With the Name of Allah, the Compassionate, the
Merciful.
Presented by:
ShiaOfAhlulbayt
http://groups.msn.com/shiaofahlulbayt
This well-written profile of
Imam Ali (AS) has been copied from a book by Syed Muhammad Askari Jafari. While providing a glimpse into our
glorious history, it provides an unbiased and fair analysis of one of the most
important personalities of the first centuries of Islam.
Since unfortunately, the
name of Ali ibn Abi Talib (AS) has been associated with a particular sect, many
readers hesitate to accept any statement about him. This adds to the importance of this
profile, which has been reduced entirely from non-Shi'ite books and resources,
all of them being popular and well-known texts, hadith and collection of
traditions, narrations, and history books, written by well known personalities
of the majority Muslim sect, so that all readers can read and refer to the facts
herein, without any hesitation or doubts.
Contents
- Early life and some
scholars' comments
- Imam Ali's noble
behaviour towards enemies
- Imam Ali to his friends
and subjects
- Imam Ali's simple
lifestyle
- Dawat-Zul-Asheera --
Prophet's first public invitation
- The Night of
Migration
- The champion of Islam
-- Battles of Badr, Uhud, Khandaq,
Khaybar and Hunayn
- Declaration of Imam Ali
as Vicegerent -- (Zul-Asheera, Khaybar, Tabuk,
Ghadeer)
- Imam Ali's life from
the First Year of Migration to the Prophet's demise
- Imam Ali and the
Election for Caliphate
- The sad events of the
demise of Hazrat Fatima
- Imam Ali during the
reigns of the first three Caliphs
- Caliphate restored to
Imam Ali
- The Battle of
Jamal
- The Battle of
Siffin
-
Martyrdom
- Imam Ali as a Ruler and Statesman
-
Imam Ali and Philosophy of
Religions
Imam Ali, the Commander of
the Faithful, was the first cousin of the Holy Prophet (SA). His father, Abu Talib, and the father of
the Holy Prophet, Abdullah, were the sons of Abdul Muttalib from the same
mother, Fatima. The name of Imam
Ali's mother was also Fatima, the daughter of Asad, the son of the famous
Hashim. Thus his parents were
cousins.
Imam Ali (AS) was born on
the 13th Rajab, (30 Amul Fil), about 610 A.D., i.e. 23 years before the Hegira
(Migration). Historians say that
he was born in the precincts of the Holy Ka'bah.
(1)
At the time of his birth,
his father and his cousin, Muhammad, the Holy Prophet (SA), were out of Mecca,
his mother gave him the names of Asad and Haider. His father called him Zaid. But when the Holy
Prophet (SA) returned to the city, he took his young cousin in his charge and
gave him the name of Ali, saying that it was the name decreed for him by Allah.
(2)
Among his various Kunniya (patriotic appellations), the most
famous were Abul Hasan, Abus Sibtain and Abu Turab.
His titles were Murtaza (the chosen one), Ameerul Momineen
(the Commander of the Faithful), Imamul Muttaqin (the leader of the pious and
God-fearing).
The famous historian and biographer Allama Ali ibn Muhammad
says, Imam Ali was a man of middle height with black, big and piercing eyes,
very handsome and fair complexion, broad shoulders, a long muscular neck, a
broad forehead and a little hair on the top of his head.
He used to walk with very light gait and he was very agile
in his movements.
He had a smiling face, pleasing manners, a jovial temperament, kind
disposition and a courteous behaviour. He would never lose his temper.
(3)
He was born three years before the marriage of the Prophet
(SA) with Lady Khadija . Soon after his birth, the Prophet (SA) took
him under his care and Ali was like a son to him. He used to live with the Prophet (SA) and
used to sleep with him. He was fed by him, washed and dressed by him, and even
carried by him on a sling whenever he would go out. (4)
When the Holy Prophet (SA) married Khadija, she adopted
this child as her son. Imam Ali (AS) himself, has described his
childhood saying that:
"I was still a new born baby,
when the Holy Prophet (SA) took me from my parents. I used to cling to
him and he used to feed me, and (when I grew a little older), he never found me
uttering a lie or feigning a deceit. To me he was like a guiding star and I used
to follow his actions and deeds carefully. I was attached to him like a foal of camel
attached to its mother. He used to place before me high values of
morality, and used to advise me to follow them; every year, he would spend some days at the
grotto of the Mt. Hira and I used to be with him, I was his only companion then
and none else could meet him at Hira, there I used to see the light of
revelation, and used to smell the fragrance of Prophethood. Once the Holy
Prophet (SA) told me:
"Ali!
You have attained a very eminent place. You see what I see and you hear what I hear."
(5) (See also Nahjul Balagha, Sermon
190)
Once the Holy Prophet (SA) told
Imam Ali, "O Ali! Allah has ordered me to keep you near
me. You are to
me like an ear that retains everything, because yours are the retaining ears
that the Holy Book (Quran) has praised".
(6)
Ibn Abil Hadid, the commentator of Nahjul Balagha cites Abdullah ibn Abbas saying,
"Once I asked my father,
'Sir, my cousin Muhammad had many sons, all of whom died in infancy, which of
them he loved the most?" He replied, "Ali ibn Abi Talib". I said, "Sir, I was
inquiring about his sons." He replied: "The Holy Prophet (SA) loved Ali more than
all of his sons.
When Ali was a child, I never saw him separated from Muhammad for half an
hour, unless Muhammad went out of the house for some work. I never saw a
father love his son so much as the Holy Prophet loved Ali and I never saw a son
so obedient, so attached and so loving to his father as Ali was to
Muhammad."
Jubayr ibn Mut'im, the companion of the Prophet said:
"Once his father
addressed him and some young men of his family, Have you noticed the child (Ali)
loving, venerating and obeying that young man (Muhammad) instead of his own
father, what an intensity of love and veneration! I swear by our gods, the Lat and the Uzza,
that instead of having so many offspring of Nawfal around me, I had a son like
Ali."
Once the Holy Prophet (SA)
said:
"O Ali!
I wish to achieve every such thing for you that I desire to acquire
myself and I want to keep you away from all those things which I abhor." (7)
Whenever the Holy Prophet was in anger, nobody dared to
address him except Ali. (8)
Abbas, the uncle of the Holy Prophet (SA) used to say that
they (the Holy Prophet and Ali) loved each other intensely. The Prophet (SA)
was so fond of Ali that once when Ali was a child, he sent him out on some
errand. He
took a long time to return. He started getting worried and anxious and in
the end he prayed to Allah, "O Lord don't let me
die unless I behold Ali once again." (9)
Ali started acting as the bodyguard of the Holy Prophet
(SA) even when he was about fourteen. The young men of Quraish, under instigation
of their parents, used to pelt the Holy Prophet (SA) with stones. Ali took up the
work of acting as his defender, he fell upon those young men, broke the nose of
one, knocked down the teeth of the other, pulled the ears of the third and threw
down the fourth.
He often fought against those who were older than him. He was often
himself hurt, but he never forsook the self-imposed duty. After some days, he
got the nickname of Qazim (the breaker or thrower) and nobody dared throw
anything at the Prophet when Ali was with him and he would not allow the Holy
Prophet (SA) to go out of the house alone.
Offering his sacrifice at the night of Hegira and his
subsequent behaviour in all the battles are enough proofs of the intense love of
Imam Ali (AS) for the Holy Prophet (SA).
Jurjy Zaydan (George Jordac) who died
recently was a famous Christian historian, linguist, philosopher and poet of
modern Egypt.
Arabic was his mother tongue, but he was so well-versed in English,
French, German, Persian and Latin that he used to contribute his work to
historical and philosophical magazines of France, Germany and England. Regarding, Imam Ali
(AS) he says:
"No one can praise Ali to the
extent that he (Ali) deserves. So many instances of his piety and fear of
Allah are cited that one starts loving and venerating him. He was a true,
staunch and devout follower of Islam. His words and deeds bore stamp of nobility,
sagacity and courage of convictions. He was a great man having his own independent
views about life and its problems. He never deceived, misled, or betrayed
anybody. In
various phases and periods of his life, he exhibited marvelous strength of body
and mind which were due to his firm belief in religion and his abiding faith in
truth and justice.
He never had a servant and never did he allow his slaves to work
hard. Often he
would carry his household goods himself and if anybody offered to relieve him of
the load he would refuse."
Allama Muhammad Mustafa Beck
Najib, the famous Egyptian philosopher and Professor of Islamic Studies at
Al-Azhar University, in his equally famous book "Himayatul Islam", says:
"What can be said about this
Imam? It is
very difficult to fully explain his attributes and qualities. It is enough to
realize that the Holy Prophet (SA) had named him the gateway of knowledge and
wisdom. He was
the most learned person, the most brave man and the most eloquent speaker and
orator. His
piety, his love of Allah, his sincerity and fortitude in following religion were
of such high standard that no one could aspire to reach him. He was the greatest
politician because he hated diplomacy and loved truth and justice, his was the
policy as taught by Allah. On account of hi sagacity and thorough
knowledge of human nature, he always arrived at correct conclusions and never
changed his decision.
His was the best judgement, and had he no fear of Allah, he would have
been the greatest diplomat amongst the Arabs. He is loved by all, and everyone has a place
for him in his heart.
He was a man of such surpassing and pre-eminent characteristics and such
transcending and peerless qualities that many learned men got perplexed about
him and imagined him to be an embodiment of Allah. Many amongst the
Jews and Christians loved him, and such philosophers who had come to know of his
teachings bowed down before his incomparable vast knowledge. Roman kings would
have his pictures in their palaces and great warriors would engrave his name on
their swords!"
Another philosopher and historian of Egypt, Ustad
(Professor) Muhammad Kamil Hatha, pays his tributes to Imam Ali (AS) in the
following words:
"His life is an agglomeration of
pleasing incidents, bloody encounters and sad episodes. His personality is
very prominent on account of his transcending and high qualities. Each aspect of his
life is so lofty and glorious that a study of one phase makes you feel that it
was the best phase of his character and the most beautiful picture of his
personality, while contemplation of any other phase will enchant you more and
you will come to conclude that no human being can attain that height, and a
third aspect will fascinate you equally and you will realize that before you is
a personality of such sublime eminence that you cannot fully appreciate its
greatness and you will feel that Ali was an Imam (leader) in the battlefield,
was an Imam in politics, was an Imam in religion, was an Imam in ethics, in
philosophy, in literature, in learning and in wisdom. It is not difficult
for Allah to create such a person!" (10)
John J. Pool, the historian
(author of the life of H.M. Queen Victoria) in his book, "Studies in
Muhammadanism" says:
"This prince (Imam Ali) was a
man of mild and forbearing character, wise in counsel and bold in war. Muhammad had given
him the title of the "Lion of God". Ali and his sons, Hasan and Husain were truly
noblemen -- men of righteousness, men of brave, humble and forgiving
spirit. Their
lives deserve to be commemorated; for there was a peculiar pathos about them
(their lives) which were not spent selfishly or in vain. as Mathew Arnold in
Essay in Criticism says: "The sufferers of Karbala had aloft to the
eyes of millions -- the lesson so loved by the sufferer of Cavalry
(Representation of Crucification): "Learn of Me, for I am meek and lowly in
heart, and Ye shall find rest unto your souls". He further says that Ali was the First Caliph
to protect and encourage national literature. This prince was a scholar himself and many of
his wise sayings and proverbs are published in a book. It is a remarkable
work and deserves to be more widely read in the West".
Ibn Abil Hadid says:
"Imam Ali (AS) had a personality
in which opposite characteristics had so gathered that it was difficult to
believe that a human mind could manifest such a combination. He was the bravest
man that history could cite and such brave persons are always hard-hearted,
cruel, and eager for bloodshed. On the contrary, Ali was kind, sympathetic,
responsive and warm-hearted person, qualities quite contradictory to the other
phase of his character and more suited to pious persons. He was very pious
but more often pious and religious persons avoid society and do not care to mix
with corrupt and sinful persons. Similarly warriors, kings and dictators are
usually arrogant and haughty. They consider it below their dignity to mix
with poor, lowly and humble persons. But Ali was different. He was a friend to
all. As a
matter of fact he had a soft corner in his heart for poor and humble and for
orphans and crippled.
To them he always was a kind friend, a sympathetic guide and a fellow
sufferer; he
was meek towards them but haughty and arrogant against notorious warriors and
generals, so many of whom he had killed in hand to hand combats. He was always kind
but strict with wayward persons, sympathetically teaching them the ways of
Allah. He
always smiled and passed happy and witty rejoinders. It was difficult to
overcome him in debates or repartees, his rejoinders and retorts always bore
high mark of culture, education and wisdom.
He was a scion of a very
illustrious, rich and noble clan, as well as son-in-law and great favourite of
the Holy Prophet (SA), at the same time, the greatest warrior and marshal of his
time. Yet, in
spite of his riches, he ate, dressed and lived like a poor man. To him wealth was
for the use of other needy persons, not for himself and his family. Change of times and
change of circumstances did not bring any change in his bearing, mien or
character. Even when he ascended the throne of Arabia, and was acclaimed as the
caliph, he was the same Ali as the people had found him during the previous
regimes."
Once when in the presence of Abdullah ibn Imam Malik ibn
Hanbal, a discussion took place about Imam Ali (AS) and his Caliphate, Abdullah
brought the discussion to an end by saying: " The
Caliphate did not bring any honour or glory to Ali, but it was the Caliphate,
honoured and glorified by Ali, and it received the status actually due to
it."
I want to add one more point to the points discussed by Ibn
Abil Hadid.
World cannot quote an example other than that of Imam Ali (AS) of a first
class warrior, and a marshal who is also a philosopher, a moralist and a great
teacher of religious principles and theology. A study of his life shows that his sword was
the only help that Islam received during its early days of struggle and its wars
of self-defence.
For Islam, he was the first line of defence, the second line of defence
and the last line of defence! Who was with him in the Battles of Badr, Uhud,
Khandaq, Khaybar and Hunayn? This is one aspect of his life.
While the other phase of his character is portrayed by his
sermons, orders, letters and sayings. What values of morality they teach, what
ethics they preach, what intricate problems of monotheism they elucidate, how
rich they are in philosophy, how they train us to be good, kind, benevolent and
pious rulers, and faithful, sincere and loyal subjects; how they persuade us
to be warriors who can fight only for Allah, truth and justice, and not
mercenaries, murdering and plundering for riches and wealth; and how they
instruct us to be teachers who can teach nothing injurious and harmful to
mankind. Was
there any such combination before and will there ever be?? (See also "Imam
Ali's wonderful character -- contradictory virtues and qualities")
To Oelsner, (the famous French
Orientalist and author of Les Effects de La Religion de Mohammed), Ali was an
embodiment of chivalry; and personification of gallantry and generosity. He says:
"Pure, gentle and learned without fear, and without
reproach, he presented to the world the noblest examples of Chivalrous grandeur
of character.
His spirit was a pure reflection of that of Muhammad, it overshadowed the
Islamic world and formed the animating genius of succeeding ages".
Osborne, in "Islam under the Arabs" says:
"Ali had been advised by
several of his counsellors to defer the dismissal of the corrupt governors
previously appointed until he himself was sure against all enemies. The pillar of
Islam, the hero without fear and without reproach, refused to be guilty of any
duplicity or compromise with injustice. This uncompromisingly noble attitude costed
him his State and his life; but such was Ali, he never valued anything above
justice and truth".
Gibbon (in "The History of the
Decline and Fall of the Roman Empire, vol. V) says:
"The zeal and virtues of Ali
were never outstripped by any recent proselyte. He united the qualifications of a poet, a
soldier and a saint.
His wisdom still breathes in a collection of moral and religious sayings;
and every antagonist in the combats of tongue or of sword was subdued by his
eloquence and valour.
From the first hour of mission to the last rites of his funeral, the
Prophet (Muhammad) was never forsaken by this generous friend (Ali) whom he
delighted to name his brother, his vicegerent and the faithful Aaron of second
Moses".
Mas'udi, the famous historian
of Islam says:
"If the glorious name of being
the first Muslim, a comrade of the Prophet in exile, his faithful companion in
the struggle for the faith, his intimate associate in life, and his kinsman, if
a true knowledge of the spirit of his teachings and of the Book, if
self-abnegation and practice of justice, if honesty, purity and love of truth
and if knowledge of law and science constitute a claim to pre-eminence, then all
must regard Ali as the foremost Muslim. We shall search in vain to find either among
his predecessors except the Holy Prophet, or among his successors, those virtues
with which Allah had endowed him".
As has been declared by all historians of Islam, Imam Ali
(AS) from his infancy was adopted and looked after by the Holy Prophet
(SA).
Therefore, naturally his religious tendencies from his very childhood
were those of the Holy Prophet (SA). The question as to when he embraced Islam is
out of consideration.
He was a Muslim from the very beginning! His religion was the religion of the Prophet
Muhammad (SA).
At the age of 5th, 7th, 10th, 12th, and 14th year, he was following the
religion which the Holy Prophet (SA) had at his 35th, 37th, 40th, 42nd and 44th
year of his life!
(this being the difference between the respective ages of the Holy
Prophet (SA) and Ali, about 30 years). If the Holy Prophet (SA) at any period of his
life was a non-Muslim, then Ali at that period was also a non-Muslim. This is the logic of
facts! Ali was
like a son to the Holy Prophet (SA) therefore his religion from the very
beginning was the religion followed by the Holy Prophet (SA).
Mas'udi further says: "The general consensus of opinion amongst the Muslim
historians and theologians is that Ali was never a non-Muslim and never did he
worship idols, therefore, the question of his embracing Islam does not and
cannot arise". (11)
Marriage to Hazrat Fatima (SA)
"Imam Ali was married to Lady
Fatima, the only daughter of the Holy Prophet (SA) from Lady Khadija. He had been
betrothed to her several days before the expedition to Badr. But the marriage was
solemnized three months later, Imam Ali (AS) being in his 21st year and Lady
Fatima in the 15th year of her life".
(12)
It was the happy marriage. The inherent distinctiveness of their
respective characters blended so well with each other that they never quarreled
and complained of each other and they led a happy and contented life. Each one of them was
rich in his own rights. All that they owned went to the poor, the
crippled and the orphans and they themselves often starved. Their only luxury in
life was prayers and the company of each other and their children. They willingly
shared the sorrows and sufferings of the poor. They were given a slave girl, Fizza; and the
Holy Prophet (SA) had made arrangement that every alternate day was the off day
of Fizza and her mistress would do all the household work. Even when Lady
Fatima (SA) was ill on Fizza's off day, Fizza would not be allowed to attend to
her duties, but Imam Ali (AS) would work; and the hero of the battles of Badr,
Uhud, Khandaq, Khaybar and Hunayn was seen grinding oats, igniting the oven,
baking the bread and looking after the children.
Salman Farsi says: "What a household,
the only daughter of the Holy Prophet (SA) and wife of vicegerent leading the
life of a poor labourer. If they had spent one-tenth of what they were
distributing daily, they would have led a life of ease and comfort".
From Imam Ali (AS), the Lady of Light (Fatima) had four
children and the fifth (Mohsin) was a still birth. The causes of this
mishap and also that of her death are very sad and tragic incidents of their
lives. The
names of their children were Hasan, Husain, Zainab (wife of Abdullah ibn Ja'far)
and Umme Kulthum (wife of Ubaydullah ibn Ja'far).
During the lifetime of Lady Fatima, Imam Ali (AS) did not
marry another woman.
After her death he married Yamamah and at her death another lady, having
the name of Hanafia, from whom he had a son, Muhammad Hanafia, and after her
death, he married again, thus he had many children some of whom had unparalleled
places in the history of mankind, e.g. Hasan, Husain (the hero of Karbala),
Zainab (the defender of Islam in Kufa and Damascus), Abbas (the commander of
Husain's army) and Muhammad Hanafia, (the hero of the Battle of Naharwan).
I have cited below few cases which go to show what type of man was Imam Ali (AS). He was as Pool says: "Truly a noble man, a man of righteousness and a man of brave, humble and forgiving spirit", and as Oelsner says: "Pure, gentle and learned, without fear and without reproach, setting the nobles example of character to the world". Out of hundreds and hundreds of cases to select I find it rather difficult which to choose and which not to choose. I have selected a few according to the standard of my knowledge and visualization.
Talha ibn Abi Talha was not only a bitter enemy of Islam,
but was also hostile towards the Holy Prophet (SA) and Imam Ali (AS). His exertions to
harm these two and their mission is a historical fact. In the Battle of
Uhud, he was the standard-bearer of the army of Quraish. Ali (AS) faced him
and in a hand to hand encounter, dealt him such a severe blow that he reeled and
fell down. Imam
Ali left him like that and walked away from him. Many Muslim warriors ran up to Ali and advised
him to finish Talha, saying that he was Ali's worst enemy. Ali replied: "Enemy or no enemy, he can't defend himself now, and I
cannot strike a man who is not in a position to defend himself. If he survives he is
welcome to live as long as his life lasts"
In the Battle of Jamal, in the thick of the encounter his
slave Qambar brought some soft drink saying, "My master! The sun is very hot
and you have been constantly fighting, have a glass of this cold drink to
refresh yourself".
He looked around himself and replied: "Shall I refresh myself when hundreds of
people around me are lying wounded and dying of thirst and wounds? Instead of brining
soft drink for me take a few men with you and give each of these wounded persons
a soft drink".
Qambar replied:
"My master!
They are all our enemies!" He said: "They may be, but their are human beings, go
and attend to them."
In the Battle of Siffin, Muawiyah reached the river
Euphrates before the army of Imam Ali (AS) and took position of the river. When Imam Ali's army
reached there, he was informed that they would not be allowed a drop of water
from the river.
Imam Ali (AS) sent a messenger to Muawiyah, saying that this action was
against the canons of humanity and orders of Islam. Muawiyah's reply was
that, "A war is a war, hence one cannot accept principles of humanity and
doctrines of Islam.
My sole aim is to kill Ali (AS) and to demoralize his army and this
stoppage of water will bring about these results quickly and easily". Imam Ali (AS)
ordered his son, Husain (AS), to resume the attack and get back the river. The attack took
place and the river was captured. It was then Muawiyah's turn to beseech
permission to get water from the river. His messengers arrived and Imam Ali (AS) told
them to take as much water as they liked and as often as they required. When Imam's officers
told him that those were the very people who had refused water to them, should
they be allowed a free run of the river? He replied, "They are human beings and though
have acted inhumanly, yet I cannot follow their example and cannot refuse a man
food and drink just because he happens to be my sworn enemy!"
In the Battle of Naharwan, Imam Ali (AS) himself was
fighting like any other ordinary soldier. During this battle, a man came to face him and
in the encounter lost his sword. He realized his hopeless plight of standing
before Ali without any weapon in hand. Ali's hand was raised for a blow when he saw
the opponent trembling with fear, he lowered his hand slowly and said: "Run away, friend,
you are not in a position to defend yourself". This attitude made the man bold and he said: "
Ali! Why don't
you kill me, it would have made one enemy less for you". Ali replied, "I
cannot strike a man, who cannot defend himself. You were begging for your life and it was
spared". The
opponent got bolder, and said, " I am told that you have never refused a
beggar. Now I
beg you of your sword, will you grant it to me?" Ali handed him over the sword! Taking possession of
the sword he said:
"Now Ali!
Who is going to defend you against me and save you from my
killing-blow?"
He replied:
"Of course Allah will defend me if He so wills! He has appointed my
death to be my guarding angel, no one can harm me before it is due and no one
can save me when it arrives". Nobility of though and action affected the foe
and he kissed the bridle of Ali's horse and said: "O master! You are a great man indeed! You cannot only
forsake the life of your enemy in a battlefield but also you can grant him your
sword. May I
have the honour to act as your body guard and to fight for you? Imam Ali
replied:
"Friend!
Fight for truth and justice and don't fight for individuals!"
During 39 and 40 A.H., Muawiyah, organized bands of
murderers and brigands to enter the border-towns and to carry on loot, plunder,
arson and rape.
Kumail was at that time the Governor of Hiyat. He asked Imam's
permission to organize similar bands and carry plunder in the province of
Qirqisya, which was under the control of Muawiyah. Imam Ali (AS)
replied to him:
"I never expected such a suggestion from a man like you. It is more noble and
more moral to guard your people and province then to plunder others. They might be our
enemies but they are human beings. They consist of civilian population comprising
of women and children, how can one kill, loot and plunder them?? No, never! Don't even dream of
such a venture!"
(See
Nahjul Balagha, Letter 61)
It was the month of Ramazan, the month of fasting. It was
the time of the morning prayers. Masjid Kufa was overcrowded. Imam Ali (AS) was
kneeling down before Allah and when he raised his head, a terrible blow fell
upon it making a very deep cut. There was a great disturbance and commotion in
the masjid. The
assassin ran for his escape. The Muslims chased him and brought him before
Imam Ali (A)S who was on the prayer carpet that was soaked in blood and he was
reclining upon his sons. He knew the blow was fatal and that he would
not survive it but when the assassin was brought before him, he saw that the
rope which had bound him was so tightly tied that it was piercing in to his
flesh. Imam Ali
(AS) turned towards the Muslims and said: "You should not be so cruel with your
fellow-beings, slacken his ropes, don't you see that they are cutting his flesh
and he is in agony?"
Such was Ali!
History is replete with incidents of his chivalrous and kind treatment
towards his enemies. (See also "The cursed assassin
and the noble martyr")
Let us see what history says about his behaviour with his
friends and relatives.
Abdullah ibn Ja'far was his nephew, whom he had brought up
since the death of his father, Ja'far ibn Abu Talib and to whom he had given his
beloved daughter Zainab, in marriage. Once Abdullah came to him requesting for an
advance installment of his share from Baitul Mal (Public Treasury). Ali (AS) refused and
when the young man persisted, he said: "No, my son! Not until all the others get their share."
Aqeel, Imam Ali's elder brother, was financially not in
sound condition.
He asked for something more than his due share before the time. The Imam
refused by saying that he could not resort to dishonesty. Aqeel must wait till
the time of disbursement and he must bear the sufferings patiently. Imam Ali (AS) cited
this incident in one of his sermons.
(Nahjul Balagha, Sermon 221)
Ibn Hunaif, was his trusted disciple, and a faithful
follower. He
was governor of a province and was once invited to a function which was followed
by a sumptuous dinner.
When Imam Ali (AS) heard of this, he sent him a very strong letter,
criticizing his action. He wrote: "You went to a dinner where only rich people
were invited and the poor were scornfully excluded". (Nahjul Balagha, Letter
45)
Imam Ali (AS) had two slaves, Qambar and Sa'id. After his demise,
Qambar related that very seldom he had the occasion to serve his master. The noble Imam used
to do his work by himself, used to wash his own clothing, used even to stitch
patches on them whenever needed. He would give them good food and descent
dresses and would himself eat and dress like a simple man. Let alone whipping
or beating, he never even got angry with them. He never used a can, even on his horse, camel
or mule. These
animals apparently understood his mood and desire and would trot and walk as he
wished them to do.
His regular phrase with them was, 'Go easy, child'.
Continuing, Qambar said: "One and only once, he got annoyed with
me. It was the
occasion when I showed him the money that I had hoarded. It was from my share
of income given to me like others from the Public Treasury and the gift I had
received from the members of his family. I had no immediate use of it and thus had
saved the amount.
It was not much, being barely 100 dirhams. When I showed him the amount, he looked and
annoyed and what pained me more, he looked very sad. I inquired as to why
he was so sad.
He said:
"Qambar, if you had no use of this money, were there not people around
you who were in need of it, some of them might have been starving and some might
have been ill, could you not have helped them? I never thought that you could be so heartless
and cruel, and could love wealth for the sake of wealth. Qamber, I am afraid
you are not trying to acquire much from Islam, try more seriously and
sincerely. Take
these coins from here". Qambar went out and distributed the money
amongst the poor in Masjid Kufa.
Sa'id says, "It was a very hot day. Imam Ali (AS) was
writing some letters, he wanted to send me to call some of his officers, he
called me once, twice and thrice and each time, I purposely kept silent and did
not reply. He
got up to look for me and found I was not sitting very far away from him. He asked me as to
why I did not respond to his call. I replied, 'Sir, I want to find out when and
how you get angry'.
He smiled and replied: "You can't rouse my anger with such childish
tricks".
Once Ubaydullah ibn Abbas, as governor maltreated Bani Tamim
clan. They
complained to Imam Ali. He wrote to Ibn Abbas,
"You should not behave like a
beast with your subjects. They are respectable people and should be
treated respectfully.
You are representing me and your treatment would be taken as that of
mine. Your
first consideration should be the welfare of those over whom you rule and then
to treat them with due respect". (Nahjul Balagha, Letter 18)
Once a group of non-Muslim subjects complained to Imam Ali
(AS) that Abdullah ibn Abbas always treated them with contempt and scorn. They were farmers
and laboured hard.
It had then become a practice that non-Muslims were usually treated
scornfully.
Imam wrote to Abdullah:
"The farmers complain about your harsh, contemptuous and
cruel treatment.
Their complaints require careful consideration. I feel that they deserve
better treatment than what was meted out to them, give them a better chance to
approach you and treat them kindly and politely. They may be heathens and polytheists but being
our subjects, and human beings, they do not deserve to be driven away from us
and treated harshly".
(Nahjul Balagha, Letter 19)
Once Imam Ali was passing through Ambaz with his army. The rich men of the
province, as was the custom of those days, came out to greet him. They offered the
best Persian horses as presents and requested his permission to serve his
army. He met
them courteously but politely refused to accept the gifts and said, "You have
paid your taxes, to receive anything more from you, even when you offer it
voluntarily and willingly, is a crime against the State." But when they
persisted and pressed their request, he ordered that the horses could be
accepted as their taxes and so far as the feast was concerned, it must be paid
out of the war expenses.
The Russians in 1905 found an order of Imam Ali in his own
hand-writing which was in Kufi script. This was found in a monastery of Ardabail,
chief town of Azar Baijan. This letter was an amnesty deed to the
monastery and the Christians of Ardabail. Translation of this deeds appeared in the
Russian newspapers and thence it was translated in the Turkish papers and in the
Arabic Magazines of Cairo and Beirut, and several commentating articles on the
spirit of toleration and the treatment of conquered countries by Islam were
written by the Russians and Arab Christians. Apparently from the magazine "Hablul Matin",
it was translated by the magazine "Al-Hakam". (Vol. II, No. 47,
1906)
In this deed, Imam Ali (AS) says that as a caliph and a
ruler, he promises safety and security of life, property, honour, social status
and religious freedom of Armanian Christians. This order should be obeyed by his officers
and by his successors.
The Christians should not be maltreated or looked down because they are
non-Muslims. So
long as they do not try to betray and injure the cause of the State of Islam,
they should not be molested but should be allowed to practice their religion and
to trade freely and openly. Islam teaches us to carry a message of peace
with us and improve the status of society wherever we go and the best way to
achieve this is to create amity, friendliness and concord between human
beings;
therefore, Muslims should try to develop friendship of these people and
should never resort to wrong use of power, force and arrogance. They should not be
overtaxed, should not be humiliated and should not be forced out of their homes,
lands, and trades.
Their priests should be treated with due respects, their monasteries
should be protected and they should be allowed to carry on their lectures,
teachings and preachings as usual and their religious ceremonies should not be
banned. If they
want to build their places of worship then fallow and unclaimed lands should be
allotted to them.
One, who disobeys this order is going against the orders of Allah, and
the Holy Prophet (SA) and will deserve His Wrath.
Once when Harith ibn Suhayl, the Governor of Kufa, was
riding through the city, saw Imam Ali (AS) also on a ride. He got down from his
horse to accompany the Imam on foot. Imam Ali (AS) stopped his horse and said, "It
does not behove a man to lower himself before anybody but Allah. Please mount back on
your horse.
Even if you had not been an officer of the State, I would not have allowed
you to lower yourself like this, the sight of such humiliation of man before man
never pleases me.
It is the worst form of tyranny which can be practiced."
There is a letter of Imam Ali (AS), which is actually a
system of rules and regulations for the administration of a just government and
a code for higher values of morality. It is included in Nahjul Balagha (Letter 53)
and is referred so often by historians of Europe, philosophers of Arabia and
even by Justice Kayani in his presidential address at the Karachi Bar on April
16, 1960. Thus
it needs no introduction. In this letter there are instructions which
show that he wanted his officers to remember that the people over whom they rule
are the trust entrusted to them by Allah, and they should be treated as
such.
Imam Ali (AS) had a very soft corner in his heart for the
old, the weak, the disabled and the poor and children were always his
favourites.
It was the hottest day of the season, he had finished his
noon-prayers in the masjid and was passing through the bazaar. He saw a young
slave-girl piteously weeping. He asked her the reason. She said that her
master had given her some money to get dates from the bazaar. The dates which
she brought were not liked by her master, he wanted them to be returned and get
back the money.
The fruit-seller refused to take them back, her master was beating her
for the money and the fruit-seller had also punished her for going to him over
and over again.
She did not know what to do and whom to approach for help.
Imam Ali (AS) accompanied her to the fruit-seller to advise
him to take the dates back. He was a new-comer to Kufa and did not
recognize the Imam and was rude to him. Some passers-by intervened and introduced the
Imam to him. He
jumped from his shop and begged of Imam Ali (AS) to excuse him and said that he
would give back the money immediately to her. The Imam replied that it was really mean of
him to treat honest suggestion disdainfully and haughtily and to cow down before
power and might so abjectly. The owner of the slave-girl had also heard the
news of this incident and ran to meet the Imam to apologize for the trouble
caused to the slave-girl. Imam Ali (AS) told him, "You have no mercy for
a person who is under your power and you do not forgive her mistake, have you a
right to expect mercy and forgiveness from the Lord? You people have
acquired nothing from Islam but its name."
One day he saw an old woman carrying a heavy load of
fire-wood which she could hardly lift, she was tottering under the weight. Imam Ali (AS)
relieved her of her weight, carried it to her house. when Imam Ali (AS)
told her about who he was, only then she realized that the one who had served
her like an obedient servant was none but Imam Ali, the Caliph and the Commander
of the Faithful.
It was after his death only that people came to know that he
had provided a shelter to a leper in an advanced stage of the disease. The shelter was
outside the town, he used to go there daily, dress his wounds, feed him with his
own hands (because the leper had lost his hands), wash him, put his bed in order
and carry him out of the shelter for a little while so that he may get fresh
air.
Incidentally, when the relatives and friends of Imam Ali (AS) came across
this shelter and found a leper in it, they told him the Imam was assassinated as
they had just then buried him. The news so affected the man that he died on
the spot.
Imam Ali (AS) always ate and dressed in such a simple way
that even the poorest could afford better. It was not because he was poor, but it was
because he wanted to lead the life of the poorest person and spend all that
could thus be spared on the poor. I have noted below certain cases quoted by the
historians.
These incidents are of the time when he was the ruler of the entire
Muslim Empire, except Syria.
Suwayda bin Ghafla says: "One day I went to see Imam Ali (AS) in the
Government House (Darul Imarah). It was the time of breakfast and before him
there was a cup of milk and some barley bread. The bread was dry, stale, hard and did not
contain any butter or oil. It could not be easily broken into pieces.
Imam Ali (AS) was exerting himself to break it and to soften it. I turned towards the
maid-servant, Fizza and said, 'Fizza! Have you no pity upon your old master, and why
can't you give him softer bread and add some butter or oil to it?' She replied, "Why
should I pity him when he never pities himself. He has given strict orders that nothing is to
be added to his bread and even chaff and husks are not to be separated from the
flour. We,
ourselves eat much better food than this, although we are his servants." Hearing this, I told
him, "O master!
Have pity on yourself, look at your age, your responsibilities, your hard
work and your food."
He replied, "O Suwayda! You have no idea what the Holy Prophet (SA)
used to eat. He
never ate his fill for three consecutive days." (13)
Abdullah ibn Zurarah says: "I went to see Imam Ali (AS) on an Eid
(festival) day.
He asked me to join in his breakfast. I consented. A very simple kind of food was served before
us. I told him,
"O master! You are such a rich man and a caliph. I was expecting that a game would be served
before us but what do I see?" The great Imam replied, "Ibn Zurarah,
you have heard of mighty kings who have led life of luxury. Let me be a ruler
leading the life of a poor and humble person -- a humble labourer." (14)
Ibn Abi Rafe', the famous Tabe'i, says: He went to Imam Ali
(AS) on an Eid day and while he was sitting there, a bag was brought before the
Imam, he thought it might contain jewels. The Imam opened the bag, it contained dried
pieces of bread, which he softened with water. Ibn Abi Rafe' asked him as to the reason of
sealing such a kind of food which even a beggar would not care to steal. The Imam (AS) smiled
and said: "I
keep it sealed because my children try to substitute softer bread, containing
oil or butter in it."
Ibn Abi Rafe' said, "Has Allah prohibited you to eat a better kind of
food?" He
replied: "No,
but I want to eat the kind of food which the poorest of this region can afford
at least once a day.
I shall improve it after I have improved their standard of life. I want to live, feel
and suffer like them". (15)
Harun ibn Anza said that he accompanied his father (Anza) to
meet Imam Ali (AS), in winter days and the winter was very severe. He found the Imam in
a very thin cotton garment, and the cold wind was making him shiver. Anza asked him, "O
Commander of the Faithful! Allah has reserved a share for you and your
family from Public Treasury why do you not make use of it?" He replied: "O Anza! I don't want
anything from your treasury, this is the dress I have brought with me from
Medina." (16)
Zayd ibn Wahab said that once Imam Ali (AS) came out of his
house and there were patches sewn to his dress. Ibn Nu'aja, who was once a Kharijite and an
enemy and yet he was allowed to lead a peaceful and comfortable life by Imam at
Kufa, once taunted Imam Ali (AS) on the very poor and coarse kind of dress put
on by him. He
replied: "Let
go, what have you to find objection in my dress, it is the kind which our masses
can afford, why can't you think of their lives and dresses! I shall improve my
standard after I have succeeded in improving theirs. I shall continue to
live like them.
Such a kind of dress makes one feel humble and meek and give up vanity,
haughtiness and arrogance." (17)
Amr ibn A'iz narrated that once he asked Imam Ali as to the
reason of his having patches in his dress, he replied: "O Amr, such type of
dress makes you soft-hearted, vanishes vanity from your mind and it is the kind
which poor Muslims can conveniently afford." (18). (See alsoNahjul Balagha, Saying 103)
Hasan bin Jurmuz narrates that his father once saw Imam Ali
coming out of Kufa Mosque in a shirt made of jute cloth and around him were
people so well-dressed that compared to him they looked like princes, he was
advising them as how to understand religion. (19)
Abu Nuziya, the draper of Kufa narrates that Imam Ali
purchased two shirts from his shop, one was of superior quality, which he handed
over to his slave Qambar to put on and the other which was cheap and coarse,
reserved it for himself. (20)
(See more about Imam Ali's dress and food in Nahjul Balagha,
Letter45 and
Sermon207)
Dawat-Zul-Asheera -- Prophet's first public invitation
The first occasion on which Imam Ali (AS) offered his
services to the cause of Islam was when the Holy Prophet (SA) was first ordered
by Allah to preach Islam publicly.
For three years, the Holy Prophet was preaching Islam under
absolute secrecy, at the end of the third year of his mission, he received
orders to preach his near relations and to admonish them. "The Holy Prophet
directed Ali to prepare an entertainment and to invite the sons and grandsons of
Abdul Muttalib.
This was done and about forty of them came, but Abu Lahab, made the
company break up before Muhammad had an opportunity to speak. Next day, a second
invitation was issued and when they came and the frugal meal was served the Holy
Prophet rose and declared his sacred character, offered the treasures of time
and of eternity to whomsoever should become his disciples, and concluded by
demanding, who among you will aid me to bear this burden, who will be my
Lieutenant, and Vazir, as Aaron was unto Moses? The assembly remained mute with astonishment,
not one venturing to accept the offered perilous office, until Ali, Muhammad's
cousin, stood up and exclaimed, "O Prophet! I will, though I am indeed the youngest of
those present, the most rheum of them as to the eyes, and the slenderest of them
as to the legs.
O Prophet, I will be your Vazir over them. On this, locking his arms around the generous
and courageous youth, and pressing him to his bosom, Muhammad declared: "Behold my brother
and my Vazir and obey him." (21)
Many historians are of the opinion that it was a momentous
declaration at a momentous occasion. The first and the greatest service done to the
cause of Islam. If the appeal of the Holy Prophet (SA) was then left unanswered,
the propagation of Islam would have been nipped in the bud.
Carlyle is of the opinion that:
"Though all the
people gathered there, were not enemies of the Holy Prophet, yet most of them
were dead against this religion, and some were quite uninterested. To them, the whole
thin, (an adult person preaching a new religion and a young courageous youth
offering his services vehemently) looked like a big farce. They laughed at both
of them, and dispersed advising Ali's father (Abu Talib) to obey his youngest
son from that day onward. But these two people (Prophet Muhammad and
Imam Ali) proved to the world that there was nothing laughable in their
declaration and they had wisdom and courage enough to make their mission a
success. He
further says that young Ali had really such a personality as could be liked,
loved and venerated by everybody. He was the man of excellent character, loving
and lovable, so intensely brave that if anything stood against his bravery it
was consumed as if by fire, yet he was so gentle and kind that he represented
the model of a Christian Knight".
As was said this was really the first and the greatest
service to Islam.
From this day to the last day of his life, Imam Ali (AS) sincerely,
bravely and nobly acted as the defender of the faith.
The second great occasion was when the Holy Prophet (SA) was
forced to leave Mecca, making somebody stay in his place in such a way that his
enemies would believe that he was still in his house and thus he might safely go
away in the darkness of the night. This departure to Medina is called Hegira, and
the Muslim era is named after this event. It took place during the month of September in
662 A.D. on Thursday, the 26th Safar of the 13th year of the Prophetic
Mission.
People of Medina were favourably inclined towards Islam and
some who had embraced this religion had promised every kind of support to the
Holy Prophet (SA).
Many Muslims who had left for Medina were warmly welcomed by the people
(Ansar) of Medina.
Quraish, realizing that Islam was gaining a good support with a firm hold
on Medina and those who had fled Mecca were being happily settled there, decided
to strike at the very root. Their hatred of the Holy Prophet (SA) was so
intense that nothing would satisfy them but his death. They gathered at
Nadva and decided that a few people from each clan of Quraish would jointly
attack the Prophet (SA) and strike him with their swords at one and the same
time. Thus no
individual of any single clan would be responsible for his death and Bani Hashim
would not be able to kill any person or fight against any single clan and as
they were not strong enough to fight against any one of Quraish, they would be
forced to be content with blood-money (Diyat). They further decided to besiege the house of
the Prophet (SA) during the night in order to kill him next morning.
Thus forty men got ready and encircled his house. Allah revealed to
His Prophet (SA) of the intrigue planned against him and ordered him to leave
Mecca the very same night. It was a serious and dangerous occasion. He was ordered by
Allah to leave Mecca in such a way that none of his enemies might suspect his
departure and if possible, none of his friends might know of it. The walls of his
house were barely seven feet high and anyone placing a stone and standing upon
it could easily peep into the house. He knew the house was surrounded. Whom could he ask to
sleep in his bed covering himself with his coverlet, such a person should not
expose his identity till dawn (till the Prophet was out of danger) and should be
unarmed, so that he might not rouse the suspicion of peeping enemies; he should
thus be willing to bear the brunt of the enemies' anger in the morning and be
ready to be killed.
To whom but to Imam Ali (AS) the staunch and loyal supporter of Islam,
could the Holy Prophet (SA) turn at this most perilous moment. He informed Ali (AS)
of the whole plan, and of the positive danger of taking his place, saying that
the least could be expected of those enemies, would be death. Imam Ali (AS) asked,
"If I take your place, and leave you alone to go through the enemies, will your
life be safe?"
"Yes", replied the Holy Prophet, "Allah has promised me a safe passage
through them."
Ali (AS) bowed down his head before Allah as a sign of
thanksgiving.
He lied down on the bed of the Holy Prophet (SA) and covered himself with
the Prophet's mantle.
During the night many stones and arrows were aimed at him. Stones hit him in
the back, and on the head and arrows embedded in his legs, but he did not turn
in his bed. In
the morning he was found out by the enemy only when one of them pulled the
mantle. When
they wanted to attack him knowing that he was Ali and not Muhammad, only then
the enemy unsheathed his sword.
In Medina, the Holy Prophet (SA) was forced to defend
himself and his followers, and was thus forced to face many battles. At each and every
battle, Imam Ali (AS) was the hero. And it was he who fought single-handedly with
famous warriors of Arabia, defeated the enemies and brought victory to Islam.
Records of these battles carry with them chronicles of his
bravery, courage and chivalry. Even the enemies sang songs of his valour and
gallantry.
Everyone of these battles was an outcome of very grave circumstances and
conditions, and combination of very serious events and dangerous forces against
the safety of the Muslims and Islam. There were many such encounters, but I have
briefly mentioned only five of those instances, where the events had
far-reaching effects.
In each of them, Ali (AS) alone broke through evil combinations and
carried the Muslims and Islam to a position of safety, eminence and power.
The first of these battles was Badr. It took place in the
month of Ramazan, in 2 A.H. Muslims were not prepared for a battle and
could ill-afford to fight against superior forces. But Medina was being
invaded and the Holy Prophet (SA) was forced to defend himself and his
followers. He
decided to leave Medina and fight out the battle in an open field. He had only 313
Muslims who were not adequately armed for a battle, many of them were nervous of
an encounter, and were suffering from inferiority complex. The Quraish had come
with an army of about 1000 warriors and had frightened the Muslims even more.
The battle took place and 36 Quraish were killed by Imam Ali (AS), some of them
were famous warriors of Quraish and most of them were the same who had
surrounded the house of the Prophet (SA) on the night of migration. During the
encounter, he was wounded, but by his bravery and courage, he brought home to
Muslims that he would act as the first line of defence for Islam, that they had
no cause to suffer from inferiority complex and that Allah would defend them
against heavy odds.
Amongst Quraish, there were two sworn enemies of Islam, Abu Jahl and Abu
Sufyan and in this battle, Abu Jahl was killed. Imam Ali was hero of this battle and brought
the first victory to Islam in armed encounters with its enemies.
The second most important battle was that of Uhud. Quraish and their
leader, Abu Sufyan were smarting under the defeat of Badr and had sworn to
retaliate. The
idolaters were burning for revenge. They made formidable preparations for another
encounter and succeeded in obtaining assistance of Tahama and Kinama
tribes. Abu
Sufyan's wife, Hinda, mother of Muawiyah, took keen interest in all arrangements
and preparations.
She had written poems to excite Quraish against Islam and had organized a
band of women minstrels who accompanied the army of Quraish to the
battlefield.
Thus they had mobilized an army of 3000 infantry and 2000 cavalry. The Holy Prophet
(SA) could muster on 700 Muslims to face this horde. They faced each
other in the battlefield of Uhud. The battle took place on the 11th Shawwal, 3
A.H. The
command of Muslim army was divided between Imam Ali (AS) and Hamza (RA), and Abu
Sufyan had appointed Khalid bin Walid, Ikrima ibn Abu Jahl and Amr ibn Aas as
the three commanders to command the right and left ranks and the front
respectively.
The first encounter took place between Imam Ali (AS) and
Talha ibn Abi Talha.
This encounter carries with it an incident of marvellous chivalry by
Ali. Talha
suffered defeat at the hands of Ali and died. He was the standard-bearer of Quraish's
army. His death
brought his four sons and one grandson to face Ali, and each one of them was
killed by him, and other standard-bearers followed them and were in turn killed
by Ali, then a general encounter took place in which Ali and Hamza carried the
day and Muslims came out victorious. But eagerness for spoils threw the ranks of
Muslim army into disorder. Ali (AS) however tried to keep them in order,
but they were out of control. Khalid bin Walid immediately attacked them
from the rear and the flank, he wounded the Holy Prophet (SA) with a
javelin; and
had also stoned hi, the face of the Prophet (SA) was also wounded and he had
fallen down from the horse. Khalid bin Walid started shouting with a loud
voice, "The lying Prophet is slain", upon which without stopping to ascertain,
the followers of Islam fled panic-stricken.
The wounded Prophet (SA) was left in the battlefield with
only, Ali, Hamza, Abu Dujana and Zakwan to defend him. These brave warriors
fought fiercely and during this encounter, Hamza was martyred, Zakwan and Abu
Dujana lay seriously wounded and Imam Ali (AS) was left alone in the
battlefield. He
had received 16 wounds but he searched and found the Holy Prophet (SA) lying
wounded and surrounded by enemies under the command of Khalid who were trying to
kill him. Imam
Ali (AS) fought against these six men, killed two of them and scattered the
rest. Then he
lifted the Holy Prophet (SA) and carried him to a mount; and continued
attacking the rallying armies of the enemy; and kept on shouting that, the Holy
Prophet is alive, and calling Muslims to come back. Those Muslims who
had not fled very far came back, saw the wounded Prophet (SA, saw his daughter
Fatima (who had come out of Medina hearing the rumour of her father's death)
attending him.
The Muslims took heart and gathered again under the command of Imam Ali
(AS) and started fighting again and victory was gained. The most peculiar
aspect of this battle was that the greed of the Muslim warriors had converted a
hard-earned victory into an ignominious defeat and Ali had reconverted this
defeat into a glorious victory. He thus once again saved the day, saved the
face of the fleeing Muslims and the most important of all, saved the life of the
Holy Prophet (SA) without whom the Holy Prophet would have been killed.
Twenty eight famous warriors of Arabia were killed by Imam
Ali (AS) in this battle, of whom seventeen were standard-bearers of
Quraish. The
Holy Prophet (SA) declared that the angel Gabriel was extolling Ali and had
said,
"There is no braver youth than
Ali and no better sword than his Zulfiqar." (22)
The third momentous armed encounter of Muslims with Quraish
is called the Battle of Clans (Ahzab) or the Battle of the Moat or Ditch
(Khandaq). It
is so called because many clans of Arabs were persuaded by Abu Sufyan to help
him to annihilate Islam and the Muslims; and because when these forces invade
Medina, the Holy Prophet (SA) was obliged to dig a ditch around his army. This battle also
proved that the Holy Prophet (SA) was forced to take up arms in defence of his
followers and his mission. It took place on the 23rd Zil Qada, 5 A.H.
The defeat at Uhud was a great blow to Quraish and their
leader Abu Sufyan.
While retreating from Uhud, he had promised that he will come back again
to avenge the defeat.
He instigated the clans of Bani Nazir, Bani Ghatafan, Bani Salim and Bani
Kinana and also succeeded in persuading Bani Khuza'a, who till then had not
sided with any party, to join their forces against Islam. Abu Sufyan was very
sure of his success.
He specially relied upon the fame of Amr ibn Abdiwad, who was as famous
in Arabia as Rustam was in Persia. He had gathered an army of about nine to ten
thousand soldiers under the command of this famous warrior.
They marched upon Medina. The Holy Prophet (SA) could barely muster 2000
Muslims to face this army. For nearly a month, the armies stood facing
each other and one day Amr jumped over the ditch, faced the Muslim army and
challenged them for an encounter. He was accompanied by Ikrima ibn Abu Jahl,
Abdullah ibn Mugheera, Zirar ibn Khattab, Nuwfal ibn Abdullah and others. His bravery, his
valour and courage were so well-known in Arabia that none of the Muslims except
Ali dare face him.
The assemblage of famous warrior tribes and the presence of Amr ibn
Abdiwad as their commanders had made the Muslims so nervous that even the Holy
Quran says:
"Their eyes were petrified and
their hearts were beating violently and they were thinking of running away"
(Surah al-Ahzab, 33:11)
Thrice Amr ibn Abdiwad challenged them to come out and every
time none but Imam Ali (AS) stood up and asked the permission of the Holy
Prophet (SA) to face him. Twice the Prophet refused him that permission,
but in the end, he allowed him, saying that, "Today faith in embodiment is
facing embodied infidelity"; then he raised his hands in supplication saying,
"Lord! I am
sending Ali alone in the battlefield, do not allow me to be left alone, you are
the best companion and the best guardian". The Muslims were so certain of Ali being
killed by Amr, hence, some of them came forward to have a last look at his
face.
The encounter ended in Ali's success and Amr's death. After Amr, he faced
Abdullah ibn Mugheera and Nuwfal ibn Abdullah and killed them both. Thus a victory was
won without any Muslim, except Ali, coming out of the ranks.
In the encounter with Amr, and the defeat and death of this
great warrior, Imam Ali (AS) again exhibited such a chivalrous attitude that the
sister of Amr composed a poem in praise of the man who faced her brother, fought
bravely against him and paid such a noble and chivalrous tribute to his
victorious enemy.
In it she said, "If anyone else than Ali had killed her brother, she
would have wept over the infamy throughout her life, but not now". The death of Amr had
completely demoralized the various clans gathered and they started leaving the
army and going back to their homes. Quraish and Abu Sufyan felt that they cannot
carry on the battle without the help of other clans and went back to Mecca, sad
and dejected.
Thus Ali, brought an end to the hostilities of Quraish in
three encounters of Badr, Uhud and Khandaq. Their best warriors were killed, their unity
against Islam was crushed, their pride was humiliated and their prestige before
Arab clans was lowered by him.
He further raised the status of Muslims among the haughty,
merciless and wild tribes of Arabia. In all these three battles not more than sixty
Muslims were killed, and he alone had killed more than seventy enemies of Islam,
everyone of whom was the head of some clan or a subclan, a warrior famous for
his bravery or an enemy of the Holy Prophet (SA) and Islam. (23)
In their struggle for existence, Muslims had to face a very
serious opposition from Jews. In the beginning they tried to help Quraish
against Islam surreptitiously and then openly. But when Ali broke through the enmity of
Quraish, and when the Holy Prophet (SA) was forced to banish the Jews from
Medina, they decided to try their fate against Islam with the help of various
tribes of Bani Asad, Bani Kinana and Bani Ghatafan.
The Battle of Khaybar
Khaybar was the province, which the Jews had occupied since
the times of their banishment from Palestine. It contained a few fortresses, the biggest of
them was called Qamus which was on a steep hill. In these fortresses they started gathering in
large number and in the end they raised an army of about ten to twelve thousand
warriors and were scheming to march on Medina. Hearing these serious news the Holy Prophet
(SA) decided to face them at Khaybar only. He marched at the head of an army of 3000
soldiers. This
battle took place in Muharram in 7 A.H.
Imam Ali (AS) then was suffering from sore eyes and was left
at Medina. The
Muslim army succeeded in defeating the Jews in minor skirmishes but when they
tried to capture the main fort of Qamus, they had to face a retreat; they could not
succeed though they tried for days at a stretch. The defeats sustained there were sadly
demoralizing the Muslim army. The Holy Prophet (SA) had allowed every
important person to command the Muslim forces day by day, but each day the
result was fresh defeat, fresh demoralization, fresh boldness of Jews and
increasing danger of some more clans, emboldened by the weakness and defeat of
Muslims, joining hands with the Jews. There were still many such tribes who were
very hostile against Islam and wanted to harm it, but the victories at Badr,
Uhud and Khandaq had made them nervous. The news of the defeat at Khaybar were making
them bold. "The
Jews of Khaybar united by an ancient alliance with Bedouin horde of the Bani
Ghatafan were incessantly working for the formation of a powerful alliance
against the Muslims, and the Holy Prophet (SA) knew fully well the power
possessed by the desert races to harm Muslims." (24)
There was further danger of Munafiqin (hypocrites and
double-dealers) staging a revolt in Medina. Prompt measures were needed to avert these
evils. Only a
victory could have saved the situation which was getting more and more critical
day by day. The
Prophet himself was ill and sadly felt the need of Ali at his side. He knew that though
ill, yet Ali had not left him alone and had followed him, therefore whether ill
or healthy, Ali had come to come to the succour of Muslims, Islam and the
Prophet (SA).
When the news of the last disastrous repulse of the Muslims were brought
to him, the Holy Prophet (SA) said,
"Tomorrow I shall give the
command (the standard) of this army to a man who is brave, who will keep on
attacking, who will not run away from the battlefield, who loves Allah and His
Prophet and is loved by Allah and His Prophet and who will not come back to me
without success"
Next day Ali was called from his bed and was handed over the
command. He
took the fort by storm; killed Marhab, Antar, Murra, Harith and four other
chieftains of the Jew tries in hand to hand combats, broke open the doors of the
fort single-handedly, carried his army inside the fort and within four hours, he
hoisted the flag of Islam on the biggest fortress of Arabia and once more, saved
Islam from a disastrous end.
The news of the success so pleased the Prophet (SA) that he,
though ill, came out to greet the victor, embraced him, and said,
"Ali! Had I not been
afraid that Muslims will start regarding you as the Christians regard the
Christ, I would have said things about you which would have made the Muslims
venerate you and to consider the dust of your feet as something worth
venerating; but
it will suffice to say that you are from me and I am from you; you will inherit me
and I will inherit you; you are to me what Aaron was to Moses; you
will fight for my cause; you will be nearest to me on the Day of Judgement; you
will be next to me on the fountain of Kauthar; enmity against you is enmity
against me; a
war against you is a war against me; your friendship is my friendship; to be at peace with
you is to be at peace with me; your flesh is my flesh; your blood is my blood;
who will obey you will obey me. Truth is on your tongue, in your heart and in
your mind. You
have as much faith in Allah as I have. You are door to me. As per orders of
Allah I give you these tidings that your supporters will be rewarded in Paradise
and your enemies will be punished in Hell." (25)
The victory which Imam Ali (AS) brought to Islam in Khaybar
proved of great consequence to its mission and its followers. It gave Islam such
an importance and prestige over the infidels of the Quraish who till then had
complete control and sway over Mecca and who had not even allowed the Holy
Prophet (SA) and his followers to come for Hajj and Umra and who had forced them
for the Treaty of Hudaybiya, were now obliged to surrender the city to him. Thus Mecca fell
before the superior forces of Islam.
The causes of this invasion and fall of Mecca are not to be
discussed here; suffice it to say that Abu Sufyan who has brought it upon all
the heads of Quraish, later leaving the country and countrymen to the devil
started running for his life to ensure his own and his family's security of life
and property from the Holy Prophet (SA) and through the meditation of Abbas
(uncle of the Holy Prophet) he received the pardon sought for. The behaviour of the
Holy Prophet (SA) against these murderers of Muslims and the enemies of Islam
was so kind and humane, that he pardoned everyone of them, a clemency and
kindness which shall ever remain unparalleled in the history of mankind. After Mecca was
taken over by the Muslims, the precincts of Ka'bah were cleared of all idols by
the Holy Prophet (SA) and Imam Ali (AS), and it ceased to exist as the pivot of
infidelity and polytheism in Arabia.
The fall of Mecca which took place in the month of Ramazan
in 8 A.H. (January 630 A.D.) was entailed serious repercussions.
The success of Islam since the migration had brought many
adherents to its fold.
Those were of three types, some had seen the truth in its preaching and
had accepted it sincerely and faithfully, some were such that they wanted to
bask in the glory of a religion which was fast becoming a mighty temporal power
and they wished to make their worldly positions good through its influence and
had accepted it with those ulterior motives, while there were some whose
conversion was under false impression that unless they had accepted Islam their
lives and properties were not safe. The fall of Mecca had a very sad effect upon
those two latter groups. They were not expecting that Abu Sufyan and
Quraish would succumb so easily to the pressure of Muslim invasion. Clearing of idols
from the precincts of Ka'bah and closing its doors to the infidels was a severe
blow, it became more poignant when they found that their persistence and old
enemy, the man whose valour and whose sword brought all these victories to Islam
and disastrous defeats to their side, that is, Imam Ali (AS) was the
standard-bearer (commander) of the Prophet's forces on the occasion of the fall
of Mecca, and along with the Holy Prophet (SA), he was the man who cleared
Ka'bah of its idols.
There still were many polytheist clans in Arabia, to them Mecca was the
center of worship, amongst them there were two powerful bedouin tribes of Bani
Hawazin and Bani Thaqif. They now were joined by Bani Nasr, Bani Sa'd,
Bani Hashim and Bani Hilal. Those tribes decided to stage a comeback and
the hypocrites promised them to come to their aid.
The plot was arranged so quickly and so stealthily that by
the time the Muslims could rejoice their victory over Mecca, there was an army
of 20,000 warriors at Ta'if ready to face them. The Holy Prophet (SA) marched to Ta'if at the
head of an army of 15,000 Muslims. Some of them were freed slaves of Muslim
conquest of Mecca and many more were they hypocrites of the types mentioned
above, and there were few thousand of those Muslims who had accompanied him from
Medina.
The Battle of
Hunayn
The hostile tribes decided to attack the Muslim army at a
point of vantage at Hunayn and selected two prominences where they concealed
their archers.
The Muslims were very proud of their strength and were proud of their
success, but their behaviour during the encounter was shamelessly timid and
cowardly. The
Almighty Lord showing their attitude in this battle says:
"Allah has helped you on many
occasions including the day of Hunayn; though you were proud of the numberof
your soldiers, they proved to be of no help. You could not find any place of shelter, and
started fleeing." (Surah Tawbah, 9:25)
This encounter took place in the month of Shawwal 8 A.H.
(January, February 630 A.D.). When the Muslim army marched towards the place
where archers were concealed, the enemy opened the campaign with such a severe
onslaught of their archery that the Muslim army could not stand it. The assault was
fierce and the confusion in the Muslim ranks made the archers bolder and they
came nearer and attacked from both the flanks and from the front. Muslims could not
stand the attack any longer. They started deserting the Holy Prophet (SA)
without putting up resistance and did not bother leaving him alone. (26)
The first battalion which attacked the Muslims was the one
in command of Khalid bin Waleed. He was accompanied by Bani Salim, a freshly
converted Quraish of Mecca. This was followed by such a disorderly and
tumultuous flight of the Muslims that only ten persons out of an army of 15,000
were left with the Holy Prophet (SA). Eight of them were from Bani Hashim (Abbas and
his two sons, Imam Ali (AS), Aqeel and three other cousins of the
Prophet). (27)
Abbas was shouting at the Muslims to come back, reminding
them of the oaths of allegiance taken and promises made, but it was of no
avail. Those
who has accepted Islam for wealth and power or under false fears were not
willing to risk their lives. They fled as fast as they could. Many of them who had
carefully hidden their enmity of the rising power of Islam were happy at the
defeat, they gathered around Abu Sufyan, started congratulating him, and said,
"The magical spell of the lying Prophet is broken". They were wishing
for the come-back of polytheism. (28)
Again it was Imam Ali (AS) who saved the Holy Prophet (SA)
and Islam.
Armies of Bani Hawazin and Bani Thaqif under the protection of their
arches were rushing down the hillock, and were getting ready for a fierce
onslaught. Ali
(AS) divided the small band of faithful Muslims in three divisions, (i) to
Abdullah ibn Mas'ud, Abbas ibn Abdul Muttalib and his nephew Abu Sufyan bin
Harith (ii) He assigned the duty of guarding the Holy Prophet (SA) to three
others, (iii) he ordered to guard the rear and he faced the onslaught with only
three warriors along with him. He restlessly combated the enemy and though he
was wounded he faced the commander of the hostile army, Abu Jardal in a hand to
hand combat and killed him with one stroke of the sword. He attacked the
enemy's rank once again, bringing the number of those whom he had slain on that
day to forty.
His aides had a glorious example before them, they also fought bravely
and killed thirty soldiers.
The day was saved, the commander of the enemy's army was
killed, their ranks were broken, they had no courage to face Ali (AS) and
started retreating.
The sight of a powerful enemy under retreat, made the fleeing Muslims
bold and they returned after a victory was won for them. (29)
During the lifetime of the Holy Prophet, Imam Ali was sent
on many occasions for propagation of Islam and on many missions of mercy and
peace. He
carried these duties to the satisfaction of the Holy Prophet and Allah. For instance, in the
words of "The Spirit of Islam", "The men of Khalid bin Walid, under the order of
this newly converted warrior killed Bani Jazima Beduin. The news of this
wanton bloodshed deeply grieved the Prophet and he prayed: "O Lord! I am
innocent of what Khalid done". He immediately dispatched Imam Ali (AS) to
make every possible preparation for the outrage committed. Such mission was
congenial to Ali's nature and he executed it faithfully. He made careful
inquiries as to the number of persons killed, their status, and the loss
incurred by their families and justly compensated. When every loss was
made, he distributed the rest of the money among the kinsmen of the victims and
other members of the tribe, satisfying everyone by his kindness, carrying with
him the blessings of all the people, he returned to the Holy Prophet who
overwhelmed him with thanks and praises.
Similarly in 8 A.H. when other missions failed to bring the powerful Yemeni tribe of Bani Hamadan to the fold of Islam, Ali (AS) was sent there. Ibn Khaldun says that on the first occasion, he gathered the tribesmen, so