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Kumail -6-

2009-07-08T03:38:00.002-07:00

Kumail

On Thursday night, the Moslems finish the night prayers. They sit down in lines. They implore Allah, the Merciful Creator, to forgive them their sins. They ask him to be pleased with them.

Sweet words flow out of the mosque minarets. The words fly high in the clear sky full of stars:

Allah, I implore you with Yyour mercy that has included everything,

And with Your power with which you have overcome everything,

And every thing has yielded to…

Whose supplication is this?

It's Kumail's.

What's the story of this supplication?

Who was KumaiI?

He was Kumail bin Zyyad al-Nakhay. He was one of Imam Ali's companions. He was a noble man. His people obeyed him. He came from Yaman. His family inhabited Cufa during Imam Ali's Caliphate.

Abid al-Rahman bin al-Ashath led a revolution against alHajjaj. Kumail joined the revolution. He led the Koran Readers' Bbattalion.

The Beginning

Our Master Muhammad said: I'm the city of knowledge and Ali is its gate.

Imam Ali (a.s) was a great scholar. He said: Allah's Apostle has learned me a thousand doors of knowledge. Each door leads to a thousand doors.

He also said: The Zakat (alms) of knowledge is to publish it.

So, Imam Ali (a.s) taught his companions whatever they wanted. One day, he took Kumail with him outside Cufa. It was night. The sky was full of stars. Northern fresh breeze was blowing.

Imam Ali (a.s) said to his companion: Kumail, these hearts containers (of knowledge). The best of them are those best preserve the knowledge. Therefore, preserve what l say to you:

There are three classes of people. The first class knows Allah. The second learns knowledge as means of salvation. And the third is rabble; followers of every crower who bend with every breeze. These men do not seek to be illuminated by the light of learning, nor do they resort to any authority.

Kumail, knowledge is better than wealth. Knowledge guards you while you guard wealth. Wealth is diminished by expenditure while knowledge is increased even by giving it away.

Kumail those who amass wealth die even as they live while those who have knowledge will continue to exit for as long as time lasts.

Al-Khidr's Supplication

Imam Ali (a.s) was sitting with a group of his companions. One of them asked him about the explanation of the following Holy Verse:

* Therein every wise affair is made distinct*

The Imam said: It is on Shaban 15th.

Then he added: By Allah, man faces his fate on Shaban 15th. So, man must implore Allah at such a night He must read Al-Khidr's supplication. Certainly Allah accepts it.

The meeting was over. The Imam went home.

The evening came. Then it got dark. People went to bed. At that hour, Kumail got up. He went to Imam Ali's house. He had a question.

Kumail knocked the door. Imam Ali (a.s) said: Kumail what have brought you?

Kumail, politely said: Amirul-Momlneèn, Al-Khidr's supplication.

The Imam kindly said: Kumail please sit down.

Then he added: I'll read you a supplication. Read it on Thursday nights.

The Imam began reading the supplication. Kumail was writing it. Nowadays, millions of Moslems read the supplication. They call it Kumail's supplication.

Thursday night, when you are free, then read Kumail's supplication. Faith will shine in your heart. It will illuminate the way of your life as it had illuminated the way of Kumail's life.

Al-Hajjaj

Imam Ali (a.s) passed away. Maawyyah became a Caliph. Unjust rulers succeeded him. Cufa lived unbearable life.

The rulers imprisoned and killed the God-fearing followers of Ahlul-bait.

Ziyyad bin Abeeh ruled Cufa. Then his son Ubaidullah succeeded him. The latter killed the Prophet's grandson. Besides he killed seventy of his companions and his family.

Al-Hajjaj did his best to please the Umayyad rulers. He filled his prison - with innocent men and- women. In his prison, there were fifty thousand men and thirty thousand women.

The prison was roofless. The prisoners were subjected and coldness in winter. In summer their faces became as black as Negroes.

A person had been in prison for months. One day his mother went to the prison to visit him. She was astonished to see him. She said:

He's not my son. My son is white. This young man is a Negro. I don't know him.

The young man reminded his mother of some marks. The mother became certain of her son. She burst into tears. Then she died of sadness.

The Revolution

Al-Hajjaj hated Ahlul-Bait and their followers very much. So, he filled the prisons with Shias. They had no quilt but they loved Muhammad's family.

Al-Hajjaj was unjust. People hated him. They asked Abid al-Malik to remove him from office. Abid al-Malik refused because al-Hajjaj wanted to strengthen the Umayyad rule with fire and sword.

Al-Hajjaj was wicked. He sent people to fight and occupy lands. He forced them to join the invading armies. He wanted them to get the booty of the conquered lands. In the meantime, he wanted to get rid of them.

Abid al-Rahman bin al-Ashath

King Ratbil ruled Turkey. Al-Hajjaj sent Abid al-Rahman bin al-Ashath to Turkey to invade it. Abid al-Rahman went deeply into the Turkish lands. He won viCtories at some battles. So, he sent al-Hajjaj a letter. In - the letter he asked him to stop fighting to refresh his fighters.

Al-Hajjaj's answer was full of abuses. Meanwhile, he ordered Abid - al-Rahman to go deeper into the Turkish lands.

Abid al-Rahman and his fighters knew al-Hajjaj's wicked aims. So, they decided to revolt against al-Hajjaj and Abid al-Malik.

After Abid al-Rahman had announced the revolution, he came back from Turkey. Many people supported him. The Koran readers were the first to support him.

The Koran readers formed a battalion. Kumail bin Ziyyad led the battalion.

Because the Cufians suffered from persecution, they also supported the revolution.

The number of the revolutionaries was over one hundred people. This number included the Koran readers, worshipers, poets, religious jurists, and the common. Half the number were foreigners. They suffered from racial discrimination. The Umayyads preferred Arabs to non- Arabs.

Saeed bin Jubair, the most famous jurist, was among the revolutionaries. He made the people eager to start the revolution.

Poets urged Abid al-Rahman to go on revolting to end persecution.

The Fights

In 81 A.H., Abid al-Rahman advanced towards Iraq. Violent fights took place there. The revolutionaries defeated ai-Hajjaj's army. They freed many cities such as Sajestan and Kirman (in Iran), Basrah and Cufa (In Iraq).

Abid al-Malik sent a man to Abid al-Rahman to hold talks with him. He accepted some conditions such as removing al-Hajjaj -from office.

People rejoiced at freedom and victory. So, they insisted on removing Abid al-Malik from the office, for he appointed al-Hajjaj ruler over them.

Abid al-Malik sent military supplies to support al-Hajjaj. The army in Khurasan joined him, too.

The Battle of Deer al-Jamajam

The two armies met at Deer al-Jamajum. A violent fight took place between the two sides. Al-Hajjaj defeated Abid al-Rahman.

Abid al-Rahman's army scattered. Some fighters escaped. Some passed away. Abid al-Rahman himself took refuge in Turkey. Some revolutionaries such as Saeed bin Jubair and Kumail bin Ziyyad disappeared.

Al-Hajjaj began looking for the revolutionaries. He executed some of them. And some were afraid of him.

The End

After Deer al-Jamajum Battle, Kumail bin Ziyyad was far away from spies.

The police were looking for Kumail everywhere.

Al-Hajjaj used a new way to arrest Kumail. He ordered the police to annoy Kumail's followers. He deprived them of money. So, their economic condition was bad. Kumail heard about that. Thus, he decided to surrender. The police took him to al-Hajjaj.

Kumail's Memories

Kumail bravely walked with the police. In the meantime, he recalled the beautiful days with his teacher and leader Imam Ali (a.s).

Kumail remembered the days when he was a soldier in the Imam's Army. He remembered his fights against the disloyal, the unjust, and the apostates.

Kumail remembered the day when he led an army of four hundred fighters to face a raid by Maawyyah's Army.

Kumail remembered the day when he chased the invaders in Kirkeesya. He remembered the Imam's scolding letter because he left the borders of his country without soldiers.

The Imam's letter read as follows: Certainly you have deeply gone into Kirkeesya. And you have left the positions without protection. The idea is incorrect you have become a bridge for your enemies to attack your friends.

Why did Kumail Surrender?

Kumail believed in Allah and the hereafter. He loved all people. He loved his family and his tribe.

Al-Hajjaj mistreated Kumail's family and tribe. So, Kumail surrendered to save them from persecution.

Kumail remembered Imam Ali's words: Kumail, order your family to do good. Order them to help people at night.

Before Al-Hajjaj

Kumail's face was bright. His beard was white. His heart was certain.

Kumail came into al-Hajjaj's palace. He saw al-Hajjaj sitting and his guards standing around him. He saw a headsman carrying a sword.

Kumail - new that al-Hajjaj would kill him, for Imam Ali (a.s) had told him about that.

Paying no attention to al-Hajjaj, Kumail said: My master Imam Ali (a.s) has told me that you will kill me. Allah's enemy do whatever you like! And know that the Judgment Day will be after killing.

Al-Hajjaj said: Disown Ali to save your soul.

Kumail said: Show me a religion better than Ali's.

A1-Hajjaj ordered the headsman to behead Kumail.

Kumail Shrine

Nowadays, the visitor sees Kumail shrine on a hill at Wadi al-Salam in Holy Najaf. Sweet perfume spread in Kumail shrine.

On Thursday nights, sweet words fly high in the sky full of stats. The words remind people of that great martyr whose name has connected with the supplication. So, his name will be immortal.

Al-Rabathah -5-

2009-07-08T03:38:00.001-07:00

Al-Rabathah is a desert between Macca and Madena. It is a barren land. No one inhabits it. But in the year 30 A.H., there was only one tent. In the tent there were an old man, an old woman, and their daughter.

Why did the old man inhabit that distant area in the middle of the desert?

He did not inhabit it of his on accord- the Caliph banished him to die there.

The old man was ill. And his wife was always in tears. So, he said to her: Dharr's mother, why do you weep?

The old woman said: Why don't I weep and you're dying in this desert?

The old man said: One day my friends and I were sitting with Allah's Apostle (p.b.u.h). And he said to us:

One of you will die in the desert. And a group of believers will attend his death.

All my friends passed away in their houses. And no one has remained but I. A person will come to your aid.

The old woman said: The time of Hajj (Pilgrimage) is over and no one has passed through this desert

The old man said: Don't worry! Go up the hill and look at the road of caravans.

The old woman went up the hill and looked.

A long time passed, in the distance, the old woman saw a caravan coming towards her.

The old woman waved a piece of cloth. The riders wondered and asked each other about that lonely old woman in the desert.

They approached and asked about her condition. She said: My husband is dying. And no one is beside him. And who's your husband?

While the old woman was weeping, she said: Abu-Dharr the Companion of Allah's Apostle!

The owners of the caravan were surprised. So, they said: Abu-Dharr! The Prophet's Companion! Come on! Let's see him!

The men went to the tent. When they came into it, they saw Abu-Dharr sleeping in his bed. They said: Assalamu Alaik, Companion of Allah's Apostle!

Wa Alaikum al-Salam, who are you?

One of them said: Malik bin al-Haarth al-Ashtar and there are some men with me from Iraq. We're going to Madena to tell the Caliph about the persecution we suffer from.

Abu-Dharr said: My brothers, be cheerful! Allah's Apostle (p.b.u.h) has told me that I'll die in the desert and that some believers attend my death.

Malik and his friends rejoiced at that Prophetic good news. They sat down in Abu-Dharr's tent. Malik al-Ashtar took a pity on him. And he was sad to hear that the Umayyads mistreated the great Companion, Abu-Dharr.

Al-Ashtar

Malik bin al-Haarth al-Nakhay belonged to an old Yemeni tribe. He became a Moslem in the time of the Prophet (p.b.u.h). He was loyal to his Islam.

He took part and fought bravely in the Battle of Yarmook. He had brave attitudes in stopping the Romans' attacks against the Moslem Army. So, his eye was split with sword, namely, its lower lid was split. Thus, he was called al-Ashtar.

In 30 A.H., the Moslems in Kufa and other Moslem cities were angry with their rulers' behaviour. For example, al-Waleed bin Akabah, Caliph Uthman's brother, the ruler of Kufa, behaved contrary to Islam and religion - he drank alcohol and spent his time in amusements.

One day, al-Waleed entered mosque drunk. He did four Rikaas during the morning prayers. Then he turned to the worshipers and said sarcastically: Shall I increase my prayers?

People were displeased with his behaviour. They criticized him in markets, houses and mosques.

People asked each other: Has not the Caliph found a good ruler to replace this bad one?

He drank alcohol openly

He violated the teachings of the religion and the Moslems' rights.

So, people thought about a way to solve the problem. Finally, they decided to ask the advice of the good people. So, they went to Malik al-Ashtar. Malik al-Ashtar said to them: First we'd better advise him. Then well tell the Caliph about his bad behaviour.

Malik and some good people went to the ruler's palace. When they got into the palace, they saw him drinking as usual. They advised him to behave well. But he scolded and dismissed them.

So, they decided to go to al-Madena al-Monawwara to meet the Caliph and to tell him about the problem.

The delegation met the Caliph and told him about his ruler's bad behaviour. It was unfortunate that he scolded and dismissed them. Besides, he refused to hear their complaints. So, they became disappointed.

They thought about going to Ali bin Abu-Talib, our Master Muhammad's cousin, because he was the only hope to reform the situation.

The Delegation

In the meantime, all people all over the Moslem cities complained of the rulers' bad behaviour.

The Companions went to Imam All's house. They told him about the rulers' persecution and corruption.

Imam Ali (a.s) was sad to hear that. So, he went to the Caliph's palace. He met Uthman and advised him: Uthman, the Moslems are complaining of the ruler's persecution. And you know that very well. I've heard Allah's Apostle (p.b.u.h) saying:

On the Day of Judgment, the unjust Imam will be brought to hell. And no one will support or excuse him. Then, he will be thrown into hell. He'll go round and round ft till he gets into its intense heat

Uthman thought for a while. He bent his head sadly. He H admitted his mistakes. And he promised that he would ask Allah for repentance and that he would apologize to the Moslems.

Imam Ali (a.s) went out to give the Moslems good news. They were all happy.

But Marwan, the hypocrite, said to the Caliph: You'd better threaten the people so as no one would dare to say bad words against the Caliph.

The Revolution

Uthman broke his promise. He did not behave well and did not change the rulers. In the meantime, he used strict policy against people. Maawyyah, the ruler of Sham, advised the Caliph to banish some Companions from the land.

So, the Caliph banished Abu-Dharr, the great Companion, to al-Rabathah Desert where he died alone. He hit the Companion Ammar bin Yasir, the son of the first two martyrs in Islam.

The Caliph whipped the Companion Abdullah bin Masoud, too. So, people grumbled about Uthman's and his rulers' policy.

Our Master Muhammad's Companions sent many letters to all Moslem cities. The letters read as follows:

Moslems; come to us. And save the Caliphate. Allah's Book has been changed. And the Prophet's Sunnah (Jaws) has been changed. So, come to us if you believe in Allah and the Day of Judgment.

The Moslem streamed into al-Madena al-Monawwara from everywhere. Malik al-Ashtar represented the revolutionaries. So, he held a meeting with Uthman to reform the affairs of the Moslem State.

The revolutionaries asked Uthman to leave power. But the Caliph refused that. Imam Ali (a.s) tried to reform the matters. But all his efforts were in vain.

The reason was that the Moslems were displeased with Uthman's and his rulers' persecution. In the meantime, Uthman stubbornly insisted on his policy.

The revolutionaries besieged Uthman's palace. So Imam Ali (a.s) asked his two sons al-Hasan and al-Husain to guard him.

The revolutionaries climbed the walls of the palace. They broke into the Caliph's room and killed him. Marwan and other hypocrites ran away.

Talha and Zubair were ambitious to get the Caliphate. So, they helped the revolutionaries. But the people were thinking about only one person to be a Caliph. And the person was Imam Ali (a.s).

Streams of people came into Imam Ali's house. They asked him to be a Caliph. But the Imam refused.

Malik al-Ashtar and other Companions insisted on Imam Ali's Caliphate. Malik addressed the people with enthusiasm:

People, this is the Prophet's Regent

He has learnt the Prophet's knowledge.

Allah's Book has mentioned his belief. Allah's Apostle (p.b.u.h) has told him that he will enter al-Ridhw Garden. His personality is perfect The people in the past and present are certain of his behaviour an knowledge.

Thus Malik al-Ashtar was the first to appoint Ali bin Abu-Talib as a Caliph. Then the Moslems followed him.

When Imam Ali (a.s) became the Caliph, a new time began. He dismissed all the unjust rulers. And he appointed good persons.

The Battle of the Camel

Some people were ambitious for the Caliphate. Talha and Zubair were two of them. They went to Macca an urged Ayshah, Abu-Bakr's daughter, to revolt against Imam Ali (a.s).

Marwan took advantage of that situation. He began form a big army. He announced that he would revenge spending the Moslems' money, which he had stolen, to himself on Uthman's killers.

The army headed for Basrah. There they uprooted the ruler's beard and dismissed him. They robbed the Public Treasury.

Amirul-Momineen, Ali bin Abu-Talib, was facing that mutiny strongly. So, he advanced towards Basrah to invite its people to strive the rebels.

The ruler of Kufa was Abu-Mosa al-Ashary. He discouraged people from striving the rebels. In the meantime, he ordered people to disobey Amirul-Momineen, Ali bin Abu-Talib.

Days passed. But al-Hasan and Ammar bin Yasir did not come back. So, the Imam sent Malik al-Ashtar after them.

Malik al-Ashtar was a brave, determined man. He realized that the people of Kufa were always supporting the Imam against his enemies. And He understood that only Abu-Mosa al-Ashary obstructed them.

Malik al-Ashtar arrived in Kufa and began inviting its people to follow him. A numerous army obeyed him. So, he could attack the ruler's palace and to dismiss the guards from it

At that time, Abu-Mosa al-Ashary was in the mosque asking the people to stay in their houses and to disobey Amirul-Momineen's orders. The guards came and told him that Malik al-Ashtar occupied the palace.

Abu-Mosa al-Ashary asked Malik al-Ashtar for a day's time to leave Kufa. So, Malik accepted that. On the same day, Malik al-Ashtar hurried to the mosque to encourage the people to support Imam Ali (a.s).

So, Malik could form a big army. The army was more than eighteen thousand fighters. Al-Hasan headed nine thousand fighters. They marched by land. The others marched by river. The purpose of all was to join Imam Ali's Army at Theqar in the southern part of Iraq.

Imam Ali (a.s) headed the army and advanced towards Basrah, where he met Ayshah's Army. The leaders of the Ayshah's Army were Talha, Zubair, and Marwan bin al-Hakam.

Malik al.Ashtar was the leader of the right wing. Ammar bin Yasir was the leader of the left wing. Imam Ali (a.s) stood in the middle of the army. And Muhammad bin al. Hanafyyah, Imam Ali's son, carried the banner.

Ayshah's Army began attacking Imam Ali's Army (a.s). They showered the Imam's Army with arrows. So, some fighters were killed and others were wounded.

The Imam's Army wanted to return like for like. But the Imam stopped them and said: Who can take this Koran and go to them to appeal to it? Surely they will kill him.

A young man said: Amirul-Momineen, I'll take it.

A Moslem headed for the Army of the Camel raising the Koran. Ayshah shouted: Throw arrows at him.

So, the bowmen threw arrows at him. He fell over the ground and became a martyr.

During those moments, Amirul-Momineen raised his hands towards the sky. He prayed for Allah, the Almighty, to grant them a victory. Then he said: Allah, the eyes are gazing at you!

And the hands are extended!

Our lord, judge between our nation and us with justice! And you're the best judge!

Then the Imam ordered his fighters to launch a general attack. Mallk al-Ashtar advanced. He was fighting bravely. Violent clashes took place around the camel.

The Imam realized that killing the camel would end blood shed and that it would end the fighting between the two parties.

Malik al-Ashtar launched a violent attack towards the camel. He was fighting bravely and honestly. He did not kill the wounded. He did not chase the runaway.

Malik al-Ashtar copied Imam Ali's good behaviour. He loved the Regent of Allah's Apostle (p.b.u.h). The Imam loved Mallk too, for he was God-fearing. And Allah loves those who fear him.

The Victory

After violent fights, the Imam's Army could kill the camel. So, the facing army was in low spirits and its fighters began escaping from the battlefield.

The Imam ordered his fighters to stop the war operations. And he ordered them to treat Ayshah kindly and to bring her back to Madena.

The Imam released the prisoners of war. He ordered his fighters to cure the wounded. And he forgave them all.

Malik al-Ashtar and Ammar bin Yasir visited Ayshah. So, she said: Malik you were about to kill my nephew.

Malik answered: Yes. I wanted to relieve Muhammad's nation from him. But I did not kill him because I was fasting for three days. And I'm an old man.

In Kufa

After some days' stay in Basrah, the Imam headed for Kufa.

Malik al-Ashtar fought as bravely as the lion did. So, the enemies were afraid of him.

But on the normal days, he looked a poor man. He wore simple clothing. He walked humbly. Thus most people did not know him.

One day, while Malik al-Ashtar was walking in street, a foolish person was eating some dates throwing their stones about.

Malik al-Ashtar passed before the foolish person. He threw a stone at Malik. The stone hit him on the back. The foolish person began laughing at him.

A man saw the foolish person. He said to him: What are you doing? Do you know that man?

The foolish person answered: No, who is he?

He's Malik al-Ashtar!

Malik went on walking. He did not pay attention to the foolish person. He remembered how the polytheists treated our Master Muhammad (p.b.u.h) in Macca. They threw dust and rubbish at him but he kept silent.

Malik came into mosque. He began praying for Allah to forgive the foolish person.

The man ran quickly. He came into the mosque. He embraced Malik apologizing and saying:

I want to apologize to you for my bad behavior! So, accept my apology.

Malik answered with a smile:

Brother don't worry By Allah, I've entered mosque to pray for Allah to forgive you.

The Battle of Siffeen

The Imam chose the good persons to rule the cities. So, he appointed Malik al-Ashtar ruler over Mousal, Sinjar, Naseebeen, Heet, and Anat. They are areas on the borders of Sham.

Maawyyah disobeyed the Caliph. He became a dictator in Sham.

The Imam tried to persuade Maawyyah to obey him. So, he sent him several letters, sent some delegates to talk with him. But all the Imam's efforts were in vain.

Thus the Imam formed an army and gave its lea6ership to Malik al-Ashtar.

The army advanced towards Sham. It arrived in Kirkeesya, where it clashed with the Shamian Army headed by Abi al-Awar al-Salmy.

Malik al-Ashtar tried to persuade the leader of the army to end the mutiny and to obey Amirul-Momineen, but he refused.

At night, the Shamian Army took advantage of time and launched a surprising attack. That action was contrary to the religion and politeness because the two parties were in negotiations.

The Caliph's Army resisted the surprising attack. It killed and wounded many attackers and forced the others to withdraw to their original places.

Again Malik al-Ashtar showed his bravery. He sent a man to Abi al-Awar to invite him to duel with swords.

The man said: Abi al-Awar Malik al-A shtar is inviting you to duel him!

The leader of Maawyyah's Army became afraid and with cowardice said: I don't want to duel him!

Maawyyah headed a big army to join the Shamian Army.

The two armies met in the plain of Siffeen on the banks of the Euphrates.

Some unites of Maawyyah's Army occupied the banks and besieged the river.

That action was also contrary to the laws of Islam and the laws of war.

The Imam sent Sasaah bin Suhan, one of the Companions of the Prophet (p.b.u.h), to Maawyyah to talk with him. Sasaah came into Maawyyah's tent and said: Maawyyah, Ali says:

Let's take some water Then well decide what's between you and us, otherwise you and we will tight each other till the victor drinks.

Maawyyah kept silent and said: I'll answer you later on.

The Imam's representative went out. Maawyyah asked the advice of some men. So, al-Waleed said with spite:

Prevent them from drinking water to force them to surrender.

They agreed on this opinion.

Maawyyah gathered all the evil persons around him. They violated the laws of Islam and of Human rights.

Malik al-Ashtar was watching the military movements on the river banks. He saw military supplies. So, he realized that Maawyyah would tighten the siege.

The Imam's soldiers became thirsty. Malik became thirsty, too. So, a soldier said to him:

There's only little water in my water-skin, please drink it.

Malik refused that and said: I won't drink till all soldiers drink!

Malik went to the Imam and said: Amirul-Momineen, our soldiers are very thirsty. We've nothing but fighting.

The Imam answered: Yes.

The Imam gave the soldiers a speech and urged them to fight bravely.

Then he said: Death is that man is pleased with abasement. And life is that man dies and becomes a martyr.

Malik led the first attack at the Battle of Siffeen. And he began fighting bravely. So, he advanced towards the banks of the Euphrates.

After violent clashes, Malik could recapture the river banks and force Maawyyah's Army to withdraw.

Maawyyah's Army became far from water. So, it thought about a trick to recapture its places on the River Euphrates.

On- the following day, an arrow fell among the Imam's soldiers. There was a letter tied to the arrow. The soldiers read the letter carefully. They passed on the news quickly to each other. The news was:

From a loyal brother in the Shamian Army Maawyyah is going to open the river to drown you. So, be careful!

The soldiers believed the news and withdrew. So, the Shamian Army took advantage of the situation and recaptured the river banks.

But the Imam's Army launched a general attack and dismissed the Shamian Army from the region.

Maawyyah was so worried that he asked Amru bin al-Ass: Do you think that Ali will prevent us from drinking water?

Amru bin Al-Ass answered: Ali doesn't do as you do!

The Shamian soldiers were worried, too. Immediately, the soldiers heard that Imam Ali (a.s) allowed them to come to the river to drink water.

Some people from Sham realized the difference between Maawyyah and Ali. Maawyyah did every evil action for victory. But Ali did not think about that at all. He conformed to the human, good, ideal behaviour.

Thus, the soldiers of the Shamian Army left Maawyyah's front secretly at night They joined Ali's front because it was always representing truth and humanity.

Maawyyah

Maawyyah was displeased with Malik al-Ashtar, for his bravery made All's Army fight with enthusiasm. In the meantime it dismayed the Shamian soldiers.

So, Maawyyah decide to kill Malik through a face-to- face duel with swords. He ordered Marwan to duel with him. But Marwan was afraid of Malik. Thus he apologized to Maawyyah and said: Let bin al-Ass duel him because he's your right arm.

Then Maawyyah ordered Amru bin al-Ass to duel Malik. He reluctantly agreed to Maawyyah's plan.

Ibin al-Ass invited Malik to duel him. Malik advanced towards him holding his spear. He hit him violently on the face. So, Amru bin al-Ass escaped with alarm.

Ammar's Martyrdom

The clashes became intense. Ammar was leading the left wing of the Imam's Army. He, though an old man, was fighting bravely.

When the sun was about to set, Ammar, may Allah be pleased with him, requested some food to break the fast.

A soldier brought him a cup full of yoghurt. Ammar became cheerful and said: Tonigh, I may be martyred because Allah's Apostle (p.b.u.h) has said to me: Ammai the unjust group will kill you, and your final drink in the world will be a cup of yoghurt.

The Companion broke the fast and advanced towards the battlefield. He fought bravely. Then he fell over the ground and became a martyr.

The Imam came and sat near Arnmar's head and said sadly:

May Allah have mercy on Ammar on the day when he became ~a Moslem, may Allah have mercy on Ammar on the day when he became a martyr may Allah have mercy on Ammar on the day when he will be raised from the dead! Ammar enjoy your garden!

Ammar's martyrdom in the battlefield affected the course of the fights very much. The Imam's Army was in high spirits. In the mean time, Maawyyah's Army was in low spirits.

All Moslems memorized the tradition our Master Muhammad (p.b.u.h) said to Ammar bin Yasir. The tradition is as follows:

Ammar the unjust group will kill you.

All understood that Maawyyah and his soldiers were wrong and that Au and his companions were right.

Thus the Imam's Army attacked Maawyyah's increasingly. Therefore, Maawyyah and his army getting ready to escape.

A New Trick

Maawyyah thought about a new trick to cheat the Imam's Army. So, he asked the advice of Amru bin al-Ass. Amru bin al-Ass said:

I'm sure we can. Cheat them with the Qoran.

Maawyyah rejoiced at the trick and ordered his soldiers to raise the Qoran on their spears.

When the Imam's soldiers saw the Qoran, they thought about stopping the baffle. Thus Maawyyah cheated many soldiers.

The Imam said: It's a trick! I was the first to invite them to Allah's Book. And I was the first to believe in it They've disobeyed Allah and broken His promise.

But twenty thousand soldiers disobeyed the Imam's order and said: Stop fighting and order al-Ashtar to withdraw!

The Imam sent a soldier to al-Ashtar to stop fighting.

But Malik al-Ashtar went on fighting. Then he said: Well get the final victory within few moments.

The soldier said: But twenty thousand rebels are besieging the Imam. If you go on fighting, they'll kill him.

Malik al-Ashtar was forced to withdraw. So, he said: There's neither might nor power but with Allah.

The Arbitration

Malik al-Ashtar knew that Maawyyah's action was only a trick. But he obeyed the Imam's order so as no disaster would happen. He was a brave leader and an obedient soldier.

The fights stopped. And the two parties agreed to the arbitration according to Allah's Book.

Maawyyah sent Amru bin al-Ass to represent him in the negotiations. And the Imam wanted to choose an alert, wise man. The man had a good knowledge of Allah's Book. So, he chose Abdullah bin Abbas, the religious scholar of the nation.

But the rebels refused him and said: Well choose Abu-Mosa al-Ashary.

So, the Imam advised them and said: I disagree with you on him. And Abdullah is better than he.

Again the rebels refused him. So, the Imam said: I'll choose al-Ashtar

They refused him too. They insisted on Abu-Mosa al-Ashary.

To avoid happening a disaster, the Imam said: Do whatever you like!

Thus the two representatives met to talk. Amru bin alAss thought about a way to deceive al-Ashary. He said to him:

Abu-Mosa, Maawyyah and Ali have caused all these troubles. So, lets dispose them and elect another man.

Abu-Mosa àl-Ashary did not like Amirul-Momineen Ali bin Abu-Talib. So, he agreed to the plan. He said before the people:

I'm removing Ali from the Caliphate as I'm removing my ring from my finger. Then he removed his ring.

But Amru bin al-Ass said spitefully: I'm fixing Maawyyah to the Caliphate as I'm fixing my ring to my finger Then he wore his ring.

The rebels repented of their wrongdoing. But they insisted on disobeying the Imam. In the meantime, they asked him to turn to Allah in repentance and to announce war again.

But the Imam respected the promise and the covenant.

He agreed with Maawyyah on the truce and stopping the baffle for a year.

The Imam asked his fighters to be patient for the year. But they disobeyed him, too. So, they were called the Kharijties.

Egypt

Maawyyah thought a bout away to control Egypt. 1So, he sent a big army to occupy it.

The ruler of Egypt was Muhammad bin Abu-Bakr (the first Caliph). He asked Imam Ali (a.s) to sendi him, urgent military supplies to prevent the invaders from occupying Egypt.

So, the Imam said to Malik al-Ashtar: Malik, may Allah have mercy on you, go to Egypt I've absolute trust in you. Rely on Allah!

Use gentleness in its places and intensity in its place.

Malik al-Ashtar set out for Egypt.

The Poison and the Honey

Maawyyah was worried about Malik's going to Egypt for he knew that Malik would save it. So, Maawyyah thought about a way to kill him.

Maawyyah used to mix honey with poison to kill his enemies. Maawyyah imported poisons from Rome. The Romans allowed, Maawyyah to import them because they knew that he would use them to kill the Moslems.

Amru bin al-Ass said:

I know a man. The man lives in al-Qilzim City on the borders of Egypt He has vast lands. Certainly Malik al-Ashtar will pass through the city and stop in it to rest.

Maawyyah said: Let's send a man to tell him to kill al-Ashtar and we won't tax him for life.

Thus Maawyyah's delegate quickly set out for Egypt taking the poisoned honey to persuade the man to kill Malik al-Ashtar.

Martyrdom

The man agreed to Maawyyah's plan. He took the poisoned honey. He was looking - forward to Malik's arrival.

After only a few days, Malik arrived in al-Qilzim City. The man invited the new ruler of Egypt to a launch in his house. Malik al-Ashtar accepted the invitation thankfully.

The man put the cup of the poisoned honey on the table. The guest took one spoon of the poisoned honey. He felt a severe pain in his stomach. He realized the plot. So, he put his hand on his belly and said:

In the Name of Allah, the Most Gracious, the Most Merciful. * We belong to Allah, and well come back to Him!

Malik al-Ashtar received death with the bravery of the certain believer, who knew that his way was Islam and the Paradise.

When Malik al-Ashtar became a martyr, Maawyyah was about to fly because of' happiness. So, he said:

Ali bin Abu-Talib had two hands.

I cut off one of them on the day of Siffeen. It was Ammar bin Yasir.

And today I've cut off the other hand. If is Malik al-Ashtar.

But Amirul-Momineen was deeply sad. So, he expressed his sorrow: May Allah have mercy on Malik! He loved and obeyed me as I loved and obeyed Allah's Apostle (p.b.u.h).

In this way, Malik al-Ashtar ended his life full of Jihad. His bright behavior will remain as a model for the Moslem young men everywhere!

Al-Mukdad bin Amru -4-

2009-07-08T03:37:00.002-07:00

Al-Mukdad bin Amru

In Ramadan, 2 A.H., 313 Moslem fighters went outside Madena to attack a Quraishi trade caravan coming from Sham. The caravan was very big. It had one thousand camels. Abu-Sufyan, the enemy of Islam, led it.

When the Moslems immigrated from Macca to Madena, the polytheists attacked and robbed their houses.

For this reason, the Prophet (p.b.u.h) wanted to bring back the Moslems' money. Besides he wanted to punish the Quraish. So, he began threatening their trade caravans.

The Moslems camped near Badr wells. They were waiting for the arrival of the caravan. After a period of time, they heard bad news. The news was that Abu-Sufyan changed the course of the caravan.

Meanwhile, the Quraish were preparing a big army with good weapons to save the caravan from the Moslems.

The Moslems went out to control the trade caravan.

They were not thinking about facing the big army.

Our Master Muhammad (p.b.u.h) asked his Companions' opinions.

Umar bin al-Khattab stood up and said: It's Quraish and its disloyalty (i.e. the Quraish are always disloyal). By Allah! It (the Quraish) has not become abase since it became strong. And it has not believed (in Allah) since it disbelieved (in Him).

The Moslems were full of worry when they heard Umar's words. some of them thought about coming back to Madena.

During those moments, al-Mukdad bin Amru al-Kindy stood up and said with enthusiasm: Allah's Apostle, go on obeying Allah~ order! Well support you! By Allah, we won't say as the Jews had said to their prophet * You and your Lord, go and fight! Well stay here! * We say:

You and your Lord, go and fight! Well fight with you.

Happy expression appeared on our Master Muhammad's face. Then the Prophet (p.b.u.h) said to al-Ansar: What shall I do?

Saad bin Maadh answered: Allah's Apostle, we've believed in you, we've believed you.

We've confessed that which you you've brought is true.

We've promised to hear and obey!

Then, Allah's Apostle, go on what you've wanted! By Allah! If you asked us to cross the Red Sea, we would do!

The Moslems were full of enthusiasm. They got ready to face the polytheists with hearts filled with faith.

The fight started. The Moslems won it. Then they came back and remembered al-Mukdad's words.

Who was aI-Mukdad?

Al-Mukdad belonged to Kunda's tribe. He escaped from his tribe and inhabited Macca.

There he belonged to a man called al-Aswad bin Abid Yaghuth al-Zuhry. So, people called him al-Mukdad bin al- Aswad. In connection with al-Mukdad, this verse came down from the sky: * Call them with their fathers' names*

For this reason, people called him al-Mukdad bin Amru. Islam rose from the top of the Haraa Mount.

Al-Mukdad became twenty-four years old. He heard about our Master Muhammad's mission. He hurried to believe in the new religion.

He kept his Islam a secret. He met our Master Muhammad (p.b.u.h) secretly. Thus, he was among the earlier Moslems. He always felt the he Moslems' sufferings.

The Immigration

Our Master Muhammad (p.b.u.h) ordered his Companions to immigrate to Madena. They immigrated one by one or group by group.

Then Allah, the Glorified, ordered His Apostle to immigrate to Madena.

Al-Mukdad rejoiced at the safety of Allah's Apostle. He admired the Moslem young man Ali bin Abu-Talib (a.s), who sacrificed his life to save our Master Muhammad (p.b.u.h) from polytheists' swords.

When our Master Muhammad (p.b.u.h) immigrated to Madena, the polytheists attacked and robbed the Moslems' houses. So, our Master Muhammad (p.b.u.h) thought about threatening the Quraishi trade caravan as a punishment.

Hamza bin Abdul-Muttalib headed the first company and went towards al-Ays area near the Red Sea. There he met the polytheistic troops headed by Abu-Jahal.

No fight took place because some Arab leaders mediated between the two parties.

In Shawwal, 1 A.H., another company went out. The number of the company was sixty fighters. Its aim was to get to Rabgh Valley to threaten the Quraishi trade road between Macca and Sham.

In Macca

The polytheists in Macca heard about the Moslems' company So Abu-Sufyan stirred up the Maccian people.

Al-Mukdad decided to join the polytheistic troops. He made advantage of the condition to immigrate to Madena.

Utbah bin Ghazwan became Moslem secretly. Al- Mukdad headed for him. They agreed on joining the polytheistic troops.

Abu-Sufyan led two hundred fighters and headed for Rabgh Valley. There, the polytheists met the Moslem company. The two sides reciprocated arrows.

In the meantime, the polytheists were surprised to see besides; they heard the Moslems' yells sounding in the desert: Allah is great! Allah is great!

Then Abu-Sufyan knew the runaways' names. They were al-Mukdad and Utbah bin Ghazwan.

So, Abu-Sufyan was full of spite. He ordered his fighter to come back to Macca. He was afraid that might be secret Moslems among his fighters.

In aI-Madena aI-Monawwara

Al-Mukdad lived happily in Madena. The Moslems were full of faith, for the Prophet (p.b.u.h) treated them all kindly.

Our Master Muhammad (p.b.u.h) was very careful of the Moslems. He was always thinking about their security and future in here and hereafter.

Al-Mukdad deeply believed. He loved Allah's Apostle. So, he was always going with him to wage holy war against the polytheists.

One day, the polytheists attacked Madena pastures and ordered them of their cattle. So, our Master Muhammad (p.b.u.h) asked the Moslems to chase them.

Al-Mukdad was among the first Moslems who obeyed the order of Allah's Apostle. Our Master Muhammad (p.b.u.h) led two hundred horsemen to chase the attackers but they ran away.

After the Prophet (p.b.u.h) had dismayed polytheists, he came back to Madena. That raid named Badr Minor Battle.

Badr Major Battle

In Ramadan, 13th, the Moslems went out to hinder a Quraishi trade caravan, coming from Sham.

Near Badr wells, the Moslems heard that the polytheists would form an army. Besides Abu-Jahal led the army.

Our Master Muhammad (p.b.u.h) asked his Companions' opinions. Some Companions advised him to come back to Madena. Meanwhile the Moslems were very worried.

During those moments, al-Mukdad stood up and said enthusiastic words. The words made the Moslems full of faith.

When the fight broke out, the Moslems fought bravely. In the meantime, our Master Muhammad (p.b.u.h) asked Allah to grant His believing slaves a victory. Only a few hours, the Moslems could defeat the polytheists.

Allah took revenge on Abu-Jahal and Umayyah bin Khulaif, for they had tortured the Moslems. Besides, the Moslems captured some polytheists, such as aI-Nadhar bin al-Harith, Akabah bin Abu-Myad, and others.

Al-Mukdad captured al-Nadhar bin al-Harith.

The Moslems took the prisoners of war and headed for Madena. When they reached al-Atheel area, the Prophet (p.b.u.h) ordered a Moslem to kill al-Nadhar bin al-Harith.

Al-Nadhar bin al-Harith had tortured the Moslems in Macca. So, the Moslems prayed for Allah to save them from him.

For this reason, Allah's Apostle ordered Ali bin Abu-Talib (a.s), the hero of Islam, to kill al-Nadhar bin al-Harith to save the deprived Moslems from his torture.

Al-Mukdad said:

Allah's Apostle, he's my prisoner!

The Prophet (p.b.u.h) knew that al-Mukdad wanted ransom. So, he raised his hands towards the sky and said:

Allah make al-Mukdad rich with your favour!

Al-Mukdad became satisfied with the prophet's prayers. So, he handed the enemy of Islam and of humanity to the Moslems to punish him.

The Prophet (p.b.u.h) asked his Companions to treat the prisoners of war kindly. Besides he released some prisoners without ransom because they were poor. And he asked the prisoners who could read and write to teach the Moslems' children as ransom.

The Battle of Uhud

After their defeat at the Battle of Badr, the polytheists decided to take revenge on the Moslems. So, they formed a big army. The number of the army was three thousand fighters.

The polytheists advanced towards Madena. When they reached it, they left their camels and horses to graze on its pastures. They did that to challenge the Moslems.

The Prophet (p.b.u.h) asked the advice of his

Companions. Some Companions advised him to stay at Madena, and some advised him to go out of it. The Moslem young men were eager to start the battle outside Madena. So, the Prophet (p.b.u.h) decided to go out Madena.

The Moslem Army got to Uhud Mount. There, the Prophet (p.b.u.h) prepared his troops to start the battle.

The Prophet (p.b.u.h) ordered the best fifty bowmen to stay on al-Aynayn Mount, a small mountain, to guard the Moslems from the back.

When the baffle broke out, the polytheists horsemen tried to attack the Moslems from the back. So, the bowmen faced them, stopped their attack, and forced them to withdraw. The polytheists tried three times, but they failed because the Moslem horsemen headed by al-Mukdad faced their attack and fought them bravely.

The polytheists headed by Khalid bin al-Waleed came back to their positions.

During those moments, the Prophet (p.b.u.h) ordered the Moslems to launch an opposite attack to drop the polytheists' banner to weaken their spirits.

Strong fights took place around the banner. When the banner dropped from a fighter's hand, another raised it.

Finally, the banner dropped. So, the Moslems defeated polytheists. The polytheists ran away. Their idol fell off the camel.

The bowmen saw the polytheists running away. And they saw their Moslems brothers chasing them and collecting booty. They came down the mountain. So, their leader reminded them of our Master Muhammad's advice.

But they said: The polytheists have run away. There's no need to stay.

During that moment Khalid bin al-Waleed and his horsemen launched a severe attack. So, the remaining bowmen could not resist the attack.

The polytheists' horsemen took the Moslems by surprise. So, the Moslems were in chaos. In the meantime, some Moslems were killed and others were wounded.

When the polytheists saw the Moslems' chaotic condition, they came back and carded their banner. So, the Moslem Army was between two forces. The horsemen were at their back, and the infantry were in front of them.

The polytheists tried to kill our Master Muhammad (p.b.u.h) to destroy Islam totally. But the sincere Companions such as Ali bin Abu-Talib (a.s), al-Mukdad, alZubair, Musab bin Umair, Abu-Dujana al-Ansary, Sahal bin Hunaif and others resisted the polytheists bravely. They defended the Prophet (p.b.u.h) against them.

Our Master Muhammad (p.b.u.h) decided to withdraw his troops to Uhud Mount to defend themselves against the polytheists easily. While the Prophet (p.b.u.h) and his troops were withdrawing, they fought the polytheists till they reached Uhud heights. So, after a while, the polytheists stopped their attacks.

The great Lesson

The Baffle of Uhud was a lesson for the Moslems. They learnt a lot from it.

They learnt how to obey the Prophet (p.b.u.h) at any rate, for his obedience meant victory, and his disobedience meant defeat.

Our Master Muhammad (p.b.u.h) was badly wounded. The reason was that he ordered the bowmen not to leave their place on al-Aynayn Mount at any rate, but they forgot his order.

The Arab tribes scorned the Moslems' shaken reputation. Meanwhile, the hypocrites and the Jews rejoiced at their misfortune.

For this reason our Mmaster Muhammad (p.b.u.h) wanted to restore Islam to its reputation. So, he reorganized his troops to chase the polytheists.

Hamraa al-Asad

Though wounded, the Moslems obeyed and supported the great Prophet (p.b.u.h). So, he took them and headed for a place called Hamraa al-Asad.

The Jews were surprised to see the Moslems going with enthusiasm to face the polytheists' army a day after the Battle of Uhud.

The polytheists thought about attacking Madena again .1 to destroy Islam completely. So, Abu-Sufyan had camped at al-Rouhaa.

Abu-Sufyan heard about the Moslem Army's coming. He was worried, for he knew that the Moslems' defeat was because of the bowmen's neglect. So, he withdrew his fighters to Macca. He tried to frighten the Moslems. Thus, he sent them his threats to Hamraa al-Asad.

The Moslems did not They went on camping at They were burning fire at night to challenge the polytheists.

Abu-Sufyan was afraid. So, he ordered his troops to withdraw to Macca.

Thus, our Master Muhammad (p.b.u.h) could restore Islam to its former reputation in the Arab Peninsula.

Allah loves Him

Al-Mukdad deeply believed in Allah and His Apostle. So, our Master Muhammad (p.b.u.h) said about him and about some of his Companions:

Allah has ordered me to love four (persons), and He has told me that He loves them. The persons are Ali al-Mukdad, Abu-Dhari and Salman.

Our Master Muhammad (p.b.u.h) passed away. Some Companions were certain that his successor would be Ali bin Abu-Talib (a.s).

Still some Muhajireen and Ansar held a meeting in Bani Saaida's Sakeefa (Shelter). There was a serious competition for the Caliphate. Finally, Abu-Bakr was appointed caliph.

Al-Mukdad, Salman, Ammar, Abu-Dharr, Abu-Ayyoob alAnsary, al-Abbas bin Abdul-Muttalib, and others were surprised at that appointment. So, they stood by Imam Ali bin Abu-Talib (a.s).

The Imam insisted on his attitude. His wife Fatima alZahraa, our Master Muhammad's daughter, supported him.

Fatima al-Zahraa was displeased with what had happened after her great father's passing away. So, she passed away six months after Abu-Bakr's Caliphate.

Imam Ali (a.s) was forced to acknowledge Abu-Bakr to avoid disunity. Then the other Companions acknowledged him, too.

Al-Mukdad paid homage and began waging holy war. He taught people the Koran. His reading became famous all over Sham.

Al-Mukdad stayed loyal to Allah and His Apostle. He did not change his opinion.

The Second Caliph appointed six persons. They were Ali bin Abu-Talib (a.s), thman bin Affan, Abdul-Rahman bin Auf, Saad bin Abi-Wakkas, al-Zubair bin al-Awam, and Talha bin Abdullah. The appointed persons held a meeting to elect one of them caliph. person hear

Some Companions hoped that Imam Ali (a.s) would be elected. Thus al-Mukdad shouted to make the appointed

If you appoint Ali caliph, we'll hear and obey.

Ammar bin Yasir supported al-Mukdad. But the ambitious persons played an important role. So, Uthman was appointed caliph

The End

Al-Mukdad saw Uthman deviating from the Prophet's, Abu-Bakr's, and Umar's behaviour. However, he stayed loyal to his religion. He became ninety years old. Then he passed away.

Maitham al-tammar -3-

2009-07-08T03:37:00.001-07:00

Maitham al-tammar

It was dawn. As usual, Maitham went to the date-palm trunk. He splashed it with water. The good ground sent out a sweat smell. Maitham said two Rikaas. Then he put his back against the date-palm trunk.

Maitham had visited the date palm for more than twenty years. It had not been a mere dry trunk. It had been a tall date-palm before twenty years.

Days, months, and years passed.

Maitham said two Rikaas near the date palm. Then he addressed it: Allah has created you for me. And He has created me for you.

Maitham liked that date palm. He watered it when it was green.

One day, he came to the date palm. He found it a dry trunk. He cut the top of the trunk. That tall date palm became a mere short trunk. Still Maitham went on visiting that dry trunk.

Who was Maitham?

What was the relation ship between him and that date palm?

Maitham's Origin

Maitham was born at Nihrawan near Kufa. He belonged to Iran. A woman from bani Asad bought him. One day,Imam Ali (a.s) bought and gave him his freedom. Maitham became free. He sold dates in Kufa Market.

Maitham lived a simple life. Two things grew in his heart: faith in Islam and love for Imam Ali (a.s). Imam Ali (a.s) taught him that Islam was the only way to freedom.

Imam Ali (a.s) liked Maitham because he was a good man. The Imam went to Maitham's shop. He taught him about Islam.

The Real Name

Imam Ali (a.s) bought Maitham from a woman belonged to bani Asad The Imam asked Maitham: What's your name?

Saalim.

The Imam said: Allah's Apostle (p.b.u.h.) has told me that the Iranian call you Maitham.

Maitham was astonished because no one knew his real name. So, he said: Allah and His Apostle are truthful.

Since that day, Maitham had not left the Imam.

In The Desert

Whoever goes to the desert at night will see the sky full of stars. His heart will be afraid of Allah.

Imam Ali (a.s) went to the desert at night to say his prayers. He took a friend of his to that desert to teach him a lesson about Islam.

Sometimes, Imam Ali (a.s) took Maitham to the desert. He told him about future matters. The Imam did not know the unseen. He learnt future matters from our master Muhammad (p.b.u.h).

Maitham listened to Imam Ali's words. The Imam said his prayers. Maitham said them behind him. He listened with awe to the Imam's prayers.

At al-Tammar's Shop

Imam Ali (a.s) went to the market to meet Maitham al-Tammar. He sat and talked with him. Some people passed by them. They did not know the Imam. And some knew him. They were astonished to see the Imam sitting with a dates-seller.

One day, Imam Ali (a.s) went to the market. He sat with Maitham. After a while, Maitham wanted to go to buy something. He asked the Imam's permission and went away.

The Imam stayed behind to sell dates. In the meantime, a man came to by some dates by four Dirhams. The man took the dates and went away.

Maitham came back. He was astonished to see the Dirhams because they were false. The Imam smiled and said: The owner of the Dirhams will come back.

Again Maitham became astonished. He wondered: The man bought the dates by false DiThams! How will he come back?

After an hour, the owner of the Dirhams came back. He said with annoy: I don't want these dates! They are bitter' Why are they bitter?

The Imam said: Because your Dirhams are false!

The man was full of astonishment. He took the Dirhams and went away.

The Nation's Scholar

Maitham was a brilliant. He learnt his knowledge from Imam Ali (a.s). One day he said to Abdullah bin Ahhas, the nation's scholar:

Ask me whatever you want about the Koran explanation. I've learnt everything from Imam Ali (a.s).

So, bin Abbas sat before Maitham to learn lessons about the Koran explanation.

Amru bin Huraith

Amru bin Huraith was a leader from Kufa. Maitham said to him: I'll be your neighbour. Treat me kindly.

Amru said: Do you want to buy bin Masoud's house or bin al- Hakim's?

Maitham kept silent. Amru bin Huraith was puzzled. He wondered: What does Maitham mean?

Days and years passed. Unjust rulers succeeded each other over Kufa. They treated its people rudely.

The Market

Ziyyad bin Abeeh became a ruler over Kufa. He began killing Imam Ali's companions. He carried out Maawyyah's orders. Maawyyah was full of spite. He ordered people to abuse Imam Ali (a.s).

The ruler appointed a man to look after the market. The man was unjust. The people complained of his bad treatment. The people were afraid of the man. Thus, they went to Maitham. They asked Maitham to go with them to the Prince. They said to him:

Maitham, come with us to the Prince.

Maitham went with them. He met the Prince and told him a bout the rude treatment in the market. A policeman in the Palace was displeased with Maitham's words. He said to the Prince: Your Highness, the Prince, do you know this man?

The Prince said: No! He's a liar! The supporter of the liar!

The policeman meant that Maitham was one of Imam Ali's companions.

Maitham said: Surely I'm truthful! I'm supporter of the truthful man. Really he's Amirul-Momineen! (the Commander of the faithful)

A Meeting On the Road

Habeeb bin Muzahir was a good companion. After our master Muhammad's demise, Habeeb had a close relationship with Imam Ali (a.s).

One day, Maitham was riding a horse. Habeeb bin Muzahir was riding a horse, too. They met each other, before bani-Asad. They had a short talk. Bani-Asad listened to their talk. Habeeb said with a smile:

I predict that a bald man with a big belly will sell melons at Dar al-Rizk. The man will be killed for the love of his Prophet's family.

Maitham said: I know that a red man with two plaits would appear The man will support the son of the daughter of his Prophet The man will be beheaded. His head will be carried through the streets of Kufa.

The two friends saw off each other. Bani Asad said: They are liars.

In the meantime, Rasheed al-Hajry passed by bani-Asad. He asked them about Habeeb and Maitham. Bani-Asad said:

They've just gone away.

Then bani Asad told Rasheed about Habeeb's and Maitham's predictions.

Rasheed said with smile: May Allah have mercy on Maitham. He forgotten to say: The person who brings the head will be given an extra hundred Dirhams.

Rasheed went away. Bani Asad were astonished at his words. Then they said: Rasheed is a liar, too!

Days passed. In Muharram, 61 A.H., bani Asad saw Habeeb's head. It was tied to a long spear. They saw bin Ziyyad's policemen carrying the head and walking through the streets of Kufa.

The Caravan

Maawyyah bin Abu-Sufyan died. His son Yazeed succeeded him. Yazeed was a young man aged 30. He drank alcohol. He amused himself with the dogs and the monkeys.

So, Imam Husain (a.s) refused to pay Yazeed homage. Meanwhile, the Cufians were tired of Maawyyah's persecution. Thus, they sent Imam Husain (a.s) many letters. In their letters, they asked the Imam to come to save them from the Umayyad persecution.

The spies told Yazeed about the situation in Kufa. Yazeed had a spiteful Christian doctor called Sergon. He asked the advice of the doctor. Sergon advised him to appoint Ubaidullah bin Ziyyad a ruler over Kufa.

The Prison

Many companions of Imam Ali (a.s) supported Husain (a.s). Many Moslems supported him, too.

Ubaidullah bin Ziyyad arrived in Kufa. He began arresting and imprisoning Imam Husain's supporters.

Maitham, al-Mukhtar al-Thaqafy, Abdullah bin al-Harith were in the same prison.

Imam Husain (a.s) died a martyr for Islam. The prisoners felt pain for him.

Al-Mukhtar said to his two friends: Be ready to meet Allah! After Imam Husain s killing, Ubaidullah bin Zyyad will kill the Imam's supporters!

Abdullah bin al-Harith said: Yes, he will kill us sooner or later!

Maitham said: No, he won't kill you. My dear Imam Ali (a.s) has told me that you (al-Mukhtar) will get revenge of Imam Husain's killers. And you will kick Ubaidullah's head with your foot.

Then Maitham said to Abdullah bin al-Harith: You'll rule Basrah.

Faith

Maitham deeply believed in Allah. He was not afraid of the unjust. People were afraid of bin Ziyyad. They shook with fear when they saw him. But Maitham did not pay attention to him. He knew that Ubaidullah's death was certain. He knew that the unjust would not stay alive forever.

Maawyyah and his son Yazeed prevented people from loving Imam Ali (a.s). The police arrested and killed the Imam's companions.

Imam Ali (a.s) had told his companions about the Umayyad police. One day he said to Maitham:

The Umayyad will order you to disown me. Will you1 do that?

Maitham said: No, I won't!

MaItham thought that to disown Imam Ali (a.s) meant Islam. And to disown Islam meant to disown Allah. The Imam said:

Surely you'll be killed!

Maitham said: I'll be patient! Death is little for Allah!

The Imam said: You'll be with me in the Paradise.

The End

Ubaidullah bin Ziyyad ordered the police to bring Maitham. He said to him: I've heard that you're a companion of Ali's!

Maitham said: Yes.

Ubaidullah bin Ziyyad said to Maitham: Will you disown him?

Maitham said: No, I won't!

Ubaidullah bin Ziyyad said: Surely I'll kill you!

Maitham said: By Allah, Imam Ali (a.s) has told me that you will kill me! He has told me that you will cut my hands, legs, and tongue!

Bin Ziyyad stormily said: Your Imam is a liar!

Maitham jeered at that foolish person (Ubaidullah).

Bin Ziyyad ordered the police to tie Maitham to the date- palm trunk near the house of Amru bin Huraith. Besides, he ordered them to cut off his hands and legs.

The Neighbour

Maitham was tied to the date-palm trunk.

Amru bin Huraith saw him. Amru remembered Maitham's words: I'll be your neighbour Treat me kindly

So, Amru bin Huraith ordered one of his daughters to sweep the ground around the date-palm trunk. He also ordered her to splash it with water.

A person looked at Maitham and said: Disown Ali to save your soul!

Maitham said with a smile: By Allah, this date-palm has been created for me! And I've been created for it!

Thus, the people knew the secret of Maitham's visit to the date-palm throughout the long years.

People!

Maitham addressed the people: People, if you want to hear some information about Ali bin Abu-Talib, then come to me.

The people crowded around Maitham. He began teaching them various kinds of knowledge.

The spies told Uhaidullah bin Ziyyad about Maitham's words.

Bin Ziyyad ordered a policeman to cut off Maitham's tongue. Maitham said: Amirul-Momineen has told me about that.

Then the policeman- cut off Maitham's tongue. Another policeman - stabbed him with a sword.

Thus this Mujahid's life put out as the candles did!

Maitham's Body

Maitham did a lot of good for people. The people loved him very much. They wanted to take Maitham's body to bury it. But the police strictly prevented them from approaching it.

One night, seven dates-sellers came. They saw the policemen burning a fire. Two of them sawed the trunk. The seven dates-sellers carried Maitham's body outside Kufa. They buried it at a known palace. Then they came back home.

Six years passed. Al-Mukhtar announced his revolution in Kufa. His army met Ubaidullah's on al-Khazir River bank.

Ibraheem al-Ashtar could behead Ubaidullah bin Ziyyad.

Some fighters brought al-Mukhtar Uhaidullah's head. He stood up and kicked Ubaidullah's head. He remembered Maitham's words in prison:

Al-Mukhtar, you'll get out of prison. You'll get revenge on Imam Husain's killers.

Days passed. Imam Husain's killers perished. People have cursed them throughout history.

Today, the visitor leaves the Holy Najaf City. He goes to see Kufa ruins. On the way he sees a beautiful dome. The dome decorates Maitham's shrine.

Ammar bin Yasir -2-

2009-07-08T03:34:00.000-07:00

Ammar bin Yasir

The people in Macca lived in ignorance and darkness. The strong persecuted the weak and deprived them of their rights. No one supported the weak.

The Quraishi leaders were traders. Each year, they had two trade journeys.

In summer, their caravans went to Sham. In winter they went to Yemen.

The people in Macca were two classes: one class was rich, the other was poor. The rich persecuted the poor. Some poor were slaves. They had nothing even their freedom.

Our Master Muhammad (p.b.u.h) lived in that time. He went to Haraa Mount. There he thought of his people. He felt pain for them because they worshipped idols.

Our Master Muhammad (p.b.u.h) became forty years old.

One day, Jibreel came down from the sky. He told Muhammad (p.b.u.b) about Islam.

Our Master Muhammad (p.b.u.h) came down the mountain. He was carrying the Mission of Islam. I le intended to spread it among people to live peacefully.

The poor and the persecuted listened to the Mission of Islam. They believed in it. So, their hearts were filled with love for Islam.

The traders and the rich of Quraish heard about Islam. Thus, they were had a spite against our Master Muhammad (p.b.u.h). In the meantime, they plotted against Islam and the Moslems.

Ahu-Jahal was the most spiteful polytheist. He mistreated our Master Muhammad (p.b.u.h) very much.

Al-Arqam' House

Our Master Muhammad (p.b.u.h) met the believers secretly in Al-Arqam's House. He wanted to keep his religion a secret SO that Ahu-Jahal, Abu-Sufyan and other polytheists would not hurt the Moslems.

One day Ammar bin Yasir came and saw a man standing at the door. The man's name was Suhaib. Ammar said to him:

Suhaib, what are you doing here?

Suhaib answered: I've come to hear Muhammad's words. And what are you doing?

I've come to hear his words, too.

Then Ammar and Suhaib came into AI-Arqam's House.They humbly began listening to Allah's Words and to the Verses of the Holy Koran. Ammar's heart was full of belief as streams were full of rain water.

When Ammar and Suhaih wanted to leave Al-Ar am's House, our Master Muhammad (p.b.u.h) said to them: Stay here till evening.

Allah's Apostle (p..u.h) was afraid that Quraish would hurt them. Ammar waited till it got dark. Then he left Al-Arqam's House and hurried towards his house. His mother and father were waiting for him with anxiety.

When Ammar entered, the little house was full of happiness. He began telling his parents about Islam, Allah's religion.

Yasir's Family

Ammar belonged to Yaman's tribes, but how did he come to Macca?

Yasir, Ammar's father, and his two brothers al-Harith and Malik looked for their missing brother everywhere. But they did not find him. Therefore, they decided to go to Macca to look for him. They did not find him there, too.

Al-Harith and Malik wanted to come back to Yaman, but Yasir decided to stay in Macca to live near Allah's Holy House.

Yasir joined the tribe of bani Makhzoom. Then he H became one of its members. He married a female-slave. Her name was Summayya.

Days passed. Summayya gave birth to a baby. His father named him Ammar.

Ammar

Ammar was born four years before the Year of the Elephant. Our Master Muhammad (p.b.u.h) was born in that year.

When Ammar became a young man, he made friendship with our Master Muhammad (p.b.u.h). Then he becam his Companion.

Ammar loved our Master Muhammad (p.b.u.h) because of his good behaviour.

Ammar was twenty-nine years old. Meanwhile our Master Muhammad (p.b.u.h) was twenty-five years old.

One day, while Ammar was walking with our Master Muhammad (p.b.u.h) between al-Safa Mount and al-Marwa Mount, Halah, Khadijah bin Khwailid's sister, came.

Hala took Ammar a side and said to him: Ask Muhammad to marry my sister Khadijah.

Our Master Muhammad (p.b.u.h) accepted her. Then the blessed marriage happened.

When Allah had appointed our Master Muhammad (p.b.u.h) Prophet, Ammnar, his father Yasir, and his mother Summayya believed in him.

The Revenge

Abu-Jahal heard that Ammar became a Moslem. So, he got crazy.

Abu-Jahal led a group of polytheists and went to Yasir's house. Torches were in their hands. They burnt the house and took Yasir, Ammar, and Summayya to a desert outside Macca.

They chained and began torturing them. First, they whipped them till blood flowed out. Then they brought torches and began burning their bodies. But that small family went on their firm belief.

Ahu-Jahal brought rocks and put them on their chests. They were breathing hard. Still they were believers.

It was noon. The heat was intense, Abu-Jahal and the po]ytheists came hack to Macca. They left Yasir's family in the intense heat of the sun.

In the meantime, our Master Muhammad (p.b.u.h) passed by the family. When he saw them he wept and said:

Yasir's family, be patient! Your reward will be Paradise!

Suinmayya said with belief: I confess that you're Allah's Apostle (p.b.u.h). And your promise is true.

The criminals came back. Ahu-Jahal was in advance. There was a long spear in his hand. He began torturing them savagely.

Ammar, Yasir and Summayya were unconscious. So, the criminals showered them with water. When they got well again, Ahu-Jahal shouted at Summayya stormily: Praise our gods, dispraise Muhammad!

Summayya spat in his face and said: How had you and your gods are!

Abu-Jahal boiled with anger. Thus, he raised his spear high and hit Summayya on the belly. Then he began stabbing her body with his spear till she died.

For this reason, Summayya became the first martyr in the history of Islam.

Then Ahu-Jahal began kicking Yasir on the belly savagely till he died.

Ammar saw what had happened to his parents. So, he wept. Then Abu-Jahal shouted angrily: If you don't praise our gods; I'll kill you!

Ammar did not endure that cruel torture. So, reluctantly said: Hubal (an idol) is great!

Ammar praised their idols to save himself from torture so, they unchained and left him.

The Belief in the Heart

Ammar went weeping to our Master Muhammad (p.b.u.h). He did not weep for his parents or for himself or for the torture he had suffered from - he wept because he praised the polytheists' idols.

Allah's Apostle (p.b.u.h) consoled Ammar on his parents' martyrdom. Ammar went on weeping. Then he said: Allah's Apostle, the polytheists did not release me till they forced me to praise their gods!

Our Master Muhammad (p.b.u.h) said kindly: Ammar, what about your heart?

Amrnar answered: Allah's Apostle, my heart's certain of faith.

The Prophet (p.b.u.h) said: Don't worry! Allah sent down a Verse concerning you: *Not, he who is compelled while his heart is at rest because of faith *

The Immigration

The condition of the Moslems in Macca became critical. So, our Master Muhammad (p.b.u.h) ordered his Companions to immigrate to Yathrib.

Ammar was one of those who migrated for Allah.

When our Master Muhammad (p.b.u.h) immigrated too, happiness covered al-Madena al-Monawwara. And the immigrants lived peacefully with their brothers in Yathrib.

First, Allah's Apostle (p.b.u.h) thought of building a mosque so that the Moslems would worship Allah alone. In the meantime it would be a symbol for the Moslems' strength and a castle for the Moslem nation.

With enthusiasm, the Moslems began building the Prophet's Mosque.

Some Moslems were carrying dust. Some were making bricks, and some were carrying the dried bricks to make the walls.

Our Master Muhammad (p.b.u.h) was working with his Companions. Ammar, though covered with dust, was working actively.

Each Moslem was carrying a brick. But Ammar was carrying two bricks. For this Muhammad (p.b.u.h) said to him: They (the Moslems) will get a reward; you'll get two rewards.

To encourage his Moslem brothers, Ammar repeated the following enthusiastic words: Those who build the mosque do not equal those who avoid dust.

Some Companions were avoiding dust. They became displeased with Ammar's words. Uthman came to Amrnar and with threat said:

I'll hit you on the nose with this stick!

Ainmar looked at Uthman but he did not say any word.

Our Master Muhammad (p.b.u.h) heard about Uthman's threat He felt pain. Then he came to Ammar and said: You're my dear!

Our Master Muhammad (p.b.u.h) rubbed the dust from Ammar's face. Thus the great Companion's heart was filled with love for the Holy Prophet.

Jihad (Holy War)

Days and months passed. Allah, the Glorified, wanted to punish those who persecuted the Moslems in Macca and robbed them of their money.

The Battle of Badr took place. Ammar was one of the fighters who went to hinder the Quraishi caravan coming from Sham. The Moslems heard that the polytheists had formed an army. Abu-Jahal headed the army. He was heading for al-Madena al-Monawwara.

The Prophet asked the advice of his Companions. Finally, he took a decision to face the polytheists. Our Master Muhammad (p.b.u.h) sent Ammar bin Yasir and Abdullah bin Masoud to get him information about the polytheists' Army.

Ammar was brave. So, he approached the polytheists' caravans and went round their camp to collect information.

Ammar and his friend came back to our Master Muhammad (p.b.u.h). Ammar said: The army is afraid. The horse wants to neigh. But its owner hits it on the face. And it's raining heavily. Therefore, they can t move easily Generally speaking; the polytheists are in low spirits.

In the morning, when the polytheists woke, they found strange footprints. Munbih bin al-Hajjaj had a good knowledge of footprints. So, he said: By al-Lat and al-Izza, these are Ammar's and Abdullah's footprints.

The Battle of Badr

In the morning, Ramadan 17th, 2 A.H., the great Battle of Badr, the first baffle in the history of Islam, took place. At that baffle, Allah granted the believers a victory over the polytheists.

Ammar was fighting with enthusiasm. When the polytheists escaped, Ammar saw Abu-Jahal. So, he remembered those days when Abu-Jahal hurt the Moslems and tortured his parents. Now the swords of the persecuted got revenge on the unjust. Ammar looked at the sky and thanked Allah, for his victory.

Ammar was with Truth

Ammar was sixty years old. However, he was eagerer than the young men to strive for Allah. Ammar deeply believed in Allah. He loved the Apostle of humanity, our Master Muhammad (p.b.u.h). The Prophet (p.b.u.h) also loved his old friend, Ammar. He praised him on several occasions: Ammar's with truth, and truth is with Ammar Truth is always with him. Ammar is full of faith. Blessed is Ammar the unjust group will kill you. Your last food in this world will be a cup of yogurt.

Days, months, and years passed. Ammar was always our Master Muhammad (p.b.u.h). He was always stiving for Allah against the enemies of Islam and of humanity.

The Prophet's Demise

In 11 A.H., our Master Muhammad (p.b.u.h) passed away. On that occasion, all Moslems became sad. Ammar wept over his old friend, Allah's Apostle (p.b.u.h). He remembered the days of his youth in Macca and the days of Jihad.

Ammar (May Allah be pleased with him) stayed loyal, to his Islam. He was always striving for the religion and saying the word of truth. He was not afraid of anyone but Allah.

Ammar loved Ali bin Abu-Talib because he heard our Master Muhammad (p.b.u.h) always saying: Ali, no one loves you but a believer, and no one hates you but a hypocrite. Ali, you are in the same position with respect to me as Aaron (Harun) was to Moses (Musa) expect there is no Prophet after me.

On the Farewell Pilgrimage, Ammar (May Allah be pleased with our Master Muhammad taking both arms of our master Ali and raising them high, he said: Whoever, I am the master of, this man, Ali is his master. Allah, befriend whoever befriends him, be hostile to whoever opposes him. Support whoever supports him and desert whoever deserts him.

For this reason, Ammar thought that Ali bin Abu-Talib could be the Caliph after our Master Muhammad (p.b.u.h). Anyhow Abu-Bakr al-Sdeek became the Caliph after the Prophet. But some Companions opposed his Caliphate. Ammar opposed his Caliphate, too. And he stood by Ali bin Abu-Talib and Fatima al-Zahraa, our Master Muhammad's daughter.

After six months, Fatima al-Zahraa, the Mistress of the women of the world, died. However, Imam Ali was forced to acknowledge Abu-Bakr as a Caliph. Then Ammar (May Allah be pleased with him) obeyed the Imam and acknowledged Abu-Bakr, too.

Jihad

Ammar devoted most of his time to the life of Jihad. He took part in the Moslem conquest baffles. He also fought bravely against the apostasy in Yaman.

When Umar bin al-Khattab became the Caliph after Abu-Bakr, he appointed Ammar ruler over Kufa.

There, Ammar treated the people according to Allah's law. And the people were pleased with his just, merciful, and humble treatment.

Al-Shura (Consultation)

In 23 A.H., Umar bin al-Khattab was subjected to an assassination.

Some Moslems came to Umar and asked him to appoint a Caliph after him.

The Caliph decided that the Caliphate had to be Shura (consultation). So, he elected six persons. They were: Ali bin Abu-Talib(a.s), Uthman bin Affan, Talha, Zubair, Abdrrahman bin Auf, and Saad bin Abi-Wakkas.

Umar ordered the persons to hold a meeting in one of their houses to appoint one of them caliph within three days.

Ammar (May Allah be pleased with him) hoped that hey would elect Ali because of his long Jihad, his blood relation to our Master Muhammad (p.b.u.h), his knowledge, his outstanding merits, his in Islam.

One day passed. Then two days passed. But there was no result. There was serious competition between Ali bin Abu-Talib (a.s) and Uthman bin Affan for the Caliphate.

Some companions such as al-Mukdad, Ammar bin Yasir, al-Abbas, and others stood by the house.

They hoped that Ali would be elected. Banu Umayyah stood by the house, too. They hoped that Uthman would be elected.

To make Abdurrahamn bin Auf hear, Ammar loudly said: If you want to see the Moslems in agreement, then appoint Ali.

To support Ammar, al-Mukdad said: Ammar has told the truth. If you appoint Ali well hear and obey him.

Abdrrahman's ambition was to be a Caliph. So, he refused to appoint Ali because Ali won't hand him the Caliphate later on.

So, Abdurrahamn appointed Uthman to hand him the Caliphate after his death.

Thus Uthman became the third Caliph.

Imam Ali went out after he had said to Abdurrahamn: This is not the first day when you support each other against us!

* But patience is good and Allah is he whose help is sought for against what you describe *

By Allah, you've appointed Uthman caliph to hand you the Caliphate.

Ammar was very unhappy for Ahlul-Bait because they were worthier of Caliphate than people and because Allah kept away uncleanness from them and purified them thoroughly.

Deviation

Six years passed after Uthman's Caliphate.

Gradually, the Caliph deviated from Islam, from our Master Muhammad's, Abu-Bakr's, and Umars behaviour.

Uthman appointed his blood relatives rulers over the cities. They were bad, unjust persons.

For example, Uthman appointed al-Waleed bin Utbah his, hail brother, ruler over Cufa. Al-Waleed drank alcohol and went drunk to mosque.

Uthman made Marwan bin al-Hakam the real ruler of the Moslem government. He appointed the rulers and dismissed them. He dismissed the great Companion Salman al-Farsy from Mada-inn and appointed one of his blood relatives over it

Uthman also dismissed Saad bin Abi-Wakkas from Cufa and appointed al-Waleed bin Akabah over it.

Uthman spent the Moslems' money on his blood relatives from bani-Umayyah and left the poor to live in pain.

The Word of Truth

There were jewels in the Moslem Public Treasury. Uthman divided the jewels among his daughters and wives. The Moslems became angry. They began talking against Uthman's bad behaviour.

Uthman went on his corrupt policy. One day, he went up the pulpit and addressed the people:

We'll take whatever we need from the Public Treasury in spite of all people.

Imam Ali Bin Abu-Talib became sad when he heard Uthman's words. Ammar bin Yasir aged 90 stood up and said the word of truth:

By Allah, I'm the first man to prevent you from that.

The Caliph became annoyed and said: Bin Yasir, how dare you say these words before me!

Uthman ordered his guards to arrest Ammar. The guards respected neither Ammar's old age nor his friendship to Allah's Apostle (p.b.u.h). They drew him into Uthman's room. They chained his hands and legs.

Then the Caliph came and began hitting Ammar on the belly till he became unconscious. Some Moslems came and carded him to Um-Salama's house, our Master Muhammad's wife. Ammar was still unconscious. So, he did not say noon, afternoon, and the evening prayers. When he became conscious, he said those prayers later on.

Ammar remembered the days of torture in Macca. He could endure as many times as what Uthman did because he was a young man. But today he was unable to endure Uthman's torture because he became an old man.

I Um-Salama felt pain when she saw Ammar in that bad condition. Yet, Ammar said:

This is not the first day when we suffer from torture for Allah.

Uthman banishes Abu-Dharr

Uthman banished Abu-Dharr to al-Rabatha Desert where no one inhabits because of its bad climate.

Besides Uthman prevented the Moslems from seeing off Abu-Dharr. Anyhow, some Companions of the Prophet went out to see off the great companion Abu-Dharr.

Ali Bin Abu-Talib, our Master Muhammad's grandsons, al-Hasan and al-Husain, and Ammar went out to see off Abu-Dharr.

Then Imam Ali (a.s) said:

May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you.

By Allah, if you want their world, they'll make you safe. And if you are pleased with their actions, they'll love you.

Abu-Dharr, his wife, and his daughter went to al-Rabatha Desert. He remembered the tradition of our Master

Muhammad (p.b.u.h): Abu-Dharr you'll live alone, and die alone!

The Revolution

The Moslems' anger increased because of Uthman's and his rulers' behaviour. The Prophet's Companions in Madena Wrote to people everywhere:

If you want Jihad, then come to it. Because your Caliph has corrupted Muhammad's religion.

For this reason, the delegates from Cufa, Egypt, Busra, and the like caine to Madena and went to the Caliph to ask him to change his bad policy. But he dismissed them. So, they went to Ali Bin Abu-Talib, our Master Muhammad's cousin and his successor.

Imam Ali (a.s) hoped that Uthman would come back to the laws of Islam. Thus he went to advise him:

Don't be a tool in Marwan's hand. Don't let him direct you to whatever he likes. Don't forget your position with respect to Allah's Apostle (p.b.u.h).

Uthman agreed to announce his repentance before people. He went out and apologized to people for his bad behaviour. Besides he promised them to follow a new policy Allah and his Apostle accepted. But Marwan who was cunning, said to him:

Dont be weak before people. Threaten them!

Nayylah, Uthman's wife, knew that Marwan was a bad man and that he disliked Moslems. For this reason, she said to her husband: Listen to Ali because people love and obey him; don't listen to Mar wan because people hate him.

Uthman did not listen to those who advised him. So, people revolted and killed him in his palace.

Imam Ali (a.s)

The Moslem masses headed for Imam Ali's house. They asked him to be the Caliph. They The Imam refused that and said :

Look for another man.

But people realized that the Imam was the only man who deserved the Caliphate. Therefore, they insisted on their attitude. Finally, the Imam agreed to responsibility to shoulder this deprive the ambitious of it.

Justice

The Moslems revolted for justice. They were angry at persecution. Imam Ali (a.s) was the symbol of justice.

The Imam did not sadden the Moslems. On the first day, he dismissed all the bad rulers Uthman had appointed. Then he appointed good rulers.

The Imam dismissed Maawyyah from Sham but Maawyyah was always planning to control Sham first. Then he planned to control the Moslem lands in general. So, he rebelled and announced that he would get revenge on Uthman's killers. For this reason, the Baffle of Siffeen took place on the borders between Syria and Iraq.

Imam Ali's Army included many Companions of Allah's Apostle (p.b.u.h). Ammar bin Yasir, Malik al-Ashter, Abdullah bin Abbas, and others were among them.

Maawyyah's Army included the enemies of Islam such as Marwan bin Al-Hakam, Amru bin al-Ass, bin AbiMaayad, and those who escaped from All's Justice to Maawyyah's world.

The Unjust Group will kill you

The Moslems in both armies were always repeating our Master Muhammad's tradition:

Ammar; the ugiust group will kill you.

Ammar was in Imam Ali's Army. He was over ninety years old. Nevertheless, he fought as bravely as the believing young man did.

He looked at the sky and said:

Allah, if I know that you are pleased with throwing myself into the Euphrates, I'll do!

Allah, I know that you are pleased to see me striving those corrupt people!

Ammar was with truth, and truth was always him.

So, he said:

By Allah, if they (Maawyyah's Army) defeat and chase us to. The Hajar date palms, I'll say that we're right and they're wrong.

When the baffle broke out, Ammar addressed the fighters:

Who wants Allah's satisfaction?

Some believers accepted his Words. So, Ammar led them towards the enemy. When the Companions saw him passing through the enemy army, they followed him.

Although Ammar was fasting, he was fighting with great enthusiasm.

In the middle of the baffle, Ammar saw Amru bin al-Ass and said to him:

Amru, Woe on you! You've sold your religion for Egypt!

Namely, Maawyyah promised to give Egypt to Arnru bin Au-Ass if the latter stood by him.

Amru bin al-Ass said with trick: No, I'm requesting Uthman's blood!

Ammar said:

I firmly believe that your action is not for Allah. Then Ammar advised him: If you won't be killed today you'll die tomorrow. And actions are according to intentions. So, correct your intentions because Allah will reward people according to their intentions.

The Trial

The Moslems were in a fix. They did not distinguish right from Wrong. Their guide was Ammar because our Master Muhammad (P.B.U.H.) said: The unjust group will kill Ammar.

Amru bin al-Ass deceived the people of Sham when he said to them:

Be patient! Ammar will come to your front!

The days of the war passed, but Ammar was fighting at the front of right. He was always standing by Ali.

One day, Ammar and a believing group launched an attack. Ammar was fighting bravely. He remembered the days when he fought beside our Master Muhammad (p.b.u.h). He remembered the Baffles of Badr, Uhud, Siffeen, and the other Moslem baffles.

Though Ammar was fasting, he went on fighting. When the sunset, Ammar asked some water because he was thirsty. A fighter brought him a cup full of yogurt. Ammar smiled. Then he cheerfully said: Tonight I may die a martyr.

Some fighters asked him about the secret. He said: My dear Allah's Apostle (p.b.u.h) has told me: The unjust group will kill you. And your final food in this world will be a cup of yogurt.

Ammar (May Allah be pleased with him) drank the cup of yogurt. Then he continued fighting till he fell over the ground and became a martyr.

Maawyyah was about to fly because of happiness. Imam Ali (a.s) was full of sadness and sorrow. During those moments all Moslems knew the unjust group.

Some soldiers in Maawyyah's Army were waiting for Ammar's coming to their front. But they saw him fighting bravely beside Imam Ali (a.s) till he became a martyr. So, they sneered at Amru bin al-Ass' claim. In the meantime, they took advantage of the dark and began coming to join the Imam's Army. They knew that it was the front of right.

The End

Ammar's martyrdom. Sounded at both fronts. Imam Ali's Army was in high spirits, but Maawyyah's Army was in low spirits.

At that night, the Imam's Army launched a wide attack against Maawyyah's Army. The Imam's Army was about to win victory. But Amru bin al-Ass created a new trick. He ordered the army of Sham to raise the Koran. They were demanding the Imam's Army to turn to Allah's Book.

The fights stopped. Both armies withdrew from the Valley of Siffeen. The martyrs' bodies stayed on the fl battlefield. The body of Ammar aged ninety six stayed there, too.

Nowadays, when the Moslems visit that area, they can see the big shrine of that great Companion, who spent all his life in striving for Islam. When Ammar became a martyr, the Moslems knew the right front during that bitter war.

Abu-Dharr al-Ghaffary -1-

2009-07-08T03:33:00.000-07:00

Abu-Dharr al-Ghaffary

The tribe of Ghaffar was one of the Arab Pagan tribe. It lived near al-Madena al-Monawwara (Yathrib), where the Meccan trading caravans passed.

The members of the tribe of Ghaffar worshiped an idol named Munat. They thought that Munat decided r predestination and chance. So, they visited and sacrificed sheep for it.

One day, a poor young man belonged to the tribe of the Ghaffar went to Munat. He gave Munat some yogurt and began looking at it. But Munat was motionless and did not drink the yogurt. He waited.

A fox passed by Jundub but did not see him. The fox drank the yogurt and, in addition, it raised its leg and made water in the ear of Munat. Still Munat was motionless. The young man laughed. He sneered at Munat. Then he criticized himself because he worshipped a dumb rock, which did not understand anything.

While Jundub was coming back home, he remembered the words Qais bin Saydah. He said to them in Ukadh Market:

People, hear and understand!

He who lives will die!

And he who dies will perish.

Future things will happen.

Why do I see people go and do not come back?

Are they satisfied with the stay there?

Or have they left anything there, so they have slept?

Jundub looked at the blue, clear sky and at the wide desert. Then he remembered what the fox did to Munat. So, he believed that the world had a God greater than Munat, Hubal, al-Lat, and all idols.

Since then Jundub bin Junadah had deeply believed in the Creator of the sky and the earth.

The Sunrise

The people of the Book (Christians and Jews) gave good news to the appearance of a new Prophet whose time was about to happen.

The Arab tribes reported the news. Those who sneered at the idols longed for the seeing of the new Prophet.

One day, a man came from Macca and said to Jundub:

There's a man in Macca says that there is no god but claims that he is a prophet.

Jundub asked: Which tribe does he belong to?

The man answered: He belongs to the Quraish.

Jundub asked: Which tribe of the Quraish does he belong to?

The man answered: He belongs to bani Ha shim. What have the Quraish done?

They've accused him of lying. They say that he's a magician and an insane.

The man went away. But Jundub thought again and again.

Anees

Jundub thought to send his brother Anees to Mecca to get him some news about the new Prophet. Anees set off to Mecca.

Anees covered hundreds of miles.

Anees quickly came back to tell his brother:

I've seen a man.

The man orders people to do good and avoid doing evil He invites them to worship Allah.

I've seen a young man, his cousin Ali, praying beside him. And I've seen a woman, his wife Khadijah praying behind them.

Jundub asked: Then what have you seen?

Anees answered: This is what I've seen. But I didn't dare to approach him because I was afraid of the Quraishi leaders.

To Mecca

Jundub was dissatisfied with what he had heard. So he set out for Macca to know the Prophet.

When the Gheffarian young man arrived in Macca the sun was about to set. So, he went round the Kaaba. Then he sat in a corner of the Holy Then Shrine to take a rest and to think about a way to meet the Prophet (p.b.u.h).

It got dark. Kaaba became empty of people.

In the meantime, a young man came in to the yard of Holy Mosque. He began going round the Kaaba.

The young man saw a stranger. He came and asked him politely:

You're a stranger aren't you?

The Gheffarian answered: Yes.

The young man said: Let's go home.

Jundub was following the young man silently.

In the morning, Jundub thanked the young man for his good hospitality. He saw him off and set out to Zamzam well to see the Prophet (p.b.u.h).

The hours passed. Jundub waited till it got dark.

The Meeting

Again the young man came and went round the Kaaha.

He saw the foreign man at his place.

The young man said to Jundub: Isn't it time to know your house?

"No!" Jundub said.

The young man said to Jundub: Come with me to the house.

Jundub stood up and went with him to the house. He was silent, too. So, the young man said:

I can see you thinking-what's your need?

Jundub said carefully: I'll tell you i/you keep it a secret. I'll keep ft a secret if Allah had pleased.

Jundub' relieved when he heard Allah's Name. So, he said slowly:

I've heard about the appearance of a Prophet in Mecca. So, I want to see him.

The young man said with a smile:

Allah has guided you. I'll show you his house. Follow me in the distance. When I see a suspicious person, I'll stop as if I repaired my slippers. So, don't stop and go on your way.

The young man went on walking to our Master Muhammad's house. At the same time, Jundub was following him.

The prophet and Imam Ali

2009-07-08T03:23:00.000-07:00

The prophet and Imam Ali

A very good and pure spirit existed in the family of Abu Talib. It looked at the world in a peculiar manner and saw all things connected and united with one another.

This spirit was very strong in the prophet and Ali and a very firm relationship existed between them, because Ali had been brought up by the prophet from his childhood till he grew up to be a youth. When we admit that it is possible that good morals should become firm naturally in a heart and a soul we hav a also to say that Ali was born with perfect faith in the prophethood of Muhammad and support for him, because the qualities and virtues of the Family of Abu Talib in which the prophet was brought up were transferred to his cousin from his birth. (The correct position is this that Abu Talib and the members of his family or the ways and manners of the time or the environments had no influences on the prophethood of Muhammad or the Imamate of Ali. These things were related with divine inspiration and neither Abu Talib nor the members of this family shared the secrets of prophethood and imamate.)

The personality of Ali developed with the virtues of his family. It was this place where he heard Muhammad speak and the call to Islam also started from here.

Ali was quite young when the prophet attached him with himself and called him his brother.

In his sermon entitled "Qase`a" Ali mentions the attention paid to him by the prophet and says: "Do you know, that due to my relationship and on account of my worth and merit, what were my relations with the prophet.

From the very beginning of my life he loved me and I loved him. He took me in his lap when I was a baby and thence I was always with him, he often kept me embraced to his heart, he used to make me sleep next to him; we used to be so close to each other that I felt the warmth of his body and smelled the fragrance of his breath. When I was a baby, he fed me with his hands often chewing hard bits for me. He never found me lying nor weak and wavering. From the time of his babyhood God had appointed the Holy Ghost to be always with him and this archangel was leading him towards exemplary qualities and high moral values and I followed the prophet step by step as a baby camel follows its mother. Daily he used to place before me a fresh standard of efficiency and used to order me to follow it. Every year he used to stay in a grotto of the Hira Mountains for sometime, and nobody used to be with him but I. None could then see or hear him or be near him but I. During those days Islam was the religion of only the prophet and his wife Khadijah, I was the third of the trio (the prophet, Khadijah and Ali himself). Nobody else in this world had accepted Islam I even then used to see the divine light of revelation and prophethood and smell the heavenly fragrance of prophethood. When the prophet received the first revelation Satan lamented loudly. I asked the prophet "Who is lamenting and why". He replied, "It is Satan who had given up hopes of acquiring complete sway over human mind. In this disappointment he is lamenting over the chance lost. Verily, Ali, you also hear whatever is revealed to me and you also see whatever is being shown to me. With this difference that you are not entrusted with prophethood, but you will be my successor, helper and vizier, and you will always uphold truth and justice".

Childhood is the age when one is fully capable of acquiring good qualities. Ali spent a good deal of his life with the prophet alone. He imitated the prophet's conduct and remained separated from his community which was leading a miserable life and was firmly bound with the chains of hereditary customs.

For years Ali lived in a pure atmosphere by the side of his cousin and was loved very much by him. None of the companions and followers of the prophet could develop such a close relationship with him. Ali opened his eyes on the path which had been opened for him by his cousin.

He learnt how to worship God from Muhammad's prayers. He enjoyed the prophet's love, kindness and brotherhood. His relationship with Muhammad was similar to the one between Muhammad and Abu Talib. When Ali first felt the sentiment of love in his mind he loved Muhammad. When he spoke for the first time he spoke with Muhammad. On the very first occasion when he was required to display manliness and valour he showed readiness to support Muhammad. Muhammad's friends were friendly with him and his enemies also respected his personality. Ali was such a protege and disciple of the prophet that he became his soul and a part of his limbs.

In the early days of the prophetic mission of the prophet some elders amongst Quraysh who hated worship joined him. The slaves and helpless persons came round him in expectation of justice and freedom. And after he was successful and victorious a third group also joined him, because those people had. no alternative left. They wanted to benefit from the new situation and most. of Bani Umayyah belonged to this group. These different groups embraced Islam on different occasions and although they resembled one another in the matter of obedience to the prophet the degrees of their faith differed. However, as Ali was born and brought up in the lap of prophethood, his faith was natural and innate, and he emerged from the body of his mother with this faith in his heart. His faith had nothing to do with age or the vicissitudes of time. He offered prayers and testified the prophethood of Muhammad at an age when a child cannot even express his thoughts. And he did all this without obtaining any order or advice from anyone. Most of the persons who embraced Islam in the early days of Muhammad's prophethood had worshipped the idols in previous days. However, when Ali prostrated

for the first time it was before the Allah of Muhammad. This was the quality of the faith of the person who was destined to brow up as a supporter and well-wisher of the prophet, to lead the faithful after the prophet, and to save the people from the calamities of time.

- The Voice of Human Justice, by George Jordac.

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LOVE FOR 'ALI IN THE QUR'AN AND SUNNAH

What we have said so far has shed light on the value and influence of love, and it has incidentally become clear that love for the pure ones is a means for the reform and refinement of the soul, not that it is an end in itself. Now we must see whether Islam and the Qur'an have chosen someone we should love or not. When the Qur' an relates what the previous prophets have said, it points out that they have all said: "we do not ask a wage from people, our only reward is from God." However it addresses the Seal of the Prophets thus:

"

Say: "I do not ask of you a wage for this, except love for (my) relatives." (ash-Shura,42:23 )

Here there is a need to ask why the rest of the prophets looked for no wage but the most noble Prophet asked for one for his message; why did he want friendship for his near relatives as a requital for his message?

The Qur'an itself provides an answer to this question:

Say: "I have asked no wage of you; that shall be yours. My wage falls only upon God. " (Saba', 34:47 )

That is to say, that which I ask for as a wage accrues to you, not to me; this friendship is a halter for your own perfection and reformation, and it is called a wage. Otherwise it is in fact another good which I recommend to you from the point of view that the Household and relatives of the Prophet are people who do not gather round defilement, and whose hems are clean and pure.

Love and devotion to these people brings no other result apart from obedience to the truth and adherence to virtues, and it is friendship for them which transmutes and perfects like the elexir.

Whatever the meaning of "relatives" may be, it is certain that the most obvious person to whom it is applicable is 'Ali. Imam Fakhru'd-Din ar-Razi says:

"Zamakhshari relates in his (Qur'anic exegesis) al-Kashshaf: `When this verse was sent down they said: "O Messenger of Allah ! Who are the relatives to whom our love is due?" He said: "`Ali and Fatimah and their sons."'

"It is thus established from this tradition that these four persons are "relatives" of the Prophet, and that they should enjoy the respect and love of the people, and this matter can be reasoned out in a number of ways:

" 1 - The verse: except love for my relatives.

" 2 - There is no doubt that the Prophet dearly loved Fatimah, and he said: `Fatimah is a part of my body; what harms her harms me.' he also loved 'Ali and the Hasanayn (Hasan and Husayn), since a great number of mutawdtir traditions (those which are narrated by so many as to make doubt impossible) have reached us on this subject. Thus friendship of them is obligatory on all the community, 3' because the Qur'an commands:

And follow him (the Prophet), haply you will be guided. (al-A'raf, 7:158)

"It also commands:

You have a good example in Allah's Messenger. (al-Ahzab, 33:21)

"These (considerations) prove that love for the Family of Muhammad - who are `All, Fatimah and the Hasanayn is obligatory on all Muslims.'

There are also many traditions from the Prophet concerning love and friendship for 'Ali:

1: Ibn al-Athir narrates that the Prophet spoke to `Ali and said: "O 'Ali, God has embellished you with things, no dearer embellishment than which exists before his slaves: resignation from the world has been,appointed for you in such a way that neither do you profit from the world, nor it from you. On you has been bestowed the love of the wretched; they are proud of your leadership, and you also of their following you. Content is he who loves you, and is a true friend to you. And woe betide he who shows enmity towards you, and lies about you.'

2: as-Suyuti relates that the Prophet said: "Love of `Ali is faith, and enmity towards him is sedition."

3: Abu Na'im narrates that the Prophet addressed the Ansar and said: "Shall I guide you to something which, if you grasp it after me, you will never go astray?" They said: "Yes, O Messenger of Allah ! " He said: "It is 'Ali: love him with the love (you have) for me, and respect him with the respect (you have) for me. For God has ordered me through Gabriel to tell you this."

The Sunnis have also narrated traditions from the Prophet in which observing `Ali's face and talking of his virtues is counted as a form of worship.

1: Muhibb at-Tabari narrates from `A'ishah that she said: "I saw my father (Abu Bakr) gazing often at 'Ali's face. I said: `O my father! I see you gazing often at `Ali's face.' He said: '0 my daughter! I heard the Prophet say: "Looking at the face of 'Ali is worship."

2: Ibn Hajar narrates from `A'ishah that the Prophet said: "The best of my brothers is 'Ali, the best of my paternal uncles is Hamzah, and remembrance of `Ali and speaking about him is worship."

'Ali was the most loved person before God and the Prophet, and thus naturally the best of those who are loved. Anas ibn Malik says: "Every day, one of the children of the Ansar would do some task for the Prophet. One day my turn came. Umm Ayman brought a chicken dish before the Prophet and said: `Messenger of Allah! I have caught this chicken myself and cooked it for you.' He said: `O God! Send the best of (Thy) slaves that he may share with me in eating this chicken.' At that very moment someone knocked on the door and the Prophet said to me: `Anas! Open the door.' I said: `May God make it a man of the Ansar!' But I found 'Ali in front of the door, and I said: `The Prophet is busy.' Then I returned to stand in my place. Again there was a knock at the door, and the Prophet said: `Open the door.' Again I prayed that it would be someone from the Ansar. I opened the door and again it was 'Ali. I said: `The Prophet is busy.' Then I returned to stand in my place. Yet again there was a knock at the door, and the Prophet said: `Anas, go and open the door, and bring him in. You are not the first person to love your own people; that is not one of the Ansar.' I went and brought `Ali in, and he ate the chicken dish with the Prophet."

MAULA ALI MARRIAGE WITH FATIMA THE DAUGHTER OF THE HOLY PROPHET

2009-07-08T03:20:00.002-07:00

ALI'S MARRIAGE WITH FATIMA THE DAUGHTER OF THE HOLY PROPHET

During the second year of Hijrah, Hazrat Ali's marriage with Fatima, the only daughter of the holy Prophet, took place. Muhammad had received many offers for her hand from very rich families in Medina, as also from the chiefs of mighty clans in Arabia but he declined to consider these offers. He said he was awaiting the order of God for the person to whom his daughter should be wedded. Some one then suggested to Hazrat Ali that he should place a proposal for himself before the Holy Prophet. Ali approached the Prophet feeling shy and modest, but when Muhammad heard the proposal he was so pleased that he smiled and said, "Ahlan wa Merhaban" (It is a welcome and happy proposal.)

Muhammad took the consent of his daughter for this proposal. The betrothal of Fatima, the daughter of the Prophet, to his cousin and faithful disciple, Ali, took place in the month of Ramazan 2 A.H., but the nuptial ceremonies were performed two months later in

Zil-hajj. This alliance - as revealed to the Prophet-was ordained by God, Who, he said to Fatima, had informed him of his choice from the noblest on the earth of two blessed men, one being her father (himself) and the other her husband (Ali); and that he had decreed his (the Prophet's) lineal descendants to spring forth from the couple (Ali and Fatima) and -not direct from himself.

According to Dailami in Firdous-ul-Akhbar, Khuiar Zamin Manaqib and Yousuf Kanji in Kifayat ut Talile, the Holy Prophet announced that Gabriel had brought the good news that God had performed the marriage of Fatima and Ali in Heaven and the Prophet should perform the same on earth.

All the Muhajireen and Ansar of Medina assembled in the mosque, while Hazrat Ali was seated before the Holy Prophet with all the modesty of a bridegroom. The Holy Prophet first recited an eloquent sermon and then announced, "I have been commanded by God to get Fatima wedded to Ali, and I do hereby solemnize the matrimony between Ali and Fatima on a dower of 400 Misquall." Then he asked Hazrat Ali, "Do you consent to it O Ali?" "Yes, I do, O Holy Prophet of God." Then the Holy Prophet raised his hands in supplication and prayed thus : -O my God ! Bless both of them, sanctify their progeny and grant them the keys of Thy beneficence, Thy treasures of wisdom and Thy genius; and let both of them be a source of blessing and peace to my people."

Then Ali prostrated himself before God. After a service of thanksgiving in which the Holy Prophet asked God for His blessings on the couple, praying, "O Almighty Lord! Bless them both and better their endeavours and give them noble children". The marriage was then performed. Addressing Ali, the Holy Prophet then said, 110 Ali, lucky art thou indeed! Of all the virtuous women of the world, your wife is queen." Then turning towards Fatima the Holy Prophet said, "Of all the virtuous men of the world your husband is the king. May God keep you pious and chaste and bless your children. Verily I am a friend to him who befriends you both and an enemy to him who is your enemy."

From this marriage, Ali and Fatima had two sons, Imam Hasan and Imam Husain, and two daughters, Janab-e-Zainab and Janab-e-Umme Kulsoom.

The wedding ceremony of the only daughter of Muhammad well demonstrates the ideal simplicity with which it was conducted. The wedding feast was of dates and olives; the nuptial couch was a sheepskin; the ornaments, the general outfit and the articles of necessity for the bride consisting of only a pair of silver armlets, two shirts, one head tiara, one leather pillow containing palm leaves, one grinding mill, one drinking cup, two large jars and one pitcher. This was all, compatible with the circumstances of the Prophet Muhammad and his son-in-law Ali, who had to sell his coat of mail to raise the dowry required.

It may be recalled that Fatima's mother was that generous lady Khadija whose fabulous wealth was spent by the Prophet on the widows and orphans of Muslims, and who was content even when nothing was left for her daughter.

The true grandeur of the marriage lay not in the ostentations, but in the blessings of Heaven for which the marriage is the most memorable in the annals of Islam. The couple tied in matrimonial alliance by God-were destined to be the parents of an illustrious progeny termed the sons of the Prophet, who are distinguished from, the rest of the Muslim world as divinely commissioned Imams or the Commanders of the Faithful, and the rightful successors of the Apostle of God. They are universally acknowledged by Muslims as the fountain-head of piety acid wisdom. Hasan and Husain, the sons of Ali and Fatima, played in the lap of the Prophet, who showed them proudly from his pulpit and called them the Chiefs of the youths of Paradise. The parents themselves were as exalted as their children. The Prophet used to say, "I am the city of knowledge and Ali is its gate." Ali, the gallant hero as he proved himself on all occasions of undaunted valour, had won for himself the title of `Lion of God' from the Prophet. Fatima, who possessed the love and confidence of the Prophet and God, was ranked as one of the four ladies `Perfect in Faith' with whom God had deigned to bless this earth, viz. 1 Asia, the wife of Pharaoh, Mary, the mother of Jesus, Khadija, the wife of Muhammad, and Fatima, the wife of Ali.

It is related that Asia, the daughter of Mozahem, because she believed in Moses, her husband cruelly tortured her, fastening her hands and feet to four stakes, and laying a large millstone on her breast; her face, at the same time was exposed to the scorching heat of the sun; her anguish, however was alleviated by the angels'shading her with their wings and the view of the mansion prepared for her in paradise, which was revealed to her on her pronouncing the prayer in the text: at length God received her soul; or, as some say, she was taken up alive into paradise, where she cats and drinks

The Holy Prophet called Fatima the Chief of the women of Paradise and superior to all of them, and according to Bokhari, Muslim, Tirmizi, Dailami, Tibrani, Hakim, Abu Nayeem and a host of commentators, the Holy Prophet enjoined that Fatima is a part and parcel of himself and whoever caused the slightest grief to her, caused grief to the Prophet and to God Himself and that God is pleased with those with whom Fatima is pleased and God is angry on those who have incurred the wrath of Fatima.

- Ali the Magnificent, Compiled

Justness of Maula Ali (A.S)

2009-07-08T03:20:00.001-07:00

Justness

One should not be surprised that Ali was just. It would have been a matter of surprise if he had not been just. The instances of his justice which have been narrated are the most valuable assets in human history and man should be proud of them.

His brother Aqeel asked him to grant him a special pension out of the public treasury, but he refused to accede tohis request saying: "It is not my personal property that 1 may give it to anyone I like. 'there are also other helpless and needy persons, who are more deserving than you are, and I must be mindful of them". Aqeel said: "If vori do not allow me a pension out of this property I shall go to Mu'awiya".

However, Ali did not care for what he said, and did not revise his decision.

His brother went away and joined Mu'awiya and used to say: "Mu'awiya is better for my world", Mu'awiya's treatment satisfied him, because the public treasury was a tool in his hands with which he strengthened his kingdom, achieved his objects and wanted to revive the past politics and importance of Bani Umayyah.

The Imam did not claim any privileges vis-a-vis his subjects and appeared in the courts as their equal. This was so because the spirit of justice had penetrated into the depth of his heart.

Once Ali saw his coat of mail in the possession of a Christian. He took him in the court of a judge named Shurayh so that he might give a decision regarding its ownership. When both of them appeared before the judge Ali said: "This coat of mail is mine. I have neither sold nor gifted it to anyone". The judge asked the other person: "What have you to say about the claim made by the Commander of the Faithful?" The Christian said: "This coat of mail is mine. In spite of this, however, I do not consider the Commander of the Faithful to be a liar". Then the judge Shurayh turned to Ali and said: "Can you produce any witness who should depose that this coat of mail is yours?" Ali smiled and said: "Shurayh is right. I cannot produce any such witness".

The judge gave a judgment in favour of the Christian who took the coat of mail and departed. The Commander of the Faithful kept looking at him from behind. After having gone a few steps, however, he returned and said: "I testify that such an order resembles the order of the prophets, because one who is the Commander of the Faithful has appeared along with a person like myself in the court of the judge who is also his subordinate and the judge has given a judgement against him".((In the free countries of the modern world the court and judges have been made permanent and none can remove them from their office. This has been done, so that they may take decision without any fear or favour, and may give judgment against influential persons and even against the members of government.)) Then He added: "O Commander of the Faithful! I swear by God that this coat of mail is yours and my claim was false".

Later the people saw that Christian serving in the army of Ali as a faithful soldier and he fought most enthusiastically against Kharijites in the Battle of Nahrawan.

Ibn Abi Rafe' has narrated thus: "I was the administrator of the public treasury during the period of the caliphate of Ali and was also his scribe. The property received from Basra for the public treasury included a pearl necklace. The daughter of Ali sent word to me saying: "I understand that there is a pearl necklace in the public treasury which is controlled by you. Send that necklace to me on loan so that I may wear it on Eid al-Azha day. Thereafter I shall return it".

I sent the necklace to her on the conditions that she would be responsible if it was lost or damaged, and that she would return it within three days. She accepted these conditions.

By chance the eyes of the Commander of the Faithful fell on the necklace and he recognized it. He asked his daughter as to where she had obtained it from. She replied: "I have taken it on loan from lbn Abi Rafe' the incharge of the public treasury to wear it on Eid al-Azha day and have promised to return it to him within three days".

The Commander of the Faithful summoned me and said; "Do you consider it lawful to commit breach of trust with the Muslims?" I replied: "May God forbid that I may commit treachery with the Muslims". Thereupon he said: "Then why did you lend such and such necklace to my daughter without obtaining my permission and without the concurrence of the Muslims?"

I replied: "O Commander of the Faithful! She is your daughter. She borrowed it to adorn herself and guaranteed its safe return so that I might restore it to its proper place". Ali said: "Take it back today arid .do not do so in future otherwise I shall punish you".

When Ali's daughter came to know about it she said to him: "O father! I am your dear daughter. Who else is more entitled to wear this necklace?"

Ali replied: "O daughter of Abu Talib! Don't deviate from the right path. Can you tell me how many Muhajir and Ansar women adorn themselves with such necklaces?"

Eventually I took back the necklace from the daughter of the Commander of the Faithful and restored it to its proper place.

Ali observed justice even in small and insignificant matters. If it became necessary for him to divide something with others he gave the right of selection to the other party so that people might not think that discrimination was being made in the matter of division between the persons in authority and the subordinates.

One day he went to the shop of a draper named Abu al-Nawar accompanied by his slave and purchased two dresses. 'then he asked his slave to choose one out of the two dresses. The slave picked up one of them and Ali retained the other.((' Such incidents show that the leaders of the faith were very mindful of the rights of their subordinates. Those who make a show of supporting the helpless persons, and accuse religion of being an impediment in the matter of weak persons getting their due right, have not done as much for their subordinates as imam Ali did.))

All the orders and letters which he sent to the governors and other officials rotate on the pivot of justice.

Ali's near ones as well as, others joined hands in opposing him. It was on account of the fact that he did not give them preference from the point of view of equity and justice, and did not grant any concession to his relatives. He was not influenced by anyone and accepted only the right things from others.

When Uthman son of Affan became caliph, he gave full freedom to his relatives, friends and associates to accumulate wealth, and he followed those who gave him wrong advice. Marwan had the greatest influence on him. He did not benefit from the wise recommendation which Abu Bakr had made to Umar. Abu Bakr had said: "Don't be in proximity to those persons who are eager to fill their bellies and acquire position and wealth. Don't be enamoured of the fact that they have associated with the prophet and served him. Assess the nature of every person and find out what sort of man he is".

Ali hated such greedy persons. Hence when he became the caliph he decided to deal with them justly. He, therefore dismissed some of them and checked the greed of others for position and wealth.

There was a group of persons who wanted to give the principles of Islam a new form and make them a means of acquisition of position and wealth and to treat the Islamic territories a hereditary property of their family. Ali fought against them and said to them in loud words: "I know what can keep you from rebellion and mischief, but the thing which is a source of happiness for you is the means of. evil for me". The stage at which Ali's dealing with such people reached is well-known. When the oppressors were defeated they resorted to deceit and the spirit of justice succeeded in the hearts of Ali and his followers, although apparently they were the sufferers. When Ali met martyrdom at the hands of Ibn Muljim, a Nakh'ii woman named Ummul Haisham wrote an elegy for him. A verse of that elegy, goes to show the opinion of the people about his character and justice: "He established truth and entertained no doubt about it. He behaved justly with his kinsmen as well as strangers".

Sincerity and intrepidity are the qualities of great men and they were possessed by Ali par excellence. Sincerity, truthfulness, intrepidity and manliness and all other similar qualities are inter-connected. Hence he did not express anything which was opposed to his real intention and determination. He did not practise deceit, although he knew very well that by doing so he could get rid of the mischief of the enemies.

What has been said above about the truthfulness and character of the imam fully proves his sincerity and intrepidity.

One of his principles and morals consisted of simplicity in everything. He hated formality very much and used to say: "The worst brother is he for whom one has to involve onself in trouble".' He also used to say: "If a believer observes formality with his brother it means that he has separated himself from him. If he expressed an opnion or tendered an advice or gave some present, then this act of his was not tainted with ostentation. This habit was so much ingrained in his nature that the selfish people could not make him act according to their wishes, and the flatterers should not hope to attract his attention. These people used to say that the Imam was hardhearted, ill-natured and proud. However, the imam was neither hard-hearted nor ill-natured nor proud. On the contrary, as demanded by his nature, he said whatever he had to say without any formality or deceit.

A large number of persons who gathered around him coveted personal gains. Ali became suspicious about them and did not conceal his misgiving. Expression of his views about them cannot be called pride or rudeness.

Ali hated pride and was absolutely free from egotism. He also forbade his children, companions and officials to show pride and practise egotism. While giving them advice he used to say: "Shun egotism. You should know that egotism is a bad quality and a calamity for reason". He hated formality. He also restrained the people from going to the extreme while praising him and told them: "I am lesser than what you say".

At times it so happened that he considered the person concerned to be his enemy. On such occasion he did not refrain from mentioning the mental condition of that person of which he was aware and told him: "I am better than what you believe about me in your heart".

Ali disliked some of his friends exalting him too much in the same manner in which he disliked his being belittled by his enemies. He has said: "Persons of two types have been destroyed on account of their attitude towards me. The friends who have exaggerated my qualities and the spiteful enemies". he neither showed pride nor humiliated himself unnecessarily-. I he presented himself as he was. He was free from affectation and hypocrisy. It is difficult to find a straightforward man like him. Ile purchased a bagful of palm-dates and was carrying them home. 'Some persons observed this 'and volunteered to carry the bag for him. He, however, told them frankly that the head of the family was more responsible to carry it.

It is said erroneously that artificial humility and meekness constitute good qualities. In fact it is falsehood and mere affectation that one should pose to be inferior to what one actually is. Ali was not humble in that sense and he was also not proud. He displayed himself as he actually was without any meekness or pride, because these two things are not the qualities of manly persons. 'The writer of "Abqari'atul Imam" says: "Ali entered the battlefield bare-headed to fight against the enemies where as they were completely covered with steel and iron. How can it be said that this action of his was based on hypocrisy?

Another attribute of Ali was his noble disposition. He did not entertain grudge in his heart against anybody, even though he might be his fell enemy. As we have already mentioned he directed his sons and friends not to kill his murderer (Ibn Muljim). Although Talha had come as an enemy to kill him, he wept on his dead body and recited a heart-felt elegy for him. Although the Kharijites were his deadly enemies and had fought against him, and his murderer was also one of them, and in fact they had not given him lesser trouble as compared with Mu'awiya and Amr bin Aas, but he advised his friends and followers not to fight against them. He gave this direction because he knew that those people had fallen prey to misunderstanding and had been misguided. They were seekers of truth but .had been mistaken in the matter of its assessment as opposed to Mu'awiya and his companions who were seekers of falsehood and succeeded in acquiring it.

Nothing can be seen in the biography of Ali which may go to show that he was revengeful. In all circumstances he showed truthfulness, honesty, straightforwardness and swords-man-ship.

Magnanimous persons are not revengeful and do not also tolerate injustice and oppression. They get annoyed with one who oppresses others.

Although Ali did not entertain any grudge in his heart a-amst anyone, he had to face a spiteful group. Ilis meaningful words show how grieved he was. Isis grief ryas such as arose from sympathy and kindness. He was (Treived to see that people harmed themselves.

Another quality which distinguished him from others and was complementary- to his other attributes was his perfect faith in his actions and beliefs, and whenever he did anything he believed in its correctness and in his being on the right path. When he decided to fight against Amr son of Abdawudd, the famous champion of Arabia he was warned by the prophet and his companions about the consequences. He however, decided to fight because besides being brave he possessed enthusiasm support Islam.

We repeat that when the enemies had encircled Ali from all sides he busied himself in offering prayers without there being any guard to protect him from the mischief of those enemies, and consequently Ibn Muljim succeeded in wounding him with his poisoned sword. This very thing is a great proof of the fact that he was certain of the correctness of what he did, because a righteous person does not fear anything.

All the words and acts of Ali go to prove that he had perfect and firm faith in his actions. This was so because all his actions emanated from wisdom and capability.(( Its reason was that Imam. Ali was infallible and he said and did everything in accordance with the inspiration and traditions of the prophet of Islam. Hence, he did not entertain any doubt about his views and actions.))

When the people were divided into two groups in their attitude towards him (i.e. friends and enemies) he did not become afraid of the enemies and did not lay down arms before them, because he had perfect faith in his own truthfulness and justice and correctness of his actions. It was in this context that he said: "Even if I strike on the nose of a believer so that he may become my enemy he will not become my enemy and even if I shower all the bounties of the earth on him so that he may become friendly towards me he will not become my friend". lie has also said in this behalf. "I am not afraid of fighting against these people alone even though the entire world may join their army".

When he came to know that a group of the people of Madina had joined Mu'a-wiya he wrote to Sehl son of Hanif the governor of Madina: "I understand that a group of the inhabitants of your city has secretly joined Mu'awiya. However, you should not be worried on this account that some persons will leave you and will not assist you. I swear by God that these persons have not forsaken injustice and oppression and have not stuck to equity and justice.

Kindness of Imam Ali (A.S)

2009-07-08T03:18:00.000-07:00

Kindness

Ali was so kind to the common man that when his brother Aqeel requested him to give him something more from the public treasury than, his due share, he turned down his request and as a consequence thereof Aqcel went away to Mu'awiy:i. All tolerated separation from his brother but did not agree to give him anything from the public treasury of the Muslims without entitlement.

Ali was like a kind father for all human beings. He gave directions to the officers and aovernors to behave with the people gently. He behaved harshly with those who oppressed the people anti earned them of severe consequences. The following directions given by him reached the ears of the governors continuously: "Redress the grievances of the people anti meet their needs because you derive tour capital from them. Do not deprive anyone of what he needs, and (lo not obstruct him from attaining his object. Do not sell the summer or winter dress of anyone to realize revenue. Do not take away from am person a quadruped which is required by him for his business and do not whip a person for even a penny.

Ali was the person who wrote an excellent testament for Malik Ashtar Nakha'i at the time of appointing him the governor of Egypt and the adjoining areas. He wrote: "Do not live with people like ferocious animals, anti (lo not treat their sustenance to be war booty, because the Egyptians fall under one of the two categories: either they are your brethren-in-faith from the point of view of religion or your equals because of their being human beings. Ignore their shortcomings and forgive their mistakes, just as you hope that God will forgive your crimes and sins. Do not regret your forgiving a person and do not insist upon awarding punishment".

He added: "Prohibit hoarding". Ali strictly forbade hoarding, which was the main reason for Mu'awiya and his party opposing him, because they wanted the country, the wealth and the war booty for themselves whereas Ali wanted them for all human beings.

Ali was so kind m human beings that, as we shall mention in detail later, he ordered that his murderer, the wicked Ibn Muljim might be treated kindly.

In the recommendations made by him to his sons Hasan and Husayn he said: "Be enemies of the oppressors and supporters of the oppressed". He also said: "Be enemies of the oppressor even though he may be your near relative and support the oppressed person even though he may not be related to you and may be a stranger". He always endeavoured to punish the oppressors and relieve the people of their wickedness. To achieve this purpose he used his heart, tongue, sword and blood. Ile always remained a helper of the oppressed and an enemy of the oppressors. Following this path he never relaxed till the end of his life.

Maula -e-kainat Last Testament vol.28

2009-07-08T03:14:00.002-07:00

His Last Testament

SERMON 149

Before His Martyrdom (May Peace be Upon him)

O' people, every one has to meet what he wishes to avoid by running away. (1) Death is the place to which life is driving. To run away from it means to catch it. How many days did I spent in searching for the secret of this matter, but Allah did not allow save its concealment. Alas! It is a treasured knowledge. As for my last will, it is that concerning Allah, do not believe in a partner for Him, and concerning Muhammad (p.b.u.h.a.h.p.), do not disregard his sunnah. Keep these two pillars and burn these two lamps. Till you are not divided, no evil will come to you. Every one of you has to bear his own burden. It has been kept light for the ignorant. Allah is Merciful. Faith is straight. The leader (Prophet) is the holder of knowledge. Yesterday I was with you; today I have become the object of a lesson for you; and tomorrow I shall leave you. Allah may forgive me and you.

If the foot remains firm in this slippery place, well and good. But if the foot slips, this is because we are under the shade of branches, the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky, and whose traces disappeared in the earth. I was your neighbour. My body kept you company for some days and shortly you will find just an empty body of mine which would be stationary after (all its) movement and silent after speech so that my calmness, the closing of my eyes, and the stillness of my limbs may provide you counsel, because it is more of a counsel for those who take a lesson (from it) than eloquent speech and a ready word. I am departing from you like one who is eager to meet (someone). Tomorrow you will look at my days, then my inner side will he disclosed to you and you will understand me after the vacation of my place and its occupation by someone else.

1. This means that during all the time spent in the attempts that a man makes to avoid death and in the means he adopts for it, it is only the span of life that is shortened. As the time passes the objective of death approaches near, so much so that in one's attempt to seek life one meets death.

Reports which have come down of the Motive for his Murder and how the Event occurred vol .27

2009-07-08T03:14:00.001-07:00

Reports which have come down of the Motive for his Murder and how the Event occurred

[What is reported by a group of historians (ahl al-siyar),including Abu Mikhnaf, Isma'il b. Rashid, Abu Hashim al-Rifa'i, Abu 'Amr al-Thaqafi and others who relate:] (1)

A group of the Kharijites gathered at Mecca and they mentioned the leaders (of the people) and blamed them and their actions. They mentioned the people of al-Nahrawan and they asked God's mercy for them. Then they said to each other: "If (only) we devoted ourselves to God, and went to the leaders (Imams) of error (dalal) and sought a moment when they were inattentive and then rid the country and men of them for the sake of God, and also avenged our brothers, the martyrs of al-Nahrawan."

They made a compact to do that after performing the pilgrimage. 'Abd al-Rahman b. Muljam, may God curse him, said: "I'll take care of (killing) 'Ali for you."

Al-Burak b. 'Abd Allah al-Tamimi said: "I will take care of (killing) Mu'awiya for you."

'Amr b. Bakr al-Tamimi said: "I will take care of (killing) 'Amr b. al-'As for you."

They made a compact to do that and bound themselves to its fulfilment. They agreed (to carry it out) on the night of the nineteenth of the month of Ramadan. On that they separated.

Ibn Muljam, may God curse him, set out - he was numbered among Kinda - until he came to Kufa. There he met his colleagues. But he kept his task secret from them out of fear that something of it might get spread around. The situation was like this when one day he visited one of his colleagues from Taym al-Rabab. At this man's house he met by chance Qatam, daughter of al-Akhdar of Taym. The Commander of the faithful, peace be on him, had killed her father and brother at al-Nahrawan. She was (also) one of the most beautiful of the women of her time. When Ibn Muljam, may God curse him, saw her, he fell in love with her and his admiration of her became very intense. He asked to marry her and became engaged to her. Then she said to him: "What dowry do you suggest for me?"

"Make your decision on that," he answered.

"I have decided," she said, "that you should (give me three thousand dirhams, a young serving boy, a servant and the murder of 'Ali b. Abi Talib."

"You can have all you asked for," he replied. "But as for the murder of 'Alf b. Abi Talib, how can I do that?"

"You should look (for a time) when he is careless," she said. "If you kill him, I will cure myself (of my obsession against him) and life with me will be a pleasure for you. If you are killed, God has nothing in this world which is better for you (than such a death)."

"The only thing which has brought me to this town (misr), "he said, "when I was a fugitive from it and could find no protection with its inhabitants, was to kill 'Ali b. Abi Talib, which you have asked me for. So you will have what you have asked for."

"I have been looking for someone to help you and strengthen you in that (undertaking)," she said. Then she went to Wardan b. Mujalid (another) from Taym al-Rabab. She gave him the information and asked help for Ibn Muljam, may God curse him. He undertook to share responsibility for that for her.

Then Ibn Muljam, may God curse him, went out and came to a man from Ashja' called Shabib b. Bajura and said to him: "Shabib, would you like nobility (sharaf) in this world and the next life?"

"What is that?" he asked.

"Will you help me to kill 'Ali b. Abi Talib?"

Shabib was one who held the view of the Kharijites, so he said to Ibn Muljam: "May a wailing woman wail for you (at your death), Ibn Muljam. For you have come to something which is horrific. How will you be able to do it?"

"We will lie in wait for him in the great mosque," Ibn Muljam, may God curse him, replied. "Then when he comes to the dawn prayer, we will attack him. If we kill him, we will satisfy ourselves and attain our vengeance."

He insisted until he agreed and went with him into the great mosque to Qatam, while she was performing the rite of i'tikaf (2) there and put up a tent. They both said to her: "We have reached agreement on killing this man."

"When you want (to do) that," she said, "come to me in this place."

Then they left her and waited for several days. They came to her finally on the night of Wednesday, the nineteenth of the month of Ramadan in the year 40 A.H. She ordered some silk which she tied around their chests. They put on their swords, and went out and sat opposite at the door from which the Commander of the faithful, peace be on him, would come out to the prayer. However before that, they had told al-Ash'ath b. Qays of the resolution in their spirits to kill the Commander of the faithful, peace be on him. Al-Ash'ath b. Qays, may God curse him, agreed with them in what they had agreed upon.

Hujr b. 'Adi, may God have mercy on him, was (also) spending that night in the mosque. He overheard al-Ash'ath saying to Ibn Muljam:

"Hurry, hurry to your task, for dawn is beginning to appear."

Hujr perceived the intention of al-Ash'ath and said to him: "You are going to kill him, you one-eyed man."

He left directly to go to the Commander of the faithful, peace be on him, and tell him the news to warn him about the group. However, the Commander of the faithful, peace be on him, missed him on the way and went into the mosque. Ibn Muljam came to him first and struck him. Hujr approached as the people were crying: "The Commander of the faithful has been killed!"

['Abd Allah b. Muhammad al-Azdi has reported:] (3)

On that night I was praying in the great mosque with men who were inhabitants of the town. During that month they used to pray from the beginning of the night to the end of it. I looked towards the men who were praying near the door and 'Ali b. Abi Talib, peace be on him, came out for the dawn prayer. He began to call out: "The prayer, the prayer."

I was hardly aware of the call before I saw the flashing of swords and I heard someone saying: "Judgement belongs to God, 'Ali, not to you and your companions."

Then I heard 'Ali, peace be on him, saying: "Don't let the man escape from you."

Then 'Ali, peace be on him, was struck and Shabib b. Bajura came to strike him but he missed him, and his blow fell on air. The group fled towards the gates of the mosque and the people rushed to seize them.

A man caught Shabib b. Bajura, knocked him down and sat on his chest and took his sword to kill him with it. When he saw the people rushing towards him, he was afraid that they would act precipitately against him without listening to him. Therefore he jumped off him and let him go and threw the sword from his hand. Shabib made his escape to his house-Then his paternal cousin came to him. He saw him untying the silk cloth from his breast and said: "What is that? Perhaps (it was) you (who) killed the Commander of the faithful, peace be on him." (Shabib) meant to say 'no' but he said "yes". His cousin went away and put on his sword. Then he went to (Shabib) (again) and struck him with it until he killed him.

One of the men from Hamdan followed Ibn Muljam, may God curse him. He flung his cloak over what was in Ibn Muljam's hand and took his sword from him. Then he took him to the Commander of the faithful, peace be on him. In the meantime the third had escaped and dodged among the people.

When Ibn Muljam, may God curse him, was brought before the Commander of the faithful, peace be on him, the latter looked at him and said: "A life for a life. If I die, kill him as he killed me. If I live, I will consider my judgement on him."

"By God", said Ibn Muljam, may God curse him, "I have bought his life for a thousand lives. I have plotted against him for a thousand lives. If he has betrayed me, then may God destroy him."

"Enemy of God," cried out Umm Kulthum, "you have killed the Commander of the faithful, peace be on him."

"I have killed only your father," he retorted.

"Enemy of God," she cried, "I hope that there is no danger for him."

"I think you are only crying for 'Ali," he replied. "Indeed, by God, I struck him. If I had been divided among the people of the land, I should have destroyed them."

Then he was taken from his presence, peace be on him, while the people (wanted) to tear his flesh with their teeth as if they were wild beasts. They were crying out: "O enemy of God, what have you done? You have destroyed the community of Muhammad, may God bless him and his family. You have killed the best of people."

He was silent and did not speak. He was taken to the prison. (4) Then the people went to the Commander of the faithful, peace be on him, and said: "Commander of the faithful, give us your order about the enemy of God. For he has destroyed the community, and corrupted the faith."

"If I live," answered the Commander of the faithful, peace be on him, "then I will consider my judgement on him. But if I die then do to him what the Prophet did with a murderer. Kill him and after that burn him in a fire."

When the Commander of the faithful, peace be on him, died (the people) wept for him. (After) his family had finished his burial, al-Hasan, peace be on him, sat in council and ordered Ibn Muljam to be brought to him. He was brought to him and when he stood before him (al-Hasan) said: "O enemy of God, you have killed the Commander of the faithful and you have increased corruption in religion."

Then he ordered him to be beheaded. Umm al-Haytham, daughter of al-Aswad of al-Nakha'a asked to be given his corpse so that she could be in charge of burning it. He gave it to her and he made her burn it in a fire. (5)

The poet said about the affair of Qatam and the killing of the Commander of the faithful peace be upon him:

I have never seen a dowry, given by a generous man, like the dowry of Qatam (whether the man was) rich or needy.

(It was) three thousand (dirhams), a slave and a young servant, and the striking of 'Ali with a sharp piercing sword.

(There has been) no dowry more precious - and no violence except that it was less than the violence of Ibn Muljam. (6)

As for the two men who were in agreement with Ibn Muljam to kill Mu'awiya and 'Amr b. al.'As, the one struck Mu'awiya while he was bending (in prayer). However his blow was delivered weakly and he was saved from its consequences. The man was seized and killed immediately. As for the other he went (to carry out) his mission that night. However 'Amr had felt sick and had put a man in his place to pray with the people; the man was called Kharija b. Abi Habiba al-'Amiri. He struck with his sword when he thought that it was 'Amr. He was seized and taken to 'Amr who has him killed. kharija died on the second day! (7).

Following Ali to the mosque vol .26

2009-07-08T03:12:00.001-07:00

Following Ali to the mosque

After the Messenger of Allah, Abu Bakr seized Caliphate. He and his followers claimed that since he was unanimously elected by the Muslims, he was the righteous leader of the Ummah.

Yet, with little reflection upon the matter of Caliphate, one realizes that it is an extension and continuation of the Prophethood without revelation. Thereupon, since Prophethood can only be assigned to someone through Divine specification, likewise Caliphate can not be assigned to any-one by mankind; rather, it is a Divine code bestowed upon men by Divine specification.

Moreover, this consensus which Abu Bakr and his followers claim to have achieved is not valid; because the Ansar, Bani Hashim, Ammar, Salman, Miqd ad, Abu Dhar and many other companions opposed the election of Abu Bakr to the Divine post which was previously granted to Ali (a.s).

Nevertheless, Abu Bakr was able to seize power and eradicate Ali's (a.s) and his followers attempts to regain his righteous post.

Why was Abu Bakr Elected?

Several factors can be cited to have motivated some Muslims to choose Abu Bakr as their leader:

1. Resentment to see both Prophethood and Imamate posts occupied by Bani Hashim. This factor was revealed by Umar in a long conversation with Ibn Abbas: According to Umar:

If Prophethood and Imamate posts were both occupied by Bani Hashim, then they would constantly brag about them!!

2. Ali's young age.

3. The Arabs, especially the Quraishans envy of Ali (a.s).

4. Ali (a.s) would lead and judge people according to righteousness and the right path, had he been chosen as the leader, as Umar stated.

It is inevitable after Abu Bakr seized power that Ali (a.s) should pay allegiance to him, for it is the natural path of every coup to force the opposition to announce its support to the -new regime. But what can they do with Ali who refused to pledge allegiance to Abu Bakr?

Can they threaten him? But he is the famous hero who was able to extinguish the Arab heros, kill their brave men, and compete with their "wolves"!!

Can they deceive him (a.s) into doing so?! But Ali is that cautious man who is aware in such matters!!

Nevertheless, allegiance must be taken from Ali at any rate.

But behold! What would Lady Fatima's stand be had Ali (a.s) been forced to pledge allegiance to Abu Bakr? In other Words, what can be done if Lady Fatima (a.s) chooses to defend her husband?!

Should they ignore all these obstacles?! Or what should they do?!

This created an unsolvable problem for the coup leaders who spent long hours reflecting on the issue. Meanwhile, Imam Ali (a.s) confined himself to his house to collect the Holy Quran, after realizing the fruitlessness of his efforts to regain his rights. He was virtually secluded from the outside world. This situation was disadvantageous to the coup leaders, for in Ali's refusal to pledge allegiance to Abu Bakr lies a deep meaning and an excuse for others to object to Abu Bakr's seizure of power.

Yet, opinions met of the necessity to bring Ali (a.s) by force to the Mosque, whatever the price may be. Especially in light of the fact, which they later came to realize, that he was more concerned about the Islamic interests than his own. Therefore, a commissioned force led by Umar's slave boy, Qunfud, was sent to Ali's house. When this force reached the house, Qunfud requested permission to enter so they may speak to him regarding the issue; but Ali (a.s) refused them permission to enter; after which they returned to the Mosque and said to Abu Bakr and Umar:

"We were refused permission to enter."

Umar said: "Go back and if you are denied permission again, then enter (the house) with force."

So the group once again asked for permission, but Fatima (a.s) said: "You are prohibited from entering my house without permission."

Upon hearing this, the members of the force went back-save Qunfud. They informed Umar that they were not allowed to enter the house. This angered Umar who said: "What do women have in this?!"

Events continued to occur, and two pictures are drawn in front to us:

First: Umar orders his slave boy to start Fatima's house on fire! A man objects by saying:

"But Fatima is in it."

Yet Umar replied: "So what!!"

Second:

(According to Jahidh and the author of Abayat A1-Anwar):

The Prophet (p.b.u.h) assigned Ali (a.s) as his successor. All the companions had full knowledge of this assignment. Yet, Umar forges the fact for the sake of Abu Bakr and strikes Fatima's womb, which caused her to miscarry Mohsen.

(Two pictures with no comments.)

At any rate, Ali (a.s) was forced to the Mosque. When Fatima Zahra (a.s) saw this, she followed him and addressed Abu Bakr by saying:

"Do you wish to make me a widow?! By Allah if you do not let him go, I will uncover my head, rip my shirt, and go to my Father's tomb and cry to my Lord..."

So she (a.s) took Al-Hassan and Al-Hussain's hands and proceeded towards her father's (a.s) tomb!

When Imam Ali (a.s) saw the seriousness of the situation, he immediately interfered and said to Salman:

"Prevent Muhammad's daughter (form reaching her father's grave) for surely I can see the outskirts of Medina being sunk into the earth."

Salman later said: "I was near Lady Fatima when, by Allah, I saw the foundations of the Mosque's walls being elevated up to a point that had a man wanted to go from under them, he would have been able to do so. So I said: 'My Mistress, surely Allah, the Exalted sent your father to be mercy, thus do not become the cause of His wrath."

These noble stands of Fatima, forced Abu Bakr and Umar to release Ali (a.s); Fatima (a.s) returned home after setting the most honorable example of devotion to her husband.

Encounters in the Mosque:

As we have already mentioned, Abu Bakr sent Umar to Fatima's house with orders to compel Ali and his friends to come and pledge allegiance to him. If they could not be persuaded by fair means, Umar was going to set the house on fire. When Fatima asked him what he meant, he told her that he would certainly burn the house down unless they would be content to do as the rest of the people had done.

Knowing Umar's temper, Ali and his friends chose to come out of the house. Imam Ali, who was accompanied by Abbas and Zubair, reproached Umar's party saying:

"O you Muhajirs! You claim the succession to the Prophet of Allah preferring your priority in Islam and your kinship to him before the Ansars. Now I put forward the same arguments in preference to you. Am I not the first who believed in the Prophet before any of you embraced his faith? Am I not the nearest in relation to the Prophet than any of you?

Fear Allah, if you are true believers, and do not snatch away the Prophet's authority from his house to your own."

Standing behind the door, Fatima (a.s) reproachfully addressed the raiding people thus:

"O people! You left behind the Prophet's dead body to us and proceeded to wring out the Caliphate for yourselves, extinguishing our rights."

She (a.s) then burst into tears and cried:

"O Father! 0 Prophet of Allah! How soon after you troubles are pouring on us at the hands of the son of Khattab (Umar) and the son of Abu Quhafa (Abu Bakr). How soon they have ignored your words at Ghadir Al-Khum and your saying that Ali was to you as Haroun was to Musa."

Hearing Fatima's wailing, most of the people in Umar's party turned back. Ali was, however, taken to Abu Bakr and was asked to swear allegiance to him.

Imam Ali (a.s) said: "What if I do not do him homage?"

He was answered: "By Allah, we shall kill you if you do not do as others have done."

Upon hearing this Ali said:

"What! Will you kill a man who is a ser ant of the Lord and a brother of the Prophet of the Lord?"

Hearing this Umar said:

"We do not acknowledge you as a brother of the Prophet of the Lord, and addressed Abu Bakr, who was silent, requesting him to speak out Ali's fate. But (it was claimed) Abu Bakr said that so long as Fatima was alive, he would not compel her husband to do so. So Ali (a.s) departed and proceeded directly to the tomb of the Prophet where he cried out:

"O my brother! Your people now treat me with contempt and are bent on killing me."

The plot to murder the holy prophet of Islam vol .25

2009-07-08T03:11:00.001-07:00

The plot to murder the holy prophet of Islam

Dawn had hardly broken when the infidel Quraysh were informed of the allegiance of the Yathribi Muslims. They hurriedly attempted to frustrate it and hinder the advance of Islam. For this purpose, they held a council in a place called Dar-al-Nadwah (the place where the Quraysh gathered to pass judgment and to consult each other). After a great deal of talk and consultation, it was resolved that they select one man from each tribe to rush into the house of the Prophet at night and murder him so that the basis of the propagation of Islam would be destroyed. (1)

But Almighty God made the Holy Prophet aware of the intrigue of his enemies and commanded him to leave Makkah by night. (2) The Prophet, upon receiving this revelation, decided to leave his homeland and migrate to Yathrib.

ALI'S SELF-SACRIFICE

When the Holy Prophet of Islam was divinely commanded to migrate to Yathrib, he called Ali, disclosed his secret to him, gave him the people's trusts to be returned to their owners and then said, I have to migrate, but you must lie in my bed'. Ali sincerely obeyed the Holy Prophet and lay in his bed, thus devotedly exposing himself to the dangers that threatened the Holy Prophet of Islam.' (3)

Ali's self-sacrifice was so sincere and significant that God praised it in the Holy Qur'an. (4)

THE HOLY PROPHET OF ISLAM GOES TO THE THAWR CAVE

At midnight the enemies of Islam surrounded the house of the Holy Prophet to carry out their satanic plot. But since God was the supporter and protector of the Prophet, He saved him from harm at the hands of the murderous infidels.

While reading verses from Sura Yasin, the Holy Prophet of Islam came out of his house and through a by-way, went to the Thawr cave, which was situated outside Makkah. Abu Bakr was informed of the matter and accompanied the Holy Prophet. (5) The infidels rushed towards the Prophet's bed with drawn swords in their hands, but to their surprise, they found Ali in his place. Upset and angered, they asked, "Where has Muhammad gone?" Ali answered, "Had you assigned me to watch him> Well you intended to expel him and he has left the city". (6)

Realizing that all their plots were frustrated, the idol worshipping Quraysh took serious measures but all in vain.

The Demise of Abu-Talib vol .24

2009-07-08T03:10:00.002-07:00

The Demise of Abu-Talib

It is related that after the Benee Hâshim had lived four years, by another account three years, and by another still two years, in the defile, the Most High sent a worm against that cursed league of the Koraysh, which they had placed in the Kabah, and utterly cleared the parchment of every word except the name of God which was written on it. Jibrâeel communicated this fact to the prophet, who reported it to Abutâlib. At these celestial tidings, the chieftain dressed and started for the Kabah, where he found the Koraysh chiefs assembled. On seeing Abutâlib, they said to one another, He is now reduced to the necessity of surrendering Mohammed to us. At his approach they rose and treated him with the greatest deference and respect, and said, We perceive you have come to unite your counsels with ours and deliver your nephew to us. No, indeed! said Abutâlib, I come for no such purpose; but my nephew, who never lies, has assured me that the Most High has sent a worm that has totally effaced your cursed league, and obliterated the tyrannical and unjust compact into which you entered, and that nothing remains on the parchment but the name of God. Produce it now: if Mohammed's declarations herein prove true, then fear God, and turn from your oppressive and unmerciful doings: if what he has asserted is false, I will deliver him to you, and if you please put him to death. They agreed that this was an equitable proposition, and bringing the parchment from the Kàbah, they found the seals perfect, but when they opened the instrument, it appeared in just the state Mohammed had described. The Koraysh hung their heads, while Abutâlib warmly exhorted them to fear God and leave off their tyranny. Several of them now rose and declared they were heartily sick of the league, and it was agreed to tear the sheet on which it had been written, notwithstanding Abujahl's efforts to have it reestablished.

The Benee Hâshim now left the fastness, and returned to their houses, and two months after this event, Abutâlib fell sick. When the prophet visited him and saw he was soon to depart, he said, O my uncle, you brought me up in infancy, assisted me in manhood, and supplied my wants in my orphan state. May God, on my account, grant you the best rewards. I ask one word from you that my eyes may be enlightened. The object of the prophet in this was, that it might be publicly known that Abutâlib was a Musulmân, though he had not openly professed islam, that he might more effectually serve Mohammed. Abutâlib now repeated the kalemah or creed, declared his faith in islam, and after committing to Mohammed the relics of the prophets, and the covenant of Ibrâheem, departed to the eternal God. The prophet attended his remains to the tomb, and wept, saying, 0 my uncle, your kindred kindness has been unceasing, may God give you a good reward I It is well known that Abutâlib's death occurred in the tenth year of Mo. hammned's prophetical mission. Thirty-five days after that melancholy event, or, according to some, three days afterwards, Khadeejah departed to the holy world. By these calamities, one speedily following the other, the prophet was grievously afflicted. Both of these individuals had been his vizeers, assistants, and helpers in promoting islam, and were his companions in most pressing adversities.

It is related that the death of Abutâlib occurred on the twenty- sixth of the month of Rejeb, in the last part of the tenth year of the prophetical mission of Mohammed, and Khadeejah dying three days afterwards, the prophet named that the year of grief. When Khadeejah was near her departure to the eternal world, the prophet visited her and said, To me it is a heavy burden to see you thus, but when you arrive among your fellow-wives give them my salutation. Who are they? She inquired. He replied, Maryam, the daughter of Imràn, Kulsoom, the sister of Moosâ, and Aseeah the wife of Faroun, all of whom, with yourself, will be my wives in paradise. May the union be blessed, added Khadeejah.

It is well known that Khadeejah was sixty-five years old when she died. The prophet buried her at Hajoon. He entered the grave himself to lay her in it. After the death of Abutâlib, Jibrâeel descended and directed Mohammed to depart out of Mekkah, for no one was left able to defend him from the Koraysh, who were becoming more exasperated against him. Accordingly he left the city, and repaired to a mountain near Mekkah, called Hajoon. Before this he had preached publicly, and in private houses, sometimes, however, being unable to appear without having obtained the protection of a powerful man. In this, the tenth year of his mission, he married Auyeshah, the daughter of Abubekr, and Soodah, the daughter of Zamah.

Jamal battle vol .23

2009-07-08T03:10:00.001-07:00

Jamal battle

Delivered in the Battle of Jamal when Amir al-mu'minin gave the standard to his son Muhammad ibn al-Hanafiyyah (1)

Mountains (2) may move from their position but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest foe and close your eyes (to their numerical majority). And keep sure that succour is but from Allah, the Glorified.

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(1). Muhammad ibn al-Hanafiyyah was Amir al-mu'minin's son but called Ibn Hanafiyyah after his mother. His mother's name was Khawlah bint Ja`far. She was known as Hanafiyyah after her tribe Banu Hanifah. When people of Yamamah were declared apostates for refusing to pay zakat (religious tax) and were killed and their women-folk were brought to Medina as slave girls, this lady also came to Medina with them. When her tribesmen came to know it they approached Amir al-mu'minin and requested him to save her from the blemish of slavery and protect her family honour and prestige. Consequently, Amir al-mu'minin set her free after purchasing and married here whereafter Muhammad was born.

Most historians have written his surname as Abu'l-Qasim. Thus, the author of al-Isti`ab (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abu Rashid ibn Hafs az-Zuhri that from among the sons of the companions (of the Prophet) he came across four individuals everyone of whom was named Muhammad and surnamed Abu'l-Qasim, namely (I) Muhammad ibn al-Hanafiyyah, (2) Muhammad ibn Abu Bakr (3) Muhammad ibn Talhah and (4) Muhammad ibn Sa`d. After this he writes that Muhammad ibn Talhah's name and surname was given by the Prophet. al-Waqidi writes that the name and surname of Muhammad ibn Abu Bakr was suggested by `A'ishah. Apparently the Holy Prophet's giving the name of Muhammad ibn Talhah seems incorrect since from some traditions it appears that the Prophet had reserved it for a son of Amir al-mu'minin and he was Muhammad ibn al-Hanafiyyah.

As regards his surname it is said that the Prophet had particularized it and that he had told `Ali that a son would be born to you after me and I have given him my name and surname and after that it is not permissible for anyone in my people to have this name and surname together.

With this opinion before us how can it be correct that the Prophet had given this very name and surname to anyone else since particularisation means that no one else would share it. Moreover, some people have recorded the surname of Ibn Talhah as Abu Sulayman instead of Abu'l-Qasim and this further confirms our viewpoint. Similarly, if the surname of Muhammad ibn Abu Bakr was on the ground that his son's name was Qasim, who was among the theologians of Medina, then what is the sense in `A'ishah having suggested it. If she had suggested it along with the name how could Muhammad ibn Abu Bakr tolerate it later on since having been brought up under the care of Amir al-mu'minin the Prophet's saying could not remain concealed from him. Moreover, most people have recorded his surname as Abu `Abd ar-Rahman, which weakens the view of Abu Rashid.

Let alone these people's surname being Abu'l-Qasim, even for Ibn al-Hanafiyyah this surname is not proved. Although Ibn Khallikan (in Wafayat al-a`yan, vol. 4, p.170) has taken that son of Amir al-mu'minin for whom the Prophet had particularised this surname to be Muhammad ibn al-Hanafiyyah, yet al-`Allamah al-Mamaqani (in Tanqih al-maqal, vol. 3, Part 1, p. 112) writes:

In applying this tradition to Muhammad ibn al-Hanafiyyah, Ibn Khallikan has got into confusion, because the son of Amir al- mu'minin whom the Prophet's name and surname together have been gifted by the Prophet, and which is not permissible to be given to any one else, is to the awaited last Imam (may our lives be his ransom), and not to Muhammad ibn al-Hanafiyyah, nor is the surname Abu'l- Qasim established for him, rather some of the Sunnis being ignorant of the real intention of the Prophet, have taken to mean Ibn al-Hanafiyyah.

However, Muhammad ibn al-Hanafiyyah was prominent in righteousness and piety, sublime in renunciation and worship, lofty in knowledge and achievements and heir of his father in bravery. His performance in the battles of Jamal and Siffin had created such impression among the Arabs that even warriors of consequence trembled at his name. Amir al-mu'minin too was proud of his courage and valour, and always placed him forward in encounters. ash-Shaykh al-Baha'i has written in al-Kashkul that `Ali ibn Abi Talib kept him abreast in the battles and did not allow Hasan and Husayn to go ahead, and used to say, "He is my son while these two are sons of the Prophet of Allah." When a Kharijite said to Ibn al-Hanafiyyah that `Ali thrust him into the flames of war but saved away Hasan and Husayn he replied that he himself was like the right hand and Hasan and Husayn like `Ali's two eyes and that `Ali protected his eyes with his right hand. But al-`Allamah al-Mamaqani has written in Tanqih al-Maqal that this was not the reply of Ibn al-Hanafiyyah but of Amir al-mu'minin himself. When during the battle of Siffin Muhammad mentioned this matter to Amir al-mu'minin in complaining tone he replied, "You are my right hand whereas they are my eyes, and the hand should protect the eyes."

Apparently it seems that first Amir al-mu'minin must have given this reply and thereafter someone might have mentioned it to Muhammad ibn al-Hanafiyyah and he must have repeated the same reply as there could be no more eloquent reply than this one and its eloquence confirms the view that it was originally the outcome of the eloquent tongue of Amir al-mu'minin and was later appropriated by Muhammad al-Hanafiyyah. Consequently, both these views can be held to be correct and there is no incongruity between them. However, he was born in the reign of the second Caliph and died in the reign of `Abd al-Malik ibn Marwan at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death as well. Some have put it as Medina, some Aylah and some Ta'if.

(2). When in the Battle of Jamal Amir al-mu'minin sent Muhammad ibn al-Hanafiyyah to the battle-field, he told him that he should fix himself before the enemy like the mountain of determination and resoluteness so that the onslaught of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension occurs in the nerves of the skull as a result of which the stroke of the sword goes amiss, as he said at another place also viz. "Press together the teeth. It sends amiss the edge of the sword." Then he says, "My child, lend your head to Allah in order that you may be able to achieve eternal life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being heedless of your life, otherwise also if your mind clings to life you will hesitate to advance towards deathly encounters and that would tell upon your reputation of bravery. Look, don't let your steps falter because the enemy is emboldened at the faltering of steps, and faltering steps fastens the feet of the enemy. Keep the last lines of the enemy as your aim so that the enemy may be overawed with loftiness of your intentions and you may feel ease in tearing through their lives, and their movement should also not remain concealed from you. Look, do not pay heed to their superiority in numbers, otherwise your valour and courage would suffer." This sentence can also mean that one should not wide open the eyes to be dazzled by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Allah. "If Allah helps you no one can overpower you." Therefore, instead of relying on material means seek His support and succour.

(Remember O' ye Believers!) If Allah helpeth you, none shall overcome you...(Qur'an, 3:159)

Lady Um Kulthum vol .22

2009-07-08T03:09:00.001-07:00

Lady Um Kulthum

Lady Fatima's household welcomed their second daughter and fourth child with happiness and glorification, as with the other children.

Lady Um Kulthum, like her sister, shared the honorable relationship to the Prophet, Imam Ali, and Fatima Zahra in addition to the excellent upbringing.

She was also a victim of historical oppression and sorrowful inflictions and pains which strong men can barely put up with.

Perhaps I will be able to elaborate on the life of Lady Um Kulthum when I speak about Zainab in new book, if Allah wills.

The birth of Imam Hussain (a.s) vol .21

2009-07-08T03:08:00.001-07:00

The birth of Imam Hussain (a.s)

Six months after Al-Hassan was born, Fatima (a.s) became pregnant with her second child.

Lady Fatima started noticing the signs that childbearing was near, but the Prophet (p.b.u.h) had already foretold of Imam Hussain's birth.

Imam Sadiq (a.s) said:

Once, Um Ayman's neighbors came to the Prophet and said: "Messenger of Allah, Um Ayman did not sleep last night because of crying; she surely cried until morning."

The Prophet summoned her and said:

"Um Ayman, your neighbors say that you spent the night crying may Allah not cause your eyes to cry!! What made you cry?"

She answered: "Messenger of Allah, I had a fearful dream which caused me to cry all night long."

The Prophet (p.b.u.h) said: "Tell me your dream, for surely Allah and His Messenger are most knowledgeable."

She said: "Last night I saw a dream as if one of your limbs was thrown in my house!!"

The Messenger of Allah (a.s) said: "Your eyes have slept, but you visioned a good thing. Um Ayman, Fatima will give birth to Al-Hussain, and you will bring him to me. So one of my limbs will be in your house"

When AI-Hussain was born, Um Ayman brought him to the Prophet (p.b.u.h) who said: "Both the carrier and he who is being carried are welcome. Urn Ayman, this is the interpretation of your dream."

Urn Al-Fadhl, Al-Abbas's wife, had a similar dream.

Safia Bint Abdul Muttalib, Asma Bint Umais, and Um Salama were present when Imam Hussain was born. When the Prophet asked Safia (his aunt) to bring him the newborn child, she said: "We have not cleaned him yet." When the Prophet heard this, he said: "You clean him ?! Surely Allah the Exalted has cleaned and purified him."

After Al-Hussain was born, Gabriel again descended to the Prophet (p.b.u.h) and revealed to him to give the new baby the name Al-Hussain. Al-Hussain is the Arabic version of the old Hebrew name Shabir, which was Haroun's second son's name. When Gabriel descended to the Prophet, scores of angels accompanied him to congratulate and console the Prophet for Hussain's birth and expected martyrdom.

Imam Hussain (a.s) was not nursed by any woman, including his mother (a.s); instead he suckled the Prophet's tongue until he grew old enough to eat. Because of this, his characteristics were exactly as those of the Prophet (p.b.u.h).

Seven days after the birth the, Messenger of Allah shaved Hussain's head and gave the weight of his hair as charity for him.

Imam Hassan is born vol .20

2009-07-08T03:07:00.002-07:00

Imam Hassan is born

When Fatima (a.s) was twelve, she became pregnant with Imam Hassan. Thus, the light of Imamate was carried on from Ali unto Fatima (a.s). The day the child was to be born was approaching; the Prophet (p.b.u.h) had to go out of town, but before leaving, he (p.b.u.h) made several requests about the would be born child-including the order not to wrap the new baby in a yellow cloth.

On Ramadhan 15, 3 A.H., Fatima gave birth to her first son. On that great day, Asma Bint Umais was present with Fatima. The women who attended the event, unintentionally wrapped A1-Hassan in a yellow cloth; they were not aware of the Prophet's request.

When the Prophet returned, he said: "Bring me my son; what have you named him?" After AI-Hassan was born Fatima asked Ali (a.s) to name the baby, but Ali said: "I would not name him before Allah's Prophet (p.b.u.h)"

When the Prophet (p.b.u.h) saw that Al-Hassan was wrapped in a yellow cloth, he said: "Didn't I tell you not to wrap him in a yellow cloth?" He then threw the yellow cloth away and wrapped the baby in a white one. When the Prophet inquired about the name of the child, Ali (a.s) answered: "I would not name him before you." The Prophet replied: "I too, would not name him before my Lord, Glory be to Him." At that moment Allah revealed to Gabriel: "A son was born to Muhammad, therefore descend and give him My blessings and congratulate him and say: Surely Ali is to you as Haroun was to Musa, so give him (the newborn baby) the name of Haroun's son." When Gabriel had revealed the message to the

Prophet, he (p.b.u.h) asked: "What was Haroun's son s name?"

Gabriel said: "Shubbar."

The Prophet then said: "My tongue is Arabic."

Gabrial said: "Name him Al-Hassan."

Hence, the Prophet gave him the name Al-Hassan, and made Adhan in his right ear, and Eqamah in his left ear. On the seventh (7) day, he (p.b.u.h) sacrificed two rams from which he gave the midwife a thigh and a dinar; he then shaved the baby's head and gave as charity the weight of his hair in silver. Finally, the Prophet (p.b.u.h) wiped the baby's head with "Khalou" which is a special perfume made of saffron and other substances.

At that time in history, it was customary to cover newbron babies' heads with blood; with this in mind, the Prophet (p.b.u.h) told Asma: "Asma, using blood is an act performed by the ignorant."

He (p.b.u.h) would embrace Al-Hassan and put his tongue in the baby's mouth, who would suckle it.

The birht of lady Zainab (a.s) vol .19

2009-07-08T03:07:00.001-07:00

The birht of lady Zainab (a.s)

Lady Zainab was (accurately) the third child born to Lady Fatima Zahra (a.s). In other words, she was born directly after Imam Hussain (a.s); despite the false claim of some historians who hold the opinion that Zainab was born after the miscarriage which Lady Fatima (a.s) had and resulted in the martyrdom of Mohsen. These historians are motivated by their desire to divert the attention from the merciless attack on Lady Fatima's house which not only resulted in Mohsen s martyrdom, but also in the eventual death of Lady Fatima herself.

Among these writers is the Egyptian Bint Ash-Shati who wrote in her book Batlat Karbala:

"Zahra, the Prophet's daughter was about to give birth to a new baby after bringing happiness unto Messenger's life by giving birth to his beloved sons. Al-Hassan and Al-Hussain, and a third child, who was not destined to live and whose name was to be Mohsen Ibn Ali …"

Regardless of these unfounded claims, it has been established that Lady Zainab (a.s) was born in 5 A.H., and that she was the third child of the honorable Alawi household.

It is said that her grandfather, the Prophet (p.b.u.h), named her Zainab which is derived from two words: "Zain" and "Ab" that together means "The embellishment of her father." Yet, Muhammad Jawad Mughniah quoted the Egyptian newspaper AI-Jomhuria dated October 31, 1972, in his book Al-Hussain Batala Karbala as saying:

Zainab was born in Shaban 5 A.H. When her mother brought her to Imam Ali (may Allah be pleased with him) and said: "Name her" he replied. "I would not name her before Allah's Messenger."At this time the Prophet was on a trip and when he returned, he again refused to name her before her Lord. So Gabriel descended to inform the Prophet about Allah's blessings and said: "The name of this baby is Zainab; Allah chose this name for her."

Zainab's history itself speaks of her honorable life and noble traits, as well as the miseries she encountered during her childhood, such as the death of her great grandfather, the martyrdom of her mother (a.s), and the various inflictions which she lived through during the quarter of a century that her father, Imam Ali (a.s), was confined to his house as a result of his rights having been usurped by others.

Moreover, when Zainab emigrated from Medina to Kufa, her Father's capital then, several misfortunes were destined for her; starting with the martyrdom of Imam Ali (a.s). This was followed by fierce battles between her brother, Al-Hassan, and Mu'awia which resulted in the poisoning of the Imam (a.s). After several years, Zainab faced the greatest disaster of history when Imam Hussain along with the prominent Hashimite men were massacred at Karbala by the Ummaid's. After massacring the men, Zainab and the women were taken to Syria, but she did not panic nor did she give in to the enemy. From Syria she was sent to Medina and then exiled to Egypt to live the rest of her life.

Zainab's tomb is well known in Egypt today and is visited by believers from all over the world. (There is disagreement about the location of Zainab's tomb; it is believed by most to be located in Syria.) (Compiler's note)

Ali weds Lady Ummol-Baneen vol .18

2009-07-08T03:06:00.001-07:00

Ali weds Lady Ummol-Baneen

The world around the Holy Prophet witnessed and history has vouched the fact that the gap in the domestic life and the happiness of the Prophet, created by the demise of Lady Khadija doubtlessly proved as irreparable for no other woman fittingly filled it up to give the Apostle of God the happiness at home or the harmony in his domestic life, and it is only about the good Lady Omme Salema that the Holy Prophet said: Ante ala! Khair,' i.e., Thou art on goodness, which the good Lady proved true by not leaving the house of the Holy Prophet even after his departure from this world, and remaining as attached to his Ahlul.-Bait as she was during his lifetime. The same was the case with Ali the First Imam, the Vicegerent of God on earth, succeeding the Holy Prophet. After the martyrdom of the Holy Lady Fatema, there was none in the world to take her holy place in the house of Ali and the good Lady Ommol-Baneen served Ali after Holy Lads' Fatema as did Omme Salema to the holy Prophet after the demise of Lady Khadija.

The alliance for a Holy Cause

The prophecy from the Holy Prophet about the impending Zibhe Azeem' or the Great Martyrdom of Husain, had gained so much currency and had become a matter of such a conviction and concern to the Ahlul-Bait that after the departure of Lady Fatema, 'A1i called his brother Aqeel who was known for his knowledge about the tribal genealogies and told him to find out a respectable lady of a noble family, known for its bravery, for him to wed for he wanted to have a brave son from her to be his own representative there at Karbala to serve Husain the son of the Holy Prophet and help him in the calamitous situation against his enemies and lay his life defending Husain on his own behalf, for Hasan and Husain were hailed as the sons of the Holy Prophet and each one was addressed as Ibne Rasoolullah' (son of the Holy Prophet).

All expressly and particularly stressed when he told Aqeel for the selection of a lady, that he wanted the determined issue from the lady to be the bravest one in the world, to serve Husain at Karbala on his own behalf. Aqeel said: "Marry thou, Ommol-Baneen-e-Kalbi, the daughter of Hazm bin Khalid-e-Kalbi, for braver than her father, there was none in the tribes."

The christian and Ali's (a.s) cuirass vol .17

2009-07-08T03:04:00.002-07:00

The christian and Ali's (a.s) cuirass

At the time of the Caliphat of Imam Ali (a.s) in Kufah, the Imam (a.s) lost his cuirass which was later found with a Christian.

Imam Ali (a.s) took him to the court, lodged a complaint against him: "This cuirass is mine; neither I sold it nor I gave it as a present to anyone; for the time being, I have found it with this man.

The Judge asked the Christian: "The Caliph has laid his claim, so what is your reply?

He answered: "This is my nevertheless I do not object to Caliph's claim. It is possible that the Caliph might have mistaken.

The judge turned towards Ali (a.s) and paid: "You are a plaintiff and this man is denying. Accordingly, it is f or you to present a witness in your demand.

Ali (a.s) began laughing and said: "The judge is right, and now I should present the witness, but I have none.

Since the plaintiff has no witness, the judge passed a sentence in favour of the Christian. Thus, he took the cuirass and set off on his way.

After taking a few steps the Christian realized and knew the cuirass did not belonged to him and to whom it belonged. Getting conscience-stricken, he returned and said: "such a manner of rule and conduct is not of an ordinary human being; it is rather the government of the prophets'. He asserted that the cuirass belonged to Ali (a.s). It did not took a long time that he was seen with a firm belief and as a Muslim, fighting in the battle of Nahrawan under the banner of Imam Ali (a.s).' (1)

Notes: 1. Al-Imam Ali The voice of justice and humanity, p. 63.

Imam Ali (a.s) and Uthman vol .16

2009-07-08T03:04:00.001-07:00

Imam Ali (a.s) and Uthman

When `Uthman saw matters deteriorating to this extent he implored Amir al-mu'minin very submissively to find some way for his rescue and to disperse the people in whatever way he could. Amir al-mu'minin said, "On what terms can I ask them to leave when their demands are justified?" `Uthman said, "I authorise you in this matter. Whatever terms you would settle with them I would be bound by them." So Amir al-mu'minin went and met the Egyptians and talked to them. They consented to get back on the condition that all the tyrannies should be wiped off and Muhammad ibn Abi Bakr be made governor by removing Ibn Abi Sarh. Amir al-mu'minin came back and put their demand before `Uthman who accepted it without any hesitation and said that to get over these excesses time was required. Amir al-mu'minin pointed out that for matters concerning Medina delay had no sense. However, for other places so much time could be allowed that the Caliph's message could reach them. `Uthman insisted that for Medina also three days were needed. After discussion with the Egyptians Amir al-mu'minin agreed to it also and took all the responsibility thereof upon himself. Then they dispersed at his suggestion. Some of them went to Egypt with Muhammad ibn Abi Bakr while some went to the valley of Dhakhushub and stayed there and this whole matter ended. On the second day of this event Marwan ibn al-Hakam said to `Uthman, "It is good, these people have gone, but to stop people coming from other cities you should issue a statement so that they should not come this way and sit quiet at their places and that statement should be that some people collected in Medina on hearing some irresponsible talk but when they came to know that whatever they heard was wrong they were satisfied and have gone back." `Uthman did not want to speak such a clear lie but Marwan convinced him and he agreed, and speaking in the Holy Prophet's mosque, he said:

These Egyptians had received some news about their Caliph and when satisfied that they were all baseless and wrong they went back to their cities.

No sooner he said this than there was great hue and cry in the mosque, and people began to shout to `Uthman, "Offer repentance, fear Allah; what is this lie you are uttering?" `Uthman was confused in this commotion and had to offer repentance. Consequently, he turned to the Ka`bah, moaned in the audience of Allah and returned to his house.

Ali's silence over the caliphate vol .15

2009-07-08T03:02:00.000-07:00

Ali's silence over the caliphate

Ali's silence in the matter of the Caliphate was not due to the absence of friends and supporters but, out of respect for the wishes of the Holy Prophet; he did not press further his right to the Caliphate.

On hearing the news of the Holy Prophet's death, Abu Sufian came to Medina and, accompanied by Abbas Bin Abdul Muttalib, called on Hazrat Ali. He expressed his views on the Caliphate of Hazrat Abubakr thus: "Ali! Bani Taim (The tribe of Hazrat Abubakr), cannot rule over us. You are the only one suited to be our Caliph. Make use of this opportunity and wage a war against Abubakr. I swear to submit my allegiance to you and to provide all assistance that may be required".

Being fully aware of Abu Sufian's evil intentions towards the Holy Prophet and Islam in the past, and finding him a cheap opportunist with hatred, greed and racialism in his breed, Hazrat Ali refused to accept his proposal.

Moreover, he knew that to wage a war would be detrimental and not beneficial to the cause of Islam. It was to avoid endangering Islam that he refused to fight against Hazrat Abubakr. So he preferred .to observe complete silence in the matter. (Tareekh Kamil).

Even if Abu Sufian had not offered his assistance to him for over-throwing the Caliphate of Hazrat Abubakr, and had his aim had not been for the welfare and prosperity of Islam, Hazrat Ali could well have taken care of the situation, having the support of the staunch followers of the AhI-uI-Bait, such as Abu Zar Gbifari, Ammar Yasir, Salman, Miqdad and the other prominent members of the Hashimite family.

Before his death on 22nd Jamadi-ul-Akhar 13 A.H., Hazrat Abubakr nominated Hazrat Omar as his successor, contrary to the principal laws of democracy stressed by the Muslims who had assembled at Saqifa Bani Sa'da.

Thus Hazrat Ali's right was usurped for the second time in succession. In spite of this, he helped the ruling Caliph in religious as well as other matters referred to him and which could not be otherwise solved. So sound were his judgments and his advice based on the Holy Quran that Hazrat Omar ordered' the interpreters of the Verses of the Quran and the traditions of the Holy Prophet to refrain from giving their opinion while Hazrat Ali was amidst them. Hazrat Omar died on 29th Zilhajj, 23 A.H. and Hazrat Osman was elected as the third Caliph by a Council of Electors consisting of six members appointed by the dying Caliph. John Bagot Glubb says in his book The Great Arab Conquests, "Osman had been a failure as Caliph. He had proved too weak to control the turbulent and factious spirit of the Arabs, especially at a time when an almost unbroken succession of victories had rendered them more than usually intractable. His was a limited mental outlook, unable to grasp the big issues and dominated by his greedy relatives. He himself lived comfortably and accepted presents, though doubtless (his primitive luxuries were negligible in comparison with) those of the former rulers of Byzantine and Madain.

Hazrat Ali continued assisting the ruling Caliph with the same perseverance as in the past, until Hazrat Osman was murdered. At this critical moment, when the angry groups of Muslims had besieged the house of Hazrat Osman, no one dared to protect the helpless Caliph.

"But in the words of Amir Ali in The History of the Saracens, "Osman was bravely defended by Ali and his sons and dependants, and the insurgents had great difficulty in making any impression on the defenders. At last two of the besiegers scaled the wall, and there killed the aged Caliph.

Writings of some Historians on the death of Osman.

"For a few days after the murder of Osman , writes John Bagot Glubb, "Medina was an anarchy with the mutineers in complete control.... Ali was pressed to accept the Caliphate both by the companions of the Prophet- the now venerable elders of Medina-and by the insubordinate troops who virtually controlled the city. Six days after the murder of Osman, Ali was proclaimed Caliph in Medina. The majority of the citizens, including Talha and Zubeir took the oath of allegiance to him".

Eric Schroeder in Mohammad's People', published in England (1955) says, "Five days after the murder of Caliph Osman, the people gathered together and decided; We know no one better to be Imam and Caliph than Ali but he will not take the burden, answered some, press him home till he consents'. They all gathered at Ali's house with such eagerness that they were pushing and crushing each other; they called Ali out, and said, If we go to our homes again without an Imam and a Caliph such a strife will stir as will never again be stilled; you will have to consent to be our Imam and Caliph of God.' Ali replied, small longings have I for this authority, yet the believers must have a chief; and right gladly will I accept the temporal authority of another, even Talha.' Nay, thou hast more right than I, said Talha. One who stood near by forced open Ali's palm and Talha swore the oath of allegiance to Ali. Zubeir did likewise, and from his house they brought Ali to the mosque and everybody once again thronged round him to swear the oath of allegiance to him as their Imam and Caliph.

(Professor Sedillot in Histories des Arabes' says, "It might have been thought that all would submit themselves before his glory; so fine and so grand; but it was not to be.)"

Evidence regarding Umar's saying vol .14

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Evidence regarding Umar's saying

"HAD ALI NOT BEEN THERE, UMAR WOULD HAVE BEEN RUINED"

Qazi Fazlullah Bin Ruzbahan, the fanatic, in his Ibtalu'l-Batil; Ibn Hajar Asqalani in his Tihdhibu'l-Tahdid, printed in Hyderabad Daccan, page 337; Ibn Hajar in Isaba, Volume II, printed in Egypt, page 509; Ibn Qutayba Dinawari in Ta'wil-e-Mukhtalafu'l-Hadith, page 201-202, Ibn Hajar Makki in Sawa'iq-e-Muhriqa, page 78; Hajj Ahmad Afindi in Hidayatu'l-Murtab, page 146 and 152; Ibn Athir Jazari in Usudu'l-Ghaiba, Volume IV, page 22; Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa, page 66; Ibn Abdu'l-Birr Qartabi in Isti'ab, Volume II, page 474; Seyyed Mu'min Shablanji in Nuru'l-Absar, page 73; Shahabu'd-Din Ahmad bin Abdu'l-Qadir A'jili in Zakhiratu'l-Ma'al; Muhammad bin Ali As-Saban in Is'afu'r-Raghibin, page 152; Nuru'd-Din bin Sabbagh Maliki in Fusulu'l-Muhimma, page 18; Nuru'd-Din Ali bin Abdullah Samhudi in Jawahiru'l-Iqdain; Ibn Abi'l-Hadid Mu'tazili in Sharhe Nahju'l-Balagha, Volume I, page 6, Allama Qushachi in Sharh-e-Tarid, page 407, Khatib Khawarizmi in Manaqib, page 48, 60, Muhammad bin Talha Shafi'i in Matalibu's-Su'ul sub-Chapter 6, page 29, Imam Ahmad bin Hanbal in Faza'il as well as Musnad; Sibt Ibn Jauzi in Tadhkira, page 85, 87, Imam Tha'labi in Tafsir Kafshu'l-Bayan, Allama Ibn Qayyim Jauzi in Turuqi'l-Hakim, recording Ali's judgments from page 41 to page 53; Muhammad bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 57; Ibn Maja Qazwini in Sunan, Ibn Maghazili Shafi'i in Manaqib; Ibrahim bin Muhammad Hamwaini in Fara'id; Muhammad bin Ali bin Hasani'l-Hakim in Sharh-e-Fathi'l-Mubin, Dailami in Firdaus, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 14, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya as well as in Ma Nazala'l-Qur'an fi Ali, and a host of other great ulema of your sect, with slight variation in words, have narrated Umar's saying, "If there were no Ali, Umar would have been ruined."

The great theologian, Ganji Shafi'i, in Chapter 57, of his Kifayatu't-Talib Fi Manaqib Ali Bin Abu Talib, after narrating some authentic hadith, reports from Hudhaifa Bin Yaman that "one day Umar met him and asked him: 'What was your condition when you awoke in the morning?' Hudhaifa said, 'I rose in the morning hating the Truth, liking mischief, bearing witness to the thing unseen; learning by heart the uncreated, reciting salutations without being in the state of ritual purity, and knowing that, what is for me on the earth is not for Allah in the Sky.' Umar was infuriated by these remarks and intended to punish Hudhaifa when Ali came in. He noticed the signs of rage on Umar's face and asked why he was so angry. Umar told him, and Ali said: 'There is nothing serious about this remark: What Hudhaifa said was correct. Truth means death, which he detests; mischief means wealth and children, which he likes; and when he says he bears witness to what he has not seen, this means that he testifies to the oneness of Allah, death, the Day of Judgement, Paradise, Hell, the bridge over it named Sira, none of which he has seen. When he says he learns by heart what is uncreated, this refers to the Holy Qur'an; when he says that he recites salutations without ablution, this refers to reciting salutations on the Prophet of Allah, which is permissible without ablution; when he says he has for himself on earth what is not for Allah in the sky, this refers to his wife, as He has no wife or children.' Umar then said, 'Umar would have been lost had Ali not arrived.'" Ganji Shafi'i says that Umar's statement is verified according to reports of most of the narrators of hadith. The author of Manaqib says that Caliph Umar repeatedly said: "O Abu'l-Hasan! (Ali). I would not be a part of a community without you." He also said: "Women are unable to give birth to a child like Ali."

Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul and Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 14, narrating from Tirmidhi, record a detailed report from Ibn Abbas at the end of which he says: "The companions of the Prophet used to seek religious judgments from Ali, and they accepted his decisions. Thus, Umar Bin Khattab said on various occasions, 'If it were not for Ali, Umar would have been ruined."

In religious matters and learned discussions Umar showed no vehemence. On the contrary, he admitted his own inability and acknowledged Ali as his refuge. Even Ibn Hajar Makki in Chapter III of Sawa'iq Muhriqa, reporting from Ibn Sa'd, quotes Umar as saying, "I seek Allah's help in deciding those difficult problems for which Abu-l-Hasan (Ali) is not available."

CALIPH UMAR'S BRAVERY WAS NEVER OBSERVED ON ANY BATTLEFIELD

As for Umar's vehemence on the battlefield, history recorded no instance of it. On the contrary, historians of both sects relate that whenever Umar encountered a powerful enemy, he took to his heels. Consequently, other Muslims also fled, and the Muslim army was often defeated.

Hafiz: You have gradually increased the unkindness. You have insulted Caliph Umar, who was the pride of the Muslims and in whose age the Muslims achieved great victories. Because of Umar, Muslim armies won their battles. You call him a coward and say that he ran away from the battlefield and that the defeat of the Muslim army was due to him! Is it proper for a man of your caliber to defame Caliph Umar?

Well-Wisher: I'm afraid you are mistaken. Though you have been with me for many nights, you have not understood me. Perhaps you think that it is due to enmity that I criticize or praise men. It is not. There is a great liability in religious debates, which has been a source of antagonism among Muslims for centuries. Such debates often excite malicious tendencies, which are not in accord with the injunctions of the Holy Qur'an. The Qur'an clearly says: "O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin." (49:12) You assume that my statements are motivated by malice. The fact is otherwise. I have not uttered a word contrary to what your own ulema have written. You have just said that I have insulted Caliph Umar. But there was not the slightest indication of an insult. What I said corresponds to the records of history. Now I am constrained to give a clearer view of facts in order to quiet this antagonism.

Maula Ali's birthplace was the Ka'ba vol .13

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Ali's birthplace was the Ka'ba

Another indication of Ali's special merit was his birthplace. No one else, from Adam down through all the prophets, possessed such a distinction. Of all human beings, he alone was born in the sacred precinct of the Ka'ba. At the time of the birth of the Prophet Jesus his illustrious mother was forced to leave the Holy House. A voice said to her: "O Mary! Leave the Baitu'l-Muqaddas, since it is the place of worship and not of childbirth."

But when the time of Ali's birth approached, his mother, Fatima Bint Asad, was asked to enter the Ka'ba. And this was not an accidental affair as if a woman was in the mosque and suddenly she was delivered of a child. She was expressly called to enter the Ka'ba, the door of which was locked. Some uninformed people think that Fatima Bint Asad was in the Holy Mosque when she felt labor pains, could not go out, and gave birth to the child. The fact was otherwise. It was the month of Fatima Bint Asad's confinement. She went to the Masjidu'l-Haram, where she felt labor pains. She prayed to Allah in the precinct of the Ka'ba, saying: "O Allah! I pray to you in the name of your honor and awe, to put me at my ease in this labor." Suddenly, the wall of the Ka'ba, which was locked, opened.

Another report says that a voice was heard saying: "O Fatima! Enter the House." Fatima went into the House of Allah in front of a crowd of people who were sitting round that place and the wall returned to its original condition. The people were greatly astonished. Abbas was also there. When he saw what had happened, he immediately told Abu Talib because he had the key to the door. He instantly came there and tried his best to unlock the door, but the door did not open. For three days Fatima Bint Asad remained inside the Ka'ba, apparently without sustenance of any kind. This unusual event was the talk of the town. At last, on the third day, the passage through which she had entered again opened, and Fatima came out. The people saw that she had in her hands a lovely child. Both sects (Shias and Sunnis) agree that no one else had ever been given such distinction.

Hakim in his Mustadrak and Nuru'd-din Bin Sabbagh Maliki in his Fusulu'l- Muhimma, Fasl I, p.14, say: "No one before Ali was born in the Ka'ba. This was a distinction given to Ali in order to enhance his honor, rank, and dignity."

Ali first to declare belife in prophet of Allah vol .12

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Ali first to declare belife in prophet of Allah

Moreover, on the crucial occasion of the declaration of his prophethood, no one supported Muhammad except Ali. Your eminent ulema, like Bukhari and Muslim, in their Sahihain, Imam Ahmad bin Hanbal in his Musnad, and many others, such as Ibn Abdi'l-Birr in Isti'ab, Volume III, page 32, Imam Abu Abdu'r-Rahman Nisa'i in Khasa'isu'l-Alawi, Sibt Ibn Jauzi in Tadhkira, page 63, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 12, on the authority of Tirmidhi and Muslim, Muhammad bin Talha Shafi'i in Matalibu's-Su'ul, sub-chapter I, Ibn Abi'l-Hadid in Sharh Nahju'l-Balagha, Volume III, p. 258, Tirmidhi in

Jam'-e-Tirmidhi, Volume II, page 314, Hamwaini in Fara'id, Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba, and even the fanatical Ibn Hajar in Sawa'iq-e-Muhriqa, and other prominent scholars have, with slight variation of words, related from Anas Bin Malik and others that "the Holy Prophet was ordained Prophet of Allah on Monday and Ali, declared his faith in him on Tuesday." It is also narrated that "The prophethood of Allah was declared on Monday and Ali offered prayers with the Holy Prophet on Tuesday." And again, "Ali was the first man who declared his faith in the Prophet." Also Tabari, Ibn Abi'l-Hadid, Tirmidhi, and others narrate from Ibn Abbas that "Ali was the first to offer prayers."
TRAINING OF ALI FROM CHILDHOOD BY THE HOLY PROPHET

I ask you to consider what your own learned theologian, Nuru'd-din Bin Sabbagh Maliki in his Fusulu'l-Muhimma, Chapter "Tarbiatu'n-Nabi," page 16, and Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul, Chapter 1, page 11, and others have reported. During a famine in Mecca, the Prophet told his uncle, Abbas, that the latter's brother, Abu Talib, had too many children and that his means of livelihood were narrow. Muhammad recommended that each of them ask Abu Talib for one child to support so that the heavy burden on him would be reduced. Abbas agreed. They went to Abu Talib with their offer, and he accepted. Abbas took Ja'far-e-Tayyar under his guardianship, and the Prophet took Ali. Maliki continues, "Ali remained continuously with the Holy Prophet until the latter was formally declared the Prophet of Allah." Ali declared his belief in him, and followed him as a prophet of Allah when Ali was only thirteen. He was the first male to accept Islam. The Prophet's wife Khadija was the only person to accept the Prophet before Ali. In the same chapter, Maliki reports that Ibn Abbas, Jabir Ibn Abdullah Ansari, Zaid Ibn Arqam, Muhammad Ibn Munkadar, and Rabi'atu'l-Mara'i said that the first person after Khadija who believed in the Prophet was Ali. He says that Ali referred to this fact, which has been narrated by your ulema. He said: "Muhammad, the Prophet of Allah, is my brother and son of my uncle; Hamza, the chief of the martyrs, is my uncle; Fatima, the daughter of the Prophet, is my wife; and his daughter's two sons are my sons by Fatima. Who of you has shared such distinction as I have? I was the foremost in accepting Islam when I was only a child. The Prophet declared on the day of Ghadir-e-Khum that it was obligatory to accept me as your guide. (Then he said three times) 'Woe be to him who faces Allah tomorrow (on the Day of Judgement), if he has subjected me to cruelty.'" Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul, Part 1, Chapter 1, page 11, and many others of your learned men, have reported that these statements were in reply to Mu'awiya's letter to Ali, in which the former had boasted that his father was the chief of his tribe during the "time of ignorance," and that in Islam he (Mu'awiya) was the King. Mu'awiya also said that he was the "maternal uncle of the faithful," the "writer of the Wahi" (revelations), and a man of virtuous merits." After reading the letter, Ali said: "A man of his character - the son of the woman who chewed livers - boasts before me! (in reference to Mu'awiya's mother, Hind, who, after the Battle of Uhud, in a fit of rage, ripped open the dead body of Hamza, tore out his liver, and chewed it). Mu'awiya, even though he was bitterly opposed to Ali, could not deny these merits.

Moreover, Hakim Abu'l-Qasim Haskani, one of your learned ulema, narrates from Abdu'r-Rahman Bin Auf, regarding the above verse of the ten Quraish who accepted Islam, that Ali was the foremost among them. Ahmad Bin Hanbal, Khatib Khawarizmi, and Sulayman Balkhi Hanafi narrate from Anas bin Malik that the Prophet said: "The angels blessed me and Ali for seven years, for during that time no voice proclaimed the oneness of Allah except mine and Ali's." Ibn Abi'l-Hadid Mu'tazali, in Sharh-e-Nahju'l-Balagha, Volume I, pages 373-5, recorded several hadith narrated through your scholars to the effect that Ali was the foremost of all others in the matter of Islam. After recording the various versions and narrations he concludes: "So the sum total of what we have stated is that Ali is the first of all men regarding Islam. The view contrary to it is rare and not worth our attention."

Imam Abu Abdu'r-Rahman Nisa'i, author of one of the six books of authentic hadith, has recorded in Khasa'isu'l-Alawi the first six hadith on this topic and has confirmed that the foremost person in Islam and the first to offer prayers with the Prophet was Ali. In addition, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 12, recorded 31 hadith from Tirmidhi, Hamwaini, Ibn Maja, Ahmad bin Hanbal, Hafiz Abu Nu'aim, Imam Tha'labi, Ibn Maghazili, Abu'l-Muwayyid Khawarizmi, and Dailami, the conclusion of which is that Ali was the first in the entire Muslim community to have accepted Islam. Even the intolerant Ibn Hajar Makki has in Sawa'iq Muhriqa, Chapter 2, recorded hadith on the same issue, some of which have been accepted by Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda. Further, in Yanabiu'l-Mawadda, towards the close of chapter 12, he related from Ibn Zubair, Makki and he from Jabir Ibn Abdullah Ansari, a hadith about Ali's merits, which I would like to present here with your permission in order to conclude my argument. The Prophet said: "Allah Almighty chose me as a Prophet and revealed sacred scriptures to me. I said to Him, 'O Allah, My master, You sent Moses to Pharaoh, Moses asked you to make his brother, Aaron, his vizier to strengthen his hand, so that his words might be witnessed. Now I ask you, O Allah, that you appoint for me from among my family a vizier who may strengthen my hand. Make Ali my vizier and brother, infuse gallantry into his heart, and give him power over the enemy. Ali was the first person to believe in me and to witness my prophethood and the first person to declare the oneness of Allah along with me.' Afterward I continued to pray to Allah. Therefore, Ali is the chief of the successors. To follow him is a blessing; to die in obedience to him is martyrdom. His name appears in the Torah along with my name; his wife, the most truthful, is my daughter; his two sons, who are the chiefs of the Youth of Paradise, are my sons. After them all the Imams are vicegerents of Allah over His creation after the prophets; and they are the doors of knowledge among my people. He who follows them is rescued from Hellfire; he who follows them is guided to the right path; he who is endowed by Allah with love for them will surely be sent to Paradise. So, enlightened people, take heed."

I could quote similar hadith all night, all of which have been recorded by your own scholars. But I think this is enough. Ali alone associated with the Holy Prophet from childhood, and therefore it is fitting that we consider him the person referred to in the words "those who are with him," and not the one who accompanied the Prophet on a few days' journey.

ALI'S FAITH WHILE ONLY A CHILD

Hafiz: You have proven your point, and no one has ever denied that Ali was foremost in accepting Islam. But this fact does not qualify him as pre-eminent in comparison with other companions. True, the high caliphs professed faith in Islam years after Ali, but their faith was different from his and better. The reason is that Ali was only a child, and these people were mature. Obviously, the faith of older, wise men was superior to that of a child. In addition, Ali's faith was only blind following, and the faith of these people was based on reason. Faith acquired by reason is better than blind faith. Since a child, who is not under a religious obligation to perform duties, does not profess faith except by blind following, so Ali, who was only a child of thirteen, professed his faith only through blind following.

Well-Wisher: Such talk is really surprising coming from a learned man like you. I wonder how to refute such an argument. If I were to say that you adopt such a position out of malice, it would be against my disposition to attribute such a motive to a learned man. Let me put a question to you: was Ali's acceptance of Islam based on his personal wish or on the invitation of the Prophet?

Hafiz: Why do you take such a severe view of the way we talk since, when we have doubts, we must discuss them. In reply to your question, I admit that Ali accepted Islam at the invitation of the Holy Prophet.

Well-Wisher: When the Prophet invited Ali to accept Islam, did the former know a child is not bound by religious commitments? If you say that he did not know it, you attribute ignorance to him, and if he did know it and invited Ali anyway, then his action was absurd. Obviously, to attribute absurdity to the Prophet is infidelity since a prophet is infallible. Allah says about him in the Holy Qur'an: "Nor does he speak out of desire. It is naught but revelation that is revealed." (53:3-4)

The Prophet considered Ali a person worthy to be invited to accept Islam. Apart from this, youth does not necessarily preclude wisdom. Maturity is taken into consideration concerning discharge of religious obligations, but not for matters connected with wisdom. Faith is concerned with matters relating to wisdom and not religious laws. So Ali's faith during childhood is a virtue for him just as Allah tells us in the Holy Qur'an about Jesus in these words: "He said: Surely I am a servant of Allah; He has given me the Book and made me a prophet." (19:30) Also in this chapter He says about Prophet Yahya: "...and We granted him wisdom while yet a child." (19:12)

Seyyed Ali Humairi Yamani, (died 179 A.H.), points to the same fact in his couplets. He says: "Just as Yahya reached the rank of prophethood in his childhood, Ali, who was the successor of the Prophet and the father of his sons, was also ordained Vicegerent of Allah and guardian of the people while only a child."

Virtue and dignity bestowed by Allah do not depend on age. Wisdom and intelligence depend upon an inborn tendency. I am surprised by your comment since such arguments were made by the Nasibis and Kharijis at the instigation of the Umayyads. They denigrated Ali's faith as being mere blind adherence to what he was taught. Even your own scholars have acknowledged Ali's merit in this respect. Muhammad Bin Talha Shafi'i, Ibn Sabbagh Maliki, Ibn Abi'l-Hadid and others have quoted Ali's couplets. In one of his couplets he says: "I was first and foremost among you in embracing Islam when I was only a small child." If Ali's faith at such a tender age had not been meritorious, the Prophet would not have characterized it as such. Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Chapter 55, page 202, narrates from Ahmad Bin Abdullah Shafi'i, quoting from the second Caliph, Umar Bin Khattab, who said, "Abu Bakr, Abu Ubaida Jarra, and a group of people were present in the company of the Prophet of Allah when he patted Ali on the shoulder and said: 'O Ali! You are the first and foremost among all believers and Muslims in embracing Islam. You are to me as Aaron was to Moses.'"

Also Imam Ahmad Ibn Hanbal narrates from Ibn Abbas, who said that he, Abu Bakr, Abu Ubaida Bin Jarra, and others were with the Prophet when he put his hand on Ali's shoulder and said: "You are foremost in faith in Islam among all the Muslims, and you are to me as Aaron was to Moses, O Ali! He who thinks he is my friend while he is your enemy is a liar."

Ibn Sabbagh Maliki records a similar hadith in Fusulu'l-Muhimma, p. 125, from Khasa'isu'l-Alawi as a narration of Abdullah bin Abbas, and Imam Abu Abdu'r-Rahman Nisa'i reports in Khasa'isu'l-Alawi that he said: "I have heard Umar bin Khattab saying 'Mention Ali's name with respect because I have heard the Prophet saying that Ali has three qualities. I (Umar) wished that I had only one of them because each of those qualities is dearer to me than anything in this world.'"

Ibn Sabbagh has narrated the following in addition to what others have recorded. The Holy Prophet said about Ali, "He who loves you loves me, and he who loves me, Allah loves him, and whomever Allah loves, He brings to Paradise. But he who is hostile to you is hostile to me, and he who is hostile to me, Allah is hostile to him and condemns him to Hell."

Ali's declaring himself a Muslim even while he was still a boy establishes the excellence of his wisdom and merit, which no other Muslim can attain. Tabari in his Ta'rikh quotes from Muhammad Bin Sa'ad Bin Abi Waqqas, who said: "I asked my father whether Abu Bakr was the first of the Muslims. He said, 'No, more than fifty people embraced Islam before Abu Bakr; but he was superior to us as a Muslim.'" He also writes that Umar Bin Khattab embraced Islam after forty-five men and twenty-one women. "As for the foremost one in the matter of Islam and faith, it was Ali Bin Abi Talib."
ALI'S FAITH WAS PART OF HIS VERY NATURE

Besides the fact that Ali was foremost in embracing Islam, he possessed another merit, peculiar to him, and more important than his other merits: Ali's Islam derived from his nature, while that of others occurred only after previous unbelief. Unlike other Muslims and companions of the Prophet, Ali was never an unbeliever. Hafiz Abu Nu'aim Ispahani in his Ma Nazalu'l-Qur'an Fi Ali, and Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba narrate that Ibn Abbas said, "I swear by Allah that there was no one who had not worshipped idols before embracing Islam except Ali. He accepted Islam without having ever worshipped the idols."

Muhammad Bin Yusuf Ganji Shafi'i in his Kifayatu't-Talib, Chapter 24, quotes the Prophet as saying, "Those who took the lead in accepting faith in the oneness of Allah among the followers of the Prophets were three people who were never polytheists: Ali Bin Abu Talib, the man in the Sura Ya Sin, and the believer of the people of Pharaoh. The Truthful Ones are Habib-e-Najjar, among the descendants of Ya Sin, Ezekiel among the descendants of Pharaoh, and Ali Bin Abu Talib, who excelled all of them." Mir Seyyed Ali Hamadani in Mawaddatu'l-Qurba, Mawadda 7, Khatib Khawarizmi in Manaqib, and Imam Tha'labi in his Tafsir narrate from the second Caliph, Umar Bin Khattab: "I bear witness that I heard the Prophet say, 'If the seven heavens were put in one balance and Ali's faith in the other, Ali's faith would surely outweigh the other.'"

The same point has been included in couplets composed by Sufyan bin Mus'ab bin Kufi as follows: "By Allah, I bear witness that the Prophet said to us: 'It should not remain unknown to anyone that if the faith of all those living on the earth were placed in one scale of the balance and that of Ali in the other scale, Ali's faith would outweigh the other.'"
ALI EXCELLED ALL OTHER COMPANIONS AND THE WHOLE COMMUNITY IN MERIT

Mir Seyyed Ali Hamadani Shafi'i has recorded many hadith in his Mawaddatu'l-Qurba, which supported Ali's excellence. In the seventh Mawadda he quotes from Ibn Abbas that the Holy Prophet said, "The best of men of all the worlds in my period is Ali."

Most of your fair-minded ulema have accepted the superiority of Ali. Ibn Abi'l-Hadid in his Sharh Nahju'l-Balagha, Volume 111, page 40, says that Abu Ja'far Iskafi, the chief of the Mu'tazilite sect, declared that Bashr Bin Mu'tamar, Abu Musa, Ja'far Bin Mubashshir, and other ulema of Baghdad believed that, "The most excellent person among all Muslims was Ali Bin Abu Talib, and after him his son Hasan, then his son Husain, after him Hamza, and after him Ja'far Bin Abi Talib." He goes on to say that his master Abu Abdullah Basri, Sheikh Abu'l-Qasim Balkhi, and Sheikh Abu'l-Hasan Khayyat had the same belief as Abu Ja'far Iskafi regarding the superiority of Ali. He explains the faith of the Mu'tazilite sect saying: "The best of the men after the Prophet of Allah, is the successor of the Prophet, the husband of Fatima, Ali; after him, his two sons, Hasan and Husain; after them, Hamza, and after him Ja'far (Tayyar).

Sheikh: If you knew the statements of the ulema in support of the excellence of Abu Bakr, you would not have made such remarks.
ALI'S FAITH SUPERIOR TO ABU BAKR'S

Well-Wisher: All the reliable Sunni ulema have acknowledged the superiority of Ali. For instance, you may refer Ibn Abi'l-Hadid Mu'tazali's Sharhe Nahju'l-Balagha, Volume 111, page 264, in which the same statement has been quoted from Jahiz that Abu Bakr's faith was superior to that of Ali. However, Abu Ja'far Askafi, one of the eminent ulema of the Mu'tazilite sect, rejected this claim, saying that Ali's faith was superior to Abu Bakr's and all other companions. Abu Ja'far said, "We do not deny the excellence of the companions, but certainly we do not consider any of them superior to Ali." Ali was of such an exalted rank that to mention his name along with other companions is unbecoming. In fact, the virtues of the companions cannot be compared with the sublime merits of Ali. Mir Seyyed Ali Hamadani narrates in his Mawadda VII from Ahmad Bin Muhammadu'l-Karzi Baghdadi, who said that he heard from Abdullah Bin Ahmad Bin Hanbal, who asked his father Ahmad Bin Hanbal about the rank of the companions of the Prophet. He named Abu Bakr, Umar, and Uthman and stopped. Abdullah then asked his father, "Where is the name of Ali Bin Abu Talib?" His father replied, "He belongs to the holy descendants of the Prophet. We cannot mention his name (being of such prominence) along with those people."

We see in the holy Qur'an that in the verse of Mubahila Ali is referred to as the 'self' of the Holy Prophet. There is a hadith in support of this view, which is recorded in the same Mawadda VII, narrated from Abdullah Bin Umar Bin Khattab. He said that one day while counting the names of the companions, he named Abu Bakr, Umar, and Uthman. A man said, "O Abu Abdu'r-Rahman! Why did you omit the name of Ali?" He replied: "Ali is one of the descendants of the Prophet. He cannot be included with anyone else. He is in the same category as the Prophet of Allah."

Let me relate another hadith from the same Mawadda. It is narrated from Jabir Bin Abdullah Ansari that one day in the presence of Muhajirs (Meccan emigrants living in Medina) and Ansars ("helpers" of Medina who received the Muslim emigrants into their community), that the Prophet said to Ali, "O Ali! If a man offers complete prayers to Allah, and then doubts that you and your family are superior to all other beings, his abode shall be Hell."

(After hearing this hadith, all those present, particularly Mr. Hafiz, showed repentance, lest they should be among the doubtful ones). I have referred to only a few hadith. Your choice seems to be to reject all these authentic hadith, which are recorded in your own books, or to acknowledge that Ali's faith was superior to that of all the companions, including Abu Bakr and Umar. I also ask you to consider the hadith (acknowledged by both sects) in which the Holy Prophet said on the occasion of Ghazawa-e-Ahzab (also known as the Battle of the Trench), when Ali killed Amru Ibn Abd-e-Wudd with one stroke of his sword: "One stroke of Ali in the Battle of Khandaq (the Trench) has earned more merit for him than the reward for good deeds of the whole community (jinn and men) until the Day of Judgement." If only one stroke of his sword was better in merit than the prayers of jinn and human beings combined, certainly his preeminence cannot be questioned by anyone except malicious fanatics.
ALI AS THE SELF OF THE HOLY PROPHET

Had there been no other proof of Ali's superiority to all the companions and to humanity at large, the verse of Mubahila is sufficient to prove his excellence. It refers to Ali as the 'self' of the Prophet. The Holy Prophet was admittedly superior to all of humanity from beginning to end. Hence, the word "anfusana" (ourselves) in the verse referring to Ali proves that he was also superior to all of humanity from beginning to end. Perhaps now you will admit that in the phrase "And those who are with him," the reference is to Ali. He was with the Prophet before anyone else from the beginning of Islam.

As to why Ali did not accompany the Prophet on the night of his migration from Mecca, it is clear that the Prophet entrusted Ali with more important duties. No one was as trustworthy as Ali. He was left behind to return to its owners the property entrusted to the Prophet. (Ali's second responsibility was to send members of the Prophet's family and other Muslims to Medina. And even though Ali was not with the Prophet in the cave that night, he performed a more important duty as he lay in the Prophet's bed.)

From Birth till Hijrah vol .11

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Birth of Ali(A.S,)

Hazrat Ali(A.S,) was born in the Holy Kaaba at Mecca on Friday, the 13th day of Rajab, 600 A.D. Both the Holy Prophet and Hazrat All belonged to the same clan. They were Hashimites, the clan of Bani Hashim. Muhammad's father was Abdulla, and that of Hazrat Ali, Abu Talib. They were brothers and their father was Abdul Muttalib. Thus the Holy Prophet and Hazrat Ali were cousins. Hazrat Ali had two brothers, Ja'far and Aquil.
Hazrat All's mother Fatima was the daughter of Asad,a famous magnate of the Quraish clan. She was also the aunt of the Holy Prophet, being the wife of Abu Talib, the Prophet's paternal uncle. When she was pregnant, she promised Muhammad to make over to him whatever child was born to her, be it male or female. Muhammad, brought forth, gladly accepted the offer.
Ali's holy personality began its wonderful manifestation even during the period of his mother's pregnancy. At that time, Muhanunad had not yet announced his prophetshood, and yet when he passed before Fatima, who being his aunt was senior to him, she used to stand up in reverence and respect for him, and somehow something within her never allowed her to turn her face away from Muhammad as long as he was around.
When people asked her about this peculiar behaviour of hers, she would say that she could not help it, that some irresistible urge from within made her do so.

This statement was disbelieved by those who wished to test her. So one day they made her sit and they asked two strong men to hold her down when Muhammad passed by. Then they asked Muhammad if he would walk in front of her, to which he gladly agreed. As he came in front of her, Fatima began to rise and she stood erect throwing both men aside. Muhammad who alone was aware of this mystery, used to smile.
He was keenly awaiting the birth of his cousin Ali.

During her pregnancy whenever Fatima was alone, she heard from within her a mysterious whisper which was to the glorification of God.
To understand the significance and importance of his place of birth, it is essential to know a little of the history of the Kaaba.

The first House of God was rebuilt and renovated at the command of Allah by the Prophet Abraham assisted by his worthy successor, his son Ismail, under the supervision and guidance of the Angel Gabriel. The verses of the Koran say :
"And remember when Abraham raised the foundation of the House with Ismail, (Praying) Our Lord! accept (this service) from us; verily Thou and Thou (alone) art the All-hearing and All-knowing.

Chap. 2-Verse 127.

"And remember when we made the House a resort for mankind and a sanctuary (saying), Take ye the station of Abraham a place of prayer (For you); and covenanted with Abraham and Ismail (saying) purify ye two my House for those who make the circuit, and for those who prostrate (adoring) .

Chap. 2-Verse 125.

This verse clearly depicts the purpose of the Kaaba, namely that it was to be a place of worship and that it was pure and sacred.

It was to this sacred place, the Holy Kaaba, that Providence led the mother of Hazrat Ali. She felt weighed down by intense pain when Ali was due to be born. She knelt to pray. When she raised her head from her supplication, the wall of the House split as if by a miracle, to admit her within, and a portion of the wall returned to its normal position. The Kaaba was sealed, with Fatima within.

This news spread fast all over Mecca. The keys of the shrine wore brought to unlock the door but all efforts ended in failure.

On the third day of this happening, with awe the wonder- struck crowds surrounding the Kaaba witnessed the lock falling of its own accord, and to their surprise Fatima emerged radiant from the sacred premises, cheerfully holding her new-born babe in her arms. Muhammad Was waiting to receive her and her new-born child, and the first face that little All saw in this world was the smiling

face of the Apostle of Cod, Muhammad, whom he greeted thus:

"Assalaamo alaika ya Rasoolallah (Peace be upon thee 0 Prophet of Allah). Thus it is an undisputed fact that Ali was born a Muslim, and his first words testified to the Prophethood of Muhammad. Muhammad lovingly took him into his arms. Ali's first bath after his birth was given by Muhammad with a prediction that this babe would give him his last bath. This Prophecy was fulfilled on the death of the Holy Prophet. The child accepted no other food other than the moisture of Muhammad's tongue, which he sucked for several days after his birth. Muhammad fondled him in his lap in his infancy, and chewed his food and fed Ali on it; he often made him sleep by his side, and Ali enjoyed the warmth of Muhammad's body and inhaled the holy fragrance of his breath.

The superstitious Arabs of those times, held that every person as he came into the world was touched by the devil, and that was why new-born babies cried at birth. Since Ali was born in the sanctuary of God, to which the devil had no access, he did not cry at birth but was found smiling. Thus God had interposed a veil between the evil spirits and the child who was to grow up to exalt His Holy Name. All has been described as having been found like a priceless pearl in the shell of the Kaaba, or a sword in the sheath of Allah's House, or as a lamp found in Allah's abode shedding light all around.

The sanctified birth of Ali, as that of Prophet Muhammad, was foretold in the scriptures, when God said to Abraham, who asked for a blessing on Jshmael; "And as for Ishmael, I have heard thee: behold I have blessed him, and will make him fruitful, and will multiply him exceedingly, twelve princes shall he beget, and I will make him a great nation. (Genesis 17 : 20).

The felicitous Prophecy in Genesis 17:20 about the advent of a prophet is said to point to the appearance of Muhammad and Ali. While the Twelve Princes' of the Mosaic Scriptures are held to be none other than the twelve Holy Imams.

Hazrat Ali's birth inside the Kaaba is unique. This is the only known occasion on which a child was born within the precincts of the holy place ever since its foundation thousands of years ago.

When Ali was about five years of age, Muhammad took him away from his uncle Abu Talib to bring him up as his own child. Thus from his earliest days, Ali came directly under the tutelage of the Apostle of God, to share his high ethics and morals. Ali was ever ready to run the risk of his own life for Muhammad at times of danger and he was affectionately attached to him with unswerving faithfulness. The cousins were so fond of each other that they lived together till death parted them.

As Hazrat Ali says: "The Holy Prophet brought me up in his own arms and fed me with his own morsel. I followed him wherever he went, like a baby camel which follows its mother. Each day an aspect of his character would beam out of his noble soul and I would accept it and follow it as a command.
Ten years in the company of Muhammad had kept him so close and inseparable that he was one with him in character, knowledge, self-sacrifice, forbearance, bravery, kindness, generosity, oratory and eloquence. From his very infancy, he prostrated himself before God along with the Holy Prophet, as he himself said, "I was the first to pray to God along with the Holy Prophet.

According to Ibne-e-.Maja page 12, Raizunnazarah Vol. II page 158, Usdul Ghulia Vol. IV page 1, and Izalathul Khofa page 252, Ali used to say : "I have prayed to God along with the Holy Prophet seven years before any other person did.

The First Believers : Ibn Abbas, Anas. Zaid bin Aqram, Salman Farsi, and others have said, "Indeed it was Ali who was the first to declare his Islam, and some say that there is a consensus for this!Major Jarret's translation of Suyuti's History of the Caliphs page 171.

The illustrious All was thus the first to readily embrace Islam and testified to Muhammad being the Apostle of God.

Muhammad used to say the three men viz., Ezekiel, Habib Najjar and Ali, who came forward first to bear testimony to the faith of their Prophets, Moses, Testis, and himself respectively, were acknowledged as 1Siddiq. Ali repudiated the claim of any other to this epithet 2.

Often did the Holy Prophet go into the depths of the solitary desert around Mecca with his wife Khadija and his young cousin and disciple, Ali, so that they might together offer their thanks to their Cod for His manifold blessings.

Once they were surprised in this attitude of prayer by Abu Talib, the father of Ali, who said unto Muhammad "0 son of my brother, what is this religion that thou art following?

"It is the religion of God, of His angels, of His prophets, and of our ancestor Abraham , answered the Prophet. "God has sent me to His servants to direct them towards the truth .

Then turning to Ali, his son, the venerable patriarch Abu Talib enquired what his religion was. "0 Father , answered Ali, "I "believe in God and His Prophet ad go with him.

"Well my son, said Abu Talib, "He will not call thee to aught save what is good, wherefore thou art free to cleave unto him .
The first occasion where the Holy Prophet nominated Hazrat Ali as his vicegerent was the meeting of Dawat-e.Asheera.

Ghadir and the Prophet's Successor vol .10

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The Prophet Says Farewell to Kaaba

It was in 10 A.H. and the time for Hajj. The Hijazi deserts witnessed large crowds of Muslims who unitedly chanted the same slogans and proceeded towards the same holy end.

That year the sight of the Hajj pilgrimage was much more exciting and moving than ever before. Muslims most hurriedly and eagerly traversed the way and went to Makkah - this holy city.

The celestial melody of Labbayk, Yes, I have come', resounded through Makkah. Caravans reached the city one after the other. The hajjis unitedly and harmoniously in pilgrim's garb, while shedding tears of joy and love for God, hurried to the sacred threshold of God and circumambulated the Ka'aba - the Holy House built by the champion of monotheism - Abraham, the Friend of God.

Farid Vajdi has calculated the number of hajjis to have been 90,000 (1) in the year 10 A.H., but there are some who hold that the number was 124,000. (2)

The Holy Prophet of Islam watched that splendid scene with the utmost affection and eagerness. He was pleased to observe that the Masjid al-Haram was overflowing with Muslims who had gathered together in conformity with the holy precept, Truly the faithful are brothers', and were worshipping God like brothers and angels.

The Holy Prophet was clearly happy with his great achievement with having fulfilled his divine mission in the best manner possible. Nevertheless, his resplendent face was sometimes covered with a halo of sorrow and anxiety, and his pure heart filled with sadness and worry.

He was in fact worried about the fate of the Muslims after his leaving this world for heaven. He feared lest after him the society of Muslims should break apart; Muslims should disperse, the spirit of unity and fraternity should vanish among them, and consequently they regress. Obviously, the Holy Prophet of Islam was well aware of the fact that the Ummah of Islam was in great need of honest, knowledgeable leaders, or otherwise the fruits of his years of efforts would all be wasted.

For this reason, whenever he was going to leave Medina either for war or for other purposes, even if his trip was short, he would assign a competent, trustworthy person to supervise their affairs and would never leave the people of Medina without any guardian and supervisor.' (3)

Thus, how is it possible to imagine that such a compassionate, sympathetic prophet might have left the momentous affairs of his beloved Ummah of Islam to chance and not have designated any reliable administrator for them. And no doubt he knew very well who deserved the position of the caliphate of the Muslims and for whose mature stature the garb of the caliphate had been sewn.

That celebrated man was the same who, in the presence of the chiefs of the Quraysh and the relatives of the Prophet who had been invited to the House of the Prophet of Islam at the beginning of his prophetic mission, had been acknowledged as the successor of the Holy Prophet of Islam by the Prophet himself.' (4)

He was a pious, God-fearing man who did not associate anything with God and did not prostrate before idols even for a single moment. He was a sacrificial soldier of Islam. His knowledge originated in the knowledge of the Prophet of God and his judgment was the best.' (5)

He was well-known. He was Ali, son of Abu Talib.

The Hajj ceremonies were over, and the Muslims were preparing to move towards their own towns when suddenly the call of the herald of the Holy Prophet of Islam resounded in the Hijaz desert and made the Muslims stop. His heralds called on the people to gather together again.

The Muslims, of course, did not know why they had been given this command, but the fact was that the Angel of Revelation had descended and conveyed this verse to the Prophet, "O Prophet! Deliver what has been revealed to you from your Lord, and if you do it not, then you have not delivered His message, and God will protect you from the people; surely God will not guide the unbelieving people". (5:67).

The issue about which God spoke to His Prophet in such a serious tone was nothing other than the formal announcement of the caliphate of Au, the significant subject that the Prophet hesitated to declare, for he feared lest this announcement should cause dissension and discord among the Muslims and was thus waiting for a favourable occasion to make clear the matter to them.

Upon receiving this revelation, he knew that the time had come for the crucial purpose. So he immediately assembled the Muslims at Ghadir Khum, which was a hot, arid desert, to clarify the vital issue in Islam - the issue of the caliphate.

The people started wondering why that command had been issued, but before long the congregational ritual prayers was announced and after saying the noon ritual prayers, the crowd of Muslims witnessed the celestial, enchanting countenance of the Prophet over a pulpit made of saddles of camels.

A profound silence prevailed. Then the divine, meaningful words of the Prophet broke the silence of the Hijaz desert. After praising Almighty God, he announced the heart-rending news of his oncoming death and then asked the Muslims, O people! What kind of a prophet have I been for you?'

All exclaimed unitedly, "O Prophet of God! You did your best to admonish and rectify us and never neglected to train us and led us onto the path of piety. May God reward you best".

The Holy Prophet of Islam said, "After me, God's Book and the sinless leaders are side by side your leader and guide. You should perfectly follow them, so you will not go astray".

Then he took Ali by the hand, lifted him so that all would see him and exclaimed, "O people! Who is the guardian and supervisor of the faithful?"

The Muslims answered, "God and His Prophet know best".

The Holy Prophet of Islam said, "God is my Master and I am the Master of the faithful". Then he added without any pause, "Ali is the Master of those whose Master I am. Almighty God be the friend of his friend and be the foe of his foe. Help those who help him and frustrate the hope of those who betray him...".

The Prophet repeated the sentence, "Ali is the Master of those whose Master I am", three times. At the end of the speech he said, "Those present should convey this truth to those who are absent".

The crowd of Muslims had hardly dispersed when this verse was revealed to the Prophet, "This day have I perfected for you your religion and completed My favour on you and chosen for you Islam as a religion" (5:3).

After the magnificent ceremonies of designating the successor of the Holy Prophet of Islam were over, the Muslims hurried to congratulate Ali for being appointed as the Prophet's successor and Caliph.

Abu Bakr was the first to congratulate Ali and Umar was the second. They parted with Ali while saying the following words, "Blessed are you, son of Abu Talib, who have become my Master and every believer's Master". (6)

THE NARRATORS OF GHADIR

As a matter of fact, there are more than 120,000 narrators of Ghadir. According to the command of the Prophet, the Muslims present at Ghadir regarded the incident of Ghadir and the issue of appointing Ali as the successor of the Prophet as most significant and narrated it to the others. (7) And it was for this reason that in public gatherings of Muslims, the reminiscence of Ghadir was renewed repeatedly.

About 25 years after the day of Ghadir, when most of the faithful companions and followers of the Holy Prophet of Islam had passed away, and just a few were still alive, Ali asked the people to bear witness if they had been present in Ghadir and heard the Ghadir tradition from the blessed mouth of the Prophet. Immediately 30 people stood up and narrated the Ghadir tradition. (8)

In 58 or 59 A.H., a year before the death of Mu'awiyah, Imam Husayn, peace be upon him, assembled the Bani Hashim and Ansar and other Hajji's at Mana and, during an extremely moving speech, asked them, I swear to you by God to speak out if you know that on the day of Ghadir, God's Prophet appointed Au as the Master and Leader of the Ummah of Islam and commanded the audience to convey this message to the others'. All said that they knew this fact. (9)

Sunni scholars have mentioned in their reliable books the names of 110 companions of the Prophet who had heard this tradition from the Holy Prophet of Islam and had narrated it to others. (10) Even a number of scholars and Islamic theologians wrote special books on Ghadir. (11)

THE PURPORT OF THE DISCOURSE ON GHADIR

The available documents reveal that the words mawla (master) and vali (guardian) refer to the successor of the Holy Prophet of Islam and the Guardian of the Ummah of Islam, and that no other meaning can be applied to these two words.

Now, take notice of the following points:

We have realized that the Holy Prophet of Islam was hesitant to propound the Ghadir tradition and that he did not declare it until God openly and seriously commanded him to do so.

It is totally wrong to hold that by the Ghadir tradition the Prophet meant to remind the people of the position of Ali as a friend of the Holy Prophet of Islam and the Muslims. If that were the case, the Holy Prophet of Islam would never have hesitated to announce it, for obviously such an announcement would cause no discord or dissension among the Muslims. Thus the Holy Prophet of Islam surely had reference to the issue of the caliphate and the assignment of his own successor, which was clearly likely to elicit the mutiny and mischief of ambitious opportunists.

Before uttering the well-known sentence, "Ali is the Master of those whose Master I am", the Prophet asked the audience to admit that he himself was their guardian and leader and that he was to be obeyed by them, and after the people present in Ghadir Khum had admitted this fact, the Holy Prophet of Islam attributed the same position to Ali immediately, saying "Ali is the Master and Leader of anybody whose Master and Leader I am".

With the permission of the Prophet, Hassan ibn Sabit composed a poem about Ghadir Khum and circulated it. In this poem, the position of the Caliphate and Imamate of Ali have been openly expressed and specified. No one among that great crowd of Muslims protested that Hassan had misapplied the word mawla (master). Rather, Hassan was confirmed and applauded for this poem.

The poem, in effect, said, After the Holy Prophet of Islam had the people admit that he was their divine Master and religious leader, he said to Ali, "Stand up, Ali. I assent to your Leadership and Imamate after myself. Then, "Ali is the Master and Leader of anybody whose Master and Leader I am. You should all be loyal followers and sincere friends of Ali '.'(12)

After the Ghadir ceremonies were over, the Prophet, together with Ali, sat in a tent and ordered all the Muslims, even the women of his own family, to congratulate Au, to swear allegiance to him, and to greet him as the Commander of the Faithful. (13) It is obvious that all these ceremonies and orders testify to nothing other than the designation of Au as the Caliph and Imam of the Muslims by the Holy Prophet of Islam.

Twice the Prophet said to the people, Congratulate me, for God specifically appointed me Prophet and my family Imams'. (14)

These testimonies and documents leave no doubt about the Ghadir Khum tradition and the caliphate of Ali.

Sending back the Sun vol . 9

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Among the wonderful signs which God, the Exalted, has brought forth through the hands of the Commander of the faithful, 'Ali b. Abi Talib, is one, the reports of which have become widespread among the biographers and historians ('ulama' al-siyar wa al-athar) and about which the poets have composed verses (namely) when he, peace be on him, sent back the sun (to its earlier position) on two occasions, once during the life of the Prophet and another time after his death.

The account of it being sent back on the first occasion has been reported by Asma' daughter of 'Umays, Umm Salama, the wife of the Prophet, may God bless him and his family, Jabir b. 'Abd Allah al-Ansari, Abu Sa'id al-Khudri and a group of the Companions.

One day the Prophet, may God bless him and his family, was in his house and 'Ali, peace be on him, was in front of him when Gabriel, peace be on him, came to him to speak privately to him about God. When inspiration closed in upon him, he used the thigh of the Commander of the faithful, peace be on him, as a pillow. He did not raise his head from it until the sun had set. Thus he compelled the Commander of the faithful, peace be on him, (to remain) in that position. So he prayed the afternoon prayer sitting, giving a nod (with his head) for his bowing and prostration. When (the Apostle) awoke" from his trance, he said to the Commander of the faithful: "Have you missed the afternoon prayer?"

"I could not pray it standing because of your position, Apostle of God, and the circumstances of hearing inspiration which I was in," he answered.

"Ask God to send the sun back for you so that you may pray it standing at its proper time just as (it was) when you missed being able to do it," he told him. "God, the Exalted, will answer you because of your obedience to God and to His Apostle."

The Commander of the faithful, peace be on him, asked God to send back the sun. It was sent back for him so that it came into its position in the sky at the time for the afternoon prayer. The Commander of the faithful, peace be on him, prayed the afternoon prayer at its proper time. Then it set. [Asma' reported:]

By God we heard it at it's setting, screeching like the screech of the saw in wood.

****************

Its being sent back for him after the Prophet, may God bless him and his family, was when he wanted to cross the Euphrates at Babylon, many of his followers were occupied in taking their animals and baggage across. He, peace be on him, prayed the afternoon prayer himself with a group who were with him. The people did not finish their crossing and many of them missed the time of the prayer. The people recalled the merit of being together for that (prayer) and they spoke about that. When he heard their talk about it, he asked God to send back the sun so that all his followers might be together to perform the afternoon prayer at its proper time. God, the Exalted, answered him by sending back the sun for him. The horizons became such as they are for the time of the afternoon prayer. When the people had said the final greeting (at the end of the prayer), the sun disappeared and a violent throbbing was heard from it which terrified the people. They became profuse in their glorification of God, in their declarations of His uniqueness, and in seeking forgiveness from him, and in praising God for the favour which he had shown to them.

The reports of that have reached the (distant) horizons and its account is widespread among the people. Concerning that al-Sayyid b. Muhammad al-Himyari, may God have mercy on him, recited:

The sun was sent back for him when he missed the time of the afternoon prayer and sunset had drawn near.

So that its light shone (the same as) at its time for the afternoon. Then it fell like a shooting star.

For him it was sent back another time at Babylon. It has not been sent back for any Arab creature,

Only so that his first (view of it) may be mixed with his later (view of it) and so that it being sent back may be an explanation of a wondrous matter.

The Battle of Badr

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The Battle of Badr

According to another tradition Mohammed commanded the armies he sent forth on military expeditions :-Burn no date-trees, nor flood them to destroy them; cut down no fruit trees, nor burn any fields of corn; there will be times enough when you will need these resources. Destroy no animals whose flesh is lawful, except what are necessary for food. When you meet the enemy, offer them three conditions, which if they accept, leave them unmolested. First, summon them to become Musulmâns; if they consent, offer them no violence, but direct them to go to the capital of islam after embracing the faith. If they refuse to remove, and prefer to remain in their own country, they will be classed with the desert Arabs, and not be entitled to any share in the spoils taken by the Musulmân armies till they go and dwell at the capital of islam. If they will not receive the faith, offer them the condition of tribute, and the grade of servitude if they are people possessing a divine book. Should they agree to this, do not attack them; but if they refuse the condition of tribute likewise, seek help from God and fight them as truth requires. When you besiege a fortified place, and its garrison and people propose to surrender, make one of your number arbiter in the case, as you may not know the will of God in the matter, and if you pledge them security, do it on your own account and not on the authority of God and the prophet.

Mohammed forbade poisoning the water of infidels, and he never surprised and cut off his enemy by night. Sâduk says that the prophet had three hundred and thirteen men at the battle of Badr; six hundred at the battle of Ohod, and nine hundred at the siege of Khandak. The imâm Rezâ says that when Khyber was taken the inhabitants were laid under a tribute of half their annual produce, besides a tithe and a half for the poor Musulmâns. He likewise informs us that when an enemy returned from an expedition,

Mohammed was accustomed to say, "Happy are those who have overcome in the lesser contest, and will conquer in the greater war with their own carnal desires. Peace was made with the inhabitants of the wâdies, on condition that they might dwell in their own region, and yield their services in war when they should be needed. Mohammed took his wives with him to war, that they might attend the wounded, but he gave them no share in the spoil except small presents. Respectable traditions declare that Mohammed entered camels and horses for the race, and bet upon them, his object being to increase the power of those animals for war. In the beginning of the religious wars a rule was established that a hundred Musulmans should not flee before a thousand infidels. Afterwards the Most High sent an order that one hundred Musulmâns should engage two hundred infidels, but if the enemy was more than double their number, they fled.

Shaykh Tabersee relates that the first expedition which the prophet despatched against the idolaters was a party of mounted men, thirty in number, under the command of his uncle Hamzah bin-Abdulmutalib. They were sent to the sea-shore in the region of Jaheenah, where they met a kâravân in which was Abujahl and a hundred and thirty idolaters. Majdy-bin-Amer kept the parties from engaging, and the Musulmâns returned without fighting. The prophet himself, in the month of Sefer, the twelfth month of the hijret, started on an expedition against the Koraysh and Beenee Zamrah, and advanced as far as Abvâ, and returned without engaging the enemy. This was the first expedition he made in person. He next sent Abaydah-bin-Hâris, with sixty mounted Muhâjerees and not a single Ansâr with them, to fight the idolaters. Mohammed made his first banner for this expedition. Abaydah met the infidels at a water called Ahya -the Reviving. The enemy were commanded by Abusufeeân. A number of arrow-shots were exchanged, but the parties did not come to a close and decisive engagement. In the month of Rabeeâ-ul-akher, Mohammed went on another expedition against the Koraysh, and advanced to a place called Bavât, and returned without an engagement. He then made an expedition to Asheerah, a place of Yeny~, for the purpose of intercepting a kâfilah of the Koraysh. At Asheerah he stopped some time, and having concluded a peace with the Beenee Madlej, returned. Karz-bin-Hâris, of Fahr, having made a descent on Medeenah and carried off cattle, Mohammed pursued him to the wâdy of Safvân, belonging to the district of Badr; hence this expedition is called the first of Badr. In this affair Aly-bin-Abutâlib was standard bearer, and Zayd-binHârisah was the prophet's khaleefah in Medeenah. Not overtaking Karz, the party returned to Medeenah, where Mohammed remained the rest of Jamàdy-ul-akher, and the months of Rejeb and Shàbân. During this time he despatched Sad-bin-Abuvakàs with eight men who returned without fighting.

The prophet now sent out a detachment under Abdullah-bin-Hàjish, who was not ordered to fight, as this was a month when war was unlawful among the Arabs. Mohammed gave Abdullah sealed orders, commanding him not to open them till after two days' march. On opening the letter he found this order: Go to Nakhlah and send me whatever news you hear of the Koraysh. So be it, said Abdullah; and then addressing his men, said, Whoever desires martyrdom, let him come with me. His party accordingly advanced with him to Nâkhlah. To this place, four men were coming with a quantity of skins, raisins and provisions, which they had purchased at Tâeef and were carrying to Mekkah. Seeing the Musulmàns, they feared to approach, but one of them signifying that they had come on a pilgrimage, and not for war, the idolaters, being assured of' security, joined the party of islam. This was the last day of Rejeb, a sacred month. The Musulmàns consulted together, saying, If we kill them at this unlawful time, we shall be slain for the deed; if we let them alone, they will enter Mekkah to-morrow and escape us altogether.

The book Mejma-ul-Byân says the Musulmâns were in doubt if Rejeb had commenced; however, they came to the conclusion of putting the merchants to death, and Vâkid-bin-Abdullah, who had beguiled them into security, discharged an arrow and killed one of them, upon which the other three fled, but two of them were overtaken and made prisoners. The Musulmâns plundered their kâfilah and carried the spoils to Medeenah. The prophet reproved them for what they had done, and would not accept the plunder they had brought, all which made the party ashamed. The Koraysh infidels then wrote a letter to Mohammed, reproaching him for shedding blood and taking spoils in a sacred month; upon which the Most High sent him this verse : "They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous: but to obstruct the way of God, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of God, and the temptation to idolatry is more grievous than to kill in the sacred months". (Surah 2:214) After this verse was communicated, the prophet took the spoils that had been brought, and freed the two prisoners. This was two months before the battle of Badr.

Among the events of the second year of the Hijret, My and Fàtimah were betrothed to each other at the close of the month Sefer, and were married in the month of Zeehejah. Some say that the betrothal was in the fifth month of the Hijret, and the marriage after the battle of Badr, while others place those events in the second year of the Hijret. Traditions affirm that the birth of the imâm Hasan was in the second year of the Hijret, or, as some say, in the third year, and that the birth of the iinâm Husayn was in the fourth year of the Hijret. The truth of all this will be stated in its proper place.

In the second year of the Hijret, the Keblah, or facing-point in prayer, was transferred from Bayt-uI-Mukaddes, to the Kabah. The reason of this change was, that the prophet when in Mekkah, turned his face both toward Bayt-ul-Mukaddes and the Kàbah in prayer, but after his flight to Medeenah, when he could no longer pray toward both places, the Most High commanded him to turn his face toward Bayt-ul-Mukaddes for the purpose of conciliating the Yehoodees, and that they might not charge him with falsehood, for in their books they had read that Mohammed would be the master of the two Keblahs. The prophet preferred the Kabah, which was the Keblah of Ibrâheem and of Mohammed's illustrious ancestors. Bayt-ul-Mukaddes was the Keblah for seven months, or sixteen months, or eighteen months, or nineteen months, for such is the diversity of accounts about this matter, and then the Kabah was restored as the Keblah of Musulmâns, as is declared in the illustrious Koran. The transference is said to have taken place after the battle of Badr. The Yehoodees were offended at the change, the circumstances of which were, that at the direction of Jibrâeel, in the middle of noon- prayers, the prophet and Musulmâns all wheeled round toward the Kabah. This occurred at the mesjid denominated from this fact the Mesjid-ut-keblatayn, or mesjid of two keblas. In the second year of the Hijret, the Zikât, or gift in charity of a proportion of one's income, was made obligatory.

The battle of Badr-e-Kubrà, or the great Badr, was a most important victory of islam, and full accounts of it are found in the histories of those times, an abridgment of which, according to several authors, is as follows :- A Koraysh kâfilah of forty men, under Abusufeeân, was returning from Sham with a very large amount of property in which all the tribe were more or less concerned. At the news of their returning, the prophet excited his followers to go and attack them, and commanded them either to accomplish their object, or be fairly conquered by the Koraysh. He roused in them the strongest desire to plunder the kâfilah, but the main object was to defeat the idolaters, exalt islam, and strengthen the Musulmâns. The prophet marched in person with three hundred and thirteen men, the number with which Tâloot overcame Jâloot. Ninety-seven of the army were Muhàjerees, and two hundred and thirty-six Ansârees: the standard of the former was borne by Aly-bin-Abutâlib, and Sadbin-Abâdah carried the banner of the latter. There were in the army seventy camels, two horses, or, as Sâduk says, one horse; eight suits of steel armor, and seven swords. The expedition left Medeenah on the twelfth of the month of Ramazàn, the second year of the Hijret. The army did not expect fight, but marched to plunder the kâfilah of Abusufeeân, who, hearing of this movement, retrograded towards Sham, and on his arrival at Mukrah, hired a man for ten deenârs, and gave him a camel to go and inform the Koraysh of the danger which threatened their merchandise and friends. Abusufeeân ordered Zemzem-bin-Amer, his courier, on arriving at Mekkah to cut off his camel's ears that blood might flow down the animal's head, and rend his garments before and behind, and on entering the city to turn his face towards the camel's tail, and yell to the people to protect their property, and arid, I do not fancy you can now save the kâfilah, for Mohammed and all his followers have advanced to capture it.

While Zemzem was on his way to Mekkah, Autekah, the daughter of Ahdulmutalib, dreamed that a mounted man entered Mekkah, and shouted to the people to repair to a place where in three days from that time they would be slain. She then saw the man ascend Mount Abukubays, and roll down a rock which broke into small fragments, one of which entered every Koraysh house. She then saw the brook of Mekkah full of blood, and awaking in fear, told the dream to her brother Abbâs, who related it to Atabah-bin-Rabeeàh, on which the latter observed, This dream indicates that a calamity is coming on the Koraysh. The story being circulated through Mekkah, Abujahl exclaimed, Autekah lies; she has had no such dream; she is the second prophet of the children of Abdulmutalib. He then swore by Lât and Uzzy, that if the dream was not verified in three days, a declaration should be signed that the Benee Hâshim were the greatest liars among the Arabs.

The third day after Autekah's dream, Zemzem appeared at Mekkah, in the woeful plight ordered by Abusufeeân, on which the whole city was thrown into a tumult, and preparations were hastily made to fly to the rescue of the kâfilah; several of the chiefs meanwhile proclaiming that if this were lost it would be the greatest calamity that had ever befallen the tribe. To provide for the expedition, Safrânbin-Amayah advanced five hundred ashrâfees, which example was followed, according to their ability or generosity, by all the Koraysh, and preparations for a rapid march were soon made. The army, mounted on strong, easy-paced camels, went off with teat impetuosity, as God declares in the Koran, "And be not as those who went out of their houses in an insolent manner, and to appear with ostentation unto men, and turned aside from the way of God; for God comprehendeth that which they do". (Surah 8:49) They said, Whoever does not come with us, we will destroy his house. By violence they compelled Abbâs-bin-Abdulmutalib, Nofal, the son of Hâris-bin-Abdulmutalib, and Akeel-bin-Abutâlib, to go with them. They took women to dance and sing, who drank wine on the way, beat tambours, sang and made merry.

The prophet was advancing with three hundred and thirteen men, and on arriving within a menzil or day's march of Badr, he dispatched Basheer-bin-Aboolzàbâ and Mejdy-bin-Amer to procure intelligence of the kâfilah. These men rode to the well of Badr, made their camels lie down, and drew water and drank. Their attention was now drawn to two women who were quarrelling about a dirhem which one had loaned the other. In the course of the dispute the debtor said, The Koraysh kâfilah came yesterday to such a place, and to-morrow they will be here, when I will do them some service and earn the money to pay you. The spies immediately returned to the prophet and reported what the woman had said. After the spies had left Badr, Abusufeeân and the kâfilah arrived near that place, and he himself came to the well, where he met Kasb, of the tribe of Jaheenah, and demanded if he knew anything about Mohammed and his army, to which he said, No. By Làt and Uzzy, rejoined Abusufeeân, if you have any knowledge of Mohammed's movements, and conceal it from me, the Koraysh will forever be your enemies, for they all have a pecuniary interest in the kâfilah. Kasb swore he knew nothing about Mohammed and his party, and all he could tell was, that two men came to the well to-day, made their camels lie down, and then drew water, after which they returned, but he did not know who they were. Abusufeeân went to the place where the camels had lain, and breaking what had fallen from them, found date-stones, and exclaimed, This is a sign of Medeenah camels, and added with an oath, The men were Mohammed's spies. Hastening back with all speed, he marched the kâfilah off by the sea-shore road to Mekkah with all possible expedition.

Jibrâeel now descended to inform the prophet that the kâfilah had escaped, and that an army of Koraysh infidels were advancing against him, whom he must fight, for God would succor him. He was then encamped at a menzil called Safrâ, one march from Badr. The news which Jibrâeel brought, Mohammed announced to his army, on which they were struck with great fear and dejection. The prophet, in a council of war, directed his followers to speak their minds. Abubekr rose, and after commenting on the pride and power of the Koraysh, remarked that the Musulmâns had not come prepared for action, and were not able to give the enemy battle. This speech displeasing Mohammed, he ordered Abubekr to take his seat, on which Omar rose and repeated Abuhekr's advice. The prophet ordered him to be seated, when Mikdâd arose and said, The Koraysh crowd come in all their arrogance and pride, but we have believed in thee and have declared thee a true prophet. We witness that what you have received from God is true, and if you command us to go into the fire, or to scourge our own bodies with the thorns of the desert, we will not flinch from it. We will not say to you as the Benee Isrâeel did to Moosâ, "Go, therefore, thou and thy Lord, and fight; for we will sit here". (Surah 5:27) God give you a good reward, added the prophet, as Mikdâd took his seat, and again called on his followers to express their minds, his object being to bring out the Ansârees, who composed the greater part of his army, and who had pledged themselves at Akabah that if he came to Medeenah they would protect him as they did their nearest relatives. His fear was that they would consider themselves obligated by the league to protect him at the city only.

One of their number now arose, Sمd-bin-Maâz, and said, "My father and mother be your sacrifice! O prophet of God, perhaps we are the cause of your requiring public advice to be given several times." "Yes, said Mohammed. I suppose, then, resumed Sad, that you started on one business and are now commanded to attend another. Yes, replied the prophet, I marched to intercept the kafilah, and am now commanded to fight the idolaters. Sad rejoined, My father and mother be your sacrifice! O prophet of God, we have believed in you, confessed you to be true, and testified that all you have received from the Most High is true. Command what you please and we will obey. Take what you like of our property, and what you take shall please us more than what you leave. If you order us to plunge into the sea, we will not flinch from it. There are many at Medeenah whose faith and ardor is not inferior to ours, who, had they known that a battle was before us, would have been here; but few as we are, let us get the camels ready and advance against the enemy and attack them like heroes, and we are hopeful God will cause you to rejoice victorious. But if we are overcome and slain, fly on our camels to our kindred, who after us will be your helpers. The prophet rejoiced at this speech and replied, Inshallah, there will be no occasion for fleeing, for the Most High has promised me victory. Advance under the blessing of God; as it were I see the place where such and such an one of the enemy will fall-naming Abujahl, Atabah and other idolatrous chiefs of the Koraysh, and describing the manner in which they would be slain.

In the evening, the prophet ordered his companions to advance, and accordingly they marched to the well of Badr, where they encamped. The Koraysh infidels came and halted at a well of the same place, which was then dry, and sending their servants to the other well for water, the Musulmâns made them prisoners and brought them to Mohammed, who was then engaged in performing prayers. Meanwhile the captors demanded of their prisoners where the Koraysh kâfilah was, and on their affirming that they had no intelligence of it, they were beaten very severely by the Musulmans. When the prophet had finished prayers he demanded of the captors, Will you beat your prisoners for telling the truth; but if they lie, let them alone? He then ordered the prisoners to be brought to him, when he inquired, Who are you? They answered, We are servants of the Koraysh. Of how many men does their army consist? They replied, We do not know the number. how many camels do they slaughter daily? Sometimes nine and sometimes ten, said the prisoners : on which the prophet remarked, There must be from nine hundred to a thousand persons. The night before the battle the whole army went to sleep as usual, but Mohammed stood under a tree and continued in prayer and supplication till morning.

When the Koraysh army were informed that their kâfilah had escaped the threatened danger, their commander, Atabah-bin-Rabeeah, proposed to return and not hazard an engagement with Mohammed. Atabah offered to give pecuniary satisfaction for the death of Ibn-ul-Hazramy, who was slain by some of Mohammed's followers at Nakhlah, but Abujahl declared that he would pursue the Musulmâns even to Medeenah, and take them all prisoners and lead them to Mekkah. Meanwhile the kâfilah reached home in safety, and Abusüfeeàn sent to assure the army of the fact, and advise their return, as the object for which they had marched was accomplished; or at least to send back the female singers and dancers, lest they should be taken prisoners. The women were accordingly sent home, although Abujahl and his clan would listen to nothing but war.

The Musulmâns on being apprised of tile number of the Koraysh were greatly alarmed, wailed and wept and sought refuge in God, on which the Most High sent this verse to console them: "When ye asked assistance of your Lord, and He answered you, Verily I will assist you with a thousand angels, following one another in order." (Surah 8:9) On comparing the number of the idolaters with his own little band, the prophet turned his face toward the Keblah and said, O Lord, fulfil the promises thou hast made me: if this company of Musulmâns should be destroyed, none will be left on earth to worship Thee. Mohammed kept his hand raised toward heaven and prayed and supplicated till his cloak fell from his blessed shoulders. The Most High then communicated this verse: "And this God designed only as good tidings for you, and that your hearts might thereby rest secure: for victory is from God alone; and God is mighty and wise." (Surah 8:10) Aly-bin-Ibrâheem represents the circumstances of the Musulmâns in a different and more unfavorable light.

According to previous statements, the army of Mohammed consisted of three hundred and thirteen men, while that of the Koraysh was between nine hundred and a thousand, and they had four hundred horses. One tradition says that the Most High, in order to bring on this engagement and give the victory to the Musulmâns, caused both armies to appear very small and inconsiderable to each other, so that each was encouraged to begin the attack. But after the first onset, when the armies fairly closed with each other, the infidels thought the Musulmâns double their own number, and were consequently dispirited and defeated. The battle was fought on Friday, the seventeenth or nineteenth of Ramazân, the first date being most probable, and in the second year of the Hijret.

When the prophet had formed his line of battle, he took post behind it, and commanded his men to cover their eyes and not begin the fight nor utter a word till he should give the order. Their small number led Abujahl to say, They are only a morsel for us; our servants could take them all prisoners. Atabah replied, Perhaps they have a large division in ambush; on which one of the Koraysh heroes was sent to reconnoiter. He approached very near the Musulmans, and then ascended an eminence, and seeing no reserve, returned and reported accordingly to the Koraysh. He said, moreover, that the camels of the Musulmans were poor creatures, used at Medeenah for carrying water. Do you not observe, continued he, that their tongues are tied? and that they dart about their mouths like vipers? They have no refuge but in their own glittering swords, and my opinion is they will not turn their backs, nor will they be killed till they have slain a number equal to themselves. Make a skilful attack, therefore, and do not rashly engage them. Abujahl retorted with his usual courtesy, saying to the spy, You lie; the sight of their glittering words has turned your gall to water.

As the Musulmâns feared the formidable numbers of the enemy, the Most High sent this verse: "And if they incline unto peace, do thou also incline thereto; and put thy confidence in God." (Surah 8:63) lie knew they would not incline to peace, but He wished to gladden the hearts of believers. The prophet then sent a party to the Koraysh, saying he did not wish his first war to be against them, and proposing they should leave him to the Arab tribes, which, if he overcame, the Koraysh would still be dear to him, as they were his tribe and kindred, but if he was a liar and false prophet, the said Arab tribes were enough to free the Koraysh of him. On hearing the message, Atabah swore that whoever did not accede to such terms would not escape. He then mounted a red camel, called the Koraysh about him, and adjured them to obey him that day if they never did again, and return immediately to Mekkah and taste the joys which there awaited them, and not shed the blood of their kindred who were in the army of Mohammed, and who was himself their relative and of their noblest ranks. He concluded by again offering to pay the blood-ransom of the man slain at Nakhlah.

Abujahl was enraged at this address, and after taunting Atabah with being eloquent and plausible, charged him with cowardice and meanly giving up the victory when it was in their hands, and when they were able to wreak their hatred on the Musulmâns. At this reproach, Atabah leaped from his camel, tore Abujahl from his horse, and dashed him so violently on the ground, that it was thought he intended to kill him. However, he turned from him and hamstrung' Abujahl's horse, saying to him, Do you charge me with cowardice~ The Koraysh will know to-day which of us is a coward and corrupter of our people. Come with me, if you dare, and let us two, unaided, attack the Musulmàns, and make it obvious which is the braver. The chiefs interposed, and begged Atabah by all that was sacred to quit Abujahl, and not himself begin the overthrow of their army.

Atabah now turned to his brother Shaybah and his son Valeed, and ordered them to put on their helmets and coats of mail. He himself called for a helmet, but his head was so large the helmet would not fit him, and as a substitute he bound two turbans on his head, and drawing his sword, advanced with his brother and son, and challenged Mohammed for antagonists equal in number and renown. Three of the Ansfrrees accordingly advanced against them, but Atabah demanding who they were, ordered them to retire, as he would engage with none but his Koraysh equals. Neither did the prophet wish the Ansârees to begin the fight, and therefore himself ordered the three volunteers to return. He then turned to his cousin Abaydah-bin-Hàris, who was seventy years of age, and to Hamzah his illustrious uncle, and to the youthful My, and commanded them to engage the Koraysh champions. The three Musulmâns, sword in hand, stood before the prophet, and were exhorted by him to implore assistance from God who would not suffer His own light and truth to be extinguished. He then directed Abaydah to attack Atabah, Hamzah to engage Shaybah, and My Valeed. When the Musulmàn heroes approached their antagonists, Atabah was so blinded by rage that he did not recognize them, and demanded who they were; and on learning they were of the renowned family of Abdulmutalib, observed, You are worthy antagonists, but may the curse of God rest on Abujahl who has forced us to this encounter.

The parley ended, Abaydah assaulted Atabah, and at a single stroke cleft his head in two, receiving at the same instant his antagonist's blow, which was aimed at, and cut off both his legs, so that the two heroes fell together. Hamzah and Shaybah mutually warded each other's blows with their shields till their swords were blunted. The youngest champions were by no means idle, for the commander of the faithful aimed so powerful a stroke at Valeed's right shoulder that he cut off the whole limb, upon which, said My, he seized his amputated arm with his left hand, and gave me such a blow with it on the head, that I thought the heavens had fallen on me. Valeed, continued My, had a gold ring on his hand, the gleam of which when he swung round his arm illumined the desert, and he uttered such a yell that both armies trembled. The wounded champion ran towards his father, but Aly pursued and gave him another blow which brought him to the ground. He then chanted a triumphant ode celebrating his own, and the glory of his ancestors. Hamzah and Shaybah, after many ineffectual passes, grappled with each other, upon which the Musulmâns shouted to Aly, Do you see how the dog has seized your uncle? Rushing to the struggling champions, he told Hamzah to bow his head, which he did on Shaybah's breast, when Aly at a blow struck off the upper part of the infidel's head. My then advanced to Atabah, in whom the last breath of life still remained, and finished him. My and Hamzah then carried Abaydah to the asylum of prophecy, who wept over him. The dying man exclaimed, "O prophet of God, my father and mother be your sacrifice! Am I a martyr? Yes, replied Mohammed, the first martyr of my kindred.

Abujahl now endeavored to rally the Koraysh, who were thrown into confusion and alarm by the fate of their champions, but what conduced most to raise their courage was the appearance of Iblees at this juncture, in the form of Surâkah-bin-Malik, with a large army of demons in the shape of the people of Surâkah. Iblees himself took the Koraysh banner, to lead on the attack. The prophet seeing this ordered his companions to cover their eyes, and not draw their swords till he gave permission. Then raising the hand of' necessity to Him who is above all necessity, he prayed and supplicated, saying,

O Lord, this band are the helpers of thy faith; should they be killed, no one will worship thee again on earth. The prophet then swooned, which was the sign that a divine communication was being made to him. When he recovered, perspiration flowed from his luminous forehead, and he exclaimed to his followers, Jibrâeel is now coming to your aid with a thousand angels. A black cloud appeared attended with thick flashes of lightning, and standing over the army of the prophet; the Musulrnâns heard from it the clang of arms, and a voice saying, Approach, O Hayzoom! which was the name of Jibraeel's horse. At the appearance of Jibrâeel, Iblees threw down the banner and was fleeing, when Butyah-bin-Hujâj caught him by the collar and demanded where he was going, and if he intended to occasion the defeat of the army. Iblees gave him a blow on the breast, saying, Be off! I see some things which you do not; I fear the Lord of the universe. After the defeat and flight of the Koraysh to Mekkah, they declared that Surâkah had occasioned the rout, but he affirmed that he knew nothing at all of their expedition till he heard of their overthrow, and after they became Musulmâns they knew it was Shaytân that had deceived them at Badr.

Abujahl advanced between the two armies and cried, O Lord, our faith is old, Mohammed's is new, aid that which pleases thee best. As the armies were now coming to an engagement, Aly took up a handful of sand and gave it to the prophet, who, at the command of Jibrâeel, cast it at the enemy, repeating the Arab execration, Ugly be these faces! At that instant the Most High sent a wind which drove the sand in the enemy's face and they fled, and on whomsoever a particle of the sand fell he was slain that day. This act of casting the sand is thus noticed in the Koran: "Neither didst thou, O Mohammed, cast the gravel into their eves, when thou didst seem to cast it; but God cast it." (Surah 8:17) Seventy of the infidels were slain in the battle, and seventy taken prisoners. The prophet gave orders not to let Abujahl escape. Amer-bin-Jamooh coming up with him, gave him a blow on the thigh, which the curse returned by nearly cutting off Amer's hand, which he put under his own foot, and giving it a violent jerk, entirely sundered it and engaged again in the contest.

Ahdullah-bin-Masood here takes up the story and says, When I came up with Abujahl he had fallen from his camel, and was splashing about with his hands and feet in his own blood. Thanks to God, said I, who has thus abased thee! He raised his head, saying, May God abase thee! whom is religion for? I replied, For God and his prophet; and now I will kill thee, at the same time putting my feet on his neck. The curse cried, You have gained a difficult eminence, thou mean sheep-feeder! Nothing is so grievous to me as to die by the hand of such a fellow as thou art. Would that a son of Abdulmutalib might slay me, or a Koraysh Musulmân! I then, said Ahdullah, cut off his head and carried and cast it at the blessed feet of the prophet, who, at the sight, fell in adoration and rendered thanks to God. And looking over the slain he said, May God give you a bad award for calling me a liar when I was true. Going to the body of Abujahl he said, This man was more rebellious than Faroun, who confessed the unity of God when certain destruction threatened him, whereas Abujahl in such circumstances called on Lât and Uzzy.

Suhayl-bin-Amer relates that at the battle of Badr he saw men arrayed in white, between heaven and earth, each with a banner in his hand, and they slew the infidels and took them prisoners. A great many hands were cut off, and other wounds inflicted that day, and no blood drawn, which circumstance was a sign that the blows had been given by angels. Abusufeeân being asked how the battle went, swore there was no battle, for the armies no sooner closed with each other than the Koraysh fled, the Musulmâns slaying and making prisoners at pleasure. Neither, added he, do I reproach our army for fleeing, for I myself saw men in the air clad in white and mounted on pied horses, and none could withstand them. Aburâfa, a servant of Abbâs, remarked, Those were angels; on which Abulaheb struck him on the face, and, as he was about to return the blow, caught him up and dashed him on the ground with the intention of beating him, but Umm-ul-Fazl, the wife of Abbâs, seized a tent-pole and struck Abulaheb such a blow as laid open his head, of which wound he died seven days afterwards. An angel assisted in taking Abbâs prisoner, and who, with all the angels that appeared at Badr, wore the form of Aly. The imàm Mohammed Baker declares there were five thousand angels at the battle of Badr, and that they will remain on earth till the coming of Sâhibul-Amr to aid him.

Accounts differ respecting the number of the infidels slain at Badr, and particularly as to the number which fell by the sword of My. Some say that the total list of slain amounted to forty-nine men, of whom twenty-two fell by the sword of the commander of the faithful. A majority of authors declare he killed twenty-seven, while very respectable traditions affirm that the slain amounted to seventy, of whom thirty-five were killed by Aly, and by his agency forwarded to infernal fire. The other thirty-five were slain by the angels and Musulmâns. The imâm Rezâ says that Mohammed gave orders at the battle of Badr that none of the Benee Abdulmutalib should be slain or taken prisoners, because they were brought thither by compulsion. Seventy of the enemy were taken prisoners. Nine Musulmâns were martyred, but none were taken prisoners.

Near sunset the prophet marched from the field, and encamped at Eesel, two fursakhs from Badr. He caused two of the prisoners to be beheaded by Aly. The Ansârees who did not forget the ransom, interposed to save the rest, who at first were led on towards Medeenah with ropes about their necks. Mohammed did not wish to take any ransom for the prisoners, but to put them all to death and burn the plunder; his companions, however, insisted on making the most of their advantages, although he forewarned them that in consequence of their cupidity an equal number of themselves would be killed the following year, which came to pass at Ohod. They accepted this condition, saying, This year we will take wordly gain, and next year be martyred and enter paradise.

The prisoners were at length ransomed by their relations at Mekkah. Mohammed's own daughter, Zaynab, sent for the ransom of her husband Aboolaus, a necklace which her mother Khadeejah had given her. This memento of his departed wife much affected the prophet, and he demanded no ransom of his son-in-law, on the condition that he should allow his wife to come to her father, which was complied with. The ransom of a prisoner was fixed at forty aukeeahs, or one hundred and sixty miskals of gold, except Abbâs, who was ordered to pay a hundred aukeeahs. At this demand Abbâs said he would go and beg among the Koraysh, and try to raise the sum, on which the prophet reminded him of the treasure he had entrusted to his wife. Notwithstanding this draft on his fortune, Abbâs, by the blessing of God, became very rich afterwards and master of the well Zemzem.

After the enemy were routed, Mohammed divided his army into three detachments, one of which guarded his tent, another gathered the spoils, while the third pursued the Koi'aysh. The first division fearing they should get no share in the plunder, asked Mohammed to whom it belonged. The response immediately sent down from heaven was, "They will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto God and the apostle," (Surah 8:1) upon which they were much dejected. A verse then followed giving Mohammed a fifth, which, however, he gave up, and divided all the plunder among his followers. In connection with this battle is an account of a flag consisting of a leaf of a tree in paradise, and under which banner My subsequently gained the victory of Busrah. He then furled the banner, which will not be again unfurled till the triumph of Mohammed's family in the person of the imâm Mahdy. The victory of Badr occurred about noon.

The infidels slain at Badr were buried in the well at that place, by the order of Mohammed, who stood at the mouth of the well, and naming the dead one by one, demanded of them if they had found the promises of God true, as he had done. You were a~ bad kindred to your prophet, said he; others declared me true, but you called me a liar and drove me from my native place, while strangers gave me protection. The Musulmâns interrupted him by asking if he addressed the dead. They hear me as well as you do, he replied, although they cannot answer, and they now find true what I formerly declared to them. Some affirm the number of Musulmâns slain at Badr to be fourteen; six Muhâjerees and eight Ansârees; other accounts are given, but this number may be relied on as authentic; and the names of the six Muhâjerees and eight Ansârees are given at the close of the narrative of this battle, so important in the history of islam.

After the prophet returned from his victory to Medeenah, he assembled the Yehoodees in the public square of the Benee Keenkau and addressed them, O ye Yehoodees, fear God, lest you meet a calamity like that of the Koraysh at the battle of Badr. Become Musuhnâns ere the wrath of the Most high descends upon you. That I am a prophet you know, having read accounts of me in your own books. The Yehoodees replied, Be not deceived, 0 Mohammed, by your successful encounter with a company destitute of all military skill; adding with an oath, if he attempted anything against them he would find them heroes. This was forthwith put to the test, for the prophet besieged them in the middle of the month of Shevâl, twenty months after the Hijret, and in six days forced them to surrender unconditionally. Abdullah-bin-Aby, the Khazrej chief, interceded with the prophet to spare their lives, saying that these Yehoodees had always been their allies, and that they mustered three hundred men in complete armor, and four hundred unarmed; and will you, continued he, put them all to death this morning? Mohammed spared their lives, and they left Medeenah and went and settled at Azaraut, near Sham. In reference to Abdullah-bin-Aby and others of the Khazrej who united with him in protecting the Yehoodees, the Most High sent this verse: "O true believers, take not the Jews or Christians for your friends; they are friends to one another; but whoso among you taketh them for his friends, he is surely one of them: verily God directeth not unjust people." (Surah 5:56)

Seven days after the prophet's return to Medeenah he made an expedition against the Benee Saleem. There was no fighting, but he came back with a large amount of plunder. Not long after this event the prisoners of Badr were liberated on the payment of their ransom.

Mohammed next made the expedition of Saveek which was occasioned in the following manner :-Abusufeeân having made a vow that he would perform no ablutions till he gave Mohammed battle, left Mekkah with a hundred mounted Koraysh, and approaching within four fursakhs of Medeenah, came to the Benee Nazeer, who were a tribe of Medeenah Yehoodees. Abusufeeân went to the house of Hy-bin-Akhtab, one of their chiefs, and knocked at his door, which however was not opened to him. He then went to another chief of those Yehoodees, to whom he communicated some secrets, and rejoining his companions, sent a party of Koraysh on Medeenah. They came to A.reez and slew two of the Ansârees and retired. Information being given to the prophet, he pursued but did not over take Abusufeeân, who with the Koraysh fled in such haste that they cast away some of their provisions, particularly their flour, which the Musulmâns took, and hence the expedition was called that of Saveek, or Flour. After his return to Medeenah, the prophet remained there the rest of Zeehejah, and the month of Moharrem, when, being informed that the tribe of Ghatfàn had raised a force to attack his city, he marched against them with four hundred and fifty men, and on his approach the enemy fled to the mountains.

Six months after the battle of Badr, Mohammed sent out a detachment that captured a Koraysh kàravân under Abusüfeeàn. A fifth of the plunder, which was the prophet's share, amounted to twenty thousand dirhems. Only two prisoners were taken with the kâra van. This narrative is followed by some accounts of killing Yehoodees who were enemies of Mohammed and of Musulmâns, and an order the prophet issued to his followers, to kill every Yehoodee they overcame. A Musulmàn intending to assassinate a Yehoodee, concealed himself for that purpose in the yard of the man's house. At night he opened the door, and entering the house called the Yehoodee by name, and on receiving an answer, made a desperate blow at him in the dark, and then went out. Soon after, he returned, and disguising his voice, inquired what occasioned the noise there. The Yehoodee replied that some one had attempted to assassinate him. Guided by the voice, the Musulmân gave the Yehoodee a fatal thrust, but in escaping from the house, fell and broke his leg. however, he contrived to hop on one foot till he got out, where he had two comrades that assisted him in getting back to the prophet, who drew his hand over the broken leg and restored it to soundness. It is said that in the third year of the Hijret, in the month of Shabân, the prophet married Hafsah, the daughter of Omar, and in the month of Ramazân he married Zaynab, the daughter of Khazeemah. In the middle of the same month the imàin Hasân, the oldest son of Aly, was born.

Khaibar vol.7

2009-07-08T02:51:00.001-07:00

Twenty days after the prophet's return from Hudaybeeah he marched against Khyber, a strong and celebrated Yahoodee town. On approaching it he ordered a halt and offered the following prayer:

O Lord, thou supporter of the seven heavens and all they overshadow, and who supportest the seven earths, and the demons, and everything that casts a shade, we entreat thee to deliver us this town and its people, and shield us from all harm it may offer us. He then ordered his men to advance in the name of God the compassionate, the merciful, and invest the town. The siege lasted more than twenty days. In this period Aly suffered a violent attack of ophthalmia, which for the time deprived him of sight. The Yehoodees defended themselves with vigor, being protected by walls and a dry ditch. One day they threw open a gate, and a distinguished champion, named Marhab, at the head of a heavy column made a furious sortie on the Musulmâns. Mohammed sent a detachment of Muhâjerees and Ansàrees under Ahubekr to attack the Yehoodees, but the Musulmâns were repulsed. The next day another sortie was made, and Omar was defeated in an attempt to drive back the enemy.

Mohammed now said, To-morrow I will give the banner to one who loves God and the prophet, and whom they love. He will not flee nor return till God by him conquers the foe. This declaration led every Musulmân to hope that he should be honored with the command the next day. However, when they waited on the prophet the next morning, he inquired where Aly was. They replied that he could not attend because he was suffering so severely from ophthalmia. Mohammed ordered him to be brought, and when he was led to the place he said, O prophet of God, my eyes are so inflamed that I cannot see, and the pain in my head is extreme. Mohammed caused him to lie down and put his head in his lap, when he rubbed saliva from his blessed mouth on Aly's eyes and head, saying, O Lord, protect him from the harm of heat and cold. Aly was then instantly cured, and Mohammed gave him the white standard, assuring him, Jibrâeel attends you on your right, Meekâeel on your left, Azrraeel in your front, and Isràfeel in your rear. Victory advances before you, and fear already fills the hearts of your enemies, whose own books forewarn them that their destroyer will be Ilyâs, and when you announce yourself Aly, they will be over come, inshahlah! Advance deliberately, and, before joining battle, summon them to embrace islam. Verily if God should give religious guidance to a single individual of them through your instrumentality, it will be a more glorious conquest than if you should capture all the red camels of Muhemah.

Aly at the head of the Musulmâns then made an attack on the town, which Marhab came out to defend. He wore a coat of mail, and a helmet upon which was a large stone ring. The two champions, each chanting a boastful ode, engaged furiously, their first blows being mutually parried. Aly's second blow cleft the stone ring, helmet, and head of his adversary, who reeled and fell from his horse. The Yehoodees immediately sought shelter behind their walls, barring after them their gate, which was so massive as to require twenty men, or, according to another tradition, forty men to open and shut~ it. Aided by divine power, Aly seized the outer ring of the gate, and shook it so violently that the whole fortress trembled. The gate broke away, and Aly, using it as a shield, rushed into the town, which he soon overcame. He then hurled the gate forty cubits distance, which seventy men, to satisfy their curiosity, tried in vain to lift.

Some say the conquest of Khyber was in the month of Zeelhejuh, the sixth year of the Hijret; others maintain that it was in the beginning of the seventh year. There were fourteen thousand Yehoodees in Khyber when it was taken. Among the captives was Safeeah, the daughter of Hy, whom Aly sent by Bilâl to Mohammed. Bilâl led her past her slaughtered kindred, which awful sight so overpowered her as almost to deprive her of life. Mohammed reproached him, saying, Perhaps mercy is quite eradicated from your heart, that you drag a woman by her slain relatives! The prophet emancipated and married Safeeah. A few days before, she had been. married to a Yehoodee, named Kenâmah, and subsequently dreamed that the moon fell into her lap. On relating this dream to her husband he struck her a severe blow on the face, saying, Do you want Mohammed king of Hijaz! The prophet noticed the mark on her face and inquired the cause of' it, when she told him the above story. Some say, however, that the mark was caused by her falling from her seat when Aly shook the castle. Safeeah was a perfect beauty.

After Aly had cloven the Yehoodee champion, Jibrâeel appeared before Mohammed in great amazement. The prophet inquired the cause. He replied, The angels of heaven shout, There is no hero but Aly, and no sword but Zoolfakâr; but my wonder is this :-I was once ordered to destroy the people of Loot, and took up seven of their cities from the foundation in the seventh earth, and carried them on a single feather of one of my wings, so high that the inhabitants of heaven heard their cocks crowing. I held them there till morning, awaiting the next order of the Most High, and the weight of the seven cities was not even perceptible by me. But to-day, when Aly shouted Allah akbar! and gave Marhab that Hâshim-like blow, I was commanded of God to sustain the excess of it, lest it should cleave in twain the earth, the ox, and the fish. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Meekâeel and Isrâfeel both caught Aly's arm in the air to check its force.

While at Khyber, the people of two neighboring places, one of which was called Fadak, submitted to Mohammed and surrendered to him all their property except their wearing apparel. The captives of Khyber represented to the prophet that they understood the cultivation of their fields better than any other people, and begged to remain, promising to give half the produce of their lands to Mohammed. He granted their petition, with the proviso that he should dispossess them whenever he thought proper. The same terms were bestowed on the people of Fadak.

Some say that the citadel of Khyber was taken by Mohammed's signing to the walls with his blessed hand, when they instantly sunk till the top was level with the earth, and the Musulmàns marched over and took the place.

Soon after the conquest of Khyber, when the prophet was quietly seated in the enjoyment of victory, Zaynab, a niece of Marhab the champion, brought a roasted shoulder of mutton powerfully imbued with poison to Mohammed, as a friendly offering. The prophed ate a morsel of it, and Besher-bin-Burau did the same. Mohammed withdrew his hand, saying, Touch it not, for the shoulder tells me it has been imbued with poison. The woman being summoned, acknowledged the fact, but excused herself by saying that she concluded if Mohammed were a prophet he would know the mutton was poisoned, but if he were only a king they should get rid of him in that way. Such was the benevolence of the prophet that ho forgave her, although Besher presently died of the poison. When Mohammed was suffering his last sickness, the mother of Besher visited him, when he said to her, I feel every year more and more the effects of the morsel I ate with your son at Khyber. And at length the prophet died a martyr by that poison.

Jàfer, the brother of Aly, who had been sent to Nejâshy, king of Habeshah, returned to Mohammed on the day Khyber was taken. He advanced twelve paces to meet Jàfer, embraced him, wept and kissed him, and said he knew not at which he ought most to rejoice, the fall of Khyber or the coming of Jafer. He then taught him a prayer entitled the prayer of Jafer, a repetition of which ensured full forgiveness of sin. When the prophet healed Aly of ophthalmia, he prayed that the hero might not suffer again from heat or cold, to both of which he was ever after impassive.

When Mohammed returned from the conquest of Khyber, he sent Asâmah-bin-Zayd against some Yehoodee towns in the vicinity of Fadak. In one of these places was a Yehoodee who fled from the Musulmâns, with his family, to the mountains, where, being overtaken, he repeated the creed of islam, but Asâmah, not crediting his conversion, put him to death. When the detachment returned and reported their success, the prophet blamed Asàmah for slaying the confessing Yehoodee. But, said the officer, he repeated the kalemah merely through fear. Did you remove the veil of his heart and learn that? demanded Mohammed; what have you to do with his heart? Immediately the Most High sent down this verse: "O true believers, when ye are on a march in defense of the true religion, justly discern such as ye happen to meet, and say not unto him who saluteth you, Thou art not a true believer; seeking the accidental goods of the present life; for with God is much spoil." (Surah 4:96).

The ahzab (trench) war vol . 6

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he ahzab (trench) war

In the fifth year of the Hijra, a Jewish tribe called Bani Nazir went to Makkah and incited the Quraysh against Islam and the Muslims. The Quraysh took advantage of the opportunity, gathered a huge army from different anti-Islamic groups, and started toward Medina.

To guard Medina, the headquarters of Islam, the Muslims dug moats all around the city and lined up in front of the enemy army, whose number amounted to 10,000. Ali, peace be upon him, over came and defeated their commander, and finally the war ended to the advantage and victory of the Muslims. (1)

THE BANI QURAYZAH WAR

The Bani Qurayzah'~ had concluded a peace agreement with the Holy Prophet of Islam, but they violated that agreement in the war of Ahzab and rendered help to the Quraysh. (2) Since the Prophet had recognized them as a dangerous' people, the Muslims had no choice but to kill them. After the war of Ahzab, the Prophet ordered his army to proceed against the Bani Qurayzah. For 25 days, the Bani Qurayzah were besieged by the Muslim army, and they finally surrendered.

The Aws tribe asked the Holy Prophet of Islam to forgive them and spare them the punishment of death. He asked them, Are you ready to select Sa'ad Ma'az, who is one of the men of status among you, as the arbiter and accept his arbitration?' They all agreed, hoping that Sa'ad would take their side. But Sa'ad Ma`az's verdict was to kill their fighters, to take their possessions as booty, and to take their women captive.

The Holy Prophet said, "The arbitration of Sa'ad Ma'az is the same arbitration God has passed upon such people". Then all their fighters were killed.' (3)

Notes:

1- Tarikh Tabari, Vol. 3, p.1463-1476.

2- A Jewish tribe residing near Madinah.

3- Bihar al-Anwar, Vol. 20, p. 191; Tarikh Tabari, Vol. 3, p.1472.

The Miracle of his Military Prowess vol .5

2009-07-08T02:49:00.000-07:00

The Miracle of his Military Prowess

Among the signs of God, the Exalted, concerning the Commander of the faithful, peace be on him, which transcend ordinary human behaviour is that He never endowed anyone else, with regard to fighting in single combat against one's rivals and against heroes, with what is known about him, peace be on him, in terms of the vast amount of (fighting) which he had to engage in during the course of time. Among those who have engaged in warfare there can only be found men to whom it brings disgrace and who acquire wounds and deformities through it except the Commander of the faithful, peace be on him. Despite the length of time which he fought against his enemies, he acquired no ugly wound nor was anyone able to do him any harm until there occurred what happened at his assassination by Ibn Muljam, may God curse him. This is a marvel by which God set him apart through this sign and endowed him with illustrious knowledge of its meaning. By that He indicated his position with regard to Him and his being characterised by miracles, the favour of which set him apart from all other men.

Among the signs of God, the Exalted, concerning him, peace be on him, is the fact that there is not mentioned a single contestant during the battles whom he met as an opponent, whom he did not overcome at one time and did not overcome at another time. He did not give any of his enemies a wound unless that man died of it immediately or recovered after a time. No rival escaped from him in battle, no one could escape his blow. For that it is appropriate that there was no doubt about his victory over every rival who came against him and his killing of every hero who fought. This is also among the things by which he, peace be on him, was set apart from all other men and by which God caused ordinary human behaviour to be transcended at every time and occasion. It is among the clear indications of his (position).

Among the signs of God, the Exalted, concerning him is the fact that despite the long period in which he was engaged and occupied in warfare and in which he was tested by the bravery of his enemies and their leaders, and by all the efforts which they made to gather against him and to bring about his death through deceit, he never turned his back and fled from one of them, nor did he weaken in his position or show fear to any of his rivals. He never met any opponent in battle without transfixing him at one time or turning aside from him (to another part of the battle) at another time. He would advance against him immediately and attack him at that time. Since his conduct was as we have described, it confirms what we have mentioned about his being set apart by an illustrious sign and a clear miracle transcending ordinary human behaviour by which God indicated his Imamate and revealed the duty to obey him. By that He set him apart from all mankind.

Fatema's house attacked vol .4

2009-07-08T02:48:00.001-07:00

Fatema's house attacked

In compliance with God's command Baligh maa onzila ilaik-' (5:67) the Holy Prophet had inaugurated the serial of Irnamate' (Divine guidance in succession to the Final apostleship) and had placed Au as the First in charge of it, and had declared it at the historic ceremonial event at Ghadeer-e-Khum, before the multitude of the thousands of the Hajies, on x8. 12.10 A.H. at the conclusion of which event was revealed 5:6... declaring the religion to be perfect and Islam to be the religion for man, accepted by God. In pursuance of the expressed divine will of the Lord, Au could not recognize or yield to the man-made authority set up at the Saqeefa' and hence had not paid fealty to it.

Ali to exercise patience

The holy Prophet who knew through the divine gift of knowledge, as to what would happen after him till the Day of Judgment, had advised Ali to exercise the maximum possible patience against every atrocious move that might confront him. In compliance with the apostolic will, without the least interference into, or any concern with the affairs that proceeded at the Saqeefa', Ali had retired with a determination not to get out until he collects together all the notes on the Holy Qur'an which he had from the Holy Prophet about the external as well as the internal meanings of the Final Word of God.

Without Ali being subjugated, the authority set up at the Saqeefa' could not have the seal of the recognition of it, by the Holy Ahul-Bait and Ali was now the Chief of the Ahlul-Bait, the House of the Holy Prophet, and he would not yield. The retirement of Ali was exploited and a charge of conspiracy was coined and the people of the newly set up rule, headed by Omar, collected at the door of Fatema, demanded Au to come out of the house. The reply from inside was that it was a vow Au had made not to come out until the collection of the important notes on the Holy Qur'an is not completed. But the insurgent crowd would not agree and a big row was set into action.

Fatema's house threatened with fire

The Holy Lady Fatema, bereaved only a day or two before, deeply sunk in grief; standing behind the door of her abode remonstrated saying:

"O' people! it is only yesterday that my father, the holy Prophet, departed from you and today you have the audacity to attack his house in which his daughter is mourning for him, which door he did not enter but with a salutation on its inmates".

Some historians say that fire and firewood was already- collected at the door of the holy house with the threat to set the abode on fire and some say fire was already kindled. However, Shibli No'mani in his well-known Alfarooq' says: - "Some say that fire was already set, but with the short temperedness of Omar this act was not improbable". (AF)

Fatema wounded

A violent kick at the door from one among the crowd pushed it down on the side of the Holy Lady Fatema standing behind it, breaking her rib and the Khatoone Jannat' the Queen of Paradise, fell unconscious and ultimately the hit and the wound killed the Holy Mother along with the baby son in her womb. According to the tradition of the Ahlul-Bait, the Baby was already named Mohsin.

Ali's patience vol .3

2009-07-08T02:47:00.001-07:00

Ali's patience

Even at this juncture the Lion of God abided with the will of the Holy Prophet and like a helpless one, kept quiet without any resistance or retaliation which, if he had only willed to resort, would have played havoc with the insurgents.

In short, if the valour and prowess of Ali during the time of the Holy Prophet in the establishment of Islam and its propagation was a wonder, his patience and forbearance and fortitude which he exercised against all the atrocities from even the cowards among the people, was no less a surprise and a wonder.

The point quite obvious in this regard is that to Ali the first concern was the safety, security and the maintenance of the faith and not the owning of any fortune through any temporal power, though the right to be the temporal leader as well, besides being the spiritual guide, in the place of the Holy Prophet, was of none but his, which fact is unanimously acknowledged and openly declared even by his antagonists.

Ali arrested

However when the crowd shouted to Ali to come out, and even the door of his abode had fallen on the side of his wife the Holy Lady Fatema, throwing her down unconscious and seriously hurt, Ali came out. He was tied by a rope round his neck and the world witnessed the unbelievable sight of Ali the Lion of God, the Conqueror of Khaiber, the Victor against the giant warriors of Arabia, Omar ibne Abda'ood and Marhab, being dragged by the people to the court of the Kalifate. It is to this extent that Ali fulfilled his promise of patience, to the Holy Prophet.

The Holy Prophet had predicted to Ali saying: "Others will be preferred to thee when they will not be in their own rights. Resign thyself to it until thou reach me at the Spring (Kauthar)". (S.M.)

The Start of the Trouble vol. 2

2009-07-08T02:46:00.000-07:00

The Start of the Trouble

The approach of the long awaited hour for the realization of their cherished hopes through the execution of their plans, acted as a stimulus to the mischievous minds to actuate them. The inordinate behaviour of the Visitors to the Holy Prophet, while he was about to breathe his last, made him turn out all of them from his presence. When the people were sure of the impending departure of the Holy Prophet, the Mohajirs (the immigrant Meccans) and the Ansars (the supporter Madinites) assembled at the Saqa-e-fae Bani Saa'ada and started parading their respective rights for the paramount power and authority to rule over the vast Muslim empire, in the place of the Holy Prophet. (IQ, IA., Tb., Rs., EHI)

The contending arguments were that

"The Mohajirs claimed preference in view of Their priority in Islam, their kinship with the Holy Prophet, and their immigration with him, at the manifest end of their life and property. The Ansars urged that they had as much right as any others whatsoever, on account of their receiving the Prophet in his escape from his Meccan enemies, of protecting him in the time of adversity, and of helping him making head against his powerful foes, resulting ultimately in the establishment of the paramount power and authority. They even alleged that they apprehended revenge if authority went to the people whose fathers and brothers they had killed in defending the Prophet. When Hobab expressed this view Omar indignantly retorted Thou shouldst die if Kalifate settled with suck people as whom thou fearest. (E.H.I.)

The fears of Hobab were not unfounded for the spirit of retaliation was ingrained in the blood of the Arabs :-

"Revenge was almost a religious principle among the Arabs. To revenge a relative slain was the duty of his family, and often involved the honour of his tribe; and these debts of blood sometimes remained unsettled for generations, producing deadly feuds. (WI.)

History proves that the fears of Hobab were not false :-

"The fears of Hobab proved correct with the revengeful massacre of the Prophet's or Ali's posterity at Karbala condemning even a six months' Babe and with the hideous crimes perpetrated in the outrages and the massacre of the Ansars at Harra. (EHI)

Refusing the claim of the Ansars, Omar said :-

"The Qpreish did not deny the services rendered by the Ansars to promote the cause of Islam, but with all their meritorious services they should not deem themselves entitled to aspire to the sole authority over the Qoreish". (TB., IA., SHI., EHI)

"The Ansars then said that they would be content to have one Kalif from each of the two parties to exercise joint authority and even nominated Saa'd bin Obida, their leader to be elected from them". (IQ, RAi., RS)

The Qoreish would by no means agree to any such proposal and they persisted saying that:-

"The Government must remain in the hands of Qoreish while the Ansars should content themselves with the Wazirate or ministry". (IQ, RA., RS., EHI,)

The discussion developed into a regular quarrel and the tension got precipitated and the parties were about to come to blows :- "The Ansars not yielding, the contention grew so hot that they were just upon falling to blows when Abu Bakr intervened and asked them if they had not heard the Holy Prophet saying that none was apt to exercise authority over the Qoreish but one from among themselves. Bashir Sa'd one of the Ansars who shared the views of the Mohajirs at once answered in favour of tile Mohajirs.' Thus encouraged, Abu Bakr resolutely exclaimed that the Qoreish would not accept any one but a Qoreisk to rule over them and stepping forth pointed out Omar and Abu Obeida to the Ansars to choose either of them as the Kalif".

"Now the Ansars began to say that they should prefer paying homage to A/i, the best of the Qoreish". (IA., TB., HS.,)

The question arises when the quarrel could be avoided by any saying of the Holy Prophet

I. Why the unchallengable verdict of the Prophet at the historic assembly at Ghadeer-e-Khum' about Ali, was not quoted?

2. Why the covenant taken from them by the Holy Prophet, by a definite Baiy'at' about Ali, was not reminded of?

3. If what was said about the rule over the Qoreish: was true, the wording itself clearly indicates that the rule refers to the rule over the Qoreish, and not the rule over all the people, and the Kalifate contested for, was not a Tribal matter but of the Muslims as a whole. Besides the saying that Qoreish only to rule the Qoreish' assigned to the Holy Prophet, does not tally with the Holy Quran which declares superiority to he recognized only on the basis of piety Inna akramakum indallahi ataqaakom' 49:13

Verily, the most honoured of you wit!, God is the most pious of you and any saying attributed to the Holy Prophet not tallying with the holy .Qpr'an is to he thrown on the wall.

4. If the Qoreish wanted only a Qoreish to rule, why Ali was not accepted? who had a joint right, both, as one appointed by the Apostolic declaration at Gkadeer-e- Khum' and also as a Qoreishite.

5. (a) Besides, if they wanted one with the highest knowledge to rule over them there was none but Ali about whom the Holy Prophet had said. "I am the City of knowledge and Ali is its Gate'.

(b) If they wanted the most just one to be their ruler, the people knew that the holy Prophet had said. Aqzakurn Ali ibne Abi Taleb (the most just among you is Ali).

(c) If they needed the bravest to rule over them, the position of Ali in this respect is unique, for it is he about whom the Holy Prophet had declared at Khaiber Karearan ghzaira farrarin' the repeated attacker who knew no running away. History is there to vouch: that it was Ali who stayed with the Holy Prophet in the worst of the situations in tile battles for the faith, wizen most of the companions had deserted him and had fled away, disappearing for days together. The Holy Qur'an has a reference to this fact. Besides, in the Muslim World as a whole, none but Ali is called A'sadullah', the Lion of God, and it is Ali in whose praise the Muslims sing even to this day La fata illa Ali la saif illa Zulfiqar', i.e., there is no youth braver than Ali and there is no sword save the unfailing Zulfiqar.

(d) If the nearest to the Holy Prophet was the one wanted, who else was there save Ali about whom the Holy Prophet had openly said: "I and Ali are of the same Divine Light. "O' Ali thy flesh: is my flesh and thy blood is my blood".

It is obviously peculiar and also amazing that not even one of the repeated declarations of the Holy Prophet about Ali's unique position was remembered at the Saqeefa, neither by Abu-Bakr nor even by Omar.

History says that Omar cried out to Abu-Bakr :- "Stretch forth thy hand O' Abu Bakr, verily I will swear allegiance to thee !. (IA., TB., Etc.)

Thus Omar declared Abu-Bakr as the Chief and took the oath of fealty to him.

Hobab had an altercation with Bashir for his treacherous conduct in preferring Abu-Bakr over Sa'd bin Obada- (IB.)

Sa'd bin Obada, the head of the Ansars, was deeply chagrined at being thus superseded. He did not pay homage to Abu Bakr. He left Madina and retired in disgust, to Syria, where it is said he was found murdered in 15 A.H. (SM., AqF., RS., EHI.)

It is now left to the scholars of political science and the seasoned politicians to say if:-

1. What took place at the Saqeefa was an election in any sense or the meaning of the term?

2. Or it was the nomination or the choice of any one individual which was forced upon the others?

3. Do the proceedings satisfy the demands of a democratic procedure?

4. If the procedure had any sanction from Qur'an, Hadith or of any of the canons of democracy?

5. Was it not that the right of Ali was totally forgotten or his position with the exclusive excellence of the unique godly qualities, deliberately or undeliberately was altogether ignored at tile Saqeefa?'

6. Could the decision of the interested disputant few, assembled at the Saqeefa', be counted as the voice or the choice of f/ic millions of the people of the whole of the Muslim World?

The Logical Inference

Since both the Immigrants as well as the Ansars claimed the worldly privileges and the secular advantages in return for what they had done, any intelligent reader could reasonably say that neither the giving of the asylum to the Holy Prophet by those Ansars nor the immigration of those Immigrants with him, was exclusively for God and the Faith. The object of their respective services enumerated by them, as their respective claims, could be nothing but what they claimed in return for those services.

If what they enumerated had been done exclusively for God and for no worldly gains or material advantages, the people, both the disputant Mohajirs and the contestant Ansars would never, for anything in the world, have stirred from the side of the Holy Prophet in the last moments of his stay with them, and after his breathing his last, they would have only minded their first concern with the last services to the Apostle of God, observing the solemnity of the serious occasion and their sad plight of having lost the Best and the Holiest one of God's creation, from among their midst, as did the Holy Ahlul-Bait and the other Hashimites who never even cared to know about what went on in the Saqeefa.'

By the claims advanced by both the groups themselves, it gets quite evident that those of both the groups, were only waiting for the opportunity to establish their claims, the objects of all their respective services to the Holy Prophet and the Faith, each group apprehending to be forestalled by the other. This could be the only logical inference of any intelligent reading of the facts of the history of the dispute at the Saqeefa.'

The following are a few of the impartial opinions of the celebrated Non-Muslim historian scholars, about Ali: "Ali was the cousin-germain of Muhammad and husband of Fatema, his beloved daughter. The right of succession in order of consanguinity, lay with Ali; and his virtues and services eminently entitled him to it. On the first burst of his generous zeal, when Islamism was a derided and a persecuted faith, he had been pronounced by Mohammad his Brother, his Vicegerent; he had ever since been devoted to him in word and deed, and had honoured the cause by his magnanimity as signally as he has vindicated it by his valour". W. Irving

"The birth, the alliance, the character of Ali which exalted him above the rest of his countrymen might justify his claim to the vacant throne of Arabia. The son of Abu Taleb was, in his own right, the Chief of the family of Ha shim, and tile hereditary prince or guardian of the city and the temple of Mecca. The light of prophecy was extinct, but the husband of Fatema might expect the inheritance and the blessings of her father, the Arabs had sometimes been patient of a female reign; and the two grandsons of the Prophet had often been fondled in his lap, and shown in his pulpit, as the hope of his age, and the Chief of the Youth of Paradise. From the first hour of the mission to the last rites of his funeral, the Apostle was never forsaken by a generous Friend, whom he delighted to name his Brother, his Vicegerent and the faithful Aaron of a second Moses". Gibbon-abridged by XV. Smith p. 466

Besides the above two quotations, the following is the one which the great learned scholar and the judicial head Amir Ali has chosen to quote in his famous work The Spirit of Islam:- "Had, says Sedillot "the principle of hereditary succession in favour of Ali been recognized at the outset, it would have prevented the rise of those disastrous pretentions which engulfed Islam in the blood of Muslims. The husband of Fatema united in his person the right of succession as the, lawful heir of the Prophet as well as the right by election. It might have been thought that a/l would submit themselves before his glory so pure and so grand". Spirit of Islam-Amir Ali

However, the right of Ali was ignored and later at a stage the fate of the people passed into the hands of those who enacted the gruesome scene of Karbala and the massacre of the godly members of the House of the Holy Prophet.

The Commander of The Faithful at a quick glance vol .1

2009-07-08T02:44:00.000-07:00

Introduction

(This part gives) an account of the Commander of the faithful, peace be on him, the first of the Imams of the believers, of the rulers (wulat) of the Muslims and of God's (appointed) successors in religion after the Apostle of God, the truthful one and the trusted one, Muhammad b. 'Abd Allah, the seal of the Prophets, blessings on him and his pure family. (He was) the brother of the Apostle of God and his paternal cousin, and his helper (wazir) in his affair, his son-in-law (being married) to his daughter, Fatima the chaste, mistress of the women of the universe. (The full name of) the Commander of the faithful is 'Ali b. Abi Talib b. 'Abd al-Muttalib b. Hashim b. 'Abd Manaf. (He was) the Lord of the testamentary trustees of authority (wasiyyin), the best of blessing and peace be on him. His kunya was Abu al-Hasan.

He was born in the Sacred House (i.e. the Ka'ba) in Mecca on Friday, the thirteenth day of the month of Rajab, thirty years after the Year of the Elephant (c.570). Nobody before or after him has ever been born in the House of God, the Most High. (It was a mark) of him being honoured by God, the Most High, may His name be exalted, and of his position being dignified in its greatness.

His mother was Fatima, daughter of Asad b. Hashim b. 'Abd Manaf, may God be pleased with her. She was like a mother to the Apostle of God, may God bless him and his family, and he (the Apostle) was brought up under her care.

He was grateful for her kindness and she was among the first to believe in him and she emigrated with him in the group of the emigrants. When she died, the Prophet shrouded her with his own shirt in order to protect her from the insects of the earth, and he laid her to rest in her grave in order that, through that, she might be protected from (the crushing pressure of) the narrow space within the grave. He dictated to her her last words (which were) the statement of the authority (wilaya) of her son, the Commander of the faithful, peace be on him, so that at the examination after burial, she would be able to reply with those words. He singled her out with this great favour because of her position with God, may He be magnified and exalted, and with him, peace be on him. The report of that is well known.

The Commander of the faithful, 'Ali b. Abi Talib, peace be on him, and his brothers were among the leading members of the second generation of descendants of Hashim. In this way he gained two marks of nobility, through his growing up under the care and education of the Apostle of God, may God bless him and his family. He was the first of the family of the House and of the Companions to believe in God and His Apostle. He was the first male whom the Prophet, may God bless him and his family, summoned to Islam and who answered. He never ceased to support the religion and to strive against the polytheists. He constantly defended the faith and fought against those who supported deviation (from the truth) and despotism. He spread the teachings of the sunna (the practice of the Prophet) and the Qur'an, judged with justice and enjoined (people) to do good.

He was with the Apostle of God, may God bless him and his family, twenty-three years after the (coming) of the (prophetic) mission. Of these, thirteen years were in Mecca before the emigration when he shared with him all the persecutions and bore most of his hardships. Then there were ten years in Medina after the emigration when he defended him against the polytheists and strove with him against the unbelievers. He protected him with his own life from the enemies of religion until the time God, the Exalted, took (the Prophet) to His heaven, raised him to the highest place in heaven and bestowed His blessings and peace on him and his family. On that day the Commander of the faithful, peace be on him, was thirty-three years of age.

On the day of the death of the Prophet, may God bless him and his family, the community differed over his Imamate. His Shi'a who were all the Banu Hashim, Salman, 'Ammar, Abu Dharr, al-Miqdad, Khuzayma b. Thabit - the man who is known as the possessor of two testimonies - Abu Ayyub al-Ansari, Jabir b. 'Abd Allah al-Ansari, Abu Said al-Khudri and people like them among the important emigrants and Ansar, (all these) maintained that he was the successor (khalifa) after the Apostle of God, may God bless him and his family, and the Imam. (They did this) because of his outstanding merit (fadl) above all mankind, through the fact that there were gathered in him the qualities of outstanding merit, judgement and perfection, such as him being the first of the community to enter the faith, his superiority over them in knowledge of the laws, his precedence over them in fighting (jihad) and the distinction which set him apart from them in the extent of his piety, asceticism and righteousness.

Furthermore he had been specially singled out by the Prophet from among (all) his relations because of (the qualities) which no other relation, apart from him, shared with the Prophet and because of the nomination (nass) of his authority (wilaya) by God, may God be magnified and exalted, in the Qur'an where He, may His name be exalted, says: Your authority (wali) is God and His Apostle and those believers who perform the prayer and pay alms (zakat) while they are bowing (in prayer). (v 55) It is known that no one except him paid alms while bowing (in prayer).

It has been established in language that wali means "the most appropriate for authority" (awla), without there being any opposition (to this definition). If the Commander of the faithful, peace be on him, was, by the stipulation of the Qur'an, more appropriate for authority among the people than themselves because of his being their war according to the textual nomination (nass) in the Clear Explanation (i.e. the Qur'an, tibyan). it was obviously necessary for all of them to obey him, just as obedience to God, the Most High, and obedience to His Apostle, peace be on him and his family, was required because of the information about their authority (wilaya) over creatures which is given in this verse with clear proof.

(Another reason for their support for the Commander of the faithful was) because of what the Prophet, may God bless him and his family, said on the day (of the assembly) at his house. He had especially gathered the Banu 'Abd al-Muttalib there in order to make the (following) solemn pledge: "Whoever helps me in this matter wi11 be my brother, my testamentary trustee (wasi), my helper (wazir), my heir and my successor after me." Then the Commander of the faithful, peace be on him, stood up before him among all the gathering of them, and on that day he was the youngest of them, and he said: "O Apostle of God, I will help you."

Then the Prophet, may God bless him and his family, said: "Sit down, you are my brother, my trustee, my helper, my inheritor and successor after me." This is a clear statement about the succession (after the Prophet).

In addition, there is also what (the Prophet), peace be on him and his family, said on the day of Ghadir Khumm. The community had gathered to listen to the sermon (in which he asked): "Am I not more appropriate for authority (awla) over you than yourselves?"

"Yes," they answered.

Then he spoke to them in an ordered manner without any interruption in his speech: "Whomsoever I am the authority over (mawla), 'Ali is also the authority over."

Thus he (the Prophet) required for him (Ali), through laying down obedience to him and his authority (over them), the same authority as he had over them, and which he made them acknowledge and which they did not deny. This is clear (evidence) of the nomination (nass) of him for the Imamate and for succession to his position.

Furthermore there is (the Prophet's), peace be on him and his family, statement to him at the time of setting out to Tabuk: "You are in the same position with respect to me as Aaron (Harun) was to Moses (Musa) except that there is no prophet after me." Thus he required him (to have) the office of helping (i.e. administering) and to be characterised by love and outstanding merit over everyone. (He also required) his deputising for him both during his life and after his death. The Qur'an gives evidence for all that coming to Aaron (Harun) from Moses, peace be on them, when God, may He be magnified and exalted, said in giving a report of what Moses, peace be on him, said: "Make Aaron, my brother, a helper for me from my family. Give me support through him and make him participate in my affair so that we may glorify You much and we may remember You frequently in that You have been a watcher over us. " (XX 29- 35) God, the Most Exalted said: "Your request is granted, Moses. " (XX 36) This (verse) confirmed that Aaron had a share with Moses in prophecy, and in helping in delivering the message and his support was strengthened through him by his aid. (Moses) also told him of deputising for him (when he said): "....Deputise for me among my people. Act for (their) benefit and do not follow the path of the corrupters. " (VII 142) This confirms his succession by the precise statement of revelation. Therefore when the Apostle of God, may God bless him and his family, gave all the ranks which Aaron had from Moses to the Commander of the faithful, peace be on him, in the same extent, except for prophecy, (all such things) were required of him as helping the Apostle, giving him support, outstanding merit and love, because these qualities were definitely required by that. Then by the clear statement there is his deputising for him during his life and "after the prophethood" which (gives evidence of his succession) by specification of the exception, (of Prophethood) when he excludes him from it by mentioning "after".

Proofs similar to these are so numerous that it would make the book unduly long to mention them all, (especially) as we have examined thoroughly the statement of the evidence for them in other places in our books. Praise be to God.

The Imamate of the Commander of the faithful, peace be on him, was for thirty years after the Prophet, may God bless him and his family. For twenty-four years and six months of these he was prevented from administering the laws (of the office) (and had to) exercise precautionary dissimulation (taqiyya) and withdrawal. For five years and six months of these, he was troubled by wars against the hypocrites, those who broke their pledges, the unjust and those who deviated (from the religion) and he was plagued by the seditions of those who had gone astray. In the same way the Apostle of God, may God bless him and his family, had been prevented from(administering) the laws (of his office) through fear and through being spied upon, and through being a fugitive and through being exiled, so that he had no power to fight the unbelievers and no means of defending the believers. Then he emigrated and for ten years after the emigration he remained making war on the unbelievers and being troubled by the hypocrites until the time that God, may His name be exalted, took him unto Himself and made him dwell in. the gardens of Paradise.

The death of the Commander of the faithful, peace be on him occurred before dawn of Friday, the twenty-first of the month of Ramadan, in the year 40 A.H. He was a victim of the sword. Ibn Muljam al-Muradi, may God curse him, killed him at the mosque of Kufa, which he had come out to in order to wake the people for the dawn prayer on the night of the nineteenth of the month of Ramadan. He had been lying in wait for him from the beginning of the night. When he (the Commander of the faithful) passed by him while the latter was hiding his design by feigning sleep amid a group of people who were asleep, he (Ibn Muljam) sprang out and struck him on the top of his head with his sword which was poisoned. He lingered through the day of the nineteenth and the night and day of the twentieth and the first third of the night of the twenty-first. Then he, peace be on him, died a martyr and met his Lord, Most High, as one who has been wronged. He, peace be on him, knew of that before its time and he told the people of it before its time. His two sons, al-Hasan and al-Husayn, peace be on them, performed (the tasks) of washing him and shrouding him according to his bequest. Then they carried him to al-Ghari at Najaf in Kufa and they buried him there. They removed the traces of the place of his burial according to his bequest which was made about that to both of them by him, because of what he, peace be on him, knew about the regime of the Umayyads (which would come) after him, and their hostile attitude towards him. (For he knew) the evil action and abuse to which they would be led by their wicked intentions if they had been able to know that (place). His grave, peace be on him, remained hidden until al-Sadiq Ja'far b. Muhammad, peace be on them, pointed it out during the 'Abbasid regime. For he visited it when he came to visit Abu Ja'far (al-Mansur) while the latter was in al-Hira. Then the Shi'a knew of it and they began from that time to make visitation to his (grave), peace be on him and on his pure offspring.

On the day of his death he was 63 years of age.

The love of Imam Ali (a.s) in the Quran Vol .4

2009-07-08T02:38:00.000-07:00

Love for Imam Ali in the Quran

What we have said so far has shed light on the value and influence of love, and it has incidentally become clear that love for the pure ones is a means for the reform and refinement of the soul, not that it is an end in itself. Now we must see whether Islam and the Qur'an have chosen someone we should love or not. When the Qur' an relates what the previous prophets have said, it points out that they have all said: "we do not ask a wage from people, our only reward is from God. However it addresses the Seal of the Prophets thus:

قل لا اسالكم عليه اجرا الا المودة فيلقربي

Say: "I do not ask of you a wage for this, except love

for (my) relatives. (ash-Shura, 42:23)

Here there is a need to ask why the rest of the prophets looked for no wage but the most noble Prophet asked for one for his message; why did he want friendship for his near relatives as a requital for his message?

The Qur'an itself provides an answer to this question:

قل ما سالتكم من اجر فهو لكم ان اجرى الا على الله

say: "I have asked no wage of you; that shall be yours.

My wage falls only upon God "(Saba', 34:47)

That is to say, that which I ask for as a wage accrues to you, not to me; this friendship is a halter for your own perfection and reformation, and it is called a wage. Otherwise it is in fact another good which I recommend to you from the point of view that the Household and relatives of the Prophet are people who do not gather round defilement and whose hems are clean and pure.

Love and devotion to these people brings no other result apart from obedience to the truth and adherence to virtues, and it is friendship for them which transmutes and perfects like the elexir.

Whatever the meaning of "relatives" may be, it is certain that the most obvious person to whom it is applicable is 'Ali. Lmam Fakhru d-Din ar-Razi says:

"Zamakhshari relates in his (Qur'anic exegesis) al-Kashshaf: ' When this verse was sent down they said: "0 Messenger of Allah! Who are the relatives to whom our love is due? " He said: " 'Ali and Fatimah and their sons." '

"It is thus established from this tradition that these four persons are "relatives of the Prophet, and that they should enjoy the respect and love of the people, and this matter can be reasoned out in a number of ways:

"1 - The verse: except love for my relatives.

"2 - There is no doubt that the Prophet dearly loved Fatimah, and he said: Fatimah is a part of my body: what harms her harms me.' he also loved Ali and the Hasanayn (Hasan and Husayn), since a great number of mutawatir traditions (those which are narrated by so many as to make doubt impossible) have reached us on this subject. Thus friendship of them is obligatory on all the community, because the Qur'an commands:

و اتبعوه لعلكم تهتدون

And follow him (the Prophet), haply you will be guided. (al-A'raf, 7:158)
"It also commands:

لقد كان لكم في رسول الله اسوة حسنة

You have a good example in Allah's Messenger. (al-Ahzab, 33:21)
" These (considerations) prove that love for the Family of Muhammad - who are 'Ali, Fatimah and the Hasanayn - is obligatory on all Muslims. "
There are also many traditions from the Prophet concerning love and friendship for 'Ali:
1: Ibn al-Athir narrates that the Prophet spoke to 'Ali and said: "0 'Ali, God has embellished you with things, no dearer embellishment than which exists before his slaves: resignation from the world has been appointed for you in such a way that neither do you profit from the world, nor it from you. On you has been bestowed the love of the wretched; they are proud of your leadership, and you also of their following you. Content is he who loves you, and is a true friend to you. And woe betide he who shows enmity towards you, and lies about you.

2: as-Suyuti relates that the Prophet said: " Love of 'Ali is faith, and enmity towards him is sedition. "
3: Abu Na'im narrates that the Prophet addressed the Ansar and said: "Shall I guide you to something which, if you grasp it after me, you will never go astray? They said:
"Yes, 0 Messenger of Allah! He said: "It is 'Ali: love him with the love (you have) for me, and respect him with the respect (you have) for me. For God has ordered me through Gabriel to tell you this. "
The Sunnis have also narrated traditions from the Prophet in which observing 'Ali's face and talking of his virtues is counted as a form of worship.

POLARISATION AROUND THE CHARACTER OF IMAM ALl

1: Muhibb at.-Tabari narrates from A'ishah that she said: "I saw my father (AbU Bakr) gazing often at All's face. I said: 0 my father! I see you gazing often at Mi's face.' He said: "0 my daughter! I heard the Prophet say: "Looking at the face of All is worship.

2: Ibn Hajar narrates from A'ishah that the Prophet said: "The best of my brothers is Au, the best of my paternal uncles is Hamzah, and remembrance of Mi and speaking about him is worship.

Mi was the most loved person before God and the Prophet, and thus naturally the best of those who are loved. Anas ibn M?lik says: "Every day, one of the children of the An~?r would do some task for the Prophet. One day my turn came. Umm Ayman brought a chicken dish before the Prophet and said: Messenger of Mlah! I have caught this chicken myself and cooked it for you.' He said: 0 God! Send the best of (Thy) slaves that he may share with me in eating this chicken.' At that very moment someone knocked on the door and the Prophet said to me: Anas! Open the door.' I said: May God make it a man of the Ans?r!' But I found Mi in front of the door, and I said: The Prophet is busy.' Then I returned to stand in my place. Again there was a knock at the door, and the Prophet said: Open the door.' Again I prayed that it would be someone from the An~ar. I opened the door and again it was All. I said: The Prophet is busy.' Then I returned to stand in my place. Yet again there was a knock at the door, and the Prophet said:

Anas, go and open the door, and bring him in. You are not the first person to love your own people; that is not one of the Ans?r.' I went and brought All in, and he ate the chicken dish with the Prophet.

Wilayah and Imamah in the Quran Vol.3

2009-07-08T02:37:00.000-07:00

Wilãyat and Its Scope

1. What is Wilãyat?

Wilãyat," derived from wilã', means power, authority or a right of certain kind. In Shí'a theology, "wilãyat" is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allãh on this earth.

According to the late Murtaza Mutahhari, wilãyat has four dimensions:

The right of love and devotion (wilã'-e muhabbat): This right places the Muslims under the obligation of loving the Ahlul Bayt.

The authority in spiritual guidance (wilã'-e imãmat): This reflects the power and authority of the Ahlul Bayt in guiding their followers in spiritual matters.

The authority in socio-political guidance (wilã'-e zi'ãmat): This dimension of wilãyat reflects the right that the Ahlul Bayt have to lead the Muslims in social and political aspects of life.

The authority of the universal nature (wilã'-e tasarruf): This dimension reflects universal power over the entire universe that the Prophet and Ahlul Bayt have been vested with by the grace of Almighty Allãh.[1]

Using this division of wilãyat's dimensions, I would like to point out the areas of agreement and disagreement among the various Muslim groups.

[2] in the daily ritual prayers is a sufficient proof of this. See the famous anti-Shí'a books like as-Sawã'iqu l-Muhriqa of Ibn Hajar al-Makki and Tuhfa-e Ithnã-'Ashariyya of Shah 'Abdul 'Aziz Dehlawi, and you will realize that the Sunni polemicists labour painfully to explain that they are against the Shí'a people but not against the Shí'a Imams for they know that loving the Ahlul Bayt is an essential part of Islamic faith.

Love for the Ahlul Bayt is enshrined in verse 42:23 that we have already discussed in the last chapter. Here I shall just quote one more hadíth from the Sunni sources. Imam 'Ali said, "By Allãh the One who has spilt the grain and created the soul, verily the Prophet (a.s.) has promised that none shall love me but the believer and none shall hate me but the hypocrite."[3][4]

It is a common view of Shí'a scholars that whoever rejects one of the dharûriyyãt ad-dín, then he is no longer considered a member of the Islamic faith.[5] It is also based on this principle that the Khawãrij and the Nawãsib (i.e., those who express hatred or enimosity towards the Ahlul Bayt) are considered as non-Muslims by Shí'a jurists.[6]

[7][8] The Naqsbandi order traces its spiritual leadership back to Imam Ja'far as-Sãdiq and then follows the line through his mother to Muhammad bin Abi Bakr and then to Abu Bakr. This diversion from Imam as-Sãdiq to Abu Bakr is, however, not valid because Muhammad bin Abi Bakr was raised from a very young age by Imam 'Ali bin Abi Tãlib who married Muhammad's mother, Asmã' bint Umays, after Abu Bakr's death. The only spiritual master that Muhammad bin Abi Bakr knew was Imam 'Ali bin Abi Tãlib (a.s.).

It is important to note that whenever the Shí'as use the term "Imãmate" or "Imãm", it encompasses all the four dimensions of wilãyat. It excludes neither the spiritual and universal authority nor the social and political leadership.[9]

It seems necessary to explain the fourth dimension of the wilãyat in more detail for the benefit of the readers.

The fourth dimension is the universal authority that the Prophet and the Ahlul Bayt have been vested with by the Almighty Allãh. It is an authority that makes it possible for the wali to exercise his power over everything that exists. In the words of Ayatullah al-Khumayni, "It is a vicegerency pertaining to the whole of creation, by virtue of which all the atoms in the universe humble themselves before the holder of authority."[10]

If you place the imports of these two verses side-by-side (i.e., horizontal form), then you are guilty of shirk, polytheism; but if you place them in the vertical form (with the power of the angels beneath and dependent upon the power of Allãh), then you have safeguarded the tawhid.

Similarly, if we place the power and authority of the Prophets and the Imams in the vertical form (with the conviction that their power is beneath and dependent upon the power of Allãh), then we have safeguarded the tawhíd as well as the status of the chosen servants of Allãh.

The Qur'ãn gives various examples of the persons who had been given the authority on the universe.

1. Describing the powers that Allãh, subhãnahu wa ta'ãla, had given to Prophet 'Isa bin Maryam (a.s.), the Qur'ãn quotes him as follows:

"I make out of the clay the form of a bird, then I breathe into it and it becomes a [real, living, flying] bird with Allãh's permission;

I heal the blind and the leprous;

and I bring the dead back to life with Allãh's permission;

and I inform you of what you are eating and what you store in your houses..."[11] All prophets and messengers had come to prepare their societies for the acceptance of the final and universal Messenger of God, Muhammad (s.a.w.). If prophets like Sulaymãn, Dãwud, 'Isa, and Musa, and also Sulaymãn's vizier, Ãsif, were blessed with powers over the nature, then it follows by necessity that Prophet Muhammad must have been blessed with greater power over the universe. Two examples have been clearly mentioned in the Qur'ãn. The ability of the Prophet of Islam to travel into space and beyond with his human body ( 17:1 ; 53:5-18 ), and the parting of the moon by pointing towards it with his finger ( 54:1 ).[12]

Imam 'Ali and the other Imams of Ahlul Bayt are believed by the Shí'as to be higher in rank than all prophets and messengers except the Prophet of Islam (s.a.w.).[13] It follows as a necessity that they also have the powers that the Prophet had been blessed with by Almighty Allãh.

At this point, I will only refer to one verse from the holy Qur'ãn on this issue. During the early days in Mecca, when the idol worshippers were rejecting the claim of the Prophet, Allãh revealed a verse to console him by saying:

"And those who disbelieve say, 'You are not a messenger.' Say, 'Allãh is sufficient as a witness (between me and you) and the one who has knowledge of the Book.'"[14]

The learned scholar's article in the Bio-Ethics Encyclopaedia (in which he wrote that the Prophet Muhammad "had left no explicit instruction regarding succession to his religious-political authority") generated heated discussion among the community. The responses that the learned scholar wrote to the community and the comments he subsequently made in the majlises of Muharram 1419 at Toronto portray the confusion about the concept of wilãyat.

[15][16]

The learned scholar says that nubuwwat did not include political leadership, and that the word mawla used by the Prophet in Ghadir did not mean khalifa (political successor) or hãkim (ruler). In other words, he is excluding the third dimension of wilãyat from the term "mawla" and restricting it to the second dimension (i.e., spiritual guidance). In his attempt to convince his audience, he makes up hypothetical and grammatically incorrect Arabic sentences which make no sense. For example, the sentence "man kuntu [lahu] khalifa fa hadha [lahu] khalifa - for whomsoever I am his successor, this is his successor." Was the Prophet "khalifa-successor" of any one from the audience? Of course, not; and that is why he did not use the term "khalifa" in the hadíth of Ghadir.

As discussed in one of the previous chapters, to understand the meaning of "mawla" as used by the Prophet for Imam 'Ali, one does not have to go far. Just ponder upon the question he asked the Muslims before presenting 'Ali as their "mawla": he asked them, "Do I not have more authority over you then you have over yourselves? A lastu awla bi kum min anfusi kum?"[17] When they replied by saying, "Certainly, O Messenger of Allãh," then he said, "Man kuntu mawlahu fa hadha 'Aliyun mawlahu - Of whomsoever I am the master, this 'Ali is his master." Prophet Muhammad (s.a.w.) is surely talking about a master who has more authority (awla) over the people than they have over themselves, and that includes authority in political matters also. And, therefore, there was no need for the Prophet to say, 'Man kuntu ['alayhi] hãkiman, fa hadha ['alayhi] hãkiman.'

The learned scholar continues his talk:

"The Prophet (s.a.w.) when he introduces Imam 'Ali's authority in the community, what does he say? 'Man kuntu mawlahu fa hadha 'Aliyun mawlahu.' What he means is that 'whoever regards me as a perfect example to be followed to the ultimate goal of salvation, 'Ali is the man who should be followed.' The question was of obedience. Mawla, one who should be obeyed, one who should not be disregarded. In that sense, Allãh is Mawla. Allãh is the Mawla of deen, that path on which you cannot afford to disobey Allãh (s.w.t.)..."[18]The Hadíth of 'Abdullãh bin Mas'ûd

In order to prove his point that the declaration of Ghadir was not explicit enough to convey the meaning of "khilãfat" in the sense of political succession, the learned scholar says:

"The Prophet never forced. After he returned to Medina from Ghadir; one night he was home with 'Abdullah bin Mas'ud. He tells 'Abdullah that the messenger has come and wants me to go; that I have received the news of my death. 'Abdullah says, by the way this is after Ghadir, 'Appoint a successor.' Yes, this exactly what he said. 'Why don't you appoint Abu Bakr?' The Prophet shakes his head and says, no. He mentions one after the other. (I don't know about the value of this hadith; Shaykh Mufid mentions it and I am mentioning it on the authority of Shaykh Mufid. I am not here to examine and judge how authentic is the hadith. But I am telling you it reflects the situation in the community. If it is authentic, it reflects the situation in the community...[19]) 'Abdullah's hadith goes; and the Prophet is asking, 'What shall I do?' 'Abdullah says, 'Why don't you appoint 'Umar; why don't you appoint 'Uthman?' And finally, 'Abdullah says, 'Why don't you appoint 'Ali?' And the Prophet says, and he is weak by this time, 'O I wish, they would obey. I wish they would obey.'"[20]

First, this conversation between the Prophet and 'Abdullãh ibn Mas'úd did not take place in Medina after the declaration of Ghadir as the learned scholar wants the audience to believe ("by the way, this is after Ghadir"). In the beginning of his narration, 'Abdullãh says, "We went out with the Messenger of Allãh (s.a.w.) the night of the delegation of jinn until we [reached and] stayed at 'Ula." 'Ula is a place where the Prophet had stopped on his way to Tabûk.[21][22]

In the same speech, the learned scholar further explains the meaning of Imamate by saying:

"The belief system says anybody who had any right to claim obedience after the Prophet Muhammad (s.a.w.) is 'Ali bin Abi Talib. That is the meaning of Imamate; it is nothing more than that. You open any book of kalãm, you will find theologians describing Imam 'Ali as having the right to become mutã', obeyed, one should be obeyed by the people. Why should he be obeyed? Because he is exactly sitting in the place of the Prophet Muhammad (s.a.w.)...

"Imam 'Ali was the Imam from the day the Prophet Muhammad closed his eyes. Regardless whether he became a khalifa or not. How can he become an Imam without becoming a khalifa, without sitting on the throne? That was not the requirement. Because the obedience was to the position of Prophet Muhammad (s.a.w.)."

In order to defend his writing in the Bio Ethics Encyclopaedia, the learned scholar has divided "imamate" and "khilãfat" into two different realms: "imãmate" becomes a spiritual position while "khilãfat" becomes a political position. He says, "Imamate is nothing more than that", and even boldly asks the audience to "open any book of kalãm [theology]..."

Well, we opened the books of kalãm from different eras and found the statement of the learned scholar to be against the mainstream Shi'a belief on the meaning and scope of "imãmate".

Shaykh Mufid (d. 413 A.H./1022 C.E.) defines an "Imam" as follows: "The Imam is the person who has the comprehensive leadership in religious as well as worldly matters as the successor of the Prophet (a.s.)."[23]

'Allãma Hilli (d. 726 A.H./1325 C.E.) defines "Imamate" as follows: "The Imamate is a universal authority (riyãsa) in the things of religion and of the world belonging to some person and derived from (niyãba) the Prophet."[24]

'Abdu 'r-Razzãq Lãhíji (d. 1072 A.H.) defines "Imamate" as follows: "Know that Imamate is an authority over all those who are of legal age in worldly as well as religious matter based on successorship of the Prophet."[25]

'Allãmah Tabãtabã'í (d. 1401 A.H. / 1981) writes, "Thus the imamate and religious leadership in Islam may be studied from three different perspectives: from the perspective of Islamic government, of Islamic sciences and injunctions, and of leadership and innovative guidance in the spiritual life. Shí'ism believes that since Islamic society is in dire need of guidance in each of these three aspects, the person who occupies the function of giving that guidance and is the leader of the community in these areas of religious concern must be appointed by God and the Prophet."[26] Even Murtaza Mutahhari states that when the Shí'as use the term "Imam", it does not only reflect the spiritual guidance and leadership, it includes the social and political leadership also.[27]

[28]

Notes:

1. See, Murtaza Mtahhari, Wilayah: The station of The Master (Wala' ha wa wilayat ha), translated Yahya Cooper, Tehran: World Organization for Islamic Services, 1982.

2. Salawat means prayers for Allah's blessings on Prophet Muhammad and his Ahlul Bayt. This is included in the daily ritual prayers by all Muslims.

3. An authentic and sahih hadith narrated by an-Nasa'i, Khasa`is Amiri 'l-Mu`minin Ali bin Abu Talib (Beirut: Daru 'l-Kitab, 1987) p. 101-102; the annotator, al-Athari, has given many more quotations like Sahih of Muslim, Sahih of Tirmidhi, and others.

4. Narrated by Ahmad bin Hanbal and al-Tirmidhi, both in the section of al-Manaqib, as quoted in Muhibbu 'd-Din at-Tabari, Dhara'irul Uqba fi manaqib dhuwi-l-Qurba, ed. Akram al-Bushi (Jeddah: Maktabatu 's-Sahaba,1995) p.165.

5. On the rejection of dharuriyyat, see al-Majlisi, "Risalah fil I'tiqadaat", Manahijul Haqq wal Najat, ed. Seyyid Hassan Bani Taba (Qum: Markaz-e Athar Shi'a, 1392 solar AH) p. 308-309; Sayyid Muhammad Kadhim al-Yazdi, al-Urwatul-Wuthqa (Tehran: Dar al-Kutub al-Islamiya, 1392) p. 24.

6. As-Saduq, I'tidatul Imamiyya, p. 94; in its English translation, The Shi'ite Creed, see p. 85. Also see any standard text on Shi'a jurisprudence in the section of 'Najasaat' under 'Kafir'.

7. As quoted by the late Allamah Mir Husayn al-Musawi who then refutes it to prove the universal Imamate of Imam Ali through Hadith of Ghadir. See al-Milani, Nafahatul Azhar fi Khulasati Abaqatil Anwar, vol 9 (Beirut: Dar al-Mu'arrikhul Arabi, 1995) p. 311.

8. Sayyid Hussain Nasr, "Shi'ism and Sufism," p.103.

9. See Mutahhari, Wilayah, p. 72; also see Mutahhari's Imamate wa rahbari, p. 163 as quoted by our teacher Sayyid Muhsin al-Kharrazi, Bidayatul Ma'arifil Ilahiya vol. 2, p. 12-16.

10. The full quotation will come later in this chapter.

11. As-Saduq, I'tidatul Imamiyya, p. 92-93; in its English translation, The Shi'ite Creed, p. 84-85; al-Majlisi, 'Risala fil I'tiqadaat', p.310.

12. On parting of the moon, see in Shi'a sources, al-Tabari, Majma'ul-Bayan, vol. 5, 186; al-Tabatabai, al-Mizan fi Tafseer al-Quran, vol.19, p. 60-72 who also refutes the objections raised by the materialist minded Muslims who like to interpret all such verses in metaphorical sense. In Sunni sources, see Fakhr al-Razi, al-Tafseer al-Kabir, vol 15, p.26; al-Suyuti, al-Dur al-Manthur, vol,6, p. 133; Mawdudi, Tafhimul Quran, vol.5, p. 230-231.

13. As-Saduq, I'tidatul Imamiyya, p. 92-93; in its English translation, The Shi'ite Creed, p. 84-85; al-Majlisi, 'Risala fil I'tiqadaat', p.310.

14. Among Sunni references, see Ibn al-Maghazili al-Shafi'I, Manaqib al-Imam Ali ibn Abi Talib, p. 313 (hadith #358); al-Suyuti, al-Dur al-Manthur, vol. 4 (Beirut Dar al-Fikr, n.d) p.669; al-Qanduzi, Yanabi'ul Mawadah (Beirut;, 1390/1970) p. 121. For further references, see al-Shahid al-Tustari, Ihqaqul-Haq, vol.3 p. 280, vol. 14, p. 362-365, vol. 2 p. 765-77. For a critical review of the counter reports cited by some Sunni scholars, see al-Tabatabai, al-Mizan, vol.11, p. 423-428.

15. This is again an example of saying one thing in his academic work and saying something else when talking to the Shi'a community.Dr. Sachedina, as mentioned earlier, has written in Islamic Messianism that Islam began as a political movement and later on acquired religious emphasis; now he is saying that the Prophet was recognized fundamentally as a prophet of God and was never recognized as a political leader.

16. Dr. Sachedina's2nd speech of Muharram 1419 in Toronto. He has perhaps inadvertently quoted the Qur'anis verse incorrectly, it is not `wal kafirun laysa lahum mawla', it is `wa anna 'l-kafirin la mawla lahum.'(47:11)

17. this question of the Prophet is based on the verse 33:6 of the Qur'an.

18. 2nd speech in Toronto, Muharram 1419.

19. Although this sentence is cushioned in "if it is authentic" escape clouse, it creates more question: During the last days of Ramadhan 1418, Dr. Sachedina made the following declaration on the Internet: "I am taking this opportunity to state in the most ABSOLUTE terms that not only do I believe in the unequivocal authenticity of the event of al-Ghadir…, I believe that the statement by the Prophet 'Everyone whose master I am, also has Ali as a master,' to be the explicit designation of the Imam Ali to the office of the Leadership of Muslim Community, as upheld by the twelver Shi'a faith." Then less than four months later, in Muharram 1419, he makes such statements that cast doubt in the explicitness of the declaration of Ghadir Khum.

20. The 2nd speech in Toronto, Muharram 1419.

21. al-Turayhi, al-Majama'ul Bahrain, ed. Mahmud Adil Adil, vol. 3 (Tehran: Daftar-e Nashr Farhang-e Islami, 1408) p. 242.

22. Al-Mufid, Amali, vol. 13 (Musannafat Shaykh al-Mufid) p.35.

23. Al-Mufid, al-Nukatul I'tiqadiyya in vol. 10 of Musannafat al-Shaykh al-Mufid (Qum: Mu'assasa Alil-Bait, 1413 AH) p. 39.

24. al-Hilli, al-Baabul Hadi Ashar [Qum Nashr Nawid, 1368 AH solar] p. 84; also see its English translation A treatise on the Principles of Shi'ite thought, tr. William Miller (London: Royal Asiatic Society, 1958)p.62.

25. Lahiji Sama'ya-e Iman (Qum: Intisharaat-e al-Zahra, 1372 AH solar) p. 107.

26. Tabatabai, Shi'a Islam tr. Nasr (Qum Ansariyan, 1989) p. 173.

27. Mutahhari, Wilaya, p. 72.

28. See p. 90-91.

Ahlulbayt in the Quran Vol.2

2009-07-08T02:36:00.003-07:00

Ahlul-bayt in the glurious Qur'an

The Glorious Qur'an, the revealed word of Almighty Allah to His last and greatest Prophet, Muhammad (s.a.w.), is the source of all divine laws and has given humanity a perfect system of life and a code of well-defined ethical values. Every Muslim knows that he is obliged to apply Qur'anic instructions in his daily life and refer to them for guidance. Numerous verses of the Holy Qur'an spotlight the lofty position of the Ahlul-Bait, directing and exhorting the Muslims to adhere to their path. Broadly speaking these verses could be classified as follows:

1. There are instances of direct references by virtue of special ephithets such as Ahlu1-Bait in the verse of purification ayat al-Tathir, or al-Qurba as in ayat al-Mawadda. Sometimes the verses make indirect references which the Prophet expounded to his companions.

2. The Qur'an also records certain incidents and events relating to the AhIuI-Bait, focussing on their merits and virtue, and therey solving the leadership issue for the Muslim community. It either refers to them collectively as in the Mubaha/a verse and the eighth verse of Dahr sura, or individually as in the Wilaya verse which is quoted below:

"Only Allah is your (Wali) and His Apostle and those who believe, those who keep up prayers and pay the poor-due while they bow'.

Holy Qur'an (5:55)

We shall now study in detail some of the verses - out of the many which throw light on the lofty merits and greatness of Prophet Muhammad's immediate family.

1. The Verse of Purity (Tathir).

"...Allah desires to keep any uncleanness from you people of the House and make you pure as pure can be"

Qur'an(33:33)

All exegists of the Holy Qur'an and narrators of the Prophet's traditions, unanimously agree that the word AhIuI-Bait, or the Household of the Prophet as used by Almighty Allah in the Qur'an, refers only to four persons: The Prophet's daughter Fatima (a.s.), her husband Ali (a.s.) and their two children Hasan (a.s.) and Husain (a.s.).

The famous exegist Suyuti in his renowned commentary Dur al-Manthur' cites Tabarani's narration from Umm Salama that the Prophet once told his beloved daughter Fatima to call her husband Ali and their two sons Hasan and Husain. When they came, the Prophet covered them with a Fadak (1) cloak and putting his hand on them, said: O Allah! these are the ahl of Muhammad (another version says aal i.e. family), so, shower your blessings and favours on aal Muhammad as you showered them on aal Abraham; You are the Praiseworthy, the Glorious.. Umm Salama said that she raised the cloak to join them, but the Prophet pulled it out of her hand and said: You are (also) on the right'.

Another narration from Umm Salama says that once theProphet was in her house lying on a mattress, covered with a cloak from Khaitiar when his beloved daughter Fatima (a.s.) entered with a dish called aI-Khazira (a kind of food). The Prophet asked her to call her husband (All) and her two sons, Hasan and Husain. She called them and as they all sat together to eat, Allah revealed the following verse to the Prophet.

"...Allah desires to keep any uncleanness from you, o' people of the House and make you pure as pure can be .

Qur'an(33:33)

Upon this the Prophet covered them all with his cloak and lifting his hands towards the sky said:

"O Allah! this is my family and the nearest of my kin, keep away from them uncleanness and keep them pure as pure can be .

Umm Salama adds that thrice the Prophet repeated these words and when she poked her head under the cloak and asked him Am I with you? In a refraining gesture, he said twice:

"You are (also) among the righteoust".

On many an occasion the Prophet explained the meaning of this verse to the Muslims and drew their attention to its significance. Abi Sa'id Khidri quotes the Prophet as saying:

"This verse was revealed concerning five persons): Myself, All, Fatima, Hasan and Husain."

"…Allah desires to keep away undeanness from you, people of the House and make you pure as pure can be ".

Qur'an(33:33)

A Tradition from A'isha who was a wife of the Prophet, also confirms the five persons meant in this verse. She says: once the Prophet came wrapped up in a cloak of black hair. After a while Hasan entered and he took him inside the cloak, then Husain came and joined them inside the cloak. Soon his daughter Fatima came and he took her inside also;

then Ali entered and he was also taken inside the cloak. When all five of them were assembled under the cloak, Aa'isha says the Prophet recited (the purification verse) as a further confirmation of the A hlul-Bait's dignity, as the verse had already been revealcd earlier concerning these five infallible:

"Allah desires to keep away uncleanness from you, People of the House and make you pure as pun can be. "

Another famous narration found in Islamic works, says that after the revelation of this verse the Prophet while passing his daughter Fatima's (a.s.) house on his way to the mosque for the dawn prayers, used to call:

"To prayer, O Ahlul-Bait, to prayer; Allah desires to keep away uncleanness from you, People of the House and make you pure as pure can be. "

This is how the Holy Qur'an refers to the Ahlu1-Bait (a.s.), and makes clear their infallible personalities, which are far from uncleanness, disobedience eror, sin and personal whim.

Their character and ettiquete are models of perfection to be emulated by the Muslims. The Our' an's emphasis on their noble status and lofty position, was to urge the Muslim nation to follow their bright examples and refer to them after the Prophet for information and guidance concerning divine laws and its decisions. They are the one towards whom the Muslim nation looks fot a practical criterion of Islam, and refers in matters relating td differences of ideas, opinions and thinking.

Numerous verses of the Qur'an prove these facts and leave no one in doubt as to the leadership of the Ahlul-Bait after the Messenger of Allah (s.a.w.)

The prophet's daily morning habit of stopping at his daughter Fatima's house and addressing her Household as Ahlul-Bait meant that he was practically explaining the purification verse for the Muslims. The Prophet was drawing the attention of the Muslim nation, towards the significance of his Ahlul-Bait, so they could love, obey and follow them, and be prevented from going astray.

Tabrani, quotes the following from Abi Hamra who was a witness to the Prophet's daily habit: "For six months I regularly saw the Messenger of Allah who on approaching the door of Ali and Fatima, used to recite this verse:

"Allah desires to keep away uncleanness from you, People of the House and make you pure as pure can be ".

Holy Our'an (33:33)

The famous scholar Fakhruddin Razi, in his renowned commentary al-Tafsir al-Kabir', commenting on the verse:

"And enjoin prayer on your followers and steadily adhere to it...,

(20:132) says that after its revelation the Prophet used to go to Ali and Fatima every morning and call them to prayer. And He did this for months.

Hammad ibn Salama, quoting Ali ibn Zaid, on the authority of Anas has also given an identical narration .

Thus it is clear from the above discussions that the Prophet's daily habit of stopping at his daughter Fatima's (a.s.) house and addressing her Household as Ahlul-Bait, was not without reason. In fact he was expounding the meaning of the term Ahlul-Bait and practicallu explaining to the Muslims the purification verse and the particular persons meant by it. To be more precise, he was drawing the attention of the Muslim nation towards the significance of his Ahlul-Bait and their leadership after him so that the Muslims should love, obey and follow them.

Before proceeding any further, it is necessary to clear any doubts that may arise in the minds of our readers, that this verse may also include the wives of the Prophet - as some are bound to misinterpret. The fact is, it absolutely does not, as is crystal clear from our above discussion which has proved that it is exclusively addressed to the five persons already mentioned, four of whom are males, with the exception of the Prophet's daughter Fatima (a.s.).

Moreover it is obvious from the use of the masculine gender in this verse - clear for those acquainted with the Arabic language - the words ankum

( Úäßã)
and yutah-hirakum

( íØåÑßã)
meaning from you' and purify you' used in the Our'an are masculine terms and refer to the said persons collectively, the majority of whom are males. If Allah had addressed the Prophet's wives - as some misconstrue - then the Our'an, the finest masterpiece of Arabic language would surely have used the feminine gender ankunna)

( Úäßä
and yutah-hirakunna

( íØåÑßä)
instead of the masculine, because they numbered more.

Thus it is evident that this verse draws a clear picture in the minds about the true objectives of the Book of Allah. By emphasizing the purity and infallible leadership on the unwavering axis called Ahlul-Bait , it endeavours to build the edifice of the Muslim society on the solid base of cleanliness and virtue.

2- The Verse of Affection (Mawadda).

"...say (O' Muhammad unto mankind): I do not ask of you any reward for it (preaching the message), but love for my near relatives Ahlul-Bait'; and whoever earns good, we give him more of good therein,.."

Qur'an 42:23,)

The Prophet (s.a.w.) explicitly told the Muslims that this verse refers to his Ahlul-Bait that is Ali, Fatima, Hasan, and Husain and urged them to obey and follow these illustrious personalities after him.

All commentators, traditionists and biographers are unanimous that the Prophet while explaining this verse, said that the word near relatives' as used here refers exclusively to his AhIuI-Bait that is Ali, Fatima, Hasan and Husatn.

The renowned Scholar, Zamakhshari, in his commentary Kashshaf', says ... it is narrated that the idolators gathered at a meeting and said to each other: Will Muhammad ask us for a reward for what he is preaching?' It was then that Allah revealed this verse to the Prophet as an answer

"Say (O Muhammad, unto mankind): I do not ask of you any reward for it (for preaching the message), but Jove for my near relatives (Ahlul-Bait); and whoever earns good, we give him more of good therein..."

Zamakhshari adds: "It is also narrated that on the revelation of the said verse, the Messenger of Allah was asked: Who are your near relatives whom we must love? He said: Ali. Fatima and their two sons (Hasan and Husain) .

Allama Bahrani, refers to Lmam Ahmad ihn Hanhal's Musnad'. who - through a chain of narrators - on the authority of Said ibn Jubair quotes ibn Ahhas: "When Allah's words were revealed:

"Say (O' Muhammad) I do not ask of you any' reward for it (preaching the message), but love for my near relatives Ahlul- Bait'..."

The Messenger of Allah was asked as to who his nearrelatives were whose love has been made obligatory for the Muslims? The Prophet replied :

"A Ii, Fatima and their two sons (Hasan and Husain).

Fakhruddin Razi in his al-Tafsir al-Kabir' after citing Zamakhshari's above narration says:

"I state aal' Muhammad (s.a. w.) are those whose affairs are completely interwined with his the (Prophet's)... And without doubt no one was so near to the Prophet than Fatima, Ali, Hasan and Husain. This is a well-known fact of all chains of narrations, and these are they who are his'aal'.(2)

Thus it is an undisputed fact that the words Ahlul-Bait or aal Muhammad (s.a.w.) refer only to the immediate family of the Prophet; his daughter Fatima. son-in-law All and grandsons Hasan and Husain and no one else besides.

We have already cited some instances of the Prophet's love for his family. No doubt being his only surviving child. Fatima was intensely loved by her father. The Prophet's famous words are a testimony to this fact.

"Fatima is a part of me and whoever hurts Fatima, hurts me.

Fatima was so dear to him that the Prophet spurned offers for her hand from many wealthy Arabs and gave her in marriage to his own cousin, Ali ibn Abi Talib. whom he himself had brought up.

On several occasions the Prophet singled out All's preeminence as well as the position of his grand-children l-lasan and Husain.

The traditions also confirm this and also confirm his natural inclination towards Au who and his grand-children Hasan and Husain.

Therefore it becomes a duty for all those who claim to be part of the Prophet's nation to follow the Prophet's traditions in respect to his AhIu 1-Bait. Moreover Allah Himself has commanded the Muslims to do so, as is evident by the following verses:

"Say O' Muhammad say unto mankind) if you love Allah, then follow me, Allah will love you...

Qur'an(3:31)

and follow him (the Prophet) so that you may be guided.

Qur'an(7:158)

..therefore let those beware who go against his (Prophet's) instructions...

Qur'an(24:63)

" Certainly you have in the Apostle of Allah an excellent examplar…"(3).

Holy Quran (31:21)

Besides the above mentioned verses another proof of the superiority of the AhIul-Bait over the rest of the Muslims are the blessings, a Muslim invokes on Muhammad (s.a.w.) and his aal (family) when he recites the Tashahud in each of the five daily prayers:

"O Allah, shower Your blessings upon Muhammad and aal' Muhammad .

No less a personality than Imam Shafi'i regarded as a founding father of a school of jurisprudence in Islam, in a famous ode in praise of the Ablul-Bait has not only stressed their love to be a synonym for faith but has categorically rebuked those who deny their pre-'eminence: O rider stand on the stony ground of Mina.

And cry to those stopped at Khif and those bestirring.

When the pilgrims come at dawn to Mina.

Moving like the rolling of the waves of the surging Euphrates.

If love for Muhammad's aal' is Rafdh (heresy).

Then Jinn and Men bear witness I am a Rafidhi(heretic)

Muhibuddin Tabari in his book Dhakhai'r aI-Uqba fi Manaqib Dhawi aI-Ourba' quoting lbn Abbas, the Prophet's cousin and corn panion says:

" On the revelation of ayat al-Mawadda people asked the Prophet as to who were his relatives whom they were required to love. The Prophet replied:Ali, Fatima, Hasan and Husain. (This is also stated by Ahmad in alManaqib)

Ibn Mundhir, Ibn Abi Hatam, Ibn Mardawaya and Taharani in Mu'jam al-Kabir', have also quoted the same words from Ibn Abbas, regarding this verse.

Jalaluddin Suyuti relates that the Prophet's elder grandson Imam Hasan ibn Ali (a.s.) said in one of his sermons:

"I am of the Ahlul-Bait' whose love Allah has made obligatory for every Muslim .

And then he recited this same verse:

'Say (O' Muhammamd) I do not ask of you any reward for it (preaching the message), but love for my near relatives(Ahlul-Bait)…"

Holy Qur'an (33:33)

It should however be noted that the Qur'an does not mean mere sentimental ties of the Muslim communities with the Prophet's Household but stresses a deep and heartfelt love, the true expres

sion of love by the Muslims can best be displayed by following the high examples set by the AhIu/-Bait, applying their teachings and guidlines in our daily behaviour anf acknowledging them as leaders after the Holy Prophet.

By placing this verse on the Prophet's tongue, and enjoining him to inform the Muslims that he does not want any fee or reward for communicating the divine Message, except the love for his immediate relatives, Allah was making clear to the Muslims that loyality towards the Ahlul-Bait and acceptance of their leadership is the only way for their progress and development in this world and their salvation in the hereafter.

The very emphasis on the word near relatives' by Almighty Allah in the Holy Qur'an and the subsequent command to the Muslims, is a concrete proof of the Ahlul-Bait's right to leadership; otherwise Allah would not have revealed the verse at all and neither would the Prophet had stressed its significance.

Thus how beautifully the Qur'an reminds us of our gratitude towards the Prophet's task of enlightening us with the message of Islam. In other words it means that we will be considered ingrateful wretches, not deserving to be called Muslims, if we do not adhere to the path of the Ahlu1-Bait. The Qur'an also tells us that we must adhere to the path of the Ahlul-Bait and take them as models, so as to mould our own lives and characters in accordance with such attributes as purity and cleanliness.

Thus it is clear from the various interpretations, narrations and traditions cited from scholars of different doctrinal leanings that the Prophet minced no words when interpreting this blessed verse.

3. The Verse of Malediction (Mubahala).

"But whoever disputes with you (O' Muhammad) in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our selves (anfus)(4) and your selves, then let us beseech Allah and invoke His curse upon the liars"

Our'an(3:61)

This verse points towards an epoch-making event, narrated by all historians and commentators; an event which revealed to the Muslims how near and dear the progeny of the Prophet are to Allah the Exalted.

This event which clearly marked out the distinct status of the AhIul-Bait, is known in the annals of Islamic history as Mubahala, that is invoking Allah's malediction on the liars. Historians and exegists have narrated the event as follows:

A deputation (5) from the Christians of Najran came to the Prophet of Islam to argue the merits of their faith. The Holy Prophet advanced to them arguments showing that Jesus the son of Mary was a human-being and a Prophet, and it was blasphemy to regard him as a son of God, because Allah the Exalted is high above all such human characteristics. It was, when the Prophet having argued to the point fully and convincingly, found them still deliberately persisting in their false belief in the deity of Prophet Jesus. that Allah revealed this verse. It was a challenge to the Christians, to pray and invoke Allah that the curse may overtake the party that insisted upon falsehood.

Early the next morning on the 24th of the lunar month of Dhilhijja, the Prophet in accordance with Allah's command came out to the meeting grounds, carrying Husain in his arms and leading Hasan (our sons) by his hand, followed by his beloved daughter Fatima (our women), behind whom came Ali (our selves) carrying the banner of Islam. Seeing the Prophet was accompanied by his immediate family and convinced that Muhammad (s.a.w.) was truthful, otherwise he would not have dared to bring his dearest of kin along, the Christians hacked away from the maledictory confrontation and agreed to pay Jizya instead.

Zamakhshari says in his book Al-Kashshaf:

That (when this verse was revealed) the Prophet asked the Christians to a Mubahala (malediction) to invoke the curse of Allah on the liars. The Christians held a discourse among themselves that night. in which their leader Abdul Massih stated his views as follows: "By God, O Christians, you know that Muhammad is a God-sent Prophet, who has brought to you the final message from your Lord. By God, no nation ever dared to challenge a Prophet for malediction, but woe befell them. Not only will they perish hut their children will also be afflicted with the curse". Saying that it is better to reach a compromise with the Prophet. rather than challenge his truth and perish, Abdul Massih advised his party to stop hostilities and retain their religion, by submitting to the Prophet's terms. "So if you persist (for a confrontation), we will all perish. But if you want to keep your faith you should refuse (to have a showdown) and remain as you are. Therefore make peace with the man (the Prophet) and return to your land'.

Zamakhshari continues: "the next day the Prophet. carrying Husain in his arms, leading Hasan by the hand; followed by his daughter Fatima, behind whom came Ali, entered the appointed place and was heard saying (to his AhluI-Bait):

"When I invoke Allah, you all say: Amen.

The pontiff of Najran on seeing the Prophet and his AhluI-Bait, addressed the Christians:

"O' Christians, I am beholding such faces that if God wishes (for their sake), He would move mountains from their places. Do not accept their challenge for Mubahala for if you do you would all perish and there would remain no Christian on the face of the earth till the Day of Resurrection.' Heeding his advice the Christians said to the Prophet: "O Abul Qasim, we decided not to hold Mubahala with you. You keep your religion and we will keep ours.

The Prophet told them:

"If you refuse to hold (Mubahala), then submit, (accept Islam) and you will receive what the Muslims receive, and contribute what the Muslims contribute. .

The Christians saying they had no desire to fight the Arabs. proposed a treaty asking for peace, and freedom from forced compulsion to make them forsake their religion. In return they agreed to pay the Muslims an annual tribute of two thousand suits; one thousand of which in the month of Safar and the remaining one thousand in Rajab, besides thirty coats of iron mail.

Accepting the proposal the Prophet remarked:

"By the One Who has my soul in His hand, death was looming large over the people of Najran. (Had they dared to accept the challenge of Mubahala'). They would have been transformed into apes and swines, and the valley would have been set ablaze. Allah would have destroyed Najran with its people, sparing not even the birds on the treetops, and before the passing of the year the Christians would have all been dead."

Continuing his comments on the Mubahala verse', Zamakhshari lays emphasis on the position of the AhluI-Bait by quoting the following narration from the Prophet's wife Aa'isha: He mentioned them Ahllul -Bait before mentioning the word selves in order to highlight their position and their proximity (to Allah), and to stress their preference to selves', which could be sacrificed for them. ..There is no stronger evidence than this regarding the merits of the Ahl aI-Kisa(6). It is the proof of the truthfulness of the Prophet's mission, because nobody however biased has narrated that they(the Christians) dared to accept that (the challenge for Mubahala) .

Fakhruddin Razi in his al-Tafsir al-Kabir', gives an identical narration and after having stated what Zamakhshari has said; adds: Mind, that all interpreters (of the Qur'an) and narrators (of the Prophet's traditions) are unanimous about the authenticity of this narration .

Allama Muhammad Husain Tabataba'i the renowned modern day exegist, in his momunental commentary on the Holy Qur'an, Tafsir al-Mizan', referring to the verse those through whom Allah has cursed their enemies', says that these are none other than the Messenger of Allah (s.a.w.) Ali, Fatima, Hasan and Husain. He adds ...this narration has been related by all traditionists and recorded by all compilers (of traditions) in their collections, such as Muslim in his Sahih' and Tirmidhi in his Sahih', besides historians have confirmed it as well.

Eversince the interpreters have related it without any objection or doubt, including such famous traditionists and historians as Tabari, Abul Fida, Ibn Kathir, Suyuti and others.'

Thus in the light of the above discussions it is clear that all interpreters have unanimously defined the Ahlul-Bait as Ali, Fatima, Hasan and Husain.

The very mention of them in the Mubahala verse, which makes them the means for invoking Allah is a clear pointer to their lofty and sanctified stature. The fact that Allah asked His Messenger to bring these pure personalities along with him to the malediction grounds is once again a clear proof of their purity. The challenge for invoking Allah's curse on His enemies, discloses in what high esteem they were held by the Almighty.

Since the confrontation was between truth and falsehood, two directly opposite currents, the situation demanded that faith be represented by its very best, upon whom the whole edifice of Islam stood. And no one was more qualified to accompany the Prophet to Mubahala, on whose outcome hung the fate of Islam, than his Ahlul-Bait: the torch of guidance and virtue. The Almighty -bearers Allah, Who Himself had bestowed on them the mantle of purity earlier in the Holy Qur'an, once again made them the cynosure of all eyes, proving the truth of Islam through them. In fact, He, the All-wise was indicating to the faint-hearted Muslims that the continuation of divine mission will not stop with the Seal of the Prophets, but will continue through his infallible progeny. No invocation of theirs would be ignored and no word of theirs could be belied; even mountains would move, by their mere utterances as was well understood by the Christians.

This itself is sufficient to remove the last lingering doubts from the minds of certain segments about these immaculate personalities; the result of centuries of hypocrisy, which misled many simple souls. With the clearing of the mist, the picture gradually emerges all the more vivid that what we have received from the Ahlul-Bait; of teachings, thoughts, interpretations, narrations, jurisprudence etc... .is the pure unpolluted nectar of Islam, bequeathed by the Prophet and sincerely preserved and conveyed to the Muslims by his Household. Through them the Qur'an challenged the enemies of Islam, and made it clear for all time that those who oppose them are nothing but liars, deserving to be cursed and punished: ...invoke the curse of Allah upon those who lie.'

Had it not been for their eternal truth and unwavering steadfastness, Allah would never have bestowed upon them such an honour, and the Qur'an would not have spoken of them in such glowing terms.

There are some minute linguistic points in this verse which are worthy of note. This group (Ali, Fatima, Hasan and Husain) is used as the adjunct, and the Prophet as the possessor, in a genetive term, as is seen in our sons', our women' and ourselves'.

Had not the Prophet taken Fatima along with him, people would have thought that our women' means the Prophet's wives and our sons' refers to Fatima though she was a female and ourselves' indicates his sacred self alone.

But by taking along only these four and no one else besides the Prophet was showing the Muslims, that the best example for women is Fatima and the best example for boys are Hasan and Husain, according to the Qur'an's wordings, which also delicately used the word our selves for Ali, thereby pointing to his close proximity with the Prophet, and solving the question of succession once and for all.

4- The Verse of Prayer (Salat).

"Surely Allah and His angels bless the Prophet; 0 you who believe! call for (divine) blessings on him and salute him with a (becoming) salutation.

Qur'an(33:56)

The previous verses of the Holy Qur'an revealed to us as to who are the Prophets' Ahlul-Bait, their purity of character and the command for Muslims to love and obey them. This verse refers to the salutations salawat, which a Muslim is obliged to send on the Prophet and his progeny during the five daily prayers.

In this verse, the Muslims are ordered here to send blessings on the Prophet and his aal (progeny), a term exclusively reserved for Ali, Fatima, Hasan and Husain and their righteous descendants. The emphasis on the Prophet's aal in salutations is yet another indication of their pivotol position after the Prophet. By asking the Muslims to exalt them, Allah the Exalted was reminding the Muslim communities that He had chosen the Ahlul-Bait, for the role of leading the Muslim nation.

In his Tafsir al-Kabir', Fakhruddin Razi, commenting on the above verse narrates the following quotation from the Prophet, who was asked by some of his companions on how to send blessing upon him. The Prophet replied:

"Say: O Allah, send blessings on Muhammad and on Muhammad's progeny as You sent blessings on Abraham and on Abraham's progeny; and send grace on Muhammad and on Muhammad's progeny, as You sent grace on Abraham and on Abraham's progeny, You are the Praised, the Glorious!'''

Before giving this narration, Razi, interprets the verse and comments: This is a proof of the Shafi'i school, because order means an obligation(7); so, to send blessings on the Prophet (s.a.w.) is obligatory, at least in the Tashahhud (Testimony during the prayers) if not elsewhere'

Razi further argues: If Allah and His angels send their blessings on him (the Prophet), then what need is there for our blessings?' He himself provides the answer: When we send blessings on him, it is not because he is in need of them, because already having Allah's blessings, he does not even require the blessings of the angels. But when we send, we send to glorify Allah, and also it (sending blessings) reveals our gratitude towards Allah, so that He may have compas sion on us and reward us. That is why the Prophet said:

"Whoever sends blessings on me once, Allah will send blessings on him ten times.

It will be not out of context here to cite Imam Shafi'i's famous quatrain on this subject.

"O' Household of the Messenger of Allah love for you.

Is an obligation from Allal,, revealed in the Qur'an.

It suffices as the greatest honour bestowed on you.

That his prayer is as nothing who does not salute you

Suyuti, in his Dur al-Manthur', citing Abdul-Razzaq, Ibn Abi Shaiba, Ahmad ibn Hanbal, Abd ibn Hamid, Bukhari, Muslim, Abu Dawud, Tirmidhi, Nisa'i, Ibn Maja, Ibn Mardawaya, who have all narrated from Ka'b ibn Ujra, says, a man once asked the Prophet that greeting you is clear to everybody, but how does one sends blessings on you. The Prophet replied, say:

" O Allah, send blessing on Muhammad and on Muhammad's progeny, as You sent blessings on Abraham and on Abraham's rogeny, You are the Praised, the Glorious".

Suyuti has cited eighteen different narrations other than this, with slight variations stressing that the blessings on the Prophet should include his progeny also The same has been narrated by compilers of all Sunan' and Jawami', books quoting a number of the Prophet's companions, such as Abdulla Ibn Abbas, Talha, Abu Sa'id Khidhri, Abu Huraira, Abu Mas'ud Ansari, Buraida, Ibn Mas'ud, Ka'b ibn Amra, and last but not the least, Ali ibn Abi Talib himself. Similarly it has been narrated by Ahmad ibn Hanbal and Tirmidhi who have quoted Imam Hasan ibn Ali from the Prophet as follows:

"He is a miser who, on the mention of my name to him, does not

send blessings on me."

Thus all jurisprudents agree that it is obligatory for Muslims to send blessings on Muhammad (s.a.w.) and his progeny during the Tashahhud (Testimony)(8) in the five daily prayers.

By analysing this verse we easily discover the real objective behind this obligatory command; which is to revere Muhammad's (s.a.w.) pure progeny, from whom Allah has kept away all uncleanness and error, and made them pure as pure can be. The emphasis on his aal by the Prophet is yet another indication to the Muslims of their pivotal position after him. By commanding Muslims to send their blessings on them, Allah the Exalted was reminding Muslims of the AhIul-Bait eventual's leadership. In other words by taking them as examplars and accepting their leadership, the Muslims would be spared from trials and Controversies.

So it is clear that Allah has not mentioned them in the Prayers for nought. Had it not been for their probity that was proved time and again and for their magnanimity of character as well as their deep knowledge, Allah would not have ordered the Muslims to adhere to their straight course and seek blessings for them in every prayer. The very fact that this blessing should be invoked every day in each prayer a Muslim performs was but to draw the attention of the Muslim communities towards the significance of the Ahlul-Bait; which should serve as a constant reminder that it is they who are Muhammad's (s.a.w.) rightful heirs. Or to put it more clearly, anyone ignoring their status deliberately or otherwise, has no excuses whatsoever and is decieving his own self to be led astray from the Allah's command.

5. The Verse of Guardianship (Wilaya):

"Only Allah is your Guardian and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while in (Ruku'). And whoever takes Allah and His Apostle and those who believe as his guardian, then surely the party of Allah are they that shall be triumphant.

Qur'an(5:55-56)

Zamakhshari, in his 'Al-Kashshaf', says the following about this verse:

"It was revealed in favour of Ali (May Allah enlighten his face) when a beggar asked him (for alms) while he was in the position of Ruku' during prayer, and he gave away his ring (in the some position). It seems it was loose on his little finger, for he did not exert any effort in taking it off, which would have nullified his prayer. If you ask; How could it be in favour of Ali (May Allah be pleased with him), when the wordings are in the collective form?' I say: The form is collective, though its instigator is a single-man, because this is to encourage people to follow his example and earn a similar reward, and also to draw attention (to the fact that) the believers must be extremely mindful and benevolent, towards the poor, in as much as, if a situation could not be postponed to after the prayer, it may not be delayed till having finished it .

Wahidi, in Asbab al-Nuzul', citing Kalbi's narration concerning the cause for the revelation of this verse says:

"The latter part of this verse is in favour of Ali ibn Abi Talib' (May Allah be gracious to him) because he gave a ring to a beggar while in Ruku' during prayer ."

Besides the above mentioned scholars many other exegists and compilers of the Prophet's traditions have stated that this verse is in favour of Imam Ali and records an important event.

6. The Verse of Proclamation (Tabligh).

"O Prophet proclaim what has been revealed to you from your Lord, for if you do it not you have not conveyed His message, and Allah will protect you from the (evil designs of) people…"

Our'an(5:67)

Perhaps the most clear portent of Imam Ali's excellence over the Muslims after the Prophet, is the above aya, which marks a decisive phase in the history of divine revelation. After creating this wide and wonderful world, the Almighty had sent an unbroken chain of prophets to guide mankind towards divine bliss. The last and the greatest link in this eternal chain was Muhammad al-Mustapha (s.a.w.), who was entrusted with the most comprehensive code of laws, capable of solving mankind's needs till doomsday. Now, there no longer was need of any new messenger. But nonetheless, the Wise Creater cannot leave mankind's struggle of thousands of years to the whims and fancies of fallible Arabs, who had spent the greater part of their lives in idolatary and sin. Therefore to ensure the safety of Islam and Muslims, Allah sent down this verse, appointing Imam Ali as the Prophet's vicegerent. Narrators and historians have testified to that great event.

After performing the farewell pilgrimage as the seal of the Prophets was heading towards Madina, the Archangel Gabriel suddenly appeared, at a place where the routes parted for the different parts of Arabia. Learning the Almighty's command, the Prophet at once stopped at the pool Ghadir of Khum, and ordered all those who had gone ahead, and those that lagged behind to hasten to his station. When the great gathering of companions was assembled in the midday sun, the Prophet said he had a most important message to deliver.

A pulpit made of camel saddles was hastily set-up. Ascending it, he delivered a sermon asking the people to be witness that he had faithfully performed the task of prophethood entrusted to him by the Almighty.

The multitude cried in one voice: "We bear witness O Messenger of Allah."

He asked, who in their opinion was more worthy of obedience than their souls, to which they replied that Allah and His Prophet know better.

Then he said:

"O people Allah is my Master (Maula) and I am the master (Maula) of believers."

Muhammad (s.a.w.) then bent down and lifting up Ali ibn Abi Talib (a.s.) in his hands, showed him to the vast crowd and proclaimed those famous words, which guaranteed the continuation of divine leadership:

"For whomsoever I am master (Maula), this All is his master …"

Thrice he proclaimed these words before descending the pulpit, relieved of having performed the great task which would save the Muslims from going astray.

The great multitude of Muslims surged towards Ali ibn Abi Talib (a.s.), felicitating him on his divine appointment. According to such famous scholars as Zamakhshari and Nasai, the first one to congratulate and swear allegiance ( bai'a) to Imam Ali (a.s.) was Umar Ibn Khattab, who later became the second caliph.

Gabriel descended again with another revelation, showing that the Almighty was pleased with His Prophet for having excellently performed the great final mission to mankind.

"... today have I perfected unto you your religion and completed upon you My blessings and approved for you Islam as your religion..."

Qur'an(5:3)

This most important task ensured the continuity of divine guidance. Since the Prophets were divinely appointed, so should be the successors or trustees of the Prophets, especially so in the /case of Islam, which is the final message to the human race.

All scholars and historians have testified that the event of Ghadir Khum did take place, and moreover books of hadith are witness that on many an occasion, the Prophet had emphasized his cousins pre-eminence, over all other Muslims.

7. Iusan (Dahr) Chapter (Sura).

"… they fulfil vows and fear .a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive: We only feed you for Allah's sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. Therefore Allah will guard them from the evil of that day and cause them to meet with ease and happiness;..."

Qur'an(76:7-11)

These verses of the Holy Qur'an speak of the Ahlul-Bait, eulogising their selflessness and piety. The historical occasion to which these blessed verses refer was, when Ali, Fatima and their two sons Hasan and Husain fasted for three consecutive days, and each day at the time of breaking the fact some needy person as verse number eight indicates appeared and the AhluI-Bait gladly fed him, and themselves passed the nights without food. Allah was so pleased by the generosity of the Prophet's Household that He converted their actions into verses of the Glorious Qur'an to serve as guidance for the Muslims. These verses not only portray the AhluI-Bait's total submission to Allah's Will but also reveal them as pure and spotless personalities, promised esteem and admiration among the dwellers of Paradise. They are shown as immaculate models of emulation so that whoever among the Muslim communities follows their glowing path will achieve salvation and will be assembled in their illustrious company on the Resurrection Day.

Zamakhshari, in his Kashshaf commenting on this verse, narrates from Abdulla Ibn Abbas - that once Hasan and Husain fell sick and the Prophet together with some of his companions visited his sick grandsons. He suggested that Ali should make a vow to Allah for his sons' health. Heeding the Prophet's suggestion Ali, Fatima along with their maid, Fidha, took a vow that if the boys recovered, they would fast for three consecutive days. Eventually Hasan and Husain recovered and to fulfill the vow they also fasted alongwith their parents and maid. Since there was nothing in the house to eat, Ali borrowed from Sham'un, a Khaibarian Jew, three measures of barley. Fatima grounded one measure into flour and baked it into five loaves (of bread) equal to their number, and placed before them for breaking the fast. Just then a beggar stopped at their door and said: al-Salaam Alaikum (peace be upon you), O Ahlul-Bait of Muhammad (s.a.w.), (I am) one of the poorest of Muslims (so), feed me, may Allah feed you of the food of Paradise"! So they gladly gave him all the food and slept that night, tasting nothing but water.

They fasted again the next day and at sunset as they placed the bread before them to break the fast, an orphan knocked on the door asking for food and they cheerfully fed him, themselves going without food for yet another day. On the third day of the fast, as the breaking time approached, and the food was spread, a prisoner (of war) suddenly appeared at their door and the same scenario was repeated, with the Prophet's Ahlul-Bait passing the third successive night without tasting a morsel of food. Zamakhshari dontinues that when dawn broke Ali holding the hands of Hasan and Husain came to the Prophet's house. The Prophet seeing their pale countenances and noting that they were trembling from hunger, expressed dismay and at once accompanied them to their house'. On entering the house he was shocked to see the sight of his daughter Fatima, sitting hollow-eyed on her prayer mat, her back stuck to her stomach. It was then that the angel Gabriel came down with this Sura, saying:

"O Muhammad, Allah congratulates you for (the sacrifice of) your household. Then he recited the (sura)."

Another famous scholar Sheikh Fadhl ibn Hasan Tabarsi, in his Majma' al-Bayan' after citing the same narration, adds: Ali ibn Ibrahim' narrates from his father who quotes Imam Ja'far al-Sadiq on the authority of Abdulla ibn Maimun that Fatima had (some) barley from which porridge was made and placed before thent (for breaking the fast). Just then a beggar came and said, I am a poor man, may Allah have mercy upon you. Ali (a.s.) got up and gave him one third of the food. Then came an orphan and said, I am an orphan, may Allah have mercy upon you. Au (a.s.) got up and gave him another third (of the food) Then came a pns~ oner (of war) and said, may Allah have mercy upon you. Ali gave him the remaining one-third, without, they, the Ahlul- Bait tasting anything and going without meals. Thereby Allah the Exalted revealed the said verses. It is clear that this sura was revealed in Madina, and as a scholar of the stature Abu Harnza Thamali testifies, the whole sura was revealed in favour of Ali and Fatima.

(1) Fadak is a place near Madina.

(2) Anyone well-versed in the Arahic Ianguage will vouch that Aal cannot he misinterpreted for the umrna or people naas as some later misinformed writers have suggested.

(3) To copy and follow

(4) There is no English equivalent for the Arabic word Nafs which is the singular form of anfus, the nearest meaning of which is like oneself or nearest and dearest of people.

(5) The deputation comprised three prominant Christian leaders of Arabia, Abdul Masih', the Political leader: al-Ayham', in-charge of their Agro-Pastoral affairs; and Abu Hatamibn Alqama, who was a Bishop or Pontiff .

(6) Ahl aI-Kisa is a term denoting those who gathered with the Prophet under his Kisa (cloak) whereupon the verse of purity was revealed: They are AU, Fatima, Hasan, and Husain, as had been already discussed eariler.

(7) The famous Jurist Imam Shafi'i had concluded that when there is an order' in the Qur'an or the traditions, then its carrying out is obligatory; unless the context tells clearly that it is a recommendation.

(8) Muhaqqiq Hilli, one of the great Shi'ite jurisprudents, who lived in the seventh century of the Hijra': The Testimony. It is obligatory to recite it once in a two-Rak'at prayer, and twice in three and four and four-Rak'at prayers. If one or the two of them were dropped intentionally, the prayer is regarded as null and void. In each, five things are compulsory; sitting during the Testimony, reciting the two testimonies, sending blessings of the Prophet (s.a.w.) and his progeny.

- Ahlul-bayt