet Muhammad (saw) rose and declared his sacred mission and said, O sons of Abdul Muttalib. Almighty Allah (SWT) has assigned me to warn you of the painful torments of the wrongdoers and give you the good news of His reward to the pious believers. Become Muslims and follow me to achieve salvation. I swear by Almighty Allah (SWT) that among all Arabs I do not know anyone who has brought his people anything better than what I have brought you. I have brought you prosperity and salvation both in this world and in the hereafter. The Gracious God has commanded me to call you all to worship Him. Now which one of you is willing to help me with the task? Concluded by demanding, anybody who announces his readiness to help me to bear this burden will be my brother, my successor, and the executor of my will, as Aaron was unto Moses?
The assembly remained mute with astonishment, not one venturing to accept the offered perilous office, until Sayyidina Ali ibn Abi Talib (as) who was the youngest about twelve (12) years of age, stood up and declared his allegiance and full support for Holy Prophet Muhammad's (saw) mission: O Prophet! I will, though I am indeed the youngest of those present, the most rheum of them as to the eyes, and the slenderest of them as to the legs. O Messenger of Allah (SWT)! I am your assistant. I am your supporter.
Holy Prophet Muhammad (saw) asked him to sit down. He (saw) repeated the same saying three times but no one except Sayyidina Ali ibn Abi Talib (as) replied to him. On this, locking his arms around the generous and courageous youth, and pressing him to his bosom, Holy Prophet Muhammad (saw) declared: "Behold my brother and my Vazir (Successor) and the executor of my will among you. Listen to him and obey him."
Many historians are of the opinion that it was a momentous declaration at a momentous occasion. The first and the greatest service done to the cause of Islam. If the appeal of Holy Prophet Muhammad (saw) was then left unanswered, the propagation of Islam would have been nipped in the bud.
Thomas Carlyle, the author of Heroes and Hero Worship, is of the opinion that: Though all the people gathered there, were not enemies of Holy Prophet Muhammad (saw), yet most of them were dead against this religion, and some were quite uninterested. To them, the whole thin, (an adult person preaching a new religion and a young courageous youth offering his services vehemently) looked like a big farce. They laughed at both of them, and dispersed advising Imam Ali's father (Hazrat Abu Talib) to obey his youngest son from that day onward. But these two people (Prophet Muhammad and Imam Ali) proved to the world that there was nothing laughable in their declaration and they had wisdom and courage enough to make their mission a success. Carlyle further says that young Ali had really such a personality as could be liked, loved and venerated by everybody. He was the man of excellent character, loving and lovable, so intensely brave that if anything stood against his bravery it was consumed as if by fire, yet he was so gentle and kind that he represented the model of a Christian Knight.
As was said this was really the first and the greatest service to Islam. History bears witness that from this day to the last day of his life, Sayyidina Ali ibn Abi Talib (as) sincerely, bravely and nobly acted as the defender of the faith to fulfill his pledge.
Service to Islam on the Night of Migration (Shab-e-Hijrat)
The second great occasion on which Sayyidina Ali ibn Abi Talib (as) offered his services to the cause of Islam was when Holy Prophet Muhammad (saw) was forced to leave his birth place, Makkah to avoid persecution, making somebody stay in his place in such a way that his enemies would believe that he was still in his house and thus he might safely go away in the darkness of the night.
There is no doubt to it that every body loves his soul and very rarely gets ready to sacrifice it for another person but because of the fact that Sayyidina Ali ibn Abi Talib (as) loved the soul of Holy Prophet Muhammad (saw) even more than his own one, hence, he got prepared to lay his life for him on the night of migration (Shab-e-Hijrat).
This departure to Madinah (formerly known as Yathrib) is called migration (Hijrah), and the Muslim era is named after this event. It took place during 622 AD thirteen (13) years after Holy Prophet Muhammad (saw) started preaching Islam.
People of Madinah were favourably inclined towards Islam and some who had embraced this new religion had promised every kind of support to Holy Prophet Muhammad (saw). Many Muslims who had left for Madinah were warmly welcomed by the people of Madinah (Ansar/Helpers). Quraish, realizing that Islam was gaining a good support with a firm hold in Madinah and those who had fled Makkah were being happily settled there, decided to strike at the very root. Their hatred of Holy Prophet Muhammad (saw) was so intense that nothing would satisfy them but his death. They gathered at Nadwa and decided that a few people from each clan of Quraish would jointly attack Holy Prophet Muhammad (saw) and strike him with their swords at one and the same time. Thus no individual of any single clan would be responsible for his death and Bani Hashim would not be able to kill any person or fight against any single clan and as they were not strong enough to fight against all the clans of Quraish, at the same time they would be forced to be satisfied with blood-money (Diyat). They further decided to besiege the house of Holy Prophet Muhammad (saw) during the night so that he may not go away and then to kill him next morning.
Thus about forty (40) men got ready and encircled the house of Holy Prophet Muhammad (saw). Allah (SWT) revealed to His Prophet Muhammad (saw) of the intrigue planned against him and ordered him to leave Makkah the very same night. It was a serious and dangerous occasion. Holy Prophet Muhammad (saw) was ordered by Allah (SWT) to leave Makkah immediately in such a way that none of his enemies might suspect his departure and if possible, none of his friends might know of it. The walls of his house were barely seven feet high and anyone placing a stone and standing upon it could easily peep into the house. Holy Prophet Muhammad (saw) knew the house was surrounded. Whom could he ask to sleep in his bed covering himself with his coverlet, such a person should not expose his identity till dawn (till Holy Prophet was out of danger) and should be unarmed, so that he might not rouse the suspicion of peeping enemies; he should thus be willing to bear the brunt of the enemies anger in the morning and be ready to be killed. To whom but to Sayyidina Ali ibn Abi Talib (as), the staunch and loyal supporter of Islam, could Holy Prophet Muhammad (saw) turn at this most perilous moment. Holy Prophet Muhammad (saw) informed Sayyidina Ali ibn Abi Talib (as) of the whole plan and of the positive danger of taking his place, saying that the least could be expected of those enemies, would be death.
Sayyidina Ali ibn Abi Talib (as) asked: "If I take your place, and leave you alone to go through the enemies, will your life be safe?"
Holy Prophet Muhammad (saw) replied: "Yes. Allah (SWT) has promised me a safe passage through them."
Sayyidina Ali ibn Abi Talib (as) bowed down his head before Allah (SWT) as a sign of thanksgiving. He lied down on the bed of Holy Prophet Muhammad (saw) and covered himself with Holy Prophet's coverlet. In fact, Sayyidina Ali ibn Abi Talib (as) used to say later that the best sleep he had ever had was on this night (Shab-e-Hijrat).
Holy Prophet Muhammad (saw) after making arrangements to return the properties entrusted to him by several nonbelievers, came out of his house and started proceeding towards a mountain cave of Thawr (Noble Qur'an 9:40) in the south of Makkah with Hazrat Abu Bakr in the darkness of night.
In the morning Sayyidina Ali ibn Abi Talib (as) was found out by the enemy only when one of them pulled the coverlet. When they wanted to attack him knowing that he was Sayyidina Ali ibn Abi Talib (as) and not Holy Prophet Muhammad (saw), only then the enemy sheathed his sword.
And among men is he who sells himself (soul) to seek the pleasure of Allah; and Allah is Affectionate to the servants. (Noble Qur'an, 2:207)
It is held unanimous by the scholars of both the Islamic Schools, that this verse was reveled for Sayyidina Ali ibn Abi Talib (as), when he readily slept in the bed of Holy Prophet Muhammad (saw), when the latter to the will of Almighty Allah (SWT) had to migrate from Makkah to Medinah. The one who would agree to offer himself instead of Holy Prophet Muhammad (saw) who was wanted by the enemy must essentially have:
The safety of Holy Prophet Muhammad (saw) preferred to his own safety
Implicit faith in the duty of a man to earn the pleasure of Almighty Allah (SWT) and His Prophet Muhammad (saw), at any cost, even at the cost of his own life
The courage of surrendering himself willingly with the utmost peace of mind, to sleep under the swords, ready to fall upon him
The confidence and faith in Almighty Allah's (SWT) protection
On the night of Hijrah, Allah (SWT), the glorious revealed to Jibril (Gabriel) and Mikail (Michael) that, I have established brotherhood between you two and have ordained the life of one longer than the life of the other. Now, are you willing to make a present of the extra length of life to the other?
But each preferred the longer life for himself. Then Almighty Allah (SWT) revealed:
Why not follow the example of Ali ibn Abu Talib. I have established brotherhood between him and Muhammad. He is now sleeping on the bed of Muhammad in order to save his life by sacrificing his own. Now descend both of you to the earth and protect him from his enemies.
Both the angels descended. Jibrail took up his position near Sayyidina Ali ibn Abi Talib's (as) head and Mikail near his feet. Jibrail was crying out aloud Excellent. Excellent O son of Abu Talib! There is none like you. Almighty Allah (SWT) is making boast of you before the angels.
And it was on this very occasion that the above verse was revealed.
Imam Ali ibn Abu Talib (as) - The Champion of Islam
Amir al-Muminin, Imam Ali (as) was the son of Hazrat Abu Talib, the Shaykh of the Banu Hashim. Hazrat Abu Talib was the uncle and guardian of Holy Prophet Muhammad (saw) and the person who had brought Holy Prophet Muhammad (saw) to his house and raised him like his own son. After Holy Prophet Muhammad (saw) was chosen for his prophetic mission, Hazrat Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh.
In Madinah, Holy Prophet Muhammad (saw) was forced to defend himself and his followers, and was thus forced to face many battles. At each and every battle, Imam Ali ibn Abu Talib (as) was the hero. And it was he who fought single-handedly with famous warriors of Arabia, defeated the enemies and brought victory to Islam.
Imam Ali (as) was present in all the wars in which Holy Prophet Muhammad (saw) participated, except the battle of Tabuk when he was ordered to stay in Madinah in place of Holy Prophet Muhammad (saw). He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed Holy Prophet Muhammad (saw), so that Holy Prophet Muhammad (saw) said:
"Ali is never separated from the Truth or the Truth from Ali."
Records of these battles carry with them chronicles of his bravery, courage and chivalry. Even the enemies sang songs of his valour and gallantry. Everyone of these battles was an outcome of very grave circumstances and conditions, and combination of very serious events and dangerous forces against the safety of the Muslims and Islam. There were many such encounters, where the events had far-reaching effects. In each of them, Imam Ali ibn Abu Talib (as) alone broke through evil combinations and carried the Muslims and Islam to a position of safety, eminence and power.
The courage of Imam Ali (as) was proverbial. In all the wars in which he participated during the lifetime of Holy Prophet Muhammad (saw), and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to Holy Prophet Muhammad (saw) and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy. Never did a warrior or soldier engage Imam Ali (as) in battle and come out of it alive. Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitively established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away.
Also on the day when Makkah was conquered, Holy Prophet Muhammad (saw) ordered the idols to be broken. The idol "Hubal" was the largest idol in Makkah, a giant stone statue placed on the top of Holy Ka'bah. Following the command of Holy Prophet Muhammad (saw), Imam Ali (as) placed his feet on Holy Prophet Muhammad's (saw) shoulders, climbed to the top of Holy Ka'bah, pulled "Hubal" from its place and cast it down.
Amir al-Muminin, Imam Ali (as) was very close to Holy Prophet Muhammad (saw), and the closeness was changed to a permanent relationship when he married his most beloved daughter, Fatimah Zahra (sa) to Imam Ali (as).
Imam Ali ibn Abu Talib (as) also had the distinguished honor that the progeny of Holy Prophet Muhammad (saw) continued through Imam Ali's sons from Fatimah Zahra (sa) namely Imam Hasan and Imam Hussein (as). The two children were the most beloved of Holy Prophet Muhammad (saw).
For three years Holy Prophet Muhammad (saw) was preaching Islam under absolute secrecy, at the end of the third year of his mission, that is the fourth year after Besat (the day when Holy Prophet Muhammad (saw) proclaimed his prophethood), Holy Prophet Muhammad (saw) received orders (Noble Qur'an, 26:214) to preach his near relations and to admonish them.
Holy Prophet Muhammad (saw) directed Sayyidina Ali ibn Abi Talib (as) to prepare a meal and to invite the sons and grandsons of Abdul Muttalib. This was done and about forty (40) of them accepted the invitation and came, but Abu Lahab, made the company break up before Holy Prophet Muhammad (saw) had an opportunity to speak. Next day, a second invitation was issued and when they came, the frugal meal was served.
Then Holy Prophet Muhammad (saw) rose and declared his sacred mission and said, O sons of Abdul Muttalib. Almighty Allah (SWT) has assigned me to warn you of the painful torments of the wrongdoers and give you the good news of His reward to the pious believers. Become Muslims and follow me to achieve salvation. I swear by Almighty Allah (SWT) that among all Arabs I do not know anyone who has brought his people anything better than what I have brought you. I have brought you prosperity and salvation both in this world and in the hereafter. The Gracious God has commanded me to call you all to worship Him. Now which one of you is willing to help me with the task? Concluded by demanding, anybody who announces his readiness to help me to bear this burden will be my brother, my successor, and the executor of my will, as Aaron was unto Moses?
The assembly remained mute with astonishment, not one venturing to accept the offered perilous office, until Sayyidina Ali ibn Abi Talib (as) who was the youngest about twelve (12) years of age, stood up and declared his allegiance and full support for Holy Prophet Muhammad's (saw) mission: O Prophet! I will, though I am indeed the youngest of those present, the most rheum of them as to the eyes, and the slenderest of them as to the legs. O Messenger of Allah (SWT)! I am your assistant. I am your supporter.
Holy Prophet Muhammad (saw) asked him to sit down. He (saw) repeated the same saying three times but no one except Sayyidina Ali ibn Abi Talib (as) replied to him. On this, locking his arms around the generous and courageous youth, and pressing him to his bosom, Holy Prophet Muhammad (saw) declared: "Behold my brother and my Vazir (Successor) and the executor of my will among you. Listen to him and obey him."
Many historians are of the opinion that it was a momentous declaration at a momentous occasion. The first and the greatest service done to the cause of Islam. If the appeal of Holy Prophet Muhammad (saw) was then left unanswered, the propagation of Islam would have been nipped in the bud.
Thomas Carlyle, the author of Heroes and Hero Worship, is of the opinion that: Though all the people gathered there, were not enemies of Holy Prophet Muhammad (saw), yet most of them were dead against this religion, and some were quite uninterested. To them, the whole thin, (an adult person preaching a new religion and a young courageous youth offering his services vehemently) looked like a big farce. They laughed at both of them, and dispersed advising Imam Ali's father (Hazrat Abu Talib) to obey his youngest son from that day onward. But these two people (Prophet Muhammad and Imam Ali) proved to the world that there was nothing laughable in their declaration and they had wisdom and courage enough to make their mission a success. Carlyle further says that young Ali had really such a personality as could be liked, loved and venerated by everybody. He was the man of excellent character, loving and lovable, so intensely brave that if anything stood against his bravery it was consumed as if by fire, yet he was so gentle and kind that he represented the model of a Christian Knight.
As was said this was really the first and the greatest service to Islam. History bears witness that from this day to the last day of his life, Sayyidina Ali ibn Abi Talib (as) sincerely, bravely and nobly acted as the defender of the faith to fulfill his pledge.
Service to Islam on the Night of Migration (Shab-e-Hijrat)
The second great occasion on which Sayyidina Ali ibn Abi Talib (as) offered his services to the cause of Islam was when Holy Prophet Muhammad (saw) was forced to leave his birth place, Makkah to avoid persecution, making somebody stay in his place in such a way that his enemies would believe that he was still in his house and thus he might safely go away in the darkness of the night.
There is no doubt to it that every body loves his soul and very rarely gets ready to sacrifice it for another person but because of the fact that Sayyidina Ali ibn Abi Talib (as) loved the soul of Holy Prophet Muhammad (saw) even more than his own one, hence, he got prepared to lay his life for him on the night of migration (Shab-e-Hijrat).
This departure to Madinah (formerly known as Yathrib) is called migration (Hijrah), and the Muslim era is named after this event. It took place during 622 AD thirteen (13) years after Holy Prophet Muhammad (saw) started preaching Islam.
People of Madinah were favourably inclined towards Islam and some who had embraced this new religion had promised every kind of support to Holy Prophet Muhammad (saw). Many Muslims who had left for Madinah were warmly welcomed by the people of Madinah (Ansar/Helpers). Quraish, realizing that Islam was gaining a good support with a firm hold in Madinah and those who had fled Makkah were being happily settled there, decided to strike at the very root. Their hatred of Holy Prophet Muhammad (saw) was so intense that nothing would satisfy them but his death. They gathered at Nadwa and decided that a few people from each clan of Quraish would jointly attack Holy Prophet Muhammad (saw) and strike him with their swords at one and the same time. Thus no individual of any single clan would be responsible for his death and Bani Hashim would not be able to kill any person or fight against any single clan and as they were not strong enough to fight against all the clans of Quraish, at the same time they would be forced to be satisfied with blood-money (Diyat). They further decided to besiege the house of Holy Prophet Muhammad (saw) during the night so that he may not go away and then to kill him next morning.
Thus about forty (40) men got ready and encircled the house of Holy Prophet Muhammad (saw). Allah (SWT) revealed to His Prophet Muhammad (saw) of the intrigue planned against him and ordered him to leave Makkah the very same night. It was a serious and dangerous occasion. Holy Prophet Muhammad (saw) was ordered by Allah (SWT) to leave Makkah immediately in such a way that none of his enemies might suspect his departure and if possible, none of his friends might know of it. The walls of his house were barely seven feet high and anyone placing a stone and standing upon it could easily peep into the house. Holy Prophet Muhammad (saw) knew the house was surrounded. Whom could he ask to sleep in his bed covering himself with his coverlet, such a person should not expose his identity till dawn (till Holy Prophet was out of danger) and should be unarmed, so that he might not rouse the suspicion of peeping enemies; he should thus be willing to bear the brunt of the enemies anger in the morning and be ready to be killed. To whom but to Sayyidina Ali ibn Abi Talib (as), the staunch and loyal supporter of Islam, could Holy Prophet Muhammad (saw) turn at this most perilous moment. Holy Prophet Muhammad (saw) informed Sayyidina Ali ibn Abi Talib (as) of the whole plan and of the positive danger of taking his place, saying that the least could be expected of those enemies, would be death.
Sayyidina Ali ibn Abi Talib (as) asked: "If I take your place, and leave you alone to go through the enemies, will your life be safe?"
Holy Prophet Muhammad (saw) replied: "Yes. Allah (SWT) has promised me a safe passage through them."
Sayyidina Ali ibn Abi Talib (as) bowed down his head before Allah (SWT) as a sign of thanksgiving. He lied down on the bed of Holy Prophet Muhammad (saw) and covered himself with Holy Prophet's coverlet. In fact, Sayyidina Ali ibn Abi Talib (as) used to say later that the best sleep he had ever had was on this night (Shab-e-Hijrat).
Holy Prophet Muhammad (saw) after making arrangements to return the properties entrusted to him by several nonbelievers, came out of his house and started proceeding towards a mountain cave of Thawr (Noble Qur'an 9:40) in the south of Makkah with Hazrat Abu Bakr in the darkness of night.
In the morning Sayyidina Ali ibn Abi Talib (as) was found out by the enemy only when one of them pulled the coverlet. When they wanted to attack him knowing that he was Sayyidina Ali ibn Abi Talib (as) and not Holy Prophet Muhammad (saw), only then the enemy sheathed his sword.
And among men is he who sells himself (soul) to seek the pleasure of Allah; and Allah is Affectionate to the servants. (Noble Qur'an, 2:207)
It is held unanimous by the scholars of both the Islamic Schools, that this verse was reveled for Sayyidina Ali ibn Abi Talib (as), when he readily slept in the bed of Holy Prophet Muhammad (saw), when the latter to the will of Almighty Allah (SWT) had to migrate from Makkah to Medinah. The one who would agree to offer himself instead of Holy Prophet Muhammad (saw) who was wanted by the enemy must essentially have:
The safety of Holy Prophet Muhammad (saw) preferred to his own safety
Implicit faith in the duty of a man to earn the pleasure of Almighty Allah (SWT) and His Prophet Muhammad (saw), at any cost, even at the cost of his own life
The courage of surrendering himself willingly with the utmost peace of mind, to sleep under the swords, ready to fall upon him
The confidence and faith in Almighty Allah's (SWT) protection
On the night of Hijrah, Allah (SWT), the glorious revealed to Jibril (Gabriel) and Mikail (Michael) that, I have established brotherhood between you two and have ordained the life of one longer than the life of the other. Now, are you willing to make a present of the extra length of life to the other?
But each preferred the longer life for himself. Then Almighty Allah (SWT) revealed:
Why not follow the example of Ali ibn Abu Talib. I have established brotherhood between him and Muhammad. He is now sleeping on the bed of Muhammad in order to save his life by sacrificing his own. Now descend both of you to the earth and protect him from his enemies.
Both the angels descended. Jibrail took up his position near Sayyidina Ali ibn Abi Talib's (as) head and Mikail near his feet. Jibrail was crying out aloud Excellent. Excellent O son of Abu Talib! There is none like you. Almighty Allah (SWT) is making boast of you before the angels.
And it was on this very occasion that the above verse was revealed.
Imam Ali ibn Abu Talib (as) - The Champion of Islam
Amir al-Muminin, Imam Ali (as) was the son of Hazrat Abu Talib, the Shaykh of the Banu Hashim. Hazrat Abu Talib was the uncle and guardian of Holy Prophet Muhammad (saw) and the person who had brought Holy Prophet Muhammad (saw) to his house and raised him like his own son. After Holy Prophet Muhammad (saw) was chosen for his prophetic mission, Hazrat Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh.
In Madinah, Holy Prophet Muhammad (saw) was forced to defend himself and his followers, and was thus forced to face many battles. At each and every battle, Imam Ali ibn Abu Talib (as) was the hero. And it was he who fought single-handedly with famous warriors of Arabia, defeated the enemies and brought victory to Islam.
Imam Ali (as) was present in all the wars in which Holy Prophet Muhammad (saw) participated, except the battle of Tabuk when he was ordered to stay in Madinah in place of Holy Prophet Muhammad (saw). He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed Holy Prophet Muhammad (saw), so that Holy Prophet Muhammad (saw) said:
"Ali is never separated from the Truth or the Truth from Ali."
Records of these battles carry with them chronicles of his bravery, courage and chivalry. Even the enemies sang songs of his valour and gallantry. Everyone of these battles was an outcome of very grave circumstances and conditions, and combination of very serious events and dangerous forces against the safety of the Muslims and Islam. There were many such encounters, where the events had far-reaching effects. In each of them, Imam Ali ibn Abu Talib (as) alone broke through evil combinations and carried the Muslims and Islam to a position of safety, eminence and power.
The courage of Imam Ali (as) was proverbial. In all the wars in which he participated during the lifetime of Holy Prophet Muhammad (saw), and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to Holy Prophet Muhammad (saw) and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy. Never did a warrior or soldier engage Imam Ali (as) in battle and come out of it alive. Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitively established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away.
Also on the day when Makkah was conquered, Holy Prophet Muhammad (saw) ordered the idols to be broken. The idol "Hubal" was the largest idol in Makkah, a giant stone statue placed on the top of Holy Ka'bah. Following the command of Holy Prophet Muhammad (saw), Imam Ali (as) placed his feet on Holy Prophet Muhammad's (saw) shoulders, climbed to the top of Holy Ka'bah, pulled "Hubal" from its place and cast it down.
Amir al-Muminin, Imam Ali (as) was very close to Holy Prophet Muhammad (saw), and the closeness was changed to a permanent relationship when he married his most beloved daughter, Fatimah Zahra (sa) to Imam Ali (as).
Imam Ali ibn Abu Talib (as) also had the distinguished honor that the progeny of Holy Prophet Muhammad (saw) continued through Imam Ali's sons from Fatimah Zahra (sa) namely Imam Hasan and Imam Hussein (as). The two children were the most beloved of Holy Prophet Muhammad (saw).
Imam Ali ibn Abu Talib (as) and Ibadah (Worship), Namaz/Salat (Prayer)
From the point of view of Islamic teachings, every sin leaves a black stain and the effects of distortion in the human heart which in turn weakens a person's aptitude for good and righteous actions and consequently further deviate him towards other sins and foul deeds. On the other hand: worship, prayer and remembrance of Allah (SWT), develop a human being's religious consciousness, strengthen his aptitude for virtuous deeds and diminish his proneness to sin. This means that worship, prayer and remembrance of Allah (SWT), efface the mal-effects of sins and replace these with fondness for virtue and goodness.
In the Nahj al-Balaghah there is a sermon which deals with Salat, Zakat and delivering of trust; after emphasizing the importance of Salat, Amir al-Muminin (as) further says:
Certainly, prayer removes sins like autumn strips leaves off from trees, and it liberates you from the rope (of sins) tied around your neck. The Holy Prophet Muhammad (saw) likened it to a refreshing stream at one's door in which one takes a purifying bath five times in a day and night. Will after so much cleansing any dirt remain on him?
Also a heart filled with the remembrance of Allah (SWT) is a heart that finds peace and tranquility. Allah (SWT) says in Noble Qur'an: "Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction." (Surah al-Rad 13:28)
Ibadah or service, of the One God and negation of everything else as an object of service and worship, is one of the essential teachings of God sent apostles, a feature never absent from the teachings of any prophet. As we know, in the sacred religion of Islam, too, worship occupies a preeminent position, with the only difference that worship in Islam is not regarded as a series of devotional rituals separate from everyday life and as pertaining solely to another world. Worship in Islam is located in the context of life and is an unalienable part of the Islamic philosophy of life.
From the point of view of Islam, every good and beneficial action if performed with a pure, God seeking intention is viewed as worship. Therefore learning, acquisition of knowledge and livelihood and social service, if performed for God's sake, are acts of worship. Nevertheless, Islam also specifies a system of rituals and formal acts of worship such as Namaz/Salat (Prayer), Sawm (fasting) etc., which have a specific philosophy for performing them.
In order to elucidate the approach of Imam Ali ibn Abu Talib (as) towards worship, now we shall proceed to cite few statements from the Nahj al-Balaghah about the differences in various approaches of people towards worship.
A group of people worshipped Allah (SWT) out of desire for reward; this is the worship of traders. Another group worshipped Allah (SWT) out of fear; this is the worship of slaves. Yet another group worshipped Allah (SWT) out of gratitude; this is the worship of freemen.
Even if Allah (SWT) had not warned those disobedient to Him of chastisement, it was obligatory by way of gratefulness for His favours that He should not be disobeyed.
My Lord, I did not worship you out of fear from Your Fire, nor out of desire for Your Paradise; but I found You worthy of worship, so I worshipped You.
Imam Ali ibn Abu Talib (as) and concentration in Namaz/Salat (Prayer)
The degree of concentration possible, will of course vary with individuals but we must mention here, the perfection in concentration achieved by Amir al-Muminin (as). In the Battle of Siffin an arrow head pierced the thigh of Imam Ali ibn Abu Talib (as). It was not possible to pull it out because of the unbearable pain it caused. When Imam Hasan (as) was consulted in the matter, he told the people to just wait till his father stands for prayer and to remove the arrow while Imam Ali ibn Abu Talib (as) was praying.
Accordingly the arrow was pulled out while Imam Ali ibn Abu Talib (as) praying and Imam Ali ibn Abu Talib (as) was totally oblivious of the excruciating pain. When Imam Ali ibn Abu Talib (as) stood for prayers, the world ceased to exist for him, his entire being was totally immersed in the contact he had established with his Creator and his relationship with Him.
In Noble Qur'an (Surah Yusuf 12:31) showed that when Prophet Yusuf (Joseph) went in front of the women they cut their fingers but did not feel the pain. If the beauty of Prophet Yusuf (as) a creature of Almighty Allah (SWT) removed pain then think of the beauty of Allah (SWT) and when Imam Ali ibn Abu Talib (as) stood in the presence of Allah (SWT) then all pain from removing the arrow from his thigh was gone.
At the same time the following incident indicates, how much Imam Ali ibn Abu Talib (as) was conscious to fulfill the need of poor? Even in the middle of his prayers.
Hazrat Abu Zar Ghaffari (ra) says that one day he was praying with the Holy Prophet Muhammad (saw) when a beggar came to the Prophet's mosque (Masjid-e-Nabavi) in Madina and began to ask for alms. No one responded to his pleas. The beggar raised his hands towards heavens and said, "Allah! Be a witness that I came to Thy Prophet's mosque and no one gave me anything."
Imam Ali ibn Abu Talib (as) was bowing (Ruku) while offering prayers at that time. Imam Ali ibn Abu Talib (as) beckoned and called his attention to his finger, on which was a ring. The beggar came forward and promptly drew Imam Ali ibn Abu Talib's (as) ring from his finger and left the place. In other words Imam Ali ibn Abu Talib (as) did not wait till his prayers were finished. He (as) was so particular to give alms, that while he was still praying he told the beggar by gesture that he might pull out his ring, sell it and spend the money to meet his needs.
It may be noted that giving alms while bowing in prayers is not included in the teachings of Islam. It is neither an obligatory nor a commendable act. Both the Shi'ah and the Sunnis alike, agree that Imam Ali ibn Abu Talib (as) did so and this incident occurred in the presence of Holy Prophet Muhammad (saw) who raised his face towards heaven and prayed. The Holy Prophet Muhammad (saw) had not yet finished his prayers when angel Jibril (Gabriel) brought the following verse of Noble Qur'an.
Only Allah is your Wali and His Messenger and those who believe, those who establish prayers and give charity while they bow (in prayer). (Surah al-Maeda 5:55)
Two healthy, fat Camels and sincere Namaz/Salat (Prayer) of Imam Ali ibn Abu Talib (as)
Once, two healthy, fat Camels were gifted to Holy Prophet Muhammad (saw). Holy Prophet Muhammad (saw) asked his companions (Sahabah): "Can anyone amongst you perform two Rakats (units) of Salat with complete perfection (in all of its actions) and with complete humility in which not a single worldly thought does enters into your minds and no thoughts of the transient world run through your heart so that if any of you can do this, then I can gift one of these camels to you?" None of the companions spoke, there was still silence. Holy Prophet Muhammad (saw) repeated his challenge second and third time, however none of his companions replied to his request and did not move from their place. At that point, Imam Ali ibn Abu Talib (as), stood up and accepted this challenge saying, "O Messenger of Allah! I can perform two Rakats (units) of Salat and for the duration of the entire prayer, none of the affairs of the world runs through my mind! Insha Allah."
Holy Prophet Muhammad (saw) said, "O' Ali! Stand up and offer your prayer, may Allah send His blessings upon you."
Thus, Imam Ali ibn Abu Talib (as) began his Salat, and when he was about to complete his prayers by beginning the Salam of the last Rakat, angel Jibril (Gabriel) descended upon the Holy Prophet Muhammad (saw) and whispered to him that Almighty Allah (SWT) says that to give one of the camels to Ali.
Holy Prophet Muhammad (saw) said to Jibreel (as): "My condition was, that during the performance of Salat the affairs of the transient world should not come into the mind, only then would I give that person one of the camels but, when Ali was in Tashahhud, he began to think to himself, which healthy, fat camel he would choose?"
Jibreel (as) then said, "O Messenger of Allah! Indeed Almighty Allah (SWT) conveys His regards to you and He says, that Ali was thinking which of the two healthy, fat Camels to take so that he could slaughter it in the way of Allah and distributes its meat to the needy and the destitute for the pleasure of Allah. Thus, his thinking and intention about this (material world) was for Allah and it was not for his (own) self (and his own personal benefit), nor was it for this transient world."
At this point of time, Holy Prophet Muhammad (saw) began to cry and gave both of the camels to Imam Ali ibn Abu Talib (as), Imam Ali ibn Abu Talib (as) proceeded to slaughter them both and gave all of their meat to the needy people.
Ali Se Pehle Ibadat Ka Sar Anjaam Na Tha
Adab Khuda Ka Mohammad Ka Ehtram Na Tha
Namaz Hoti Bhi Qayim Tau Kis Tarha Hoti
Khuda Ka Ghar Tau Bana Tha Magar Imam Na Tha
Holy Prophet Muhammad (saw) has said that: "Anyone who performs two Rakats (units) of Salat and doesn't bring the worldly thoughts in his mind, Allah (SWT) will be satisfied with him and He forgives all his sins."
Imam Ali ibn Abu Talib (as) says: Fikro Sa'atin Khairun Min Ibadate Sab'ena Sanah [An hour's reflection (on Allah's creation) is better than the Ibadat of 70 years].
Emphasis on reciting Namaz/Salat (Prayer) at the earliest time
Traditions have greatly emphasized on punctuality with regard to prayer times and performing it on time. One should not delay prayer without a valid excuse. Our guides did not ever miss the best time of prayers even in the most difficult circumstances.
Thus in the book Irshad ul Quloob a narration states that one day Hazrat Amir al-Muminin Ali (as) was in the midst of fighting during the battle of Siffin. In spite of these circumstances he often glanced at the sun between the rows of fighters. Ibne Abbas asked him why he kept glancing at the Sun? Hazrat Amir al-Muminin Ali (as) said, "I am looking towards Zawaal (decline of Sun from its Zenith) so that I may perform Prayer." Ibne Abbas asked him if there was opportunity to recite prayer in these trying circumstances? Hazrat Amir al-Muminin Ali (as) replied, "Why are we fighting these people? Our aim in fighting these people itself is the establishing of Prayer."
Ibne Abbas has related that Hazrat Amir al-Muminin Ali (as) never omitted the Midnight Prayer, not even during the battle of Siffin when it was extreme winter.
It is reported that on the day of Ashura at the time of Zawaal, Abu Thamama Saidawi came to the Chief of Martyrs, Imam Hussain (as) and said, "O my Master! We shall all be killed without any doubt and the time for noon prayer (Zuhr) has arrived. So you please lead us in Prayer. This shall be our last Prayer and we hope that on this great occasion we meet the Lord in the condition of having performed one of the religious obligations. Chief of Martyrs, Imam Hussain (as) lifted his head towards the sky and said, "You have remembered Prayer, may Allah (SWT) include you among the praying ones. Yes, it is the time for Prayer." Then he said, "Recite Azaan (the call for Prayer)."
After Azaan, Imam Hussain (as) called out, "O son of Sa'ad. Have you forgotten the Islamic Sharia (Religious Laws)? Would you not halt hostilities so that we can offer Prayer?" Thus Imam Hussain (as) offered the Prayer under perilous circumstances (Namaz-e-Khauf) in such a way that Zuhair Ibne Qayn and Saeed bin Abdullah Hanfi stood in front of Imam Hussain (as) and whenever an arrow was shot towards the Chief of Martyrs one of them acted as a shield and took the arrow upon himself. At last Saeed received thirteen arrow wounds in addition to the injuries caused by spears and swords and finally Saeed fell down and breathed his last.
Enmity of Bani Umayyah (Muawiyah ibn Abu Sufyan) towards Imam Ali ibn Abu Talib (as)
It is very unfortunate to see on the pages of Muslim history, "That it was in the days of Bani Umayyah, more than seventy thousand minbar (pulpit in mosques) upon which they cursed Imam Ali ibn Abu Talib (as), in some of what Muawiyah ibn Abu Sufyan made a Sunnah for them."
When Imam Ali ibn Abu Talib (as) was martyred in Masjid-E-Kufa, while performing Morning Prayer during the month of Ramadan. The news of his death was spread throughout the Muslim world. When the news of his martyrdom in the prayer niche reached Sham (Syria), all the people were surprised. They were so influenced by the speeches delivered against Imam Ali ibn Abu Talib (as) by the men hired by Muawiyah ibn Abu Sufyan that they asked themselves, "Did Imam Ali prays?" The extent of the influence of cursing and false accusation is so much that as you can see the most pious man who lived his whole lifetime to establish the prayer, is presented as being one who does not pray in the minds of the Syrians.
This type of false accusation did not stop till today. The people from the progeny of Muawiyah ibn Abu Sufyan, even today have the same type of thinking, mentality and enmity towards Imam Ali ibn Abu Talib (as).
On 12th June 2008, one such person Dr. Israr Ahmed on QTV, a component of ARY network, uttered words to the effect that (Naudbillah Thumma Naudbillah) Imam Ali ibn Abu Talib (as) once drank wine and under its influence he misread a verse while leading congregational prayers. Utterance of such nonsense for one "made pure" by Allah in Noble Qur'an (Surah Al-Ahzab 33:33) is something for which Allah (SWT) shall appropriately penalize this person in this world and in the hereafter.
But as one Muslim Ummah, we unanimously condemn the lowly and ignorant speaker, Dr. Israr Ahmed, for his blasphemous statements against the immaculate Imam, Amir al-Muminin Ali ibn Abu Talib (as) based on a fabricated narration from Tirmidhi through unreliable narrators who have been roundly condemned and criticized by all Rejaali scholars, regardless of their sects.
The ignorant Dr. Israr Ahmed should have atleast checked what the Ulema of Rejaal have said about the narrators of this so called hadith. Even common sense requires from an intelligent person to stay away from unnecessary controversies, but this misguided scholar chose to invoke a great fitna. What he did was not an error. He wants to cause a great fitna, he is working for anti-Muslim unity. And this is yet another attempt of the enemies of Islam and Holy Prophet Muhammad (saw) and his Ahlul Bayt (as) to instigate the Muslim Ummah and spur unrest in the Muslim community.
United we stand free with dignity, Divided we get enslaved by the Zionist New World Order.
We Muslims are busy bickering over whether to fold or unfold our hands during Namaz/Salat (Prayer), while the enemy is devising ways of cutting them off. [Ayatullah Ruhollah Khomeini (ra)]
In the Nahj al-Balaghah there is a sermon which deals with Salat, Zakat and delivering of trust; after emphasizing the importance of Salat, Amir al-Muminin (as) further says:
Certainly, prayer removes sins like autumn strips leaves off from trees, and it liberates you from the rope (of sins) tied around your neck. The Holy Prophet Muhammad (saw) likened it to a refreshing stream at one's door in which one takes a purifying bath five times in a day and night. Will after so much cleansing any dirt remain on him?
Also a heart filled with the remembrance of Allah (SWT) is a heart that finds peace and tranquility. Allah (SWT) says in Noble Qur'an: "Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction." (Surah al-Rad 13:28)
Ibadah or service, of the One God and negation of everything else as an object of service and worship, is one of the essential teachings of God sent apostles, a feature never absent from the teachings of any prophet. As we know, in the sacred religion of Islam, too, worship occupies a preeminent position, with the only difference that worship in Islam is not regarded as a series of devotional rituals separate from everyday life and as pertaining solely to another world. Worship in Islam is located in the context of life and is an unalienable part of the Islamic philosophy of life.
From the point of view of Islam, every good and beneficial action if performed with a pure, God seeking intention is viewed as worship. Therefore learning, acquisition of knowledge and livelihood and social service, if performed for God's sake, are acts of worship. Nevertheless, Islam also specifies a system of rituals and formal acts of worship such as Namaz/Salat (Prayer), Sawm (fasting) etc., which have a specific philosophy for performing them.
In order to elucidate the approach of Imam Ali ibn Abu Talib (as) towards worship, now we shall proceed to cite few statements from the Nahj al-Balaghah about the differences in various approaches of people towards worship.
A group of people worshipped Allah (SWT) out of desire for reward; this is the worship of traders. Another group worshipped Allah (SWT) out of fear; this is the worship of slaves. Yet another group worshipped Allah (SWT) out of gratitude; this is the worship of freemen.
Even if Allah (SWT) had not warned those disobedient to Him of chastisement, it was obligatory by way of gratefulness for His favours that He should not be disobeyed.
My Lord, I did not worship you out of fear from Your Fire, nor out of desire for Your Paradise; but I found You worthy of worship, so I worshipped You.
Imam Ali ibn Abu Talib (as) and concentration in Namaz/Salat (Prayer)
The degree of concentration possible, will of course vary with individuals but we must mention here, the perfection in concentration achieved by Amir al-Muminin (as). In the Battle of Siffin an arrow head pierced the thigh of Imam Ali ibn Abu Talib (as). It was not possible to pull it out because of the unbearable pain it caused. When Imam Hasan (as) was consulted in the matter, he told the people to just wait till his father stands for prayer and to remove the arrow while Imam Ali ibn Abu Talib (as) was praying.
Accordingly the arrow was pulled out while Imam Ali ibn Abu Talib (as) praying and Imam Ali ibn Abu Talib (as) was totally oblivious of the excruciating pain. When Imam Ali ibn Abu Talib (as) stood for prayers, the world ceased to exist for him, his entire being was totally immersed in the contact he had established with his Creator and his relationship with Him.
In Noble Qur'an (Surah Yusuf 12:31) showed that when Prophet Yusuf (Joseph) went in front of the women they cut their fingers but did not feel the pain. If the beauty of Prophet Yusuf (as) a creature of Almighty Allah (SWT) removed pain then think of the beauty of Allah (SWT) and when Imam Ali ibn Abu Talib (as) stood in the presence of Allah (SWT) then all pain from removing the arrow from his thigh was gone.
At the same time the following incident indicates, how much Imam Ali ibn Abu Talib (as) was conscious to fulfill the need of poor? Even in the middle of his prayers.
Hazrat Abu Zar Ghaffari (ra) says that one day he was praying with the Holy Prophet Muhammad (saw) when a beggar came to the Prophet's mosque (Masjid-e-Nabavi) in Madina and began to ask for alms. No one responded to his pleas. The beggar raised his hands towards heavens and said, "Allah! Be a witness that I came to Thy Prophet's mosque and no one gave me anything."
Imam Ali ibn Abu Talib (as) was bowing (Ruku) while offering prayers at that time. Imam Ali ibn Abu Talib (as) beckoned and called his attention to his finger, on which was a ring. The beggar came forward and promptly drew Imam Ali ibn Abu Talib's (as) ring from his finger and left the place. In other words Imam Ali ibn Abu Talib (as) did not wait till his prayers were finished. He (as) was so particular to give alms, that while he was still praying he told the beggar by gesture that he might pull out his ring, sell it and spend the money to meet his needs.
It may be noted that giving alms while bowing in prayers is not included in the teachings of Islam. It is neither an obligatory nor a commendable act. Both the Shi'ah and the Sunnis alike, agree that Imam Ali ibn Abu Talib (as) did so and this incident occurred in the presence of Holy Prophet Muhammad (saw) who raised his face towards heaven and prayed. The Holy Prophet Muhammad (saw) had not yet finished his prayers when angel Jibril (Gabriel) brought the following verse of Noble Qur'an.
Only Allah is your Wali and His Messenger and those who believe, those who establish prayers and give charity while they bow (in prayer). (Surah al-Maeda 5:55)
Two healthy, fat Camels and sincere Namaz/Salat (Prayer) of Imam Ali ibn Abu Talib (as)
Once, two healthy, fat Camels were gifted to Holy Prophet Muhammad (saw). Holy Prophet Muhammad (saw) asked his companions (Sahabah): "Can anyone amongst you perform two Rakats (units) of Salat with complete perfection (in all of its actions) and with complete humility in which not a single worldly thought does enters into your minds and no thoughts of the transient world run through your heart so that if any of you can do this, then I can gift one of these camels to you?" None of the companions spoke, there was still silence. Holy Prophet Muhammad (saw) repeated his challenge second and third time, however none of his companions replied to his request and did not move from their place. At that point, Imam Ali ibn Abu Talib (as), stood up and accepted this challenge saying, "O Messenger of Allah! I can perform two Rakats (units) of Salat and for the duration of the entire prayer, none of the affairs of the world runs through my mind! Insha Allah."
Holy Prophet Muhammad (saw) said, "O' Ali! Stand up and offer your prayer, may Allah send His blessings upon you."
Thus, Imam Ali ibn Abu Talib (as) began his Salat, and when he was about to complete his prayers by beginning the Salam of the last Rakat, angel Jibril (Gabriel) descended upon the Holy Prophet Muhammad (saw) and whispered to him that Almighty Allah (SWT) says that to give one of the camels to Ali.
Holy Prophet Muhammad (saw) said to Jibreel (as): "My condition was, that during the performance of Salat the affairs of the transient world should not come into the mind, only then would I give that person one of the camels but, when Ali was in Tashahhud, he began to think to himself, which healthy, fat camel he would choose?"
Jibreel (as) then said, "O Messenger of Allah! Indeed Almighty Allah (SWT) conveys His regards to you and He says, that Ali was thinking which of the two healthy, fat Camels to take so that he could slaughter it in the way of Allah and distributes its meat to the needy and the destitute for the pleasure of Allah. Thus, his thinking and intention about this (material world) was for Allah and it was not for his (own) self (and his own personal benefit), nor was it for this transient world."
At this point of time, Holy Prophet Muhammad (saw) began to cry and gave both of the camels to Imam Ali ibn Abu Talib (as), Imam Ali ibn Abu Talib (as) proceeded to slaughter them both and gave all of their meat to the needy people.
Ali Se Pehle Ibadat Ka Sar Anjaam Na Tha
Adab Khuda Ka Mohammad Ka Ehtram Na Tha
Namaz Hoti Bhi Qayim Tau Kis Tarha Hoti
Khuda Ka Ghar Tau Bana Tha Magar Imam Na Tha
Holy Prophet Muhammad (saw) has said that: "Anyone who performs two Rakats (units) of Salat and doesn't bring the worldly thoughts in his mind, Allah (SWT) will be satisfied with him and He forgives all his sins."
Imam Ali ibn Abu Talib (as) says: Fikro Sa'atin Khairun Min Ibadate Sab'ena Sanah [An hour's reflection (on Allah's creation) is better than the Ibadat of 70 years].
Emphasis on reciting Namaz/Salat (Prayer) at the earliest time
Traditions have greatly emphasized on punctuality with regard to prayer times and performing it on time. One should not delay prayer without a valid excuse. Our guides did not ever miss the best time of prayers even in the most difficult circumstances.
Thus in the book Irshad ul Quloob a narration states that one day Hazrat Amir al-Muminin Ali (as) was in the midst of fighting during the battle of Siffin. In spite of these circumstances he often glanced at the sun between the rows of fighters. Ibne Abbas asked him why he kept glancing at the Sun? Hazrat Amir al-Muminin Ali (as) said, "I am looking towards Zawaal (decline of Sun from its Zenith) so that I may perform Prayer." Ibne Abbas asked him if there was opportunity to recite prayer in these trying circumstances? Hazrat Amir al-Muminin Ali (as) replied, "Why are we fighting these people? Our aim in fighting these people itself is the establishing of Prayer."
Ibne Abbas has related that Hazrat Amir al-Muminin Ali (as) never omitted the Midnight Prayer, not even during the battle of Siffin when it was extreme winter.
It is reported that on the day of Ashura at the time of Zawaal, Abu Thamama Saidawi came to the Chief of Martyrs, Imam Hussain (as) and said, "O my Master! We shall all be killed without any doubt and the time for noon prayer (Zuhr) has arrived. So you please lead us in Prayer. This shall be our last Prayer and we hope that on this great occasion we meet the Lord in the condition of having performed one of the religious obligations. Chief of Martyrs, Imam Hussain (as) lifted his head towards the sky and said, "You have remembered Prayer, may Allah (SWT) include you among the praying ones. Yes, it is the time for Prayer." Then he said, "Recite Azaan (the call for Prayer)."
After Azaan, Imam Hussain (as) called out, "O son of Sa'ad. Have you forgotten the Islamic Sharia (Religious Laws)? Would you not halt hostilities so that we can offer Prayer?" Thus Imam Hussain (as) offered the Prayer under perilous circumstances (Namaz-e-Khauf) in such a way that Zuhair Ibne Qayn and Saeed bin Abdullah Hanfi stood in front of Imam Hussain (as) and whenever an arrow was shot towards the Chief of Martyrs one of them acted as a shield and took the arrow upon himself. At last Saeed received thirteen arrow wounds in addition to the injuries caused by spears and swords and finally Saeed fell down and breathed his last.
Enmity of Bani Umayyah (Muawiyah ibn Abu Sufyan) towards Imam Ali ibn Abu Talib (as)
It is very unfortunate to see on the pages of Muslim history, "That it was in the days of Bani Umayyah, more than seventy thousand minbar (pulpit in mosques) upon which they cursed Imam Ali ibn Abu Talib (as), in some of what Muawiyah ibn Abu Sufyan made a Sunnah for them."
When Imam Ali ibn Abu Talib (as) was martyred in Masjid-E-Kufa, while performing Morning Prayer during the month of Ramadan. The news of his death was spread throughout the Muslim world. When the news of his martyrdom in the prayer niche reached Sham (Syria), all the people were surprised. They were so influenced by the speeches delivered against Imam Ali ibn Abu Talib (as) by the men hired by Muawiyah ibn Abu Sufyan that they asked themselves, "Did Imam Ali prays?" The extent of the influence of cursing and false accusation is so much that as you can see the most pious man who lived his whole lifetime to establish the prayer, is presented as being one who does not pray in the minds of the Syrians.
This type of false accusation did not stop till today. The people from the progeny of Muawiyah ibn Abu Sufyan, even today have the same type of thinking, mentality and enmity towards Imam Ali ibn Abu Talib (as).
On 12th June 2008, one such person Dr. Israr Ahmed on QTV, a component of ARY network, uttered words to the effect that (Naudbillah Thumma Naudbillah) Imam Ali ibn Abu Talib (as) once drank wine and under its influence he misread a verse while leading congregational prayers. Utterance of such nonsense for one "made pure" by Allah in Noble Qur'an (Surah Al-Ahzab 33:33) is something for which Allah (SWT) shall appropriately penalize this person in this world and in the hereafter.
But as one Muslim Ummah, we unanimously condemn the lowly and ignorant speaker, Dr. Israr Ahmed, for his blasphemous statements against the immaculate Imam, Amir al-Muminin Ali ibn Abu Talib (as) based on a fabricated narration from Tirmidhi through unreliable narrators who have been roundly condemned and criticized by all Rejaali scholars, regardless of their sects.
The ignorant Dr. Israr Ahmed should have atleast checked what the Ulema of Rejaal have said about the narrators of this so called hadith. Even common sense requires from an intelligent person to stay away from unnecessary controversies, but this misguided scholar chose to invoke a great fitna. What he did was not an error. He wants to cause a great fitna, he is working for anti-Muslim unity. And this is yet another attempt of the enemies of Islam and Holy Prophet Muhammad (saw) and his Ahlul Bayt (as) to instigate the Muslim Ummah and spur unrest in the Muslim community.
United we stand free with dignity, Divided we get enslaved by the Zionist New World Order.
We Muslims are busy bickering over whether to fold or unfold our hands during Namaz/Salat (Prayer), while the enemy is devising ways of cutting them off. [Ayatullah Ruhollah Khomeini (ra)]
Hazrat Ali (as) and Love for the sake of Allah (SWT)
The problem of the conflict between the world and the Hereafter and the contradiction between them as two opposite poles, such as the north and the south, which are such that proximity to the one means remoteness from the other, is related to the world of human heart, conscience, human attachment, love and worship. Allah (SWT) has not given two hearts to man:
Allah (SWT) has not assigned to any man two hearts within his breast. (Noble Qur'an, 33:4)
With one heart one cannot choose two beloveds.
Hazrat Ali (as) would always spend time with his children. Once he was sitting in his house with his two young children, Hazrat Abbas, his son, and Bibi Zainab, his daughter.
Hazrat Ali (as) said to Hazrat Abbas, "Say Wahid (one)". Hazrat Ali (as) then asked him to "say Isnain (Two)". Hazrat Abbas replied, "I feel ashamed to utter 'two' from the same tongue which just said 'one'".
Hazrat Ali (as) hugged his son, pleased at such a charming expression. The reply from Hazrat Abbas indicated how deeply devoted he was in his belief in Tawheed, that is, Oneness of Allah (SWT). A true believer never likes to even imagine any association with Allah (SWT).
Bibi Zainab then asked, "Dear, father, do you love me?" Hazrat Ali (as) said, "Yes, of course, my children are like a part of my heart". On hearing this, she said, "You also love Allah (SWT). How can two loves be in one heart of a true believer, the love of Allah (SWT) and that of children?
Hazrat Ali (as) smiled and replied, "Love Allah (SWT) and for the sake of His love, you love His creatures; children and fellow beings too. I love you for the sake of Allah (SWT)."
Hazrat Ali (as) and Anger Management: Everything is only for the sake of Allah (SWT)
In the battle of Khandaq, the Muslims dug a ditch around themselves for their defense, so that the enemy could not get across.
A man from the enemy side called Amr bin Abdawud who was known for his strength, courage and art of fighting managed to get across the ditch.
All the Muslims were terrified to fight him and only Hazrat Ali (as) came forward to fight this man.
There was a fierce fight until at last Hazrat Ali (as) threw Amr bin Abdawud down onto the ground and mounted his chest ready to kill him.
Just as Hazrat Ali (as) was about to kill this enemy of Islam, he spit on the face of Hazrat Ali (as).
Everybody was certain that because of this insult, Amr bin Abdawud would meet his death even faster still, but to their amazement, Hazrat Ali (as) moved from Amr bin Abdawud's chest and walked away.
Amr bin Abdawud attacked Hazrat Ali (as) again and after a short while, Hazrat Ali (as) again overpowered Amr bin Abdawud and killed him.
After the battle of Khandaq was over people asked Hazrat Ali (as) the reason why he had spared Amr bin Abdawud's life when he had first overpowered him.
To which Hazrat Ali (as) replied that if he had killed him then it would have not been only for the sake of Allah (SWT) but also for the satisfaction of his anger and so he let him free.
Then Hazrat Ali (as) controlled his anger and killed Amr bin Abdawud purely for the sake of Allah (SWT).
Moral of the Story: Although your intention may be pure to begin with it can very easily change so always make sure you do things for the sake of Allah (SWT) only.
Survival of Religion Lies in Patience (Sabr)
One day Prophet Muhammad (saw), accompanied by the Commander of the Faithful, Hazrat Ali (as), had been heading towards the mosque of Quba when they happened to come across a lush green garden. Witnessing it Hazrat Ali (as) commented: "O Prophet of Allah! It is a nice garden."
Prophet Muhammad (saw) responded: "Your garden in Paradise is nicer!"
They passed by the garden and continued on their way; in the course of their walk they passed by seven gardens and on each occasion the same conversation ensued between the two. Then, Prophet Muhammad (saw) took Hazrat Ali (as) into his arms and began weeping intensely, causing Hazrat Ali (as) to weep too. When Hazrat Ali (as) sought to know the reason for Prophet Muhammad's (saw) weeping, he (saw) said: "I suddenly recollected the malice that has taken root in the breasts of the people towards you and which they shall make manifest after my death."
Hazrat Ali (as) inquired: "O Prophet of Allah! What should I do?" He (saw) advised: "Patience and fortitude. If you fail to exhibit patience you shall fall into far greater difficulties."
Hazrat Ali (as) said: "Do you fear the destruction of my faith and religion?"
Prophet Muhammad (saw) replied: "Your (faith and religion's) existence lies in patience."
Imam Ali ibn Abu Talib (as) and fear of Allah (SWT)
Habbah Arni and Nawf Bakali were lying in the courtyard of Government House (Dar al-Imarah) of Kufa. After the midnight, they saw that Amir al-Muminin (as), was coming from the fort towards the courtyard. But his condition was bad; he was having extraordinary fear and was unable to keep the equilibrium of his body. Keeping his hands on the wall and having his body in bent position, he was walking slowly with the support of the wall. And he was reciting the last verses (Ayat) of Sura Al-e-Imran from Noble Qur'an as follows:
Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire: Our Lord! Surely whomsoever Thou makest enter the fire, him Thou hast indeed brought to disgrace, and there shall be no helpers for the unjust: Our Lord! Surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! Forgive us therefore our faults, and cover our evil deeds and make us die with the righteous. Our Lord! Grant us what You have promised us through Your messengers and do not disgrace us on the Resurrection Day; surely You do not break the promise. (3:190-194)
As soon as he finished these verses, his condition became bad; he then repeated these verses again and again and his condition became bad to worse and he became almost unconscious.
Both Habbah Arni and Nawf Bakali were witnessing this amazing scene, while lying on their beds. Habbah Arni, while quite startled, was looking at this astonishing scene.
But Nawf Bakali was unable to control his tears and he was continuously weeping. By this time, Imam Ali ibn Abu Talib (as) reached the bed of Habbah Arni and said: "Are you awake or asleep?"
Habbah Arni replied: "I am awake, O Commander of the faithful! If a person like you has such a condition of awe and fear of Allah (SWT), then what would happen to poor people like us?"
Imam Ali ibn Abu Talib (as) looked down and wept. He (as) then said: "O Habbah! All of us will be presented before Allah (SWT) one day. And no deed of ours is hidden from Him. He is very near to you and to me. Nothing can act as an obstruction between us and Allah (SWT)."
Then he said to Nawf: "Are you asleep?" (Nawf Bakali replied :) "No, Commander of the faithful! I am awake. It is for some time that I am shedding tears."
Imam Ali ibn Abu Talib (as) said: "O Nawf! If today you shed tears in fear of Allah (SWT), tomorrow your eyes will glitter.
"O Nawf! No one has more respect than that person who cries in the fear of Allah (SWT) and that he likes to do it only for His sake."
"O Nawf! The one who loves Allah (SWT) and that whatever he loves, he does it just for the sake of Allah, does not prefer anything over love of Allah. And the one who dislikes anything, and does it for the sake of Allah, he would receive nothing except virtue for his disliking. Whenever you reach such a stage, you have attained the truths of faith to their perfection."
After saying this, Imam Ali ibn Abu Talib (as) preached and gave a piece of advice to Habbah Arni and Nawf Bakali. His last sentence was: "I have told you that you should fear from Allah (SWT)." Then he passed by both of them and got busy with his own work. He started his prayers and while doing so, he said: "O Allah! I wish I knew that when I am neglectful towards You, do You ignore me or do You still care for me? I wish I knew that in these long neglectful dreams of mine and in my shortcomings in thanking you, what is my position before You?"
Habbah Arni and Nawf Bakali, said: "By Allah! Amir al-Muminin (as) kept on walking and he had the same condition continuously till dawn."
Imam Ali ibn Abu Talib (as) said: "To judge your own souls before the time of judging of your action arrives. Make an assessment of yourself before you are called upon to account for your conduct in this existence."
Noble Qur'an says: (To) those whose hearts tremble when Allah is mentioned... (22:35)
Imam Ali ibn Abu Talib (as) said: "Fear none but your own sin."
Allah (SWT) has not assigned to any man two hearts within his breast. (Noble Qur'an, 33:4)
With one heart one cannot choose two beloveds.
Hazrat Ali (as) would always spend time with his children. Once he was sitting in his house with his two young children, Hazrat Abbas, his son, and Bibi Zainab, his daughter.
Hazrat Ali (as) said to Hazrat Abbas, "Say Wahid (one)". Hazrat Ali (as) then asked him to "say Isnain (Two)". Hazrat Abbas replied, "I feel ashamed to utter 'two' from the same tongue which just said 'one'".
Hazrat Ali (as) hugged his son, pleased at such a charming expression. The reply from Hazrat Abbas indicated how deeply devoted he was in his belief in Tawheed, that is, Oneness of Allah (SWT). A true believer never likes to even imagine any association with Allah (SWT).
Bibi Zainab then asked, "Dear, father, do you love me?" Hazrat Ali (as) said, "Yes, of course, my children are like a part of my heart". On hearing this, she said, "You also love Allah (SWT). How can two loves be in one heart of a true believer, the love of Allah (SWT) and that of children?
Hazrat Ali (as) smiled and replied, "Love Allah (SWT) and for the sake of His love, you love His creatures; children and fellow beings too. I love you for the sake of Allah (SWT)."
Hazrat Ali (as) and Anger Management: Everything is only for the sake of Allah (SWT)
In the battle of Khandaq, the Muslims dug a ditch around themselves for their defense, so that the enemy could not get across.
A man from the enemy side called Amr bin Abdawud who was known for his strength, courage and art of fighting managed to get across the ditch.
All the Muslims were terrified to fight him and only Hazrat Ali (as) came forward to fight this man.
There was a fierce fight until at last Hazrat Ali (as) threw Amr bin Abdawud down onto the ground and mounted his chest ready to kill him.
Just as Hazrat Ali (as) was about to kill this enemy of Islam, he spit on the face of Hazrat Ali (as).
Everybody was certain that because of this insult, Amr bin Abdawud would meet his death even faster still, but to their amazement, Hazrat Ali (as) moved from Amr bin Abdawud's chest and walked away.
Amr bin Abdawud attacked Hazrat Ali (as) again and after a short while, Hazrat Ali (as) again overpowered Amr bin Abdawud and killed him.
After the battle of Khandaq was over people asked Hazrat Ali (as) the reason why he had spared Amr bin Abdawud's life when he had first overpowered him.
To which Hazrat Ali (as) replied that if he had killed him then it would have not been only for the sake of Allah (SWT) but also for the satisfaction of his anger and so he let him free.
Then Hazrat Ali (as) controlled his anger and killed Amr bin Abdawud purely for the sake of Allah (SWT).
Moral of the Story: Although your intention may be pure to begin with it can very easily change so always make sure you do things for the sake of Allah (SWT) only.
Survival of Religion Lies in Patience (Sabr)
One day Prophet Muhammad (saw), accompanied by the Commander of the Faithful, Hazrat Ali (as), had been heading towards the mosque of Quba when they happened to come across a lush green garden. Witnessing it Hazrat Ali (as) commented: "O Prophet of Allah! It is a nice garden."
Prophet Muhammad (saw) responded: "Your garden in Paradise is nicer!"
They passed by the garden and continued on their way; in the course of their walk they passed by seven gardens and on each occasion the same conversation ensued between the two. Then, Prophet Muhammad (saw) took Hazrat Ali (as) into his arms and began weeping intensely, causing Hazrat Ali (as) to weep too. When Hazrat Ali (as) sought to know the reason for Prophet Muhammad's (saw) weeping, he (saw) said: "I suddenly recollected the malice that has taken root in the breasts of the people towards you and which they shall make manifest after my death."
Hazrat Ali (as) inquired: "O Prophet of Allah! What should I do?" He (saw) advised: "Patience and fortitude. If you fail to exhibit patience you shall fall into far greater difficulties."
Hazrat Ali (as) said: "Do you fear the destruction of my faith and religion?"
Prophet Muhammad (saw) replied: "Your (faith and religion's) existence lies in patience."
Imam Ali ibn Abu Talib (as) and fear of Allah (SWT)
Habbah Arni and Nawf Bakali were lying in the courtyard of Government House (Dar al-Imarah) of Kufa. After the midnight, they saw that Amir al-Muminin (as), was coming from the fort towards the courtyard. But his condition was bad; he was having extraordinary fear and was unable to keep the equilibrium of his body. Keeping his hands on the wall and having his body in bent position, he was walking slowly with the support of the wall. And he was reciting the last verses (Ayat) of Sura Al-e-Imran from Noble Qur'an as follows:
Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire: Our Lord! Surely whomsoever Thou makest enter the fire, him Thou hast indeed brought to disgrace, and there shall be no helpers for the unjust: Our Lord! Surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! Forgive us therefore our faults, and cover our evil deeds and make us die with the righteous. Our Lord! Grant us what You have promised us through Your messengers and do not disgrace us on the Resurrection Day; surely You do not break the promise. (3:190-194)
As soon as he finished these verses, his condition became bad; he then repeated these verses again and again and his condition became bad to worse and he became almost unconscious.
Both Habbah Arni and Nawf Bakali were witnessing this amazing scene, while lying on their beds. Habbah Arni, while quite startled, was looking at this astonishing scene.
But Nawf Bakali was unable to control his tears and he was continuously weeping. By this time, Imam Ali ibn Abu Talib (as) reached the bed of Habbah Arni and said: "Are you awake or asleep?"
Habbah Arni replied: "I am awake, O Commander of the faithful! If a person like you has such a condition of awe and fear of Allah (SWT), then what would happen to poor people like us?"
Imam Ali ibn Abu Talib (as) looked down and wept. He (as) then said: "O Habbah! All of us will be presented before Allah (SWT) one day. And no deed of ours is hidden from Him. He is very near to you and to me. Nothing can act as an obstruction between us and Allah (SWT)."
Then he said to Nawf: "Are you asleep?" (Nawf Bakali replied :) "No, Commander of the faithful! I am awake. It is for some time that I am shedding tears."
Imam Ali ibn Abu Talib (as) said: "O Nawf! If today you shed tears in fear of Allah (SWT), tomorrow your eyes will glitter.
"O Nawf! No one has more respect than that person who cries in the fear of Allah (SWT) and that he likes to do it only for His sake."
"O Nawf! The one who loves Allah (SWT) and that whatever he loves, he does it just for the sake of Allah, does not prefer anything over love of Allah. And the one who dislikes anything, and does it for the sake of Allah, he would receive nothing except virtue for his disliking. Whenever you reach such a stage, you have attained the truths of faith to their perfection."
After saying this, Imam Ali ibn Abu Talib (as) preached and gave a piece of advice to Habbah Arni and Nawf Bakali. His last sentence was: "I have told you that you should fear from Allah (SWT)." Then he passed by both of them and got busy with his own work. He started his prayers and while doing so, he said: "O Allah! I wish I knew that when I am neglectful towards You, do You ignore me or do You still care for me? I wish I knew that in these long neglectful dreams of mine and in my shortcomings in thanking you, what is my position before You?"
Habbah Arni and Nawf Bakali, said: "By Allah! Amir al-Muminin (as) kept on walking and he had the same condition continuously till dawn."
Imam Ali ibn Abu Talib (as) said: "To judge your own souls before the time of judging of your action arrives. Make an assessment of yourself before you are called upon to account for your conduct in this existence."
Noble Qur'an says: (To) those whose hearts tremble when Allah is mentioned... (22:35)
Imam Ali ibn Abu Talib (as) said: "Fear none but your own sin."
Character of Imam Ali bin Abi Talib (as) according to famous Christian writers and Historians
The name of Imam Ali bin Abi Talib (as) is synonymous with Islam; no episode of early Islam can be mentioned without his presence or participation in one way or another. He was brought up by Prophet Muhammad (saw) himself and was fully immersed in all moral and spiritual aspects of his teachings. It is quite apparent that Allah (SWT) had a plan in providing a gift to His last Prophet Muhammad (saw) on earth, in the magnificent form of Ali ibn Abu Talib (as). The unique qualities of head and heart and physique enabled Imam Ali bin Abi Talib (as) to lend support in implementing Prophet Muhammad's (saw) Divine Mission. It is note worthy that the first Revelation did not come and Prophet Muhammad (saw) did not receive the Divine order to proclaim himself as Allah's Messenger until Ali ibn Abu Talib (as) had matured and was physically able to support the great Mission. Imam Ali bin Abi Talib (as) followed Prophet Muhammad (saw) like a shadow and protected him from the mischief of the Makkans. The brave son of Hazrat Abu Talib inspired fear among the Makkans and they dared not raise an eye before Prophet Muhammad (saw) when Imam Ali bin Abi Talib (as) was around.
Following are some of the selected quotations describing the character of Imam Ali bin Abi Talib (as) by famous people:
George Gordan was a famous Christian historian, linguist, philosopher and poet of the modern Egypt. What he says about Imam Ali bin Abi Talib (as) is as follows:
None can praise to the extent that he [Imam Ali bin Abi Talib (as)] deserves. So many instances of his piety and fear of God are cited that one starts loving and venerating him. He was a true, strict and scrupulous follower of Islam. His words and deeds bore stamps of nobility, sagacity and courage of conviction. He was a great man having his own independent views about life and its problems. He never deceived, misled, or betrayed anybody. In various phases and periods of his life he exhibited marvelous strength of body and mind which were due to his true faith in religion and in his sincere belief in truth and justice. He never had servant and never allowed his slaves to work hard. Often he would carry his household goods himself and if anybody offered to relieve him of the weight he would refuse.
The famous Egyptian philosopher and Professor of Islamic of al-Azhar University, Allama Mohammad Mostafa Beck Najeeb in his equally famous book say the following about Imam Ali bin Abi Talib (as):
What can be said about this Imam? It is very difficult to fully explain his attributes and qualities. It is enough to realize that Holy Prophet Muhammad (saw) had named him the gateway of knowledge and wisdom. He was the most learned person, the bravest man and the most eloquent speaker and orator. His piety, his love of God, his sincerity and fortitude in following religion were of such high order that none could aspire to reach him. He was the greatest politician because he hated diplomacy and loved truth and justice; his was the policy as taught by God. On account of his sagacity and through knowledge of human mind he always arrived at correct conclusion and never changed his opinions. His was the best judgement, and had he no fear of God he would have been the greatest diplomat amongst the Arabs. He is loved by all, and everyone has a place for him in his heart. He was a man of such surpassing and pre-eminent attributes and such transcending and peerless qualities that many learned men got perplexed about him and imagined him to be an incarnation of God. Several men amongst Jews and Christians love him and such philosophers who came to know of his teachings bow down before his incomparable vast knowledge. Roman kings would have his pictures in their palaces and great warriors would engrave his name on their swords.
Allama ibne Abil Hadeed, the Motazili commentator of Nahjul Balagha, says the following about Imam Ali bin Abi Talib (as):
Imam Ali bin Abi Talib (as) had a personality in which opposite characteristics had so gathered that it was difficult to believe a human mind could manifest such a combination. He was the bravest man that history could cite, and such brave persons are always hard hearted, cruel, and eager for blood shed. On the contrary Imam Ali bin Abi Talib (as) was kind, sympathetic, responsive and warm hearted person, qualities quite contradictory to the other phase of his character and more suited to pious and God fearing persons.
Imam Ali bin Abi Talib (as) was very pious and God fearing person and often pious and religious persons avoid society and do not care to mix with men of sins and men of wrath, similarly warriors, kings and dictators are usually arrogant and haughty, they consider it below themselves to mix with poor, lowly and humble persons. But Imam Ali bin Abi Talib (as) was different. Imam Ali bin Abi Talib (as) was friend to all. As a matter of fact he had a tender spot in his heart for poor and humble, and for orphans and cripple. To them he always was a kind friend, a sympathetic guide and a fellow sufferer; he was meek unto them but haughty and arrogant against famous warriors and generals, so many of whom he had killed in hand to hand combats. He was always kind but strict with wayward persons, sympathetically teaching then the way to God. Imam Ali bin Abi Talib (as) always smiled and passed happy and witty rejoinders, it was difficult to overcome him in debates or repartees, his rejoinders and retorts always bore high mark of culture, education and knowledge.
Imam Ali bin Abi Talib (as) was a scion of a very illustrious, rich and noble clan, as well as son-in-law and great favourite of Holy Prophet Muhammad (saw), at the same time he was the greatest warrior and marshal of his time. Yet in spite of his riches he ate, dressed and lived like a poor person. To him wealth was for the use of other needy persons, not for himself and his family. Change of times and change of circumstances did not bring any change in his bearing, mien, or character. Even when he ascended the throne of Arabia and was acclaimed as the Caliph, he was the same Imam Ali bin Abi Talib (as) as they had found him to be during the previous regimes.
Once in the society of Abdullah, son of Imam Ahmad ibn Hanbal, the leader of the Hanbali sect, a discussion took place about Imam Ali bin Abi Talib (as) and his caliphate, Abdullah brought the discussion to an end saying that the caliphate did not bring any honour or glory to Imam Ali bin Abi Talib (as), but it was itself honoured and glorified by Imam Ali bin Abi Talib (as) and it received the status actually due to it.
World cannot quote an example other than that of Imam Ali bin Abi Talib (as) a first class warrior and a marshal who is also a philosopher, a moralist and a great teacher of religious principles and theology. A study of his life shows that his sword was the only help that Islam received during its early days of struggle and its wars of self-defense. For Islam he was the first line of defense, the second line of defense and the last line of defense. Who was with him in the battles of Badr, Uhud, Khandaq, Khaybar and Hunain? This is one aspect of his life. While the other phase of Imam Ali bin Abi Talib (as) character is portrayed by his sermons, orders, letters and sayings. What high values of morality they teach, what ethics they preach, what intricate problems of Unitarianism they elucidate, how rich they are in philosophy; how they imbibe the spirit of righteousness and teach rulers to become kind, good, benevolent and God fearing rulers, and subjects to be faithful, sincere and law abiding; how they persuade us to be warriors who can fight only for God, truth and justice, and not mercenaries murdering and plundering for wealth and riches; and how they instruct us to be teachers who can teach nothing injurious and harmful to mankind. These are but undisputable proofs of his greatness and spiritual superiority. Has history ever produced a more splendid personality incorporating such variegated characteristics of mind and heart?
Taha Husayn, the contemporary Egyptian writer of renown, in his book 'Ali wa banuh' (Ali and His Sons), recounts the story of a man during the Battle of Jamal (Battle of Camel). The man is in doubt as to which of the two sides is in the right. He says to himself, "How is it possible that such personalities as Talha and Zubair should be at fault?" He informs Imam Ali bin Abi Talib (as) about his dilemma and asks him whether it is possible that such great personalities and men of established repute should be in error. Imam Ali bin Abi Talib (as) answers him:
You are seriously mistaken and reversed the measure! Truth and false hood are not measured by the worth of persons. Firstly find out what is truth and which is falsehood, then you will see who stands by truth and who with falsehood.
What Imam Ali bin Abi Talib (as) means to say is that you have reversed the measure. Truth and falsity are not measured by the nobility or baseness of persons. Instead of regarding truth and falsehood as the measure of nobility and meanness, you prejudge persons by your own pre-conceived notions of nobility and meanness. Reverse your approach. First of all find out the truth itself, and then you will be able to recognize who are truthful. Find out what is falsehood, and then you will identify those who are wrong. It is not significant which person stands by truth and which sides with falsehood.
After quoting Imam Ali bin Abi Talib's (as) above mentioned reply, Taha Husayn says:
After the Revelation and the Word of God, I have never seen a more glorious and admirably expressed view than this reply of Imam Ali bin Abi Talib (as).
Michael Na'imah, a contemporary Lebanese Christian writer, in the introduction to the book "Sautu'l Adalati'l Insaniyah" (The voice of Human Justice) by George Jordac, also a Lebanese Christian, writes:
Championship of Ali was not confined to the battle field. He was also matchless in the matter of faith, piety, purity, eloquence, magnanimity, help for the deprived and the oppressed and support for the truth. So much so that even after the passage of more than fourteen hundred years his wonderful achievements are a beacon light for us and extremely useful for making our lives sublime.
We conclude with a quotation from Masoodi, the venerable Muslim historian: "If the glorious name of being the First Muslim, a comrade of Holy Prophet in exile, his faithful companion in the struggle for the faith, his intimate associate in life and member of his family reflect a true knowledge of the spirit of his teachings and of the Book and demonstrate self-abnegation and the practice of justice, and if honesty, purity, love of truth, and knowledge of law and science constitute a claim to preeminence, then all must regard Ali as the foremost Muslim. We shall search in vain to find, either among his predecessors [save Holy Prophet Muhammad (saw)] or among his successors, the level of those virtues with which God endowed him."
Following are some of the selected quotations describing the character of Imam Ali bin Abi Talib (as) by famous people:
George Gordan was a famous Christian historian, linguist, philosopher and poet of the modern Egypt. What he says about Imam Ali bin Abi Talib (as) is as follows:
None can praise to the extent that he [Imam Ali bin Abi Talib (as)] deserves. So many instances of his piety and fear of God are cited that one starts loving and venerating him. He was a true, strict and scrupulous follower of Islam. His words and deeds bore stamps of nobility, sagacity and courage of conviction. He was a great man having his own independent views about life and its problems. He never deceived, misled, or betrayed anybody. In various phases and periods of his life he exhibited marvelous strength of body and mind which were due to his true faith in religion and in his sincere belief in truth and justice. He never had servant and never allowed his slaves to work hard. Often he would carry his household goods himself and if anybody offered to relieve him of the weight he would refuse.
The famous Egyptian philosopher and Professor of Islamic of al-Azhar University, Allama Mohammad Mostafa Beck Najeeb in his equally famous book say the following about Imam Ali bin Abi Talib (as):
What can be said about this Imam? It is very difficult to fully explain his attributes and qualities. It is enough to realize that Holy Prophet Muhammad (saw) had named him the gateway of knowledge and wisdom. He was the most learned person, the bravest man and the most eloquent speaker and orator. His piety, his love of God, his sincerity and fortitude in following religion were of such high order that none could aspire to reach him. He was the greatest politician because he hated diplomacy and loved truth and justice; his was the policy as taught by God. On account of his sagacity and through knowledge of human mind he always arrived at correct conclusion and never changed his opinions. His was the best judgement, and had he no fear of God he would have been the greatest diplomat amongst the Arabs. He is loved by all, and everyone has a place for him in his heart. He was a man of such surpassing and pre-eminent attributes and such transcending and peerless qualities that many learned men got perplexed about him and imagined him to be an incarnation of God. Several men amongst Jews and Christians love him and such philosophers who came to know of his teachings bow down before his incomparable vast knowledge. Roman kings would have his pictures in their palaces and great warriors would engrave his name on their swords.
Allama ibne Abil Hadeed, the Motazili commentator of Nahjul Balagha, says the following about Imam Ali bin Abi Talib (as):
Imam Ali bin Abi Talib (as) had a personality in which opposite characteristics had so gathered that it was difficult to believe a human mind could manifest such a combination. He was the bravest man that history could cite, and such brave persons are always hard hearted, cruel, and eager for blood shed. On the contrary Imam Ali bin Abi Talib (as) was kind, sympathetic, responsive and warm hearted person, qualities quite contradictory to the other phase of his character and more suited to pious and God fearing persons.
Imam Ali bin Abi Talib (as) was very pious and God fearing person and often pious and religious persons avoid society and do not care to mix with men of sins and men of wrath, similarly warriors, kings and dictators are usually arrogant and haughty, they consider it below themselves to mix with poor, lowly and humble persons. But Imam Ali bin Abi Talib (as) was different. Imam Ali bin Abi Talib (as) was friend to all. As a matter of fact he had a tender spot in his heart for poor and humble, and for orphans and cripple. To them he always was a kind friend, a sympathetic guide and a fellow sufferer; he was meek unto them but haughty and arrogant against famous warriors and generals, so many of whom he had killed in hand to hand combats. He was always kind but strict with wayward persons, sympathetically teaching then the way to God. Imam Ali bin Abi Talib (as) always smiled and passed happy and witty rejoinders, it was difficult to overcome him in debates or repartees, his rejoinders and retorts always bore high mark of culture, education and knowledge.
Imam Ali bin Abi Talib (as) was a scion of a very illustrious, rich and noble clan, as well as son-in-law and great favourite of Holy Prophet Muhammad (saw), at the same time he was the greatest warrior and marshal of his time. Yet in spite of his riches he ate, dressed and lived like a poor person. To him wealth was for the use of other needy persons, not for himself and his family. Change of times and change of circumstances did not bring any change in his bearing, mien, or character. Even when he ascended the throne of Arabia and was acclaimed as the Caliph, he was the same Imam Ali bin Abi Talib (as) as they had found him to be during the previous regimes.
Once in the society of Abdullah, son of Imam Ahmad ibn Hanbal, the leader of the Hanbali sect, a discussion took place about Imam Ali bin Abi Talib (as) and his caliphate, Abdullah brought the discussion to an end saying that the caliphate did not bring any honour or glory to Imam Ali bin Abi Talib (as), but it was itself honoured and glorified by Imam Ali bin Abi Talib (as) and it received the status actually due to it.
World cannot quote an example other than that of Imam Ali bin Abi Talib (as) a first class warrior and a marshal who is also a philosopher, a moralist and a great teacher of religious principles and theology. A study of his life shows that his sword was the only help that Islam received during its early days of struggle and its wars of self-defense. For Islam he was the first line of defense, the second line of defense and the last line of defense. Who was with him in the battles of Badr, Uhud, Khandaq, Khaybar and Hunain? This is one aspect of his life. While the other phase of Imam Ali bin Abi Talib (as) character is portrayed by his sermons, orders, letters and sayings. What high values of morality they teach, what ethics they preach, what intricate problems of Unitarianism they elucidate, how rich they are in philosophy; how they imbibe the spirit of righteousness and teach rulers to become kind, good, benevolent and God fearing rulers, and subjects to be faithful, sincere and law abiding; how they persuade us to be warriors who can fight only for God, truth and justice, and not mercenaries murdering and plundering for wealth and riches; and how they instruct us to be teachers who can teach nothing injurious and harmful to mankind. These are but undisputable proofs of his greatness and spiritual superiority. Has history ever produced a more splendid personality incorporating such variegated characteristics of mind and heart?
Taha Husayn, the contemporary Egyptian writer of renown, in his book 'Ali wa banuh' (Ali and His Sons), recounts the story of a man during the Battle of Jamal (Battle of Camel). The man is in doubt as to which of the two sides is in the right. He says to himself, "How is it possible that such personalities as Talha and Zubair should be at fault?" He informs Imam Ali bin Abi Talib (as) about his dilemma and asks him whether it is possible that such great personalities and men of established repute should be in error. Imam Ali bin Abi Talib (as) answers him:
You are seriously mistaken and reversed the measure! Truth and false hood are not measured by the worth of persons. Firstly find out what is truth and which is falsehood, then you will see who stands by truth and who with falsehood.
What Imam Ali bin Abi Talib (as) means to say is that you have reversed the measure. Truth and falsity are not measured by the nobility or baseness of persons. Instead of regarding truth and falsehood as the measure of nobility and meanness, you prejudge persons by your own pre-conceived notions of nobility and meanness. Reverse your approach. First of all find out the truth itself, and then you will be able to recognize who are truthful. Find out what is falsehood, and then you will identify those who are wrong. It is not significant which person stands by truth and which sides with falsehood.
After quoting Imam Ali bin Abi Talib's (as) above mentioned reply, Taha Husayn says:
After the Revelation and the Word of God, I have never seen a more glorious and admirably expressed view than this reply of Imam Ali bin Abi Talib (as).
Michael Na'imah, a contemporary Lebanese Christian writer, in the introduction to the book "Sautu'l Adalati'l Insaniyah" (The voice of Human Justice) by George Jordac, also a Lebanese Christian, writes:
Championship of Ali was not confined to the battle field. He was also matchless in the matter of faith, piety, purity, eloquence, magnanimity, help for the deprived and the oppressed and support for the truth. So much so that even after the passage of more than fourteen hundred years his wonderful achievements are a beacon light for us and extremely useful for making our lives sublime.
We conclude with a quotation from Masoodi, the venerable Muslim historian: "If the glorious name of being the First Muslim, a comrade of Holy Prophet in exile, his faithful companion in the struggle for the faith, his intimate associate in life and member of his family reflect a true knowledge of the spirit of his teachings and of the Book and demonstrate self-abnegation and the practice of justice, and if honesty, purity, love of truth, and knowledge of law and science constitute a claim to preeminence, then all must regard Ali as the foremost Muslim. We shall search in vain to find, either among his predecessors [save Holy Prophet Muhammad (saw)] or among his successors, the level of those virtues with which God endowed him."
Imam al-Muttaqeen (Leader of the Pious), Ali (as) and Mu'awiyah ibn Abu Sufyan
One day Mu'awiyah was sitting with his associates and Ahnaf bin Qays was also present. In the meantime a Syrian came and began delivering a speech. At the end of his speech he abused Imam al-Muttaqeen (Leader of the Pious), Ali (as). Thereupon Ahnaf bin Qays said to Mu'awiyah: "Sir! If this man comes to know that you are pleased if the prophets are cursed, he will curse them also. Fear Allah (SWT) and don't bother about Imam Ali (as) any longer. He has since met his Lord. He is now alone in his grave and only his acts are with him. I swear by Allah (SWT) that his sword was very pure and his dress too was very clean and neat. His tragedy is great". The following conversation then took place between him and Mu'awiyah:
Mu'awiyah: O Ahnaf! You have thrown dust in my eyes and have said whatever you liked. By Allah (SWT) you will have to mount the pulpit and curse Ali. If you do not curse him willingly you will be compelled to do so.
Ahnaf: It will be better for you to excuse me from doing this. However, even if you compel me I will not utter any such words.
Mu'awiyah: Get up and mount the pulpit.
Ahnaf: When I mount the pulpit I shall act justly.
Mu'awiyah: If you act justly what will you say?
Ahnaf: After mounting the pulpit I shall praise the Almighty Allah (SWT) and shall then say this: "O People! Mu'awiyah has ordered me to curse Imam Ali (as). No doubt Imam Ali (as) and Mu'awiyah fought with each other. Each one of them claimed that he and his party had been wronged. Hence, when I pray to Allah (SWT) all of you should say 'Amen'. Then I shall say: O Allah (SWT)! Curse him who, out of these two is a rebel and let Your angels and prophets and all other creatures curse him. O Allah (SWT)! Shower Your curses on the rebellious group. O People! Say 'Amen'. O Mu'awiyah I shall not say anything more or less than this even if I have to lose my life.
Mu'awiyah: In that case I excuse you (from mounting the pulpit and cursing).
Three bright attributes in the life of Imam al-Muttaqeen (Leader of the Pious), Ali (as)
Mu'awiyah once proceeded to Makkah to perform Hajj Pilgrimage. When he reached Madinah and met Saad bin Abi Waqas he asked him to accompany him. Saad bin Abi Waqas agreed. After performing the ceremonies of Hajj Pilgrimage both of them went to Dar al-Nadwa and conversed there for a long time. As Saad bin Abi Waqas had come to perform Hajj Pilgrimage on the suggestion of Mu'awiyah the latter thought that Saad bin Abi Waqas supported him. In order to find out as to how far Saad bin Abi Waqas supported his attitude towards Imam al-Muttaqeen (Leader of the Pious), Ali (as) he, Mu'awiyah began cursing and abusing Imam Ali (as) and asked Saad bin Abi Waqas flattering: "Why don't you curse and abuse Ali?" Saad bin Abi Waqas got annoyed and said: "You have made me sit on your carpet and then you began abusing Imam Ali (as). I swear by Allah (SWT) that if I had possessed even one of the many attributes possessed by Imam Ali (as) it would have been dearer to me than anything else on earth. I swear by Allah (SWT) that I shall not come to see you so long as I live". Then he left that place in a state of extreme anger".
One day Mu'awiyah criticized Saad bin Abi Waqas for not cursing Imam Ali (as). He said in reply: "Whenever I am reminded of three virtues of Imam Ali (as), I earnestly desire that I might have possessed at least one of them: 1. On the day on which Prophet Muhammad (saw) appointed him as his representative in Madinah and himself departed for the Battle of Tabuk, he said to Imam Ali (as): You enjoy the same relationship with me which Harun enjoyed with Musa except that no prophet will come after me. 2. On the Day of Khayber Prophet Muhammad (saw) said: Tomorrow I will give the standard to a person who is loved by Allah and the Prophet. All the great officers and commanders of Islam were anxious to acquire this honour. On the following day, however, Prophet Muhammad (saw) called Imam Ali (as) and gave him the standard and Allah (SWT) granted us a great victory which was solely due to the self-sacrifice of Imam Ali (as). 3. When it was decided that Prophet Muhammad (saw) should engage in Mubahilah (cursing) with the leaders of Najran, he held the hands of Ali, Fatimah, Hasan, and Husayn, and said: "O Allah! These are the members of my family (Ahlul Bayt)."
Name of Imam Ali ibn Abu Talib (as) is Synonymous with Justice (Adalat)
On one of the occasions when Mu'awiyah ibn Abu Sufyan had gone for Hajj Pilgrimage, he made inquires about a woman, by the name of Darmiyah Hajuniyah, who was well-known for her long standing support for Imam Ali ibn Abu Talib (as) and her enmity towards Mu'awiyah ibn Abu Sufyan. Having been informed that she was alive, Mu'awiyah ordered her to be brought before him.
When she had arrived, Mu'awiyah ibn Abu Sufyan asked her: "Do you have any idea as to why I have summoned you before me? I have brought you here to know why you love Imam Ali ibn Abu Talib (as) and harbour animosity towards me."
Darmiyah Hajuniyah said: "It is better if you refrain from such talks."
Mu'awiyah ibn Abu Sufyan insisted: "You must answer me."
Darmiyah Hajuniyah said: "The simple reason that Imam Ali ibn Abu Talib (as) was a just person and supported equality whereas you needlessly fought him. I approve of Imam Ali ibn Abu Talib (as) because he loved the poor whereas I detest you because you shed unwarranted blood, spread dissensions and discords amongst the Muslims, adjudicate oppressively and unfairly, and act in accordance to your carnal desires!"
Mu'awiyah ibn Abu Sufyan was infuriated and an impolite dialogue ensued between the two, but eventually Mu'awiyah stifled his anger and as per his habit, exhibiting gentleness, he asked: "Did you see Imam Ali ibn Abu Talib (as) with your own eyes?" She replied: "Yes." Mu'awiyah then asked: "How?" She said: "By Allah! I had seen him in a state such that this kingdom and sultanate, which has deceived you and made you heedless, had neither deceived him nor made him heedless."
Mu'awiyah ibn Abu Sufyan said: "Have you heard his voice?" She replied: "Yes. A voice that would burnish the heart and clear the turbidity from it just as olive oil clears away the rust."
Mu'awiyah ibn Abu Sufyan said: "Do you desire anything?" She said: "Shall you give me whatever I ask for?" When he had replied in the affirmative, she said: "Give me one hundred red haired camels."
Mu'awiyah ibn Abu Sufyan said: "If I give them to you, would you look upon me as you look upon Imam Ali ibn Abu Talib (as)?" Defiantly, she said: "Never."
However, Mu'awiyah ordered one hundred red haired camels to be given to her and then commented: "Had Imam Ali ibn Abu Talib (as) been alive, he would not have given you even one of these."
Hearing this, Darmiyah Hajuniyah retorted: "By Allah! Imam Ali ibn Abu Talib (as) would not have given me even one single hair of these camels, for he considered them to be the property of all the Muslims."
What did happen to Three Sons? Friendship with Imam Ali ibn Abu Talib (as)
After the martyrdom of Imam Ali ibn Abu Talib (as) and absolute domination of Mu'awiyah over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Imam Ali ibn Abu Talib (as). He tried hard to make them confess that they did not gain anything by their friendship with Imam Ali ibn Abu Talib (as). Obviously they had lost everything on the altar of that friendship. He longed to hear from their mouth at least some expression of regret and remorse, but this wish never materialized. The followers of Imam Ali ibn Abu Talib (as), after his martyrdom, had become more and more aware of his virtues and greatness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were facing all kinds of hardship very courageously. And, as a result, the endeavors of Mu'awiyah sometimes produced opposite results.
Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Imam Ali ibn Abu Talib (as). He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Imam Ali ibn Abu Talib (as). His three sons named Tarfa, Turaif and Tarif were martyred in the battle of Siffin under the banner of Imam Ali ibn Abu Talib (as). The time went on; Imam Ali ibn Abu Talib (as) was martyred; Mu'awiyah usurped the Caliphate; and once Adi son of Hatim came face to face with Mu'awiyah ibn Abu Sufyan.
To revive his sad memories and to make him confess how much harm had come to him in the friendship of Imam Ali ibn Abu Talib (as), Mu'awiyah said:
"What happened to your three sons, Tarfa, Turaif and Tarif?"
"They were martyred in the battle of Siffin under the banner of Imam Ali ibn Abu Talib (as)."
"Imam Ali ibn Abu Talib (as) did not do justice to you."
"Why?", asked Adi son of Hatim.
"Because he threw your sons in the mouth of death and preserved his own sons in safety."
"I did not do justice to Imam Ali ibn Abu Talib (as)."
"Why?", asked Mu'awiyah.
"Because he was killed and I am still alive. I ought to have sacrificed myself for him in his lifetime."
Mu'awiyah saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Imam Ali ibn Abu Talib (as) from those who had been nearer to Imam Ali ibn Abu Talib (as) and had lived with him day in and day out. Therefore, he asked Adi son of Hatim to narrate to him the character of Imam Ali ibn Abu Talib (as) as he had seen it. Adi son of Hatim asked to be excused; but Mu'awiyah insisted and then Adi son of Hatim said.
"By Allah (SWT), Imam Ali ibn Abu Talib (as) was the most farsighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was like one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe-inspiring that we did not dare utter any words before him. Imam Ali ibn Abu Talib (as) was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By Allah (SWT), one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake bitten person and was weeping like a bereaved man."
"It seems as if even now I am hearing his voice as he was addressing the world: 'O World, thou is coming towards me and want to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no return. Thy pleasure is valueless and thy importance insignificant. Alas! The provision is too little, the journey too long and there is no companion."
Hearing these words of Adi son of Hatim, Mu'awiyah started crying, and then wiping off the tears, he said: "May Allah (SWT) bless Abul Hassan [Imam al-Muttaqeen (Leader of the Pious), Ali (as)]. He was as you have said. Now tell me how do you feel without him?"
"I feel like a mother whose dear one is beheaded in her lap." Replied Adi son of Hatim.
"Wouldn't you ever forget him?" asked Mu'awiyah ibn Abu Sufyan.
"Would the world allow me to forget him?" Replied Adi son of Hatim.
Mu'awiyah: O Ahnaf! You have thrown dust in my eyes and have said whatever you liked. By Allah (SWT) you will have to mount the pulpit and curse Ali. If you do not curse him willingly you will be compelled to do so.
Ahnaf: It will be better for you to excuse me from doing this. However, even if you compel me I will not utter any such words.
Mu'awiyah: Get up and mount the pulpit.
Ahnaf: When I mount the pulpit I shall act justly.
Mu'awiyah: If you act justly what will you say?
Ahnaf: After mounting the pulpit I shall praise the Almighty Allah (SWT) and shall then say this: "O People! Mu'awiyah has ordered me to curse Imam Ali (as). No doubt Imam Ali (as) and Mu'awiyah fought with each other. Each one of them claimed that he and his party had been wronged. Hence, when I pray to Allah (SWT) all of you should say 'Amen'. Then I shall say: O Allah (SWT)! Curse him who, out of these two is a rebel and let Your angels and prophets and all other creatures curse him. O Allah (SWT)! Shower Your curses on the rebellious group. O People! Say 'Amen'. O Mu'awiyah I shall not say anything more or less than this even if I have to lose my life.
Mu'awiyah: In that case I excuse you (from mounting the pulpit and cursing).
Three bright attributes in the life of Imam al-Muttaqeen (Leader of the Pious), Ali (as)
Mu'awiyah once proceeded to Makkah to perform Hajj Pilgrimage. When he reached Madinah and met Saad bin Abi Waqas he asked him to accompany him. Saad bin Abi Waqas agreed. After performing the ceremonies of Hajj Pilgrimage both of them went to Dar al-Nadwa and conversed there for a long time. As Saad bin Abi Waqas had come to perform Hajj Pilgrimage on the suggestion of Mu'awiyah the latter thought that Saad bin Abi Waqas supported him. In order to find out as to how far Saad bin Abi Waqas supported his attitude towards Imam al-Muttaqeen (Leader of the Pious), Ali (as) he, Mu'awiyah began cursing and abusing Imam Ali (as) and asked Saad bin Abi Waqas flattering: "Why don't you curse and abuse Ali?" Saad bin Abi Waqas got annoyed and said: "You have made me sit on your carpet and then you began abusing Imam Ali (as). I swear by Allah (SWT) that if I had possessed even one of the many attributes possessed by Imam Ali (as) it would have been dearer to me than anything else on earth. I swear by Allah (SWT) that I shall not come to see you so long as I live". Then he left that place in a state of extreme anger".
One day Mu'awiyah criticized Saad bin Abi Waqas for not cursing Imam Ali (as). He said in reply: "Whenever I am reminded of three virtues of Imam Ali (as), I earnestly desire that I might have possessed at least one of them: 1. On the day on which Prophet Muhammad (saw) appointed him as his representative in Madinah and himself departed for the Battle of Tabuk, he said to Imam Ali (as): You enjoy the same relationship with me which Harun enjoyed with Musa except that no prophet will come after me. 2. On the Day of Khayber Prophet Muhammad (saw) said: Tomorrow I will give the standard to a person who is loved by Allah and the Prophet. All the great officers and commanders of Islam were anxious to acquire this honour. On the following day, however, Prophet Muhammad (saw) called Imam Ali (as) and gave him the standard and Allah (SWT) granted us a great victory which was solely due to the self-sacrifice of Imam Ali (as). 3. When it was decided that Prophet Muhammad (saw) should engage in Mubahilah (cursing) with the leaders of Najran, he held the hands of Ali, Fatimah, Hasan, and Husayn, and said: "O Allah! These are the members of my family (Ahlul Bayt)."
Name of Imam Ali ibn Abu Talib (as) is Synonymous with Justice (Adalat)
On one of the occasions when Mu'awiyah ibn Abu Sufyan had gone for Hajj Pilgrimage, he made inquires about a woman, by the name of Darmiyah Hajuniyah, who was well-known for her long standing support for Imam Ali ibn Abu Talib (as) and her enmity towards Mu'awiyah ibn Abu Sufyan. Having been informed that she was alive, Mu'awiyah ordered her to be brought before him.
When she had arrived, Mu'awiyah ibn Abu Sufyan asked her: "Do you have any idea as to why I have summoned you before me? I have brought you here to know why you love Imam Ali ibn Abu Talib (as) and harbour animosity towards me."
Darmiyah Hajuniyah said: "It is better if you refrain from such talks."
Mu'awiyah ibn Abu Sufyan insisted: "You must answer me."
Darmiyah Hajuniyah said: "The simple reason that Imam Ali ibn Abu Talib (as) was a just person and supported equality whereas you needlessly fought him. I approve of Imam Ali ibn Abu Talib (as) because he loved the poor whereas I detest you because you shed unwarranted blood, spread dissensions and discords amongst the Muslims, adjudicate oppressively and unfairly, and act in accordance to your carnal desires!"
Mu'awiyah ibn Abu Sufyan was infuriated and an impolite dialogue ensued between the two, but eventually Mu'awiyah stifled his anger and as per his habit, exhibiting gentleness, he asked: "Did you see Imam Ali ibn Abu Talib (as) with your own eyes?" She replied: "Yes." Mu'awiyah then asked: "How?" She said: "By Allah! I had seen him in a state such that this kingdom and sultanate, which has deceived you and made you heedless, had neither deceived him nor made him heedless."
Mu'awiyah ibn Abu Sufyan said: "Have you heard his voice?" She replied: "Yes. A voice that would burnish the heart and clear the turbidity from it just as olive oil clears away the rust."
Mu'awiyah ibn Abu Sufyan said: "Do you desire anything?" She said: "Shall you give me whatever I ask for?" When he had replied in the affirmative, she said: "Give me one hundred red haired camels."
Mu'awiyah ibn Abu Sufyan said: "If I give them to you, would you look upon me as you look upon Imam Ali ibn Abu Talib (as)?" Defiantly, she said: "Never."
However, Mu'awiyah ordered one hundred red haired camels to be given to her and then commented: "Had Imam Ali ibn Abu Talib (as) been alive, he would not have given you even one of these."
Hearing this, Darmiyah Hajuniyah retorted: "By Allah! Imam Ali ibn Abu Talib (as) would not have given me even one single hair of these camels, for he considered them to be the property of all the Muslims."
What did happen to Three Sons? Friendship with Imam Ali ibn Abu Talib (as)
After the martyrdom of Imam Ali ibn Abu Talib (as) and absolute domination of Mu'awiyah over the Caliphate, willy-nilly contacts were taking place between him and the sincere followers of Imam Ali ibn Abu Talib (as). He tried hard to make them confess that they did not gain anything by their friendship with Imam Ali ibn Abu Talib (as). Obviously they had lost everything on the altar of that friendship. He longed to hear from their mouth at least some expression of regret and remorse, but this wish never materialized. The followers of Imam Ali ibn Abu Talib (as), after his martyrdom, had become more and more aware of his virtues and greatness. Whatever their sacrifices during his lifetime, now they were doing more for his love, for his principles and for keeping his mission alive. They were facing all kinds of hardship very courageously. And, as a result, the endeavors of Mu'awiyah sometimes produced opposite results.
Adi son of Hatim, the paramount chief of the Tai Tribe, was one of the devoted, sincere and knowledgeable followers of Imam Ali ibn Abu Talib (as). He had many sons. He, his sons and his tribe were always ready to sacrifice their all for Imam Ali ibn Abu Talib (as). His three sons named Tarfa, Turaif and Tarif were martyred in the battle of Siffin under the banner of Imam Ali ibn Abu Talib (as). The time went on; Imam Ali ibn Abu Talib (as) was martyred; Mu'awiyah usurped the Caliphate; and once Adi son of Hatim came face to face with Mu'awiyah ibn Abu Sufyan.
To revive his sad memories and to make him confess how much harm had come to him in the friendship of Imam Ali ibn Abu Talib (as), Mu'awiyah said:
"What happened to your three sons, Tarfa, Turaif and Tarif?"
"They were martyred in the battle of Siffin under the banner of Imam Ali ibn Abu Talib (as)."
"Imam Ali ibn Abu Talib (as) did not do justice to you."
"Why?", asked Adi son of Hatim.
"Because he threw your sons in the mouth of death and preserved his own sons in safety."
"I did not do justice to Imam Ali ibn Abu Talib (as)."
"Why?", asked Mu'awiyah.
"Because he was killed and I am still alive. I ought to have sacrificed myself for him in his lifetime."
Mu'awiyah saw that he was not getting what he had aimed at. On the other side, he also wanted to hear about the character and life of Imam Ali ibn Abu Talib (as) from those who had been nearer to Imam Ali ibn Abu Talib (as) and had lived with him day in and day out. Therefore, he asked Adi son of Hatim to narrate to him the character of Imam Ali ibn Abu Talib (as) as he had seen it. Adi son of Hatim asked to be excused; but Mu'awiyah insisted and then Adi son of Hatim said.
"By Allah (SWT), Imam Ali ibn Abu Talib (as) was the most farsighted and strong man. He talked with righteousness and decided the cases with clarity. He was an ocean of knowledge and wisdom. He hated the worldly pomp and show, and liked the solitude of night. He wept more (in love of Allah) and thought more (about Allah). In solitude, he scrutinized his own self and pitied about the past. He preferred short clothes and simple life. Amongst us he was like one of us. If we requested him for anything he granted our request. When we visited him he made us sit near him without keeping any distance. Inspite of all this humbleness, his presence was so awe-inspiring that we did not dare utter any words before him. Imam Ali ibn Abu Talib (as) was so majestic that we could not look at him. When he smiled his teeth appeared like a string of pearls. He respected honest and pious people and was kind to indigent. Neither a strong man had any fear of injustice from him, nor a weak person ever lost hope of his justice. By Allah (SWT), one night I saw him standing in his place of worship when the dark night had engulfed everything; tears were rolling down on his face and beard; he was restless like a snake bitten person and was weeping like a bereaved man."
"It seems as if even now I am hearing his voice as he was addressing the world: 'O World, thou is coming towards me and want to lure me? Go deceive someone else. Thy time is not come. I have divorced thee thrice after when there is no return. Thy pleasure is valueless and thy importance insignificant. Alas! The provision is too little, the journey too long and there is no companion."
Hearing these words of Adi son of Hatim, Mu'awiyah started crying, and then wiping off the tears, he said: "May Allah (SWT) bless Abul Hassan [Imam al-Muttaqeen (Leader of the Pious), Ali (as)]. He was as you have said. Now tell me how do you feel without him?"
"I feel like a mother whose dear one is beheaded in her lap." Replied Adi son of Hatim.
"Wouldn't you ever forget him?" asked Mu'awiyah ibn Abu Sufyan.
"Would the world allow me to forget him?" Replied Adi son of Hatim.
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