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
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
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)
Filed under:
Justness
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.
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)
Filed under:
Kindness
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.
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
Filed under:
The Life of Imam Ali (a.s)
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.
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
Filed under:
The Life of Imam Ali (a.s)
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).
[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
Filed under:
The Life of Imam Ali (a.s)
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."
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."
