Certainty Uncovered

In the name of Allah, the Most Compassionate, the Most Merciful.

All praise is due to Allah, the Lord of the worlds. May the peace and blessings of Allah be upon Muhammad and his pure progeny!

This book which discusses Imam ‘Ali’s merits and virtues was given to me for translation into English by the honorable manager of Ansarian publication, Mr. Hajj Muhammad Taqi Ansarian, a devotee of Ahl al-Bayt. For this reason, I should really thank him for his good choice.

The translation of this book is dedicated to my dear wife, Maryam Kazemi, for her piety, patience, and her love for Imam ‘Ali (a.s).

I would like to thank my dear son, Arya, for proofreading this book.

Above all, my special thanks will go to my knowledgeable friend, Mr. Badr Shahin, for editing this book. I am much obliged to him as usual.

‘Ali Akbar Aghili Ashtiani

The great Sheikh, the supporter of religion and annihilator of the works of the corrupt and the wrongdoers, Jamal al-Din Abu-Mansur Hasan, is the son of Sadid al-Din Yusuf, the son of Zayn al-Din ‘Ali, the son of Muhammad, the son of Mutahhar, known as Allamah Hilli and Allamah ‘ala al-Itlaq.[1]

Sheikh Amili, in (his book of) Tadhkirat al-Mutabahhirin, says: Sheikh Allamah Jamal al-Din Abu-Mansur, Hasan ibn Yusuf ibn ‘Ali ibn Mutahhar Hilli, is a pure learned scholar, most well-versed of all scholars, researcher, trustworthy, jurisprudent, traditionalist, theologian, and a dignified man unrivaled in the rational and transmitted science. His virtues cannot be counted.

He learnt theology and rational science from Muhaqqiq Hilli and Muhaqqiq Tusi and other sciences from other scholars. Muhaqqiq Tusi too learnt jurisprudent (Fiqh) from him.[2]

Hasan ibn ‘Ali ibn Dawud, writing about him in his book, says: He was a great Shi’ite scholar of his time, having numerous books and leading Imamiyyah in the rational and transmitted sciences in his time. His honorable father, may his soul rest in peace, was a dignified jurisprudent and lecturer.[3]

During the life of Allamah Hilli, Sultan Khodabandeh chose Shi’ism as his sect, had coins minted in the name of the twelve Imams and had it circulated in the country in AH 708. It was during the same time that the nation of Islam got rid of the heresy of the tyrant rulers after the Holy Prophet (S), their tyrannical domination over spiritual leadership came to an end, and Muslims attained certain freedoms denied by the Abbasid Caliphs. If the Abbasid Caliphs were content with political domination alone, and had entrusted the spiritual leadership and Imamate to the right ones, so many followers of Ahl al-Bayt had not been killed mercilessly.[4]

Ibn Hajar says: Hasan ibn Yusuf ibn Mutahhar Hilli, the Shi’ite scholar, was a divine sign in intelligence and cleverness. He wrote a commentary on Ibn Hajib so beautifully that earned him a great reputation during his lifetime. He is the one against whom, ibn Taymiyah wrote a book themed “Rejection of the Heretic (Al-Radd Ala al-Rafidah).”

Ibn Mutahhar was well-known among Muslims for his good temper. Having studied some of ibn Taymiyah’s books, he said: If he could understand what I say, I would respond to him (meaning that he is ignorant).[5]

Ibn Hajar also says: Hasan ibn Yusuf ibn ‘Ali Mutahhar, the well-known Rafidi who led the Imamiyyah Shi’ites in his time, was well-versed in rational science. He wrote a commentary on the book entitled Alfa¨ Mukhtasar authored by ibn Hajib of Mosul and a book on ‘Ali’s virtues. Ibn Taymiah wrote a book in its rejection.

Sheikh Taqi al-Din Sabki too expressed his protest to that book in his poems, ibn Hajar says: After studying ibn Taymiyah’s book, I found out that Sabki’s protest was right.[6]

Said About Him

Sheikh Khabir Mirza Abdullah Afandi Isfahani says: The honorable Sheikh Jamal al-Din Abu-Mansur Hasan ibn Sadid al-Din, Yusuf ibn ‘Ali ibn Muhammad ibn Mutahhar Hilli, is a great ambitious leader, a practicing scholar, a fully-skilled poet and the most learned of the scholars (Allamah in the full sense of the word). He has reached the peak of knowledge. He is famous for prudence and judiciousness. He is the nephew of Muhaqqiq Hilli and a divine sign on the earth. He has also a great right on the Twelvers in terms of the explication of Shi’ite knowledge and jurisprudence.

He was well-versed in all branches of science on which he authored a book. He was expert in philosophy, theology, jurisprudence, Hadith, fundamental dogmas, and Arabic literature, as well as a capable poet. In the city of Ardabil, I came to some of his poems indicating his poetic talent.[7]

Khajeh Nasir al-Din Tusi being asked about this great scholar, following his visit to the city of Hillah and its scholars, said: I found a sagacious and expert teacher who will gain superiority over me if he endeavors.[8]

Sheikh al-Hurr al-Amili says: He is Allamah in the full sense of the word and his reputation has spread all over the world. No Shi’ite scholar has been so far called Allamah ala al-Itlaq.[9]

Amir Mustafa Tafreshi in his book, Naqd al-Rijal, writes: He is Hasan ibn Yusuf ibn ‘Ali ibn Mutahhar, Abu-Mansur Hilli. In his description of Allamah Hilli, he, with apology, writes: I would better not describe him, for my book has no enough room for what he knew of the branches of knowledge, and the virtues he possessed. He is above what people say about his benefaction and virtues. He has left behind over seventy books on fundamental dogmas, secondary precepts of religion, physics and divinities. May Allah illuminate his tomb, and those of his father and his child. May Allah award him with the best rewards.[10]

The author of the book, Minhaj al-Maqal, writes: Hasan ibn ‘Ali ibn Mutahhar, Abu-Mansur, Allamah Hilli was born in the city of Hillah and took residence in it. His virtues and benefactions are innumerable.[11]

Mawla Niam al-Din Qarashi in his book, Niam al-Aqwal, writes: Hasan ibn Yusuf ibn ‘Ali Mutahhar Hilli known as Abu-Mansur and Jamal al-Din, may Allah purify his soul, is the chief of the tribe, the Allamah of his time, and a researcher of precision. He is the teacher of the new generations, for all the scholars after him benefited from his knowledge. He is well-known for his superiority and is in no need of description.[12]

His Teachers

This great spiritual man has left behind many books, from which known and unknown teachers benefited. A large group of scholars have learnt from him as mentioned in the books written by Shi’ite and Sunni scholars.

In the beginning of his study, Allamah Hilli benefited from the classes of his father Sadid al-Din Yusuf and then those of his maternal uncle, Muhaqqiq Hilli and the author of Shara'i al-Islam. In rational sciences, mathematics and other sciences, he was a student of Muhaqqiq Tusi, Kamal al-Din Maytham ibn ‘Ali Bahrani, Jamal al-Din Ahmad ibn Tawus Hasani and his brother, Radi al-Din ibn Tawus. He also learnt from other scholars.[13]

His grandfather, who was greatly interested in his education, assigned him a teacher during his childhood making him obliged to teach the Holy Qur'an and writing to the young boy. Allamah Hilli learnt the Holy Qur'an and writing from the same teacher.

His Pupils

Ibn Futi in his book, Mu’jam al-Alqab, on Allamah’s nephew, Amid ibn Abd al-Muttalib ibn Muhammad ibn ‘Ali Husayni Hilli, writes: He learnt jurisprudence from his maternal uncles, Mawlana Jamal al-Din Hasan ibn Mutahhar Hilli.[14] Also a large group of others like his son, Fakhr al-Muhaqqiqin Muhammad, his nephews, Sayyid Amid al-Din and Sayyid Diya’ al-Din Husayni have narrated Hadiths from him.

Sayyid Taj al-Din Muhammad ibn Qasim ibn Maya, Sheikh Zayn al-Din Abu-al-Hasan ‘Ali ibn Ahmad ibn Tarad Matar Abadi, and sheikh Razi al-Din Abul-Hasan ‘Ali ibn Ahmad Marandi too have quoted him. As evidenced by the documents gathered by sheikh Thani on al-¯ahifah al-Kamilah al-Sajjadiyyah, one of the other persons who has mentioned

Allamah’s name is sheikh Taj al-Din Hasan Sarabashnawi.[15]

His Works

Writing about his biography in the book, Khulasat al-Aqwal fi Ma’rifat al-Rijal, Allamah Hilli has mentioned the names of the books he has succeeded to complete or has begun to author till AH 693 as more than 64 books. Further he says: most of the books have not been completed but I hope God will bless me to complete them.[16]

Ibn Kathir says: The Iraqi Shi’ite Abu-Mansur Hasan ibn Yusuf ibn Mutahhar Hilli is the great sheikh of the heretics in Iraq. His many books which amounted to 120 volumes include fifty books on jurisprudence, fundamental dogmas, syntax, philosophy, and heresy. The most famous of these books among theological students is a commentary by ibn Hajib on the principles of Fiqh in the style of al-Mahsul wal-Ahkam. It is extremely useful, for it has many traditions and beautiful justifications.[17]

His Birth

In Khulasat al-Aqwal, he says: I was born on the 19th of Ramadan in AH 648. I hope God will be Gracious to me to bring my life to an end gracefully.[18]

Hasan ibn ‘Ali ibn Dawud in his book writes: He was born in AH 648.[19] Quoting Riyad al-Ulama in the book of A’yan al-Shi’ah, it is written that answering the questions of Sayyid al-Muhanna ibn Sinan Madani, Allamah says: My father said that the auspicious birthday of my son, Abu-Mansur Hasan ibn Yusuf ibn Mutahhar took place on the last third part of Friday night, on the 29th of Ramadan, AH 648. Then, he says: It might be 29th and not the 27th.[20]

Shahid has been quoted as saying that the departure of that honorable person took place on Saturday, 21st of Muharram, AH 726. In Tawdih al-Maqasid by sheikh Baha al-Din Amili, we read: The honorable Allamah Hasan ibn Mutahhar Hilli passed away on the 21st of Muharram, AH 726. May his soul rest in peace.[21]

Place of Death and Tomb

Allamah Hilli passed away in the city of Hillah Mazidiyah but his pure body was transferred to the holy city of Najaf and buried on the right-side chamber next to the Holy Shrine of Amir al-Mu’minin. His tomb is visited to date by the pilgrims of Amir al-Mu’minin.[22]

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[1] A’yan al-Shi’ah, vol. 5, pp. 396

[2] Mu’jam Rijal al-Hadith, vol. 5, pp. 157

[3] Mu’jam Rijal al-Hadith, vol. 5, pp. 158

[4] Tabaqat A’lam al-Shi’ah, 8th century, pp. 52

[5] Lisan al-Mizan, vol. 2, pp. 315

[6] Lisan al-Mizan, vol. 6, pp. 319

[7] Riyad al-Ulama’, vol. 1, pp.358

[8] A’yan al-Shi’ah, vol. 5, pp. 396-397

[9] A’yan al-Shi’ah, vol. 5, pp. 396-397

[10] A’yan al-Shi’ah, vol. 5, pp. 396-397

[11] A’yan al-Shi’ah, vol. 5, pp. 397

[12] A’yan al-Shi’ah, vol. 5, pp. 397

[13] Riyad al-Ulama’, vol. 1, pp. 359

[14] Mu’jam al-Alqab, ibn Futi

[15] Riyad al-Ulama’, vol. 1, pp. 360

[16] Rijal Allamah Hilli, pp. 48

[17] al-Bidayah wa’l-Nihayah, vol. 14, pp. 129

[18] Khulasat al-Aqwal, pp. 48

[19] Mu’jam Rijal al-Hadith, vol. 5, pp. 157

[20] A’yan al-Shi’ah, vol. 5, pp. 396

[21] A’yan al-Shi’ah, vol. 5, pp. 396

[22] A’yan al-Shi’ah, vol. 5, pp. 396

In the name of Allah, The most compassionate, the most merciful

All praise is due to Allah, the Eternal, the Subduing, the Great, the Generous, the Concealer, the First, the Last, the Hidden, the Manifest, the Knower of the nature of secrets, the Aware of the unconscious, the Originator of the beings, with no need of any partner or load, the Inventor of all contingent beings with no need of helper or supporter, I praise Him for his bounties, thank Him for His grace. Greeting and peace be upon the master of the former and latter generations, Muhammad, the chosen one, and his dignified progeny, the infallible Imams.

Whereas the royal order of the dignified king, the master of the affairs of the nations, the ruler of the kings of Arabs and non-Arabs, the king of kings, kind and compassionate to the servants, the grace of the providence in the world, the mercy of God upon the world people, the divine mercy on the world creatures, uprooter of oppression and tyranny, having the divine support, the reviver of the prophets’ traditions, administrators of justice in the world, one who has the Grace of God with him, having holy breath, having control of men, a human having reached the zenith of perfection with his special vision, a star shining in the sky of virtues and his sublime thoughts have supremacy over all, his praiseworthy deeds and a model for the world rulers, Oljaytu Khodabandeh Muhammad, the Sultan on the earth, may God prolong his reign till the Day of Judgment and may the banner of his victory be hoisted and may his rule be immune and safe from change and fall—was issued on writing a book about the virtues and merits of the commander of the believers, ‘Ali ibn Abi-Talib, peace be upon him, in compliance with his royal order, I endeavored to carry out this task as quickly as possible and called the book “The certainty Uncovered about the Virtues of Amir al-Mu’minin.” The book is as brief as possible, since the prolongation of the book might cause the readers to be bored. The virtues and merits of the Imam are such that cannot be counted by human beings.

Quoting Ibn Abbas, the great orator of Khawarizm has reported that the Holy Prophet said: Should the sky-touching trees turn into pens, and the seas turn onto ink, and should the Jinn become counters, and humans become writers, they cannot possibly enumerate the virtues and merits of ‘Ali ibn Abi-Talib.

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ الْحَمْدُ للهِ القَدِيمِ القَاهِرِ، العَظِيمِ القَادِرِ، الحَلِيمِ الغَافِرِ، الكَرِيمِ السَّاتِرِ، الأَوَّلِ الآخِرِ، البَاطِنِ الظَّاهِرِ، العَالِمِ بِمكنُونَاتِ السَّرائِرِ، الْخَبِيرِ بِمُسْتَودَعَاتِ الضَّمائِرِ، الْمُبدِعِ لأَجنَاسِ الْمَوجُوداتِ مِن غَيرِ احتِياجٍ إلَى شَريكٍ وَمُؤازِرٍ، الْمُختَرِعِ لأَِنواعِ الْمُمكِناتِ مِن غَير افتِقارِ مُعِينٍ وَمُظاهرٍ.

أحمَدُهُ علَى إِنعَامِهِ الْغَامِرِ، وَأَشْكُرهُ فَضلَهُ الزَّائِدَ الزَّاخِرَ. وَالصَّلاَةُ عَلَى سَيِّدِ الأَوائِلِ وَالأَواخِرِ مُحَمَّدٍ الْمُصْطَفَى وَعِترَتِهِ الأَمَاجدِ الأَكابِرِ الْمَعصُومِينَ مِنَ الصَّغائِرِ وَالكَبائِرِ الْمُؤَيَّدِينَ فِي الْمَوارِدِ وَالْمَصادِرِ.

أمَّا بَعدُ: فإنَّ مَرسومَ السُّلطانِ الأعظَمِ مَالِكِ رِقابِ الأُممِ مَلكِ مُلوكِ طَوائِفِ العَرَبِ والعَجَمِ شاهِنشاهَ المُعَظَّمِ رَاحِمِ الْعِبَادِ وَلُطفِ اللهِ فِي البلاَدِ رَحمَةُ الله تَعالَى فِي العَالَمينَ وَظِلِّ اللهِ عَلى الخَلائقِ أجمَعينَ مُحيِي سُننِ الأنبياءِ وَالمُرسَلينَ بَاسطِ العَدلِ وَناشِرِهِ وَمُميتِ الجَورِ ومُدمِّرِهِ المُؤيَّد مِن اللهِ تَعالَى بِالعِناياتِ الرّبَّانيّةِ وَالمَمدُودِ مِنهُ تَعالَى بِالألطافِ الإلَهيَّةِ ذِي النّفسِ القُدسيَّةِ وَالرِّئاسَةِ الإنْسِيَّةِ الوَاصِلِ بِفِكرِهِ الثَّاقبِ إلَى أسنَى المَراتبِ المُرتَقِي بِرايَةِ الصَّائبِ أَوجَ الشُّهُبِ الثَّواقِبِ المُتَمَيِّزِ عَلَى جَمِيعِ البَرِيَّةِ بِجَودةِ القَرِيحَةِ وَصِدقِ الرّويَّةِ مُحَمَّدٍ سُلطانِ وَجهِ الأرضِ خَلَّدَ اللهُ مُلْكَهُ إلَى يَومِ العَرضِ وَلا زَالتْ ألْوِيَتَهُ محفُوفةً بِالظَّفرِ وَالنَّصرِ وَدَولَتُهُ محروسَةً مِن الغِيَرِ إلَى يَومِ الحَشْرِ والنَّشرِ رَسمَ بِوَضعِ رِسالَةٍ تَشتَملُ عَلى ذِكرِ فَضائِلِ أمِيرِ المؤمنِينَ عَلِيِّ بنِ أَبِي طَالبٍ عليهِ أفضَلُ الصَّلاةِ والسّلامِ. فَامتَثَلتُ مَا رَسَمَهُ وسَارعْتُ إلَى مَا حَتَمَهُ وَوَضَعْتُ هَذَا الْكِتَابَ المَوسومَ بـِ‍(كَشفُ اليَقِينِ) فِي فَضائِلِ أميرِ المُؤمنِينَ عَلَيْهِ السَّلامُ عَلى سَبيلِ الإيجَازِ وَالاختِصارِ مِن غَير تَطويلٍ ولا إكثَارٍ.

فإنَّ فَتحَ بابِ ذلكَ يُؤدِّي إلَى المَلالِ إذ لاَ حَصرَ لِفضَائلِهِ عَلَيْهِ السَّلامُ كَما رَواهُ أخطَبُ خَـوَارِِزْمَ عنِ ابـن عَبَّاسٍ رَضيَ اللهُ عنهُ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لَوْ أَنَّ الرِّيَاضَ أَقْلاَمٌ وَالبَحْرَ مِدَادٌ وَالْجِنَّ حُسَّابُ وَالإنْسَ كُتَّابٌ مَا أَحْصَوا فَضَائِلَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلامُ.

The author says: How can we count the virtues of a person who has been so beautifully described and praised by the Holy Prophet of Islam (S).

A poet of high capability who had kept silent in eulogizing the Imam was blamed for not so doing. In response to those blaming him, the poet composed a poem expressing his inability the general concept of which is as follows:

Blame me not in giving up the idea of eulogizing ‘Ali, for I know better than you the fact that when the inhabitants of heaven and the earth fail to counter the virtues of Qanbar, that is the slave of ‘Ali, how can I possibly speak of ‘Ali’s merits?

The orator of Khawarizm reports: a scholar was asked if he had composed a poem eulogizing ‘Ali and in answer he said: what should I say about a sublime person whose enemies envied his virtues and concealed them and his friends were not able to propagate his virtues out of fear of their lives and despite these two great obstacles, ‘Ali’s virtues and merits were such that they have enlightened the earth and the heaven as well as the east and the west. Nevertheless, in this book, we will refer to parts of his virtues in the hope that we have complied with the order and we have recounted the words of the orator of Khawarizm in “Manaqib.”

Reporting the Holy Prophet (S), Khawarizmi says: God Almighty has assigned innumerable virtues for my brother ‘Ali. Whoever recalls one of his virtues and internalizes it, God will forgive his past and future sins and whoever writes a book about one of his virtues, angels will seek forgiveness for him as long as that book remains. Whoever listens to one of his virtues, God will forgive the sins he has committed through his hearing sense and should he read a book about ‘Ali’s virtues, God will forgive the sins he has committed through seeing. The Holy Prophet has also been quoted as saying: Looking at the face of ‘Ali and remembering him is worship. God will never accept any servant’s faith save by love for ‘Ali and immunity from his enemies.

وَمَن يَصفُهُ النَّبِيُّ عَلَيْهِ السَّلامُ بِمِثلِ ذلكَ كَيفَ يُمكِنُ التَّعبِيرَ عَن وَصفِ فَضَائِلهِ؟

وَقالَ بَعضُ الشُّعراءِ وَقدْ لامُوهُ فِي تَركِ مَدحِ عَلِيٍّ عَلَيْهِ السَّلامُ:

لاَ تَلُمْنِي فِي تَركِ مَدْحٍ عَليٍّ

أنَا أَدْرَى بِالأَمْرِ مِنْكَ وَأخْبَرْ

إنَّ أهلَ السَّماءِ وَالأرْضِ فِي العَجْ

زِ سَواءٌ عَن حَصْرِ أَوصَافِ قَنْبرْ

وقَالَ بعضُ الفُضَلاءِ وَقدْ سُئلَ عَنهُ عَلَيْهِ السَّلامُ فقَالَ: مَا أَقولُ فِي شَخصٍ أخْفَى أعْداؤهُ فَضَائلَهُ حَسَداً وأخفَى أَولِياؤهُ فَضَائلَهُ خَوفاً وَحذَراً، فَظَهرَ فِي مَا بَينَ هَذَينِ فَضائِلُ طَبَّقتِ الشَّرقَ وَالغَربَ.

لَكنْ نَحنُ نُشيرُ فِي هَذَا المُختَصَرِ إلَى يَسيرٍ مِن فضَائلِهِ عَلَيْهِ السَّلامُ طَاعَةً لِرَسمِ السُّلطانِ وَلِما رَواهُ أخْطَبُ خَوارِزمَ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إنَّ اللهَ تَعالَى جعلَ لأَخي عَليٍّ فَضائِلَ لاَ تُحصَى كَثرَةً. فَمَنْ ذكَرَ فَضيلَةً مِن فَضائِلهِ مُقِرَّاً بِهَا غَفرَ اللهُ لهُ مَا تقَدَّمَ مِن ذنبِهِ وَما تأَخَّرَ، ومَنْ كتَبَ فَضِيلةً مِنْ فَضائِلهِ لمَ تزَلِ الْمَلائكَةُ تَستَغفِرُ لَهُ مَا بقِيَ لِتلكَ الكِتابَةِ رَسمٌ. وَمنِ استَمَعَ إلَى فَضِيلةٍ مِن فضَائلهِ غَفرَ اللهُ لهُ الذُّنوبَ الَّتي اكتَسَبَها بِالاسْتِماعِ. وَمنْ نَظرَ إلَى كِتابٍ منْ فَضائِلهِ غَفرَ اللهُ لهُ الذُّنوبَ الَّتي اكْتسَبَها بِالنَّظَرِ.

ثُمَّ قَالَ: النَّظرُ إلَى أخِي علِيِّ بنِ أبِي طَالبٍ عِبادَةٌ وَذِكرُهُ عِبادَةٌ. ولاَ يَقبلُ اللهُ إيمَانَ عَبدٍ إلاَّ بولايَتهِ وَالبَراءَةِ مِن أعدَائِهِ.

Section One

God almighty said to Abraham (a.s): As for Ishmael, I have heard you; behold, I will bless him and make him fruitful and multiply him exceedingly; he shall be the father of twelve princes, and I will make him a great nation![1] Beyond doubt, Imam ‘Ali (a.s) is one of those princes, a virtue making him peerless.

وَقد رَتَّبتُها عَلى فُصولٍ:

فِي الفَضائِلِ الثَّابتَةِ لهُ قَبلَ وُجُودِهِ وَولادَتِهِ.

وَهيَ خَمسةٌ:

الأولَى: مَا وردَ فِي التَّورَاةِ مِن ذِكرِهِ عَلَيْهِ السَّلامُ:

قَالَ اللهُ تَعالَى لإبرَاهِيمَ عَلَيْهِ السَّلامُ: وَأمَّا إِسْمَاعِيلُ فقدْ سَمِعْتُ دُعاءَكَ فيهِ، وَقدْ بَارَكتُهُ وَسأثْمرُهُ وَأُكثِّرهُ جِدَّاً جِدَّاً، وَأجعلُ منهُ اثنَي عشرَ شَريفاً يُولدُ وأجعلُهُ حِزباً عَظِيماً.

ولاَ شكَّ فِي أنَّ عليَّاً عَلَيْهِ السَّلامُ أَحدُ الإثنَي عَشرَ، وهَذهِ فَضيلَةٌ لمَ يَلحَقْهُ غَيرُهُ فِيهَا.

Section Two

The orator of Khawarizm quoting Abdullah ibn Mas’ud has reported that the Holy Prophet (S) said: O Abdullah! An angel came to me carrying a message from God who said: O Muhammad! Ask the prophets coming before you what they commissioned for? I said: You say what they were commissioned for? He answered: The very essence of their mission is based on the Wilayah of you and ‘Ali ibn Abi-Talib.[2]

الثَّانيةُ:

روَى أخطَبُ خَوارِزمَ عَن عَبدِ اللهِ بنِ مَسعودٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا عَبدَ اللهِ؛ أتانِي مَلَكٌ فقالَ: يَا مُحَمَّدُ سَل مَن أَرسَلْنا قَبلكَ مِنْ رُسُلنا عَلَى مَا بُعثُوا؟

قَالَ: قُلتُ: عَلَى مَا بُعثوا؟

قَالَ: عَلَى وِلايَتِكَ وَولايَةِ عَلِيِّ بنِ أبِي طالبٍ عَلَيْهِ السَّلامُ.

Section Three

The holy name of ‘Ali has been written on the divine throne.

Khawarizmi has reported Abdullah ibn Mas’ud on the authority of the Holy Prophet (S) as saying: When God created the universe and Adam and blew in him His spirit, Adam sneezed and began to praise Allah immediately. God said: My servant! Now that you praised me, by My glory, were if not for the sake of two of my servants, I would never have created you. Adam said: O God! Are those two worthy servants from my issue?

God said: Yes. Now raise your hand and behold what you see. Adam opened his eyes towards heaven and saw an inscription reading: There is no god but Allah and Muhammad (the prophet of mercy) is His Messenger and ‘Ali is Allah’s proof for the people. Whoever recognizes ‘Ali’s right, he is pure inwardly and whoever denies his right will be deprived from my mercy and will suffer. I swear by My glory that whoever obeys ‘Ali, I will give him a place in heaven even if he is sinful and by My glory, if anyone disobeys him, I will punish him with fire even if he has obeyed me.[3]

الثَّالثَةُ: إنَّ اسْمَهُ مَكتوبٌ عَلى العَرشِ:

رَوَى أخطبُ خَوارِزمَ عَن عبدِ اللهِ بنِ مَسعودٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لَمَّا خَلقَ اللهُ تَعالَى آدَمَ وَنفخَ فيهِ مِن رُوحِهِ عَطَسَ آدَمُ فَقالَ: الحَمْدُ للهِ. فَأوحَى اللهُ تَعالَى إلَيهِ: حَمَدتنِي عَبدِي! وَعِزَّتي وَجَلالِي لَولاَ عَبدَانِ أُرِيدُ أنْ أخلُقَهُما فِي دَارِ الدُّنيَا مَا خَلقتُكَ. قَالَ: إلَهي فَيكُونانِ مِنِّي؟ قَال: نَعَمْ!َ يَا آدَمُ ارفَعْ رَأسَكَ وَانظُرْ. فَرفعَ رَأسَهُ فإذا هُوَ مَكتُوبٌ علَى العَرشِ: لاَ إلَهَ إلاَّ اللهُ، مُحَمَّدٌ نَبِيُّ الرَّحمَةِ، عَلِيٌّ مُقِيمُ الحُجَّةِ. وَمَن عرَفَ حَقَّ عَليٍّ زَكا وَطابَ. ومَنْ أنكَرَ حَقَّهُ لُعِنَ وَخابَ. أَقسَمْتُ بِعزَّتي أُدخِلُ الجَنَّةَ مَن أطاعَهُ وَإن عَصانِي. وَأقْسَمتُ بِعزَّتِي أُدخِلُ النَّارَ مَن عَصاهُ وإنْ أطَاعنِي.

Jabir ibn Abdullah has reported the Holy Prophet (S) as having said: Two thousand years before the creation of heavens and the earth, there was an inscription on the gate of heaven reading: Muhammad is the Messenger of Allah and ‘Ali ibn Abi-Talib is his brother.[4]

There is a Hadith in Manaqib in which the Holy Prophet has been quoted as saying: Gabriel came to me while he had spread his two wings. On one wing there was the inscription: There is no god but Allah, Muhammad in His messenger and on the other wing, there was the inscription: There is no god but Allah, ‘Ali is Muhammad’s successor.[5]

In Musnad of Ahmad ibn Hanbal, the Holy Prophet (S) has been quoted by Jabir as having said: Before the creation of the heavens and the earth, there was the following inscription on the gate of paradise: Muhammad is the Messenger of Allah, and ‘Ali is the brother of the Messenger of Allah.[6]

وَمنْ كتابِ المَناقِبِ: عَن جابرِ بنِ عَبدِ اللهِ الأنصارِيِّ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَكتوبٌ عَلى بَابِ الجَنَّةِ: لاَ إلَهَ إلاَّ اللهُ، مُحَمَّدٌ رَسولُ اللهِ، عَليُّ بنُ أبِي طالبٍ أخُو رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَبلَ أنْ يَخلقَ اللهُ

السَّماواتِ والأرضَ بألفَيْ عامٍ. وَمنَ المَناقبِ: قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أتَانِي جَبرَئيلُ وقدْ نَشرَ جَناحَيهِ وإذَا عَلى أحدِهِما مَكتوبٌ: لاَ إلهَ إلاَّ اللهُ، مُحَمَّدٌ النَّبِيُّ، وَعلَى الآخَرِ مَكتوبٌ: لاَ إلهَ إلاَّ اللهُ، عَليٌّ الوَصيُّ.

ومِن مُسندِ أحمدَ: عَن جابرٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَكتوبٌ عَلى بابِ الجَنَّةِ: مُحَمَّدٌ رَسولُ اللهِ، عَليٌّ أُخو رَسولِ اللهِ، قَبلَ أنْ تُخلقَ السَّماواتِ بِألفَي عَامٍ.

Section Four

There are narrations in which the Holy Prophet (S) has said: I and ‘Ali are of the same light.

Salman has quoted the Holy Prophet (S) as having said: I and ‘Ali were light in the presence of God casting light on the world of creation. This light glorified God fourteen thousand years before the creation of Adam and when God Almighty created Adam, this light was transferred to his loin and in the long period between us and Adam, we were in the pure loins till we were separated in the loin of Abd al-Muttalib into two parts. One part was me and the other was ‘Ali.[7]

Salman has also reported the Holy Prophet (S) as having said: I and ‘Ali were a single light before God. Fourteen thousand years before the creation of Adam, when God created Adam, He placed this light in his loin. Then this light was divided into two, part of this light was placed in Abdullah’s loin and the other part was placed in Abu-Talib’s loin. Therefore, ‘Ali is from me and I am from ‘Ali. His flesh is my flesh and his blood is my blood. Hence, whoever loves ‘Ali is because he loves me and whoever is hostile to him is my enemy.

الرَّابعةُ: مَا رُويَ أنَّ رسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: أنَا وَعلِيُّ بنُ أَبِي طالبٍ مِنْ نُورٍ واحِدٍ.

رَوَى صاحِبُ الْمَنَاقِبِ عَن سَلْمَانَ قَالَ: سِمعْتُ حَبِيبِي الْمُصْطفَى صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقُولُ: كُنتُ أنَا وَعلِيٌّ نُوراً بَيْنَ يَدَيِ اللهِ عَزَّ وَجلَّ مُطْبِقاً يُسبِّحُ اللهَ ذَلِكَ النُّورُ وَيُقدِّسهُ قَبلَ أنْ يَخلُقَ اللهُ آدمَ بِأربعَةَ عَشرَ ألفِ عامٍ. فَلمَّا خَلقَ اللهُ تَعالَى آدمَ رَكَّبَ ذَلِكَ النُّورَ فِي صُلبهِ. فَلمْ نَزلْ فِي شَيءٍ واحدٍ حَتَّى افتَرقْنا فِي صُلبِ عَبدِ المُطَّلبِ. فَجُزءٌ أنَا وَجُزءٌ عَليٌّ.

وفِيهِ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: كُنتُ أنَا وَعلِيٌّ نُوراً بَينَ يَدَيِ اللهِ عَزَّ وَجلَّ قَبلَ أن يَخلُقَ الله ُ آدمَ بِأربَعَةَ عَشرَ ألفِ سَنةٍ. فَلمَّا خَلقَ اللهُ تَعالَى أبِي آدَمَ سَلكَ ذَلكَ النُّورُ فِي صُلبهِ. فَلمْ يَزلِ اللهُ يَنقُلهُ مِن صُلبٍ إلَى صُلبٍ حتّى أقَرَّهُ فِي صُلبِ عَبدِ المُطَّلبِ. ثُمَّ أخرَجهُ مِن صُلبِ عَبدِ المُطَّلبِ فَقسمَهُ قِسمَينِ: قِسماً فِي صُلبِ عَبدِاللهِ وَقِسماً فِي صُلبِ أَبِي طَالبٍ. فَعَليٌّ مِنّي وَأنا مِنهُ؛ لَحمُهُ لَحمي وَدَمُهُ دَمي. فَمنْ أحبَّهُ فَيُحِبُّني أُحِبُّهُ وَمَن أَبغَضَهُ فَيُبغِضُني أُبْغِضُهُ.

Section Five

Adam has resorted to ‘Ali as mentioned in the Torah.

Khawarizmi has reported Ibn Abbas who asked the Holy Prophet (S) about the words that Adam received from God and he repented thereby. The Holy Prophet (S) answered: Adam asked God to accept his repentance through the station of Muhammad, ‘Ali, Fatimah, Hasan and Husayn. God Almighty too accepted Adam’s repentance and restored his position in honor of those holy persons.

الخَامسةُ: تَوَسُّل آدَمَ بهِ فِي التّوبَةِ:

رَوَى الخَوارزمِيُّ بإسنَادهِ عَن ابنِ عَبَّاسٍ قَالَ: سُئلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَن الكَلماتِ الَّتي تَلقَّاها آدَمُ مِن رَبِّهِ فَتابَ علَيهِ. فقالَ: سَألَهُ بِحَقِّ مُحَمَّدٍ وَعلِيٍّ وَفاطِمَةَ وَالحَسَنِ وَالحُسَينِ إلاَّ تُبتَ عَلَيَّ. فَتابَ عَلَيهِ.

‘Ali’s Virtues at Creation and Birth

‘Ali (a.s) was born on 13th of Rajab, thirty years after the year of the Elephant in Ka’bah. This virtue belongs only to him, for no one was ever born in Ka’bah except him neither in the past nor in the future.

The author of Basha’ir al-Mustafa has reported Yazid ibn Qa’nab as saying: I and Abbas ibn Abd al-Muttalib and a group of the tribe of Abd al-Uzza were sitting near Ka’bah when we saw Fatimah Bint Asad, the mother of Amir al-Mu'minin while she was nine months pregnant and signs of delivery were manifest in her, came from afar raising her hands in prayer and saying: O Lord! I believe in You, Your Messengers and their books while accepting as truth the words of the prophet Ibrahim (a.s) who rebuilt this house. O Lord! I ask You through the one who built this house and the one I have in my womb to make the hardship of his birth easy for me.

Yazid ibn Qa’nab says: I saw the wall of Ka’bah was opened and Fatimah went inside it and the wall returned to its former state. The group of people who were sitting there rose up to unlock the door but it was not opened. We inferred that the wall had been opened on the order of the Lord and that it was a favor God had done to that lady and her son. Three days passed and on the fourth day, Fatimah carrying the new-born infant in her hands came out of Ka’bah, saying: Beyond doubt, I am superior to the believing women of former times, for Asiyah, the daughter of Muzahim, worshipped God secretly and God did not like to be worshipped except under necessity that is in Pharaoh’s house which was the cradle of atheism and oppression.

فِي الفَضَائلِ الثَّابتَةِ لَهُ حَالَ خَلقِهِ وَوِلادَتِهِ

وُلدَ أمِِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ الجُمُعةَ الثَّالثَ عشَرَ مِن شَهرِ رَجَبٍ بَعدَ عَامِ الفِيلِ بِثَلاثينَ سَنةٍ فِي الكَعبةِ، وَلمْ يُولَدْ أحدٌ سِواهُ فِيها لاَ قَبلَهُ وَلا بَعدَهُ.

رَوَى صَاحبُ كِتابِ (بَشائِرُ المُصطَفَى) عَن يزِيدَ بنِ قُعنُبٍ قَالَ: كُنتُ جَالِساً مَع العَبَّاسِ بنِ عَبدِالمُطَّلبِ وَفريقٍ مِن بَني عَبدِالعُزّى بإزَاءِ بَيتِ اللهِ الحَرامِ إذْ أقبَلَتْ فَاطِمَةُ بِنتُ أسدٍ أُمُّ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السّلامُ، وَكانَتْ حَاملاً بهِ لِتِسعَةِ أشهُرٍ وَقدْ أخَذها الطَّلَقُ. فَقالَت: يَا رَبِّي إنِّي مُؤمنَةٌ بِكَ وَبِما جاءَ مِن عِندكَ مِن رُسُلٍ وَكُتُبٍ، وإنّي مُصدِّقَةٌ بِكَلامِ جَدِّي إبْرَاهيمَ الخَليلِ عَلَيْهِ السَّلامُ وإنَّه بَنى بَيتَكَ العَتيقَ، فَبحَقِّ الَّذي بَنَى هَذَا البَيْتَ وَبِحَقِّ الْمَولُودِ الَّذي فِي بَطْنِي إِلاَّ مَا يَسَّرْتَ عَلَيَّ وِلاَدَتِي.

قَالَ يَزيدُ بنُ قعنب: فَرأَيتُ البَيتَ قَد انشَقَّ عَن ظَهرِهِ وَدَخَلتْ فَاطمَةُ فِيهِ وَغابَتْ عَنْ أبصَارِنا وَعادَ البَيتُ إلَى حَالهِ. فَرُمْنا أنْ يَنفَتحَ لَنا قُفلُ البَابِ فَلَمْ يَنفَتِحْ. فَعَلمْنا أنَّ ذلكَ مِنْ أمْرِ اللهِ تَعالَى. ثُمَّ خَرَجَتْ فِي اليَوْمِ الرَّابِعِ وَعَلَى يَدِها أمِيرُ المُؤمنينَ عَلِيُّ بنُ أبِي طَالبٍ عَلَيْهِ السَّلامُ فَقالَتْ: قَدْ فُضِّلْتُ عَلى مَنْ تَقدَّمَنِي مِن النِّساءِ، لأنَّ آسيةَ بنتَ مُزاحِمٍ عَبدَتِ اللهَ سِرَّاً فِي مَوضِعٍ لاَ يُحبُّ اللهُ أنْ يُعبدَ فيهِ إلاَّ اضْطِراراً.

Mary, the daughter of Imran, too came out of the mosque of Jerusalem and her place of worship on the order of Lord and then gave birth to Jesus (a.s) eating fresh date from a dry palm-tree. However, I entered Ka’bah on the order of Lord and fed on heavenly fruits. After delivery too when I intended to come out of Ka’bah, an invisible caller told me to name the auspicious infant ‘Ali, for Allah the most High says: I name him after My own name, reared him with special rearing, making him aware of My own profound knowledge.

It is he who, in a near future, will clean My house from idols, will break them, and will declare the rule of one God on the roof of My house. He will glorify Me. Happy is one who loves him and obeys his orders and ill-fated is one who is hostile to him and disobeys his orders.[8]

The narrator says: When ‘Ali was born, the Holy Prophet of Islam (S) was thirty years old. The Holy Prophet loved him greatly and asked his mother, Fatimah to place ‘Ali’s cradle near his bed.

The Messenger of Allah was personally in charge of bringing up ‘Ali. He bathed ‘Ali with his own hands and fed him and rocked his cradle at sleep time. When ‘Ali was awake, the Holy Prophet (S) would speak to him and put him on his chest, saying: This dear infant is my brother, guardian, supporter, asset, the chosen one, my son-in-law, successor, the husband of my daughter, my trustworthy, and the caliph after me. The Messenger of Allah would always put ‘Ali on his shoulders and took him to mountains of Mecca so as to be engaged in prayer away from the eyes of the idol-worshippers.

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[1] A’yan al-Shi’ah, vol. 5, pp. 396

[2] Manaqib, Khawarizmi, chap. 19, pp. 221

[3] Manaqib, Khawarizmi, chap. 19, pp. 227

[4] Manaqib, Khawarizmi, chap. 14, pp. 88

[5] Manaqib, Khawarizmi, chap. 14, pp. 90

[6] Manaqib, Ahmad

[7] Manaqib, Khawarizmi, chap. 14, pp. 88

[8] Bisharat al-Mustafa, pp. 8

Virtues are sometimes acquired for a person due to deeds and their consequences and at other times it has no relation with his deeds. What is discussed in this chapter concerns ‘Ali’s acquired virtues as mentioned by the narrators. These acquired virtues are sometimes related to ‘Ali’s spiritual aspect and personality or it is related to his physical aspect.

وَأَنَّ مَريَمَ بِنتَ عِمرَانَ هَزَّتِ النَّخْلةَ الْيَابِسَةَ بِيَدِهَا حَتَّى أَكَلَتْ مِنْهَا رُطَباً جَنِيَّاً؛ وَأنّي دَخَلتُ بَيتَ اللهِ الحَرامَ فَأَكَلْتُ مِن ثِمارِ الجَنَّةِ وَأرزَاقِهَا. فَلمَّا أرَدْتُ أنْ أَخرُجَ هَتفَ بي هَاتِفٌ: يَا فاطِمَةُ، سَمِّيهِ عَليَّاً، فَهوَ عَلِيٌّ، وَاللهُ العَلِيُّ الأعْلَى يَقولُ: إنّي شَقَقتُ اسمَهُ مِنِ اسمي وَأدَّبتُهُ بِأدَبي وَأوْقَفْتُهُ عَلى غَامِضِ عِلمِي، وَهوَ الَّذي يُكَسِّرُ الأصْنامَ فِي بَيتي، وَهوَ الَّذي يُؤذِّنُ فَوقَ ظَهرِ بَيتِي وَيُقَدِّسُني وَيُمَجِّدُني. فَطُوبَى لِمَنْ أحَبَّهُ وَأطاعَهُ، وَوَيلٌ لِمنْ أبغَضَهُ وَعَصاهُ.

قالتْ فَوَلَدتُ عَليَّاً وَلِرسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ثَلاثونَ سَنةً. فَأحَبَّهُ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حُبَّاً شَديداً وَقالَ لي: إجْعَلي مَهدَهُ بِقُربِ فِراشي. وَكانَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَلي أَكثَرَ تَربِيَتِهِ وَكانَ يُطهِّرُ عَليَّاً فِي وَقتِ غُسلِهِ وَيَجُرُّهُ اللَّبنَ عِندَ شُربِهِ وَيُحرِّكُ مَهدَهُ عندَ نَومِهِ وَيُناغِيهِ فِي يَقظَتِهِ وَيَحمِلُهُ عَلى صَدرِهِ وَيَقولُ: هَذَا أخي وَوَلِيِّي وَناصِرِي وَصَفِيِّي وَذُخْري وَكَهفِي وَصِهْري وَوَصِيِّي وَزَوجُ كَرِيمَتِي وَأمِيني عَلى وَصِيَّتي وَخَليفَتي. وَكاَن يَحملُهُ دَائماً وَيَطوفُ بهِ جِبالَ مَكَّةَ وَشِعابَها وَأودِيَتها.

فِي الفَضائلِ الثَّابِتةِ لهُ حَالَ كَمالِهِ وُبُلوغِهِ:

إنّ الفَضائِلَ إمَّا أنْ تَكونَ حاصِلةً لِلشّخْصِ بِاعتْبارِ أفْعالِهِ وَآثارِهِ وإمَّا أنْ لاَ تَكونَ حاصِلةً بِهذا الاعتِبارِ بَلْ بِأسبابٍ خارِجةٍ عنهُ. فَهُنا بَابانِ:

البَابُ الأوَّلُ: فِي الفَضائِلِ المُكتَسَبَةِ مِنَ الفِعلِ وَالأَثرِ:

هَذهِ الفَضائلُ إمَّا أنْ تَكونَ نَفسَانِيّةً أو بَدَنيَّةً.

فَهُنا مَطلَبانِ:

الْمَطلبُ الأوَّلُ: فِي الفَضائِلِ النَّفْسانِيَّةِ:

وَنُنظِّمُها مَباحِثَ:

‘Ali’s spiritual virtues are related to faith which is above all virtues, for faith in man will lead him to the eternal blessing of paradise and divine pleasure and he will be rescued from the painful punishment of hell. On polytheism which is the opposite of faith Allah Almighty says:

“Surely, Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases.” (4:16)

Therefore, Imam ‘Ali (a.s) is far from associating anything with Allah and all Muslims unanimously agree that Imam ‘Ali (a.s) was a pioneer in faith as compared to other companions of the Holy Prophet (S). He was the first among men who believed in Allah and his messenger. He never associated anything with Allah even for a moment nor worshipped any idol.

He is the one who toppled all the idols from Ka’bah when he put his feet on the Holy Prophet’s shoulders and went up to the roof of Ka’bah. Reporting ibn Maryam on the authority of Imam ‘Ali (a.s), Ahmad ibn Hanbal says: The Messenger of Allah and I went to the sacred Mosque. When we reached Ka’bah the Holy Prophet said: Sit down. I sat down. He put his feet on my shoulders so that I will raise him to the roof of Ka’bah. As a result of heaviness of prophethood, I was not able to rise up. Finding me in this position, the Holy Prophet (S) took his feet off my shoulders and sat down on the ground. This time, the Holy Prophet ordered me to mount his shoulders. I too obeyed his order. The Holy Prophet raised me in a way I could fly in sky. At that time, I set my foot on the roof of Ka’bah. I found there the statue of an idol made of copper or lead.[1]

I shook it in a way it was unseated. The Holy Prophet said: Throw is down. I threw it down in a way that it shattered into pieces. Then, I came down from the roof of Ka’bah, leaving the sacred mosque hurriedly along with the Holy Prophet. When we saw the houses of Mecca, we ran more hastily lest the people of Mecca should see us.[2]

الإيمَانُ:

وَهذِهِ الفَضِيلةُ لاَ يُوازِنُها شَيءٌ مِن الفَضَائلِ إذْ بِاعتِبارِها يَحصلُ لِلمُكَلَّفِ النّعيمُ المُخلَّدُ وَالخَلاصُ مِن العَذابِ السَّرمدِ كَما قَالَ تَعالَى: ?إِنَّ اللَّهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ.? وَقدْ أجمَعَ المُسْلِمونَ كافّةً عَلَى أنَّ أميرَ المُؤمنينَ عَلَيْهِ السَّلامُ سَبقَ إلَى الإسلامِ قَبلَ كُلِّ أحَدٍ وَلمْ يُشرِكْ باللهِ تَعالَى طَرفَةَ عَيْنٍ وَلَم يَسجُدْ لِصَنَمٍ بَلْ هُو الَّذي تَوَلَّى تَكسيرَ الأصْنامِ لَمَّا صَعدَ عَلَى كَتِفِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. رَوَى أحمَدُ بنُ حَنبل فِي مُسنَدِهِ عَن أَبِي مَريمَ عَن عَلِيٍّ عَلَيْهِ السَّلامُ قَالَ: إنطَلقْتُ أنَا والنَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حَتَّى أتَيْنا الكَعبَةَ. فَقاَل لي رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ اجْلسْ. فَجَلسْتُ وَصعدَ عَلى مَنكِبي. فَذَهبتُ لأنْهَضَ فَلمْ أُطِقْ. فَرأى منِّي ضَعفاً فَنَزلَ. وَجَلسَ نَبِيُّ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقالَ: إصْعَدْ علَى مَنكِبي. فَصَعدْتُ عَلَى منْكَبَيهِ. قَالَ: فَنهَضَ. قَالَ: فإنَّهُ تُخُيِّلَ إليَّ إنّي لَو شِئتُ لَنلْتُ أفُقَ السَّماءِ حتّى صَعدْتُ عَلَى البَيتِ وَعَليهِ تِمثالٌ صِفرٌ أو نُحاسٌ. فَجعلْتُ أُزاوِلُهُ عَن يَمينِهِ وَشِمالِهِ وَمنْ بَينِ يَديْهِ وَخَلفِهِ حتّى إذَا استَمْكَنْتُ مِنهُ قَالَ لي رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إقْذِفْ بهِ. فَقَذفْتُ بِهِ فَتَكَسَّرَ كَما تَتَكَسَّرُ القَواريرُ. ثُمَّ نَزَلتُ وَانطلَقْتُ أنَا وَرسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ نَستَبِقُ حتّى تَوارَيْنا بِالبُيوتِ خَشيَةَ أنْ يَلقَانا أحَدٌ مِن النَّاسِ.

Al-Tabari, the author of Khasa’is has quoted the prophet (S) as saying: The angels sent greeting on me and ‘Ali for seven years in heaven, for during this period of time no voice except that of ‘Ali and me was raised to heaven by saying: There is no god but Allah.[3] In the book, Yawaqit, Abi- Umar Zahid has quoted Layla Ghifar on the authority of the Holy Prophet (S) as saying: Actually, ‘Ali ibn Abi-Talib is the first person among people who believed in Islam and the first person whom I will see on the Day of Judgment, the last person to whom I say farewell and trust my last will and testament at deathbed.

Ibn Abbas has been quoted by Ahmad ibn Hanbal in his book Musnad as saying: The first person who worshipped God with the Holy Prophet after Khadijah was ‘Ali (a.s).[4]

Salman Farsi has been quoted by Abu’l-Mu’ayyad as saying: I heard from the Messenger of Allah saying: the first person whom I see at the pond is the first man of faith and Islam, ‘Ali ibn Abi-Talib (a.s).[5] Amr ibn Maymun has been quoted by Ahmad ibn Hanbal as saying: I was in the presence of Ibn Abbas when nine groups joined our gathering. They said: We wish to talk to you privately. Either rise up and come along with us or make this gathering private. He said: I will come along with you. This happened when Ibn Abbas had not lost his sight.

When Ibn Abbas attended their gathering, they started speaking to him.

The narrator says: I and those who were in the presence of Ibn Abbas did not hear their discussion but we saw that Ibn Abbas who was angry while rising up and putting the dust off his clothes said: Woe to the people who speak ill of a person who has ten marks of distinction among the companions of the Holy Prophet.

Then he said: These people blame a person about whom the Messenger of Allah in Khaybar battle said: I will soon assign to fight them a person who loves God and His messenger and God and His messenger too love him. It was at this time that everyone was curious as to whom this honor would be given. But it was a wishful thinking for all, for the Holy Prophet asked: Where is ‘Ali?

وَرَوى الطَّبَرِيُّ صَاحِبُ (الخَصائِصِ) عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: صَلَّتِ المَلائكَةُ عَلَيَّ وَعلَى عَلِيٍّ سَبعَ سِنينَ. وَذلكَ لأنَّهُ لَم تَرتَفعْ شَهادَةُ أنْ لاَ إلهَ إلاَّ اللهُ إلَى السَّماءِ إلاَّ منِّي وَمنْهُ. وَمنْ كِتابِ (اليَواقيتِ) لأبِي عُمَرَ الزَّاهدِ: عَن لَيلى الغِفاريّةِ عَن رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أنَّ عَليَّ بنَ أَبِي طالبٍ أوَّلُ النَّاسِ إيمَاناً وَأوَّلُ النَّاسِ لِقاءً بي يَومَ القِيامَةِ وَآخِرُ النَّاسِ بي عَهداً عِندَ المَوتِ. وَمِن كِتابِ مُسْند أحمَدَ: عَن ابنِ عَبَّاسٍ قَالَ: أوَّلُ مَنْ صَلّى معَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بَعدَ خَدِيجَةَ عَلَيْهَا السَّلاَمُ عَلِيٌّ.

وَرَوى أَبُو الْمُؤيَّدِ عَن سَلمَانَ قَالَ: سَمعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ: أَوَّلُ النَّاسِ وُروداً عَلَيَّ الحَوضَ يَوْمَ القِيامَةِ أوَّلُهمْ إسْلاماً وَهوَ عَلِيُّ بنُ أَبِي طالبٍ. وَمنْ كِتابِ مُسنَد أحمدَ بنِ حَنبَلٍ: عَن عَمْرِو بنِ مَيْمونَ قَالَ إنّي لَجالِسٌ إلَى ابْنِ عَبَّاسٍ إذْ أتَاهُ تِسعَةُ رَهطٍ. فَقالوا: يَا ابنَ عَبَّاسٍ إمَّا أنْ تَقومَ مَعَنا وإمَّا أنْ تَخلُوَ بِنا عَنْ هَؤلاءِ. قَالَ: فَقالَ ابنُ عَبَّاسٍ: بَل أقومُ مَعكُمْ. قَالَ: وَهوَ يَومَئِذٍ صَحيحُ لَم يَعْمَ. قَالَ: فَانطَلَقوا فَتَحدَّثوا فلا نَدري مَا قالوا. قَالَ: فَجاءَ يَنفِضُ ثَوبَهُ وَهُوَ يَقولُ: أُفٍّ وَتُفٍّ! وَقَعوا فِي رَجُلٍ قَالَ لهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لأَبْعَثَنَّ رَجُلاً لاَ يُخْزيهِ اللهُ أبَداً، يُحبُّ اللهَ وَرَسُولَهُ وَيُحِبُّهُ اللهُ وَرسولُهُ. قَالَ فَاستَشرَفَ لَهَا مَن استَشْرفَ. قَالَ: أَيْنَ عَلِيٌّ؟

They said: He is in the place of the grinding, busy with grinding so as to prepare food for the strugglers. The Holy Prophet (S) said: Was there no one else to do this job? At any rate, ‘Ali was informed that the Holy Prophet had sent for him. ‘Ali came to the Holy Prophet with eyesore in a way he could not see before his feet. The Holy Prophet rubbed his saliva on ‘Ali’s eyes which cured him immediately. Hoisting the banner of Islam for three times, the Holy Prophet then gave it to ‘Ali and told him to go ahead. ‘Ali conquered Khaybar Fort in no time and brought Safiyyah, the daughter of Huyay as a captive to the presence of the Holy Prophet.

When the Holy Prophet (S) sent so-and-so (i.e. Abu-Bakr) to read Surah of Bara’ah, he sent ‘Ali after him to take the mission from him. The Holy Prophet (S) said: This mission is carried out by none except me or one who is from me. The Holy Prophet (S) asked his cousins: Which one of you in this world and the hereafter will be my follower? They all answered in negative except ‘Ali who was present in the gathering but silent. All of a sudden, he rose up and said: I will be a follower of you in this world and the hereafter! The Messenger of Allah said: Yes, indeed you will be my friend in this world and the hereafter.

‘Ali was the first to embrace Islam after Khadijah.

The Messenger of Allah spread his cloak on ‘Ali, Fatimah, Hasan and Husayn and quoted the following holy verse:

“Allah only desires to keep away uncleanness from you, O people of the House, and to purify you, a thorough purifying.” (33:33)

‘Ali sacrificed his life for the Messenger of Allah by putting on his clothes and lying in his bed at that night, which is called Laylat al-Mabit when the Holy Prophet left Mecca for Medina secretly away from the eyes of the people of Quraysh. The polytheists were throwing stones at ‘Ali’s body thinking that it was the Holy Prophet. Abu-Bakr too came and called for the Messenger of Allah. ‘Ali quietly said: The Holy Prophet is not here. He is heading for Bi’r Maymun. If you hurry, you will reach him. The polytheists kept on throwing stones at ‘Ali but he wrapped his garment over his head till morning when the polytheists found out that they were throwing stones at a wrong target. They swore at him saying: Whatever stones we threw at him, he did not say anything but was raising his voice. Hence, it was strange for us as to whether it was Muhammad or someone else lying in his bed.

قَالُوا: هُو فِي الرَّحَى يَطْحَنُ. قَالَ: وَما كانَ أَحدُكُمْ يَطحَنُ عَنهُ. قَالَ: فَجاءَ وَهوَ أرْمَدُ لاَ يَكادُ أنْ يُبصِرَ. فَتَفَلَ فِي عَينَيْهِ ثُمَّ هَزّ الرَّايةَ ثَلاثاً فَأعْطاها إيَّاهُ. فَجاءَ بِصَفِيَّةَ بِنتِ حُيَيٍّ. قَالَ: ثُمّ بَعثَ فُلاناً بِسورَةِ التَّوبَةِ فَبعثَ عَلِيَّاً خَلفَهُ فَأخَذَها مِنهُ. قَالَ: لاَ يَذْهَبُ بِها إلاَّ رَجُلٌ مِنّي وَأنَا مِنهُ. قَالَ: وَقالَ لِبَني عَمِّهِ: أيُّكُم يُوالينِي فِي الدُّنيا وَالآخِرَةِ؟ قَالَ: وَعَلِيٌّ جالِسٌ مَعَهُمْ فَأَبَوْا. فَقالَ عَلِيٌّ: أَنا أُوالِيكَ فِي الدُّنيا وَالآخِرةِ. فَقالَ: أنْتَ وَلِيّي فِي الدُّنيا والآخِرَةِ.

قَالَ: وَكانَ أوَّلَ مَنْ أسلَمَ مِن النَّاسِ بَعدَ خَديجَةَ. قَالَ وَأخَذَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ثَوبَهُ فَوَضَعَهُ عَلَى عَلِيٍّ وَفاطِمَةَ وَحَسَنٍ وَحُسَيْنٍ فَقالَ: ?إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمْ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا.? قَالَ: وَشرَى عَلِيُّ نَفسَهُ؛ لَبِسَ ثَوبَ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ثُمَّ نامَ مَكانَهُ. قَالَ وَكانَ الْمُشرِكونَ يُريدونَ رَسولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.

فَجاءَ أَبُو بَكرٍ وَعَلِيٌّ نائِمٌ. قَالَ: وَأبو بَكرٍ يَحسبُ أنَّهُ نَبِيُّ اللهِ. قَالَ: فَقالَ: يَا نَبِيَّ اللهِ. قَالَ: فَقالَ لهُ عَلِيٌّ: إنَّ نبِيَّ اللهِ قَد انطَلَقَ نَحوَ بِئْرِ مَيْمُونٍ فَأَدْرِكْهُ. قَالَ فَانطَلَقَ أَبو بَكرٍ فَدخَلَ مَعَهُ الغَارَ. قَالَ: وَجَعَلَ عَلِيٌّ يُرْمَى بِالْحِجارَةِ كَما كانَ يُرْمَى رَسولُ اللهِ وَهوَ يَتَضَوَّرُ قَدْ لَفَّ رَأسَهُ بِالثَّوْبِ لاَ يُخْرِجُهُ حَتَّى أصبَحَ. ثُمَّ كَشَفَ عَن رَأْسِهِ الثَّوْبَ فَقالُوا: كانَ صَاحِبُكَ نَرْميهِ فَلا يتَضَوَّرُ وَأَنْتَ تَتَضَوَّرُ وَقَد استَنْكرْنا ذلكَ.

In the battle of Tabuk when the Holy Prophet’s companions were along with him, ‘Ali said: Will you give me permission to take part in this battle with you? The Holy Prophet (S) said, “No.” ‘Ali was greatly impressed by the Holy Prophet’s unusual answer and started weeping. The Holy Prophet (S) said: Are you not happy that you are to me like Aaron to Moses, except that you are not a prophet? I do not like to pass away from this world unless you will succeed me.

The Holy Prophet (S), on another occasion, said to ‘Ali, “You are the leader of every believer after me.” The Messenger of Allah, on the order of Allah, closed all the doors opening to Masjid al-Nabi. The door of ‘Ali’s house was the only one which remained open. He sometimes entered the mosque while he was in a state of ceremonial impurity, for there was no other way for going and coming.

The Holy Prophet (S) said: Whomever I am a master, ‘Ali is his master. Ibn Abbas says: Allah Almighty made us known in the Holy Qur’an that He is pleased with the companions who swore allegiance under that Tree, for “He was Aware of their in depth faith.” Does anyone have any Hadith at hand to the contrary?

Afif Kindi has been quoted by Ahmad ibn Hanbal as saying: I was a merchant who once went to Abbas ibn Abd al-Muttalib who was a merchant too to buy goods from him on my way to Hajj. When we were in Mina, a man came out of the camp next to ours looking at the sun. When he saw that the sun was moving towards the west and had passed by the middle of the sky, rose up to perform his prayer. Then I saw a woman coming out of the same camp following the man in his prayer. A young boy came out of the camp and performed prayer with him. Since this scene was strange to me, I asked Abbas who that man is.

He said: It is Muhammad ibn Abdullah ibn Abd al-Muttalib, my nephew. I asked who that woman was. He said: His wife, Khadijah, the daughter of Khuwaylid. I asked who that young boy was. He said: ‘Ali ibn Abi-Talib, his cousin. I asked what that act was. He said: He is praying and believes he is a prophet but no one follows him except this woman and this young boy. He believes he will soon possess the treasures of Caesar and Khosrow and will conquer their territories!

قَالَ: وخَرَجَ بِالنَّاسِ فِي غُزاةِ تَبوكَ فقالَ لهُ عَلِيٌّ: أَخرُجُ مَعكَ؟ فقالَ لهُ نَبيُّ اللهِ: لاَ. فَبَكى عَلِيٌّ. فَقالَ لهُ: أمَا تَرْضَى أنْ تَكونَ مِنّي بِمَنْزِلَةِ هَارُونَ مِن مُوسَى إلاَّ أنَّكَ لَستَ بِنَبِيٍّ؟ إنّهُ لاَ يَنبَغي أنْ أذْهَبَ إلاَّ وَأَنْتََ خَليفَتِي. قَالَ: وَقالَ لهُ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أَنْتََ وَلِيُّ كُلِّ مُؤمنٍ بَعدِي.

قَالَ: وسَدُّوا أبْوابَ الْمَسجِدِ غَيْرَ بَابِ عَلِيٍّ فَيدخُلُ الْمَسجِدَ جُنُباً وَهوَ طَرِيقُهُ لَيسَ لهُ طَريقٌ غَيرُهُ. قَالَ: وقالَ: مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَولاهُ.

قَالَ: وَأخبَرَنا اللهُ عَزَّ وَجلَّ فِي القُرْآن إنَّهُ قدْ رَضِيَ عَن أصْحابِ الشَّجَرَةِ (فَعَلِمَ مَا فِي قُلُوبِهِمْ) هَل حَدَّثَنا أَحَدٌ أنَّهُ سَخِطَ عَلَيهِمْ بَعدُ؟

وَمِن كِتابِ مُسنَد أحْمَدَ: عَن عَفيفٍ الكِندِيِّ قَالَ: كُنتُ تاجِراً فَقَدِمْتُ الحَجَّ فَأَتَيتُ العَبَّاسَ بنَ عَبدِالمُطَّلِبِ لأَبْتاعَ مِنهُ بَعضَ التِّجارَةِ وَكانَ تاجِراً فَوَاللهِ إنّي لَعِندَهُ بِمِنىً إذ خَرَجَ رَجُلٌ مِن خَباءٍ قَريبٍ مِنهُ فَنَظرَ إلَى الشَّمْسِ فَلمَّا رَآها قَد مالَتْ قامَ يُصَلّي. قَالَ: ثُمَّ خَرَجَتْ إمْرَأَةٌ مِنْ ذلِكَ الخَباءِ الَّذي خَرَجَ مِنهُ ذلكَ الرَّجُلُ فَقامَتْ خَلفَهُ تُصَلّي. ثُمَّ خَرجَ غُلامٌ حينَ رَاهقَ الحُلُمَ مِنْ ذلكَ الخَباءِ فَقامَ مَعَهُ يُصَلّي. قَالَ: فَقُلْتُ لِلعَبَّاسِ: مَنْ هَذَا يَا عَبَّاسُ؟ قَالَ: هَذَا مُحَمَّدُ بنُ عَبدِاللهِ ابْنُ أخِي. فقُلْتُ: مَنْ هذِهِ المَرْأةُ؟ قَالَ: هَذِهِ إمْرَأَتُهُ خَديَجةُ بِنتُ خُوَيلِدٍ. فَقُلتُ: مَن هَذَا الفَتى؟ فقالَ: هَذَا عَلِيُّ بنُ أَبِي طالِبٍ ابنُ عَمِّهِ. فَقُلْتُ: فَما هَذَا الَّذي يَصْنَعُ؟ قَالَ: يُصَلّي، وَهُوَ يَزْعُمُ أنَّهُ نَبِيٌّ، وَلَمْ يَتَّبِعْهُ عَلى أمْرِهِ إلاَّ امرَأَتُهُ وَابنُ عَمِّهِ هَذَا الفَتَى، وَهوَ يَزعُمُ أنَّهُ سَتُفتَحُ عَلَيْهِ كُنوزُ كِسرَى وَقَيصَرَ.

Ibn’Afif, the cousin of Ash’ath ibn Qays, embraced Islam after some time. He used to regretfully say: If I were a Muslim on that day, I would be the second man, after ‘Ali, who had embraced Islam and I would enjoy the virtue of being a pioneer in Islam.[6] Zayd ibn Arqam has been quoted as saying: the first person who performed prayer with the Messenger of Allah was ‘Ali ibn Abi-Talib.[7] Ahmad ibn Hanbal has related that the Holy Prophet (S) said to his daughter, Fatimah: My daughter! I gave you in marriage to one who is a pioneer in Islam among the Ummah, his knowledge is above others and his forbearance is great in hardships. Are you not pleased with this marriage?[8]

Tha’labi in his commentary on the holy verse,

“And as for the foremost, the first of the Muhajirs and the Ansar (9:100)”

says: Scholars have unanimously believed that the first person who believed in Islam after Khadijah was ‘Ali ibn Abi-Talib.[9] Abu-Dharr and Salman have been reported as saying: The Messenger of Allah took ‘Ali’s hand in his hand saying: This is the first person who believed in me. He is a distinguisher between justice and injustice among the Ummah, the leader of the believers, and the first person who will shake hand with me on the Day of Judgment. He is the greater accepter of Islam.[10]

Abbas ibn Abd al-Muttalib has been quoted as saying: I heard from Umar ibn Khattab saying to those who blamed ‘Ali ibn Abi-Talib: Be silent and do not speak ill of ‘Ali, for I heard from the Messenger of Allah saying: There are three qualities in ‘Ali and I wish one of them was in me, while one of those qualities alone is more beloved to me that what the sun shines on. The Holy Prophet said this when I, Abu-Bakr, Abu-’Ubaydah Jarrah and a number of the companions were present. Then, the Messenger of Allah put his hand on ‘Ali’s shoulders and spoke of those three qualities by saying: O ‘Ali, you are the foremost to Islam and the foremost to faith. Your station to me is like that of Aaron to Moses (a.s). Then he added: O ‘Ali! One who claims that he loves me but he is your enemy is telling a lie, for love for you is love for me and enmity with you is enmity with me.[11]

قَالَ: فَكانَ عَفيفٌ، وَهوَ ابْنُ عَمِّ الأَشْعثِ، يَقولُ بَعدَ ذلكَ، وَقدْ أسْلَمَ: لَوْ كانَ اللهُ رَزَقَنِيَ الإسْلاَمَ يَوْمَئِذٍ فَأَكُونَ ثالِثاً مَعَ عَلِيٍّ عَلَيْهِ السَّلامُ. وَمِنْ كِتابِ الْمَناقِبِ: عَنْ زَيدِ بنِ أرقَمَ قَالَ: أَوَّلُ مَنْ صَلّى مَعَ النَّبِيّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيُّ بنُ أَبِي طالبٍ عَلَيْهِ السَّلامُ.

وَمِنْ مُسنَدِ أحْمَدَ: إنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ لِفَاطِمَةَ عَلَيها السَّلامُ: أَوَمَا تَرْضَيْنَ أنّي زَوَّجْتُكِ أقْدَمَ أُمَّتِي سِلْماً وَأكْثَرَهُمْ عِلماً وَأعْظَمَهَمْ حِلْماً. وَقالَ الثَّعلبيُّ فِي تَفْسيرِ قَوْلِهِ تَعالَى: ?وَالسَّابِقُونَ الأَوَّلُونَ مِنْ الْمُهَاجِرِينَ وَالأَنصَار? إتَّفَقَت العُلَماءُ عَلَى أنَّ أوَّلَ مَنْ آمَنَ بَعدَ خَديجَةَ مِنَ الذُّكورِ بِرَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيُّ بنُ أَبِي طَالِبٍ عَلَيْهِ السَّلامُ. وَمِنْ كِتابِ الخَصائِصِ لِلطَّبريِّ: عَنْ أَبِي ذَرٍّ وَسَلْمانَ قالا: أخَذَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِيَدِ عَلِيٍّ فَقالَ: إنَّ هَذَا أوَّلُ مَنْ آمَنَ بِي، وَهذا فاروقُ هَذهِ الأُمَّةِ، وَهَذا يَعْسوبُ المُؤمنينَ، وَأوَّلُ مَنْ يُصافِحُني يَومَ القِيامَةِ، وَهَذا الصِّدِّيقُ الأكْبَرُ.

وَفيهِ: عَنِ العَبَّاسِ بنِ عَبدِالمُطَّلِبِ قَالَ: سَمِعتُ عُمَرَ بنَ الْخَطَّابِ وَهُوَ يَقولُ: كُفُّوا عَنْ ذِكْرِ عَلِيِّ بنِ أَبِي طالِبٍ فَإنّي سَمِعتُ رَسولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ فِي عَلِيٍّ ثَلاثَ خِصالٍ وَدِدْتُ أنَّ لي واحِدَةً مِنهُنَّ؛ فَواحِدَةٌ مِنهُنَّ أَحَبُّ إلَيَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمسُ. كُنتُ أنَا وَأبو بَكرٍ وأبو عُبَيدَةَ بنُ الجَرَّاحِ وَنَفَرٌ مِن أصْحابِ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إذْ ضَرَبَ النَّبِيُّ صَلَّى اللهُ عَلَيهِ وآلهِ كَتِفَ عَلِيِّ بنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ فَقالَ: يَا عَلِيُّ أنْتَ أوَّلُ المُسْلِمينَ إسْلاماً وَأَنْتََ أوَّلُ المُؤمِنينَ إيماناً وَأَنْتََ مِنّي بِمَنْزِلَةِ هارونَ مِنْ مُوسَى. كَذِبَ يَا عَلِيُّ مَنْ زَعَمَ أنَّهُ يُحِبُّنِي وَيُبْغِضُكَ.

When the Qur’anic verse

“And warn your nearest relations” (26:214)

was revealed, the Holy Prophet (S) gathered Abd al-Muttalib’s sons numbering forty altogether in Abu-Talib’s house and had a meal of a leg of mutton, one Kilo of wheat and some milk prepared for them whereas the meal of each one of them at one meal was four-year camel and sixteen pounds of milk. This group of people ate from that little food and felt full. This was nothing but a miracle becoming manifest in that gathering.

After eating the food, the Holy Prophet (S) addressing the gathering and declaring his divine mission, said: let it be known to you that God has sent me to you, sons of Abd al-Muttalib in particular and to other people in general, for He says: “And warn your nearest relations.” I hereby invite you to two formulas which are light on the tongue but heavy and meaningful in action. By uttering these two formulas, you will soon wield the control of affairs of the Arab and non-Arab and various nations will be subdued to you. You will be redeemed from the fire of hell and enter paradise. Those two formulas are bearing witness to the unity of God Almighty and bearing witness to my mission and prophethood.

Anyone of you, who will respond positively and assist me in my mission, will be my brother, my heir and successor after me. From that gathering, even a single person did not give a positive answer. ‘Ali relates: I who was the youngest in the gathering, rose up saying: O Messenger of Allah, give me the honor of this mission. The Holy Prophet (S) said: Take your seat and let me see what the others say. The Holy Prophet (S) repeated his words for the second time but there was still silence.

Once again I rose up expressing my positive response. The Holy Prophet (S) again ordered me to sit down. He then repeated his words for the third time. This time too. All kept silent and there was no response. I rose up and expressed my readiness. The Holy Prophet (S) said: O ‘Ali, remain in your place. Verily, you are my heir, successor, brother and vizier. When the Holy Prophet (S) completed his words, those in the gathering rose up and addressing Abu-Talib mockingly said: Congratulation to you that if you accept the religion of your nephew, your son, ‘Ali, will be your leader and chief.[12]

وَلَمَّا نَزَلَ قَولُهُ تَعالَى: ?وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ? جَمَعَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بَني عَبدِالمُطَّلِبِ فِي دارِ أَبِي طالِبٍ وَهُمْ أرْبَعونَ رَجُلاً وَأمَرَ أنْ يُصْنَعَ لَهُمْ فَخِذُ شاةٍ مَعَ مُدٍّ مِنْ طَعامِ البُرِّ وَيُعَدُّ لَهُمْ صاعاً مِنَ اللَّبَنِ وَكانَ الرَّجُلُ يَأكُلُ الجِذْعَةَ فِي مَقامٍ واحِدٍ وَيَشْرَبُ الزُّقَّ مِنَ الشَّرَابِ. فَأكَلوا مِنَ اليَسِيرِ مَا كَفاهُمْ إظْهاراً لِمُعْجِزَتِهِ.

ثُمَّ قَالَ لَهُمْ: يَا بَني عَبدِالمُطَّلِبِ إنَّ اللهَ تَعالَى بَعَثَني إلَى الخَلْقِ كَافَّةً وَبَعَثَني إلَيكُمْ خاصَّةً فَقالَ: ?وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ? وَأنا أدْعوكُم إلَى كَلِمَتَيْنِ خَفيفَتَيْنِ عَلَى اللِّسانِ ثَقيلَتَيْنِ فِي الميزانِ تَمْلِكونَ بِهِما العَرَبَ وَالعَجَمَ وَتَنْقادُ لَكُمْ بِها الأُمَمُ وَتَدْخُلونَ بِهِما الجَنَّةَ وَتَنْجَوْنَ بِهِما مِنَ النَّارِ: شَهادَةَ أنْ لاَ إلَهَ إلاَّ اللهُ وَأنّي رَسولُ اللهِ. فَمَنْ يُجيبُني إلَى هَذَا الأمْرِ وَيُؤازِرُني عَلَى القِيامِ بِهِ يَكُنْ أخي وَوَصِيّي وَوَزيري وَوارِثي وَخَليفَتي مِنْ بَعْدي.

فَلَمْ يُجِبْهُ أحَدٌ مِنْهُمْ. فَقالَ أمِيرُ المُؤمِنينَ عَلَيْهِ السَّلامُ: فَقُمْتُ بَيْنَ يَدَيْهِ وَأنا إذْ ذاكَ أصْغَرُهُمْ سِنَّاً فَقُلْتُ: أنَا يَا رَسولَ اللهِ أُؤازِرُكَ عَلَى هَذَا الأمرِ. فَقالَ: إجْلِسْ. ثُمَّ أعادَ عَلَى القَوْمِ القَولَ ثانِيَةً فَصَمَتوا، وَقُمْتُ فَقُلْتُ مِثْلَ مَقالَتي الأولى. فَقالَ: إجْلِسْ. ثُمَّ أعادَ عَلَى القَومِ مَقالَتَهُ ثالِثَةً فَلَمْ يَنْطِقْ أحَدٌ مِنْهُمْ بِحَرْفٍ. فَقُمْتُ وَقُلْتُ: أنَا يَا رَسولَ اللهِ! أنَا أُؤازِرُكَ عَلَى هَذَا الأمْرِ. فَقالَ: إجْلِسْ فَأنْتَ أخي وَوَصِيّي وَوَزيري وَوارِثي وَخَليفَتي مِنْ بَعدِي. فَنَهَضَ القَومُ وَهُمْ يَقُولُونَ لأبِي طالِبٍ: لِيُهْنِئْكَ اليَوْمَ إنْ دَخَلْتَ اليَومَ فِي دِينِ ابْنِ أخيكَ، فَقَدْ جَعَلَ ابْنَكَ أميراً عَلَيْكَ.

والأخْبارُ فِي ذَلِكَ كَثيرَةٌ لاَ تُحْصى.

---

[1] Tarikh Ibn ‘Asakir, vol. 1, pp. 41

[2] Musnad, Ahmad ibn Hanbal, vol. 1, pp. 151

[3] This book was available till 10th century A.H. and since then no information of it is at hand.

[4] Musnad Ahmad ibn Hanbal, vol. 1, pp. 371

[5] Manaqib, Khawarizmi, chap. 4, pp. 17

[6] Musnad Ahmad ibn Hanbal, vol. 1, pp. 209

[7] Manaqib, Khawarizmi, chap. 4, pp. 20

[8] Musnad, Ahmad ibn Hanbal, vol. 5, pp. 26

[9] Ihqaq al-Haqq, vol. 3, pp. 386

[10] Khasa’is, Natanzi

[11] Khasa’is, Natanzi

[12] Kifayat al-Talib, chap. 51, pp. 204

It is unanimously believed that ‘Ali was the wisest among the people of his time. All people resorted to him learning from his rational and transmitted science. There are proofs testifying to what we have said:

First: ‘Ali ibn Abi-Talib was extremely clever and intelligent, having a hunger for knowledge. He was a constant company of the Holy Prophet, from childhood to the day the Messenger of Allah departed from this world, benefiting from the ocean of his knowledge. Evidently, the Holy Prophet (S) was superior to all human beings and his knowledge was above all. Naturally such an intelligent and clever student who accompanied such a perfect man and was hungry for knowledge on the one hand and the student’s interest in learning from childhood till the end of his life had made ‘Ali a student of high capacity who was walking in a path leading to the zenith of perfection on the other.[13]

Second: ‘Ali’s superiority over the people of his time is that God Almighty has said of him:

“… and the retaining ear might retain it” (69:12)

. Tha’labi, a Sunni commentator, in interpreting the verse says: The Messenger of Allah said to ‘Ali: I called on God Almighty to make you a true example of this verse.

Abu-Nasir Hafi, the Shafi’ite, has related: The Messenger of Allah said to ‘Ali: God Almighty has ordered me to call you and teach you the knowledge so that you will retain it. The above mentioned verse was revealed on the same occasion. O ‘Ali, you have the hearing ear and are the retainer of knowledge.[14]

Third: ‘Ali’s superior knowledge is that the Messenger of Allah said, “‘Ali is the most competent among you in relation to judgment.” Evidently, passing a fair judgment requires an in-depth knowledge and full faith. Since ‘Ali was the most competent and qualified, his knowledge too was certainly above all.[15] Bayhaqi quoted ‘Ali as having said: The Holy Prophet (S) gave me the mission to set out to Yemen for passing judgment among them. Being surprised by the order and its referring to me, I said: O Messenger of Allah! Do you assign me a judge while I am still too young not knowing

العِلْمُ:

وَقَدْ أجْمَعَ النَّاسُ كافَّةً عَلَى أنَّ عَلِيَّ بنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ كانَ أعْلَمَ أهْلِ زَمانِهِ وَمِنْهُ اسْتَفادَ النَّاسُ جَميعَ العُلومِ العَقْلِيَّةِ وَالنَّقْلِيَّةِ، وَيَدُلُّ عَلَى ذَلِكَ وُجُوهٌ: الأوَّلُ: إنَّ عَلِيَّ بْنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ كانَ فِي غايَةِ الذَّكاءِ وَالفِطْنَةِ شَديدَ الحِرْصِ عَلَى التَّعَلُّمِ عَظيمَ المُلازَمَةِ لِرَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَيْلاً وَنَهاراً مِنْ صِغَرِ سِنِّهِ إلَى حينَ مُفارَقَتِهِ وَهوَ أكمَلُ أشْخاصِ البَشَرِ عِلْماً وَفَضْلاً. وَمِنَ المَعْلومِ بِالضَّرورَةِ أنَّ مِثلَ هَذَا التِّلْميذِ المُلازِمِ لِهَذِهِ المُلازَمَةِ لِهَذا المُعَلِّمِ الكامِلِ مَعَ شِدَّةِ حِرْصِ المُعَلِّمِ عَلَى التَّعْليمِ وَحِرْصِ المُتَعَلِّمِ علَى التَّعَلُّمِ فإنَّ التِّلْميذَ فِي غايَةِ الكَمالِ وَنِهايَةِ الفَضْلِ وَالعِلْمِ.

وَهَذا بُرهَانٌ قَطْعِيٌّ لاَ خِلافَ فيهِ.

الثَّاني: قَالَ اللهُ تَعالَى فِي حَقِّهِ: ?وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ?. رَوَى الثَّعلَبِيُّ فِي تَفسيرِهِ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ سَأَلْتُ اللهَ عَزَّ وَجلَّ أنْ يَجْعَلَها أُذُنَكَ يَا عَلِيُّ. وَرَوى أَبُو نَعيمٍ الْحَافِظُ الشَّافِعِيُّ بإسْنادِهِ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ إنَّ اللهَ عَزَّ وَجلَّ أَمَرَنِي أَنْ أُدْنِيَكَ وَأُعَلِّمَكَ فَأُنْزِلَتْ هَذِهِ الآيَةُ ?وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ? فَأنْتَ أُذُنٌ واعِيَةٌ لِعِلْمِي. الثَّالثُ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أقْضاكُمْ عَلِيٌّ.

وَالقَضَاءُ يَسْتَلْزِمُ العِلْمَ وَالدِّينَ. فَإذَا كانَ أقْضى مِنْ غَيْرِهِ وَجَبَ أنْ يَكونَ أعْلَمَ مِنهُ. وَرَوى البَيهَقيُّ عَنْ عَلِيٍّ عَلَيْهِ السَّلامُ قَالَ: بَعَثَنِي رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إلَى اليَمَنِ فَقُلْتُ: بَعَثْتَني وَأنا شابٌّ أَقْضي بَيْنَهُمْ وَلا أدْري مَا القَضاءُ. فَضَرَبَ فِي صَــدْري

the principles of judgment! The Holy Prophet (S) put his hand on my chest, prayed for me and said: O Lord! Guide his hear, make his tongue steadfast in telling the truth. ‘Ali said: By the God who cleaves a grain in the earth, after this prayer, I did not pass any judgment between two persons in which there was a bit of doubt.[16]

Nasa’i, in his book of Sahih, and Ahmad ibn Hanbal, in Musnad, have reported ‘Ali as saying: When the Messenger of Allah sent me to Yemen for judgment among people and I was very young, I said to the Messenger of Allah: You are sending me to people among whom there are many differences and hostilities in relation to legal problems and I do not have experience in passing legal judgment. The Holy Prophet (S) said: God Almighty will guide you tongue in telling the truth and will keep your heart steadfast so that you will judge among people without having any doubt.[17] Fourth: Salman Farsi reports: the Holy Prophet (S) has said: The most knowledgeable among my Ummah after me will be ‘Ali ibn Abi-Talib.[18]

Fifth: The eloquent of Khawarizm and Abdullah ibn Mas’ud have reported the Holy Prophet (S) as saying: Wisdom has been divided into ten parts, none parts of which have been given to ‘Ali and the people have been given just one part of it.[19] Sixth: Tirmidhi has quoted the Holy Prophet as saying: I am the city of knowledge and ‘Ali is its gate.[20] Baghawi, in Sihah, has reported the Holy Prophet (S) as saying: I am a collection of wisdom and ‘Ali is the gate of it.[21] Ibn Abbas has quoted the Holy Prophet (S) as saying: I am the city of knowledge and ‘Ali the gate thereof. Therefore, anyone who wishes to enter it should go through its gate.[22]

Khawarizmi has quoted Ibn Abbas on the authority of the Holy Prophet: I am the city of wisdom and ‘Ali is the gate thereof. Therefore, whoever longs for wisdom should enter the city through its gate.[23]

Seventh: Baghawi, in Sihah, has quoted Abil-Hamra' on the authority of the Holy Prophet as saying: Whoever wishes to understand about the knowledge of Adam, the perception of Noah, the piety of John, and the power of Moses, should look at ‘Ali, for he has all the virtues of these men altogether.

وَقالَ: اللَّهُمَّ إِهْدِ قَلْبَهُ وَثَبِّتْ لِسَانَهُ. قَالَ: فَوَالَّذي فَلَقَ الْحَبَّةَ مَا شَكَكْتُ بَعْدَها فِي قَضاءٍ بَيْنَ اثْنَيْنِ. وَرَوى النَّسائِيُّ فِي صَحيحِهِ وَأحمَدُ بنُ حَنْبل فِي مُسْنَدهِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلامُ: بَعَثَني رَسُولُ اللهِ صَلّى اللهُ عَلَيْهِ وآلِهِ إلَى اليَمَنِ وَأنا حَديثُ السِّنِّ. قَالَ: قُلتُ: يَا رَسولَ اللهِ تَبْعَثُني إلَى قَومٍ يَكونُ بَيْنَهُمْ أحْداثٌ وَلا عِلْمَ لي بِالقَضَاءِ. قَالَ: إنَّ اللهَ سَيَهْدي قَلْبَكَ وَيُثَبِّتُ لِسانَكَ. فَما شَكَكْتُ فِي قَضاءٍ بَيْنَ اثنَينِ بَعْدَهُ.

الرَّابعُ: رَوَى سَلْمانُ الفارِسِيُّ قَالَ: قَالَ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أعْلَمُ أُمَّتي بَعْدي عَلِيُّ بنُ أَبِي طالِبٍ. الخَامسُ: رَوَى أخْطَبُ خَوارِزمَ عَنْ عَبْدِ اللهِ بنِ مَسْعودٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: قُسِّمَتِ الحِكْمَةُ عَلى عَشرَةِ أجْزاءٍ فَأُعْطِيَ عَلِيُّ بنُ أَبِي طالِبٍ مِنْها تِسْعَةً وَالنَّاسُ جُزءاً واحِداً.

السَّادِسُ: رَوَى التِّرمِذِيُّ فِي صَحِيحِهِ أنَّ رَسولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: أنَا مَدينَةُ العِلْمِ وَعَلِيُّ بابُها. وَذَكَرَ البَغَويُّ فِي الصِّحاحِ أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: أنَا دارُ الحِكْمَةِ وَعَلِيٌّ بابُها.

وعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أنَا مَدينَةُ العِلْمِ وَعَلِيٌّ بابُها. فَمَنْ أرادَ العِلْمَ فَلْيأْتِ البَابَ. وَرَوى الخَوارِزميُّ عنِ ابنِ عَبَّاسٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أنَا مَدينَةُ الحِكْمَةِ وَعَلِيٌّ بابُها. فَمَنْ أرادَ الحِكْمَةَ فَلْيَأْتِ البابَ.

السَّابعُ: رَوَى البَغَويُّ فِي الصِّحاحِ عَنْ أَبِي الحَمْراءِ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَنْ أرادَ أنْ يَنْظُرَ إلَى آدَمَ فِي عِلْمِهِ وَإلى نوحٍ فِي فَهْمِهِ وإلى يَحيى بنِ زَكَرِيَّا فِي زُهْدِهِ وَإلى مُوسى بنِ عِمْرانَ فِي بَطْشِهِ فَلْيَنْظُرْ إلَى عَلِيِّ بنِ أَبِي طالِبٍ.

Bayhaqi has reported that the Holy Prophet (S) said: Whoever wishes to find out about Adam’s knowledge, Noah’s piety, Abraham’s friendliness, Moses’ power and Jesus’ worship, should look at ‘Ali, for he has all these virtues.[24]

In the book of al-Manaqib, the following is recorded: Harith Awar Hamdani has reported that the Holy Prophet who was among his companions says: I will soon show you Adam in his knowledge, Noah in his insight and Abraham in his friendliness. At this time, ‘Ali joined the Holy Prophet’s companions. Abu-Bakr who was present said: O Messenger of Allah! You have compared a man with three prophets, happy will be this man. Now let us know who this man is. The Holy Prophet (S) said: Do you not know him? Abu-Bakr said: No, messenger of Allah, for His messenger knows better. The Holy Prophet (S) said: That man is ‘Ali ibn Abi-Talib. Turning approvingly to ‘Ali, Abu-Bakr said: May you enjoy these virtues. O Abul-Hasan, is there anyone like you who has such a high position?[25]

‘Ali has also been quoted as saying: By God, no single verse of the Qur’an was revealed whose occasion and place of revelation I did not know. Virtually, God Almighty has blessed me with an intelligent and knowing heart, and a guidance-seeking and asking tongue.[26] Abd al-Rahman Salmi has been reported as saying: By God, in the Quraysh tribe, I did not find anyone as knowledgeable as ‘Ali in relation to the Holy Qur’an.[27]

Abul-Bukhtari has also been reported as saying: I saw ‘Ali having the Holy Prophet’s woolen garment on, his turban on the head, his sword fasten to his side, wearing his ring and sitting on the pulpit of Kufah.

Exposing his chest, ‘Ali said: Pose your questions to me before I depart from among you, for there is much knowledge within my chest. Then he emphatically said: This chest is the storage of knowledge and what I say to you is the knowledge I have derived from the mouth of the Holy Prophet (S). This knowledge is one which was revealed to the Holy Prophet who fed it to me because of his interest in me, that is to say I enjoyed from that special consciousness without seeing the angel of revelation. If I were given the position of judgment, I would issue religious decrees for the followers of Torah, Gospel, and the Psalms according to their own books in a way that with God’s power, these books would be able to speak to you saying ‘Ali is speaking truthfully about what we contained and made you aware of. Then, each of those books would blame its followers, saying: Why do you not ponder on and adhere to what you are reading?[28]

وَرَوى البَيهَقيُّ بإسْنادِهِ إلَى رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: مَنْ أرادَ أنْ يَنْظُرَ إلَى آدَمَ فِي عِلْمِهِ وَإلى نُوحٍ فِي تَقْواهُ وإلى إبْراهيمَ فِي حِلْمِهِ وإلى مُوسى فِي هَيْبَتِهِ وإلى عِيسى فِي عِبادَتِهِ فَلْيَنْظُرْ إلَى عَلِيِّ بنِ أَبِي طالِبٍ.

وَمِنْ كِتابِ المَناقِبِ: عَنِ الحارِثِ الأعْوَرِ صاحِبِ رايةِ عَلِيِّ بنِ أَبِي طالِبٍ قَالَ: بَلَغَنا أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ كانَ فِي جَمْعٍ مِنْ أصْحابِهِ فَقالَ: أُريكُمْ آدَمَ فِي عِلْمِهِ وَنوحاً فِي فَهْمِهِ وَإبراهيمَ فِي حِكْمَتِهِ. فَلَمْ يَكُنْ بِأسْرَعَ مِنْ أنْ طَلَعَ عَلِيُّ بنُ أَبِي طالِبٍ عَلَيْهِ السَّلامُ. فَقالَ أَبُو بَكْرٍ: يَا رَسولَ اللهِ أقِسْتَ رَجُلاً بِثَلاثَةٍ مِنَ الرُّسُلِ؟! بَخٍ بَخٍ لِهَذا الرَّجُلِ. مَنْ هُوَ يَا رَسولَ اللهِ؟ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: ألا تَعْرِفُهُ يَا أبا بَكْرٍ؟ قَالَ: اللهُ وَرَسولُهُ أعْلَمُ. قَالَ النَّبِيُّ: هُوَ أَبُو الحَسَنِ عَلِيُّ بنُ أَبِي طالِبٍ. فَقالَ أَبُو بَكْرٍ: بَخٍ بَخٍ لَكَ يَا أبا الحَسَنِ وَأيْنَ مِثْلُكَ.

وَمِنْهُ: عَنْ عَلِيٍّ عَلَيْهِ السَّلامُ قَالَ: وَاللهِ مَا نَزَلَتْ آيَةٌ إلاَّ وَقَدْ عَلِمْتُ فِيمَ أُنْزِلَتْ وَأَينَ أُنْزِلَتْ. وَإنَّ رَبِّي وَهَبَ لي قَلْباً عَقولاً وَلِساناً سَؤولاً.

وَمِنْهُ: عَنْ أَبِي عَبْدِ الرَّحْمَنِ السَّلَميِّ قَالَ: وَاللهِ مَا رَأَيْتُ قِرَشِيَّاً أقْرَأَ لِكِتابِ اللهِ عَزَّ وَجلَّ مِنْ عَلِيٍّ. وَمِنْهُ: عَنْ أَبِي البُخْتَريِّ قَالَ: رَأَيْتُ عَلِيَّاً عَلَيْهِ السَّلامُ صَعِدَ المِنْبَرَ بِالكُوفَةِ وَعَلَيْهِ مِدْرَعَةٌ لِرَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُتَقَلِّداً بِسَيْفِ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُتَعَمِّماً بِعِمامَةِ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَفي إصْبعِهِ خَاتَمُ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَعَدَ عَلَى المِنْبَرِ وَكَشَفَ عَنْ بَطْنِهِ فَقالَ: سَلوني قَبْلَ أنْ تَفْقِدوني، فَإنَّما بَينَ الجَوانِحِ مِنّي عِلْمٌ جَمٌّ. هَذَا سِفْطُ العِلْمِ. هَذَا لُعابُ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. هَذَا مَا زَقَّني رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ زَقَّاً مِنْ غَيْرِ وَحْيٍ أوحِيَ إلَيَّ. فَواللهِ لَوْ ثُنِيَتْ ليَ الوِسادَةُ فَجَلَسْتُ عَلَيْها لأَفْتَيْتُ لأهْلِ التَّوْراةِ بِتَوْراتِهِمْ وَلأهْلِ الإنْجيلِ بِإنْجيلِـهِمْ وَلأهْلِ الزَّبــورِ بِزَبورِهِمْ حَتَّى يُنْطِقَ اللهُ التَّوْراةَ وَالإنجيلَ وَالزَّبورَ فَيَقُولُ: صَدَقَ عَلِيٌّ. قَدْ أفْتاكُمْ بِما أنْزَلَ اللهُ فيَّ وَأنْتُمْ تَتْلونَ الكِتابَ أفَلا تَعقِلُونَ.

On another day, ‘Ali attended the gathering of people saying: Pose your questions to me before you lose the opportunity when I am not among you. Ask the ways of heavens, for I know them better than those of the earth.[29]

Ahmad ibn Hanbal quoting the Messenger of Allah as saying to Fatimah: My daughter! Are you not pleased[30] for giving you in marriage to the most pioneer among my Ummah, the most knowledgeable of religion and the greatest of them in forbearance?[31] Ibn Abbas has quoted the Holy Prophet (S) as saying: Actually nine tenth of knowledge has been bestowed upon ‘Ali and by God ‘Ali shares the other one tenth of knowledge with all the people.[32]

A’ishah has been quoted as saying: ‘Ali was the most knowledgeable in relation to the Holy Prophet’s tradition.[33] Ibn Abbas has been quoted as saying: In one of his sermons Umar said: ‘Ali is the most knowledgeable of us in judgment and his insight is above us.[34] Abu’l-Mu’ayyad, in his book of Manaqib, has reported on the authority of Ibn Abbas that Umar, once, delivered a speech in which he said, “‘Ali is the most versed of all of us in judicature.”

Eighth: ‘Ali’s scientific supremacy is based on the fact that the fundamentals of all sciences go back to him, for he laid the foundations of religion, expressed the principle rules of Shari’ah and established the rational and transmitted sciences. As for jurisprudence, obviously the very fundamentals of Fiqh are attributed to him, for all the jurisprudents refer to him in problems related to Fiqh. As for attribution of Imamiyyah to ‘Ali, there is no room for argument, for the scholars and jurisprudents of Imamiyyah have derived their knowledge from ‘Ali and his infallible progeny. As for Hanafiyyah whose leader is Abu-Yusuf and Muhammad, they have derived their jurisprudence from Abu-Hanifah who is the student of Imam Sadiq who was the student of his father, Imam Baqir who was the student of Imam Sajjad who learnt his knowledge from his father, Imam Husayn and he too from his father, Amir al-Mu’minin.

وَقالَ يَوماً: إسْأَلوني مِنْ قَبْلِ أنْ تَفْقِدوني. سَلوني عَنْ طُرُقِ السَّماءِ فإنّي أَعْرَفُ بِها مِنْ طُرُقِ الأرْضِ وَمِنْ مُسْنَدِ أحمَدَ بنِ حَنْبلٍ أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ لِفاطِمَةَ: أوَما تَرْضَيْنَ أنّي زَوَّجْتُكِ أقْدَمَ أُمَّتِي سِلْماً وَأكْثَرَهُمْ عِلماً وَأعْظَمَهُمْ حِلماً. وَرَوى عَنِ ابنِ عَبَّاسٍ قَالَ: لَقَدْ أُعْطِيَ عَلِيُّ بنُ أَبِي طالِبٍ تِسْعَةَ أعْشارِ العِلْمِ. وَأَيْمُ اللهِ لَقَدْ شارَكَهُمْ فِي العُشْرِ العاشِرِ. وَعَنْ عائِشَةَ قَالَتْ: عَلِيٌّ عَلَيْهِ السَّلامُ أعْلَمُ النَّاسِ بِالسُّنَّةِ. وَمِنْ مَناقِبِ أَبِي المُؤَيَّدِ: عَنِ ابْنِ عَبَّاسٍ قَالَ: خَطَبَنا عُمَرُ فَقالَ: عَلِيٌّ أقْضانا. الثَّامِنُ: إنَّ مَبادِئَ العُلُومِ مُسْتَنِدَةٌ إلَيهِ وَهُوَ الَّذي مَهَّدَ قَواعِدَ الدِّينِ وَبَيَّنَ أحْكَامَ الشَّريعَةِ وَقَرَّرَ مَطالِبَ العُلومِ العَقْلِيَّةِ وَالنَّقْلِيَّةِ.

أمَّا الفِقْهُ: فَالفُقَهاءُ كُلُّهُمْ يَرْجِعونَ إلَيْهِ فِيهِ. وَأمَّا الإمامِيَّةُ فَانْتِسابُهُمْ إلَيْهِ مَعْلومٌ وَمِنْهُ أَخَذوا عُلُومَهُمْ. وَأحْكامُهُمْ كُلُّها مُسْتَنِدَةٌ إلَيْهِ وَإلى أوْلادِهِ الْمَعْصُومينَ عَلَيْهِمُ السَّلامُ. وَأمَّا الحَنَفِيَّةُ: فَإنَّ أصْحابَ أَبِي حَنيفَةَ كَأبي يوسُفَ وَمُحَمَّدٍ وَزُفَرَ فَإنَّهُمْ أخَذوا عَنْ أَبِـي حَنيفَةَ وَهُوَ تِلْميذُ الصَّادِقِ عَلَيْهِ السَّلامُ وَالصَّادِقُ تِلْميذُ الباقِرِ وَالباقِرُ تِلْميذُ زَيْنِ العابِدينَ وَزَيْنُ العَابِدينَ قَرَأَ عَلَى الحُسَيْنِ وَالحُسَيْنُ عَلَيْهِ وَعَلَيْهِمُ السَّلامُ قَرَأَ عَلَى أبِيهِ أميرِ المُؤْمِنينَ عَلَيْهِ السَّلامُ.

As for Shafi’ites, they have derived their jurisprudence from Shafi’i and he from Muhammad ibn Hasan, the student of Abu-Hanifah and Malik. Therefore, the knowledge and sect of Shafi’i are attributed to these two persons. As for Ahmad ibn Hanbal, the founder of Hanbaliyyah sect, he derived his knowledge from al-Shafi’i. Malik, the founder of the Malikiyyah, benefited from Rabi’at-al-Ra'y who was the student of Ikrimah and Ikrimah from Ibn Abbas who was the student of Amir al-Mu’minin.[35]

As for Khawarij, we should say that their leaders were the student of Imam ‘Ali. The founder of syntax is Imam ‘Ali, too. In this relation, Imam ‘Ali said to Abu’l-Aswad Du’’Ali: All words are classified as three things: a noun, a verb or a preposition. The Imam then elaborated on their inflection. As for the interpretation of the Qur’an (Tafsir), it is unquestionably attributed to Imam ‘Ali, because Ibn Abbas was a student of Imam ‘Ali.[36] Ibn Abbas reported: Amir al-Mu’minin kept on speaking to me about the exegesis of the letter “b” in “Bismillah al-Rahman al-Rahim” from early night till morning; yet, the interpretation of the letter did not come to an end.

As for theology, beyond doubt ‘Ali is the founder of this science on which he has elaborated. ‘Ali used to speak about theology in his sermons delivered to people who, in turn, benefited from it. Scholars too referred to him for solving their scientific problems. Those who tried to learn this science were four groups; namely: Mu’tazilah, Ash’ariyyah, Shi’ah and Khawarij. The attribution of Shi’ism to ‘Ali is obvious and requires no explanation.

As for Khawarij, their scholars used to refer to Imam ‘Ali who was an authority for them.

وَأمَّا الشَّافِعِيَّةُ: فَأخَذوا عَنِ الشَّافِعِيِّ وَهُوَ قَرَأَ عَلَى مُحَمَّدِ بنِ الحَسَنِ تِلْميذِ أَبِي حَنيفَةَ وَعَلَى مَالِكٍ فَرَجَعَ فِقْهُهُ إلَيْهِما.

وَأمَّا أحْمَدُ بنُ حَنْبَلٍ: فَقَرَأَ عَلَى الشَّافِعِيِّ فَرَجَعَ فِقْهُهُ إلَيْهِ.

وَأمَّا مَالِكٌ: فَقَرَأَ عَلَى رَبِيعَةَ الرّأْيِ وَقَرَأَ رَبِيعَةُ عَلَى عِكْرِمَةَ وَقَرَأَ عِكْرِمَةُ عَلَى عَبْدِ اللهِ بْنِ عَبَّاسٍ وَعَبْدُ اللهِ بنُ عَبَّاسٍ تِلْميذُ عَلِيٍّ عَلَيْهِ السَّلامُ.

وَأمَّا الخَوارِجُ: فَأَكابِرُهُمْ وَرُؤَساؤُهُمْ تَلامِذَةٌ لَهُ. وَأمَّا النَّحوُ: فَهُوَ وَاضِعُهُ. قَالَ لأبي الأسْوَدِ الدُّؤَليِّ: الكَلامُ كُلُّهُ ثَلاثَةُ أشْياءٍ: اسْمٌ وَفِعْلٌ وَحَرْفٌ. وَبَيَّنَ لَهُ وُجُوهَ الإعْرابِ.

وَأمَّا عِلْمُ التَّفْسيرِ فَإنَّهُ مُسْتَنِدٌ إلَيْهِ لأنَّ ابْنَ عَبَّاسٍ كانَ تِلْميذَ عَلِيٍّ عَلَيْهِ السَّلامُ فِيهِ. وَقالَ: حَدَّثَني أميرِ المُؤْمِنينَ عَلَيْهِ السَّلامُ فِي تَفْسيرِ (البَاءِ) مِنْ (بِسْمِ اللهِ الرَّحْمَنِ الرَّحيمِ) مِنْ أوَّلِ اللَّيْلِ إلَى آخِرِهِ.

وَأمَّا عِلْمُ الكَلامِ: فَهُوَ الَّذِي قَرَّرَ قَواعِدَهُ وَأوْضَحَ بَراهينَهُ وَمِنْ خُطَبِهِ اسْتَفادَ النَّاسُ كافَّةً وَمَرْجِعُهُمْ كُلُّهُمْ إلَيْهِ فَإنَّ القَيِّمَ بِعِلْمِ الكَلامِ أرْبَعَةٌ: المُعْتَزِلَةُ وَالأشاعِرَةُ وَالشِّيعَةُ وَالخَوارِجُ. أمَّا الشِّيعَةُ: فَانْتِسابُهُمْ إلَيْهِ مَعْلومٌ.

وَأمَّا الخَوارِجُ: فَإنَّ فُضَلاءَهُمْ رَجَعوا إلَيْهِ وَأخَذوا العِلْمَ عَنْهُ.

As for Mu’tazilah, this group is scientifically related to their master, Wasil ibn Ata, who was the student of Abu-Hashim Abdullah ibn Muhammad ibn al-Hanafiyyah. Abu-Hashim was the student of his father and his father was the student of his dignified father, Imam ‘Ali. As for Ashariyyah, they were the students of Abu’l-Hasan ‘Ali ibn Abi-Bishr al-Ashari who was the student of Abu-’Ali Al-Jiba’i who was one of the great leaders of Mu’tazilah.[37]

As for the spiritual path and intuition, all Sufis who have taken this path, attribute the Khirqah and other tools of this science to ‘Ali saying. So do the followers of futuwwah.[38]

The valorous men of the time too have learnt the lesson of courage from ‘Ali to whom they are indebted, for on the day of battle of Uhud, Archangel Gabriel descended from the heavens crying out: There is no man (fata) more valorous than ‘Ali and no sword sharper than Dhu’l-Fiqar.[39]

Moreover, one day, the Holy Prophet came out with happy mien and said to his companions: I am a valorous man, the son and brother of valorous men. The reason for my being valorous is that I am the master and leader of the Arabs. As for being the son of a valorous father, I am the son of Abraham (a.s), the friend of God, a prophet about whom God has said:

“… a young man making mention of them, and he was called Abraham” (21:60).

As for being the brother of a valorous man, I am the brother of ‘Ali about whom Gabriel said: There is no man more valorous than ‘Ali.[40]

As for eloquence, its founder was ‘Ali, for he had reached the zenith of this technique. It has been rightly said that ‘Ali’s words are above the words of all creatures and beneath those of the Creator. All orators have learnt eloquence from him.[41] Ninth: The Holy Prophet’s companions learnt the principles of religion from ‘Ali alone, often referred to him for religious decrees and if they were faced with problems they would seek the solution from him alone.

‘Ali used to correct wrong judgments passed by Umar. One example is when Umar ordered a pregnant woman who had committed adultery to be stoned, but Imam ‘Ali told him not to execute the sentence. When Umar asked him for the reason, Imam ‘Ali said, “If this woman’s sin has been proven and she has to be stoned to death, what is the sin of the infant she has in her womb?

وَأمَّا المُعْتَزِلَةُ: فَإنَّهُمْ انْتَسَبوا إلَى واصِلِ بْنِ عَطاءٍ وَهُوَ كَبيرُهُمْ وَكانَ تِلْميذَ أَبِي هاشِمٍ عَبدِ اللهِ بْنِ مُحَمَّدِ بْنِ الحَنَفِيَّةِ، وَأبو هاشِمٍ تِلْميذُ أبيهِ وَأبوهُ تِلْميذُ والِدِهِ عَلِيِّ بْنِ أَبِي طالِبٍ. وَأمَّا الأشاعِرَةُ: فَإنَّهُمْ تَلامِذَةُ أَبِي الحَسَنِ عَلِيِّ بْنِ أَبِي بِشْرٍ الأشْعَرِيِّ وَهُوَ تِلْميذُ أَبِي عَلِيٍّ الجِبائِيِّ وَهُوَ مِنْ مَشائِخِ المُعْتَزِلَةِ.

وَأمَّا عِلْمُ الطَّريقَةِ: فَإنَّ جَميعَ الصُّوفِيَّةِ يُسْنِدونَ الخِرْقَةَ إلَيْهِ وَأصْحابُ الفُتُوَّةِ يَرْجِعونَ إلَيْهِ لأنَّ جِبريلَ عَلَيْهِ السَّلامُ نَزَلَ يَوْمَ أُحُدٍ مِنَ السَّماءِ وَهُوَ يَقولُ: لاَ سَيْفَ إلاَّ ذو الفِقارِ وَلا فَتى إلاَّ عَلِيٌّ. وَخَرَجَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَوماً فَرِحاً مَسروراً وَقالَ: أنَا الفَتى ابْنُ الفَتى أُخو الفَتى.

أمَّا إنَّهُ الفَتَى فَلأنَّهُ سَيِّدُ العَرَبِ. وَأمَّا ابْنُ الفَتَى فَلأنَّهُ ابْنُ إبراهيمَ خَليلِ الرَّحْمَنِ الَّذِي نَزَلَ فِي حَقِّهِ ?فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ.? وَأمَّا أنَّهُ أخو الفَتى فَلأنَّهُ أخو عَلِيٍّ عَلَيْهِ السَّلامُ الَّذِي قَالَ جِبريلُ عَنْهُ: لاَ فَتى إلاَّ عَلِيٌّ. وَأمَّا عِلْمُ الفَصَاحَةِ: فَهُوَ مَنْبَعُهُ وَأصْلُهُ قَدْ بَلَغَ فِيهِ الغايَةَ وَتَجاوَزَ النِّهايَةَ حَتَّى قيلَ فِي كَلامِهِ بِأنَّهُ فَوْقَ كَلامِ المَخْلوقِ وَدونَ كَلامِ الخَالِقِ. وَكُلُّ الخُطَباءِ تَعَلَّموا مِنْهُ. التَّاسعُ: إنَّ جَميعَ الصَّحابَةِ كَانُوا يَرجِعُونَ إلَيْهِ فِي الأحْكامِ وَيَتَعَلَّمونَ الفَتاوَى مِنْهُ وَيَلْتَجِئونَ إلَيْهِ فِي حَلِّ المُشْكِلاتِ.

وَرَدَّ عَلِيٌّ عُمَرَ فِي قَضايا كَثيرَةٍ؛ فَإنَّهُ أمَرَ بِرَجْمِ امْرَأةٍ حامِلٍ كانَتْ قَدْ زَنَتْ فَنَهاهُ عَلِيٌّ عَلَيْهِ السَّلامُ وَقالَ لَهُ: إنْ كانَ لَكَ عَلَيْها سَبيلٌ فَلَيْسَ لَكَ عَلَى مَا فِي بَطْنِها سَبيلٌ. أَمْهِلْه

Therefore, give her respite and delay her punishments, as to give birth to child. Punish this woman when the nursing period comes to an end.” Umar complied with ‘Ali’s order saying: If ‘Ali were not here, Umar would perish![42]

A woman, no more than six month pregnant was brought to Umar. He ordered the woman to be stoned to death because of the sin she had committed. ‘Ali was informed of the affair and stopped his order. Umar asked for the reason. ‘Ali said: God Almighty has said:

“The bearing of him and the weaning of him was thirty months” (46:15)

God Almighty has also said:

“And the mothers should suckle their children for two whole years” (2:233).

Therefore, if we deduct 24 months which is the period of suckling from thirty months, the remaining six months is the period of bearing. Umar let that woman go saying: If ‘Ali were not here, Umar would be perished.[43]

An insane woman who was pregnant, charged with adultery was brought to Umar. He immediately ordered to stone her to death! ‘Ali was informed of the issue. He stopped Umar saying: Have you not heard what the Messenger of Allah has ordered on this case? Umar said: What is the order of the Messenger of Allah? ‘Ali said: The Messenger of Allah said: Several groups of people are exempt from duty; one who is insane till he becomes mentally healthy, another is a child until he reaches maturity, and the last one is one who is asleep until he wakes up. Hearing this, Umar let the woman go and did not punish her.[44]

One day Umar in his sermon said: Anyone who sets his daughter’s marriage portion more than what is normal, the excess will be returned to the public treasury! A woman from among those present rose up and objected to this, saying: Why do you deprive us of the blessing God has bestowed on us in the Holy Qur’an? God Almighty has said:

“… and you have given one of them a heap of gold, then take not from if anything” (4:20).

Umar expressed regret for what he had uttered, saying: All people are wiser and more familiar with the religious precepts than Umar, even the women behind the curtain.[45]

A woman charged with adultery was brought to Umar. He immediately ordered the woman to be stoned to death! ‘Ali who was present in that place before the execution of the order, said: Stop the order so that the crime will be investigated. Then, he turned to Umar and said: Is this woman to be stoned to death on your order? Umar said: Yes. Then, he recounted the woman’s admission of adultery. ‘Ali said: Perhaps you have been furious to her or you have intimidated her? Umar said: Yes, the case is so.

‘Ali said: Have you not heard from the Messenger of Allah saying: Confession with torture is not valid and no punishment is carried out on a person who confesses in this way. Getting confession by intimidation, putting someone in prison, or chaining a person is not valid either. Umar let that woman go immediately saying: No mother is able to give birth to a person like ‘Ali. Verily if ‘Ali were not here, Umar would be perished.[46]

إلَى أنْ تَضَعَ وَتُرْضِعَ.

فَامْتَثَلَ عُمَرُ وَقالَ: لَوْلا عَلِيٌّ لَهَلَكَ عُمَرُ. وَأُتِيَ عُمَرُ بِامْرَأةٍ كانَتْ قَدْ وَضَعَتْ لِسِتَّةِ أشْهُرٍ فَأَمَرَ بِرَجْمِها فَنَهاهُ عَلِيٌّ صَلَّى اللهُ عليهِ عَنْ ذَلِكَ فَسَأَلَهُ السَّبَبَ. فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: اللهُ تَعالَى يَقولُ: ?وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْراً?. ثُمَّ قَالَ: ?وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ.? فَبَقِيَ مُدَّةُ الحَمْلِ سِتَّةَ أَشْهُرٍ. فَخَلَّى عُمَرُ عَنْها وَقالَ: لَوْلا عَلِيٌّ لَهَلَكَ عُمَرُ.

وَأُتِيَ عُمَرُ بِامْرَأَةٍ مَجْنونَةٍ حُبْلى قَدْ زَنَتْ فَأَمَرَ بِرَجْمِها. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: أَمَا سَمِعْتَ مَا قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ؟ قَالَ: وَما قَالَ؟

قَالَ: قَدْ قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: رُفِعَ القَلَمُ عَنْ ثَلاثَةٍ؛ عَنِ المَجْنونِ حَتَّى يَبْرَأَ وَعَنِ الغُلامِ حَتَّى يُدْرِكَ وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ. قَالَ: فَخَلّى عَنْها وَقالَ: لَوْلا عَلِيٌّ لَهَلَكَ عُمَرُ. وَخَطَبَ عُمَرُ يَوماً فَقالَ: مَنْ غَالى فِي مَهْرِ ابْنَتِهِ فَقَدْ جَعَلْتُهُ فِي بَيْتِ المَالِ. فَقَامَتِ امْرَأَةٌ إلَيْهِ وَقَالَتْ: كَيْفَ تَمْنَعُنا مَا مَنَحَنا اللهُ تَعالَى بِهِ فِي كِتابِهِ فِي قَوْلِهِ تَعالَى: ?وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلاَ تَأْخُذُوا مِنْهُ شَيْئًا?؟ فَقالَ: كُلُّ النَّاسِ أفْقَهُ مِنْ عُمَرَ حَتَّى المُخَدَّراتِ فِي البُيُوتِ.

وَأُتِيَ عُمَرُ أيْضاً بِامْرَأَةٍ نُسِبَ إلَيْها الزِّنا فَأَمَرَ بِرَجْمِهَا، فَلَقِيَها عَلِيٌّ عَلَيْهِ السَّلامُ فَقالَ: مَا بَالُ هَذِهِ؟ فَقالوا: أُمِرَ بِها أَنْ تُرْجَمَ. فَرَدَّها عَلِيٌّ عَلَيْهِ السَّلامُ فَقالَ لَهُ: أَمَرْتَ بِرَجْمِها؟ فَقالَ: نَعَمْ لأَنَّها اعْتَرَفَتْ عِنْدِي بِالفُجُورِ. فَقالَ: فَلَعَلَّكَ انْتَهَرْتَها أَوْ أَخَفْتَها أَوْ تَهَدَّدْتَها؟ فَقالَ: قَدْ كانَ ذاكَ. فَقالَ: أَوَما سَمِعْتَ رَسولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ: لاَ حَدَّ عَلَى مُعْتَرِفٍ بَعْدَ بَلاءٍ؟ إنّهُ مَنْ قِيدَتْ أَوْ حُبِسَتْ أَوْ تُهُدِّدَتْ فَلا إقْرارَ لَها.

Abu’l-Mu’ayyad has reported that one day when Umar was speaking to people, said: What will you do if we will persuade you from good to evil? He repeated this three times but received no answer. At that moment, ‘Ali rose up from among people, saying: In that case we will make you repent and restore justice. In other words, we will make you take back what you have said. Should you accept it, it will be better. Umar said: And if I do not repent? ‘Ali said: We will then behead you with the sword of law. Umar said: Thanks God, He has set a person among the Ummah who will rightfully guide us from deviations and will show us the right path.[47]

Said ibn al-Musayyab has reported Umar as having said: O Lord! Do not spare my life in relation to a complicated problem for whose solution ‘Ali is not alongside me so as to guide me to its solution, for among this Ummah there is no one except ‘Ali who can solve problems.[48] Jabir has quoted Umar as saying: There were eighteen merits for the Holy Prophet’s companions altogether and thirteen of them belonged solely to ‘Ali and he shared the other five with us.[49]

Ibn Abbas has been reported as saying: Knowledge has been divided into six parts. Five parts have been allocated to ‘Ali and he shares the other part with us too. Nevertheless, he is wiser than all of us in the remaining one part.[50] There are many narrations on ‘Ali’s superior knowledge which cannot be counted.

فَخَلّى عُمَرُ سَبيلَها ثُمَّ قَالَ: عَجِزَتِ النِّساءُ أَنْ تَلِدَ مِثْلَ عَلِيِّ بنِ أَبِي طالِبٍ. لَوْلا عَلِيٌّ لَهَلَكَ عُمَرُ. وَمِنْ مَناقِبِ أَبِي الْمُؤيَّدِ: إنَّ عُمَرَ خَطَبَ النَّاسَ فَقالَ: لَوْ صَرَفْناكُمْ عَمَّا تَعْرِفونَ إلَى مَا تُنْكِرونَ مَا كُنْتُمْ صانِعينَ؟ فَسَكَتوا. قَالَ ذَلِكَ ثَلاثاً. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: إذاً كُنَّا نَسْتَتيبُكَ فَإنْ تُبْتَ قَبِلْناكَ. قَالَ فَإنْ لَمْ أَتُبْ؟ قَالَ: إذاً نَضْرِبُ الَّذِي فِيهِ عَيناكَ. فَقالَ: الحَمْدُ للهِ الَّذِي جَعَلَ فِي هَذِهِ الأُمَّةِ مَنْ إذَا اعْوَجَجْنا أقَامَ أَوَدَنا.

وَقالَ سَعِيدُ بنُ المُسَيَّبِ: سَمِعْتُ عُمَرَ يَقول: اللَّهُمَّ لاَ تُبْقِني لِمُعْضِلَةٍ لَيْسَ لَها عَلِيُّ بنُ أَبِي طالِبٍ حَيَّاً. وَعَنْ جابِرٍِ قَالَ: قَالَ عُمَرُ: كانَتْ لأصْحابِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ثَمانِي عَشرَةَ سابِقَةً فَخُصَّ عَلِيٌّ مِنْها بِثَلاثَ عَشرَةَ وَشَرَكَنا فِي الْخَمْسِ. وَقالَ ابنُ عَبَّاسٍ: العِلْمُ سِتُّةُ أسْداسٍ؛ لِعَلِيِّ بْنِ أَبِي طالِبٍ مِنْ ذَلِكَ خَمْسَةُ أسْداسٍ وَلِلنَّاسِ سُدُسٌ، وَلَقَدْ شَارَكَنا فِي السُّدُسِ حَتَّى لَهُوَ أعْلَمُ بِهِ مَنَّا. وَالأخْبارُ فِي ذَلِكَ أكْثَرُ مِنْ أنْ تُحْصى.

Tenth: Imam ‘Ali endeavored to collect the Qur’anic verses more than anyone else after the departure of the Holy Prophet (S).

Abul-Mu’ayyad has reported ‘Ali as saying, “After the departure of the Holy Prophet, I made a vow not to put on my cloak unless I will collect all the Qur’anic verses. As a result, I did not do anything except after doing so due to the great task I had undertaken.” ‘Ali taught the interpretation of the Holy Qur’an to people and Ibn Abbas was distinguished among all for learning the interpretation of the Holy Qur’an.

Eleventh: Imam ‘Ali had amazing merits and scientific perfection. One of the stories told is that two men who were co-travelers came to him. One of them had five loaves of bread and the other had three. They chose a place to sit down, test and have a meal. At this time, a third person came along and ate with them.

After having the food, he gave eight Dirhams to them for the food he had eaten and left. The one who had five loaves of bread took five of the eight Dirhams and gave the rest to his co-traveler, but the latter considered this division as unjust and refused to take the three Dirhams. So they started quarreling. Therefore, they came to ‘Ali and informed him of the issue.

Turning to one who had three loaves of bread, Amir al-Mu’minin said: Your co-traveler has been fair to you and has given you more than what you deserve. But the man insisted that he had not been given his due share, saying that the money should be divided equally between them. ‘Ali said: Now that you do not accept your co-traveler’s share, you must know that what is due to you is not more than one Dirham.

The man being surprised said: Why? ‘Ali said: Each of you have eaten 22/3 of a loaf of bread from the eight loaves. Therefore, out of three loaves of bread belonging to you has been eaten by the third person and out of the five loaves of bread belonging to your co-traveler, 21/3 of the bread has been eaten by the third person. Therefore, the price of one third of the bread belonging to you eaten by the third person is no more than one Dirham. Hence what is due to you is only one Dirham.[51]

Another judgment passed by ‘Ali is about a woman who was riding on the back of another woman. A third woman arrived and prodded the woman who was giving the ride, spurring her to move more quickly. At this time, the woman on the top fell down on the ground and lost her life.

العَاشرُ: إنَّهُ اشْتَغَلَ بِجَمْعِ القُرْآنِ بَعْدَ مَوْتِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَبْلَ كُلِّ أَحَدٍ. رَوَى أَبُو المُؤَيَّدِ بِإسْنادِهِ إلَى عَلِيٍّ عَلَيْهِ السَّلامُ قَالَ: لَمَّا قُبِضَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَقْسَمْتُ لاَ أَضَعُ رِدائِي عَنْ ظَهْري حَتَّى أجْمَعَ مَا بَينَ اللَّوْحَيْنِ. فَما وَضَعْتُ رِدائِي عَنْ ظَهْري حَتَّى جَمَعْتُ القُرْآنَ. وَعَلَّمَ النَّاسَ تَفْسيرَهُ وَكانَ أَخَصَّهُمْ بِهِ فِي ذَلِكَ ابْنُ عَبَّاسٍ.

الحَادِي عَشرَ: قَضَاياه العَجِيبَةُ الدَّالَّةُ عَلَى كَمالِ عِلْمِهِ وَغَزارَةِ فَضْلِهِ. مِنْها: أنَّهُ جاءَهُ شَخْصانِ كانا سائِرَيْنِ فِي طَريقٍ مَعَ أحَدِهِما خَمْسَةُ أرْغِفَةٍ وَمَعَ الآخَرِ ثَلاثَةٌ. فَجَلَسا يَأْكُلانِ فَقَدِمَ عَلَيْهِما ثالِثٌ فَأكَلَ مَعَهُما فَلَمَّا فَرِغوا رَمى لَهُما ثَمانِيَةَ دَراهِمَ عِوَضاً عَنْ أكْلِهِ. فَطَلَبَ صاحِبُ الأكْثَرِ خَمْسَةً فَامْتَنَعَ عَلَيْهِ صاحِبُ الأَقَلِّ. فَتَرافَعا إلَى عَلِيٍّ عَلَيْهِ السَّلامُ. فَقالَ لِصاحِبِ الأَقَلِّ: قَدْ أَنْصَفَكَ. فَقالَ لَهُ: مَا آخُذُ إلاَّ حَقِّي وَهُوَ أكْثَرُ مِنْ ثَلاثَةٍ وَأنا أُريدُ أَمْرَ الحَقِّ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: إذَا كانَ كَذلِكَ فَلَكَ دِرْهَمٌ واحِدٌ؛ كُلُّ واحِدٍ مِنْكُمْ قَدْ أَكَلَ رَغيفَيْنِ وَثُلُثَيْ رَغِيفٍ فَبَقِيَ لَكَ مِنْ خُبْزِكَ ثُلُثُ رَغيفٍ أَكَلَهُ الثَّالِثُ وَأكَلَ مِنْ خُبْزِ صاحِبِكَ رَغيفَيْنِ وَثُلُثَ رَغيفٍ، فَلِكُلٍّ ثُلُثُ دِرْهَمٍ.

وَمِنْها: أنَّ امْرَأَةً رَكِبَتْ أُخْرى فَجاءَتْ ثالِثَةٌ فَنَخَسَتِ المَرْكوبَةَ فَوَقَعَتِ الرَّاكِبَةُ فَمَاتَتْ. فَقَضى بِثُلُثَيْ دِيَتِها عَلَى النَّاخِسَةِ وَالمَرْكوبَةِ لأَنَّ التَّلَفَ وَقَعَ مِنْهُمْا وَأَسْقَطَ الثُّلُثَ لِرُكوبِه عَبَثاً

‘Ali’s judgment was that two thirds of blood money had to be paid by the woman who was giving ride and the woman who had prodded her, for the woman’s death was because of their acts and annulled one third of blood money, for the woman killed had done a futile attempt and there was no compensation for it. This judgment passed at the time of the Holy Prophet (S) was approved by him.[52]

One of the other judgments passed by ‘Ali was about a slave girl jointly owned by two persons who had sexual intercourse with her during the period of purity. The slave girl became pregnant, so the case became dubious for them. As for the child, ‘Ali drew lot between them. This judgment too was approved by the Holy Prophet (S) who raised his hands in prayer, saying: Thanks God who has set among us Ahl al-Bayt a person acting according to the tradition of Prophet David. By David’s tradition, the Holy Prophet (S) meant divine inspiration.[53]

Another example of judgment passed by ‘Ali was when a cow had killed an ass. The owners of the two animals went to Abu-Bakr for judgment informing him of the case. Abu-Bakr said: An animal has killed another animal. So the owner of the killer animal does not have to pay anything! The two persons referred the case to Umar who passed a judgment similar to that of Abu-Bakr.

Then, they informed the case to ‘Ali who said: If the cow has gone to the place of the ass and has killed it, the owner of the cow has to pay the price of the ass to its owner and if the ass has gone to the place of the cow and it has killed the ass, the owner of the cow does not have to be compensated. Hearing this, the Holy Prophet said: Actually, ‘Ali ibn Abi-Talib has passed judgment among you based on God’s decree and there is no doubt about this judgment.[54]

One of the other judgments passed by ‘Ali is about two women who had a dispute over a child each claiming that the child belonged to her. They came to ‘Ali to offer a solution. ‘Ali first advised each of them to give up her baseless claim but they both insisted on what they said believing the other party’s claim to be false. To resolve this problem, ‘Ali ordered Qanbar to bring his sword. The two women said: What is the sword for? ‘Ali said: I will cut the child into two parts and give a half to each of you. At this point, one of the two women cried out saying: O Amir al-Mu’minin! If you are supposed to cut the child into two parts, I will give up my claim. Give the child to this woman. ‘Ali found that the child belonged to her and the other woman’s claim was false. Therefore, he gave the child to his true mother and the other woman whose claim was false, took back her word and confessed the truth.[55]

. فَصَوَّبَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. وَمِنْها: أنَّهُ كَانَتْ جَارِيَةٌ بَيْنَ اثْنَيْنِ وَطَآها فِي طُهْرٍ وَاحِدٍ فَحَمَلَتْ. فَأَشْكَلَ الْحالُ فَتَرافَعا إلَيْهِ فَحَكَمَ عَلَيْهِ السَّلامُ بِالقُرْعَةِ. فَصَوَّبَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقالَ: الحَمْدُ للهِ الَّذِي جَعَلَ فينا أهْلَ البَيْتِ مَنْ يَقْضي عَلَى سُنَنِ دَاوُدَ عَلَيْهِ السَّلامُ، يَعنِي بِهِ: القَضاءَ بِالإلْهامِ.

وَمِنْها: أنَّ بَقَرَةً قَتَلَتْ حِماراً، فَتَرافَعَ المَالِكانِ إلَى أَبِي بَكْرٍ. فَقالَ: بَهيمَةٌ قَتَلَتْ بَهيمَةً، لاَ شَيْءَ عَلَى رَبِّها. ثُمَّ مَضَيا إلَى عُمَرَ فَقَضَى بِما قَضى صاحِبُهُ. ثُمَّ مَضَيا إلَى عَلِيٍّ عَلَيْهِ السَّلامُ فَقالَ: إنْ كَانَتِ البَقَرَةُ دَخَلَتِ الحِمَارَ فِي مَنامِهِ فَعَلَى رَبِّها قِيمَةُ الحِمَارِ لِصاحِبِهِ. وَإنْ كَانَ الحِمارُ دَخَلَ عَلَى البَقَرَةِ فِي مَنامِها فَقَتَلَتْهُ فَلا غُرْمَ عَلَى صَاحِبِها.

فقَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لَقَدْ قَضى عَلِيُّ بْنُ أَبِي طالِبٍ بَيْنَكُما بِقَضاءِ اللهِ عَزَّ وَجلَّ. وَمِنْها: أنَّ امْرَأَتَيْنِ جاءَتا إلَيْهِ وَمَعَهُما طِفْلٌ ادَّعَتْهُ كُلٌّ مِنْهُمْا. فَوَعَظَهُما فَلَمْ تَرْجَعا. فَقالَ: يَا قَنْبَرُ ائْتِنِي بِالسَّيْفِ. فَقالَتا لَهُ: مَا تَصْنَعُ بِهِ؟ فَقالَ: أَشُقُّهُ نِصْفَيْنِ وَأُعْطي كُلَّ واحِــدَةٍ مِنْكُما نِصْفَهُ. فَرَضِيَتْ إحْداهُما وَصاحَتِ الأُخْرى وَقالَتْ: يَـا أميـرَ الْمُؤْمِنينَ إنْ كُنْتَ لا

One of the other judgments passed by ‘Ali is when a building collapsed on a group of people but two young boys survived and each of them claimed that the other was his slave. There was no witness in this relation either. To settle the dispute, they went to ‘Ali to find a solution for their problem. To discover the truth, ‘Ali ordered the two young boys to put their heads out of a window. Then he said to Qanbar: cut off the head of the slave. One of the two young boys pulled his head out of the window starting to run away but the other one remained in the same place. The one who had pulled his head out of the window confessed that he was the slave and the other was the master.[56]

Another example of the judgments passed by ‘Ali is about a man who had drunk wine at the time of Abu-Bakr. The man was brought to Abu-Bakr and admitted that he had drunken wine but he said he did not know that drinking wine was forbidden and it was unlawful, for he said he was living among people for whom drinking wine was lawful. Hearing this, Abu-Bakr was at a loss, not knowing how to carry out the punishment, for the problem was of an unknown nature to him. So he had to inform the problem to ‘Ali so as to find a solution for it.

‘Ali said: Send with him two trustworthy men to the group of Muhajir and Ansar making them swear by God if there is anyone to whom the verse on the prohibition of drinking wine had been recited or had reported the Holy Prophet as having said anything about this issue or not. Should anyone bear witness that the wine-drinker knew about the unlawful nature of wine-drinking, give him punishment for wine drinking, otherwise make him repent and let him go, for he has not been aware of the unlawful nature of wine-drinking. Abu-Bakr carried out ‘Ali’s instruction. When inquiry was made, it was found out that the verse on the prohibition of drinking wine had not been recited to him. Therefore, they made him repent and let him go.[57]

بُدَّ فاعِلاً فَأَعْطِها إيَّاهُ. فَعُرِفَ أنَّهُ وَلَدُها وَلا شَيءَ لِلرَّاضِيَةِ. فَسَلَّمَهُ إلَيْها فَرَجَعَتْ مُدَّعِيَةُ البَاطِلِ إلَى الحَقِّ. وَمِنْها: أنَّهُ وَقَعَتْ دارٌ عَلَى قَومٍ وَخَرَجَ مِنْها صَبِيَّانِ إدَّعى كُلُّ واحِدٍ مِنْهُمْا أنَّهُ مالِكُ الآخَرِ. فَأمَرَ بإخْراج رَأْسَيْهِما مِنْ رَوْزَنَةٍ ثُمَّ قَالَ: يَا قَنْبَرُ جَرِّدِ السَّيْفَ. وَأشارَ إلَيْهِ لاَ تَفْعَلْ إلاَّ مَا آمُرُكَ. ثُمَّ قَالَ: يَا قَنْبَرُ إضْرِبْ رَقَبَةَ العَبْدِ. فَهَرَبَ أحَدُهُما وَبَقِيَ الآخَرُ. وَرَجَعَ الهَارِبُ إلَى الحَقِّ وَاعتَرَفَ بِأنَّهُ العَبْدُ. وَمِنْها: أنَّ رَجُلاً رُفِعَ إلَى أَبِي بَكْرٍ وَقَدْ شَرِبَ الخَمْرَ فَأرادَ أنْ يُقيمَ عَلَيْهِ الحَدَّ. فَقالَ لَهُ: إنَّني شَرِبْتُها وَلا عِلْمَ لي بِتَحْريِمَها لأَنِّي نَشَأْتُ بَيْنَ قَوْمٍ يَسْتَحِلّونَها. فَارْتَجَّ بِأبي بَكْرٍ الأمْرُ بِالحُكْمِ عَلَيْهِ وَلَمْ يَعْلَمْ وَجْهَ القَضاءِ فِيهِ.

فَاسْتَخْبَرَ عَلِيَّاً عَلَيْهِ السَّلامُ عَنِ الحُكْمِ فِي ذَلِكَ. فَقالَ: إبْعَثْ ثِقَتَيْنِ مِنْ رِجالِ المُسْلِمينَ يَطوفانِ عَلَى مَجالِسِ المُهاجِرينَ وَالأنْصارِ وَيُناشِدانِهِمْ: هَلْ فيهِمْ أحَدٌ تَلا عَلَيْهِ آيَةَ التَّحْريمِ أوْ أخْبَراهُ بِذَلِكَ عَنْ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ؟ فإنْ شَهِدَ بِذَلِكَ رَجُلانِ مِنْهُمْ فَأَقِمِ الحَدَّ عَلَيْهِ. وَإنْ لَمْ يَشْهَدْ أَحَدٌ بِذَلِكَ فَاسْتَتِبْهُ وَخَلِّ سَبِيلَهُ. فَفَعَلَ ذَلِكَ أَبُو بَكْرٍ فَلَمْ يَشْهَدْ عَلَيْهِ أحَدٌ مِنَ المُهاجِرينَ وَالأنصَارِ أنَّهُ تَلا آيَةَ التَّحْريمِ عَلَيْهِ وَلا أخْبَرَهُ عَنْ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَاسْتَتابَهُ وَخَلَّى سَبِيلَهُ.

One of the other reasons for ‘Ali’s superiority over other companions of the Holy Prophet is that Abu-Bakr was asked a question about the meaning of the word “abban” in

“And fruits and herbage” (80:31).

He helplessly said: If I say I do know what I really do not know of the book of Allah, which sky shall cast its shade on me and which earth shall give accommodation to me? As a matter of fact, I know the meaning of fakiha (fruits) but I have no idea of what the word “abban” means.

Being informed of what Abu-Bakr had said, ‘Ali said: Glory be to Allah. He is free from all defects. Did Abu-Bakr not know that the meaning of “abban” was herbage? The reason God has brought this word in His book is to remind His servants that not only He has prepared a provision for men and for cattle but the cattle enjoy a vital material too so that in this way the human life in eating fruits and his physical power in eating the meat of some of the animals are strengthened.[58]

Another story about ‘Ali’s supreme position is when Abu-Bakr was asked a question about the meaning of kalalah to which he said: I will express my opinion about it. If my feeling is near to the truth, it would be from divine grace and if I make a mistake, it would be from me and Satan. Being informed of this, Amir al-Mu’minin said: there is no room here for expressing one’s feeling. Is he not sure that kalalah is a term sometimes used for a full blood brother and at other times for half-brother?[59]

Another story based on ‘Ali’s superiority over the other companions of the Holy Prophet (S) is that a Jewish scholar came to Abu-Bakr, saying: Are you the caliph who succeeded the prophet of this nation? Abu-Bakr said: Yes! The Jewish scholar said: In Torah, we have it that the successors of the prophets are above their followers. Now, considering that you are the successor of the prophet of this Ummah, tell me where is God, in heaven or on earth? Abu-Bakr said: God is in heaven, placed on the throne. The Jewish scholar said: Therefore, He is not on the earth. In other words, He is in one place and is not in the other place.

Being helpless in answer, Abu-Bakr began to talk roughly to him saying: This saying of yours is that of an atheist. Get away from me or I will have you killed! Being astonished and making fun of Islam, the Jewish scholar left the place. Meeting him on the way, ‘Ali said: I was informed of what passed between you and Abu-Bakr. The answer to your question is this: We believe that God Almighty is the determiner of all times and places. He is too powerful to be in one place and not in another place or in one time and not in another time. He exists in every place but not in the scope of proximity and His knowledge encompasses all objects. There is nothing outside His prudence and there is no being outside His domination or deprived from His Grace.

وَمِنْها: أنَّ أبا بَكْرٍ سُئِلَ عَنْ قَوْلِهِ تَعالَى ?وَفَاكِهَةً وَأَبًّا? مَا مَعْنى الأَبِّ؟ فَقالَ: أيُّ سَماءٍ تُظِلُّني أَمْ أَيُّ أَرْضٍ تُقِلُّني إنْ قُلتُ فِي كِتابِ اللهِ بِما لاَ أعْلَمُ. أمَّا الفاكِهَةُ فَنَعْرِفُها، وَأمَّا الأَبُّ فَاللهُ أعْلَمُ بِهِ. فَبَلَغَ أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ مَقالَتَهُ فَقالَ عَلَيْهِ السَّلامُ: يَا سُبْحانَ اللهِ! أمَا عَلِمَ أنَّ الأَبَّ هُوَ الكَلأُ وَالمَرْعى؟ وَأنَّ اللهَ تَعالَى ذَكَرَ ذَلِكَ تَعْريفاً لِعِبادِهِ مَا أَنْعَمَ بِهِ عَلَيْهِمْ وَعَلَى أنْعَامِهِمْ مِمَّا تَحْيا بِهِ أنْفُسُهُمْ وَتَقُومُ بِهِ أجْسادُهُمْ.

وَمِنْها: أنَّ أبا بَكْرٍ سُئِلَ عَنِ الكَلالَةِ فَقالَ: أَقولُ فِيهَا بِرَأْيي. فإن أَصَبْتُ فَمِنَ اللهِ، وَإنْ أخْطَأْتُ فَمِنّي وَمِنَ الشَّيْطانِ. فَبَلَغَ أميرَ المُؤْمِنينَ عَلَيْهِ السَّلامُ ذَلِكَ فَقالَ: مَا أَغْناهُ عَنِ الرَّأْيِ فِي هَذَا المَكانِ. أمَا عَلِمَ أنَّ الكَلالَةَ هُمُ الإخْوَةُ وَالأَخَواتُ مِنْ قِبَلِ الأُمِّ وَالأَبِ وَمِنْ قِبَلِ الأَبِ عَلَى انْفِرادِهِ وَمِنْ قِبَلِ الأُمِّ أيْضاً عَلى انْفِرادِهَا؟

وَمِنْها: أنَّ رَجُلاً مِنْ أحْبارِ اليَهودِ جاءَ إلَى أَبِي بَكْرٍ فَقالَ لَهُ: أنْتَ خَليفَةُ نَبِيِّ هَذِهِ الأُمَّةِ؟ قَالَ: نَعَمْ. قَالَ: إنَّا نَجِدُ فِي التَّوْراةِ أنَّ خُلَفاءَ الأنْبِياءِ أعْلَمُ أُمَمِهِمْ. فَأَخْبِرْني عَنِ اللهِ أيْنَ هُوَ؛ أَفي السَّماءِ أَمْ فِي الأَرْضِ؟ فَقالَ أَبُو بَكْرٍ: هُوَ فِي السَّماءِ عَلَى العَرْشِ. فَقالَ اليَهودِيُّ: فَأَرى الأرْضَ خالِيَةً مِنْهُ وَأراهُ عَلَى هَذَا القَوْلِ فِي مَكانٍ دونَ مَكانٍ. فَقالَ لَهُ أَبُــو بَكْرٍ: هَذَا كَـلامُ الزَّنادِقَةِ. أُغْـرُبْ عَنّي وَإلاَّ قَتَلْتُكَ. فَوَلّى الحَبْـرُ مُتَعَجّباً يَسْتَهْزِئُ

I will now inform you of what, one of your books, accepts as truth. Now that you are getting to know the truth, will you accept and believe it? The Jewish scholar said: Yes. ‘Ali said: Is it not in one of your books that one day when Moses (a.s) was sitting, suddenly an angel appeared to him from the east. Moses (a.s) said: Where do you come from? The angel said: I came from the presence of the Lord of universe.

Then another angel came from the west and when Moses (a.s) asked: Where do you come from? The angel said: I came from god Almighty. Another angel came. Again Moses asked his: Where do you come from? He said: From the seventh heaven and from the presence of God Almighty. The fourth angel who came to the presence of Moses (a.s) said: I come from the seventh layer of the earth and from the presence of God Almighty.

At this time, Moses (a.s) said: Glory be to God Almighty, for no place is depleting from His existence and no place is nearer to Him than another place. The Jewish scholar confirmed what he heard, saying: What you say is right and there is no doubt in it. I testify that being caliph and successor to the Holy Prophet is your indisputable right but another person has usurped it.[60]

During Umar’s caliphate, Qudamah ibn Maun had drunken wine. When the issue was proved, Umar decided to punish him. In defense of himself, Qudamah said: It is not fair to punish me, for God Almighty says:

“On those who believe and do good, there is no blame for what they eat, when they are careful of their duty and believe and do good deed” (5:93).

Therefore, I am not to be punished for the sin I have committed, for I am careful of my duty and a believer. Umar gave up punishing him and let him go. Being informed of this affair, ‘Ali went to Umar immediately, saying: this verse does not apply to Qudamah, for a man who is careful of his duty does not consider as lawful what is unlawful. If he believed in this verse, he would never commit such an act and would not consider it as a lawful act. Turning to Umar, ‘Ali said: Send for him immediately and make him repent so as not to repeat it. If he repented, punish him, for punishment is not annulled with repentance. However, if he insisted on his words, kill him, for in this case he is not a Muslim anymore because of taking distance from the Islamic Ummah.

بالإسْلامِ. فَاسْتَقْبَلَهُ أمِيرُ المُؤْمِنينَ عَلَيْهِ السَّلامُ فَقالَ: يَا يَهودِيُّ، قَدْ عَرَفْتُ مَا سَأَلْتَ عَنْهُ وَما أُجِبْتَ بِهِ وَإنَّا نَقولُ: إنَّ اللهَ جَلَّ جَلالُهُ أَيَّنَ الأَيْنَ فَلا أَيْنَ لَهُ، وَجَلَّ عَنْ أنْ يَحْوِيَهُ مَكانٌ وَهُوَ فِي كُلِّ مَكانٍ بِغَيْرِ مَماسَّةٍ وَلا مُجاوَرَةٍ، يُحيطُ عِلماً بِما فِيها وَلا يَخْلو شَيْءٌ مِنْ تَدْبيرِهِ تَعالَى، وَإنّي مُخْبِرُكَ بِما جاءَ فِي كِتابٍ مِنْ كُتُبِكُمْ يُصَدِّقُ مَا ذَكَرْتُهُ لَكَ، فَإنْ عَرَفْتَهُ أَتُؤْمِنُ بِهِ؟ قَالَ اليَهودِيُّ: نَعَمْ. قَالَ عَلَيْهِ السَّلامُ: تَجِدونَ فِي بَعْضِ كُتُبِكُمْ أنَّ مُوسَى بْنَ عِمْرانَ عَلَيْهِ السَّلامُ كَانَ ذاتَ يَوْمٍ جالِساً إذْ جاءَهُ مَلَكٌ مِنَ المَشْرِقِ فَقالَ لَهُ مُوسَى عَلَيْهِ السَّلامُ: مِنْ أَيْنَ أقْبَلْتَ؟ فَقالَ: مِنْ عِنْدِ اللهِ عَزَّ وَجلَّ. ثُمَّ جاءَهُ مَلَكٌ مِنَ المَغْرِبِ فَقالَ لَهُ: مِنْ أَيْنَ جِئْتَ؟ فَقالَ: مِنْ عِنْدِ اللهِ عَزَّ وَجلَّ. ثُمَّ جَاءَهُ مَلَكٌ آخَرُ فَقالَ لَهُ: مِنْ أَيْنَ جِئْتَ؟ فَقالَ: قَدْ جِئْتُكَ مِنَ السَّماءِ السَّابِعَةِ مِنْ عِنْدِ اللهِ تَعالَى. ثُمَّ جَاءَهُ مَلَكٌ آخَرُ فَقالَ: قَدْ جِئْتُكَ مِنَ الأَرْضِ السُّفْلى السَّابِعَةِ مِنْ عِنْدِ اللهِ عَزَّ وَجلَّ. فَقالَ مُوسَى: سُبْحانَ مَنْ لاَ يَخْلو مِنْهُ مَكانٌ وَلا يَكونُ إلَى مَكانٍ أَقْرَبَ مِنْ مَكانٍ. فَقالَ اليَهودِيُّ: أَشْهَدُ أَنَّ هَذَا هُوَ الحَقُّ وَأنَّكَ أحَقُّ بِمَقامِ نَبِيِّكَ مِمَّنِ اسْتَوْلَى عَلَيْهِ.

وَمِنْها: أنَّ قُدامَةَ بْنَ مَظْعونٍ شَرِبَ الخَمْرَ فَأرادَ عُمَرُ أنْ يَحِدَّهُ. فَقالَ لَهُ قُدامَةُ: لاَ يَجِبُ عَلَيَّ الحَدُّ لِقَوْلِهِ تَعالَى: ?لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ.? فَدَرأَ عُمَرُ عَنْهُ الحَدَّ. فَبَلَغَ ذَلِكَ أميـرَ المُؤْمِنينَ

Being informed of ‘Ali’s judgment, Umar decided to carry out the punishment but did not know the extent of punishment. ‘Ali said: One who drinks wine receives eighty lashes. Commenting on the philosophy behind this issue, ‘Ali said: One who drinks wine becomes drunk, will say something unfair, and slanders God and the messenger of God. Therefore, he has to be punished. So Umar gave Qudamah eighty lashes making him give a pledge not to repeat it again.[61]

One of the other fair judgments passed by ‘Ali was when Umar was informed that a woman had attended a gathering of strange men flirting with them. So he sent a group to her house to find the fact. Entering the woman’s house, the fact-finding group conveyed Umar’s message to her. The woman who was shaking with fear left her house along with the caliph’s agents.

On the way, she went into labor and aborted the fetus she had in her womb as a result of which it lost its life after a few moments. Umar called the Holy Prophet’s companions asking about the fate of the dead infant. They unanimously said: As you decided to punish the woman for the wrong she had done, no responsibility is on you!

Nevertheless, Umar was not satisfied with their judgment, turned to ‘Ali asking: O Abul-Hasan, what is your judgment in this relation? ‘Ali answered: If this group have expressed their opinion without pondering to make you pleased they have undoubtedly misled you having passed a wrong judgment and if they have pondered on it, they have not thought of the truth of the problem. Now, listen carefully to me to make the case clear to you. The aborted infant has blood money which is on your charge, for it was because of your mistake that the woman aborted her child. Umar said: By God, among these people, it was you who have passed a fair judgment. Now, do not leave this place before you divide this blood money among Banu-Adi (Umar’s tribe) and give it to the heirs of the infant. ‘Ali divided the blood money among Umar’s tribe and gave it to the next of kin.[62]

عَلَيْهِ السَّلامُ، فَمَشى إلَى عُمَرَ وَأنْكَرَ عَلَيْهِ فِي تَرْكِ إقامَةِ الْحَدِّ، فَاعْتَذَرَ بِالآيَةِ. فَقالَ أمِيرُ المُؤْمِنينَ عَلَيْهِ السَّلامُ: لَيْسَ قُدامَةُ مِنْ أهْلِ هَذِهِ الآيَةِ، إنَّ الَّذينَ آمَنوا وَعَمِلوا الصَّالِحاتِ لاَ يَسْتَحِلُّونَ حَراماً. فَارْدُدْهُ وَاسْتَتِبْهُ مِمَّا قَالَ. فَإنْ تَابَ فَأَقِمْ عَلَيْهِ الحَدَّ. وَإنْ لَمْ يَتُبْ فَاقْتُلْهُ فَقَدْ خَرَجَ عَنِ الإسلامِ.

فَاسْتَيْقَظَ عُمَرُ وَلَمْ يَدْرِ كَمْ يَحِدُّهُ. فَقالَ لأَميرِ المُؤْمِنينَ عَلَيْهِ السَّلامُ: عَرِّفْنِي الحَدَّ؟ فَقالَ: حَدُّهُ ثَمانُونَ. إنَّ شارِبَ الخَمْرِ إذَا شَرِبَها سَكَرَ وَإذا سَكَرَ هَذِيَ وَإذا هَذِيَ افْتَرى. فَحَدَّهُ عُمَرُ ثَمانِينَ.

وَمِنْها: أنَّ عُمَرَ اسْتَدْعى امْرَأَةً كَانَتْ تَتَحَدَّثُ الرِّجالُ عَنْها. فَلَمَّا جاءَها رَسولُهُ فَزِعَتْ وَخافَتْ فَأَسْقَطَتْ فَوَقَعَ وَلَدُها إلَى الأرْضِ مُسْتَهلاًّ ثُمَّ ماتَ. فَجَمَعَ الصَّحابَةَ وَسَأَلَهُمْ عَنِ الحُكْمِ. فَقالوا لَهُ: نَراكَ مُؤَدِّباً وَلا شَيْءَ عَلَيْك. فَقالَ لأميرِ المُؤْمِنين عَلَيْهِ السَّلامُ: مَا عِنْدَكَ يَا أبا الحَسَنِ؟ فَقالَ عَلَيْهِ السَّلامُ: إنْ كَانَ القَوْمُ قارَبوكَ فَقَدْ غَشُّوكَ، وَإنْ كَانُوا ارْتَأَوْا فَقَدْ قَصَّروا. وَالدِّيَةُ عَلَى عاقِلَتِكَ لأَنَّ قَتْلَ الصَّبِيِّ خَطَأٌ تَعَلَّقَ بِكَ. فَقالَ: أنْتَ وَاللهِ نَصَحْتَني مِنْ بَيْنِهِـمْ، وَاللهِ لاَ أَبْـرَحُ حَتَّى تُجَـزِّئَ

Another example of the judgments passed by ‘Ali was that an old man married a woman and after some time the woman became pregnant but the man claimed he had not had any intercourse with her saying: This is not my child. This happened under the caliphate of Uthman. Not knowing how to find the truth, the caliph started to investigate the issue asking the woman: Have you been to bed with your husband and has he deflowered you?

The woman said: No. Uthman ordered to give punishment to the woman. Being informed of this, ‘Ali denounced the judgment, pursued the case with further precision and said: Perhaps the man has reached her without ingress and his semen has reached her. Therefore, ‘Ali asked: How was your intercourse? The man said: I came before defloration and my semen reached her vulva. ‘Ali said: This child belongs to the old man. My judgment is to punish this man for his denial.[63]

One of the other hard cases on which ‘Ali passed a fair judgment is as follows: A woman gave birth to a son having two heads, two bodies but one flank. This was a quite strange issue for the Holy Prophet’s companions, for they did not know whether this was one man or two men. To remove any ambiguity, they referred to ‘Ali for the answer. ‘Ali said: Take his sleeping and awakening into consideration. Wake him up after sleeping. If the two wake up at the same moment, they are one but if one is asleep and the other awake, they are two, hence two shares of inheritance must be given to them.[64]

Another story of ‘Ali’s judgment concerns a hermaphrodite. To distinguish the sex, ‘Ali ordered to count the hermaphrodite’s right and left ribs. In this way, ‘Ali passed a judgment and determined the sex of the creature, saying: It is a male not a female.[65] One of the other merits of ‘Ali is his injunctions on rebels and outlaws. The Shafi’ite Imam says: I learnt the injunctions concerning the atheists from the Messenger of Allah and those concerning the rebels and outlaws from ‘Ali ibn Abi-Talib Abu-Talib.[66]

الدِّيَةَ عَلَى بَنِي عَدِيٍّ. فَفَعَلَ أميرُ المُؤْمِنينَ عَلَيْهِ السَّلامُ.

وَمِنْها: أنَّ امْرَأَةً نَكَحَها شَيخٌ كَبيرٌ فَزَعَمَ الشَّيْخُ أنَّهُ لَمْ يَصِلْ إلَيْها وَأنْكَرَ حَمْلَها فِي خِلافَةِ عُثْمانَ. فَاشْتَبَهُ الحُكْمَ وَسأَلَ المَرْأَةَ: هَلْ افْتَضَّكِ الشَّيْخُ؟ وَكانَتْ بِكْراً، فَقالَتْ: لاَ. فَأَمَرَ عُثْمانُ بِإقامَةِ الحَدِّ عَلَيْها. فَأَنْكَرَ أميرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ ذَلِكَ وَقالَ: لَعَلَّ الشَّيْخَ كَانَ يَنالُ مِنْها وَيَسيلُ المَاءُ فِي قِبَلِها مِنْ غَيْرِ افْتِضاضٍ. فَسَأَلَ الشَّيْخَ فَقالَ: كُنْتُ أُنْزِلُ المَاءَ فِي قِبَلِها مِنْ غَيْرِ وُصولٍ إلَيْها بِالافْتِضاضِ. فَقالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: الحَمْلُ لَهُ وَالوَلَدُ وَلَدُهُ، وَأرَى عُقُوبَتَهُ عَلَى الإنْكارِ.

وَمِنْها: أنَّ امْرَأَةً وَلَدَتْ وَلَداً لَهُ رَأْسانِ وَبَدَنانِ عَلَى حَقْوٍ وَاحِدٍ. فَالْتَبَسَ الأَمْرُ عَلَيْهِمْ. فَالتَجَأُوا إلَى أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. فَقالَ: إعْتَبِرُوهُ إذَا نَامَ ثُمَّ أَنْبِهوا أَحَدَ البَدَنَيْنِ وَالرَّأْسَيْنِ. فَإنِ انْتَبَها جَميعاً مَعاً فِي حالَةٍ واحِدَةٍ فَهُما إنْسانٌ وَاحِدٌ. وَإنِ اسْتَيْقَظَ أَحَدُهُما وَالآخَرُ نَائِمٌ فَهُما اثْنانِ وَحَقُّهُما مِنَ المِيرَاثِ حَقُّ اثْنَيْنِ.

وَمِنْها: إسْتِخْراجُ حُكْمِ ذِي الفَرْجَيْنِ بِعَدِّ الأضْلاعِ. وَمِنْها: أَحْكامُ البُغاةِ. قَالَ الشَّافِعِيُّ: عَرَفْنا مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَحْكامَ المُشْرِكينَ وَمِنْ عَلِيِّ بْنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ أَحْكامَ البُغاةِ. وَالقْضَايا الغَريبَةُ كَثيرَةٌ لاَ تُحْصى.

Twelfth: Imam ‘Ali’s superiority over other people is that he challenged the scholars of his time, revealing his superior knowledge asking them to pose to him questions nobody but he could answer. On various occasions, he used to say: Pose to me your questions and receive the answers before I will depart from among you.

Addressing Kumayl ibn Ziyad sorrowfully and pointing with the finger to his chest, ‘Ali would say: I have stored a great amount of knowledge here. I wish I could find those worthy of receiving this knowledge so that I would make them familiar with these divine mysteries and blessings. This is because I am a proof of God on the earth for people. The earth is never deplete of a leader who propagate divine guidelines among people whether he is seen openly by people in society or he is in hiding out of fear of the oppressors’ tyranny. This appointment of Imam is an indisputable divine tradition, to prevent the evident proofs of God from being put into oblivion.

In his sermons, Imam ‘Ali used to admonish people by saying: it is incumbent on you to get to know the person about whose knowledge you are sure. The knowledge which was with Adam on his descent and after him, all prophets and the seal of them, prophet Muhammad were blessed with it, gathered in the household of the Messenger of Allah. You people who are not independent of knowledge have to resort to the progeny of the Messenger of Allah and not the others.[67]

‘Ali’s Prescience

One of the spiritual merits and superiorities of ‘Ali was his prescience which has not been related in the history of Islam for the Ummah of the Holy Prophet (S).

An example of ‘Ali’s prescience was that he used to say: Pose your questions to me before I will depart from among you. By God, if you ask me about a hundred deviated groups or a hundred guided groups, I will inform you of their leaders throughout the time till the Day of Judgment. Amid this, a man rose up and mockingly said: If your knowledge is to that extent, tell me how many hairs are there on my face and head.

‘Ali said: By God, my friend and my beloved, the Messenger of Allah informed me of this question of yours. I can privately tell you that for each hair on your head, there is an angel who will curse you and for each hair on your face there is a Satan who whispers into your heart to do evil. Let it be known to you that in your house, there is a kid (son) who will kill the son of the Messenger of Allah in a not too far future. I would bring up the main reason behind your question if answer to this question did not create a problem. Yet, the reason I will not say more about your question is the same information I gave about you and your cursed son.

الثَّاني عَشَر: أنَّهُ عَلَيْهِ السَّلامُ تَحَدّى العُلَماءَ فِي زَمانِهِ وَأمَرَهُمْ بِسُؤالِهِ. فَقالَ فِي غَيْرِ مَوْطِنٍ: سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي.

وَقالَ لِكُمَيْلِ بْنِ زِيادٍ مُتَأَوِّهاً: آهٍ إنَّ هُنا لَعِلْماً جَمَّاً، وَأَشارَ بِيَدِهِ إلَى صَدْرِهِ، لَوْ أَصَبْتُ لَهُ حَمَلَةً. بَلى لاَ تَخْلو الأرْضُ مِنْ قائِمٍ للهِ بِحُجَّةٍ عَلَى عِبادِهِ؛ إمَّا ظَاهِرٌ مَشْهورٌ أوْ خائِفٌ مَغْمورٌ، لِئَلاَّ تَبْطِلَ حُجَجُ اللهِ وَبَيِّناتُهُ. وَقالَ فِي بَعْضِ خِطَبِهِ: أَيُّها النَّاسُ عَلَيْكُمْ بِالطَّاعَةِ وَالمَعْرِفَةِ لِمَنْ لاَ تُعْذَرونَ بِجَهالَتِهِ. فَإنَّ العِلْمَ الَّذِي هَبَطَ بِهِ آدَمُ وَجَمِيعَ مَا فُضِّلَتْ بِهِ النَّبِيُّونَ إلَى مُحَمَّدٍ خاتَمِ النَّبِيِّينَ فِي عِتْرَةِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَأَيْنَ يُتَاهُ بِكُمْ؟ بَلْ أَيْنَ تَذْهَبُونَ؟

الإِخْبارُ بِالغَيْبِ:

وَكَانَ مِنْ جُمْلَةِ فَضائِلِهِ النَّفْسانِيَّةِ إخْبارُهُ بِالمُغَيَّباتِ وَلَمْ يَحْصَلْ لأَحَدٍ مِنْ أُمَّةِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ذَلِكَ.

فَمِنْ ذَلِكَ أنَّهُ عَلَيْهِ السَّلامُ خَطَبَ يَوْماً فَقالَ فِي خِطْبَتِهِ: سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي؛ فَوَاللهِ لاَ تَسْأَلوني عَنْ فِئَةٍ تُضِلُّ مِائَةً وَتَهْدِي مِائَةً إلاَّ أنْبَأْتُكُمْ بِناعِقِها وَسائِقِها إلَى يَوْمِ القِيَامَةِ. فَقامَ إلَيْهِ رَجُلٌ فَقالَ: أَخْبِرْني كَمْ عَلَى رَأْسِي وَلِحْيَتي مِنْ طاقَةِ شَعْرٍ؟ فَقالَ عَلَيْهِ السَّلامُ: وَاللهِ لَقَدْ حَدَّثَني خَلِيلي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِمـا سَــأَلْتَ

At the time the man posed this question, his son was no more than a small child but it was not long before the child became the same commander of the army of Yazid in the events of Karbala’ who killed Imam Husayn.[68]

One of the other examples of ‘Ali’s prescience was his words about Talhah and Zubayr when they went to him to get permission to go on the minor Hajj! Reacting to this, ‘Ali said: By God, you two are not leaving here for performing minor Hajj! In fact, you have not intended to do so. Your main destination is Basrah. But let it be known to you that God will foil their plot and will return their trick to themselves. I will soon gain victory over them. The situation later turned out to be what ‘Ali had foreseen.[69]

Another example of ‘Ali’s prescience is when he was holding a session to receive allegiance from people. In that session he said: A thousand-strong crowd (no more, no less) will come to you from Kufah. Ibn Abbas who was a devoted student and kept everything under watch reports:

To speak about the fixed number of a thousand made my heart beat anxiously, saying to myself: If the crowd will turn out to be less or more than a thousand, the blind-hearted hypocrites will start mocking and denying him. For this reason, I started counting newcomers one by one till it came to be 999. The fact that the number of those attending the session was not a thousand brought sadness to me, saying to myself: Can a true leader like ‘Ali say something wrong. Amid this, I saw a person coming from afar. When he came near, I found out that he was Uways Qarani whose presence made the number perfect.[70]

Another example of ‘Ali’s prescience was the prophecy of the killing of Dhu’l-Thadyah, the Kharijite to people in the battle of Nahrawan.

عَنْهُ. وَإنَّ عَلَى كُلِّ طاقَةِ شَعْرٍ مِنْ رَأْسِكَ مَلَكاً يَلْعَنُكَ، وَإنَّ عَلَى كُلِّ طاقَةِ شَعْرٍ مِنْ لِحْيَتِكَ شَيْطاناً يَسْتَفِزُّكَ، وَإنَّ فِي بَيْتِكَ لَسَخْلاً يَقْتُلُ ابْنَ رَسُولِ اللهِ. وَلَوْلا أنَّ الَّذِي سَأَلْتَ عَنْهُ يَعْسُرُ بُرْهانُهُ لأَخْبَرْتُ، وَلَكِنْ آيَةُ ذَلِكَ مَا نَبَّأْتُكَ بِهِ مِنْ نَفْسِكَ وَسَخْلِكَ الْمَلْعونِ.

وَكانَ ابْنُهُ فِي ذَلِكَ الوَقْتِ صَبِيَّاً صَغيراً. فَلَمَّا كَانَ مِن أمْرِ الحُسَيْنِ عَلَيْهِ السَّلامُ مَا كَانَ تَوَلّى ابْنُهُ قَتْلَهُ. وَمِنْ ذَلِكَ: قَوْلُهُ لِطَلْحَةَ وَالزُّبَيْرِ لَمَّا اسْتَأْذَناهُ فِي الخُروجِ لِلْعُمْرَةِ: لاَ وَاللهِ، مَا يُريدَانِ العُمْرَةَ إنَّما يُريدانِ البَصْرَةَ، وَأنَّ اللهَ تَعالَى سَيَرُدُّ كَيْدَهُما وَيُظْفِرُنِي بِهِما. وَكانَ الأَمْرُ كَما قَالَ.

وَمِنْ ذَلِكَ قَوْلُهُ عَلَيْهِ السَّلامُ وَقَدْ جَلَسَ لأَخْذِ البَيْعَةِ: يَأتيكُمْ مِنْ قِبَلِ الكُوفَةِ ألْفُ رَجُلٍ لاَ يَزيدونَ واحِداً وَلا يَنْقُصونَ واحِداً يُبايِعوني عَلَى الْمَوْتِ. قَالَ ابن عَبَّاسٍ: فَجَزِعْتُ لِذَلِكَ وَخَشِيتُ أَنْ يَنْقُصَ القَوْمُ عَنِ العَدَدِ أَوْ يَزِيدوا عَلَيْهِ، فَلَمْ أَزَلْ مَهْموماً فَجَعَلْتُ أُحْصيهِمْ فَاسْتَوْفَيْتُ تِسْعَ مِائَةٍ وَتِسْعَةً وَتِسْعيــنَ رَجُـلاً ثُمَّ انْقَطَـعَ مَجيءُ القَوْمِ. فَبَيْنا مُفَكِّرٌ فِي ذَلِكَ إذْ رَأَيْتُ شَخْصاً قَدْ أقْبَلَ فَإذا هُوَ أُوَيْسٌ القِرَنيُّ تَمامَ العَدَدِ.

وَمِنْ ذَلِكَ إخْبارُهُ بِقَتْلِ ذي الثَّدْيَةِ مِنَ الخَوارِجِ. فَلَمَّا قُتِلَ جَعَلَ يَطْلُبُهُ فِي القَتْلى وَيَقولُ:

Searching for Dhu’l-Thadyah’s body after the battle among those killed, ‘Ali said: By God, I am not telling lie, for he has been killed. Soon, he was found killed among the dead. To assure others, ‘Ali tore Dhu’l-Thadyah’s shirt on the top exposing swelling on his shoulder looking like a woman breast with a few hairs on it. If this swelling were pulled his shoulder blade would be pulled too and if it were set free, his shoulder blade would go back to its place.[71]

About ‘Ali’s prescience, Jandab ibn Abdullah Azdi reports: A horse rider who informed ‘Ali of the situation in the front, coming to ‘Ali said: the Khawarij have crossed Nahrawan river. ‘Ali said: They have not crossed the river yet. The man said: By God, they have crossed it. ‘Ali said: They have never crossed the river. A second man came, reporting what the first man had said, adding: I saw them crossing the river. Again ‘Ali said: By God, they have not crossed the river, for all of them except a few will be killed here while referring to their killing place.

Jandab reports: I took an oath in my heart to be the first one to fight ‘Ali if what the reporters say is true and to be among ‘Ali’s army if they are wrong. We then went to the front with ‘Ali to discover the truth. It was there that I found out what ‘Ali had said was true, for they had not crossed the river and eventually all of them except a few were killed there.[72] Another example of ‘Ali’s knowledge about things before they happen, is his own martyrdom, saying: By God, this will be dyed, pointing to his beard which was dyed with the blood running from his head.[73]

One of the other examples of ‘Ali’s prescience was when he said: Juwayriyah ibn Ma’shar would be hanged after amputation of his hands and legs. A short time after this, under the rule of Mu’awiyah, Ziyad ibn Abi- amputated his hands and legs and then hanged him.[74] Foreseeing the martyrdom of Maytham Tammar, ‘Ali said: He would be the tenth person killed with a dagger in his side at the door of the house of Amr ibn Harith and then hanged by a palm tree, pointing the tree to Maytham. Thence, he would come to the tree, performed prayer, to Amr: As I will be your neighbor, you have to observe good neighborly relations. Soon afterwards, Ubaydullah ibn Ziyad hanged him by the same tree and had him stricken in his side which led to his martyrdom.[75]

وَاللهِ مَا كَذِبْتُ وَلا كُذِّبْتُ. حَتَّى وَجَدَهُ فِي القَوْمِ فَشَقَّ قَميصَهُ وَكانَ عَلَى كَتِفِهِ سَلْعَةٌ كَثَدْيِ المَرْأَةِ عَلَيْها شَعراتٌ إذَا جُذِبَتْ انْجَذَبَتْ كَتِفُهُ مَعَها وَإذا تُرِكَتْ رَجَعَتْ كَتِفُهُ إلَى مَوْضِعِها.

ومن ذَلِكَ: مَا رَواهُ جُنْدُبُ بنُ عُبَيْدِ اللهِ الأزدِيُّ قَالَ: جاءَ فارِسٌ إلَى أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ فَقالَ: إنَّ القَوْمَ قَدْ عَبَروا النَّهَرَ. فَقالَ: كلاّ مَا عَبَروهُ. فَقالَ: بَلى وَاللهِ لَقَدْ فَعَلوا. فَقالَ: كلاّ مَا فَعَلوا. فَجاءَ آخَرُ فَأَخْبَرَ بِعُبورِهِمْ وَقالَ: مَا جِئْتُ حَتَّى رَأَيْتُ الرَّاياتِ فِي ذَلِكَ الجانِبِ وَالأثْقالَ. فَقالَ: وَاللهِ مَا فَعَلوا وَأنَّهُ لَمَصْرَعُهُمْ. فَحَلَفْتُ فِي نَفْسي إنْ كَانَ الأمْرُ كَما أخْبَرَ أُولئِكَ لأَكونَنَّ أوَّلَ مَنْ يُقاتِلُهُ وَإنْ لَمْ يَكُنْ بَقِيتُ عَلَى المُحارَبَةِ مَعَهُ. ثُمَّ مَضَيْتُ مَعَهُ إلَى الصُّفوفِ فَوَجَدْتُ الأمْرَ كَما قَالَ أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ.

ومن ذَلِكَ: إخْبارُهُ عَنْ قَتْلِ نَفْسِهِ فَقالَ: وَاللهِ لَتُخَضَّبُنَّ هَذِهِ مِنْ هَذَا، وَوَضَعَ يَدَهُ عَلَى رَأسِهِ وَلِحْيَتِهِ. ومن ذَلِكَ: إخْبارُهُ بِصَلْبِ جُوَيْرِيَةَ بْنِ مُسْهِرٍ بَعْدَ قَطْعِ يَدَيْهِ وَرِجْلَيْهِ. فَقَطَعَ زِيادٌ فِي أيَّامِ مُعاوِيَةَ يَدَيْهِ وَرِجْلَيْهِ وَصَلَبَهُ. ومن ذَلِكَ: إخْبارُهُ بِصَلْبِ مَيْثَمٍ التَّمَّارِ وَطَعْنِهِ بِحَرْبَةٍ عاشِرَ عَشَرَةٍ عَلَى بابِ دارِ عَمْرِو بْنِ حُرَيْثٍ. وَأراهُ النَّخْلَةَ الَّتي يُصْلَبُ عَلَى جِذْعِها، فَكانَ مَيْثَمُ يَأتيها وَيُصَلّي عِنْدَها وَيَقولُ لِعَمْرِو بْنِ حُرَيثٍ: إنّي مُجاوِرُكَ فَأَحْسِنْ جِوارِي. فَصَلَبَهُ عُبَيْدُ اللهِ بْنُ زِيادٍ فِي ذَلِكَ الْمَوْضِعِ وَطَعَنَهُ بِحَرْبَةٍ.

Imam ‘Ali also foresaw amputation of hands and legs of Rashid Hejri as well as his hanging.[76]

Another example of Imam ‘Ali’s prescience was foreseeing the martyrdom of his faithful aide, Kumayl ibn Ziyad by Hajjaj ibn Yusuf, the cruel. After not long time since the martyrdom of ‘Ali, Hajjaj martyred Kumayl and ‘Ali’s prediction came true.[77]

On another occasion, Imam ‘Ali foresaw the martyrdom of Qanbar at Hajjaj’s hands, for he had heard these predictions from the Messenger of Allah and he had to inform people of it at a proper time. One day when Hajjaj was sitting among his treacherous collaborators he said: I would like to kill one of the aides of Abu-Turab to get near to God, introduce one to me. They said: One who has been long with Abu-Turab is Qanbar. So he immediately summoned him saying: Give up the faith of Abu-Turab!

Qanbar said: Do you know any better faith than that of ‘Ali? Being helpless to give an answer, Hajjaj said: I have decided to kill you. It is up to you to choose its kind! Qanbar said: I will give you the option. Hajjaj said: Why? Qanbar said: I will kill you the same way you will kill me, for my master, Amir al-Mu’minin had informed me that I would be martyred by a blood-thirsty like you! The blood-sucking Hajjaj immediately ordered to behead Qanbar and the executioner beheaded him. In this way Qanbar went to heaven.[78]

Another example of ‘Ali’s prescience was that a man came to him saying: I passed by Wadi al-Qira, saw Khalid ibn Arfatah passing away and buried there. O Amir al-Mu’minin, seek forgiveness for him. ‘Ali said: He has not died and will not die till he will lead the deviated group whose standard bearer is Habib ibn Hammar. At this time, a man sitting there said: O Amir al-Mu’minin, I am a Shi’ite following you.

‘Ali said: Who are you? He said: Habib ibn Hammar! ‘Ali said: Beware not to be the standard bearer of that group but I am sure, you will be! You will enter the mosque through this gate, pointing to the gate called Bab al-Fil. When ‘Ali was martyred, Imam Hasan was poisoned and passed away, when Imam Husayn’s uprising came about and Karbala’ event happened, and Umar ibn Sa’d was appointed as commander of the army by Ubaydullah ibn Ziyad and equipped Kufah’s army to fight Imam Husayn, he entrusted the army command to Khalid ibn Arfatah and made Habib ibn Hammar its standard bearer. The latter entered the mosque from the same gate, i.e., Bab al-Fil, and thence went to Karbala’, taking part in the fight against the son of the Holy Prophet (S).[79]

ومن ذَلِكَ: إخْبارُهُ بِقَطْعِ يَدَيْ رَشيدٍ الهَجْريِّ وَرِجْلَيْهِ وَصَلْبِهِ، فَفُعِلَ بِهِ ذَلِكَ. ومن ذَلِكَ: إخْبارُهُ بِأنَّ الحَجَّاجَ يَقْتُلُ كُمَيلَ بنِ زِيادٍ، وَكانَ الأمْرُ كَذَلِكَ.

ومن ذَلِكَ: إخْبارُهُ بِقَتْلِ قَنْبَر. وَكانَ الحَجَّاجُ قَالَ يَوْماً: أُحِبُّ أنْ أُصيبَ رَجُلاً مِنْ أصْحابِ أَبِي تُرابٍ فَأَتَقَرَّبُ إلَى اللهِ تَعالَى بِدَمِهِ. فَقيلَ لَهُ: مَا نَعْلَمُ أَحَداً كَانَ أطْوَلَ صُحْبَةً لأبي تُرابٍ مِنْ قَنْبَرٍ مَوْلاهُ. فَأحْضَرَهُ وَقالَ: إبْرَأْ مِنْ دينِهِ. قَالَ: فَإذا بَرِئْتُ مِنْ دِينهِ تَدُلُّني عَلَى دينٍ غَيْرِهِ أفْضَلَ مِنْهُ؟ قَالَ: إنّي قاتِلُكَ فَاخْتَرْ أيَّ قَتْلَةٍ أحِبُّ إلَيْكَ. قَالَ: قَدْ صَيَّرْتُ ذَلِكَ إلَيْكَ. قَالَ: وَلِمَ؟ قَالَ: لأنَّكَ لاَ تَقْتُلُني قَتْلَةً إلاَّ قَتَلْتُكَ مِثْلَها. وَبِهذا أخْبَرَني أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ إنّ مَنِيَّتي تَكونُ ذَبحا ظُلْماً بِغَيْرِ حَقٍّ. فَأمَرَ بِهِ فَذُبِحَ.

ومن ذَلِكَ: أنَّ رَجُلاً جاءَ إلَى أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ فَقالَ: يَا أمِير المُؤْمِنِينَ إنّي مَرَرْتُ بِوادِي القِرى فَرَأَيْتُ خالِدَ بْنَ عَرْفَطَةَ قَدْ ماتَ بِها فَاسْتَغْفِرْ لَهُ. فَقالَ أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ: إنَّهُ لَمْ يَمُتْ وَلا يَموتُ حَتَّى يَقودَ جَيْشَ ضَلالَةٍ، صاحِبُ لِوائِهِ حَبيبُ بْنُ حَمَّارٍ. فَقامَ رَجُلُ مِنْ تَحْتِ المِنْبَرِ فَقالَ: يَا أمِير المُؤْمِنِينَ، إنّي لَكَ شيعَةٌ وَإنّي لَكَ مُحِبٌّ. فَقالَ: وَمَنْ أنْتَ؟ قَالَ: أنَا حَبيبُ بْنُ حَمَّارٍ. قَالَ: إيَّاكَ أنْ تَحْمِلَها، وَلَتَحْمِلُنَّها فَتَدْخُلُ بِها هَذَا البابَ. وَأَومَأَ بِيَدِهِ إلَى بابِ الفيلِ. فَلَمَّا مَضى أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَمضى الحَسَنُ بْنُ عَلِيٍّ عَلَيْهِما السَّلامُ مِنْ بَعْدِهِ، وَكانَ مِنْ أَمْرِ الحُسَيْنِ عَلَيْهِ السَّلامُ مَا كَانَ، بَعَثَ ابْنُ زِيادٍ بِعُمَرَ بْنِ سَعْدٍ، عَلَيْهِمُ اللَّعْنَةُ، إلَى الْحُسَـيْن عَلَيْهِ السَّلامُ وَجَعَلَ خالِدَ بْنَ

Another occasion which shows Imam ‘Ali’s prescience was when addressing Bara ibn Azib. ‘Ali said: My son, Husayn will be killed while you are alive but you do not help him. After martyrdom of the master of the martyrs, Bara said: By God, ‘Ali informed me of Husayn’s martyrdom. Yes, he was martyred but I did not help him. He expressed regret as long as he lived following the events of Karbala’ for not having helped Imam Husayn.[80]

One of the other examples of ‘Ali’s prescience is a Hadith reported by Juwayriyah ibn Ma’shar Abdi on the authority of ‘Ali about Imam Husayn. He has reported: When I was accompanying ‘Ali on the way to Siffin, when we reached the high lands of Karbala’, ‘Ali stood in a corner of the army camp, looking right and left, he started weeping.

Then, he said: By God, this is their landing place where they are killed. Someone asked: O Amir al-Mu’minin, what is the name of this land? ‘Ali said: This is the land of Karbala’ and the place of martyrdom of a group who will go to paradise without reckoning. People did not understand what he meant till Imam Husayn and his companions were martyred there.[81]

The last example of ‘Ali’s prescience is about the building of the city of Baghdad, Abbasid rule, their performance for five hundred and odd years, name of each of them and their fall by Hulagu Khan.

Allamah Hilli says: My father has related this news and has a few words as to why Mongol did not invade the cities of Hillah and Kufah nor the two holy cities of Najaf and Karbala’, for Mongol did not invade any city without having ruined it and killed its inhabitants. It was for this reason that when Hulagu besieged Baghdad, looting by Mongols had intimidated everyone though Baghdad had not collapsed yet.

When the news of Mongols reached the people of Hillah, they all left their homes for deserts out of fear and a few of them including my late father, Sayyid Majd al-Din ibn Tawus and the great jurisprudent, ibn Abi’l-Izz who remained in the city. These people gathered in a place, exchanged views on how to save themselves and the residents of Hillah and finally decided to write a letter to Hulagu expressing their allegiance to him and assuring him that they would not confront him but were obeying his instructions. They sent the letter to Hulagu through a Persian-speaking man. Having received the letter, Hulagu ordered two men by the names of Tekolm and Aladdin to go to the city of Hillah and convey to the inhabitants of the city the message to the effect that if you obey the sultan, you must rush to meet him.

عَرْفَطَةَ عَلَى مُقَدِّمَتِهِ وَحَبيبَ بْنَ حَمَّارٍ صاحِبَ رايَتِهِ. فَسارَ بِها حَتَّى دَخَلَ المَسْجِدَ مِنْ بابِ الفيلِ. ومن ذَلِكَ: قَوْلُهُ لِلبَراءِ بْنِ عازِبٍ: يُقْتَلُ ابْني الْحُسَيْنُ وَأنْتَ حَيٌّ لاَ تَنْصُرُهُ. فَلَمَّا قُتِلَ الحُسَيْنُ عَلَيْهِ السَّلامُ كَانَ البَراءُ يَقولُ: حَدَّثَنِي، وَاللهِ، عَلِيُّ بْنُ أَبِي طالِبٍ عَلَيْهِ السَّلامُ بِقَتْلِ الحُسَيْنِ عَلَيْهِ السَّلامُ وَلَمْ أَنْصُرْهُ. ثُمَّ أَظْهَرَ الحْسَرَةَ وَالنَّدَمَ.

ومن ذَلِكَ: مَا رَواهُ جُوَيْرِيَّةُ بْنُ مُسْهِرٍ العَبْديُّ قَالَ: لَمَّا تَوَجَّهْنا إلَى صِفِّينَ مَعَ أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ فَبَلَغْنا طُفُوفَ كَرْبَلاءَ وَقَفَ عَلَيْهِ السَّلامُ ناحِيَةً مِنَ العَسْكَرِ ثُمَّ نَظَرَ يِميناً وَشِمالاً وَاسْتَعْبَرَ، ثُمَّ قَالَ: هَذَا وَاللهِ مَناخُ رِكابِهِمْ وَمَوْضِعُ مَنِيَّتِهِمْ. فَقيلَ لَهُ: يَا أمِيرَ المُؤْمِنِينَ، مَا هَذَا المَوْضِعُ؟ فَقالَ: هَذَا كَرْبَلاءُ، يُقْتَلُ فِيهِ قَوْمٌ يَدْخُلُونَ الجَنَّةَ بِغَيْرِ حِسابٍ. ثُمَّ سارَ وَكانَ النَّاسُ لاَ يَعْلَمونَ تَأْويلَ مَا قَالَ حَتَّى كَانَ مِنْ أمْرِ الحُسَيْن عَلَيْهِ السَّلامُ مَا كَانَ.

وَمِنْ ذَلِكَ: إخْبارُهُ بِعِمارَةِ بَغْدادَ وَمُلْكِ بَني العَبَّاسِ وَذِكْرِ أحْوالِهِمْ وَأَخْذِ المَغُولِ المُلْكَ مِنْهُمْ. رَواهُ والِدِي رَحِمَهُ اللهُ تَعالَى. وَكَانَ ذَلِكَ سَبَبَ سَلامَةِ أَهْلِ الحِلَّةِ وَالكُوفَةِ وَالمَشْهَدَيْنِ الشَّريفَيْنِ مِنَ القَتْلِ، لأنَّهُ لَمَّا وَصَلَ السُّلْطانُ هولاكو إلَى بَغْدادَ وَقَبْلَ أنْ يَفْتَحَها هَرَبَ أكْثَرُ أهْلِ الحِلَّةِ إلَى البَطائِحِ إلاَّ القَليلَ. فَكَانَ مِنْ جُمْلَةِ القَليلِ والِدِي رَحِمَهُ اللهُ وَالسَّيِّدُ مَجْـدُ الدِّينِ بْنِ طاوُوسٍ وَالفَقيهُ ابْنُ أَبِي العِزِّ. فَأجْمَعَ رَأْيُهُمْ عَلَى مُكــاتَبَةِ

The two men came to the city of Hillah informing people of Sultan’s order but no one dared to take any action or go to Hulagu with them, for they did not know what would finally happen. My father said: If I go to Hulagu by myself and brief him on the affair, there will be no need for the presence of others. Sayyid ibn Tawus and ibn Abi’l-Izz too approved his decision, saying: You go to Hulagu along with these two agents and convey to him the decision of others. It is well to mention that my father went to meet Hulagu before the conquest of Baghdad and the killing of the last Abbasid caliph.

Receiving my father, Hulagu said: How did you decide to come to me when the end of affairs is not clear, when Caliph’s problem with me is still unresolved, when he may decide to make peace with me and I may leave him to himself and leave this place? My father said: What we have done is based on a narration from our master, Amir al-Mu’minin who has spoken of Baghdad in this way: Al-Zawra and what will make you comprehend what Al-Zawra is?

It is a land abounding in Manna trees. Sky-touching buildings will be made there and people turn to it from everywhere.

There are abundant treasures in the depth of it persuading its inhabitant to suffer a lot in order to gain it. The sons of Abbas will turn it into the seat of their rule. They will also turn it into a place of debauchery, oppression, injustice and violation of the rights of the deprived people. The leaders of this city are a group of adulterers, lewd scientists, and treacherous viziers.

Their employees are the sons of Persia and Rome. If there is any praiseworthy act, no one will do it and if there is any blameworthy act, they will not forsake it. In that city, men have inclination towards men and women have intercourse with women. Amid this tumult, people of this city will be afflicted with murder and looting by the dominating Turks.

Long-lasting moaning and cries will be raised among the residents of this city. What will make you comprehend what the Turks are? They are people with slant eyes, shield-like faces who are iron-clad with no hair on their faces. Their commander is a man with loud voice whose authority is all-encompassing with a great ambition. He will not pass by any city without conquering it. No banner is raised against him without being toppled. Woe to one who is hostile to him. He keeps on seizing all the cities till he conquers everywhere and brings them under his control.

السُّلْطانِ بِأَنَّهُمْ مُطِيعونَ داخِلونَ تَحْتَ الأيلِيَّةِ. وَأَنْفَذوا بِهِ شَخْصاً أعْجَمِيَّاً. فَأَنْفَذَ السُّلْطانُ إِلَيْهِمْ فَرَماناً مَعَ شَخْصَيْنِ: أَحَدُهُما يُقال لَهُ: تَكْلَمُ. وَالآخَرُ يُقالُ لَهُ: عَلاءُ الدِّينِ. وَقالَ لَهُما إنْ كَانَتْ قُلُوبُهُمْ كَما وَرَدَتْ بِهِ كُتُبُهُمْ فَيَحْضُرونَ إلَيْنا.

فَجاءَ الأمِيرانِ فَخَافوا لِعَدَمِ مَعْرِفَتِهِمْ بِما يَنْتَهِي الحَالُ إلَيْهِ. فَقالَ وَالِدِي رَحِمَهُ اللهُ: إنْ جِئْتُ وَحْدي كَفَى؟ فَقالا: نَعَمْ. فَصَعَدَ مَعَهُما. فَلَمَّا حَضَرَ بَيْنَ يَدَيْهِ وَكَانَ ذَلِكَ قَبْلَ فَتْحِ بَغْدادَ وَقَبْلَ قَتْلِ الخَليفَةِ قَالَ لَهُ: كَيْفَ أَقْدَمْتُمْ مُكاتَبَتِي وَالحُضُورَ عِنْدِي قَبْلَ أنْ تَعْلَموا مَا يَنْتَهي إلَيْهِ أَمْري وَأمْرُ صاحِبِكُمْ؟ وَكَيْفَ تَأْمَنونَ أنْ صالَحَنِي وَرَحَلْتُ عَنْهُ؟

فَقالَ لَهُ والِدِي: إنَّما أقْدَمْنا عَلَى ذَلِكَ لأنَّا رُوينا عَنْ إمَامِنا عَلِيِّ بْنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ أنَّهُ قَالَ فِي بَعْضِ خُطَبِهِ: الزَّوُراءُ وَما أدْراكَ مَا الزَّوْراءُ؟ أرْضٌ ذاتُ أثْلٍ يَشْتَدُّ فِيها البُنْيانُ وَيَكْثُرُ فِيها السُّكَّانُ وَيَكونُ فيهَا قَهازِمُ وَخُزَّانٌ. يَتَّخِذُها وِلْدُ العَبَّاسِ مَوطِناً وَلِزُخْرُفِهِمْ مَسْكناً. تَكونُ لَهُمْ دارُ لَهْوٍ وَلَعِبٍ يَكونُ بِهَا الْجَوْرُ الْجَائِرُ وَالْخَوْفُ الْمُخيفُ وَالأئِمَّةُ الْفَجَرَةُ وَالقُرَّاءُ الفَسَقَةُ وَالوُزَراءُ الخَوَنَةُ. يَخْدِمُهُمْ أبْناءُ فارِسٍ وَالرُّومِ. لاَ يَأْتَمِرُونُ بِمَعْروفٍ إذَا عَرَفُوهُ وَلا يَتَناهَوْنَ عَنْ مُنْكَرٍ إذَا أنْكَروهُ. يَكْتَفي الرِّجالُ مِنْهُمْ بِالرِّجالِ وَالنِّساءُ بِالنِّساءِ. فَعِنْدَ ذَلِكَ الغَمُّ الغَميمُ وَالبُكَاءُ الطَّويلُ وَالوَيْلُ وَالعَويلُ لأَِهْــلِ

When we heard, read about and saw all these features about you, we found out that you have all these features in you, so we set our hope on you and decided to come to you. Hearing this, Hulagu became extremely pleased and happy. So, he wrote a decree in the name of my father in which he gave amnesty to the residents of Hillah and the nearby cities and never invaded them.[82]

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[13] Ansab al-Ashraf, vol. 2, pp. 98

[14] Hilyat al-Awliya’, vol. 1, pp. 67

[15] Kashf al-Ghummah, vol. 1, pp. 113

[16] Dala’il al-Nubuwwah, vol. 5, pp. 397

[17] Musnad, Ahmad ibn Hanbal, vol. 1, pp. 83-88,156

[18] Manaqib, Khawarizmi, chap. 7, pp. 40

[19] Manaqib, Khawarizmi, chap. 7, pp. 40

[20] Sahih, vol. 5, pp. 637

[21] Masabih al-Sunnah Baqwi, vol. 4, pp. 174

[22] Manaqib, ibn Maghazili, pp. 80

[23] Manaqib, Khawarizmi, chap. 7, pp. 40

[24] Fada’il al-Sahabah

[25] Manaqib, Khawarizmi, chap. 7, pp. 45

[26] Manaqib, Khawarizmi, chap. 7, pp. 46

[27] Manaqib, Khawarizmi

[28] Manaqib, Khawarizmi, chap. 7, pp. 45

[29] Nahj al-Balaghah, 189

[30] Evidently this question does not mean that Lady Fatimah was not pleased with this marriage, rather it indicates the high station of ‘Ali so that people will know that ‘Ali is more dignified and honorable than all the companions of the Holy Prophet (S).

[31] Musnad, vol. 5, pp. 26

[32] Yanabi’ al-Mawaddah, chap.14, pp. 69

[33] Imam ‘Ali, ibn Asakir, vol. 3, pp. 62

[34] Manaqib, chap. 7, pp. 47

[35] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 1

[36] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 1

[37] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 1, pp. 17

[38] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 1, pp. 17

[39] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 1, pp. 29

[40] Amali, sheikh Saduq, 36th Majlis, Hadith 14

[41] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 1, pp. 24

[42] Al-Ghadir, vol. 6, pp. 111

[43] Fara’id al-Simtayn, vol. 1, pp. 346

[44] Manaqib, vol. 1, pp. 288

[45] Al-Ghadir, vol. 6, pp. 9

[46] Fara’d al-Simtayn, vol. 1, pp. 350

[47] Manaqib, Khawarizmi, chap. 7, pp. 52

[48] Manaqib, Khawarizmi, chap. 7, pp. 51

[49] Manaqib, Khawarizmi, chap. 7, pp. 52

[50] Maqtal, Khawarizmi, chap. 4, vol. 1, pp. 44

[51] Yanabi’ al-Mawaddah, pp. 288

[52] Ihqaq al-Haqq, vol. 8, pp. 86

[53] Sunan Nasa’i, vol. 6, pp. 182

[54] Yanabi’ al-Mawaddah, pp. 76-228

[55] Irshad, Sheikh Mufid, vol. 1, pp. 196

[56] Manaqib, ibn Shahr Ashub, vol. 2, pp. 38

[57] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 58

[58] Al-Durr al-Manthur, vol. 6, pp. 317

[59] Bihar al-Anwar, vol. 40, chap. 97, pp. 247

[60] Bihar al-Anwar, vol. 40, chap. 97, pp. 247

[61] Bihar al-Anwar, vol. 40, chap. 97, pp. 249

[62] Fada’il al-Khamsah, vol. 2, pp. 277

[63] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 61, pp. 202

[64] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 62, pp. 204

[65] Manaqib, chap. 7, pp. 54

[66] Manaqib, vol. 2, pp. 44

[67] Nahj al-Sa’adah, vol. 3, pp. 95

[68] The man who posed such a question was no one but Sa’d ibn Abi-Waqqas. It is strange as to how ignorant these people were. They not only did not benefit from ‘Ali’s abundant knowledge but tried to underestimate ‘Ali’s meaningful sermons by mocking them. One example, was the same ignorant man who did not benefit from the ocean of ‘Ali’s knowledge nor did he allow others to do so and thus made the sermon abortive. (Shaykh al-Mufid, al-Irshad)

[69] al-Khara’ij wa’l-Jara’ih, Rawandi, pp. 188

[70] Nahj al-Sa’adah, vol. 1, sermons, pp. 285

[71] Muruj al-Dhahab, vol. 2, pp. 406

[72] Tarikh Baghdad, vol. 1, pp. 199

[73] Ihqaq al-Haqq, vol. 8, pp. 138

[74] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 2, pp. 290

[75] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 2, pp. 291

[76] Sharh Nahj al-Balaghah, ibn Abi Hadid, vol. 2, pp. 191

[77] Fada’il al-Khamsah, vol. 2, pp. 254

[78] Ihqaq al-Haqq, vol. 8, pp. 162

[79] Maqatil al-Talibiyyin, pp. 46

[80] Ihqaq al-Haqq, vol. 8, pp. 142

[81] Waq’at Siffin, pp. 140-142

[82] Safinat al-Bihar, vol. 1, pp. 567

Muslims unanimously believe that ‘Ali was the most courageous man after the Holy Prophet (S) in the battlefields. ‘Ali attacked the enemy in such a way that surprised the angels in heaven!

Speaking about fighting between Amr ibn Abd-Wudd Amiri and ‘Ali who eventually killed him, the Holy Prophet (S) said: The killing of Amr by ‘Ali is better that the worship of Jinn and human beings.[83] In the battle of Badr in which many atheists of Quraysh were killed by ‘Ali, Gabriel was present. All the Muslims heard him saying with a loud voice: There is no man more valorous than ‘Ali and there is no sword sharper than Dhu’l-Fiqar.[84]

Ahmad ibn Hanbal has written: Following martyrdom of his father, Hasan ibn ‘Ali made a speech in which he said: O people, yesterday an honorable man departed from among you and rushed to the hereafter who was unrivaled among the former nations, and the future generations too will fail to comprehend him, for anytime the Holy Prophet (S) sent him to a battle, he was accompanied by Gabriel on the right side and by Michael on the left side and he would not return from battlefield until he achieved victory.[85]

Khawarizmi has reported: Abdullah ibn A’ishah quoted his father as saying: Anytime the polytheists looked at ‘Ali in the battlefield, they would make their last will and testament, for they could see death before their eyes.[86]

الزَّوْراءِ مِنْ سَطَواتِ التُّرْكِ وَما هُمُ التُّرْكُ؟ قَوْمٌ صِغارُ الحُدُقِ وُجُوهُهُمْ كَالْمِجانِّ المُطْرَقَةِ، لِباسُهُمُ الحَديدُ، جُرْدٌ مُرْدٌ، يَقْدِمُهُمْ مَلِكٌ يَأتِي مِنْ حَيْثُ بَدَأَ مُلْكُهُمْ جَهْوَرِيُّ الصَّوْتِ قَويُّ الصَّوْلَةِ عالِي الهِمَّةِ، لاَ يَمُرُّ بِمَدينَةٍ إلاَّ فَتَحَها وَلا تُرْفَعُ لَهُ رَايَةٌ إلاَّ نَكَّسَها. الوَيْلُ الوَيْلُ لِمَنْ نَاوَأَهُ. فَلا يَزالُ كَذَلِكَ حَتَّى يَظْفُرَ. فَلَمَّا وُصِفَ لَنا ذَلِكَ وَوَجَدْنا الصِّفاتِ فِيكُمْ رَجَوْناكَ فَقَصَدْناكَ. فَطَيَّبَ قُلوبَهُمْ وَكَتَبَ لَهُمْ فَرَماناً بِاسْمِ وَالِدي رَحِمَهُ اللهُ يُطَيِّبُ فِيهِ قُلُوبَ أَهْلِ الحِلَّةِ وَأعْمَالِها.

فِي الشَّجاعَةِ:

وَلا خِلافَ بَيْنَ الأُمَّةِ أنَّ عَلِيَّاً عَلَيْهِ السَّلامُ كَانَ أشْجَعَ النَّاسِ بَعْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأعْظَمَهُمْ بَلاءً فِي الحُروبِ، تَتَعَجَّبُ مِنْ حَمْلاتِهِ مَلائِكَةُ السَّماءِ. وَجَعَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ: قَتْلُهُ لِعَمْرِو بْنِ عَبْدِ وُدٍّ العَامِرِيِّ أفْضَلُ مِنْ عِبادَةِ الثَّقَلَيْنِ. وَنَزَلَ جَبْرَئيلُ فِي يَوْمِ أُحُدٍ وَهُوَ يَقولُ وَيَسْمَعُهُ المُسْلِمونَ كافَّةٍ: لاَ سَيْفَ إلاَّ ذو الفِقارِ ولا فَتَى إلاَّ عَلِيٌّ.

وَنَقَلَ أحْمَدُ بْنُ حَنْبَلٍ فِي مُسْنَدِهِ قَالَ خَطَبَ الحَسَنُ عَلَيْهِ السَّلامُ فَقالَ: لَقَدْ فارَقَكُمْ رَجُلٌ بِالأَمْسِ لَمْ يَسْبِقْهُ الأَوَّلونَ بِعِلْمٍ وَلا يُدْرِكُهُ الآخِرونَ. كَانَ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَبْعَثُهُ بِالرَّايَةِ، جِبْريلُ عَنْ يَمينِهِ وَميكَائيلُ عَنْ شِمالِهِ، لاَ يَنْصَرِفُ حَتَّى يُفْتَحُ لَهُ. وَرَوى الخَوارِزْمِيُّ قَالَ: حَدَّثَنا عُبَيْدُ اللهِ بْنُ عائِشَةَ عَنْ أبِيهِ قَالَ: كَانَ المُشْرِكونَ إذَا أبْصَروا عَلِيَّاً فِي الحَرْبِ عَهِدَ بَعْضُهُمْ إلَى بَعْضٍ.

Imam ‘Ali’s situations in this field are too many to be counted. Only through his sword did the religion of Islam raise and achieve maintenance and the wrong diminish and fade away.

In the coming chapter about jihad, we will refer to some of his campaigns.

---

[83] Shawahid al-Tanzil, vol. 2, pp. 5

[84] Tarikh Dimashq, vol. 1, pp. 158, Hadith 197

[85] Musnad, vol. 1, pp. 199

[86] Manaqib, pp. 72

It was unanimously believed that ‘Ali was the most pious man after the Holy Prophet (S). He was detached from the world which he had divorced three times. The Holy Prophet (S) has been quoted by Ammar ibn Yasir as saying: O ‘Ali, God Almighty has adorned you with an ornament which was extremely praiseworthy with Him whereas He has not adorned anyone of His servants with such an adornment.

This divine ornament has three stages which are all rooted in you: He detached you from the world; made the world look disgusting to you; and placed the love for the poor in your heart to the extent that they are pleased with your leadership and you are pleased to be followed by them.

Happy is one who has the love for you, he is steadfast in following you and practically approves your instructions. Woe is to your enemy and one who denies you. As for your friends and followers, they are your brothers in faith and they will abide in paradise with you. As for your enemies and those who have denied you, God Almighty should place them in the abode of liars.[87]

Abdullah ibn Abi- al-Hudhayl reports: I saw ‘Ali wearing a Razi shirt which was such that, if stretched, it would reach the nail of his finger and if let loose, it could hardly reach the elbow.[88]Umar ibn Abd al-Aziz reports: Among this Ummah we do not know anyone more pious than ‘Ali after the Holy Prophet (S).[89] Qubaysah ibn Jabir reports: I have not found anyone more pious than ‘Ali ibn Abi-Talib.[90]

Suwayd ibn Ghaflah reports: I went to see Imam ‘Ali while he was in Caliphate’s seat. Before the Imam, there was a bowl of sour yoghourt the smell of which I could feel. A loaf of bread of barley the husk of which I could see was in his hands. The Imam was breaking the dry bread with his hand and when the bread is too hard to be broken by his hand, the Imam would break it with his knee and then throw it in the yoghurt. He then asked me to approach him and share him in eating that food. “I am observing fasting,” I apologized. The Imam said, “I heard the Messenger of Allah saying: He whom is prevented by fasting from eating from food that he desired, it will be incumbent upon Allah to feed him from the food of Paradise and serve him from its drink.”

وَمَقاماتُهُ فِي الغَزَواتِ مَشْهورَةٌ، وَبِسَيْفِهِ قامَ الدِّينُ وَاعْتَدَلَ، وَاضْمَحَلَّ الكُفْرُ وَبَطَلَ. وَسَيَأْتِي فِي بابِ الجِهادِ نُبَذٌ مِنْ غَزَواتِهِ صَلَّى اللهُ عَلَيْهِ. فِي الوَرَعِ وَالزُّهْدِ:

وَقَدْ أجْمَعَ النَّاسُ كافَّةً عَلَى أنَّهُ أزْهَدُ النَّاسِ فِي الدُّنْيَا بَعْدَ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأكْثَرَهُمْ تَرْكاً لَهَا، وَقَدْ طَلَّقَ الدُّنْيَا ثَلاثاً. رَوَى الخَوارِزْمِيُّ فِي مَنَاقِبِهِ عَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: سَمِعْتُ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ: يَا عَلِيُّ إنَّ اللهَ تَعالَى زَيَّنَكَ بِزِينَةٍ لَمْ يُزَيِّنِ العِبادَ بِزِينَةٍ أَحَبَّ إلَيْهِ مِنْهَا: زَهَّدَكَ فِيهَا وَبَغَّضَهَا إلَيْكَ وَحَبَّبَ إلَيْكَ الفُقَراءَ فَرَضِِيتَ بِهِمْ أتْباعاً وَرَضُوا بِكَ إمَاماً. يَا عَلِيُّ طُوبَى لِمَنْ أَحَبَّكَ وَصَدَّقَ بِكَ، وَالْوَيْلُ لِمَنْ أبْغَضَكَ وَكَذَّبَ عَلَيْك. أمَّا مَنْ أحَبَّكَ وَصَدَّقَ بِكَ فَإخْوانُكَ فِي دِينِكَ وَشُرَكاؤكَ جَنَّتَكَ، وَأمَّا مَنْ أبْغَضَكَ وَكَذَّبَ عَلَيْك فَحَقيقٌ عَلَى اللهِ تَعالَى أنْ يُقيمَهُ يَوْمَ القِيَامَةِ مَقَامَ الكذَّابِينَ.

قَالَ عَبْدُ اللهِ بْنُ أَبِي الْهُذَيْلِ: رَأَيْتُ عَلَى عَلِيٍّ عَلَيْهِ السَّلامُ قَميصاً زَريَّاً إذَا مَدَّهُ بَلَغَ الظُّفُرَ وَإذَا أرْسَلَهُ كَانَ مَعَ نِصْفِ الذِّراعِ.

وَقالَ عُمَرُ بْنُ عَبْدِ العَزيزِ: مَا عَلِمْنا أنَّ أحَداً كَانَ فِي هَذِهِ الأُمَّةِ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أزْهَدَ مِنْ عَلِيِّ بْنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ.

وَقالَ قُبَيْصَةُ بْنُ جابِرٍ: مَا رَأَيْت فِي الدُّنْيَا أزْهَدَ مِنْ عَلِيِّ بْنِ أَبِي طالِبٍ. وَقالَ سُوَيْدُ بْنُ غَفْلَةَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ فَوَجَدْتُهُ جالِساً بَيْنَ يَدَيْهِ صَحيفَةٌ فِيهَا لَبَنٌ أجِدُ ريحَهُ مِنْ شِدَّةِ حُموضَتِهِ وَفِي يَدِهِ رَغـيفٌ أرَى آثـَارَ قِشـارِ

At this time, I said to Fiddah, his slave-girl who was standing by him: Don’t you fear Allah for treating this old man as such? Fiddah said: He has asked me not to sieve the flour. ‘Ali asked: What are you talking about? I told him the story. At this time ‘Ali said: May my parents be ransom for the one for whom the flour was not sieved, nor did he eat fill bread of wheat for three straight says until he passed away.[91]

One day Imam ‘Ali (a.s) went to the market, bought a shirt for three Dirhams and wore it. The sleeve of the shirt was not long enough to cover his wrist completely and the shirt itself was not long enough to cover the legs properly. Raising his hand in prayer while wearing it, Imam ‘Ali said: O Lord, thank you for blessing me with a shirt which both covers my body and gives me splendor among people.[92]

Imam ‘Ali (a.s) used to say: O yellow gold and white silver! Deceive someone else and set the trap on the way of others.[93] One day, Imam ‘Ali who had prepared his special sword for selling went to the market, saying: Who will buy this sword? By God who makes the grain grow in the earth, this sword has long served the Messenger of Allah, removing the dust of sorrow from his holy face. If I could afford to buy one piece of clothes, I would never sell it.[94]

One day, Imam ‘Ali who was wearing a garment with patches attended a gathering. An ignorant man started blaming him. Imam ‘Ali said: Wearing this shirt for a leader like me is not blameworthy, for it makes my heart humble on the one hand, and a believer who sees me wearing it will follow me on the other.[95]

One day, Imam ‘Ali went to the market buying two coarse shirts. He said to Qanbar, his servant: Choose between the two. He chose one and put it on. Putting on the other one, ‘Ali found that the sleeves were too long, so he cut it short and wore it.[96]

الشَّعيرِ فِي وَجْهِهِ وَهُوَ يَكْسِرُهُ بِيَدِهِ أحْياناً أعْيَى عَلَيْهِ كَسَرَهُ بِرُكْبَتِهِ وَطَرَحَهُ فِي اللَّبَنِ. فَقالَ: أُدْنُ فَأَصِبْ مِنْ طَعامِنا هَذَا. فَقُلْتُ: إنّي صائِمٌ. فَقالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ: مَنْ مَنَعَهُ الصِّيامُ مِنْ طَعامٍ يَشْتَهيهِ كَانَ حَقَّاً عَلَى اللهِ أنْ يُطْعِمَهُ مِنْ طَعامِ الجَنَّةِ وَيَسْقِيَهُ مِنْ شَرابِها.

فَقُلْتُ لِجَارِيَتِهِ وَهِيَ قائِمَةٌ بِقُرْبٍ مِنْهُ: وَيْحَكِ يَا فِضَّةُ ألاَ تَتَّقينَ اللهَ فِي هَذَا الشَّيْخِ؟ ألا تَنْخُلينَ لَهُ طَعاماً مِمَّا أرَى فِيهِ مِنَ النُّخالَةِ؟ فَقالَتْ: لَقَدْ تَقَدَّمَ إلَيْنا لاَ نَنْخُلُ لَهُ طَعاماً. قَالَ لي: مَا قُلتُ لَهَا؟ فَأخْبَرْتُهُ. فَقالَ: بِأبِي وَأُمّي مَنْ لَمْ يُنْخَلْ لَهُ طَعامٌ وَلَمْ يَشْبَعْ مِنْ خُبْزِ البُرِّ ثَلاثَةَ أيَّامٍ حَتَّى قَبَضَهُ اللهُ عَزَّ وَجلَّ.

وَاجْتازَ يَوماً فِي السُّوقِ فَاشْتَرى قَميصاً بِثَلاثَةِ دَراهِمَ وَلَبِسَهُ مَا بَيْنَ الرِّسْغَيْنِ إلَى الكَعْبَيْنِ وَقالَ حينَ لَبِسَهُ: الحَمْدُ للهِ الَّذِي رَزَقَني مِنَ الرِّياشِ مَا أتَجَمَّلُ بِهِ النَّاسَ. وَقالَ عَلَيْهِ السَّلامُ: يَا صَفْراءُ غُرِّي غَيْرِي. يَا بَيْضَاءُ غُرِّي غَيْرِي. وَخَرَجَ عَلَيْهِ السَّلامُ يَوْماً إلَى السُّوقِ وَمَعَهُ سَيْفُهُ لِيَبيعَهُ فَقالَ: مَنْ يَشْتَري مِنّي هَذَا السَّيْفَ؟ فَوَالَّذي فَلَقَ الحَبَّةَ لَطالَما كَشَفْتُ بِهِ الكُرَبَ عَنْ وَجْهِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَلَوْ كَانَ عِنْدي مِنْ إزارٍ لَما بِعْتُهُ. وَخَرَجَ عَلَيْهِ السَّلامُ يَوْماً وَعَلَيْهِ إزَارٌ مَرْقوعٌ فَعُوتِبَ. فَقالَ: يَخْشَعُ القَلْبُ بِلِبْسِهِ وَيَقْتَدي بِهِ المُؤْمِنُ إذَا رَآهُ عَلَيَّ.

وَاشْتَرَى يَوْماً ثَوْبَيْنِ غَليظَيْنِ فَخَيَّرَ قَنْبَراً فِيهِما فَأخَذَ واحِداً وَلَبِسَ هُوَ الآخَرَ فَرَأى فِي كُمِّهِ طُولاً عَنْ أصَابِعِهِ فَقَطَعَهُ.

Imam ‘Ali appointed a man from the tribe of Thaqif as governor of the city of Akbar, saying to him: Come to me tomorrow after the Noon Prayer. I have a business with you. The man reports: I went to see him the next day. Contrary to what is usual with rulers, I did not find any doorkeeper to stop me at the time of appointment. So I went to the Imam and found him sitting with a clay bowl and a jug of water only.

At this time, the Imam ordered to bring him a sealed package. I said to myself: The Imam considers me as trustworthy, so he wants to show me a precious Jewel he has kept hidden from others. Soon, he removed the seal from the package and opened it. Suddenly, my eyes fell on some soft flour of barley and wheat.

He poured it into a bowl, added some water to it, ate a little of it and offered the rest to me. To see this scene made me lose my patience, so I said: O Amir al-Mu’minin, it is strange that you are living in a country like Iraq which abounds with so many blessings yet you are living a hard life.

The Imam said: By God, the seal I have put on this package is not because of meanness so that no one will eat with me rather I wish to use it to the extent of my need. I am also afraid that one of my kinsmen may take away some of it and add some delicious food to it and as a result of it add some non-pure food which I do not like. The Imam then warned me against eating a food about which I was doubtful. He further said: Do not eat anything but lawful (Halal) food.[97]

وَكَانَ عَلَيْهِ السَّلامُ قَدْ وَلَّى عَلَى عَكْبَرَ رَجُلاً مِنْ ثَقيفٍ فَقالَ لَهُ عَلَيْهِ السَّلامُ: إذَا صَلَّيْتَ الظُّهْرَ غَداً فَعُدْ إلَيَّ. قَالَ: فَعُدْتُ إلَيْهِ فَلَمْ أَجِدْ عَنْهُ حاجِباً يَحْجُبُنِي دُونَهُ، فَوَجَدْتُهُ جَالِساً وَعِنْدَهُ قَدَحٌ وَكُوزُ مَاءٍ، فَدَعا بِوِعاءٍ مَسْدودٍ مَخْتُومٍ. فَقُلْتُ فِي نَفْسِي: لَقَدْ أَمِنَنِي حَتَّى يُخْرِجَ إلَيَّ جَواهِرَ، فَكَسَرَ الخَتْمَ وَحَلَّهُ فَإذَا فِيهِ سُوَيْقٌ، فَأَخْرَجَ مِنْهُ قَبْضَةً فِي القَدَحِ وَصَبَّ مَاءً فَشَرِبَ وَسَقَانِي. فَلَمْ أَصْبِرْ فَقُلْتُ: يَا أمِيرَ المُؤْمِنِينَ، أَتَصْنَعُ هَذَا فِي العِرَاقِ وَطَعَامُهُ كَمَا تَرَى فِي كَثْرَتِهِ؟ فَقالَ عَلَيْهِ السَّلامُ: أَمَا وَاللهِ مَا أَخْتِمُ عَلَيْهِ بُخْلاً بِهِ وَلَكِنّي أبْتَاعُ قَدْرَ مَا يَكْفِينِي فَأَخَافُ أَنْ يَنْفَضَّ فَيُوضَعُ فِيهِ مِنْ غَيْرِهِ وَأنا أَكْرَهُ أنْ أُدْخِلَ بَطْنِي إلاَّ طَيِّباً، فَلِذَلِكَ أَحْتَرِزُ كَما تَرَى، فَإيَّاكَ وَتَنَاوُلَ مَا لاَ تَعْلَمُ حِلَّهُ.

---

[87] Manaqib, pp. 66

[88] Manaqib, chap. 10, pp. 66

[89] Manaqib, chap. 10, pp. 67

[90] Manaqib, chap. 10, pp. 71

[91] Manaqib, chap. 10, pp. 67

[92] Manaqib, chap. 10, pp. 69

[93] Hilyat al-Awliya’, vol. 1, pp. 80

[94] Hilyat al-Awliya’, vol. 1, pp. 83

[95] Hilyat al-Awliya’, vol. 1, pp. 83

[96] Usd al-Ghabah, vol. 4, pp. 24

[97] Tarikh Dimashq, ibn Assaker, vol. 3, pp. 246

Beyond doubt, Imam ‘Ali was the most generous and the most honest man after the Holy Prophet (S) for the highest degree of generosity is to offer one’s life and ‘Ali, by lying in the bed of the Holy Prophet at Laylat al-Mabit, sacrificed his life for the sake of the Messenger of Allah. Ibn Athir reports:

The Qur’anic verse:

“And among men is he who sells himself to seek the pleasure of Allah” (2:207)

was revealed about Imam ‘Ali when the Holy Prophet (S) left Mecca for Medina, ordering ‘Ali to lie in his bed and to transfer people’s trust to them the next day. This was at a time when the atheists of Quraysh had brotherhood between you, making the life of one of you longer. Does anyone of you prefers his brother to himself and accepts his shorter life?

فِي السَّخَاءِ وَالكَرَمِ: لاَ خِلافَ فِي أنَّ أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ أسْخَى النَّاسِ بَعْدَ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأكْرَمُهُمْ وَأَشْرَفُهُمْ.

جَادَ بِنَفْسِهِ حينَ بَاتَ عَلَى فِرَاشِ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. قَالَ ابْنُ الأَثيرِ: إنَّ قَوْلَهُ تَعالَى: ?وَمِنْ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ? نَزَلَ فِي عَلِيٍّ عَلَيْهِ السَّلامُ. ذَلِكَ لأَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَمَّا هَاجَرَ وَتَرَكَ عَلِيَّاً عَلَيْهِ السَّلامُ فِي بَيْتِهِ بِمَكَّةَ وَأَمَرَهُ أنْ يَنامَ عَلَى فِراشِهِ لِيُوصِلَ إذَا أَصْبَحَ وَدائِعَ النَّاسِ إِلَيْهِمْ. فَقالَ اللهُ عَزَّ وَجلَّ لِجَبْرَئيلَ وَمِيكائِيلَ: إنِّي قَدْ آخَيْتُ بَيْنَكُمَا وَجَعَلْتُ عُمُرَ أَحَدِكُمَا أَطْوَلَ مِنْ عُمْرِ الآخَرِ، فَأَيُّكُمَا يُؤْثِرُ أخَاهُ؟

They both opted for the longer life and showed no self-sacrifice. At that time, God Almighty by sending a revelation asked: Why are you not like ‘Ali who, by making a contract of brotherhood between Muhammad and ‘Ali, lay in his bed and sacrificed his life for him, preferring Muhammad’s life.

I now give you a mission to go down to the earth and safeguard him from the harms of the enemy. Gabriel and Michael, to fulfill the divine order, came down to the earth. Gabriel stood at the head and Michael at the foot of ‘Ali safeguarding him from the harms of the enemies. Addressing ‘Ali, Gabriel said: Hail to you, O son of Abu-Talib! Is there anyone like you while God prides Himself on your position to angels?[98]

‘Ali’s property which was four Dirhams on the whole, was given as charity, one by night, one by day, the third secretly, and the fourth openly. God Almighty revealed the verse:

“As for those who spend their property by night and by day, secretly and openly, they have their reward from their Lord and they shall have no fear, nor shall they grieve. (2:274)”

On the same occasion like some of the other verses, this verse is not applied to anyone but ‘Ali. Hence, the revelation of this verse about ‘Ali is one of his special merits. Most of the commentators of the Holy Qur’an believe that the verse was revealed in relation to the purified ‘Ali.[99]

Tha’labi and some other commentators in their interpretations on the occasion of revelation of Surah Hal-Ata (Surah al-Dahr or al-Insan No. 76) have written: Hasan and Husayn fell sick. Their grandfather, the Messenger of Allah went to ‘Ali’s house to visit them. All the people who had gathered in ‘Ali’s house called on him to make a vow for the healing of Holy Prophet’s young sons, a vow entailing some sort of undertaking.

‘Ali agreed to this suggestion, saying: If my sons are healed, I will fast for three days as a sign of thanks to please Allah. Lady Fatimah too said: If my sons are healed, I will fast for three days to thank Allah. Fiddah, the female servant too said: If my masters are healed, I will fast three days to thank this blessing. God healed Hasan and Husayn, so ‘Ali, Fatimah, and Fiddah prepared themselves to fast. But there was nothing in ‘Ali’s house for eating. So ‘Ali went to Simon, the Jew, and borrowed three kilos of barley from him. Lady Fatimah personally rose up to bake the bread so she grinded the barley baking five loaves of bread.

فَاخْتَارَ كُلٌّ مِنْهُمْا الحَيَاةَ. فَأَوْحَى اللهُ تَعالَى إلَيْهِما: ألاَ كُنْتُمَا مِثْلَ عَلِيٍّ؟ آخَيْتُ بَيْنَهُ وَبَيْنَ مُحَمَّدٍ فَبَاتَ عَلَى فِرَاشِهِ يُفَدِّيهِ بِنَفْسِهِ وَيُؤْثِرُهُ بِالحَيَاةِ؟ إهْبِطَا إلَيْهِ فَاحْفَظَاهُ مِنْ عَدُوِّهِ. فَنَزَلا إلَيْهِ فَحَفِظَاهُ؛ جِبْريلُ عِنْدَ رَأْسِهِ وَمِيكائِيلُ عِنْدَ رِجْلَيْهِ، وَجِبْريلُ يَقولُ: بَخٍ بَخٍ يَا بْنَ أَبِي طَالِبٍ. مَنْ مِثْلُكَ وَقَدْ بَاهَى اللهُ بِكَ المَلائِكَةَ.

وَكَانَ عِنْدَ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ أَرْبَعَةُ دَراهِمَ لَمْ يَمْلِكْ سِوَاها، فَتَصَدَّقَ بِدِرْهَمٍ لَيْلاً وَبِدِرْهَمٍ نَهَاراً وَبِدِرْهَمٍ سِرَّاً وَبِدِرْهَمٍ عَلانِيَةً. فَنَزَلَ قَوْلُهُ تَعالَى: ?الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ.?

وَمِنْ تَفْسيرِ الثَّعْلَبِيِّ وَغَيْرِهِ مِنَ المُفَسِّرينَ أنَّ الحَسَنَ وَالحُسَيْنَ عَلَيْهِمَا السَّلامُ مَرِضَا فَعادَهُمَا جَدُّهُمَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَمَعَهُ أبُو بَكْرٍ وَعُمَرُ، وَعَادَهُما عَامَّةُ العَرَبِ. فَقَالُوا: يَا أبَا الْحَسَنِ، لَوْ نَذَرْتَ عَلَى وَلَدَيْكَ نَذْراً، وَكُلُّ نَذْرٍ لاَ يَكُونُ لَهُ وَفَاءٌ فَلَيْسَ بِشَيْءٍ.

فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: إنْ بَرِئَ وَلَدَايَ مِمَّا بِهِمَا صُمْتُ للهِ ثَلاثَةَ أيَّامٍ شُكْراً. وَقَالَتْ فَاطِمَةُ عَلَيْها السَّلامُ: إنْ بَرِئَ وَلَدَايَ مِمَّا بِهِمَا صُمْتُ للهِ ثَلاثَةَ أيَّامٍ شُكْراً. وَقَالَتْ جَارِيَتُهُمَا فِضَّةُ: إنْ بَرِئَ سَيِّدايَ مِمَّا بِهِمَا صُمْتُ للهِ ثَلاثَةَ أيَّامٍ شُكْراً.

فَأُلْبِسَ الغُلامَانِ الْعَافِيَةَ وَلَيْسَ عِنْدَ آلِ مُحَمَّدٍ قَليلٌ وَلا كَثيرٌ. فَانْطَلَقَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ إلَى شَمْعونَ بْنِ حابا الخَيْبَرِيِّ وَكَانَ يَهودِيَّاً فَاقْتَرَضَ مِنْهُ ثَلاثَةَ أَصْوُعٍ مِنْ شَعيرٍ. فَقَامَتْ فَاطِمَةُ عَلَيْها السَّلامُ إلَى صاعٍ فَطَحَنَتْهُ وَاخْتَبَزَتْ مِنْهُ خَمْسَةَ أقْراصٍ؛ لِكُلِّ وَاحِدٍ

The first day all were fasting, ‘Ali went to the mosque to perform his evening prayer behind the Messenger of Allah. Having completed his prayer, ‘Ali came home to break his fast. The tablecloth was spread with five loaves of bread on it. Before they start eating, a poor man stood at the door, saying: Greeting to you the Ahl al-Bayt of Muhammad.

I am a poor man among Muslims seeking refuge to your house. Give some food to me. May God feed you with heavenly food. Hearing this, ‘Ali said: Give my share of food to this man! Fatimah said: I will do the same. Hence, there was nothing but water for them to break their fast with. The second day, Fatimah grinded another kilo of barley baking five loaves of bread for five persons.

In the evening, again ‘Ali went to the mosque for performing evening prayer and returned home after completing his prayer. When the tablecloth was spread, immediately an orphan came to the door, saying: Hail to you, the Ahl al-Bayt of Muhammad. I am an orphan of the immigrants. My father was martyred on the day of ‘Aqabah. I am starving. Give me some food. May God feed you with heavenly food. Giving their food to the orphan, ‘Ali and Fatimah broke their fast with plain water again.

In the third night too, the same thing happened. Fatimah grinded one more Kilo of barley baking five loaves of bread again. Having performed his evening prayer in the mosque, ‘Ali returned home. This time, a captive came to the door, saying: Greeting to you Ahl al-Bayt of the Messenger of Allah. Is it right to make me a captive but not feed me? I am a captive of Muhammad. Give some food to me. May God feed you with heavenly food. Hearing this, ‘Ali gave his own food and that of others to the captive. Hence, they had nothing but water instead of food for three straight nights.

On the fourth day, when they were completing the vow, ‘Ali took the hand of Hasan in his right hand and the hand of Husayn in his left hand heading for the Holy Prophet (S) while they were shivering from hunger. As soon as the Holy Prophet saw them, he said: This scene has greatly saddened me. So they decided to go and visit Fatimah. At this time, Lady Fatimah was engaged in prayer in the altar. Her eyes were sunken and her belly stuck to her back because of hunger! This scene was so heavy to the Messenger of Allah that he raised his hands in prayer immediately, saying: O Lord! I seek refuge in you and ask help from you.

مِنْهُمْ قُرْصٌ. وَصَلَّى أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ المَغْرِبَ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ثُمَّ أَتَى المَنْزِلَ فَوُضِعَ الطَّعامُ بَيْنَ يَدَيْهِ إذْ أتَاهُمْ مِسْكينٌ مِنْ مَساكِينِ المُسْلِمينَ فَوَقَفَ بِالبَابِ وَقالَ: السَّلامُ عَلَيْكُمْ يَا أهْلَ بَيْتِ مُحَمَّدٍ؛ مِسْكينٌ مِنْ مَسَاكِيِن المُسْلِمينَ، أطْعِمُونِي أَطْعَمَكُمُ اللهُ مِنْ مَوائِدِ الجَنَّةِ. فَسَمِعَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَقالَ: أعْطُوهُ حِصَّتِي. فَقَالَتْ فَاطِمَةُ عَلَيْها السَّلامُ وَالبَاقُونَ كَذَلِكَ. فَأَعْطَوْهُ الطَّعامَ وَمَكَثوا يَوْمَهُمْ وَلَيْلَتَهُمْ لَمْ يَذُوقوا إلاَّ المَاءَ القُراحَ. فَلَمَّا كَانَ اليَوْمُ الثَّاني طَحَنَتْ فَاطِمَةُ عَلَيْها السَّلامُ صاعاً وَاخْتَبَزَتْهُ وَأَتى أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ مِنْ صَلاةِ المَغْرِبِ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَوُضِعَ الطَّعامُ بَيْنَ يَدَيْهِ إذْ أتَاهُمْ يَتِيمٌ فَقالَ: السَّلامُ عَلَيْكُمْ أهْلَ بَيْتِ مُحَمَّدٍ؛ يَتِيمٌ مِنْ أَوْلادِ المُهاجِرِينَ، إسْتُشْهِدَ وَالِدِي يَوْمَ العَقَبَةِ، أَطْعِمُونِي أَطْعَمَكُمُ اللهُ مِنْ مَوَائِدِ الجَنَّةِ. فَسَمِعَهُ عَلِيٌّ وَفاطِمَةُ عَلَيْها السَّلامُ وَالبَاقُونَ فَأَعْطَوْهُ الطَّعامَ وَمَكَثوا يَوْمَيْنِ وَلَيْلَتَيْنِ لَمْ يَذوقوا إلاَّ المَاءَ القُراحَ. فَلَمَّا كَانَ اليَوْمُ الثَّالِثُ قَامَتْ فَاطِمَة عَلَيْها السَّلامُ إلَى الصَّاعِ البَاقي فَطَحَنَتْهُ وَاخْتَبَزَتْهُ وَصَلّى عَلِيٌّ عَلَيْهِ السَّلامُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ المَغْرِبَ ثُمَّ أَتَى المَنْزِلَ فَوُضِعَ الطَّعامُ بَيْنَ يَدَيْهِ إذْ أتَاهُمْ أَسيرٌ فَوَقَفَ عَلَى البَابِ فَقالَ: السَّلامُ عَلَيْكُمْ أهْلَ بَيْتِ مُحَمَّدٍ؛ تَأْسِرُونَنا وَلا تُطْعِمونَنا، أَطْعِمُونِي فَإنّي أسِيرُ مُحَمَّدٍ أَطْعَمَكُمُ اللهُ مِنْ مَوائِدِ الجَنَّةِ. فَسَمِعَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَآثَرَهُ وَآثَرُوهُ مَعَهُ وَمَكَثوا ثَلاثَةَ أيَّامٍ بِلَيالِيها لَمْ يَذُوقوا سِوَى المَاءِ القُراحِ. فَلَمَّا كَانَ اليَوْمُ الرَّابِعُ وَقَدْ قَضَوا نَذْرَهُمْ أَخَذَ عَلِيٌّ الحَسَنَ بِيَدِهِ اليُمْنى وَالحُسَيْنَ بِاليُسْرى وَأقْبَلَ نَحْوَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَهُما يَرْتَعِشانِ كالفِراخِ مِنْ شِدَّةِ الجُوعِ. فَلَمَّا بَصُرَ بِهِمُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: يَا أَبَا الحَسَنِ مَا أَشَدَّ مَا يَسُوءُنِي مِمَّا أرَى بِكُمْ. إنْطَلِقْ إلَى ابْنَتِي فَاطِمَةَ. فَانْطَلَقوا إلَيْها وَهِيَ فِي مِحْرابِها قَدْ لَصِقَ بَطْنُها بِظَهْرِها مِنْ شِدَّةِ الجُوعِ وَغَارَتْ عَيْناهــا. فَلَمَّا رَآه

Turning to Ahl al-Bayt, he said: I do not think there is anything left of your life as a result of hunger, for you may soon depart from this world! At this time, Gabriel came down saying: O Muhammad! Take this divine blessing. The Holy Prophet (S) said: What is it? Gabriel recited to him the verse “Hal Ata.”[100]

Tha’labi has quoted Abayah ibn Rab’i as saying: Once Abdullah Ibn Abbas was sitting among a group of people near ZamZam relating Hadiths from the Holy Prophet (S), a man who had covered his head and face with a turban joined them and began to relate Hadiths from the Holy Prophet (S) like Ibn Abbas.

Being surprised, Ibn Abbas said: For the sake of God, tell us who you are. He removed his turban and said: Whoever knows me has recognized me, and whoever has not recognized me, I am Jundub ibn Janadah, Abu-Dharr Ghifari. I heard the Messenger of Allah, with my two ears and if I am lying, may I be deprived of my hearing, and saw with these two eyes, if I am lying, may I be deprived of seeing, as saying: ‘Ali is the leader of benefactors and the slayer of the atheists. Whoever helps him, will be helped by God and whoever refuses to help him will be deprived of God’s help forever.

Tha’labi further said: Let it be known to you that one day I performed noon prayer with the Messenger of Allah in the mosque. Amid this, a needy man rose up to ask for help but no one responded. The needy man raised his hands towards the sky, saying: O Lord, you are witnessing that I asked for help but no one took heed of my request. At that time ‘Ali who was bowing in his prayer pointed with the small finger of his right hand to the needy man. He went to ‘Ali and took the ring. The Messenger of Allah was looking this scene from near.

After completing his prayer, the Messenger of Allah raising his hand towards the sky, said:

“O Lord! Expand my breast for me, and make my affair easy to me, and loose the knot from my tongue, that they may understand my word and give to me an aide from my family: Harun, my brother” (20:24-31)

and You revealed the verse

“We will strengthen your arm with your brother and we will give you both an authority, so that they shall not reach you; go with our signs” (28:35).

O Lord! I am your chosen prophet. Expand my breast for me, and make my affair easy to me, and set ‘Ali who is from my family my vizier so that he will support me.[101]

النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: وَاغَوْثاهُ! يَا للهِ! أهْلَ بَيْتِ مُحَمَّدٍ تَمُوتُونَ جُوعاً! فَهَبَطَ جِبْريلُ عَلَيْهِ السَّلامُ وَقالَ: يَا مُحَمَّدُ خُذْها هَنَّأَكَ اللهُ فِي أهْلِ بَيْتِكَ. قَالَ: وَمَاذا آخُذُ يَا جِبْريلُ؟ فَأَقْرَأَهُ ?هَلْ أَتَى عَلَى الإِنْسَانِ…?

وَمِنْ تَفْسيرِ الثَّعْلَبِيِّ: عَنْ غبايَةَ بْنِ الرَّبْعِيِّ قَالَ: بَيْنا عَبْدُاللهِ بْنُ عَبَّاسٍ جَالِسٌ عَلَى شَفِيرِ زَمْزَمَ يَقولُ قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، إذْ أَقْبَلَ رَجُلٌ مُتَعَمِّمٌ بِعِمامَةٍ. فَجَعَلَ ابْنُ عَبَّاسٍ لاَ يَقول قَالَ رَسولُ اللهِ إلاَّ وَقالَ الرَّجُلُ قَالَ رَسولُ اللهِ. فَقالَ ابْنُ عَبَّاسٍ: سَأَلْتُكَ بِاللهِ أنْ تَكْشِفَ عَنْ وَجْهِكَ. فَكَشَفَ العِمَامَةَ عَنْ وَجْهِهِ وَقالَ: يَا أَيُّهَا النَّاسُ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَمَنْ لَمْ يَعْرِفْنِي فَأَنا أُعَرِّفُهُ بِنَفْسِي. أَنَا جُنْدُبُ بْنُ جَنادَةَ الْبَدْرِيُّ أبُو ذَرٍّ الغِفارِيُّ، سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِهاتَيْنِ وَإلاّ فَصُمَّتا، وَرَأَيْتُهُ بِهاتَيْنِ وَإلاّ فَعَمِيَتا يَقولُ: عَلِيٌّ قائِدُ البَرَرَةِ وَقَاتِلُ الكَفَرَةِ، مَنْصورٌ مَنْ نَصَرَهُ مَخْذولٌ مَنْ خَذَلَهُ. أمَا إنّي صَلَّيْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَوماً مِنَ الأيَّامِ صَلاةَ الظُّهْرِ، فَسَأَلَ سائِلٌ فِي المَسْجِدِ فَلَمْ يُعْطِهِ أحَدٌ شَيْئاً. فَرَفَعَ السَّائِلُ يَدَهُ إلَى السَّماءِ وَقالَ: اللَّهُمَّ إشْهَدْ أنّي سَأَلْتُ فِي مَسْجِدِ رَسُولِ اللهِ فَلَمْ يُعْطِنِي أحَدٌ شَيْئاً. وَكَانَ عَلِيٌّ عَلَيْهِ السَّلامُ راكِعاً فَأَوْمَأَ إلَيْهِ بِخُنْصُرِهِ اليُمْنَى وَكَانَ يَتَخَتَّمُ فِيهَا، فَأَقْبَلَ السَّائِلُ حَتَّى أخَذَ الخَاتَمَ مِنْ خُنْصُرِهِ، وَذَلِكَ بِعَيْنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَلَمَّا فَرَغَ مِنْ صَلاتِهِ رَفَعَ رَأْسَهُ إلَى السَّماءِ وَقالَ: اللَّهُمَّ إنَّ مُوسَى سَأَلَكَ فَقَالَ: ?قَالَ رَبِّ اشْرَحْ لِي صَدْرِي. وَيَسِّرْ لِي أَمْرِي. وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي. يَفْقَهُوا قَوْلِي. وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي. هَارُونَ أَخِي. اشْدُدْ بِهِ أَزْرِي. وَأَشْرِكْهُ فِي أَمْرِي.? فَأَنْزَلْتَ عَلَيْهِ قُرْآناً ناطِقاً: ?قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلاَ يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَاز? اللَّهُمَّ وَأَنا مُحَمَّدٌ نَبِيُّكَ وَصَفِيُّكَ فَاشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أمْرِي وَاجْعَلْ لِي وَزيراً مِنْ أهْلِي عَلِيَّاً أخِي اشْدُدْ بِهِ ظَهْرِي.

Abu-Dharr reports: The Messenger of Allah had hardly finished this when Gabriel came down, saying: O Muhammad, Read! He said: What shall I read? Gabriel said:

“Only Allah is your Wali and His Apostle and who believe, those who keep up prayers and pay the poor-rate while they bow” (5:55).

In Tha’labi’s commentary (Tafsir), we read that this verse has been mentioned in the six most reliable Sunni reference books of Hadith.[102] Mujahid reports: God Almighty prohibited consulting the Holy Prophet without giving charity. Following the revelation of this verse, no one consulted him except ‘Ali ibn Abi-Talib who did so after giving one Dinar in charity. Then the verse was abrogated and the permission was given.[103]

Imam ‘Ali (a.s) has said: There is a verse in the Holy Qur’an that no one but me has acted on it;[104]

“O you who believe! When you consult the Apostle, then offer something in charity before your consultation.” (58:12).

Amir al-Mu’minin said: God Almighty discharged this Ummah of a duty because of me, for if I did not act according to that verse, it would remain valid forever while no one could act to it, that is to offer charity he wished to consult the Messenger of Allah. Therefore, it was I who removed the heavy burden from the shoulder of this Ummah. I am the true proof of this verse which is not applicable to anyone before or after me.[105]

Abdullah Umar has said: ‘Ali ibn Abi-Talib had three features and if I had just one of them, it was more valuable than having red-haired camels! The first is marriage with Lady Fatimah, second is having the honor of standard bearing on the day of Khaybar and the third is the verse “Najwa” which is applicable to no one but ‘Ali.[106]

‘Ali used to plant trees and irrigate orchards with his own holy and powerful hands. He made orchards one after the other giving them in the path of Allah and never saved the money for himself and his family.[107]

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[98] Usd al-Ghabah, vol. 4, pp. 25

[99] Tarikh Dimashq, vol. 2, pp. 413

[100] Manaqib, Khawarizmi, chap. 17, pp. 118

[101] Ihqaq al-Haqq, vol. 3, pp. 503

[102] Ihqaq al-Haqq, vol. 3, pp. 503

[103] Shawahid al-Tanzil, vol. 2, pp. 353

[104] Shawahid al-Tanzil, vol. 2, pp. 343

[105] Shawahid al-Tanzil, vol. 2, pp. 343

[106] Kashf al-Ghummah, vol. 1, pp. 168

[107] Tarikh Dimashq, vol. 3, pp. 227

There is no doubt that ‘Ali was steadfast in religion, and strenuous in piety making him peerless. The truth of religion was firm in his pure heart. Due to these two powers of religiosity and piety, his prayer was always answered. It is for the same reason that the Messenger of Allah resorted to him on the day of mutual curse (Mubahalah), for no companion could match him.

قَالَ أَبُو ذر: فَما اسْتَتَمَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ الكَلِمَةَ حَتَّى نَزَلَ عَلَيْهِ جِبْريلُ عَلَيْهِ السَّلامُ مِنْ عِنْدِ اللهِ تَعالَى فَقالَ: يَا مُحَمَّدُ إقْرَأْ. قَالَ: وَمَا أَقْرَأُ؟ قَالَ: إِقْرَأْ ?إِنَّمَا وَلِيُّكُمْ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ.?

وَمِنْ تَفْسيرِ الثَّعْلَبِيِّ وَنُقِلَ فِي الجَمْعِ بَيْنَ الصِّحاحِ السِّتَّةِ نَحْوُهُ قَالَ مُجاهِدُ: نَهَى اللهُ تَعالَى عَنْ مُنَاجَاةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وآلهِ حَتَّى يَتَصَدَّقوا. فَلَمْ يُناجِهِ إلاَّ عَلِيُّ بْنُ أَبِي طالِبٍ، قَدَّمَ دِيناراً فَتَصَدَّقَ بِهِ. ثُمَّ نَزَلَتِ الرُّخْصَةُ. وَقالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: إنَّ فِي كِتابِ اللهِ عَزَّ وَجلَّ لآَيَةً مَا عَمِلَ بِهَا أَحَدٌ قَبْلي وَلا يَعْمَلُ بِهَا أَحَدٌ بَعْدِي: ?يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمْ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً…?

وَقالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: بِي خَفَّفَ اللهُ عَزَّ وَجلَّ عَنْ هَذِهِ الأُمَّةِ أَمْرَ هَذِهِ الآيَةِ، فَلَمْ تَنْزِلْ فِي أَحَدٍ قَبْلي وَلَمْ تَنْزِلْ فِي أَحَدٍ بَعْدي. قَالَ ابْنُ عُمَرَ: كَانَ لعَلِيِّ بْنِ أَبِي طالِبٍ ثَلاثَةٌ، لَوْ كَانَتْ لِي وَاحِدَةٌ مِنْهُنَّ كَانَتْ أَحَبَّ إلَيَّ مِنْ حُمُرِ النَّعَمِ: تَزْويُجُه فَاطِمَةَ صَلَّى اللهُ عَلَيْها، وَإعْطاؤهُ الرَّايَةَ يَوْمَ خَيْبَرٍ وَآيَةُ النَّجْوَى. وَكَانَ عَلَيْهِ السَّلامُ يَعْمُرُ بِيَدِهِ الشَّريفَةِ حَديقَةً يَتَصَدَّقُ، وَلَمْ يُخَلِّفْ دِينَاراً وَلا دِرْهَماً. فِي الْوَرَعِ وَالدِّينِ وَاسْتِجابَةِ الدُّعَاءِ:

لاَ خِـلافَ أنَّ أمِيـرَ الْمُؤْمِنِيـنَ عَلَيْهِ السَّـلامُ شَديدُ الوَرَعِ عَظيمُ الدِّينِ، رَسَخَ الإيمانُ فِي قَــلْبِهِ، وَلِشِدَّةِ دِينِهِ وَوَرَعِهِ كَـانَ مُسْتَجَابَ الدَّعْوَةِ. تَوَسَّلَ بِهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْه

The Holy Prophet (S), threatening the rebels of Quraysh said: O rebels! Stop your hostile act, or God will raise a man whose heart he has tested with faith to fight you and to behead you for promoting faith and justice. The Messenger of Allah was asked: Is it Abu-Bakr? He said: No. they asked: Is it Umar? He said: No, he is the one who is mending sandals.[108]

Khawarizmi has reported: addressing ‘Ali on the day of Khaybar’s conquest, the Messenger of Allah said: If I were sure a group of my Ummah did not attribute to you what the Christians attributed to Jesus, son of Mary, I would say about your high position something that wherever you passed by people they would take the dust under your feet as something holy, using the water with which you perform ablution as a cure for their pains. But for certain exigency, I will not speak of it. As for your superiority over others, it would suffice to say that you are from me and I am from you. I will inherit you and you will inherit me. Your position to me is like that of Aaron to Moses except that there is no prophet after me.

O ‘Ali, you will propagate my faith, you will fight the enemies of Islam after me, you are the nearest to me on the Day of Judgment, you are my vicegerent at the Pond, which is the gathering place of the people, rejecting the hypocrites! And you are the first to meet me at the Pond and the first of my Ummah to enter paradise.

Your followers on the Day of Judgment will be quenched by the water of Kawthar; they will come to me with bright faces; I will intercede for them and will be my neighbors in paradise; your enemies on the Day of Judgment will be restless out of thirst, their faces are black and wrinkled. O ‘Ali, enmity with you is enmity with me and friendship with you is friendship with me. There is no open or hidden distance between you and me. What is hidden in my breast and I am informed of it is in your breast too. Your children are truly my children. You are the gate of my knowledge and whoever seeks it must hear it from your tongue. Your flesh is my flesh and the blood running in your veins is running in my veins with no difference.

وَآلِهِ فِي الْمُباهَلَةِ، وَلَوْ كَانَ أَحَدٌ مِنْ أصْحَابِهِ يُقارِبُهُ لأَخْرَجَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لأَنَّهُ وَقْتُ الْحَاجَةِ إلَى الدُّعَاءِ وَالإسْتِعانَةِ فِيهِ بِمُسْتَجَابِ الدُّعاءِ. وقَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، لَتَنْتَهُنَّ يَا مَعْشَرَ قُرَيْشٍ أوْ لَيَبْعَثُنَّ اللهُ عَلَيْكُمْ رَجُلاً إمْتَحَنَ اللهُ قَلْبَهُ بِالإيمانِ يَضْرِبُ رِقابَكُمْ عَلَى الدِّينِ. قِيلَ: يَا رَسولَ اللهِ، أَهُوَ أبُو بَكْرٍ؟ قَالَ: لاَ. فَقيلَ: فَعُمَرُ؟ قَالَ: لاَ، وَلَكِنَّهُ خاصِفُ النَّعْلِ الَّذِي فِي الحُجْرَةِ.

وَمِنْ كِتابِ المَناقِبِ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَوْمَ فَتْحِ خَيْبَرٍ لِعَلِيٍّ: لَوْلا أنْ تَقولَ فِيكَ طَوائِفُ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارى فِي عِيسَى بْنِ مَرْيَمَ لَقُلْتُ فِيكَ اليَوْمَ مَقالاً لاَ تَمُرُّ عَلَى مَلأٍ مِنَ المُسْلِمينَ إلاَّ أخَذوا مِنْ تُرابِ نَعْلَيْكَ وَفَضْلِ طَهُورِكَ يَسْتَشْفُونَ بِهِ. وَلَكِنْ حَسْبُكَ أَنْ تَكونَ مِنّي وَأنا مِنْكَ تَرِثُنِي وَأَرِثُكَ وَأنْتَ مِنّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إلاَّ أنَّهُ لاَ نَبِيَّ بَعْدِي. أَنْتَ تُؤَدِّي عَنّي دَيْنِي وَتُقاتِلُ عَلَى سُنَّتِي، وَأَنْتَ فِي الآخِرَةِ أقْرَبُ النَّاسِ مِنّي، وأَنْتَ غَداً عَلَى الحَوْضِ خَليفَتِي تَذودُ عَنْهُ المُنافِقِينَ، وَأَنْتَ أَوَّلُ مَنْ يَرِدُ عَلَيَّ الحَوْضَ، وأَنْتَ أَوَّلُ دَاخِلٍ لِلْجَنَّةِ مِنْ أُمَّتِي، وَإنَّ شِيعَتَكَ عَلَى مَنابِرَ مِنْ نُورٍ رُواءٌ مَرْوِيُّونَ مُبْيَضَّةٌ وُجُوهُهُمْ حَولِي أَشْفَعُ لَهُمْ فَيَكونونَ غَداً فِي الجَنَّةِ جِيرَانِي. وَإنَّ أَعْداءَكَ غَداً ظِماءٌ مُظْمَئونَ مُسْوَدَّةٌ وُجُوهُهُمْ مُقْمَحُونَ. حَرْبُكَ حَرْبِي وَسِلْمُكَ سِلْمِي وَسِرُّكَ سِرِّي وَعَلانِيَتُكَ عَلانِيَتِي وَسَرِيرَةُ صَدْرِكَ كَسَريرَةِ صَدْري، وَأَنْتَ بَابُ عِلْمي وَأنَّ وِلْدَكَ وِلْدِي وَلَحْمَكَ لَحْمي وَدَمَكَ دَمي. وَأنَّ الْحَقَّ مَعَكَ وَالْحَقُّ

Truth which is not perishable is in your tongue, heart and face. Faith is placed in the depth of your blood and flesh as it exists in me. Verily, God Almighty has ordered me to give you the good tidings that on the Day of Judgment, you and your family will enjoy all the blessings of paradise whereas the enemies of you and your family will be punished in the fire of hell. Your unhappy enemies are not seen on that day at the pond of Kawthar whereas a single friend of yours will not be absent there. At this time, ‘Ali said: To thank all these blessings God Almighty has bestowed upon me, I perform prostration and praise Him.[109]

Zamakhshari has been quoted by Khawarizmi as saying: Two men came to Umar asking him about the divorce of a female slave. Turning to a group of people with a man who was bald in the front part of his head, Umar said: What is your judgment on this issue? The man said: She should keep two Iddah (period during which a divorced or widowed woman may not be married to another man) whereas a free woman should keep three Iddah. So Umar said: Two Iddah. Addressing Umar, one of the two men said: You are Amir al-Mu’minin and caliph. We came here to pose our question to you but you are asking others for the answer though, by God, he did not speak to you but gave you a sign. Umar said: Woe to you. Do you know who this man is? He is ‘Ali ibn Abi-Talib. I heard the Messenger of Allah saying: If heavens and the earth are put on a pan of a scale and ‘Ali’s faith is placed on the other, surely ‘Ali’s faith will be heavier.[110]

Ummu-Salamah has been quoted as saying: The day the Messenger of Allah was in my house, Gabriel came down speaking to him for some time. In that position, the Messenger of Allah was smiling. After the meeting, I said: O Messenger of Allah, may my parents be ransom for you, what was the reason for your smiling and rejoicing? The Holy Prophet (S) said: Gabriel informed me that when he was coming to me, he had seen ‘Ali grazing his camels and lying because of tiredness and since he had gone to sleep and the cover he had put on himself had gone aside and half of his body was exposed to the sun, he had put the cover on his body and he had felt that ‘Ali’s strong faith had penetrated his heart.[111]

عَلَى لِسَانِكَ وَفِي قَلْبِكَ وَبَيْنَ عَيْنَيْكَ وَالإيمانُ مُخالِطٌ لَحْمَكَ وَدَمَكَ كَما خَالَطَ لَحْمِي وَدَمِي، وَأنَّ اللهَ عَزَّ وَجلَّ أَمَرَنِي أنْ أُبَشِّرَكَ أنَّكَ وَعِتْرَتَكَ فِي الجَنَّةِ وَأنَّ عَدُوَّكَ فِي النَّارِ، لاَ يَرِدُ عَلَيَّ الحَوْضَ مُبْغِضٌ لَكَ وَلا يَغيبُ عَنْهُ مُحِبٌُّ لَكَ. قَالَ عَلِيٌّ عَلَيْهِ السَّلامُ: فَخَرَرْتُ للهِ سُبْحانَهُ سَاجِداً وَحَمَدْتُهُ عَلَى مَا أَنْعَمَ بِهِ عَلَيَّ مِنَ الإسْلامِ وَالقُرْآنِ وَحَبَّبَنِي إلَى خَاتَمِ النَّبِيِّين وَسَيِّدِ المُرْسَلينَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.

وَمِنَ المَناقِبِ عَنِ الزَّمَخْشَرِيِّ قَالَ: جَاءَ رَجُلانِ إلَى عُمَرَ فَقالا لَهُ: مَا تَرى فِي طَلاقِ الأَمَةِ؟ فَقامَ إلَى حَلَقَةٍ فِيهَا رَجُلٌ أصْلَعُ فَقالَ: مَا تَرَى فِي طَلاقِ الأَمَةِ؟ فَقالَ: اثْنَتَانِ. فَالْتَفَتَ إلَيْهِما فَقالَ: اثْنَتَانِ. فَقالَ لَهُ أَحَدُهُما: جِئْناكَ وَأَنْتَ أمِيرُ المُؤْمِنِينَ فَسَأَلْناكَ عَنْ طَلاقِ الأَمَةِ فَجِئْتَ رَجُلاً فَسَأَلْتَهُ فَوَاللهِ مَا كَلَّمَكَ. فَقالَ عُمَرُ: وَيْلَكَ أَتَدْرِي مَنْ هَذَا؟ هَذَا عَلِيُّ بْنُ أَبِي طالِبٍ. سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقولُ: لَوْ أنَّ السَّمَاواتِ وَالأرْضَ وُضِعَتْ فِي كَفَّةٍ وَوُزِنَ مَعَ إيمانِ عَلِيٍّ لَرَجَحَ إيمانُ عَلِيٍّ.

وَمِنَ المَناقِبِ: عَنْ أُمِّ سَلَمَةَ قَالَتْ: بَيْنا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وآلهِ عِنْدِي إذْ أتَاهُ جِبْريلُ فَنادَاهُ، فَتَبَسَّمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ضَاحِكاً. فَلَمَّا سَرَى عَنْهُ قُلتُ: بِأَبِي أَنْتَ وَأُمّي يَا رَسولَ اللهِ، مَا أَضْحَكَكَ؟ فَقالَ: أخْبَرَنِي جِبْريلُ أَنَّهُ مَرَّ بِعَلِيٍّ عَلَيْهِ السَّلامُ وَهُوَ يَرْعَى ذَوْداً وَهُوَ نائِمٌ قَدْ أُبْدِيَ بَعْضُ جَسَدِهِ قَالَ: فَرَدَدْتُ عَلَيْهِ ثَوْبَهُ فَوَجَدْتُ بَرْدَ إيمانِهِ قَدْ وَصَلَ إلَى قَلْبِي.

وَاسْتَشْهَدَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ جَماعَةً مِنَ الْمُسْلِمينَ فِي قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ

‘Ali (a.s) called to witness a group of Muslims about the Holy Prophet’s saying “Whomever I am the master, ‘Ali is his master too.” This group of people among whom was Anas ibn Malik testified the truthfulness of the saying. Although Anas had heard if from the Holy Prophet (S), he refused to testify it. Amir al-Mu’minin said to him: Why did you not testify while what they heard from the Holy Prophet and testified, you have also heard. Anas said: As a result of old age, I am afflicted with oblivion. Hence I do not remember anything! ‘Ali who knew Anas was lying and the reason he denied it was his close ties with the rulers, raised his hands in prayer, heaved a sigh, cursed him, saying: O Lord! If this man is lying, strike a blow on his face in a way even his turban cannot cover it. Following this prayer, Talhah ibn Umar reports: By God, I observed the spot on his forehead and cheeks which remained forever.[112]

Imam ‘Ali also cursed a man by the name of ‘Aizar who was suspicious of being a spy and gathering information for Mu’awiyah. Addressing him, ‘Ali asked: Why do you report to Mu’awiyah what is happening here? The man denied, swearing that he had not done so. ‘Ali raised his hands in prayer, saying to him: If you are not truthful in what you say, and deny the truth, may God strike you blind. Soon before the following Friday, he became blind as a result of ‘Ali’s curse in a way they brought him to the mosque while taking his hand.

‘Ali who was preaching a sermon on the pulpit, said: I am a servant of Allah and the brother of His messenger; I have the honor of marrying the Lady of paradise; I am leader of the believers and the successor of the last prophet. No one can boast of it except me and whoever has such a claim will be saddened by God Almighty. Amid this, a man from the tribe of ‘Abs rose up, protested what ‘Ali had said, and mockingly said: Who is there who cannot have such a claim? I now say that I am the servant of Allah and the brother of His messenger while I am not afflicted with any distress. He had hardly finished his words when insanity afflicted him and he started trembling all over. He was then pulled out of the mosque from his feet.

Another prayer of ‘Ali, answered was when he asked God to return the sun which was setting to a position he could perform his prayer. This happened twice for ‘Ali, once at the time of the Holy Prophet (S) and the other after his departure from this world.[113]

وَآلِهِ: مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ، فَشَهِدوا لَهُ وَأَنَسُ بْنُ مَالِكٍ حاضِرٌ لَمْ يَشْهَدْ. فَقالَ لَهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: مَا يَمْنَعُكَ أَنْ تَشْهَدَ؟ فَقَدْ سَمِعْتَ مَا سَمِعوا. فَقالَ: يَا أمِيرَ المُؤْمِنِينَ، كَبُرْتُ وَنَسِيتُ.

فَقالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: اللَّهُمَّ إنْ كَانَ كاذِباً فَاضْرِبْهُ بِبَياضٍ لاَ تُوارِيِه العِمَامَةُ. قَالَ طَلْحَةُ بْنُ عُمَرَ: فَأَشْهَدُ بِاللهِ لَقَدْ رَأَيْتُها بَيْضاءَ بَيْنَ عَيْنَيْهِ. وَدَعا عَلَى العَيْزارِ وَقَدِ إتُّهِمَ بِرَفْعِ أخْبارِهِ إلَى مُعاوِيَةَ فَجَحَدَ وَأحْلَفَ. فَقالَ: إنْ كُنْتَ كَاذِباً فَأَعْمَى اللهُ بَصَرَكَ.

فَما دَارَتِ الجُمُعَةُ حَتَّى خَرَجَ أعْمَى يُقادُ قَدْ أذْهَبَ اللهُ بَصَرَهُ. وَخَطَبَ عَلَى المِنْبَرِ فَقالَ: أنَا عَبْدُ اللهِ وَأَخو رَسُولِهِ، وَرِثْتُ نِبِيَّ الرَّحْمَةِ وَنَكَحْتُ سَيِّدَةَ نِسَاءِ أهْلِ الجَنَّةِ. وَأنَا سَيِّدُ المُؤْمِنِينَ وَآخِرُ أَوْصِيَاءِ النَّبِيِّينَ. لاَ يَدَّعِي ذَلِكَ غَيْري إلاَّ أَصَابَهُ اللهُ بِسُوءٍ. فَقالَ رَجَلٌ مِنْ عَبْسٍ كَانَ جَالِساً بَيْنَ يَدَيِ القَوْمِ: وَمَنْ لاَ يُحْسِنُ أنْ يَقولُ هَذَا؟ أنَا عَبْدُ اللهِ وَأَخُو رَسُولِهِ! فَلَمْ يَبْرَحْ مَكانَهُ حَتَّى تَخَبَّطَهُ الشَّيْطانُ. فَجُرَّ بِرِجْلِهِ إلَى بَابِ المَسْجِدِ. وَدَعَا فَرُدَّتْ عَلَيْهِ الشَّمْسُ مَرَّتَيْنِ:

إحْداهُما فِي زَمَنِ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ:

Asma bint Umays, Ummu-Salamah, Jabir ibn Abdullah Ansari, Abu-Sa’id Khidri and a group of the companions have reported: The Holy Prophet (S) was at home and ‘Ali was in his presence. At this time, Gabriel came down to convey a divine message to the Holy Prophet (S). While the Holy Prophet was receiving the message, he had put his head on ‘Ali’s knees.

This state continued till sunset. ‘Ali who had not performed afternoon prayer had to perform his prayer in a sitting position by hints, given that the Holy Prophet’s head was on his knees. Following the revelation, the Holy Prophet said: O ‘Ali, have you missed the afternoon prayer? ‘Ali said: No, I did it by hints. The Holy Prophet said: Why? ‘Ali said: Because you were receiving the revelation and I did not like any change to take place in that situation.

Considering ‘Ali’s courtesy and his respect for revelation and prophethood, the Holy Prophet said: O ‘Ali, call on the Lord to return the sun to the Asr Prayer time so that you will perform your prayer at its proper time. Be sure, God will not delay answering your prayer for being so obedient to God and His messenger. ‘Ali did so on the order of the Holy Prophet and the sun which was setting returned immediately to the position of Asr Prayer. When ‘Ali completed his prayer, the sun set in the same position.[114]

As for the second time, it was after the departure of the Holy Prophet from this world. When Imam ‘Ali intended to go through the Euphrates River to the land of Babylon, a large number of his aides were preparing themselves to go through the river. Only ‘Ali and a few number of his army had performed their Asr prayer.

They had not gone through the river when the sun set. So some of his aides missed their prayer and thus were deprived of the virtue of congregational prayer. They spoke to Imam ‘Ali expressing their regret for having defaulted their prayer and being deprived of congregational prayer. Hearing this, ‘Ali raised his hands in prayer called on God to return the sun to the Asr prayer time. Imam ‘Ali’s prayer was answered, that is the sun returned to Asr prayer time till the Imam’s companions performed their prayer. This scene made the Imam’s aides rejoice and they started glorifying the Lord and asking for forgiveness.[115]

رَوَتْ أسْماءُ بِنْتُ عُمَيْسٍ وَأُمُّ سَلَمَةَ وَجابِرُ بْنُ عَبْدِ اللهِ الأنْصارِيُّ وَأَبو سَعِيدٍ الخِدْرِيُّ وَجَماعَةٌ مِنَ الصَّحَابَةِ أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ كَانَ ذَاتَ يَوْمٍ فِي مَنْزِلِهِ وَعَلِيٌّ عَلَيْهِ السَّلامُ بَيْنَ يَدَيْهِ إذْ جَاءَهُ جِبْريلُ عَلَيْهِ السَّلامُ يُناجِيهِ عَنِ اللهِ عَزَّ وَجلَّ. فَلَمَّا تَغَشَّاهُ الوَحْيُ تَوَسَّدَ فَخِذَ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. فَلَمْ يَرْفَعْ رَأْسَهُ حَتَّى غَابَتِ الشَّمْسُ. فَاضْطُرَّ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ لِذَلِكَ إلَى صَلاةِ العَصْرِ جَالِساً يُومِئُ بِرُكُوعِهِ وَسُجودِهِ إيماءً. فَلَمَّا أَفاقَ مِنْ غُشْيَتِهِ قَالَ لأمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: أَفاتَتْكَ صَلاةُ العَصْرِ؟ قَالَ لَهُ: لَمْ أَسْتَطِعْ أنْ أُصَلِّيَها قائِماً لِمَكانِكَ يَا رَسولَ اللهِ وَالحَالَةِ الَّتِي كُنْتَ عَلَيْها فِي اسْتِماعِ الوَحْيِ. فَقالَ لَهُ، أُدْعُ اللهَ تَعالَى حَتَّى يَرُدَّ عَلَيْكَ الشَّمْسَ حَتَّى تُصَلِّيها قائِماً فِي وَقْتِها كَما فاتَتْكَ، فَإنَّ اللهَ يُجيبُكَ لِطاعَتِكَ للهِ وَلِرَسولِهِ. فَسَأَلَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ اللهَ عَزَّ وَجلَّ فِي رَدِّ الشَّمْسِ فَرُدَّتْ عَلَيْهِ حَتَّى صارَتْ فِي مَوْضِعِها مِنَ السَّماءِ وَقْتَ صَلاةِ العَصْرِ. فَصَلّى أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ صَلاةَ العَصْرِ فِي وَقْتِها ثُمَّ غَرُبَتْ.

والثَّانِيَةُ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ:

لَمَّا أرَادَ أنْ يَعْبُرَ الفُراتَ بِبابِلَ اشْتَغَلَ كَثيرٌ مِنَ الصَّحابَةِ بِتَعْبيرِ دَوابِّهِمْ وَرِحالِهِمْ وَصَلَّى عَلَيْهِ السَّلامُ بِنَفْسِهِ فِي طَائِفَةٍ مَعَهُ العَصْرَ. فَلَمْ يَفْرُغِ النَّاسُ مِنْ عُبورِهِمْ حَتَّى غَرُبَتِ الشَّمْسُ فَفاتَتِ الصَّلاةُ كَثيراً مِنْهُمْ وَفاتَ الجُمْهورُ فَضْلَ الاجْتِماعِ مَعَهُ، فَتَكَلَّموا فِي ذَلِكَ. فَلَمَّا سَمِعَ كَلامَهَمْ فِيهِ سَأَلَ اللهَ تَعالَى رَدَّ الشَّمْسِ عَلَيْهِ لِيَجْمَعَ كافَّةَ أصْحابِهِ عَلَى صَلاةِ العَصْرِ فِي وَقْتِها. فَأَجابَهُ اللهُ تَعالَى إلَى رَدِّها عَلَيْهِ وَكانَتْ فِي الأُفُقِ عَلَى الحَالِ الَّتِي تَكونُ عَلَيْها وَقْتَ العَصْرِ. فَلَمَّا سَلَّمَ القَوْمُ غابَتِ الشَّمْسُ فَسُمِعَ لَهَا وَجيبٌ شَديدٌ، فَهالَ النَّاسَ ذَلِكَ وَأَكْثَروا مِنَ التَّسْبيحِ وَالتَّقْديسِ وَالتَّهْليلِ وَالاسْتِغْفارِ.

وَلَمَّا زادَ الْمَاءُ فِي الكُوفَةِ وَخافَ أهْلُها مِنَ الغَرَقِ فَزِعوا إلَى أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ.

When the river Euphrates overflew and the city of Kufah was exposed to flood, the inhabitants of the city, from fear of drowning, took refuge with Imam ‘Ali, beseechingly asking him to raise his hands in prayer. He mounted the Holy Prophet’s special horse and being accompanied by people went to the bank of Euphrates, where he dismounted, performed ablution, turned to Kiblah and stood for prayer. People, who were looking on, saw him raising his hands in supplication after having performed his prayer.

Relying on the stick he had in hand, he struck the water on the surface, saying: Stop overflowing with the permission of the Lord. Water in river subsided on Imam ‘Ali’s order, to the extent that fishes could be seen. Amid this, most of the fishes hailed the leader of the believers except some of them which were silent and did not say anything. They were eels and two other kinds. People were surprised by hail of some and silence of others and asked the reason. Imam ‘Ali (a.s) said: Those fishes which God made to speak and hail me are pure and eating them is lawful (Halal) and those which were silent, were impure the eating of which is unlawful (Haram) for people. Hence, they must be avoided.[116]

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[108] Tarikh Baghdad, pp. 134

[109] Manaqib, chap. 13, pp. 75

[110] Manaqib, chap. 13, pp. 77

[111] Manaqib, chap. 14, pp. 76

[112] Sharh Nahj al-Balaghah, vol. 4, pp. 74

[113] Fara’id al-Simtayn, vol. 1, pp. 227

[114] Irshad, Sheikh Mufid, vol. 1, pp. 346

[115] Irshad, Sheikh Mufid, vol. 1, part 3, chap. 76

[116] Irshad, Sheikh Mufid, vol. 1, pp. 348

Beyond doubt, Imam ‘Ali’s good temper was superior to all people in a way that his enemies and his friends recognized his humor which was motivated by his good temper.

One night, Imam ‘Ali came across a poor widow whose small children were weeping. This scene greatly impressed Imam ‘Ali’s kind heart, for the woman, to keep her hungry children calm, had put a pot of water on the fire. Being informed of this, Amir al-Mu’minin went along with Qanbar to her house, putting some dates, oil and bread in a basket and carried them on his shoulder.

Qanbar said: O master! Let me do this work! Imam ‘Ali said: I deserve more to carry food for the poor. Reaching the house of the woman, Imam ‘Ali asked permission of the woman to enter. The door was opened. Imam ‘Ali personally undertook to prepare the food. So, he put some water, rice and oil in the pot and waited for the food to be cooked. When it was ready, he called the children for eating.

The children were happily engaged in eating the food. To amuse them after eating, Imam ‘Ali started imitating the bleating of lambs, making them laugh. Qanbar, who was witnessing the scene, said: O my master, I saw a strange scene from you which was imitating the bleating of lambs. Carrying the food was certainly aimed at winning God’s pleasure, nearness to Him and a reward in the hereafter. Imam ‘Ali said: When we entered the old woman’s house, her children were crying from hunger. I intended to make them happy in addition to feeding them. I found no way better than that for making them happy.

فَرَكِبَ بَغْلَةَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَخَرَجَ والنَّاسُ مَعَهُ حَتَّى أَتى شاطِئَ الفُراتِ فَنَزَلَ عَلَيْهِ فَأَسْبَغَ الوُضوءَ وَصَلّى مُنْفَرِدا بِنَفْسِهِ وَالنَّاسُ يَرَوْنَهُ. ثُمَّ دَعا اللهَ بِدَعَواتٍ سَمِعَها أكْثَرُهُمْ. ثُمَّ تَقَدَّمَ إلَى الفُراتِ فَتَوَكّأَ عَلَى قَضيبٍ بِيَدِهِ حَتَّى ضَرَبَ بِهِ صَفْحَةَ المَاءِ وَقالَ: أُنْقُصْ بِإِذْنِ اللهِ وَمَشِيَّتِهِ. فَغاضَ المَاءُ حَتَّى بَدَتِ الحِيتانُ فِي قَعْرِ الفُراتِ. فَنَطَقَ كَثيرٌ مِنْهَا بِالسَّلامِ عَلَيْهِ بِإمْرَةِ المُؤْمِنِينَ وَلَمْ يَنْطِقْ مِنْهَا أصْنافٌ مِنَ السُّموكِ وَهِيَ الجِرِّيُّ وَالمارْماهِي والزُّمَّارُ. فَتَعَجَّبَ النَّاسُ لِذَلِكَ وَسَأَلوهُ عِلَّةَ نُطْقِ مَا نَطَقَ وَصَمْتِ مَا صَمَتَ. فَقالَ: أُنْطِقَ لِي مَا طَهُرَ مِنَ السُّموكِ وَأُصْمِتَ عَنّي مَا حُرِّمَهُ وَنُجِّسَهُ وَبُعِّدَهُ.

فِي حُسْنِ الخُلُقِ:

لاَ خِلافَ بَيْنَ العُقَلاءِ فِي أنَّ أمِيرَ المُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ أشْرَفُ النَّاسِ خُلُقاً. حَتَّى أنَّهُ عَلَيْهِ السَّلامُ نُسِبَ إلَى الدُّعابَةِ لِطيبِ أخْلاقِهِ وَلُطْفِ سيرَتِهِ مَعَ أصْحابِهِ. رُوِيَ أنَّهُ عَلَيْهِ السَّلامُ اجْتازَ لَيْلَةً عَلَى امْرَأَةٍ مِسْكينَةٍ لَهَا أَطْفالٌ صِغارٌ يَبْكونَ مِنَ الجُوعِ وَهِيَ تُشاغِلُهُمْ وَتُلْهيهِمْ حَتَّى يَناموا، وَكانَتْ قَدْ أشْعَلَتْ ناراً تَحْتَ قِدْرٍ فِيهَا ماءٌ لاَ غَيْرَ، وَأوْهَمَتْهُمْ أنَّ فِيهَا طَعاماً تَطْبُخُهُ لَهُمْ. فَعَرَفَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ حالَها فَمَشى وَمَعَهُ قَنْبَرُ إلَى مَنْزِلِهِ فَأَخْرَجَ قَوْصَرَةَ تَمْرٍ وَجَرابَ دَقيقٍ وَشَيْئاً مِنَ الشَّحْمِ وَالأرُزِّ وَالخُبْزِ، وَحَمَلَهُ عَلَى كَتِفِهِ الشِّريفِ. فَطَلَبَ قَنْبَرُ حَمْلَهُ فَلَمْ يَفْعَلْ. فَلَمَّا وَصَلَ إلَى بابِ المَرْأَةِ اسْتَأْذَنَ عَلَيْها فَأَذِنَتْ لَهُ فِي الدُّخولِ. فَرَمى شَيْئاً مِنَ الأرُزِّ فِي القِدْرِ وَمَعَهُ شَيْءٌ مِنَ الشَّحْمِ، فَلَمَّا فَرَغَ مِنْ نُضْجِهِ غَرَفَ لِلصِّغارِ وَأَمَرَهُمْ بِأَكْلِهِ. فَلَمَّا شَبِعوا أَخَذَ يَطوفُ فِي البَيْتِ وَيُبَعْبِعُ لَهُمْ فَأَخَذوا فِي الضَّحِكِ. فَلَمَّا خَرَجَ عَلَيْهِ السَّلامُ قَـالَ لَهُ قَـنْـبَـرُ: يَا

Dirar ibn Damarah reports: Following the martyrdom of Amir al-Mu’minin, I headed for Syria to see Mu’awiyah. Knowing that I was a devotee of Imam ‘Ali, Mu’awiyah said: Describe ‘Ali for me. I said: accept my excuse, for my tongue cannot possibly describe him. Mu’awiyah said: Your excuse is not accepted. You have to describe him to me. I said: Now that you refuse to accept my excuse, listen carefully!

‘Ali was sharp-sighted, prudent, powerful, and strong in the way of Allah. What he said was a criterion to distinguish between what was just and unjust. His judgments were fair. He was abounding in knowledge. Wisdom was evident in all dimensions of his character. His intuition satiated those who had a thirst for it.

He feared the ornaments of the world. He was devoted to the nightly supplications. Pondering on the tumultuous future made him cry ceaselessly. Wearing coarse garment was pleasant for him. He loved plain food. He was not pretentious but was like one of us. If we had any question, we would pose it to him and he would immediately answer it. If we asked for any help, he would immediately help us.

Although he was very intimate, he was so awesome that we would never dare to say anything in vain. He was so dignified that we would never open our eyes on his face. He honored people of religion and pleased the poor by fondling them. No man of authority dared to misuse his power in his presence so as to get his approval for the unjust act he had done. No common man was made disappointed by his justice, thinking that since he had no power, he would be deprived of his justice.

Dirar ibn Damarah then said: I take God as witness that in the middle of night and also when the stars were about to disappear, I saw him holding his beard in his hands, and like one bitten by a snake, he wept bitterly, saying: O world, go and deceive someone else, for I am not fond of you. Nevertheless, if you are offering yourself to me, you are quite mistaken, for I have divorced you three times, giving you no chance of recourse. O world, know that your life is short, your worth little and your pleasure transient.

مَوْلايَ، رَأَيْتُ اللَّيْلَةَ شَيْئاً عَجيباً، قَدْ عَلِمْتُ سَبَبَ بَعْضِهِ وَهُوَ حَمْلُكَ الزَّادَ طَلَباً لِلثَّوابِ. أمَّا طَوافُكَ فِي البَيْتِ عَلَى يَدَيْكَ وَرِجْلَيْكَ وَالبَعْبَعَةُ فَما أدْرِي سَبَبَ ذَلِكَ. فَقالَ عَلَيْهِ السَّلامُ: يَا قَنْبَرُ إنّي دَخَلْتُ عَلَى هَؤلاءِ الأطْفالِ وَهُمْ يَبْكونَ مِنْ شِدَّةِ الجُوعِ فَأَحْبَبْتُ أَنْ أَخْرُجَ عَنْهُمْ وَهُمْ يَضْحَكونَ مَعَ الشَّبْعِ، فَلَمْ أَجِدْ سَبَباً سِوَى مَا فَعَلْتُ.

وَقالَ ضِرارُ بْنُ ضَمَرَةَ: دَخَلْتُ عَلَى مُعاوِيَةَ بَعْدَ قَتْلِ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ، فَقالَ: صِفْ لِي عَلِيَّاً. فَقُلْتُ: إعْفِنِي. فَقالَ: لاَ بُدَّ أَنْ تَصِفَهُ.

فَقُلْتُ: أمَّا إذْ لاَ بُدَّ مِنْ ذَلِكَ، فَإنَّهُ كَانَ وَاللهِ بَعيدَ الْمَدَى، شَديدَ الْقِوَى، يَقولُ فَصْلاً، وَيَحْكُمُ عَدْلاً، يَتَفَجَّرُ العِلْمُ مِنْ جَوانِبِهِ، وَتَنْطِقُ الحِكْمَةُ مِنْ نَواحِيهِ، يَسْتَوْحِشُ مِنَ الدُّنْيَا وَزَهْرَتِهَا، وَيَأْنَسُ بِاللَّيْلِ وَوَحْشَتِهِ، غَزيرَ العَبْرَةِ، طَويلَ الفِكْرَةِ، يُقَلِّبُ كَفَّهُ، وَيُخاطِبُ نَفْسَهُ، وَيُناجي رَبَّهُ، يُعْجِبُهُ مِنَ اللِّباسِ مَا خَشُنَ وَمِنَ الطَّعامِ مَا جَشُبَ، وَكَانَ فينا كَأَحَدِنَا، يُجيبُنا إذَا سَأَلْناهُ، وَيَأْتينا إذَا دَعَوْناهُ، وَنَحْنُ وَاللهِ مَعَ تَقَرُّبِهِ لَنا وَقُرْبِهِ مَنَّا لاَ نَكادُ نُكَلِّمُهُ هَيْبَةٍ لَهُ، يُعَظِّمُ أهْلَ الدِّين، وَيُقَرِّبُ المَساكِينَ، لاَ يَطْمَعُ القَوِيُّ فِي باطِلِهِ، وَلا يَيْأَسُ الضَّعيفُ مِنْ عَدْلِهِ.

فَأَشْهَدُ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَواقِفِهِ وَقَدْ أَرْخَى اللَّيْلُ سُدولَهُ وَغارَتْ نُجومُهُ وَهُوَ قائِمٌ فِي مِحْرابِهِ قَـابِضاً عَلَى لِحْيَتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السَّليمِ وَيَبْكي بُكـاءَ الْحَزينِ وَيَقـولُ: يَا

Then he heaved a sigh, saying: Woe to little provision, long journey and a path full of horror. Hearing this, Mu’awiyah was deeply impressed and started weeping. Those who were present burst into tears and wept. Then Mu’awiyah said: May God bless you Abul Hasan ‘Ali ibn Abi-Talib. He is the very same you described, but Dirar, to what extent is your sorrow for ‘Ali? Dirar said: the sorrow of a woman whose child is beheaded in his lap, for neither her eyes become dry of tear nor her sorrows will come to an end.[117]

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[117] Hilyat al-Awliya’, vol. 1, pp. 84

Beyond doubt, Imam ‘Ali was more patient and forbearing than all people. The best proof is the fact that he was deprived of his right and an unjust rule was imposed on him. Nevertheless, he adopted patience and restrained his anger.

Abu-Ayyub Ansari has been quoted as saying: The Messenger of Allah was afflicted with a little illness. Lady Fatimah went to visit her father. Finding her father ill and weak, she started weeping in a way that her tears dropped on the earth. To remove sorrows from his daughter, the Holy Prophet said: My dear daughter, one of God’s blessing bestowed upon you is that on the order of the Lord, I married you to one who was foremost in Islam, the most knowledgeable, and the most patient and forbearing man. God Almighty whose knowledge encompasses everything chose me as being worthy of prophethood, giving me the honor of a divine mission and with another grace, chose your husband ordering to me to give you in marriage to ‘Ali and appointing him as my successor.[118]

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[118] Manaqib, chap. 9, Hadith. 11, pp. 62

It is evident to everyone that Imam ‘Ali was the most pious of his time. He has left behind a heritage of night prayers and supplications. He was so devoted in his prayer that he did not pay attention to anything but Allah. He was detached from the world and so absorbed in Allah that he did not feel the pains. Once he was hit with a lance in the leg in one of the battles and no one was able to pull the lance out of his leg because of much pain. It was decided to do so when he was in his prayer. They knew that only in prayer, ‘Ali’s spirit took distance from his body making him not feel the pain.[1]

دُنْيَا غُرِّي غَيْرِي! أَبِي تَعَرَّضْتِ أَمْ إلَيَّ تَشَوَّقْتِ! هَيْهاتَ هَيْهاتَ! قَدْ تُبْتُكِ ثَلاثاً لاَ رَجْعَةَ فِيهَا؛ فَعُمْرُكِ قَصيرٌ، وَخَطَرُكِ كَثيرٌ، وَعَيْشُكِ حَقيرٌ. آهٍ مِنْ قِلَّةِ الزَّادِ وَبُعْدِ السَّفَرِ وَوَحْشَةِ الطَّريقِ. فَبَكى مُعاوِيَةُ وَقالَ: رَحِمَ اللهُ أَبَا الحَسَنِ، كَانَ وَاللهِ كَذَلِكَ. فَما حُزْنُكَ عَلَيْهِ يَا ضِرارُ؟ قَالَ: حُزْنُ مَنْ ذُبِحَ وَلَدُها فِي حِجْرِها، فَلا تَرْقى عَبْرَتُها وَلا يَسْكُنُ حُزْنُها. فِي الْحِلْمِ:

لاَ خِلافَ فِي أنَّ عَلِيَّاً عَلَيْهِ السَّلامُ كَانَ أَحْلَمَ النَّاسِ. فَإنَّهُ أُخِذَ حَقُّهُ وَقُهِرَ عَلَيْهِ وَمُنِعَ مِنْ مَرْتَبَتِهِ وَصَبَرَ عَلَى ذَلِكَ وَكَظَمَ الغَيْظَ وَحَلِمَ.

وَرَوى صَاحِبُ المَناقِبِ عَنْ أَبِي أيُّوبٍ الأنْصارِيِّ: أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَرِضَ مَرَضَهُ فَأَتَتْهُ فَاطِمَةُ عَلَيْها السَّلامُ تَعودُهُ. فَلَمَّا رَأَتْ مَا بِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنَ الجَهْدِ وَالضَّعْفِ إسْتَعْبَرَتْ فَبَكَتْ حَتَّى سالَتِ الدُّموعُ عَلَى خَدَّيْها. فَقالَ لَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا فَاطِمَةُ إنَّ لِكَرامَةِ اللهِ إيَّاكِ زَوَّجْتُكِ مِنْ أقْدَمِهِمْ سِلْماً وَأَكْثَرِهِمْ عِلْماً وَأَعْظَمِهِمْ حِلْماً. إنَّ اللهَ تَعالَى إطَّلَعَ إلَى أهْلِ الأَرْضِ إطِّلاعَةً فَاخْتارَنِي مِنْهُمْ فَبَعَثَنِي نَبِيَّاً مُرْسَلاً. ثُمَّ إطَّلَعَ إطِّلاعَةً فَاخْتارَ مِنْهُمْ بَعْلَكِ، فَأَوْحَى إلَيَّ أنْ أُزَوِّجَهُ إيَّاكِ وَأَتَّخِذَهُ وَصِيَّاً وَأَخاً. فِي الفَضائِلِ البَدَنِيَّةِ:

العِبادَةِ:

وَمِنَ المَعْلومِ عِنْدَ كُلِّ أَحَدٍ أنَّ عَلِيَّاً عَلَيْهِ السَّلامُ كَانَ أَعْبَدَ أَهْلِ زَمانِهِ وَمِنْهُ تَعَلَّمَ النَّاسُ صَلاةَ اللَّيْلِ وَالأَدْعِيَةَ الْمَأْثُورَةَ فِيهَا وَالْمُنَاجَاةَ وَالأَدْعِيَةَ فِي الأَوْقاتِ الشَّريفَةِ وَالأَماكِنِ الْمُقَدَّسَةِ. وَبَلَغَ فِي العِبـادَةِ إلَى أَنَّهُ إذَا تَوَجَّـهَ إلَى اللهِ تَعالَى فِي صَـلاتِهِ تَوَجَّهَ بِكُلِّيَّتِهِ

Imam Sajjad (a.s) used to perform one thousand Rak’ah prayer, tolerating much hardship. If he was benevolently asked not to tolerate this much hardship, he would say: Have a look at the record of prayer of my grandfather Amir al-Mu’minin. After opening the book and looking like one who was unable to do anything, he would put down the book, saying: Who has the merit of ‘Ali in praying? What is my prayer as compared to that of my grandfather, ‘Ali.[2]

Imam Musa ibn Jafar has been quoted as saying: The verse

“You will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure, their marks are in their faces because of the effect of prostration” (48:29)

was revealed in honor and dignity of ‘Ali.[3] Ibn Abbas has been reported as saying: The verse

“And they say: we believe in Allah and in the apostle and we obey” (24:47)

was revealed in honor of ‘Ali.[4]

Mujahid has been quoted as saying: The verse

“And he who brings the truth and accepts it as truth” (39:33)

was revealed in honor of ‘Ali.[5] Imam Baqir (a.s) has been quoted as saying: The verse “and he who brings the truth” was revealed to the Holy Prophet (S) and “accepts it as truth” was revealed in honor of ‘Ali.[6]

Ibn Abbas has been reported as saying: The verse

“and bow down with those who bow down” (2:43)

was exclusively revealed in honor of the Holy Prophet and ‘Ali, for they were the first who bowed down.[7]

Imam ‘Ali never abandoned the recommended night prayer even at that most horrible night during Siffin battle, which is called laylat al-harir. One day, Imam ‘Ali was involved in the battle of Siffin, he was closely watching the sun to see when it passes by the middle of sky so as to be prepared for prayer. Ibn Abbas who had him under watch said: O ‘Ali, why are you looking so much at the sun? The Imam said: To perform prayer. Ibn Abbas said: Is this a proper time for performing prayer? Imam ‘Ali said: O Ibn Abbas! What are we fighting these people for? Is it not for performing the prayer that we are fighting them?[8]

وَيَنْقَطِعُ نَظَرُهُ عَنِ الدُّنْيَا حَتَّى أنَّهُ لاَ يُدْرِكُ الأَلَمَ لأَنَّ النُّشَّابَ إذَا أُريدَ إخْراجُهُ مِنْ جَسَدِهِ الشَّريفِ يُتْرَكُ حَتَّى يُصَلّي فَإذَا اشْتَغَلَ بِالصَّلاةِ وَأقْبَلَ عَلَى اللهِ تَعالَى أَخْرَجوا الحَديدَ مِنْ جَسَدِهِ. وَكَانَ مَوْلانَا زَيْنُ العَابِدينَ صَلَواتُ اللهِ عَلَيْهِ يُصَلّي فِي اليَوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَةً وَيَدْعو بِصَحيفَةِ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ ثُمَّ يَرْمي بِهَا كالْمُتَضَجِّرِ وَيَقُولُ: أنَّى لِي بِعِبادَةِ عَلِيٍّ.

وَكَانَ طَويلَ الرُّكُوعِ وَالسُّجُودِ، كَثيرَ الخُضُوعِ وَالتَّذَلُّلِ فِيهِما.

وَقَدْ رُوِيَ عَنْ مَوْلانا مُوسَى بْنِ جَعْفَرٍ الكاظِمِ عَلَيْهِمَا السَّلام أنَّ قَوْلَهُ تَعالَى: ?تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلاً مِنْ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ? نَزَلَ فِي أمِيرِ المُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ. وَعَنِ ابْنِ عَبَّاسٍ أنَّ قَوْلَه تَعالَى ?وَيَقُولُونَ سَمِعْنَا وَأَطَعْنَا? أَنَّها نَزَلَتْ فِي عَلِيٍّ عَلَيْهِ السَّلامُ. وَعَنِ البَاقِرِ عَلَيْهِ السَّلامُ أَنَّ قَوْلَهُ تَعالَى ?وَالَّذِي جَاءَ بِالصِّدْقِ? نَزَلَ فِي مُحَمَّدٍ عَلَيْهِ السَّلامُ وَقَوْلَهُ ?وَصَدَّقَ بِهِ? نَزَلَ فِي عَلِيٍّ عَلَيْهِ السَّلامُ.

وَعَنْ مُجاهِدٍ أَنَّ قَوْلَهُ تَعالَى ?وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ? نَزَلَتْ فِي عَلِيٍّ عَلَيْهِ السَّلامُ. وَعَنِ ابْنِ عَبَّاسٍ أَنَّ قَوْلَهُ تَعالَى ?وَارْكَعُوا مَعَ الرَّاكِعِينَ? نَزَلَ فِي رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَعَلِيٍّ عَلَيْهِ أَفْضَلُ الصَّلاةِ وَالسَّلامِ خَاصَّةً. وَهُما أَوَّلُ مَنْ صَلّى وَرَكَعَ. وَلَمْ يَتْرُكْ صَلاةَ اللَّيْلِ قَطُّ حَتَّى لَيْلَةَ الْهَريرِ.

وَكَـانَ يَوْمـاً فِي حَـرْبِ صِفِّيـنَ مُشْتَغِـلاً بِالْحَـرْبِ وَالقِتـالِ وَكَانَ مَعَ ذَلِكَ بَيْنَ الصَّفَّيْنِ

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[1] Hilyat al-Abrar, vol. 1, pp. 321

[2] Manaqib, ibn Shahr Ashub, vol. 2, pp. 125

[3] Shawahid al-Tanzil, vol. 2, pp. 182, Hadith 888

[4] Tafsir al-Burhan, vol. 3, pp. 144

[5] Manaqib, ibn Maghazili, Hadith 317, pp. 144

[6] Tafsir al-Burhan, vol. 4, pp. 76

[7] Shawahid al-Tanzil, vol. 1, pp. 117

[8] Hilyat al-Abrar, vol. 1, pp. 321

Muslims unanimously believe that the pillars of Islam were strengthened by the sword of ‘Ali. In this relation, no one preceded him nor did anyone reach his position after him. He was courageous and valorous in the battlefields, Allah’s sword and remover of sorrow from the face of the Holy Prophet (S) in a way he amazed the angels in attacking the atheists. After the departure of the Holy Prophet (S) from this world, Imam ‘Ali went through trials the most important of which were fighting the breakers of promise (the companions of camel), the deviators (Mu’awiyah and his aides), and apostates (those fighting ‘Ali in Nahrawan), but Imam ‘Ali was victorious and reached the highest position.

Ahmad ibn Hanbal reports: Hasan ibn ‘Ali, following the martyrdom of his father, preached a sermon among people, saying: O people, yesterday, a man departed from among you who had no peer in knowledge in the past nor will have in the future, for he was the foremost. My grandfather, the Messenger of Allah repeatedly entrusted the standard of Islam to him. Gabriel safeguarded him on the right side and Michael safeguarded him on the left side from the harms of enemy. He never backed down in the battlefield till he achieved victory.[9]

Wahidi reports: ‘Ali, Abbas and Talhah were engaged in self-glorying. Talhah said: What a better honor is there for me than having the key of God’s House and its opening on my order! Abbas said: It is an honor for me to provide the Hajj pilgrims with the water of ZamZam which is solely at my disposal! ‘Ali said: I have no idea of what you are speaking about. But I started to worship Allah six month before other people. I had an active participation in the battlefields in a way God Almighty states:

“What! Do you make one who undertakes the giving of drink to the pilgrims and the guarding of the sacred mosque like him who believes in Allah and the latter day and strives hard in Allah’s way? They are not equal with Allah; and Allah does not guide the unjust people. Those who believed and fled their homes, and strove hard in Allah’s way with their property and their souls, are much higher in rank with Allah; and those are they who are the achievers of their objects.” (9:19-20)

God Almighty revealed this verse in judgment among them and in honor of ‘Ali, praising his pride in terms of faith, immigration and fighting in the way of God.[10]

يُراقِبُ الشَّمْسَ. فَقالَ لَهُ ابن عَبَّاسٍ: يَا أمِير المُؤْمِنِينَ مَا هَذَا الفعل؟ فَقالَ: انظر إلَى الزوال حَتَّى نصلي. فَقالَ لَهُ ابْنُ عَبَّاسٍ: هَلْ هَذَا وَقْتُ صَلاةٍ؟ إنَّ عِنْدَنا لَشُغْلاً بِالقِتالِ عَنِ الصَّلاةِ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: فَعَلَى مَا نُقاتِلُهُمْ؟ إنَّما نُقاتِلُهُمْ عَلَى الصَّلاةِ. فِي الجِهادِ:

لاَ خِلافَ بَيْنَ المُسْلِمينَ كافَّةً أنَّ الدِّين إنَّما تَمَهَّدَتْ قَواعِدُهُ وَتَشَيَّدَتْ أرْكانُهُ بِسَيْفِ مَوْلانا أمِيرِ المُؤْمِنِينَ عليهِ أَفضَلُ الصَّلاةِ والسَّلامِ لَمْ يَسْبِقْهُ فِي ذَلِكَ سابِقٌ وَلا لَحِقَهُ لاحِقٌ. كَانَ رابِطَ الْجَأْشِ قَوِيَّ الْبَأْسِ سَيْفَ اللهِ وَكاشِفَ الْكُرَبِ عَنْ وَجْهِ رَسُولِ اللهِ. تَعَجَّبَتِ الْمَلائِكَةُ مِنْ حَمْلاتِهِ عَلَى الْمُشْرِكينَ وَابْتُلِيَ بِجِهادِ الْكُفَّارِ وَالْمَارِقينَ وَالْقَاسِطيـنَ وَالنَّاكِثيـنَ.

رَوَى أحْمَدُ بْنُ حَنْبَلٍ فِي مُسْنَدِهِ قَالَ: خَطَبَ الْحَسَنُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلامُ فَقالَ: لَقَدْ فارَقَكُمْ بِالأَمْسِ رَجُلٌ لَمْ يَسْبِقْهُ الأَوَّلُونَ بِعِلْمٍ وَلا يُدْرِكُهُ الآخِرونَ. كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَبْعَثُهُ بِالرَّايَةِ، جِبْريلُ عَنْ يَمِينِهِ وَمِيكائِيلُ عَنْ شِمالِهِ، لاَ يَنْصَرِفُ حَتَّى يُفْتَحَ لَهُ. وَنَقَلَ الواحِدِيُّ قَالَ: إنَّ عَلِيّاً وَالعَبَّاسَ وَطَلْحَةَ افْتَخَروا. فَقالَ طَلْحَةُ: أنَا صَاحِب البَيْتِ بِيَدي مِفْتاحُهُ. وَقالَ العَبَّاسُ: أنَا صَاحِبُ السِّقايَةِ وَالقائِمُ عَلَيْها. وَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: مَا أَدْري مَا تَقُولانِ، لَقَدْ صَلَّيْتُ سِتَّةَ أشْهُرٍ قَبْلَ النَّاسِ وَأنَا صَاحِبُ الْجِهادِ. فَأَنْزَلَ اللهُ تَعَـالَى: ?أَجَعَلْتُـمْ سِقَـايَةَ الْحَـاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ

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[9] Musnad, vol. 1, pp. 199

[10] Asbab al-Nuzul, pp. 139

What is Badr? Abu’l-Yaq¨an says: Badr is the name of a man of Ghifar, the tribe of Abu-Dharr Ghifari.[11] Shi’bi says: Badr is the name of a well attributed to a man called Badr.[12] The battle of Badr was the most horrific among the other battles, the first trial of Muslims, and the one taking place vehemently between the Holy Prophet and the atheists of Quraysh.

God Almighty states about the trial of Muslims:

“Even as your Lord caused you to go forth from your house with the truth, though a party of the believers were surely averse; They disputed with you about the truth after it had become clear, and they went forth as if they were being driven to death while they saw it.” (8:5-6).

This battle happened eighteen months after the immigration of the Holy Prophet (S) to Medina and ‘Ali was twenty seven years old.[13]

The atheists of Quraysh insisted on fighting this battle, for they outnumbered the Muslims, though among them, there were far-sighted men who were not ignorant of the consequences of this battle, had taken part reluctantly, had been forced into the battle and challenged only their peers. The Messenger of Allah too warned his army not to fight them, saying: They only challenge their peers. Hence, the first person who was given mission to fight them was ‘Ali and his match was Walid ibn Utbah, a man of courage and valor but he was killed by ‘Ali after a short fighting.[14] Al-As ibn Sa’id ibn al-As was a man of courage and horror. For this reason, no one was ready to fight him. He too was killed by ‘Ali. [15]

وَجَاهَدَ فِي سَبِيلِ اللَّهِ لاَ يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ. الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَأُوْلَئِكَ هُمْ الْفَائِزُونَ…? إلَى قَوْلِهِ: ?أَجْرٌ عَظِيمٌ? فَصَدَقَ اللهُ عَلِيَّاً عَلَيْهِ السَّلامُ فِي دَعْواهُ وَشَهِدَ لَهُ بِالإيمانِ وَالمُهاجَرَةِ وَالجِهادِ. وَغَزَواتُهُ مَشْهورَةُ:

فَفِي غَزاةِ بَدْرٍ: قَالَ أَبُو اليَقْظانِ: إنَّهُ رَجُلٌ مِنْ غِفارٍ رَهْطِ أَبِي ذَرٍّ الغِفارِيِّ. وَقالَ الشِّعْبِيُّ: (بَدْرٌ) بِئْرٌ كَانَتْ لِرَجُلٍ يُسَمّى بَدْراً.

وَهَذِهِ الغَزاةُ هِيَ الدَّاهِيَةُ العُظْمى وَأَوَّلُ حَرْبٍ كَانَ بِهِ الإمْتِحانُ حَيْثُ قَالَ الله تَعالَى: ?كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ. يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنظُرُونَ.? كَانَتْ عَلَى رَأْسِ ثَمانِيَةَ عَشَرَ شَهْراً مِنْ قُدومِهِ الْمَدينَةَ وَعُمْرُ عَلِيٍّ عَلَيْهِ السَّلامُ سَبْعَ عَشرَةَ سَنَةً. وَكَانَ الْمُشْرِكونَ قَدْ أَصَرُّوا عَلَى القِتالِ لِكَثْرَتِهِمْ وَقِلَّةِ المُسْلِمينَ، وَمِنْهُمْ مَنْ خَرَجَ كارِهاً. فَتَحَدَّتْهُمْ قُرَيْشٌ بِالبِرازِ وَاقْتَرَحَتِ الأَكْفاءَ. فَمَنَعَهُمُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقالَ إنَّ القَوْمَ طَلَبوا الأَكْفاءَ. ثُمَّ أَمَرَ عَلِيَّاً عَلَيْهِ السَّلامُ يَبْرُزُ إِلَيْهِمْ، فَبارَزَهُ الوَليدُ بْنُ عُتْبَةَ، وَكَانَ شُجاعاً جَريئاً، فَقَتَلَهُ. وَقَتَلَ العَاصَ بْنَ سَعيدِ بْنِ العاصِ بَعْدَ أنْ أحْجَمَ عَنْهُ النَّاسُ لأَنَّهُ كَانَ هَوْلاً عِظيماً.

Hanzalah ibn Abi-Sufyan too fought ‘Ali but he was killed. ‘Ali injured ibn Adi, too.[16] Then, Nawfal ibn Khuwaylid, who was highly-esteemed and obeyed by people of Quraysh, entered the battle. Nawfal was very clever and a mischief-maker and the one who had tied down Abu-Bakr and Talhah with a rope and had tortured them till he set them free with the mediation of others.[17]

Once the Messenger of Allah found out that Nawfal had taken part in this battle, he raised his hands in prayer, saying: O Lord, eradicate him. Soon, he was killed by Imam ‘Ali in a hand to hand fighting. After Nawfal’s perdition, the Holy Prophet said: Who will bring me the news of Nawfal? ‘Ali said: O Messenger of Allah, I killed him. While rejoicing and saying: Allah is the Greatest, the Holy Prophet said: Thanks Lord who answered my prayer.[18]

Imam ‘Ali was in the front line of the battle fighting the atheists of Quraysh and killing them one after the other. In this battle, seventy of Quraysh leaders were killed by ‘Ali and the rest were killed by Muslims and three thousand angels who had taken part in the battle.[19] Following the killing of seventy courageous men of Quraysh, the Holy Prophet (S) threw a handful of small sands on them, saying: May your faces turn ugly thereby they were all defeated and started fleeing.[20]

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[11] Jandab ibn Janadah Ghifari, companion of the holy prophet

[12] Bihar al-Anwar, vol. 19, pp. 218

[13] Kashf al-Ghummah, vol. 1, pp. 182

[14] Kashf al-Ghummah, vol. 1, pp. 183

[15] Bihar al-Anwar, vol. 19, pp. 338

[16] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 16, pp. 60

[17] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 19, pp. 63

[18] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 20, pp. 67

[19] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 18, pp. 62

[20] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 18, pp. 62

The battle of Uhud took place in the month of Shawwal and ‘Ali was hardly nineteen years old then.[21] The battle of Uhud was waged to make up for the defeat of leaders of Quraysh in the battle of Badr. Therefore, they plotted to annihilate Muslims by spending much money and informed Abu-Sufyan of the plot. Abu-Sufyan, after counseling with his aides, decided to besiege Medina in order to kill the Messenger of Allah and his aides.[22] The Holy Prophet (S) was informed of Quraysh’s move, so he exchanged views with his companions and decided that the fighting to take place outside Medina and moved towards Uhud with the Muslims. One third of crowd who were hypocrites returned to Medina, half way. So the Holy Prophet (S) headed for the place of martyrdom along with seven hundred people. In this relation, God Almighty states:

“And when you did go forth early in the morning from your family to lodge the believers in encampments for war…” (3:121). [23]

وَبَرَزَ إلَيْهِ حَنْظَلَةُ بْنُ أَبِي سُفْيانَ فَقَتَلَهُ.

وَطَعَنَ ابْنَ عَدِيٍّ ثُمَّ نَوْفَلَ بْنَ خُوَيْلِدٍ وَكَانَ مِنْ شَياطِينِ قُرَيْشٍ وَكانَتْ تُقَدِّمُهُ وَتُعَظِّمُهُ وَتُطيعُهُ وَكَانَ قَدْ قَرَنَ أَبَا بَكْرٍ وَطَلْحَةَ قَبْلَ الْهِجْرَةِ بِمَكَّةَ وَأَوْثَقَهُما بِحَبْلٍ وَعَذَّبَهُما يَوْماً حَتَّى سُئِلَ فِي أَمْرِهِما. وقَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَمَّا عَلِمَ بِحُضورِ نَوْفَلٍ بَدْراً قَالَ: اللَّهُمَّ إكْفِنِي نَوْفلاً. فَلَمَّا قَتَلَهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: مَنْ لَهُ عِلْمٌ بِنَوْفَلٍ؟ قَالَ: أنَا قَتَلْتُهُ يَا رَسولَ اللهِ. فَكَبَّرَ وَقالَ: الْحَمْدُ للهِ الَّذِي أَجابَ دَعْوَتِي فِيهِ.

وَلَمْ يَزَلْ يَقْتُلُ واحِداً بَعْدَ واحِدٍ حَتَّى قَتَلَ نِصْفَ الْمَقْتولينَ وَكانوا سَبْعينَ، وَقَتَلَ الْمُسْلِمونَ كافَّةً وَثَلاثَةُ آلافٍ مِنَ الْمَلائِكَةِ الْمُسَوِّمينَ النِّصْفَ الآخَرَ.

ثُمَّ رَمَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِكَفٍّ مِنَ الْحَصا وَقالَ: شَاهَتِ الوُجُوهُ. فَانْهَزَموا جَمِيعاً. وَفي غَزاةِ أُحُدٍ: وَكانَتْ فِي شَوَّالٍ وَلَمْ يَبْلُغْ عُمْرُ أَمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ تِسْعَ عَشرَةَ سَنَةً.

وَسَبَبُها أنَّ قُرَيْشاً لَمَّا كُسِروا يَوْمَ بَدْرٍ وَقُتِلَ رُؤَساؤُهُمْ بَذَلوا الأَمْوالَ لإسْتِئْصالِ الْمُؤْمِنينَ. وَتَوَلَّى ذَلِكَ أَبُو سُفْيانَ لِيَقْصُدوا النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَالْمُؤْمِنينَ بِالْمَدينَةِ. وَخَرَجَ النَّبِيُّ عَلَيْهِ السَّلامُ فِي جَماعَةٍ مِنَ المُسْلِمينَ فَرَجَعَ قَريبٌ مِنْ ثُلُثِهِمْ إلَى الْمَدينَةِ وَبَقِيَ عَلَيْهِ السَّلامُ فِي سَبْعِمِائَةٍ مِنَ الْمُسْلِمينَ. وَقَدْ قَالَ اللهُ تَعالَى: ?وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ…?

The Holy Prophet (S) on that day lodged the encampments, organized then in a long line, appointed fifty men of Ansar under the command of a man by the name of Abdullah ibn Umar ibn Khiram to be stationed at the top of the mountain, dangerous for the enemy’s hidden attack, ordering them not to move from their places and to closely watch the enemy’s moves even if all Muslims were killed, for it was a strategic place. If there was any possible attack, it would start from the same place. Therefore, it had to be safeguarded, for the enemy might besiege Muslims from the same position.[24]

The Holy Prophet (S) entrusted the standard of Muslims to ‘Ali. The enemy’s standard bearer was Talhah ibn Abi-Talhah whom they called Kabsh al-Katibah. ‘Ali plucked out his eyes from its sockets with one blow. He made a loud cry and the standard of atheism fell down from his hand. He was then killed and his brother, Mus’ab, carrying the standard on his shoulder prepared himself for fighting but Asim ibn Thabit killed him by throwing an arrow.

Then their male servant whose name was Sawwab and was the most agile and strong picked up the standard and prepared himself for fighting but ‘Ali cut off his right arm with a single blow. Sawwab wielded the standard in his left hand but ‘Ali cut off his left arm too with another blow. When his two arms were cut off, Sawwab stuck the standard on his chest with the help of his remaining arms but ‘Ali struck a blow on his head with his sword, making him fall down on the ground and die. Having lost their standard bearers, the enemy was frightened, Muslims who were rejoicing for the enemy’s escape and their victory, were engaged in gathering war booties.[25]

Those Muslims stationed on the order of the Holy Prophet at the top of the mountain overlooking the battle front, seeing the enemy’s defeat and gathering of the was booties, asked their commanders to give them permission to come to the scene of fighting so that they will not be deprived of war booties!

Abdullah said: The Messenger of Allah has ordered me not to move from this place even one step. Therefore, we should not leave our position. They said: You are right. The Holy Prophet’s order was right but he did not know that we could achieve victory so quickly. Hence, they collectively entered the scene to gather war booties, leaving Abdullah by himself! Khalid ibn Walid attacked him from behind and martyred him, attacking the Holy Prophet and his aides from behind. Addressing those who had left their positions, the Holy Prophet said with a sad tone: Here is what you were after! So the enemy in a solid column attacked on Muslims with swords, spears, arrows and stones, launching a hard fighting. Seeing this, the companions of the Holy Prophet gathered around him, trying to protect him from the enemy but seventy Muslims were martyred.[26]

وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ صَفَّ الْمُسْلِمينَ صَفّاً طَويلاً وَجَعَلَ عَلَى الشِّعْبِ خَمْسينَ رَجُلاً مِنَ الأَنْصارِ وَأَمَّرَ عَلَيْهِمْ رَجُلاً مِنْهُمْ يُقالُ لَهُ: عَبْدُ اللهِ بْنُ عُمَرَ بْنِ خِرَمٍ. وَقالَ: لاَ تَبْرَحوا مِنْ مَكانِكُمْ وَإنْ قُتِلْنا عَنْ آخِرِنا فَإنَّما نُؤْتَى مِنْ مَوْضِعِكُمْ هَذَا.

وَجَعَلَ لِواءَ الْمُسْلِمينَ بِيَدِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ وَلَوْاءُ الكُفَّارِ بِيَدِ طَلْحَةَ بْنِ أَبِي طَلْحَةَ، وَكَانَ يُسَمَّى كَبْشَ الكَتيبَةِ. ضَرَبَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَنَدَرَتْ عَيْنُهُ وَصاحَ صَيحَةً عَظيمَةً وَسَقَطَ اللِّواءُ مِنْ يَدِهِ. فَأَخَذَهُ أخوهُ مُصْعَبٌ فَرَماهُ عاصِمُ بْنُ ثابِتٍ فَقَتَلَهُ. فَأَخَذَهُ عَبْدٌ لَهُمْ اسمُهُ صَوَّابٌ وَكَانَ مِنْ أَشَدِّ النَّاسِ فَقَطَعَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ يَدَهُ اليُمْنَى، فَأَخَذَ اللِّواءَ بِاليُسْرى فَقَطَعَها أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ، فَأَخَذَ اللِّواءَ عَلَى صَدْرِهِ وَجَمَعَ عَلَيْهِ يَدَيْهِ وَهُما مَقْطوعَتانِ، فَضَرَبَهُ أمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ عَلَى أُمِّ رَأْسِهِ فَسَقَطَ صَريعاً فَانْهَزَمَ القَوْمُ. وَأَكَبَّ الْمُسْلِمونَ عَلَى الْغَنائِمِ.

وَرَأى أَصْحَابُ الشِّعْبِ النَّاسَ يَغْتَنِمونَ فَخَافُوا فَوْتَ الْغَنيمَةِ فَاسْتَأْذَنوا رَئيسَهُمْ عَبْدَ اللهِ بْنَ عُمَرَ بْنِ خِرَمٍ فِي أَخْذِ الغَنَائِمِ. فَقالَ: إنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَمَرَنِي إلاَّ أبْرَحَ مِنْ مَوْضِعي. فَقَالُوا: إنَّهُ قَالَ ذَلِكَ وَهُوَ لاَ يَدْري أنَّ الأَمْرَ يَبْلُغُ مَا تَرَى. وَمَالوا إلَى الغَنائِمِ وَتَرَكُوهُ. فَحَمَلَ عَلَيْهِ خالِدُ بْنُ الوَليدِ فَقَتَلَهُ. وَجَـاءَ مِنْ ظَـهْرِ النَّبِيِّ صَلَّى اللهُ

In this battle, ‘Ali remained steadfast, defended the Holy Prophet and his divine mission, and was prepared to sacrifice himself for the Holy Prophet from every side the enemies attacked him. When the Holy Prophet opened his eyes after fainting as a result of the enemy’s brutal attack, he saw no one but ‘Ali, saying: O ‘Ali! What did these people do and where have they gone to? ‘Ali said: O Messenger of Allah! They have broken their promises and by escaping from the battle scene, have taken shelter on the mountain! The Holy Prophet (S) said: O ‘Ali, repel this fierce group which attacked me. ‘Ali launched a hard attack, dispersed all of them, and returned to the Holy Prophet. The enemy invaded from another direction but ‘Ali defeated them again with his matchless resistance.[27]

Those how escaped from the scene, though seeing the Holy Prophet was being attacked, remained on the mountain except fourteen of them who returned.[28]

At that time, sad news which was heart-rending spread in Medina and that was the news on the martyrdom of the Holy Prophet (S).[29]

Hind, the daughter of Utbah, who had lost her relatives in the battle of Badr promised Wahshi (a slave) that she would provide him with a great sum of money if he could kill the Holy Prophet, ‘Ali, or Hamzah (the Holy Prophet’s uncle). Accepting the act, Wahshi said: Forget about killing the Prophet, for I can in no way kill him, for he is being circled by his companions. As for ‘Ali, I cannot play any trick to kill him either, for when fighting, he is careful about himself from every side, repelling the enemy’s attack. So I am only hopeful of killing Hamzah, for when he is fighting and angry, he does not see even before himself. Wahshi martyred Hamzah Hind came and ordered to tear Hamzah’s belly and give her his liver. She then lynched his body. His nose and ears were two broken. [30]

عَلَيْهِ وَآلِهِ وَقالَ لأَصْحابِهِ: دُونَكُمْ هَذَا الَّذِي تَطْلُبونَ. فَحَمَلوا عَلَيْهِ حَمْلَةَ رَجُلٍ واحِدٍ ضَرْباً بِالسُّيُوفِ وَطَعْناً بِالرِّمَاحِ وَرَمْياً بِالنِّبَالِ وَرَضْخاً بِالْحِجَارَةِ. وَجَعَلَ أصْحَابُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يُقَاتِلونَ عَنْهُ حَتَّى قُتِلَ مِنْهُمْ سَبْعونَ رَجُلاً.

وَثَبَتَ أمِيرُ الْمُؤْمِنِينَ صَلَواتُ اللهِ عَلَيْهِ يَدْفَعُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَفَتَحَ عَيْنَهُ وَكَانَ قَدْ أُغْمِيَ عَلَيْهِ فَنَظَرَ إلَى عَلِيٍّ عَلَيْهِ السَّلامُ وَقالَ: يَا عَلِيُّ، مَا فَعَلَ النَّاسُ؟ فَقالَ: نَقَضُوا العَهْدَ وَوَلَّوُا الدُّبُرَ. فَقالَ: فَاكْفِنِي هَؤلاءِ الَّذينَ قَصَدوا نَحْوي.

فَحَمَلَ عَلَيْهِمْ فَكَشَفَهُمْ. ثُمَّ عَادَ إلَيْهِ وَقَدْ قَصَدُوهُ مِنْ جِهَةٍ أُخْرَى فَكَشَفَهُمْ. وَرَجَعَ مِنَ الْمُنْهَزِمينَ أرْبَعَةَ عَشَرَ رَجُلاً وَصَعَدَ البَاقونَ الْجَبَلَ. وَصاحَ صائِحٌ بِالْمَدِينَةِ: قُتِلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَانْخَلَعَتِ القُلُوبُ. وَجَعَلَتْ هِنْدُ بِنْتُ عُتْبَةَ لِوَحْشِيٍّ جَعْلاً عَلَى أنْ يَقْتُلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أوْ عَلِيَّاً أوْ حَمْزَةَ. فَقالَ: أمَّا مُحَمَّدُ فَلا حِيلَةَ فِيهِ لأَنَّ أصْحابَهُ يَطُوفونَ بِهِ. وَأمَّا عَلِيٌّ فَإنَّهُ إذَا قَاتَلَ أَحْذَرُ مِنَ الذِّئْبِ. وَأمَّا حَمْزَةُ فَأَطْمَعُ فِيهِ لأَنَّهُ إذَا غَضِبَ لاَ يُبْصِرُ مَـا بَيْنَ يَدَيْهِ.

فَقَتَلَهُ وَحْشِيٌّ. وَجاءَتْ هِنْدُ فَأَمَرَتْ بِشَقِّ بَطْنِهِ وَقَطْعِ كَبِدِهِ وَالتَّمْثيلِ بِهِ، فَجَدَعوا أَنْفَهُ وَأُذُنَيْهِ.

In this battle, Gabriel brought the deed of honor of “There is no man more valorous than ‘Ali and there is no sword sharper than Dhu’l-Fiqar” for the great man, ‘Ali and read it with a loud voice to people so that they heard it all.[31]

At this time, Gabriel said: O Messenger of Allah, the angels are surprised at ‘Ali’s self-sacrifice for you and hailed his great help. The Messenger of Allah said: Why they should not be when ‘Ali is from me and I am from him. Gabriel took pride in this and said: I am from you too.[32]

The atheists of Quraysh who were killed in the battle of Uhud by ‘Ali’s sword were a great number. Muslims’ final victory and their returning to the Messenger of Allah was due to ‘Ali’s steadfastness and courage in the battlefield.[33]

وَقالَ جِبْريلُ: لاَ سَيْفَ إلاَّ ذُو الفِقارِ وَلا فَتَى إلاَّ عَلِيٌّ.

وَسَمِعَ النَّاسُ كُلُّهُمْ ذَلِكَ. وَقالَ جِبْرِيلُ: يَا رَسولَ اللهِ، قَدْ عَجِبَتِ الْمَلائِكَةُ مِنْ حُسْنِ مُواسَاةِ عَلِيٍّ لَكَ بِنَفْسِهِ. فقَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَا يَمْنَعُهُ مِنْ ذَلِكَ وَهُوَ مِنّي وَأَنا مِنْهُ. فَقالَ جِبْريلُ عَلَيْهِ السَّلامُ: وَأنَا مِنْكُما. وَكَانَ جُمْهورُ قَتْلَى أُحُدٍ مَقْتولِينَ بِسَيْفِ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. وَكَانَ الفَتْحُ وَرُجُوعُ النَّاسِ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِثَباتِ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ.

---

[21] Kashf al-Ghummah

[22] Kashf al-Ghummah, vol. 1, pp. 187

[23] Kashf al-Ghummah, vol. 1, pp. 187

[24] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 71

[25] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 71

[26] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 73

[27] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 73

[28] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 74

[29] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 74

[30] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 74

[31] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 78

[32] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 22, pp. 76

[33] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 23, pp. 81

In this battle, Quraysh and its collaborators from the family of Kinanah, the inhabitants of Tihamah with ten thousands men as well as the tribe of Ghatafan from Najd rushed to help Quraysh putting Muslims in a corner. The Messenger of Allah who knew their decision beforehand, ordered Muslims to dig a ditch around the city of Medina. Following this act, the sworn enemies of Islam surrounded the city from every side.

In this connection, the Holy Qur’an states:

“…When they came upon you from above you and from below you…” (33:10).

To fight the enemy, the Messenger of Allah rose for defense with three thousand Muslims behind the ditch and within the city. Amid this, the Jews inside the city were allied with the atheists so as to defeat the Holy Prophet and Muslims. Hence, the enemy pressured the people of Medina from inside and outside, adding to their worries.

The horse-riders of Quraysh, including Ikrimah ibn Abi-Jahl and Amr ibn Abd-Wudd who, in their wishful thinking, dreamt of a quick victory stood in the front line, asking for a challenger and declared a hand to hand fighting. Among Muslims, the first man who responded him was ‘Ali, saying: O Messenger of Allah, I am prepared to fight him! The Messenger of Allah said, “He is Amr,” and kept silent. Asking for a challenger for the second time, Amr said: Where is the paradise you promise with martyrdom? Why don’t you come to the field to be martyred and to go to paradise, is there no one to fight me? ‘Ali said: I will fight him. The Holy Prophet, at this time too due to an exigency and to prevent others from saying ‘Ali does not give others any chance and that he acts hastily, said: He is Amr and kept silent.

وَفي غَزاةِ الخَنْدَقِ:

لَمَّا فَرِغَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنْ حَفْرِ الْخَنْدَقِ أَقْبَلَتْ قُرَيْشٌ وَأَتْباعُها مِنْ كِنانَةَ وَأَهْلِ تِهامَةَ فِي عَشَرَةِ آلافٍ وَأَقْبَلَتْ غَطَفانُ وَمَنْ يَتْبَعُها مِنْ أهْلِ نَجْدٍ فَنَزَلوا مِنْ فَوْقِ الْمُسْلِمينَ وَمِنْ أَسْفَلَ مِنْهُمْ. كَمَا قَالَ تَعالَى: ?إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ.? فَخَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بالْمُسْلِمينَ وَهُمْ ثَلاثَةُ آلافٍ وَجَعَلوا الْخَنْدَقَ بَيْنَهُمْ. وَاتَّفَقَ الْمُشْرِكُونَ مَعَ اليَهودِ وَاشْتَدَّ الأَمْرُ عَلَى الْمُسْلِمينَ. وَرَكِبَ فَوارِسُ مِنْ قُرَيْشٍ مِنْهُمْ عَمْرُو بْنُ عَبْدِ وُدٍّ وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ. فَقالَ عَمْرٌو: مَنْ يُبارِزُ؟ فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: أنَا. فَقالَ لَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إنَّهُ عَمْرٌو. فَسَكَتَ. فَقالَ عَمْرٌو: هَلْ مِنْ مُبارِزٍ؟ أيْنَ جَنَّتُكُمُ الَّتِي تَزْعُمونَ أنَّهُ مَنْ قُتِلَ مِنْكُمْ دَخَلَهَا؟ أَفَلا يَبْرُزُ إلَيَّ رَجُلٌ؟ فَقالَ عَلِيٌّ: أنَا لَهُ يَا رَسولَ

On the third time when Amr boldly cried out: Who is your fighter? Again ‘Ali said: O Messenger of Allah, I will fight him though he is Amr! At this time, the Holy Prophet gave ‘Ali permission to fight, saying: Now Islam in its entirety is standing against atheism in its entirely implying that if ‘Ali achieves victory, Islam will be victorious and if Amr overcomes, then there will be no name of Islam. Addressing Amr after going to the battlefield, ‘Ali said: You have pledged that if a man of Quraysh calls you to two things, you will accept.

Amr said: It is so. ‘Ali said: I invite you first to God, His messenger and Islam. Amr said: Forget it, I will never accept Islam! ‘Ali said: I am on foot, you better dismount your horse so as to fight hand to hand. Amr who was feeling death, out of pity said: O son of my brother! I do not desire to kill you, for you are an honorable man and your father was an old friend of me! ‘Ali said: But by God, I desire to kill you.

Amr was disturbed by these words and dismounted his horse. ‘Ali threw him on the ground after an hour of hand to hand fighting ‘Ali killed him and his son too. Seeing this fatal scene, Ikrimah ibn Abi-Jahl and other atheist took to their heels, leaving the battlefield. God returned their anger back to them, so the enemies found no benefit in continuing the fighting and thus were defeated.[34]

Seeing Amr killed, Umar ibn Khattab said to ‘Ali: He had a good coat of mail, why didn’t you take it off his body for there is no cuirass like it? ‘Ali said: It was not fair to leave him naked on the ground.[35] Abdullah ibn Mas’ud used to recite the verse

“…and Allah sufficed the believers in fighting; and Allah is Strong Mighty” (33:25)

about ‘Ali.[36] Rabi’ah al-Sa’di reports: I went to Hudhayfah ibn Yaman, saying: Whenever I relate a Hadith on the excellence of ‘Ali, the people of Basrah reject us, saying: You are exaggerating and going to extremes about ‘Ali. Is there any Hadith which I can relate and the enemies cannot deny? Hudhayfah said: O Rabi’ah! Which merits of ‘Ali should I recount?

اللهِ. فَقالَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إنَّهُ عَمْرٌو. فَسَكَتَ.

فَنَادَى ثالِثَةً. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: أنَا لَهُ يَا رَسولَ اللهِ. فَقالَ: إنَّهُ عَمْرٌو. فَقالَ: وَإنْ كَانَ. فَأَذِنَ لَهُ وَقالَ: خَرَجَ الإسْلامُ كُلُّهُ إلَى الشِّرْكِ كُلِّهِ. فَخَرَجَ إلَيْهِ. ثُمَّ قَالَ: يَا عَمْرُو إنَّكَ قَدْ عَاهَدْتَ اللهَ تَعالَى أَلاَّ يَدْعُوَكَ رَجُلٌ مِنْ قُرَيْشٍ إلَى إحْدَى خِصْلَتَيْنِ إلا إخْتَرْتَها مِنْهُ. فَقالَ لَهُ: أَجَلْ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: فَإنِّي أَدْعُوكَ إلَى اللهِ وَرَسُولِهِ وَالإسْلامِ. فَقالَ: لاَ حَاجَةَ لِي بِذَلِكَ. فَقالَ: إنِّي أَدْعُوكَ إلَى النِّزَالِ. فَقالَ لَهُ: يَا ابْنَ أَخي، فَوَاللهِ إنِّي لاَ أُحِبُّ أَنْ أَقْتُلَكَ وَأَنْتَ كَرِيمٌ وَأَبوكَ لِي نَديمٌ. فَقالَ لَهُ عَلِيٌّ: وَلَكِنِّي وَاللهِ أُحِبُّ أَنْ أَقْتُلَكَ. فَحَمَى عَمْرٌو وَنَزَلَ عَنْ فَرَسِهِ ثُمَّ تَجَاوَلا ساعَةً. فَضَرَبَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَقَتَلَهُ وَقَتَلَ وَلَدَهُ أيْضاً. وَانْهَزَمَ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ وَباقِي المُشْرِكِينَ وَرَدَّهُمُ اللهُ بِغَيْظِهِمْ لَمْ يَنَالوا خَيْراً وَكَفَى اللهُ الْمُؤْمِنِينَ الْقِتالَ.

وَقالَ عُمَرُ بْنُ الخَطَّابِ لِعَلِيٍّ عَلَيْهِ السَّلامُ: هَلاّ سَلَبْتَهُ دِرْعَهُ، فَمَا لأَحَدٍ دِرْعٌ مِثْلُهَا. فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: إنِّي إسْتَحْيَيْتُ أَنْ أَكْشِفَ عَنْ سَوْءَةِ ابْنِ عَمِّي. وَكَانَ ابْنُ مَسْعُودٍ يَقْرَأُ: وَكَفَى اللهُ الْمُؤْمِنِينَ الْقِتَالَ بِعَلِيٍّ وَكَانَ اللهُ قَوِيَّاً عَزِيزاً. قَالَ رَبِيعَةُ السَّعْدِيُّ: أَتَيْتُ حُذَيْفَةَ بْنَ اليَمانِ فَقُلْتُ: يَا أَبَا عَبْدِ اللهِ، إنَّا لَنُحَدِّثُ عَنْ عَلِيٍّ وَمَناقِبِهِ فَيَقُولُ لَنا أهْلُ البَصْرَةِ إنَّكُمْ لَتُفَرِّطونَ فِي عَلِيٍّ، فَهَلْ أَنْتَ مُحَدِّثُنِي فِيهِ بِحَدِيثٍ؟ فَقالَ حُذَيْفَةُ: يَا رَبِيعَةُ، وَما تَسْأَلُنِي عَنْ عَلِيٍّ عَلَيْهِ السَّلامُ. وَالَّذِي نَفْسِي بِيَدِهِ لَوْ وُضِعَ

By Lord in whose hand my life rests, if the deeds of the aides of Muhammad from the day he was ordained as prophet till the Day of Judgment are put on a pan of a scale and ‘Ali’s deeds are put on the other pan of scale, beyond doubt, ‘Ali’s deeds are heavier. Rabi’ah said: This is a Hadith for which one cannot sit or stand, implying that it is hard to accept and more hard to recount.

Hudhayfah said: O fool! How can you say that this Hadith is hard to accept when the Messenger of Allah said the same thing on the day of the battle of the Ditch! Then he added: Where were Abu-Bakr, Umar, Hudhayfah, and all the companions of the Holy Prophet on the day when Amr ibn Abd-Wudd was yelling and challenging a fighter?

All the crowds on that day were at a loss, creeping in a corner. It was only ‘Ali who responded to him, went to fight and killed him. By God in whose power my life is, the reward of ‘Ali’s deed on that day is more than the reward of the deeds of Muhammad’s companions till the Day of Judgment.[37]

Following the defeat of allies on the day of the battle of Ditch, the Messenger of Allah decided to suppress the Jews of Banu-Qurayzah who had allied with Quraysh, so gave ‘Ali the mission to inspect their situation from close with thirty men of Khazraj tribe, saying: O ‘Ali, see what state Banu-Qurayzah are in? Have they left their forts on not?

Going on his mission, ‘Ali accompanied by his aides reached near the enemy’s position, seeing that they were stationed in their forts and had blocked entrances and exits, swearing at the Holy Prophet (S). ‘Ali immediately went to the Holy Prophet informing him of the situation and went directly to carry out his mission. Seeing ‘Ali, one of them said: The killer of Amr has come and the others confirmed it. Hearing the name of ‘Ali, Banu-Qurayzah took to his heels, leaving his position. By advancing into the big fort, ‘Ali installed the standard of Islam.

The running Jews were swearing at the Holy Prophet and speaking ill of him. The Messenger of Allah said: O the brothers of pigs and monkeys, where are you fleeing? When we confront our enemies, we will ruin their life and make the bright day dark for them. They said: O Abu-al-Qasim! You were not tyrant or foulmouthed. Hearing this, the Messenger of Allah turned back, ashamed and kept them under siege for twenty five nights. Since they could not resist, they suggested to surrender and bowed to Sa’d ibn Mu’adh’s arbitration. The Messenger of Allah too accepted it. Sa’d ibn Mu’adh ruled their men to be killed, their women and children to be taken captive and their property to be divided among Muslims.

At this time, the Holy Prophet (S) ordered the men of Banu-Qurayzah amounting to nine hundred to be put under watch in the houses of Banu’l-Najjar tribe. Then, he ordered the watchmen to bring them one by one near the ditch through the exit way of the neighborhood and ordered ‘Ali to behead them one after the other and to throw their bodies in the ditch. ‘Ali carried out the instructions, beheaded them all and threw them in the ditch.[38]

جَمِيعُ أَعْمالِ أَصْحَابِ مُحَمَّدٍ عَلَيْهِ وَآلِهِ السَّلامُ فِي كَفَّةِ الْمِيزَانِ مُنْذُ بَعَثَ اللهُ مُحَمَّداً إلَى يَوْمِ القِيامَةِ وَوُضِعَ عَمَلُ عَلِيٍّ فِي الكَفَّةِ الأُخْرى لَرَجَحَ عَمَلُ عَلِيٍّ عَلَيْهِ السَّلامُ عَلَى جَميعِ أعْمالِهِمْ. فَقالَ رَبيعَةُ: هَذَا الَّذِي لاَ يُقامُ لَهُ وَلا يُقْعَدُ.

فَقالَ حُذَيْفَةُ: يَا لُكَعُ، وَكَيْفَ لاَ يُحْمَلُ وَأَيْنَ كَانَ أَبُو بَكْرٍ وَعُمَرُ وَحُذَيْفَةُ وَجَميعُ أَصْحَابِ مُحَمَّدٍ يَوْمَ عَمْرِو بْنِ عَبْدِ وُدٍّ، وَقَدْ دَعا إلَى البِرازِ فَأَحْجَمَ النَّاسُ كُلُّهُمْ مَا خَلا عَلِيَّاً، فَإنَّهُ بَرَزَ إلَيْهِ فَقَتَلَهُ؟ وَالَّذِي نَفْسُ حُذَيْفَةَ بِيَدِهِ، لَعَمَلُهُ ذَلِكَ اليَوْمِ أَعْظَمُ أَجْراً مِنْ عَمَلِ أَصْحَابِ مُحَمَّدٍ إلَى يَوْمِ القِيامَةِ.

وَلَمَّا إنْهَزَمَ الأَحْزابُ قَصَدَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بَنِي قُرَيْظَةَ وَأَنْفَذَ عَلِيَّاً عَلَيْهِ السَّلامُ فِي ثَلاثِينَ مِنَ الخَزْرَجِ وَقالَ: أُنْظُرْ بَنِي قُرَيْظَةَ هَلْ نَزَلوا حُصونَهُمْ؟ فَلَمَّا شَارَفَها سَمِعَ مِنْهُمْ الهَجْرَ. فَرَجِعَ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَأَخْبَرَهُ. وَسارَ عَلِيٌّ عَلَيْهِ السَّلامُ حَتَّى دَنا مِنْ سُورِهِمْ، فَأَبْصَرَهُ شَخْصٌ فَنادَى: قَدْ جَاءَكُمْ قَاتِلُ عَمْرٍو. وَقالَ آخَرُ كَذَلِكَ فَانْهَزَمُوا. وَرَكَزَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ الرَّايَةَ فِي أَصْلِ الْحِصْنِ وَاسْتَقْبَلُوهُ يَسُبُّونَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَنَادَاهُمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا إخْوَةَ القِرَدَةِ وَالْخَنازِيرِ، إنَّا إذَا نَزَلْنا بِسَـاحَةِ قَوْمٍ فَساءَ صَبَاحُ الْمُنْذَرِينَ. فَقَالُوا: يَـا أَبَـا القَاسِمِ مَا كُنْتَ جَهُولاً وَلا سَبَّاباً. فَاسْتَحْيَى صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَرَجَعَ القَهْقَرَى، وَحَاصَرَهُمْ خَمْس

In the battle of Banu’l-Mustalaq in which ‘Ali was a pioneer, Muslims eventually gained the victory. In this battle, Malik and his son who were among the enemy leaders were killed by ‘Ali, and Juwayriyyah, the daughter of Harith ibn Abi-Dirar was taken captive and brought to the presence of the Messenger of Allah, who chose her for himself. After the battle, the father of Juwayriyyah came to the Holy Prophet, saying: O Messenger of Allah! My daughter must not be taken captive, for she is dignified and brought up in a respectable family!

The Holy Prophet said: Go to your daughter and ask her if she wishes to be with us or she will be free to return with you. Harith hailed the Holy Prophet’s magnanimity and greatness, and conveyed the Holy Prophet’s message to his daughter but Juwayriyyah opted for God and His messenger, saying: God and His messenger are better than everyone and everything else! After this event, the Holy Prophet set her free, then married her and she became one the wives of the Messenger of Allah.[39]

In the battle of Hudaybiyah which led to peace treaty, the one who drew up and wrote the peace treaty between the Messenger of Allah and Suhayl ibn Amr was ‘Ali. In this connection, two merits were added to his virtues no one shared with him.[40]

One of those two merits is that when the Messenger of Allah decided to perform minor Hajj of Hudaybiyah, he, along with a group of his companions, went to Juhfah to become Muhrim but there was no water in that area. So, the Messenger of Allah ordered Sa’d ibn Malik to take water skins and water-carrying camels to search for water. After a short time, Sa’d returned, saying: Since this region is under the enemy’s control, I fear to fetch water! The Holy Prophet assigned another person to fetch water.

وَعِشْرينَ لَيْلَةً حَتَّى سَأَلُوهُ النُّزُولَ عَلَى حُكْمِ سَعْدِ بْنِ مُعاذٍ. فَحَكَمَ سَعْدٌ بِقَتْلِ الرِّجَالِ وَسَبْيِ الذَّرارِي وَالنِّسَاءِ وَقِسْمَةِ الأَمْوالِ. فَأَمَرَ النَّبِيُّ بِإنْزالِ الرِّجالِ فِي الْمَدِينَةِ فِي بَعْضِ دُورِ بَنِي النَّجَّارِ وَكَانوا تِسْعَمِائَةٍ، وَخَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنْ بَعْضِ الدُّرُوبِ وَأَمَرَ بِإخْراجِهِمْ وَتَقَدَّمَ إلَى أمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ بِقَتْلِهِمْ فِي الْخَنْدَقِ فَفَعَلَ عَلَيْهِ السَّلامُ مَا أُمِرَ بِهِ.

وَفِي غَزاةِ بَنِي الْمُصْطَلَقِ كَانَ الفَتْحُ لَهُ. وَقَتَلَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ مَالِكاً وَابْنَهُ وَسَبَى جُوَيْرِيَّةَ بِنْتَ الْحَارِثِ بْنِ أَبِي ضِرارٍ فَاصْطَفَاها النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لِنَفْسِهِ. فَجَاءَ أَبُوها بَعْدَ ذَلِكَ وَقالَ: يَا رَسولَ اللهِ، إن ابْنَتِي لاَ تُسْبَى، إنَّها إمْرَأَةٌ كَريمَةٌ. قَالَ: إذْهَبْ وَخَيِّرْها. قَالَ: لَقَدْ أَحْسَنَتْ وَأَجْمَلَتْ فَاخْتارَتِ اللهَ وَرَسُولَهُ. فَأَعْتَقَها رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَجَعَلَها فِي جُمْلَةِ أَزْواجِهِ.

وَفي غَزاةِ الْحُدَيْبِيَةِ: كَانَ أمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ هُوَ الَّذِي كَتَبَ بَيْنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَبَيْنَ سُهَيْلِ بْنِ عَمْرٍو حينَ طَلَبَ الصُّلْحَ عِنْدَما رَأى تَوَجُّهَ الأَمْرِ عَلَيْهِمْ. وَلَهُ فِي هَذِهِ الغَزاةِ فَضيلَتانِ: إحْداهُما: إنَّهُ لَمَّا خَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إلَى غَزاةِ الحُدَيْبِيَةِ نَزَلَ الْجُحْفَةَ فَلَمْ يَجِدْ بِهَا مَاءً، فَبَعَثَ سَعْدَ بْنَ مَالِكٍ بِالرَّوَايا فَغَابَ قَريباً وَعَادَ وَقالَ: لَمْ أَقْدِرْ عَلَى الْمُضِيِّ خَوْفاً مِنَ القَوْمِ. فَبَعَثَ آخَـرَ فَفَعَلَ كَذَلِكَ. فَبَعَثَ عَـلِيَّاً عَلَيْـهِ

Like Sa’d, he too returned quickly and repeated what Sa’d had said. At this time, the Messenger of Allah ordered ‘Ali to do the work. After searching, ‘Ali found out that water was in a spot controlled by the enemy. Hence, without fearing the enemy, ‘Ali went to the same spot, filled the water skins, fastened them unto camels and brought them for the Holy Prophet (S) who praised his valuable deed and prayed for him.[41]

‘Ali’s second merit is that when the peace treaty was being concluded, Suhayl ibn Amr turned to the Holy Prophet, saying: O Muhammad, give back to us these slaves of ours who have joined you. The Holy Prophet was so annoyed with this request, that too, with bold tone that signs of anger could be seen in his face, for it is not right to entrust Muslims to atheists. Besides, his impolite tone implied domineering.

Hence, the Holy Prophet said: O group of Quraysh! Stop your hostile attitude otherwise God will send to punish and behead you for the promotion of religion a person whose heart He has tried with faith. Those who were present said: O Messenger of Allah, who is he? The Holy Prophet said: The one who is mending my shoes in the room. To know the man with such a merit, people rushed to the room and found that it was ‘Ali ibn Abi-Talib.[42]

At a time one of the pair of shoes of the Holy Prophet was torn and had to be mended, he called ‘Ali to mend it. Then while walking a short space in his odd shoe, he turned to his companions, saying: One of you will fight for the interpretation of the Holy Qur’an in the same way that he fights along with me for its revelation. Abu-Bakr said: Is it me?

The Holy Prophet said: No. The companions kept silent, looking at one another, asking themselves whom the Holy Prophet meant. Breaking the silence and pointing to ‘Ali, the Messenger of Allah said: He is the one who is presently mending my shoe, for he is the only person who stands against deviators and fight for the interpretation of the Holy Qur’an and those Sunnahs of me which will be abandoned. This is at a time when the book of Allah will be distorted and wrongdoers will interfere in religion. It is with ‘Ali’s fighting that God’s religion will gain a new life and he will cut their hands off religion.[43]

السَّلامُ بِالرَّوايَا فَوَرَدَ وَاسْتَسْقَى وَجَاءَ بِهَا إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَدَعا لَهُ بِخَيْرٍ.

وَالثَّانِيَةُ: أَقْبَلَ سُهَيْلُ بْنُ عَمْرٍو فَقالَ: يَا مُحَمَّدُ إنَّ أَرِقَّاءَنا لَحِقُوا بِكَ فَارْدُدْهُمْ عَلَيْنا. فَغَضِبَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حَتَّى ظَهَرَ الْغَضَبُ عَلَى وَجْهِهِ، ثُمَّ قَالَ: لَتَنْتَهُنَّ يَا مَعْشَرَ قُرَيْشٍ أَوْ لَيَبْعَثُنَّ اللهُ عَلَيْكُمْ رَجُلاً إمْتَحَنَ اللهُ قَلْبَهُ بِالإيمَانِ يَضْرِبُ رِقابَكُمْ عَلَى الدِّينِ. فَقالَ بَعْضُ الحَاضِرينَ: مَنْ هُوَ يَا رَسولَ اللهِ؟ قَالَ: خَاصِفُ النَّعْلِ فِي الحُجْرَةِ. فَتَبادَروا إلَيْها لِيَعْرِفوا مَنْ هُوَ، فَإذَا هُوَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَكَانَ قَدِ إنْقَطَعَ شِسْعُ نَعْلِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَدَفَعَها إلَى عَلِيٍّ يُصْلِحُها. ثُمَّ مَشَى فِي نَعْلٍ وَاحِدٍ غُلْوَةَ سَهْمٍ. ثُمَّ أَقْبَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلَى أَصْحابِهِ فَقالَ: إنَّ بَيْنَكُمْ مَنْ يُقاتِلُ عَلَى التَّأْويلِ كَمَا قَاتَلْتُ عَلَى التَّنْزِيلِ. فَقالَ أَبُو بَكْرٍ: أنَا يَا رَسولَ اللهِ؟ فَقالَ: لاَ. فَقالَ عُمَرُ: فَأَنَا؟ فَقالَ: لاَ. فَأَمْسَكُوا وَنَظَرَ بَعْضُهُمْ إلَى بَعْضٍ. فقَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لَكِنَّهُ خَاصِفُ النَّعْلِ، وَأَوْمَأَ إلَى عَلِيٍّ عَلَيْهِ السَّلامُ، فَإنَّهُ يُقاتِلُ عَلَى التَّأْوِيلِ إذَا تُرِكَتْ سُنَّتِي وَنُبِذَتْ وَحُرِّفَ كِتابُ اللهِ وَتَكَلَّمَ فِي الدِّينِ مَنْ لَيْسَ لَهُ ذَلِكَ، فَيُقاتِلُهُمْ عَلَى إحْياءِ دِينِ اللهِ.

In the battle of Khaybar, which took place in the seventh year A.H., it was ‘Ali who achieved victory for Islam. The Holy Prophet besieged for twenty and odd nights the Jews of Khaybar who had dug a huge ditch round their fort, taking sanctuary in it. Eventually, one day the Jews opened the gate of the fort. Marhab and his aides came out of the fort, declaring their combat readiness. At this time, the Messenger of Allah called Abu-Bakr and gave the standard of Islam to him, placing a group of immigrants (Muhajir) under his command. Abu-Bakr who was facing defeat soon returned along with those accompanying him.

On the second day, the Messenger of Allah gave the standard of Islam to Umar, appointing him the commander of the army. He went a few steps forward but not being able to advance and facing defeat, he too returned. Seeing the defeat of the two, the Holy Prophet said: Where is ‘Ali? Tell him to come to me. It was said he had sore eye. The Holy Prophet said for a second time: Tell ‘Ali to come here, for he is a man who loves God and His messenger and God and His messenger too love him. He has never abandoned the battlefield and has defeated his enemy with his successive attacks. He is the one who carries the banner of Islam and adds to its glory.

The companions rushed to ‘Ali conveying the Holy Prophet’s message. Unable to see before him, ‘Ali in compliance with the Holy Prophet’s order was brought to the Messenger of Allah who asked: What is the problem? ‘Ali said: I have sore eye and a bad headache. The Holy Prophet said: Sit down and put your head on my lap. Then, putting his saliva on the head and eyes of ‘Ali the Holy Prophet prayed for him. ‘Ali immediately opened his eyes and there was no sign of headache in him.

Giving then the white banner to ‘Ali, the Holy Prophet said: By carrying this banner, victory will be yours, for Gabriel will accompany you and victory awaits you. You will cast such a horror in hearts that they will have no option other than surrender. In their book, Torah they have read that the one who will overcome them and will destroy their fort is a man by the name of Ilya. Once you get near to their fort, tell them: I am the son of Abu-Talib and my name is ‘Ali. This word is the sign of their humiliation. With Allah’s Grace, you will achieve victory soon. To carry out the Holy Prophet’s order, ‘Ali set out for the Jews’ fort. Wearing a cuirass, having a helmet with a stone in it on his head and prepared for fighting, Marhab came out of the fort. After a short while and in a hand to hand fighting ‘Ali with a strike of a sword, cut his helmet into two, cleaving the stone and his head to his teeth. Marhab fell on the ground and went to the hell.[44]

وَفي غَزاةِ خَيْبَرَ:

وَكانَتْ فِي سَنَةِ سَبْعٍ مِنَ الهِجْرَةِ، كَانَ الفَتْحُ فِيهَا لأَمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. حَاصَرَهُمْ رَسُولُ اللهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ بِضْعاً وَعِشْرينَ لَيْلَةً. فَفي بَعْضِ الأَيَّامِ فَتَحوا البَابَ وَكانوا قَدْ خَنْدَقُوا عَلَى أَنْفُسِهِمْ خَنْدَقاً وَخَرَجَ مَرْحَبُ بِأَصْحابِهِ يَتَعَرَّضُ لِلْحَرْبِ. فَدَعا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَبَا بَكْرٍ وَأَعْطاهُ الرَّايَةَ فِي جَمْعٍ مِنَ المُهَاجِرِينَ فَانْهَزَمَ. فَلَمَّا كَانَ مِنَ الغَدِ أَعْطاهَا عُمَرَ، فَسَارَ غَيْرَ بَعيدٍ ثُمَّ انْهَزَمَ. فَقالَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إئْتُونِي بِعَلِيٍّ. فَقيلَ: إنَّهُ أرْمَدُ. فَقالَ لأُوتَيَنَّهُ تَرَوْنِي رَجُلاً يُحِبُّ اللهَ وَرَسُولَهُ وَيُحِبُّهُ اللهُ وَرَسُولُهُ، كَرَّارٌ غَيْرُ فَرَّارٍ يَأْخُذُها بِحَقِّهَا. فَجاؤوا بِعَلِيٍّ عَلَيْهِ السَّلامُ يَقُودُونَهُ إلَيْهِ. فَقالَ: يَا عَلِيُّ مَا تَشْتَكِي؟ قَالَ: رَمَداً مَا أُبْصِرُ مَعَهُ وَصُدَاعاً بِرَأْسِي. فَقالَ: إجْلِسْ وَضَعْ رَأْسَكَ عَلَى فَخِذِي. ثُمَّ تَفَلَ فِي يَدِهِ وَمَسَح بِهَا عَلَى عَيْنَيْهِ وَرَأْسِهِ وَدَعَا لَهُ، فَانْفَتَحَتْ عَيْناهُ وَسَكَنَ الصُّدَاعُ. وَأَعْطاهُ الرَّايَةَ وَكَانَتْ بَيْضاءَ وَقالَ: إمْضِ بِهَا، فَجَبْرَئيلُ مَعَكَ وَالنَّصْرُ أَمامَكَ، وَالرُّعْبُ مَبْثوثٌ فِي صُدُورِ القَوْمِ، وَاعْلَمْ يَا عَلِيُّ أَنَّهُمْ يَجِدونَ فِي كِتابِهِمْ أنَّ الَّذِي يُدَمِّرُ عَلَيْهِمْ رَجُلٌ اسْمُهُ إلْيا، فَإذا لَقِيتَهُمْ فَقُلْ: أنَا عَلِيُّ بْنُ أَبِي طَالِبٍ. فَإنَّهُمْ يُخْذَلونَ إنْ شَاءَ اللهُ. فَمَضـى عَـلِيٌّ عَلَيْهِ السَّلامُ حَتَّى أتَى الْحِصْـنَ، فَخَرَجَ مَرْحَبٌ وَعَلَيْهِ دِرْعٌ وَمَغْفَرَةٌ

A Jewish rabbi reports: When ‘Ali said: I am ‘Ali ibn Abi-Talib, a heavy horror fell on the hearts of the Jews and whoever accompanied Marhab escaped into the fort, closing its gate tightly. With the divine power, ‘Ali took off the gate of the fort, making it a bridge for the Muslims to cross it and to enter the fort. Muslims gained huge booties in this way. When the Muslims gave up taking the booties, ‘Ali threw the gate a few meters away. The gate was so heavy that forty men helped one another to close it. It also required seventy men to take it off its place. At this time, a man asked ‘Ali: How did you take off a gate like this? ‘Ali said: The gate was not as heavy as the shield I wield in my hand. Then, he said: By God, I did not take it off with my physical power. Rather, it was a divine force which helped me to take it off and to place it as a bridge for Muslims to cross over.[45]

In the conquest of Mecca when God promised the Holy Prophet victory, stating:

“When there comes the help of Allah and victory” (110:1),

the banner of Islam was in ‘Ali’s hand.[46]

When entering Mecca, the Messenger of Allah took a pledge from the pride-taking army of Islam not to fight anyone unless they start to fight. Only a few people who had harassed the Holy Prophet had been made exceptions to this command. One of them was Huwayrith ibn Nufayl ibn Ka’b who harassed the Holy Prophet in Mecca and was punished and killed by ‘Ali on the order of the Holy Prophet.[47]

When the Messenger of Allah entered the sacred mosque, there were three hundred and sixty idols chained together with a rope. The Holy Prophet ordered ‘Ali to bring him a handful of small sands. ‘Ali too complied with the Holy Prophet’s order and prepared the small sands. Aiming at all the idols, the Messenger of Allah recited:

“Say: the truth has come and the falsehood has vanished; surely falsehood is a vanishing thing” (17:81)

and ordered all the idols to be toppled, thrown away from the mosque and be broken.[48]

وَحَجَرٌ قَدْ ثَقَبَهُ مِثْلَ البَيْضَةِ عَلَى رَأْسِهِ، فَاخْتَلَفا بِضَرْبَتَيْنِ فَبَدَرَ بِهِ عَلِيٌّ عَلَيْهِ السَّلامُ بِضَرْبَةٍ هاشِمِيَّةٍ فَقَدَّ الْحَجرَ وَالْمَغْفَرَ وَرَأْسَهُ حَتَّى وَقَعَ السَّيْفُ عَلَى أَضْراسِهِ وَخَرَّ صَريعاً.

وَقالَ حَبْرٌ مِنْهُمْ: لَمَّا قَالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ أنَا عَلِيُّ بْنُ أَبِي طالِبٍ خَامَرَهُمْ رُعْبٌ شَديدٌ وَانْهَزَمَ مَنْ كَانَ تَبِعَ مَرْحَباً وَأَغْلَقُوا بَابَ الحِصْنِ. فَعَالَجَهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ فَفَتَحَهُ وَأَخَذَ البابَ وَجَعَلَهُ جِسْراً عَلَى الْخَنْدَقِ حَتَّى عَبَرَ عَلَيْهِ المُسْلِمونَ فَظَفَروا بِالحِصْنِ وَأَخَذوا الغَنائِمَ. وَلَمَّا انْصَرَفُوا رَمَى بِهِ بِيُمْناهُ أَذْرُعاً، وَكَانَ يُغْلِقُهُ عِشْرونَ رَجُلاً. وَرَامَ الْمُسْلِمونَ حَمْلَ ذَلِكَ البَابِ فَلَمْ يَنْقُلْهُ إلاَّ سَبْعونَ رَجُلاً.

وَقالَ عَلَيْهِ السَّلامُ: وَمَا قَلَعْتُ بَابَ خَيْبَرَ بِقُوَّةٍ جِسْمَانِيَّةٍ وَلَكِنْ بِقُوَّةٍ رَبَّانِيَّةٍ.

وَفي غَزاةِ الفَتْحِ:

الَّتِي وَعَدَ اللهُ تَعالَى نَبِيَّهُ بِنَصْرِهِ فَقالَ: ?إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ? كَانَتِ الرَّايَةُ مَعَ عَلِيٍّ عَلَيْهِ السَّلامُ وَكَانَ عَهِدَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أنْ لاَ يُقَاتِلوا بِمَكَّةَ إلاَّ مَنْ قَاتَلَهَمْ سِوَى نَفَرٍ كَانُوا يُؤْذُونَهُ. فَقَتَلَ أمِيرُ المُؤْمِنِينَ الحَارِثَ بْنَ نُفَيْلِ بْنِ كَعْبٍ وَكَانَ يُؤْذِي رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِمَكَّةَ. وَلَمَّا دَخَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَكَّةَ، دَخَلَ المَسْجِدَ فَوَجَدَ فِيهِ ثَلاثَمِائَةٍ وَسِتِّينَ صَنَماً بَعْضُها مَشْدودٌ بِبَعْضٍ بِالرَّصَاصِ فَقالَ: يَا عَلِيُّ أَعْطِنِي كَفَّاً مِنَ الحَصَا فَنَاوَلَهُ كَفَّاً مِنَ الحَصَى فَرَماهَا بِهِ وَهُوَ يَقولُ: ?قُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقاً? فَلَمْ يَبْقَ فِيهَا صَنَمٌ إلاَّ خَرَّ لِوَجْهِهِ وَأُخْرِجَتْ مِنَ الْمَسْجِدِ وَكُسِرَتْ.

In the battle of Hunayn, the Messenger of Allah supported by ten thousand Muslims left Medina for Hunayn. At that time, Abu-Bakr self-admiringly said: We will never be defeated in this battle because of shortage in human force, but in the climax of conflict, they all fled save nine persons from Banu-Hashim and the tenth person was Ayman ibn Ummi-Ayman who was martyred and the verse

“then you turned back retreating; Then Allah sent down His tranquility upon His apostle and upon the believers” (9:25-26)

was revealed about those who retreated. Believers in this verse include ‘Ali and those who remained steadfast with him.

At a time when ‘Ali was defending with his unsheathed sword in front of the Holy Prophet, Abbas ibn Abd al-Muttalib was on the right side, Fadl Ibn Abbas on the left side, Abu-Sufyan ibn Harith holding the reins of his horse, Nawfal and Rabi’ah, the two sons of Harith, Abdullah ibn Zubayr ibn Abd al-Muttalib, Utbah ibn Mu’it, two sons of Abi- Lahab had circled round the Messenger of Allah and were protecting him.[49]

The Messenger of Allah said to his uncle, Abbas who had an audible voice to call with loud voice those who were fleeing and to remind them of the divine pledge they had with the Holy Prophet. Therefore, Abbas cried loudly: O followers of the Messenger of Allah who expressed your allegiance with him under the tree, O companions of Surah Baqarah, where are you fleeing? Why have you forgotten the pledge you have given to God and His messenger? Come back and be steadfast! The people who had fled in the dark of the night leaving the Messenger of Allah alone among the enemy, by hearing his voice and considering that he was watching them flee and knew them, came down from the adjacent hills, while being encouraged gathered around the Holy Prophet and bravely broke the siege of the enemy.[50]

In the thick of the fight, a man from the tribe of Hawazin, names Abu-Jarwal, carrying a black banner with the intention to kill the Holy Prophet was killed by ‘Ali. With his killing the atheists took to their heels. While they were fleeing, ‘Ali killed forty others of them. Thereafter, the army of atheism was defeated and a number of them were taken captive by Muslims.[51]

وَفي غَزاةِ حُنَيْنٍ:

إسْتَظْهَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِكَثْرَةِ الْجَمْعِ فَخَرَجَ فِي عَشَرَةِ آلافٍ مِنَ المُسْلِمينَ فَأَعْجَبَ أَبَا بَكْرٍ الكَثْرَةُ وَقالَ: لَنْ نُغْلَبَ اليَوْمَ مِنْ قِلَّةِ فِعالِهِمْ. فَلَمَّا التَقَوْا إنْهَزَموا جَمِيعاً وَلَمْ يَبْقَ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنَ الْمُسْلِمينَ سِوَى تِسْعَةِ نَفَرٍ مِنْ بَنِي هَاشِمٍ وَعَاشِرُهُمْ أيْمَنُ بْنُ أُمِّ أَيْمَنَ فَقُتِلَ وَبَقِيَتِ التِّسْعَةُ. فَأَنْزَلَ اللهُ تَعالَى ?ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ ثُمَّ أَنْزَلَ اللهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ.? يُرِيدُ عَلِيَّاً عَلَيْهِ السَّلامُ وَمَنْ ثَبَتَ مَعَهُ. وَكَانَ عَلِيٌّ عَلَيْهِ السَّلامُ قَائِماً بِالسَّيْفِ بَيْنَ يَدَيْهِ وَالعَبَّاسُ عَنْ يَمينِهِ وَالفَضْلُ بْنُ العَبَّاسِ عَنْ يَسارِهِ، وَأَبو سُفْيانَ بْنُ الحَارِثِ مُمْسِكٌ بِسَرْجِهِ وَنَوْفَلُ وَرَبِيعَةُ ابْنا الحَارِثِ وَعَبْدُ اللهِ بْنُ الزُّبَيْرِ بْنِ عَبْدِالمُطَّلِبِ وَعُتْبَةُ وَمُعَتَّبُ ابْنا أَبِي لَهَبٍ حَوْلَهُ. فَقالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لِلْعَبَّاسِ وَكَانَ جَهُورِيَّ الصَّوْتِ: نَادِ فِي النَّاسِ وَذَكِّرْهُمُ العَهْدَ. فَنادَى: يَا أَهْلَ بَيْعَةِ الشَّجَرَةِ! يَا أصْحَابَ سُورَةِ البَقَرَةِ! إلَى أَيْنَ تَفُرُّونَ؟ إذْكُروا العَهْدَ الَّذِي عَاهَدْتُمْ عَلَيْهِ رَسُولَ اللهِ! وَالقَوْمُ قَدْ وَلَّوْا مُدْبِريِنَ وَكَانَتْ لَيْلَةً ظَلْماءَ وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي الوَادِي وَالمُشْرِكُونَ قَدْ خَرَجُوا عَلَيْهِ مِنْ شِعابِ الوَادِي بِسُيُوفِهِمْ فَنَظَرَ إلَى النَّاسِ بِبَعْضِ وَجْهِهِ فَأَضاءَ كَأَنَّهُ القَمَرُ ثُمَّ نَادَى: أَيْنَ مَا عَاهَدْتُمُ اللهَ عَلَيْهِ؟ فَأَسْمَعَ أَوَّلَهُمْ وَآخِرَهُمْ فَلَمْ يَسْمَعْها رَجُلٌ إلاَّ رَمَى نَفْسَهُ إلَى الأرْضِ فَانْحَدَروا حَتَّى لَحِقُوا العَدُوَّ. وَجَاءَ رَجُلٌ مِنْ هَوازِنَ اسْمُهُ أَبُو جَزْوَلَ وَمَعَهُ رَايَةٌ سَوْداءُ فَقَتَلَهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَكَانَتْ هَزيمَةُ المُشْرِكينَ بِقَتْلِ أَبِي جَزْوَلَ. وَقَتَلَ أمِيرُ المُؤْمِنِينَ صَلَواتُ اللهِ عَلَيْهِ بَعْدَ ذَلِكَ أَرْبَعينَ رَجُلاً فَكَمُلَتِ الْهَزِيمَةُ وَحَصَلَ الأَسْرُ.

In the battle of Tabuk, God revealed to the Holy Prophet there was no need for fighting, and that the only duty of him and Muslims aimed at intimidating the enemy was to move towards Rome, as it was the time of gathering the fruits of palm trees, and people feared confrontation with the powerful enemy, most people refused to take part in the battle. The Messenger of Allah who had taken march towards Tabuk seriously, to carry out God’s order, departed with a group of believers toward Tabuk, appointing ‘Ali as his successor to protect Medina and to act as guardians of families, saying to him: The security of this city will not be guarded by anyone except you and me.

The Messenger of Allah knew that the Arabs residing around Mecca and those who had suffered life losses in the battles were looking for a chance to invade Mecca when the Holy Prophet was not in that city.

It was due to this reason that he vigilantly endeavored to safeguard it. Now that the Holy Prophet was in the battle, he appointed ‘Ali to safeguard Medina which was feared to face chaos in the absence of the Messenger of Allah. Hearing this, the blind-hearted hypocrites and gossipmongers inside Medina were extremely worried and jealous of ‘Ali, for they knew that with the presence of ‘Ali no danger could threaten Medina and in this way their plot was foiled.

Hence, they started the so-called cold war, spreading the rumor by saying: As the presence of ‘Ali in this battle is heavy for the prophet, he does not wish to take him with himself. Therefore, he leaves ‘Ali in Medina which means he does not honor ‘Ali, though they knew how much the Holy Prophet was interested in ‘Ali!

This kind of rumors was heavy for ‘Ali. So he immediately left Medina for meeting the Messenger of Allah. He informed the Holy Prophet of the rumors, saying: Hypocrites have this impression that appointing me as your successor in Medina is not aimed at honoring me but it is because you don’t like me to accompany you!

Fondling ‘Ali, the Messenger of Allah said: O my brother, go back to Medina, for Medina has no security without me and you. Your position to me is like that of Aaron to Moses except that there will come no prophet after me. In my absence, you will be caliph and successor for my kinsmen.[52]

وَفي غَزاةِ تَبُوكٍ:

أَوْحَى اللهُ تَعالَى إلَى نَبِيِّهِ أنَّهُ لاَ يَحْتاجُ إلَى القِتالِ وَكَلَّفَهُ المَسِيرَ بِنَفْسِهِ وَاسْتِنْفَارَ النَّاسِ مَعَهُ. فَاسْتَنْفَرَهُمُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إلَى بِلادِ الرُّومِ وَقَدْ أَيْنَعَتْ ثِمارُهُمْ وَاشْتَدَّ الحَرُّ، فَأَبْطَأَ أَكْثَرُهُمْ عَنْ طاعَتِهِ حِرْصاً عَلَى الْمَعيشَةِ وَخَوْفاً مِنَ الحَرِّ وَلِقاءِ العَدُوِّ وَنَهَضَ بَعْضُهُمْ. وَاسْتَخْلَفَ أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ عَلَى الْمَدِينَةِ وَعَلَى أهْلِهِ بِهَا وَحَريمِهِ. وَقالَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: إنَّ الْمَدِينَةَ لاَ تَصْلُحُ إلاَّ بِي أَوْ بِكَ، لأنَّهُ عَلَيْهِ السَّلامُ عَلِمَ مَا عَلَيْهِ الأَعْرَابُ الَّذينَ حَوْلَ مَكَّةَ وَغَزاهُمْ وَسَفَكَ دِمَاءَهُمْ، فَأَشْفَقَ أنْ يَطَأُوا عَلَى الْمَدِينَةِ عِنْدَ نَأْيِهِ عَنْها فَمَتَى لَمْ يُقِمْ فِيهَا مَنْ يُماثِلُهُ وَقَعَ الفَسَادُ فِيهَا. وَلَمَّا عَلِمَ الْمُنَافِقُونَ إسْتِخْلافَهُ لَهُ حَسَدُوهُ وَعَلِمُوا أنَّ الْمَدِينَةَ تَتَحَفَّظُ بِهِ وَيَنْقَطِعُ طَمَعُهُمْ وَطَمَعُ العَدُوِّ فِيهَا، وَغَبَطُوهُ عَلَى الدَّعَةِ عِنْدَ أَهْلِهِ فَأَرْجَفُوا بِهِ وَقَالوا: إنَّهُ لَمْ يَسْتَخْلِفْهُ إِكْراماً لَهُ وَإجْلالاً، بَلْ إسْتِقْلالاً بِهِ وَاسْتِثْقالاً بِهِ، مَعَ عِلْمِهِمْ بِأَنَّهُ أَحَبُّ النَّاسِ إلَيْهِ. فَلَحِقَ بالنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقالَ: إنَّ الْمُنافِقِينَ زَعَمُوا أَنَّكَ خَلَّفْتَنِي إسْتِثْقالاً بِي. فَقالَ: إِرْجِعْ يَا أَخِي إلَى مَكَانِكَ، فَإنَّ الْمَدينَةَ لاَ تَصْلُحُ إلاَّ بِي أوْ بِكَ. فَأَنْتَ خَلِيفَتِي فِي أَهْلِي وَدَارِ هِجْرَتِي وَقَوْمِي. أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إلاَّ أَنَّهُ لاَ نَبِيَّ بَعْدِي؟

When the Messenger of Allah returned to Medina from Tabuk, Amr ibn Ma’dyakrib Zubaydi came to him. The Holy Prophet spoke to him about belief in God and His messenger, and he too along with his tribe accepted Islam. At this time the man’s eye fell on Ubay ibn Athath Khathami who had killed his father. Taking him by the neck, Amr brought him to the Holy Prophet, saying: This is the killer of my father. Let me punish him with retribution.

The Messenger of Allah said: Bloodshed in the time of ignorance has no value in Islam. Amr who took pride in his belief and had the impression that the Holy Prophet would issue the order of retribution because of his belief, gave up Islam and became an apostate, for his demand had not been met.

The Messenger of Allah sent ‘Ali to the tribe of Amr (Banu-Zubayd) to either arrest or kill him. As soon as the tribesmen saw ‘Ali with his special anger said to Amr: O Bathur, what would you feel if this youth of Quraysh defeats you and you have to pay heavily for your act implying that you will be disgraced among your tribesmen. Amr proudly said: It is in fighting that he will understand who I am and who he is! Saying this, Amr asked for challenger, ‘Ali stood opposite him and made a loud cry.

Hearing ‘Ali’s loud cry, Amr left the scene and took to his heels! In the thick of the fight ‘Ali killed Amr’s brother, his nephews, and took his wife and the women of Banu-Zubayd captives. After achieving victory at the end of fighting, ‘Ali returned to Medina, appointing Khalid ibn Sa’id over them to give amnesty to those who embrace Islam and to collect their alms. When peace prevailed, Amr resorted to Khalid, embraced Islam once again and spoke to him about his wife and children, asking for their freedom. Khalid too freed Amr’s wife and children.

When taking the girls of Bani-Zubayd, ‘Ali chose one of those girls for himself but Khalid ibn Walid who was among the army of Islam, because of his rancor against ‘Ali, told Buraydah Aslami to rush to Medina to inform the Messenger of Allah before the arrival Islam’s army. Reaching the house of the Holy Prophet, Khalid saw Umar and informed him of the affair to know his opinion. Umar who was looking for such a chance confirmed his opinion and asked him to go to the Messenger of Allah as soon as possible, thinking that the Holy Prophet would get angry with ‘Ali’s act because of his daughter, Fatimah. Buraydah went to the presence of the Holy Prophet and read Khalid’s letter hoping that he will be angry with ‘Ali’s act.

وَلَمَّا رَجِعَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنْ تَبُوكٍ إلَى المَدِينَةِ وَرَدَ عَلَيْهِ عَمْرُو بْنُ مَعْدِيَكْرُبَ الزُّبَيْدِيُّ فَوَعَظَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَأَسْلَمَ هُوَ وَقَوْمُهُ. وَنَظَرَ إلَى ابْنِ عَثْعَثَ الخَثْعَمِيِّ فَأَخَذَ بِرَقَبَتِهِ ثُمَّ جَاءَ بِهِ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقالَ: هَذَا قَتَلَ وَالِدِي. فَقالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أَهْدَرَ الإسْلامُ مَا كَانَ فِي الجَاهِلِيَّةِ. فَارْتَدَّ عَمْرٌو فَأَنْفَذَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ إلَى بَنِي زُبَيْدٍ فَلَمَّا رَأَوْهُ قَالوا لِعَمْرٍو: كَيْفَ أَنْتَ يَا أَبَا ثَوْرٍ إذَا لَقِيَكَ هَذَا الغُلامُ القُرَشِيُّ فَأَخَذَ مِنْكَ الإتَاوَةَ؟ فَقالَ: سَيَعْلَمُ أنّي إنْ لَقِينَي. وَخَرَجَ عَمْرٌو وَقالَ: مَنْ يُبَارِزُ؟ فَخَرَجَ عَلِيٌّ عَلَيْهِ السَّلامُ وَصَاحَ بِهِ فَانْهَزَمَ فَقَتَلَ أَخاهُ وَابْنَ أَخِيهِ وَأَخَذَ امْرَأَتَهُ وَسَبَى مِنْهُمْ نِسْوانٌ كَثيرَةٌ. وَانْصَرَفَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَخَلَّفَ عَلَى بَنِي زُبَيْدٍ خَالِدَ بْنَ سَعِيدٍ لِيَقْبِضَ صَدَقَاتِهِمْ وَيُؤْمِنَ مَنْ يَعُودُ إلَيْهِ مُسْلِماً. فَرَجِعَ عَمْرُو بْنُ مَعْديَكْرُبَ إلَى خَالِدٍ وَأَسْلَمَ وَكَلَّمَهُ فِي إمْرَأَتِهِ وَأَوْلادِهِ فَوَهَبَهُمْ لَهُ. وَكَانَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ قَدِ إصْطَفَى مِنَ السَّبْيِ جَارِيَةً. فَبَعَثَ خَالِدُ بْنُ الوَليدِ بُرَيْدَةَ الأسْلَمِيَّ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَبْلَ الجَيْشِ وَقالَ: أَعْلِمْهُ بِالإصْطِفَاءِ. فَلَمَّا وَصَلَ إلَى بَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَقِيَهُ عُمَرُ بْنُ الخَطَّابِ فَحَكَى لَهُ فَقالَ لَهُ: إمْضِ لِمَا جِئْتَ لَهُ، فَإنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ سَيَغْضَبُ لإبْنَتِهِ.

But contrary to his expectation, the Holy Prophet was angry with Khalid’s letter. Although Buraydah noticed how angry the Holy Prophet was in order to realize his objective, he corrected Khalid’s writing, saying: O Messenger of Allah, if you give permission to people to choose whomever they want and whatever property they wish, before the division of booties, there will be a chaos in the division of booties and no one can attain his right.

Being angry with Khalid’s letter and Buraydah’s saying, the Messenger of Allah said: O Buraydah, woe to you! Has the dark veil of hypocrisy covered your eyes that you are saying this about ‘Ali? Whatever is permissible for me in booties is also permissible for ‘Ali. That is, in the same way that it is permissible for me to devote a female slave or other property to myself before division of booties, so is it for ‘Ali. Then, he added ‘Ali ibn Abi-Talib is the best of people whom I will appoint as successor among my Ummah. Admonishing Buraydah with a short sentence, the Holy Prophet said: Beware not to be hostile to ‘Ali, for you will be hostile to God and God will be hostile to you. Being informed of ‘Ali’s supreme position, Buraydah regretted what he had said, repented and asked for forgiveness.[53]

In the battle of Salsalah, a Bedouin came to the Messenger of Allah saying: A group of Arabs in Wadi al-Raml are intent to invade Medina at night. Addressing his companions, the Messenger of Allah said: Are there enough people to defend? A group of the people of Suffah rose up, saying: O Messenger of Allah, we are prepared to fight them. Assign a commander for us. Another group said the same.

The Messenger of Allah decided to draw lots which fell upon eighty persons. The Messenger of Allah assigned Abu-Bakr as their commander, telling them to move towards the tribe of Banu-Salim (the invaders) in the heart of Wadi al-Raml. It was not long before Abu-Bakr returned to Medina, defeated and with casualties. Then, he assigned Umar as their commander, gave the banner of Islam to him and sent them to Wadi al-Raml.

This time too, Umar returned to Medina while being defeated. These successive defeats saddened the Holy Prophet. Amr ibn al-As expressing his readiness said: O Messenger of Allah, give this mission to me. The Holy Prophet accepted his request assigning him as the commander of the army but it was not long before that he returned to Medina, defeated while two persons were killed and a number of them were injured.

فَدَخَلَ بُرَيْدَةُ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِكِتابِ خَالِدِ بْنِ الوَلِيدِ فَجَعَلَ بُرَيْدَةُ يَقْرَأُهُ وَوَجْهُ النَّبِيِّ يَتَغَيَّرُ. وَقالَ بُرَيْدَةُ: يَا رَسولَ اللهِ إنْ رَخَّصْتَ لِلنَّاسِ فِي مِثْلِ هَذَا ذَهَبَ فِيهِمْ. فَقالَ لَهُ النَّبِيّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: وَيْحَكَ يَا بُرَيْدَةُ، أَحْدَثْتَ نِفَاقاً. إنَّ عَلِيَّ بْنَ أَبِي طالِبٍ يَحِلُّ لَهُ مِنَ الْفَيْءِ مَا يَحِلُّ لِي. إنَّ عَلِيَّ بْنَ أَبِي طالِبٍ خَيْرُ النَّاسِ لَكَ وَلِقَوْمِكَ وَخَيْرُ مَنْ أُخَلِّفُهُ بَعْدي لِكَافَّةِ أُمَّتِي. يَا بُرَيْدَةُ إحْذَرْ أَنْ تُبْغِضَ عَلِيَّاً فَيُبْغِضُكَ اللهُ. فَاسْتَغْفَرَ بُرَيْدَةُ.

وَفي غَزاةِ السَّلْسَلَةِ:

جَاءَ أَعْرابِيٌّ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقالَ: إنَّ جَماعَةً مِنَ الْعَرَبِ قَدِ إجْتَمَعوا بِوادِي الرَّمْلِ عَلَى أنْ يُبَيِّتُوكَ بِالمَدِينَةِ. فَقالَ النَّبِيُّ عَلَيْهِ السَّلامُ لأَصْحابِهِ: مَنْ لِهَؤلاءِ؟ فَقَامَ جَماعَةٌ مِنْ أهْلِ الصُّفَّةِ وَقَالوا: نَحْنُ، فَوَلِّ عَلَيْنا مَنْ شِئْتَ. فَأَقْرَعَ بَيْنَهُمْ فَخَرَجَتِ القُرْعَةُ عَلَى ثَمانِينَ رَجُلاً مِنْهُمْ وَمِنْ غَيْرِهِمْ. فَأَمَرَ أَبَا بَكْرٍ أنْ يَأْخُذَ اللِّواءَ وَيَمْضِي إلَى بَنِي سُلَيْمٍ وَهُمْ بِبَطْنِ الوَادِي فَهَزَمُوهُ وَقَتَلوا جَمْعاً كَثِيراً مِنَ المُسْلِمينَ وَانْهَزَمَ أَبُو بَكْرٍ. فَعَقَدَ لِعُمَرَ وَبَعَثَهُ فَهَزَمُوهُ، فَسَـاءَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ذَلِكَ. فَقالَ عَمْرُو بْنُ العَاصِ: إبْعَثْنِي يَـا رَسولَ اللهِ. فَأَنْفَذَهُ فَـهَزَمُوهُ وَقَتَلوا جَماعَةً مِنْ أَصْحابِهِ وَبَقِيَ النَّبِيُّ

Following the defeat of these people, being depressed and cursing the enemies, the Messenger of Allah called for ‘Ali, entrusted the commandership of the army to him, saw him off to the mosque of Ahzab, and prayed for his victory. As ordered by the Holy Prophet, Abu-Bakr, Umar and Amr ibn al-As accompanied ‘Ali.

Enjoying a special vision and knowing the military tactic, ‘Ali and the army moved forward at the nights and hid themselves at the days till they reached the headquarters of the invaders. Blocking the entrance and exit of the headquarters, they encircled the enemy.

Given the plan and the speedy victory of Muslim, Amr ibn al-As spoke to Abu-Bakr and Umar to dissuade ‘Ali from his skillful military act to deprive him of victory. This suggestion was accepted by Abu-Bakr. So he came to ‘Ali saying: This is the land of ferocious animals and it is harder for us to act than in the enemy’s headquarter. Therefore, we would better to transfer this camp further up to be safe from the enemy and ferocious animals.

‘Ali listened but gave no answer. Abu-Bakr went to Umar and Amr ibn al-As informed them of the case. Amr advised Umar with the same words saying: You speak to ‘Ali; perhaps he will accept what you say. Umar conveyed the same to ‘Ali but ‘Ali gave no answer and kept silent. Putting the army on alert, ‘Ali launched his heroic attack on the enemy at dawn, made them flee within a short space of time and achieved the victory. Concurrent with the victory of the army of Islam under the leadership of ‘Ali, Gabriel appeared to the Messenger of Allah, reciting to the Holy Prophet the Surah

“I swear by the runners breathing pantingly” (100)

as a sign of victory. Being informed of this victory through revelation, the Messenger of Allah rushed to welcome ‘Ali. Seeing the Holy Prophet, ‘Ali dismounted his horse and hugged him. The Holy Prophet who was extremely happy said: If I was not afraid a group of my followers to say about you what the Christians said about Jesus, the son of Mary, I would say something about you that anytime you pass by people they would take the dust under your feet as a blessing and rub it against their eyes. Now, mount your horse with the honor, for God and His Messenger are pleased with you. As ‘Ali, the great man of history, had an active presence in the battlefields on the order of God and His messenger, he went through trials by tolerating a lot of sufferings and calamities to be worthy of his position.

صَلَّى اللهُ عَلَيْهِ وَآلِهِ أيَّاماً يَدْعو عَلَيْهِمْ. ثُمَّ دَعَا بِأمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ وَبَعَثَهُ إِلَيْهِمْ وَدَعا لَهُ وَخَرَجَ مَعَهُ مُشَيِّعاٍ إلَى مَسْجِدِ الأَحْزابِ وَأَنْفَذَ جَماعَةً مَعَهُ مِنْهُمْ أَبُو بَكْرٍ وَعُمَرُ وَعَمْرُو بْنُ العَاصِ. فَسَارَ اللَّيْلَ وَكَمِنَ النَّهارَ حَتَّى إسْتَقْبَلَ مِنْ فَمِهِ. فَلَمْ يَشُكَّ عَمْرُو بْنُ العَاصِ فِي الفَتْحِ لَهُ فَقالَ لأَبِي بَكْرٍ: إنَّ هَذِهِ أَرْضٌ ذاتُ ضِباعٍ وَذِئابٍ وَهِيَ أَشَدُّ عَلَيْنا مِنْ بَنِي سُلَيْمٍ وَالمَصْلَحَةُ أنْ نَعْلُوَ الوَادِي. وَأرَادَ إفْسَادَ الحَالِ وَأَمَرَهُ بِأنْ يَقولَ ذَلِكَ لأمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. فَقالَ لَهُ أَبُو بَكْرٍ فَلَمْ يُجِبْهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ بِحَرْفٍ وَاحِدٍ. فَرَجِعَ إِلَيْهِمْ وَقالَ: وَاللهِ مَا أَجَابَنِي حَرْفاً واحِداً. فَقالَ عَمْرُو بْنُ العَاصِ لِعُمَرَ بْنِ الخَطَّابِ: إمْضِ أَنْتَ إلَيْهِ فَخَاطِبْهُ. فَفَعَلَ فَلَمْ يُجِبْ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ بِشَيْءٍ. فَلَمَّا طَلَعَ الفَجْرُ كَبَسَ عَلَى القَوْمِ.

وَنَزَلَ جَبْرَئيلُ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِالْحَلْفِ بِخَيْلِهِ فَقالَ: ?وَالْعَادِيَاتِ ضَبْحاً?. فَاسْتَبْشَرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَاسْتَقْبَلَ عَلِيَّاً عَلَيْهِ السَّلامُ فَنَزَلَ عَلِيٌّ عَلَيْهِ السَّلامُ، وَقالَ لَهُ النَّبِيُّ: لَوْلا أنْ أُشْفِقَ أَنْ تَقُولَ فِيكَ طَوائِفُ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارَى فِِي الْمَسِيحِ لَقُلْتُ فِيكَ اليَوْمَ مَقالاً لاَ تَمُرُّ بِمَلأٍ مِنْهُمْ إلاَّ أَخَذوا التُّرابَ مِنْ تَحْتِ قَدَمَيْكَ. إرْكَبْ فَإنَّ اللهَ وَرَسُولَهُ عَنْكَ رَاضِيَانِ.

Following the departure of the Holy Prophet, Imam ‘Ali spent most of his lifetime in wars.[54]

In the battle of camel, Talhah and Zubayr breached their homage to Imam ‘Ali, the Commander of the Faithful.[55] Before people had pledged their allegiance to ‘Ali, A’ishah in Medina repeatedly provoked people to kill Uthman. She is said to be the only person who was severely opposing Uthman’s behavior. She used to rally people to kill Uthman.

Her habitual phrase was: Kill Na’thal![56] May Allah kill him. These garments of the Messenger of Allah have not yet grown old; nevertheless, Uthman has rotten the Prophet’s tradition. Following successive warnings, she left Medina for Mecca as a sign of protest. However, after the killing of Uthman, she speedily decided to return to Medina to achieve her goal. On her way to Medina, she was told that following Uthman’s killing, people pledged allegiance with ‘Ali. So she changed her route and went back to Mecca speaking of the unfair killing of Uthman and saying: I will revenge myself on ‘Ali for the unfair killing of Uthman![57]

Talhah and Zubayr left Medina and asked permission of Imam ‘Ali, the Commander of the Faithful, to go on Umrah. Knowing their true aim[58], Imam ‘Ali addressed them in this way: By God, you are not going on Umrah; rather, you are going on conspiracy.[59] At any rate, Talhah and Zubayr headed for Mecca. Having reached there, they met with A’ishah and persuaded her to leave for Basrah for fighting against Imam ‘Ali.

Imam ‘Ali prepared himself to travel after them and he wrote a letter to A’ishah and the other two, asking them to refrain from doing what God would not accept and to return to their allegiance to him. But they did not accept the Imam’s advice. At this time, ‘Ali raised his hands towards the heaven and cursed them, saying: O Lord! This is Talhah ibn Ubaydullah who put his hand in my hand with his heart’s consent and pledged allegiance to me and then broke it. Take my revenge on him! O Lord! Zubayr ibn Awwam broke his ties of relationship with me, took back his allegiance with me, showed blatant hostility to me and waged war against me while he knows he has been unjust to me. O Lord! Take his evil away from me as You consider proper.[60] The two armies lined up and armed themselves. Wearing a shirt and cloak and having a black turban on his head, ‘Ali stood between the two armies, calling Zubayr with a loud voice.

وَأمَّا بَعْدَ وَفاةِ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَإنَّهُ ابْتُلِيَ أَكْثَرَ عُمْرِهِ بِالْحُرُوبِ أيْضاً.

فَفِي وَقْعَةِ الْجَمَلِ نَكَثَ طَلْحَةُ وَالزُّبَيْرُ بَيْعَتَهُما لأمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. وَكَانَتْ عائِشَةُ بِالْمَدِينَةِ تُحَرِّضُ النَّاسَ عَلَى قَتْلِ عُثْمانَ وَتَقُولُ: أُقْتُلُوا نَعْثَلاً! قَتَلَ اللهُ نَعْثَلاً، فَلَقَدْ أَبْلَى سُنَّةَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَهَذِهِ ثِيَابُهُ لَمْ تُبَلَّ. وَخَرَجَتْ إلَى مَكَّةَ وَقُتِلَ عُثْمانُ وَعَادَتْ إلَى بَعْضِ الطَّرِيقِ فَسَمِعَتْ بِقَتْلِهِ وَأنَّهُمْ بَايَعُوا عَلِيَّاً عَلَيْهِ السَّلامُ. فَرَجِعَتْ وَقَالَتْ: لأَطْلُبَنَّ بِدَمِهِ.

وَخَرَجَ طَلْحَةُ وَالزُّبَيْرُ مِنَ الْمَدِينَةِ فَأَظْهَرا إرَادَةَ العُمْرَةِ وَاسْتَأْذَنا أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ. فَقالَ: وَاللهِ مَا تُرِيدانِ العُمْرَةَ بَلِ الغَدْرَةَ. فَلَمَّا وَصَلا مَكَّةَ إلَى عَائِشَةَ أَخْرَجَاهَا إلَى البَصْرَةِ. وَتَرَحَّلَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ بِطَلَبِهِمْ وَكَتَبَ إلَيْهِمَا وَإلَى عَائِشَةَ بِالرُّجُوعِ عَمَّا يَكْرَهُهُ اللهُ تَعالَى وَالدُّخُولِ فِي مَا عَاهَدَاهُ بِهِ فَامْتَنَعُوا. فَرَفَعَ يَدَيْهِ إلَى السَّمَاءِ وَقالَ: اللَّهُمَّ إنَّ طَلْحَةَ بْنَ عُبَيْدِ اللهِ أَعْطانِي صَفْقَةً بِيَمينِهِ طائِعاً ثُمَّ نَكَثَ بَيْعَتِي. اللَّهُمَّ فَعَاجِلْهُ وَلا تُمْهِلْهُ. وإنَّ الزُّبَيْرَ بْنَ العَوَّامِ قَطَعَ قَرابَتِي وَنَكَثَ عَهْدي وَظَاهَرَ عَدُوِّي وَنَصَبَ الْحَرْبَ لِي وَهُوَ يَعْلَمُ أنَّهُ ظالِمٌ. اللَّهُمَّ فَاكْفِنِيهِ كَيْفَ شِئْتَ وَأَنَّى شِئْتَ. ثُمَّ تَصَــافُّوا وَتَقَـارَبُوا لابِسِي الأَسْلِحَةِ وَأمِيـرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ بَيْنَ الصَّفَيْنِ عَلَيْهِ

Hearing his name, Zubayr came to ‘Ali who said: What is the reason for your presence in this riot? Why are you drawing sword against me? Zubayr said: To avenge Uthman’s blood! Imam ‘Ali said: You and your aides have killed Uthman. Therefore take revenge on yourself. By the motto “there is no god but Him”, do you remember the day the Holy Prophet (S) said to you: Do you love ‘Ali and you said: Yes, indeed why should I not love him? He is my cousin.

The Messenger of Allah said: It will not be long before you rebel against him while you are unjust and he is just. Zubayr said: I very well remember that! Then Imam ‘Ali said: For the sake of God, do you remember the day the Messenger of Allah and you while your hand was in his hand were coming from the house of Abd al-Rahman ibn Auf, I rushed to welcome the Messenger of Allah and greeted him. He smiled at me and I smiled at him. You said: The son of Abu-Talib does not stop taking pride in himself! The Messenger of Allah said: Zubayr! Calm down. ‘Ali does not take pride in himself. It will not be long when you will rise against him while you are unjust and he is just.

Zubayr said: Yes, it was so. You reminded me of what I had forgotten! So it is not late to give up fighting you. I would not take part in this riot if I remembered it. Saying this, Zubayr went to A’ishah. His son Abdullah said: What has happened? Zubayr said: ‘Ali reminded me of what the Messenger of Allah had said about him and I had forgotten. So I do not consider fighting against him fair. Abdullah said: This is not the whole story. You fear the sword of ‘Ali ibn Abi-Talib!

Getting angry with his son, Zubayr attacked the army. ‘Ali said: Give him a chance of maneuver, for he does not mean to fight rather he wishes to show his combat capability to his son. Zubayr went out of ‘Ali’s army with a courageous move. Addressing his son, Zubayr said: Did you see what I did? Does a timid person display such a pomp and power? I would not have done so if I had feared. He then went through the lines of his army and joined a group of Banu-Tamim tribe outside the city of Basrah. This act of Zubayr was heavy for Amr ibn Jurmuz Mujashi’i, a member of the tribe who was aware of Basrah riot. So he killed Zubayr in sleep though Zubayr was his guest. Hence, Imam ‘Ali’s prayer about him was answered.[61]

قَميصٌ وَرِداءٌ وَعَلَى رَأْسِهِ عِمامَةٌ سَوْداءُ. فَلَمَّا رَأى أنَّهُ لاَ بُدَّ مِنَ الحَرْبِ نَادَى بِأَعْلَى صَوْتِهِ: أيْنَ الزُّبَيْرُ بْنُ العَوَّامِ فَلْيَخْرُجْ إلَيَّ؟ فَخَرَجَ إلَيْهِ وَدَنَا مِنْهُ. فَقالَ لَهُ: يَا أَبَا عَبْدِ اللهِ مَا حَمَلَكَ عَلَى مَا صَنَعْتَ؟ فَقالَ: الطَّلَبُ بِدَمِ عُثْمانَ. فَقالَ: أَنْتَ وَأَصْحَابُكَ قَتَلْتُمُوهُ فَيَجِبُ عَلَيْكَ أنْ تَقيدَ مِنْ نَفْسِكَ. وَلَكِنْ أُنْشِدُكَ اللهَ الَّذِي لاَ إلَهَ إلاَّ هُوَ أمَا تَذْكُرُ يَوْماً قَالَ لَكَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا زُبَيْرُ أَتُحِبُّ عَلِيَّاً؟ فَقُلْتُ: وَما يَمْنَعُنِي مِنْ حُبِّهِ وَهُوَ ابْنُ خَالِي؟ فَقالَ لَكَ: أمَا إنَّكَ لَتَخْرُجُ عَلَيْهِ يَوْماً وَأَنْتَ ظَالِمٌ لَهُ. فَقالَ الزُّبَيْرُ: اللَّهُمَّ بَلَى. فَقَدْ كَانَ ذَلِكَ. فَقالَ عَلَيْهِ السَّلامُ: فَأُنْشِدُكَ اللهَ أمَا تَذْكُرُ يَوْماً جَاءَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنْ عِنْدِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَأَنْتَ مَعَهُ وَهُوَ آخِذٌ بِيَدِكَ فَاسْتَقْبَلْتُهُ أنَا فَسَلَّمْتُ فَضَحِكَ فِي وَجْهِي وَضَحِكْتُ أنَا لَهُ فَقُلْتَ أَنْتَ: لاَ يَدَعُ ابْنُ أَبِي طَالِبٍ زَهْوَهُ أَبَداً. فَقالَ لَكَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَهْلاً يَا زُبَيْرُ، فَلَيْسَ بِهِ زَهْوٌ وَلَتَخْرُجَنَّ عَلَيْهِ يَوْماً وَأَنْتَ ظَالِمٌ لَهُ. فَقالَ الزُّبَيْرُ: اللَّهُمَّ بَلَى وَلَكِنّي أُنْسِيتُ، وَأمَّا إذْ ذَكَّرْتَنِي ذَلِكَ فَلأَنْصَرِفَنَّ عَنْكَ، وَلَوْ ذَكَرْتُ هَذَا لَمَا خَرَجْتُ عَلَيْكَ. ثُمَّ رَجِعَ إلَى عَائِشَةَ. فَقالَ لَهُ ابْنُهُ: مَا رَدَّ بِكَ؟ فَقالَ: أَذْكَرَنِي حَدِيثاً مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي حَقِّهِ كُنْتُ أُنْسِيتُهُ. فَقالَ لَهُ: بَلْ جَبُنْتَ وَخِفْتَ مِنْ سُيُوفِ ابْنِ أَبِي طَالِبٍ. فَرَجَعَ مُغْضِباً إلَى صَفِّ عَلِيٍّ عَلَيْهِ السَّلامُ لِلْقِتَالِ، فَقالَ أَمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: أَفْرِجُوا لَهُ، فَإنَّهُ مُحْرَجٌ. فَدَخَلَ فِي الصَّفِّ وَخَرَجَ، وَقالَ لِوَلَدِهِ: رَأَيْتَ مَا صَنَعْتُ. لَوْ كُنْتُ خَائِفاً مَا فَعَلْتُ ذَلِكَ؟ ثُمَّ شَقَّ الصُّفُوفَ وَخَرَجَ مِنْ بَيْنِهِمْ وَنَزَلَ عَلَى قَوْمٍ مِنْ بَنِي تَميمٍ، فَقَامَ إلَيْهِ عَمْرُو بْنُ جُرْمُوزٍ الْمُجَاشِعِيُّ فَقَتَلَهُ حينَ نَوْمِهِ، وَكَانَ فِي ضِيافَتِهِ. فَنَفِذَتْ فِيهِ دَعْوَةُ أمِير المُؤْمِنِينَ عَلَيْهِ السَّلامُ.

As for Talhah, the warmonger, when he was fighting, suddenly an arrow hit him in the leg and he died immediately. Then the fighting began with intensity.[62]

At this time a man by the name of Abdullah who was one of the rioters of the battle of camel, parading between two armies said: Where is Abul Hasan? Standing in front of him, ‘Ali attacked on him and cut off his shoulder with one blow of sword. Abdullah died immediately. Then another man blocked the way to ‘Ali, challenging him. With a slight attack and the blow ‘Ali struck on his face, half of the man’s head was cut off. He died too immediately.

Thereafter, ibn Abi-Khalaf Khuza’i was prepared for fighting, saying: O ‘Ali, do you like to fight me? ‘Ali said: I do not reject it but woe to you! What comfort do you seek in death though you know who I am? He said: O son of Abu-Talib, put aside this pride of yours in battles and come closer to me to see who will kill who! ‘Ali directed his horse towards him. Abdullah tried to strike a blow but ‘Ali repelled it with his special skill and cut off his right hand with the first blow of sword and cut off his head with the second blow. He too died immediately.

When the fighting intensified, ‘Ali ordered to hamstring the camel of A’ishah and the camel fell down on the earth. In this bloody battle, started by A’ishah, sixteen thousand seven hundred and ninety persons of her thirty thousand strong army were killed and out of ‘Ali’s twenty thousand strong army, only one thousand and seventy persons accompanying Imam ‘Ali were martyred.[63]

In this battle, a man by the name of Mikhraq ibn Abd al-Rahman from Mu’awiyah’s army entered the battle, asking for a challenger. From ‘Ali’s army, a man by the name of Mu’ammal ibn Ubayd Muradi responded and stood before him. The man from Syria martyred him. Then, a youth from the tribe of Azd fought him and he was martyred too. At this time ‘Ali stood before him as a disguised man and killed him. Another rider came to the battlefield but he was killed too. Fighting continued till the seventh man from the army of Mu’awiyah was killed. Seeing the killed persons, the army of Syria left the battlefield but ‘Ali remained in the battlefield unknown.

To boost the morale of his army, Mu’awiyah ordered his slave whose name was Harb and unrivaled in bravery, to prepare himself for fighting against the lone rider of the battlefield and to kill him! The slave who had seen the killing of several men said to Mu’awiyah: Beyond doubt, he will kill me but you can opt for sending me to the battlefield to be killed or keeping me for harder days. Mu’awiyah accepted the slave’s suggestion and said: Stop for the moment. ‘Ali remained in the battlefield, waiting for a challenger. Finding that he had no challenger, ‘Ali returned to his army camp.[64]

وَأمَّا طَلْحَةُ فَجَاءَهُ سَهْمٌ وَهُوَ قَائِمٌ لِلْقِتالِ فَقَتَلَهُ. ثُمَّ إلْتَحَمَ القِتَالُ.

فَتَقَدَّمَ رَجُلٌ يُقالُ لَهُ عَبْدُ اللهِ مِنْ أَصْحَابِ الْجَمَلِ فَجَالَ بَيْنَ الصُّفُوفِ وَقالَ: أيْنَ أَبُو الْحَسَنِ؟ فَخَرَجَ إلَيْهِ عَلِيٌّ عَلَيْهِ السَّلامُ وَشَدَّ عَلَيْهِ وَضَرَبَهُ بِالسَّيْفِ فَأَسْقَطَ عَاتِقَهُ وَوَقَعَ قَتِيلاً. ثُمَّ خَرَجَ رَجُلٌ وَتَعَرَّضَ لِعَلِيٍّ عَلَيْهِ السَّلامُ فَخَرَجَ إلَيْهِ وَضَرَبَهُ عَلَى وَجْهِهِ فَسَقَطَ نِصْفُ قُحْفِ رَأْسِهِ. ثُمَّ خَرَجَ ابْنُ أَبِي خَلَفٍ الخُزاعِيُّ وَقالَ: هَلْ لَكَ يَا عَلِيُّ فِي المُبارَزَةِ؟ فَقالَ عَلِيٌّ: مَا أَكْرَهُ ذَلِكَ وَلَكِنْ وَيْحَكَ يَا بْنَ أَبِي خَلَفٍ، مَا رَاحَتُكَ فِي القَتْلِ وَقَدْ عَلِمْتَ مَنْ أنَا؟ فَقالَ: ذَرْنِي يَا بْنَ أَبِي طَالِبٍ مِنْ كِبَرِكَ وَادْنُ مِنّي لِتَرَى أيَّنَا يَقْتُلُ صَاحِبَهُ. فَثَنَّى عَلِيٌّ عَلَيْهِ السَّلامُ عِنَانَ فَرَسِهِ إلَيْهِ فَبَدَرَهُ ابْنُ أَبِي خَلَفٍ بِضَرْبَةٍ فَأَخَذَها أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ فِي الجُحْفَةِ ثُمَّ عَطَفَ عَلَيْهِ فَقَطَعَ يَمِينَهُ ثُمَّ ثَنَّى فَأَطارَ قُحْفَ رَأْسِهِ. وَاسْتَعَرَتِ الحَرْبُ حَتَّى عُقِرَ الجَمَلُ وَسَقَطَ. وَكَانَ عِدَّةُ مَنْ قُتِلَ مِنْ جُنْدِ الجَمَلِ سِتَّةَ عَشَرَ ألفاً وَسِتَّمِائَةٍ وَتِسْعِينَ وَكانُوا ثَلاثينَ ألْفاً. وَمِنْ أصْحَابِ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ ألَفاً وَسَبْعينَ رَجُلاً وَكَانوا عِشْرينَ ألْفاً.

وَفِي وَقْعَةِ صِفِّينَ خَرَجَ مِنْ عَسْكَرِ مُعاوِيَةَ المِخْرَاقُ بْنُ عَبْدِ الرَّحْمَنِ وَطَلَبَ البِرازَ، فَخَرَج إلَيْهِ مِنْ عَسْكَرِ عَلِيٍّ عَلَيْهِ السَّلامُ المُؤمَّلُ بْنُ عُبَيْدِ اللهِ المُرادِيُّ، فَقَتَلَهُ الشَّامِيُّ. فَخَرَجَ فَتًى مِنَ الأزْدِ، فَقَتَلَهُ الشَّامِيُّ فَتَنَكَّرَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَخَرَجَ، وَالشَّامِيُّ يَطْلُبُ البِرازَ فَقَتَلَهُ. ثُمَّ خَرَجَ فارِسٌ فَقَتَلَهُ وَهَكَذا حَتَّى قَتَلَ سَبْعَةً، فَأَحْجَمَ عَنْهُ النَّاسُ وَلَمْ يَعْرِفوهُ. فَقالَ

Sometime later, another brave man of the army of Syria by the name of Kurayb ibn Sabbah entered the battlefield and asked for challenger. Mubarqa Jawlani, one of ‘Ali’s aides went to fight him but he was martyred in this hand to hand fighting. Another struggler faced him but he was martyred too. This time, ‘Ali entered the battlefield for a hand to hand fighting saying: Spare your life and fear God. Kurayb said: Who are you? The answer was: I am ‘Ali ibn Abi-Talib. Kurayb said: come closer. ‘Ali stood opposite him. Blows of sword were exchanged between them but it was not long before ‘Ali sent him to hell with a speedy blow of his sword. Another man from the army of Mu’awiyah replaced Kurayb but after a few moments, he was killed too. The third and fourth men came to the battlefield but they were killed by ‘Ali one after the other.

At this time, Amir al-Mu’minin sent a message to Mu’awiyah saying: Let us fight each other and put an end to the battle so no more Arabs are killed from the two sides. Mu’awiyah said: Forget about this request, for I will never fight you. At this time, Urwah ibn Dawud, one the army leaders of Syria, who had a desire to fight ‘Ali entered the battlefield and proudly said: O ‘Ali! If Mu’awiyah is not willing to fight you I am prepared to fight you. He had hardly finished saying these words when ‘Ali struck a blow on him with his sword and killed him. With the coming of evening, the army of Syria left the battlefield.[65]

Being disguised, ‘Ali came to the battlefield the following day and asked for a challenger. To obtain an honor in the army of Syria, the tricky Amr ibn al-As accepted the challenge, for he did not know who the challenger was. Knowing him well and in order to keep him away from the army, ‘Ali speedily moved away from before him. Amr chased him but soon found out that it was ‘Ali. So he decided to flee the scene but this time ‘Ali chased him, throwing a spear at him which hit his cuirass. Amr fell off his horse and seeing himself in the claws of death, unveiled his private parts. So ‘Ali turned his face away from him.

مُعَاوِيَةُ لِعَبْدٍ لَهُ يُقالُ لَهُ حَرْباً وَكَانَ شُجاعاً: أُخْرُجْ إلَى هَذَا الفَارِسِ فَاكْفِنِي أمْرَهُ. فَقالَ أنَا أَعْلَمُ أنَّهُ سَيَقْتُلُنِي فَإنْ شِئْتَ خَرَجْتُ إلَيْهِ وَإنْ شِئْتَ فَاسْتَبْقِنِي لِغَيْرِهِ. فَقالَ لَهُ: لاَ تَخْرُجْ. ثُمَّ رَجَعَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ حَيْثُ لَمْ يَخْرُجْ إلَيْهِ أَحَدٌ إلَى عَسْكَرِهِ فَخَرَجَ رَجُلٌ مِنْ أبْطالِ الشَّامِ اسْمُهُ كُرَيْبُ بْنُ الصَّبَّاحِ يَطْلُبُ البِرازَ فَخَرَجَ إلَيْهِ المُبَرْقَعُ الجَوْلانِيُّ فَقَتَلَهُ الشَّامِيُّ. وَخَرَجَ إلَيْهِ آخَرُ فَقَتَلَهُ أيْضاً. فَخَرَجَ إلَيْهِ عَلِيٌّ عَلَيْهِ السَّلامُ وَقالَ لَهُ: إتَّقِ اللهَ وَاحْفَظْ نَفْسَكَ. قَالَ: مَنْ أَنْتَ؟ قَالَ: أنَا عَلِيُّ بْنُ أَبِي طالِبٍ. قَالَ: ادْنُ مِنّي. فَمَشَى إلَيْهِ فَاخْتَلَفا بِضَرْبَتَيْنِ فَبَدَرَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَقَتَلَهُ. فَخَرَجَ إلَيْهِ آخَرُ فَقَتَلَهُ حَتَّى قَتَلَ أرْبَعَةً مِنَ الأبْطالِ.

ثُمَّ قَالَ: يَا مُعَاوِيَةُ هَلُمَّ إلَى مُبارَزَتِي وَلا تَقْتُلِ العَرَبَ بَيْنَنا. فَقالَ مُعَاوِيَةُ: لاَ حَاجَةَ لِي فِي ذَلِكَ. فَخَرَجَ عُرْوَةُ بْنُ دَاوُدَ فَقالَ: يَا عَلِيُّ إنْ كَانَ مُعَاوِيَةُ قَدْ كَرِهَ مُبارَزَتَكَ فَهَلُمَّ إلَى مُبارَزَتِي. فَضَرَبَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَوَقَعَ قَتيلاً.

ثُمَّ جَاءَ اللَّيْلُ وَخَرَجَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ يَوْماً آخَرَ مُتَنَكِّراً وَطَلَبَ البِرازَ فَخَرَجَ إلَيْهِ عَمْرُو بْنُ العَاصِ وَهُوَ لاَ يَعْلَمُ أنَّهُ عَلِيٌّ. وَعَرَفَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَاطَّرَدَ بَيْنَ يَدَيْهِ لِيُبْعِدَهُ عَنْ عَسْكَرِهِ فَتَبِعَهُ عَمْرٌو ثُمَّ عَرِفَهُ فَوَلّى رَاكِضاً فَلَحِقَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَطَعَنَهُ فَوَقَعَ الرُّمْحُ فِي فُضُولِ دِرْعِهِ فَسَقَطَ وَخَشِيَ أنْ يَقْتُلَهُ فَرَفَعَ رِجْلَيْهِ فَبَدَتْ سَوْءَتُهُ فَصَرَفَ

Taking the opportunity, Amr rose up immediately and took to his heels. ‘Ali too returned to his army camp. Amr who had escaped death, rejoicingly went back to Mu’awiyah finding him laughing. Amr said: By God, if what happened to me had happened to you, you would have been struck with ‘Ali’s sword, your children would have been made orphans and your property would have been looted! Mu’awiyah said: What you are saying is right but your shameless act will remain in history forever.[66]

Busr ibn Arta’ah was one of the most evil men in the army of Mu’awiyah and he had a rancor against ‘Ali. He was impudent in committing sin and in disobeying God. Hearing that ‘Ali had challenged Mu’awiyah, Busr said: I will fight him. Coming to the battlefield, he stood opposite ‘Ali who attacked him immediately making Busr fall from his horse.

Seeing himself in the claws of death, like Amr ibn al-As, Busr too raised his legs, unveiling his private parts. ‘Ali turned his face away from him. Taking the opportunity, Busr fled from the battlefield. Mu’awiyah who was closely watching this scene burst into laughter. Amid this, a brave youth of Kufah cried loudly: Shame on you O shameless people who instead of fighting in the battlefield unveil your private parts like what Amr ibn As did.[67]

In Laylat al-Harir when the army men of Mu’awiyah were howling like dogs from the intensity of war, ‘Ali was present in the battlefield and every time he killed an army man of Mu’awiyah, he would loudly say: Allah is the Greatest. At that night the number of Takbir amounted to five hundred and twenty three. At that night six thousand men were killed till dawn.[68]

Following that historic night, ‘Ali’s companions saw victory of their army before their eyes. To conclude the affairs, Malik Ashtar together with ‘Ali’s army launched a lightning attack, chasing Mu’awiyah’s army and pushed them back to their army camp. Seeing this scene, Amr ibn As was sure that the war would end in favor of ‘Ali. For this reason, he went to Mu’awiyah to think of a solution, saying: We would better put up the books of Qur’an and invite them to arbitration! Praising this suggestion, Mu’awiyah immediately ordered the army to put up the books of Qur’an on the spears. The reciters of the Qur’an gave up fighting saying: We will not fight the Qur’an. We should give in to the verdict of the Qur’an.

أمِيرُ المُؤْمِنينَ عَلَيْهِ السَّلامُ عَنْهُ وَجْهَهُ وَانْصَرَفَ إلَى عَسْكَرِهِ. وَجاءَ عَمْرٌو إلَى مُعَاوِيَةَ فَضَحِكَ مِنْهُ. قَالَ: مِمَّ تَضْحَكُ؟ وَاللهِ لَوْ بَدا لِعَلِيٍّ مِنْ صَفْحَتِكَ مَا بَدا لَهُ مِنْ صَفْحَتِي إذاً لأَوْجَعَ قِذالَكَ وَأَيْتَمَ عِيالَكَ وَانْتَهَبَ مَالَكَ. فَقالَ مُعَاوِيَةُ: لَكِنْ حَصَلَتْ لَكَ فَضيحَةُ الأَبَدِ.

وَكَانَ بُسْرُ بْنُ أرْطَأَةَ مِنْ أصْحَابِ مُعَاوِيَة مِنْ شَرِّ النَّاسِ وَأَقْدَمِهِمْ عَلَى مَعاصِي اللهِ، لَمَّا سَمِعَ طَلَبَ عَلِيٍّ عَلَيْهِ السَّلامُ مُبارَزَةَ مُعَاوِيَةَ قَالَ: أنَا أَخْرُجُ إلَيْهِ. فَخَرَجَ فَحَمَلَ عَلِيٌّ عَلَيْهِ السَّلامُ عَلَيْهِ فَسَقَطَ بُسْرٌ عَنْ فَرَسِهِ عَلَى قِفَاهُ وَرَفَعَ رِجْلَيْهِ فَانْكَشَفَتْ سَوْءَتُهُ فَرَجَعَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ عَنْهُ وَضَحِكَ مُعَاوِيَةُ وَصَاحَ فَتًى مِنْ أهْلِ الكُوفَةِ: وَيْلَكُمْ يَا أَهْلَ الشَّامِ! أمَا تَسْتَحُونَ؟ لَقَدْ عَلَّمَكُمُ ابْنُ العَاصِ كَشْفَ الأَسْتاهِ الحُرُوبَ. وَفي لَيْلَةِ الهَريرِ بَاشَرَ الْحَرْبَ بِنَفْسِهِ خَاصَّةً وَكَانَ كُلَّما قَتَلَ قَتيلاً كَبَّرَ، فَعُدَّ تَكْبِيرُهُ فَبَلَغَ خَمْسَمِائَةٍ وَثَلاثاً وَعِشْرينَ تَكْبيرَةً وَعُدَّ قَتْلى الفَريقَيْنِ فِي صَبيحَةِ تِلْكَ اللَّيْلَةِ فَبَلَغَتْ سِتَّةً وَثلاثِينَ ألْفَ قَتيلٍ. وَاسْتَظْهَرَ حِينَئِذٍ أصْحَابُ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَزَحَفَ مَالِكُ الأَشْتَرُ حَتَّى أَلْجَأَهُمْ إلَى مُعَسْكَرِهِـمْ. فَلَمَّـا رَأَى عَمْرُو بْنُ العَـاصِ الْحَـالَ قَالَ لِمُعَاوِيَةَ:

Being aware of Amr’s trick, ‘Ali said: This trick belongs to Amr, for they have never acted according to the Holy Qur’an. Nevertheless, the blind-hearted hypocrites who were among ‘Ali’s army and looking for a chance of sabotage, ignored ‘Ali’s advice, saying: We will not fight anymore. The Qur’an’s verdict should rule between us and this group. They also said: Tell Malik to stop fighting or we will submit you the people of Syria or we will kill you right here! ‘Ali sent one of his companions to inform the case to Malik who was then fighting and witnessing the victory.

Malik too sent a message saying: It is not the right time for me to return, for I wish to bring the fighting to a conclusion. ‘Ali sent a message again saying: They will either kill me or surrender me to Mu’awiyah if you do not return. So Malik sorrowfully came back to ‘Ali, swearing at ignorant reciters but the die was cast and the war had not come to a conclusion.[69]

Saddened by this unexpected event, ‘Ali turned to the army of Syria, saying: Why have you put Books of Qur’an on the spears? They said: To invite you to the verdict of the Qur’an, to choose a man from among us and a man from among you to sit and exchange views on caliphate and make a decision on choosing a rightful caliph. Being aware of this trick, ‘Ali informed his aides of the plot and the intention of the deviators of Syria under the guise of acting according to the Holy Qur’an. But this time too, they ignored ‘Ali, forcing him to accept arbitration.

Mu’awiyah appointed Amr ibn As as arbitrator who represented the people of Syria. Imam ‘Ali too appointed Abdullah Ibn Abbas but regretfully the people of Kufah rejected him. Imam ‘Ali said: Choose Abul Aswad Du’’Ali then! They said: No, we will choose Abu-Musa Ash’ari as our representative! Imam ‘Ali said: But this man is naïve and ignorant. Besides, he has no inclination towards us. They said: We do not accept anyone but Abu-Musa! So they chose him as their representative.

نَرْفَعُ الْمَصَاحِفَ وَنَدْعُوهُمْ إلَى كِتابِ اللهِ تَعالَى. فَقالَ مُعَاوِيَةُ: أَصَبْتَ. وَرَفَعُوهَا فَرَجَعَ القُرَّاءُ عَنِ القِتالِ. فَقالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: إنَّها خَدِيعَةُ عَمْرِو بْنِ العَاصِ، لَيْسوا مِنْ رِجالِ القُرْآنِ. فَلَمْ يَقْبَلوا وَقَالوا: لاَ بُدَّ أنْ تَرُدَّ الأَشْتَرَ وإلاّ قَتَلْناكَ أَوْ سَلَّمْناكَ إِلَيْهِمْ. فَأَنْفَذَ يَطْلُبُ الأَشْتَرَ فَقالَ: قَدْ أَشْرَفْتُ عَلَى الفَتْحِ وَلَيْسَ وَقْتَ طَلَبِي. فَعَرَّفَهُ اخْتِلالَ أصْحابِهِ وَأنَّهُ إنْ لَمْ يَرْجِعْ قَتَلُوهُ أوْ سَلَّمُوهُ إلَى مُعَاوِيَة. فَرَجَعَ وَعَنَّفَ القُرَّاءَ وَضَرَبَ وَجْهَ دَوَابِّهِمْ فَلَمْ يَرْجِعوا. فَوَضَعَتِ الحَرْبُ أوْزارَهَا.

فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: لِماذَا رَفَعْتُمُ المَصَاحِفَ؟ فَقَالُوا: لِلدُّعاءِ إلَى العَمَلِ بِمَضْمُونِهَا وَأَنْ نُقيمَ حَكَماً وَتُقِيمُوا حَكَماً يَنْظُرانِ فِي هَذَا الأَمْرِ وَيُقِرَّانِ الحَقَّ مَقَرَّهُ. فَعَرَّفَهُمْ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ مَا اشْتَمَلَ طَلَبُهُمْ مِنَ الخِداعِ فَلَمْ يَسْمَعوا وَأَلْزَمُوهُ بِالتَّحْكيمِ. فَعَيَّنَ مُعَاوِيَةُ عَمْرَو بْنَ العَاصِ وَعَيَّنَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ عَبْدَ اللهِ بْنَ العَبَّاسِ فَلَمْ يُوافِقُوا. قَالَ: فَأَبُو الأسْوَدِ. فَأَبَوْا وَاخْتَارُوا أَبَا مُوسَى الأَشْعَرِيَّ. فَقالَ: أَبُو مُوسَى مُسْتَضْعَفٌ وَهَواهُ مَعَ غَيْرِنا. فَقَالُوا: لاَ بُدَّ مِنْهُ. وَحَكَّمُوهُ فَخَدَعَ عَمْرُو بْنُ العَاصِ أَبَا مُوسَى وحَمَلَهُ عَلَى خَلْعِ

Amr ibn As instigated another plot, suggesting to Abu-Musa: What has afflicted the people of Kufah and Syria come from ‘Ali and Mu’awiyah. We, the representatives of these people should now oust these two from caliphate and choose a trustworthy person as caliph. The ignorant Abu-Musa accepted this trick and praised his decision!

Being sure of what Abu-Musa had said, Amr ibn As said: As you are a respectable old man and your knowledge of Islam is more, you oust ‘Ali first and then I will oust Mu’awiyah. Abu-Musa complied with what Amr ibn al-As suggested, saying: Now it is your turn to oust Mu’awiyah! Amr ibn al-As rose up and said: O people, you are witnessing that Abu-Musa ousted ‘Ali from caliphate and that is what I desire. But I establish Mu’awiyah in the seat of caliphate. The ignorant Abu-Musa found out that he had been tricked. Se he started swearing at him. Amr too swore at Abu-Musa. They cursed each other but the die was cast.[70]

In this battle, Abul Yaqzan Ammar ibn Yasir was martyred. He is the one about whom, the Messenger of Allah had said: Ammar is the apple of my eye and he will be killed by a rebellious group.[71] The killer of Ammar is Abu-Ariyah Muzani who cast down his spear with humiliation and ibn Juni Saksaki beheaded him. Ammar was 94 years old then.[72]

Speaking about Ammar’s merit, Abu-Sa’id Khidri reports: When Masjid al-Nabi was being built in Medina, we, the companions of the Messenger of Allah, would carry one mud brick each but Ammar carried two mud bricks. Once messenger of Allah passed by him and removed the dust from his hand and face, saying to him: O Ammar, like others carry one mud brick. Ammar said: O Messenger of Allah! I am seeking nearness to Allah with it. Once again, he was faced with the Messenger of Allah who removed dust from his head and face, saying: A rebellious group will kill you, while you are inviting them to paradise and they are inviting you to fire.[73]

Alqamah and Aswad report: To probe the presence of Abu-Ayyub Ansari alongside ‘Ali and his participation in the battles of camel and Siffin, we went to his house. After entering the house, we said: God Almighty blessed you when the Holy Prophet first entered your house upon arrival in Medina and in this connection you are privileged, for God revealed to his camel to stop at the door of your house and you had the honor to host the Messenger of Allah. Now, given this merit, what is the reason for your accompanying Imam ‘Ali?

أمِيرِ المُؤْمِنِينَ وَأنَّهُ يَخْلَعُ مُعَاوِيَة وَأَمَرَهُ بِالتَّقَدُّمِ حَيْثُ هُوَ أكْبَرُ سِنَّاً فَفَعَلَ أَبُو مُوسَى ذَلِكَ. ثُمَّ قَالَ: يَا عَمْرُو قُمْ فَافْعَلْ كَذَلِكَ. فَقَامَ وَأَقَرَّها فِي مُعَاوِيَة فَشَتَمَهُ أَبُو مُوسَى وَتَلاعَنَا.

وَفِي هَذِهِ الحَرْبِ قَتَلَ أَبُو اليَقْظانِ عَمَّارَ بْنَ يَاسِرٍ. وَقَدْ قَالَ النَّبِيّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: عَمَّارٌ جِلْدَةُ بَيْنَ عَيْنَيَّ، تَقْتُلُهُ الفِئَةُ البَاغِيَةُ. قَتَلَهُ أَبُو عَادِيَةَ المُزَنِيُّ، طَعَنَهُ بِرُمْحٍ فَسَقَطَ وَاحْتَزَّ رَأْسَهُ ابْنُ جَوْنِيٍّ السَّكْسَكِيُّ، وَكَانَ لِعَمَّارٍ يَوْمَئِذٍ أرْبَعٌ وَتِسعُونَ سَنَةً.

قَالَ أَبُو سَعيدٍ الخِدْرِيُّ: كُنَّا نَعْمُرُ المَسْجِدَ فَنَحْمِلُ لِبْنَةً وَعَمَّارٌ لِبْنَتَيْنِ لِبْنَتَيْنِ فَرَآهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَجَعَلَ يَنْفُضُ التُّرابَ عَنْ رَأْسِ عَمَّارٍ وَيَقولُ: يَا عَمَّارُ ألا تَحْمِلُ كَما يَحْمِلُ أَصْحابُكَ؟ قَالَ: إنِّي أُريدُ الأَجْرَ مِنَ اللهِ تَعالَى. فَجَعَلَ يَنْفُضُ التُّرابَ عَنْهُ وَيَقُولُ: وَيْحَكَ، تَقْتُلُكَ الفِئَةُ البَاغِيَةُ؛ تَدْعُوهُمْ إلَى الجَنَّةِ وَيَدْعُونَكَ إلَى النَّارِ. قَالَ عَلْقَمَةُ وَالأسْوَدُ: أتَيْنا أَبَا أَيُّوبٍ الأنْصَارِيَّ فَقُلْنا: يَا أَبَا أيُّوبٍ إنَّ اللهَ أَكْرَمَكَ بِنَبِيِّهِ إذْ

Abu-Ayyub said: I swear by God, we were sitting in this room and there was no one except the Messenger of Allah and Imam ‘Ali on the right side and me on the left side and Anas who was standing opposite ‘Ali. All of a sudden, someone knocked at the door. The Messenger of Allah said to me: Go and see who is behind the door. Anas answered the door, saying: It is Ammar. The Messenger of Allah said: Open the door for that purified person. He opened the door. Ammar entered the house and greeted the Messenger of Allah who welcomed him. Fondling him, the Holy Prophet said: In a not too distant future after my departure, there will be a great difference Among my Ummah in a way they will draw sword against each other. Follow the man sitting on my right side at that time even if all the people go one way and ‘Ali alone will go another way. Opt for the way of ‘Ali and leave others, for ‘Ali will never mislead you. O Ammar, know that to obey ‘Ali is to obey me and to obey me is to obey God.[74]

We now deal with Khawarij. It was a group who hastily seceded from religion and was deviated. Following the issue of arbitration in the battle of Siffin when ‘Ali returned to Kufah to wait for the period fixed between him and Mu’awiyah to come to an end so that he will fight Mu’awiyah later, four thousand of army men who were pious withdrew from the army of ‘Ali as dissidents leaving Kufah saying: Verdict belongs solely to God and obeying Mu’awiyah who had rebelled against God was not right. They said: Since ‘Ali has accepted arbitration, he must repent it. Over eight thousand others too joined them leaving Kufah for Harawa, choosing Abdullah ibn al-Kawa as their commander and getting ready to fight ‘Ali.

Imam ‘Ali gave Abdullah Ibn Abbas the mission to tell them the truth and guide them. Abdullah went to them, bewared them of disobeying the instructions of Amir al-Mu’minin but they did not listen to him and remained in their deviation. Then, ‘Ali personally went to speak to them while ibn Kawa and a group of his followers, riding on horses were ready to fight. Turning to ibn Kawa, Imam ‘Ali said: Let me speak to you. Ibn Kawwa said: Am I safe from your sword? Imam ‘Ali said: Be sure I will not harm you.

أوْحَى إلَى رَاحِلَتِهِ فَنَزَلَتْ عَلَى بَابِكَ فَكَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ ضَيْفاً لَكَ، فَضِيلَةً فَضَّلَكَ اللهُ بِهَا. أخْبِرْنا عَنْ مَخْرَجِكَ مَعَ عَلِيٍّ عَلَيْهِ السَّلامُ. قَالَ: فَإنِّي أُقْسِمُ لَكُما أنَّهُ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي هَذَا البَيْتِ الَّذِي أَنْتَما فِيهِ وَلَيْسَ فِي البَيْتِ غَيْرُ رَسُولِ اللهِ وَعَلِيٌّ جَالِسٌ عَنْ يَمِينِهِ وَأنَا عَنْ يَسارِهِ وَأَنَسٌ قَائِمٌ بَيْنَ يَدَيْهِ إذْ تَحَرَّكَ البَابُ فَقالَ عَلَيْهِ السَّلامُ: أُنْظُرْ مَنْ بِالبَابِ. فَخَرَجَ أَنَسٌ فَقَالَ: هَذَا عَمَّارُ بْنُ يَاسِرٍ. فَقالَ: إفْتَحْ لِعَمَّارٍ الطَّيِّبِ المُطَيَّبِ. فَفَتَحَ أَنَسٌ لِعَمَّارٍ وَدَخَلَ عَمَّارٌ فَسَلَّمَ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَرَحَّبَ بِهِ وَقالَ: إنَّهُ سَيَكُونُ مِنْ بَعْدِي فِي أُمَّتِي هَناتٌ حَتَّى يَخْتَلِفَ السَّيْفُ فِيما بَيْنَهُمْ وَحَتَّى يَقْتُلَ بَعْضُهُمْ بَعْضاً وَقَدْ تَبَرَّأَ بَعْضُهُمْ مِنْ بَعْضٍ. فَإذَا رَأَيْتَ ذَلِكَ فَعَلَيْكَ بِهذا الأَصْلَعِ عَنْ يَمِينِي عَلِيَّ بْنَ أَبِي طالِبٍ. فَإنْ سَلَكَ النَّاسُ كُلُّهُمْ وَادِياً وَسَلَكَ عَلِيٌّ وَادِياً فَاسْلُكْ وَادِيَ عَلِيٍّ وَخَلِّ عَنِ النَّاسِ. إنَّ عَلِيَّاً لاَ يَرُدُّكَ عَنْ هُدًىً وَلا يَدُلُّكَ عَلَى رَدىً. يَا عَمَّارُ طَاعَةُ عَلِيٍّ طَاعَتِي وَطَاعَتِي طَاعَةُ اللهِ.

وَأمَّا الخَوَارِجُ فَإنَّهُمْ مَرَقوا مِنَ الدِّينِ مَرْقَ السِّهامِ. فَإنَّهُ لَمَّا عَادَ أَمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ مِنْ صِفِّينَ وَإقَامَةِ الحَكَمَيْنِ إلَى الكُوفَةِ أَقَامَ يَنْتَظِرُ إنْقِضَاءَ المُدَّةِ الَّتي بَيْنَهُ وَبَيْنَ مُعَاوِيَة لِيَرْجِعَ إلَى المُقاتَلَةِ. فَانْعَزَلَ أرْبَعَةُ آلافِ فَارِسٍ مِنْ أصْحابِهِ وَهُمُ العُبَّادُ وَخَرَجوا مِنَ الكُوفَةِ وَخَالَفوا عَلِيَّاً عَلَيْهِ السَّلامُ وَقَالوا: لاَ حُكْمَ إلاَّ للهِ وَلا طَاعَةَ لِمَنْ عَصَى اللهَ. وَانْحازَ إِلَيْهِمْ نَيِّفٌ وَثَمانِيَةُ آلافٍ وَسَاروا إلَى أنْ نَزَلوا بِحَرَوْرَاءَ وَأَمَّرُوا عَلَيْهِمْ عَبْدَ اللهِ بْنَ الكَوَّاءِ. فَأَرْسَلَ عَلِيٌّ عَلَيْهِ السَّلامُ إِلَيْهِمْ عَبْدَ اللهِ بْنَ عَبَّاسٍ يَرُدُّهُمْ عَنْ مَعْصِيَتِهِمْ فَلَمْ يَرْجِعُوا. فَرَكِبَ عَلِيٌّ عَلَيْهِ السَّلامُ وَمَضَى إِلَيْهِمْ فَرَكِبَ ابْنُ الكَوَّاءِ فِي جَماعَةٍ مِنْهُمْ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: يَا بْنَ الكَوَّاءِ ابْرُزْ إلَيَّ مِنْ أصْحَابِكَ لأُكَلِّمَكَ. فَقالَ: وَأنا آمِنٌ مِنْ سَيْفِكَ؟ قَالَ: نَعَمْ.

Ibn Kawwa with ten of his companions went to Imam ‘Ali to discuss the issue. Imam ‘Ali said: Did I not warn you that the people of Syria had chosen the verdict of Qur’an as a trick to deceive you, for they were exhausted with war and I said: Let us finish the war but you did not accept? Ibn Kawwa said: Yes, it was as you say. Imam ‘Ali said: Did I not tell you now that you insist on arbitration let me assign my cousin, Abdullah Ibn Abbas as the representative of Iraq’s army, for they could not deceive him but you did not accept insisting on Abu-Musa Ash’ari and I reluctantly accepted it. I would never accept their offer if there were people other than you alongside me. Apart from this, in that session, I made a condition that the arbitrators should obey and observe God’s verdict and implement the tradition of the Messenger of Allah and in case of violation of God’s verdict, I did not have to observe it. Is the truth anything other than this?

Ibn Kawwa said: What you say is justified but there is one question unanswered. Why did you not continue the war given that the arbitration was illegal? Imam ‘Ali said: The continuation of war depended on the expiry of the period set between the two parties which had to be observed. Ibn Kawwa asked: What is your decision after the expiry of the period? Imam ‘Ali said: There is no option but war. Hearing this, ibn Kawa and ten of those accompanying him joined Imam ‘Ali’s companions and withdrew from Khawarij but the rest of them remained Khawarij following the motto of “there is no verdict but that of Allah.”

This group chose Abdullah ibn Wahah Rasibi and Hurqus ibn Zuhayr Bujali known as Dhu’l-Thadyah as their commanders, gathered in Nahrawan where they made their camp.

Imam ‘Ali set out to chase them and stopped within two farsangs of their gathering place, wrote them a letter giving them advice but they insisted on their position and refused to accept what was just. To guide and give them ultimatum, Imam ‘Ali sent Ibn Abbas, saying: Ask them what objections you have to my acts? Imam ‘Ali assured Ibn Abbas that they could not harm him, for he was closely watching the situation. Ibn Abbas conveyed the message to them. The Khawarij said that some of ‘Ali’s acts deserved criticism and were somehow unclear. Receiving the report of Ibn Abbas, Imam ‘Ali personally, went to see them, saying to them: O people, I am ‘Ali ibn Abi-Talib. What are your objections?

فَخَرَجَ فِي عَشَرَةٍ مِنْ أصْحَابِهِ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: أَلَمْ أَقُلْ لَكُمْ إنَّ أهْلَ الشَّامِ يَخْدَعُونَكُمْ بِرَفْعِ المَصاحِفِ وَأَمْرِ الحَكَمَيْنِ وَأنَّ الحَرْبَ قَدْ عَضَّتْهُمْ فَذَرُونِي أُناجِزُهُمْ فَأَبَيْتُمْ؟ أَلَمْ أُرِدْ أَنْ أُنَصِّبَ ابْنَ عَمِّي حَكَماً وَقُلْتُ إنَّهُ لاَ يَنْخَدِعُ فَأَبَيْتُمْ إلاَّ أَبَا مُوسَى وَقُلْتُم رَضِينَا بِهِ حَكَماً فَأَجَبْتُكُمْ كارِهاً؟ وَلَوْ وَجَدْتُ فِي ذَلِكَ الوَقْتِ أَعْوَاناً غَيْرَكُمْ لَمَا أَجَبْتُكُمْ. وَشَرَطْتُ عَلَى الحَكَمَيْنِ بِحُضُورِكُمْ أنْ يَحْكُما بِمَا أَنْزَلَ اللهُ مِنْ فَاتِحَتِهِ إلَى خَاتِمَتِهِ وَالسُّنَّةِ الجَامِعَةِ وَأَنَّهُما لَمْ يَفْعَلا فَلا طَاعَةَ لَهُمَا عَلَيَّ؟ قَالَ ابْنُ الكَوَّاءِ: صَدَقْتَ! فَلِمَ لاَ تَرْجِعُ إلَى حَرْبِ القَوْمِ؟ قَالَ: حَتَّى تَنْقَضِيَ المُدَّةُ الَّتِي بَيْنَنا وَبَيْنَهُمْ. قَالَ ابْنُ الكَوَّاءِ وَالعَشَرَةُ الَّذِينَ مَعَهُ: وَأَنْتَ مُجْمِعٌ عَلَى ذَلِكَ؟ قَالَ: نَعَمْ، وَلا يَسَعُنِي غَيْرُهُ. فَعَادَ ابْنُ الكَوَّاءِ وَالعَشَرَةُ الَّذينَ مَعَهُ إلَى أصْحَابِ عَلِيٍّ رَاجِعِينَ عَنْ دِينِ الخَوَارِجِ وَتَفَرَّقَ البَاقُونَ وَهُمْ يَقُولُونَ: لاَ حُكْمَ إلاَّ للهِ وَلا طَاعَةَ لِمَنْ عَصَاهُ. وَأَمَّرُوا عَلَيْهِمْ عَبْدَ اللهِ بْنَ وَهَبٍ الرَّاسِبِيَّ وَحُرْقُوصَ بْنَ زُهَيْرٍ البُجَلِيَّ المَعْرُوفَ بِذِي الثَّديَةِ وَعَسْكَروا بِالنَّهْرَوانِ. فَسارَ إِلَيْهِمْ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ حَتَّى بَقِيَ عَلَى فَرْسَخَيْنِ مِنْهُمْ فَكاتَبَهُمْ فَلَمْ يَقْبَلُوا. فَأَرْسَلَ إِلَيْهِمُ ابْنَ عَبَّاسٍ وَقالَ: سَلْهُمْ مَا الَّذِي نَقِمُوا؟ وَأَنا رِدْفُكَ فَلا تَخَفْ مِنْهُمْ. قَالُوا: نَقِمْنا أشْيَاءَ. فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: أَيُّهَا النَّاسُ أنَا عَلِيُّ بْنُ أَبِي طَالِبٍ، مَا تِلْكَ الأَشْيَاءُ؟

They said: The first objection is that we were with you in the battle of camel, fighting them on your order but after the victory you made only their property permissible for us but did not permit us to take their women and children captive! Imam ‘Ali said: The question is that their men fought us and after victory, what was left of their property in the front was lawful to you whereas their women had not fought us, hence we were not permitted to take them captive. As for the children, I should say that they were born maturely Muslims and had not committed any sin so their captivity was not lawful to us. I saw with my own eyes how gracious the Messenger of Allah was to the women and children of the atheists and never did he take them captive. So it is not strange if I was gracious to Muslims and did not take them captive.

They said: Our second objection to you is that in the battle of Siffin while drawing up the treaty between you and Mu’awiyah, you removed your title of commander and leader of believers. Imam ‘Ali said: The reason is that in the peace treaty of Hudaybiyah and the one between messenger of Allah and Suhayl ibn Amr in which the Holy Prophet had mentioned his name as prophet, Suhayl objected to the word “prophet” in it, for they said: If we believed in your prophetic mission, there would be no meaning in concluding a peace treaty. Hence the Messenger of Allah removed the word “prophet” from the peace treaty. I too followed the Holy Prophet’s act and removed the word “commander of believers (Amir al-Mu’minin)” from my title.

They said: Our third objection to you is that in relation to arbitration, you said: O people, look at the book of Allah. Confirm me if you accept my superiority over Mu’awiyah. This does not mean anything save doubt in your rightfulness! Answering it, Imam ‘Ali said: What I said then was not based on doubt, rather I wished to act fairly, for concerning mutual curse (Mubahalah) with the Christians of Najran, God states:

“and pray for the curse of Allah on the liars” (3:60)

though they were surely lying and if instead of the aforesaid verse, God would state: “and pray for the curse of Allah on you”, they would not be pleased nor accepted it.

They said: our fourth objection to you is this: Why did you give in to arbitration regarding your indisputable right while arbitration has meaning when a right is recognized with it?

قَالُوا: أَوَّلاً إنَّا قَاتَلْنا بَيْنَ يَدَيْكَ بِالبَصْرَةِ فَأَبَحْتَنا الأَمْوالَ دُونَ النِّسَاءِ وَالذُّرِّيَّةِ. فَقالَ عَلَيْهِ السَّلامُ: بَدَؤُونا بِالقِتالِ فَلَمَّا ظَفَرْتُمُ اقْتَسَمْتُمْ سِلْبَ مَنْ قَاتَلَكُمْ وَالنِّسَاءُ لَمْ يُقَاتِلْنَ وَالذِّرِّيَّةُ وُلِدوا عَلَى الفِطْرَةِ وَلَمْ يَنْكُثُوا وَلا ذَنْبَ لَهُمْ. وَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَنَّ عَلَى المُشْرِكِينَ فَلا تَعْجَبوا لَوْ مَنَنْتُ عَلَى المُسْلِمينَ.

قَالُوا: وَنَقِمْنا يَوْمَ صِفِّينَ كَوْنَكَ مَحَوْتَ اسْمَكَ مِنْ إمْرَةِ المُؤْمِنِينَ. فَقالَ: إقْتَدَيْتُ بِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حينَ صَالَحَ سُهَيْلَ بْنَ عَمْرٍو وَلَمْ يَرْضَ حَتَّى مَحا رِسَالَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. قَالُوا: وَنَقِمْنَا قَوْلَكَ لِلْحَكَمَيْنِ: أُنْظُرُوا كِتابَ اللهِ فَإنْ كُنْتُ أَفْضَلَ مِنْ مُعَاوِيَةَ فَأَثْبِتَانِي فِي الخِلافَةِ، وَهَذا شَكٌّ؟ فَقالَ عَلَيْهِ السَّلامُ: إنَّهُ لَيْسَ بِشَكٍّ بَلْ نِصْفَةً، كَمَا قَالَ تَعالَى: ?فَنَجْعَلْ لَعْنَةَ اللهِ عَلَى الْكَاذِبِينَ.? وَلَوْ قَالَ: عَلَيْكُمْ، لَمْ يَرْضَوْا.

قَالُوا: وَنَقِمْنَا أنَّكَ حَكَّمْتَ حَكَماً فِي حَقٍّ هُوَ لَكَ. قَالَ: أُسْوَةً بِرَسُولِ اللهِ حَيْثُ حَكَّمَ سَعْدَ

Your decision on your indisputable right was not justified. The Imam said: I followed the Messenger of Allah in this connection, when he entrusted arbitration to Sa’d ibn Mu’adh in relation to the Jews of Banu-Qurayzah though the Messenger of Allah himself was the best arbitrator. Then Imam ‘Ali (a.s) said: Is there any other objection? They all kept silent. At this time, a large group of them loudly cried: We repent! We repent. Imam ‘Ali too accepted their repentance and pardoned them. Those who repented were eight thousand but the other four thousand remained in their rebellion, and declared war.[75]

The commanders of Khawarij, Abdullah ibn Wahab Rasibi and Dhu’l-Thadyah would say: We consider fighting against ‘Ali as an act of seeking nearness to God and His pleasure as well as salvation in the Day of Judgment. Hence, addressing ‘Ali, they would say: We do not see fighting against you anything but happiness of Allah and the hereafter. Answering them, Imam ‘Ali recited the verse:

“say: shall we inform you of the greatest losers in their deed” (18:103).

Then the war reached its climax and attacks started. The first man, who entered the battlefield, was Akhfash Ta’i who had fought alongside ‘Ali in the battle of Siffin. He cleft the army line and asked to fight ‘Ali who rushed to the battlefield and killed him. Then, Dhu’l-Thadyah stood opposite ‘Ali to kill the Imam but ‘Ali did not give him any respite and with a blow of sword on his head killed him. His horse threw him down on the back of the Euphrates river.

Later Malik ibn Waddah, the cousin of Dhu’l-Thadyah prepared himself for fighting, attacking ‘Ali first. He too was killed by ‘Ali within short space of time.[76]

After this event, Wahab ibn Abdullah, a leader of rioters, raised his voice, saying: O Son of Abu-Talib, by God, I will not leave the battlefield unless either I am killed or will kill you! Let us fight each other and let the people watch us from afar! Hearing this, ‘Ali started smiling and said: May Allah kill him. How impudent and shameless he is, given that I have sword in one hand and spear in the other. This ill-fated and unlucky man has either washed his hands off life or is nurturing a false hope in his mind by saying so. Wahab attacked ‘Ali first but it was not long before he was killed by Imam ‘Ali.[77]

بْنَ مُعاذٍ فِي بَنِي قُرَيْظَةَ وَلَوْ شَاءَ لَمْ يَفْعَلْ. فَهَلْ بَقِيَ شَيْءٌ؟ فَسَكَتُوا، فَصاحَ جَماعَةٌ مِنْ كُلِّ نَاحِيَةٍ: التَّوْبَةَ التَّوْبَةَ. وَاسْتَأْمَنَ إلَيْهِ ثَمانِيَةُ آلافٍ وَبَقِيَ عَلَى حَرْبِهِ أرْبَعَةُ آلافٍ.

وَتَقَدَّمَ عَبْدُ اللهِ بْنُ وَهَبٍ وَذُو الثَّدْيَةِ وَقَالا: مَا نُرِيدُ بِقِتَالِكَ إلاَّ وَجْهَ اللهِ وَالدَّارَ الآخِرَةَ. فَقالَ عَلَيْهِ السَّلامُ: ?قُلْ هَلْ نُنَبِّئُكُمْ بِالأَخْسَرِينَ أَعْمَالاً? ثُمَّ الْتَحَمَ القِتَالُ. فَحَمَلَ الأَخْفَشُ الطَّائِيُّ وَكَانَ شَهِدَ صِفِّينَ مَعَ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَشَقَّ الصُّفُوفَ يَطْلُبُ عَلِيَّاً عَلَيْهِ السَّلامُ، فَبَدَرَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَقَتَلَهُ. فَحَمَلَ ذُو الثَّدْيَةِ لِيَقْتُلَ عَلِيَّاً عَلَيْهِ السَّلامُ فَسَبَقَهُ عَلِيٌّ عَلَيْهِ السَّلامُ وَضَرَبَهُ فَفَلَقَ البَيْضَةَ وَرَأْسَهُ، فَحَمَلَهُ فَرَسُهُ فَأَلْقاهُ فِي آخِرِ المَعْرَكَةِ فِي جُرْفٍ دَالِيَةٍ عَلَى شَطِّ النَّهْرَوَانِ. وَخَرَجَ مَالِكُ بْنُ الوَضَّاحِ ابْنُ عَمِّ ذِي الثَّدْيَةِ وَحَمَلَ عَلَى عَلِيٍّ عَلَيْهِ السَّلامُ فَقَتَلَهُ عَلِيٌّ عَلَيْهِ السَّلامُ. وَتَقَدَّمَ عَبْدُ اللهِ بْنُ وَهَبٍ الرَّاسِبِيُّ فَصَاحَ: يَا بْنَ أَبِي طَالِبٍ، وَاللهِ لاَ نَبْرَحُ مِنْ هَذِهِ المَعْرَكَةِ أَوْ تَأْتِيَ عَلَى أَنْفُسِنَا أَوْ نَأْتِيَ عَلَى نَفْسِكَ، فَابْرُزْ إلَيَّ وَأَبْرُزُ إلَيْكَ وَذَرِ النَّاسَ جَانِباً. فَلَمَّا سَمِعَ عَلِيٌّ عَلَيْهِ السَّلامُ تَبَسَّمَ وَقَالَ: قَاتَلَهُ اللهُ مَا أَقَلَّ حَياءَهُ! أمَا إنَّهُ لَيَعْلَمُ أنّي حَلِيفُ السَّيْفِ وَخَدِينُ الرُّمْحِ، وَلَكِنَّهُ قَدْ يَئِسَ مِنَ الحَيَاةِ، وَإنَّهُ لَيَطْمَعُ طَمَعاً كَاذِباً. ثُمَّ حَمَلَ عَلَى عَلِيٍّ عَلَيْهِ السَّلامُ فَقَتَلَهُ عَلِيٌّ عَلَيْهِ السَّلامُ.

With the passage of an hour, out of four thousand people, only nine survived and the rest were killed. Out of those nine men, two fled to Sistan. The Khawarij in Sistan are the progeny of these two men. Two others went to Oman. Abaziah are their progeny. The other two went to Yemen where they produced the generation of Abaziah. The other two fled to Bawazij and the last one of them took refuge to Mozan hills.[78]

In this battle, based on ‘Ali’s prophecy only nine of his aides were martyred and only nine of men survived the Khawarij.[79] Although Imam ‘Ali had taken part in many battles and had an active part in them, he was not heavily hurt in any one of them. He was not blamed by the Messenger of Allah even on one occasion. He never turned his back on war, nor did he fear brave fighters, nor did he flee from the enemies.[80]

Imam ‘Ali’s Precedence to Believing in the Holy Prophet

The great Shafi’ite scholar and jurisprudent, ibn Mughazili in his book “Manaqib” in a commentary on the verse

“and the foremost are the foremost” (56:10)

writes: Yusha ibn Nun (Joshua) was the foremost in believing on Moses (a.s), the man of Al-Yasin was the foremost in believing in Jesus (a.s) and ‘Ali ibn Abi-Talib was the foremost in believing in Muhammad the son of Abdullah, the Messenger of Allah, peace be upon them all.[81] Abdullah ibn Abbas had been quoted by Ahmad ibn Hanbal in Musnad as saying: I heard from ‘Ali ibn Abi-Talib saying: I am servant of Allah and brother to His messenger. I am also the great accepter. Anyone who makes such a claim after me he is certainly liar who has slandered Allah and His messenger! The evidence of the truthfulness of what I say is that I have worshiped Allah and have performed prayer seven years before all people.[82]

Ahmad ibn Hanbal in “Musnad” had quoted ibn Abi-Layla as reporting: The Messenger of Allah said: The foremost or the pioneers who accepted divine mission were three persons, namely, Habib the carpenter, and Ilyas the believer who said:

“O my people! Follow the messengers” (36:20)

and Ezekiel the believer of the family of Pharaoh who said:

“What! Will you slay a man because he says: My lord is Allah” (40:28),

and the third of them who is superior to the other two is ‘Ali ibn Abi-Talib who accepted the Holy Prophet’s mission before other people.[83]

وَلَمْ تَبْقَ إلاَّ سَاعَةٌ حَتَّى قُتِلُوا عَنْ أَجْمَعِهِمْ إلاَّ تِسْعَةَ أَنْفُسٍ؛ رَجُلانِ هَرَبا إلَى سَجِسْتانَ وَبِها نَسْلُهُمَا وَرَجُلانِ هَرَبا إلَى كِرْمَانَ وَرَجُلانِ صَارا إلَى عُمَانَ وَبِها نَسْلُهُمَا وَرَجُلانِ صَارا إلَى اليَمَنِ وَبِها نَسْلُهُمَا وَهُمُ الأَبَاضِيَّةُ وَرَجُلانِ صَارا إلَى البَوازِيجِ وَصَارَ آخَرُ إلَى تَلِّ موزَنَ. وَقُتِلَ مِنْ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلامُ تِسْعَةٌ عَدَدَ مَنْ سَلِمَ مِنَ الخَوارِجِ، وَكَانَ عَلَيْهِ السَّلامُ قَالَ: نَقْتُلُهُمْ وَلا يُقْتَلُ مِنَّا عَشَرَةٌ وَلا يَسْلَمُ مِنْهُمْ عَشَرَةٌ.

ثُمَّ مَعَ كَثْرَةِ حُرُوبِهِ عَلَيْهِ السَّلامُ وَشِدَّةِ بَلائِهِ فِي الجِهَادِ وَدُخُولِهِ فِي صُفُوفِ المُشْرِكِينَ لَمْ يُصِبْهُ جُرْحٌ شَانَهُ وَلا عَابَهُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَلَمْ يُوَلِّ ظَهْرَهُ قَطُّ وَلا انْهَزَمَ وَلا تَزَحْزَحَ مِنْ مَكانِهِ وَلا هَابَ أَحَداً مِنْ أَقْرانِهِ. فِي سِبْقِهِ إلَى التَّصْدِيقِ:

قَالَ الفَقيهُ ابْنُ المُغازِلِيِّ الشَّافِعِيُّ فِي مَنَاقِبه عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعالَى: ?وَالسَّابِقُونَ السَّابِقُونَ? قَالَ: سَبَقَ يُوشَعُ بْنُ نُونٍ إلَى مُوسَى وَسَبَقَ صَاحِبُ آلِ يَاسِينَ إلَى عِيسَى وَسَبَقَ عَلِيُّ بْنُ أَبِي طَالِبٍ إلَى مُحَمَّدِ بْنِ عَبْدِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ أجْمَعِينَ.

وَمِنْ كِتابِ مُسْنَدُ أحْمَدَ بْنِ حَنْبَلٍ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ يَقولُ: أنَا عَبْدُ اللهِ وَأخُو رَسُولِهِ، وَأنَا الصِّدِّيقُ الأَكْبَرُ، لاَ يَقُولُهَا غَيْرِي إلاَّ كَاذِبٌ مُفْتَرٍ، وَلَقَدْ صَلَّيْتُ قَبْلَ النَّاسِ بِسَبْعِ سِنِينَ. وَمِنْ مُسْنَدِ أحْمَدَ: عَنِ ابْنِ أَبِي لَيْلَى قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الصِّدِّيقُونَ ثَلاثَةٌ: حَبِيبٌ النَّجَّارُ مُؤْمِنُ آلِ يَاسِينَ الَّذِي قَالَ: ?يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ? وَحَزْقِيلُ مُؤْمِنُ آلِ فِرْعَوْنَ الَّذِي قَالَ: ?أَتَقْتُلُونَ رَجُلاً أَنْ يَقُولَ رَبِّيَ اللهُ? وَعَلِيُّ بْنُ أَبِي

The Messenger of Allah has been reported by Imam al-Rida (a.s) as saying: All people will enter the plain of resurrection on foot except we four who will enter it while riding. I will ride the heavenly horse, Buraq, my brother, Salih will ride the she-camel which was hamstrung, my uncle, Hamzah, will ride the she-camel, Adba, and my brother, ‘Ali ibn Abi-Talib will ride a heavenly camel while carrying the banner of “Hamd” in his hand before Allah, saying: There is no god but Allah and Muhammad is His messenger. Then, people will say: This is an archangel, a messenger, or bearer of the throne of the Lord of the worlds. At that time, an angel from within the throne will respond: O group of men! This is neither an archangel, nor a messenger, nor the bearer of the throne, rather, he is the greater Accepter, ‘Ali ibn Abi-Talib, with the banner of “Hamd” in hand and testifying to the unity of God of the world and the mission of the last prophet.[84]

---

[34] Kashf al-Ghummah, vol. 1, pp. 197

[35] Kashf al-Ghummah, vol. 1, pp. 205

[36] Kashf al-Ghummah, vol. 1, pp. 206

[37] Kashf al-Ghummah, vol. 1, pp. 205

[38] Kashf al-Ghummah, vol. 1, pp. 197

[39] Kashf al-Ghummah, vol. 1, pp. 209

[40] Kashf al-Ghummah, vol. 1, pp. 210

[41] Kashf al-Ghummah, vol. 1, pp. 210

[42] Manaqib, Kalabi, Hadith 24

[43] Irshad, Sheikh Mufid, vol. 1, chap. 30, pp. 110

[44] Al-Isabah, vol. 2, pp. 508-509

[45] Kashf al-Ghummah, vol. 1, pp. 215

[46] Tarikh Tabari, vol. 3, pp. 56

[47] Kashf al-Ghummah, vol. 1, pp. 128

[48] Kashf al-Ghummah, vol. 1, pp. 219

[49] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 38, pp. 74

[50] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 38, pp. 128

[51] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 16, pp. 129

[52] Tarikh Tabari, vol. 3, pp. 103

[53] Irshad, Sheikh Mufid, part 2, chap. 46, pp. 150

[54] Imam ‘Ali submitted to the Holy Prophet’s order and tolerated further sufferings in fighting the companions of camel, the companions of Mu’awiyah and those who fought against him in Nahrawan with the difference that at the time of the Holy Prophet, he was considered as a devoted soldier of Islam but after the passing away of the Holy Prophet, he would fight those who were against the interpretation of the Holy Qur’an.

[55] Irshad, Sheikh Mufid, part 2, chap. 46, pp. 150

[56] Na’thal is the name of a notorious Jew man who was known for his evil and infidelity. A’ishah therefore likened Uthman to this evil person.

[57] Kashf al-Ghummah, vol. 1, pp. 238

[58] Talhah and Zubayr who did not see their objective materialized seeing that ‘Ali was rightfully elected as a caliph, were looking for a chance to create a riot to rise against ‘Ali’s nascent rule in the form of a united group. It was known that ‘ª’ishah had chosen Mecca as a center for her activity aimed at revenging herself on ‘Ali for the so-called wronged caliph. She provoked unaware people against ‘Ali. Talhah and Zubayr too took advantage of people’s respect for ‘ª’ishah, the messenger’s wife, launched poisoned propaganda and set out for Mecca. To justify their politico-religious position, they first came to Imam ‘Ali, to get permission to go on a minor Hajj!

[59] The main goal of these two was to hatch a plot and to challenge Imam ‘Ali’s nascent rule.

[60] Kashf al-Ghummah, vol. 1, pp. 239

[61] Kashf al-Ghummah, vol. 1, pp. 240

[62] Kashf al-Ghummah, vol. 1, pp. 241

[63] Kashf al-Ghummah, vol. 1, pp. 242

[64] Kashf al-Ghummah, vol. 1, pp. 246

[65] Waq’at Siffin, pp. 315,458

[66] Waq’at Siffin, pp. 407,424

[67] Kashf al-Ghummah, vol. 1, pp. 250

[68] Kashf al-Ghummah, vol. 1, pp. 253

[69] Kashf al-Ghummah, vol. 1, pp. 253

[70] Tarikh Tabari, vol. 5, pp. 51,70

[71] Sahih Muslim, vol. 4, No. 2916

[72] Tabaqat, ibn Sa’d, vol. 3, pp. 258,561

[73] Tarikh Tabari, vol. 5, pp. 41

[74] Manaqib, Khawarizmi, chap. 16, pp. 124

[75] Tarikh Tabari, vol. 5, pp. 73

[76] Kashf al-Ghummah, vol. 1, pp. 266

[77] Kashf al-Ghummah, vol. 1, pp. 267

[78] Kashf al-Ghummah, vol. 1, pp. 267

[79] Nur al-Absar, pp. 102

[80] Kashf al-Ghummah, vol. 1, pp. 269

[81] al-Bidayah wa’l-Nihayah, vol. 1, pp. 231

[82] Al-Fada’il, Ahmad ibn Hanbal, pp. 586

[83] Al-Fada’il, Ahmad ibn Hanbal, pp. 239

[84] Tarikh Baghdad, vol. 11, pp. 112

The Messenger of Allah gave Abu-Bakr the mission to convey Surah Bara’ah (al-Tawbah, No. 9)) to the Meccans to the effect that the atheists are not allowed to perform Hajj rituals from now on, no one can circumambulate Ka’bah being nude and that not any non-Muslim will enter paradise. Furthermore, anyone having a time agreement of non-violation between him and the Messenger of Allah, it will be valid for that period of time, for this is a declaration of immunity by Allah and His messenger towards the atheists.

To fulfill this mission, Abu-Bakr walked three successive days to reach Mecca, but all of a sudden, Gabriel appeared to the Holy Prophet, saying: O Messenger of Allah! God Almighty is sending you greetings and state: This important mission will not be carried out by anyone but you or a man from your household! The Messenger of Allah called ‘Ali, saying: Ride on my she-camel, rush towards Mecca, meet Abu-Bakr on the way, take the Surah Bara’ah from him, convey it to the people personally, and give him option to either accompany you or to return to me. ‘Ali rode on the Holy Prophet’s Adba she-camel and headed for Mecca.

Seeing ‘Ali rushing towards him, Abu-Bakr was full of fear, asking: What is this rush for? Are you here to accompany me or you have another mission? ‘Ali said: The Holy Prophet (S) has ordered me to take the Surah Bara’ah from you, to read it for the atheists and give you the option to either accompany me or return to the Messenger of Allah. Abu-Bakr said: I will go back to the Holy Prophet.

Coming to the presence of the Holy Prophet, Abu-Bakr said: O Messenger of Allah! You chose me to convey what the others were interested in but you took back the mission from me and gave it to another person! Has any verse been revealed to you about me? The Holy Prophet (S) said: No, but Gabriel came down to me saying: This mission cannot be carried out by anyone other than you or someone who is from you! Since ‘Ali is from me and no one but he can act on my behalf, I entrusted the mission to him.[85]

طَالِبٍ، وَهُوَ أَفْضَلُهُمْ.

وَعَنِ الرِّضَا عَلَيْهِ السَّلامُ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ، لَيْسَ فِي القِيَامَةِ رَاكِبٌ غَيْرُنا وَنَحْنُ أرْبَعَةٌ. فَقامَ إلَيْهِ رَجُلٌ مِنَ الأنْصارِ فَقالَ: فِداكَ أَبِي وَأُمّي أَنْتَ وَمَنْ؟ قَالَ: أنَا عَلَى البُراقِ وَأخِي صَالِحٌ عَلَى نَاقَةِ اللهِ الَّتي عُقِرَتْ وَعَمّي حَمْزَةُ عَلَى نَاقَتِي العَضْباءِ وَأخِي عَلِيُّ بْنُ أَبِي طالِبٍ عَلَى نَاقَةٍ مِنْ نُوقِ الجَنَّةِ وَبِيَدِهِ لِواءُ الحَمْدِ بَيْنَ يَدَيِ العَرْشِ يَقولُ: لاَ إلَهَ إلاَّ اللهُ مُحَمَّدٌ رَسُولُ اللهِ. قَالَ: فَيَقُولُ الآدَمِيُّونَ: مَا هَذَا إلاَّ مَلَكٌ مُقَرَّبٌ أوْ نَبِيٌّ مُرْسَلٌ أوْ حَامِلُ عَرْشِ رَبِّ العَالَمِينَ. قَالَ: فَيُجِيبُهُمْ مَلَكٌ مِنْ بِطْنانِ العَرْشِ: مَعَاشِرَ الآدَمِيِّينَ، مَا هَذَا مَلَكٌ مُقَرَّبٌ وَلا نَبِيٌّ مُرْسَلٌ وَلا حَامِلُ العَرْشِ، بَلْ هَذَا الصِّدِّيقُ الأَكْبَرُ عَلِيُّ بْنُ أَبِي طالِبٍ. فِي حَمْلِ بَراءَةَ إلَى مَكَّةَ:

كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بَعَثَ أَبَا بَكْرٍ بِبَراءَةَ إلَى مَكَّةَ ألاّ يَحُجَّ بَعْدَ العَامِ مُشْرِكٌ وَيَطُوفَ بِالبَيْتِ عُرْيانٌ وَلا يَدْخُلَ الجَنَّةَ إلاَّ نَفْسٌ مُسْلِمَةٌ، وَمَنْ كَانَ بَيْنَهُ وَبَيْنَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُدَّةٌ فَأَجَلُهُ مُدَّتُهُ، وَاللهُ بَرِيءٌ مِنَ المُشْرِكِينَ وَرَسُولُهُ. فَسَارَ بِهَا ثَلاثَةَ أيَّامٍ فَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلامُ وَقالَ: إنَّ اللهَ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ: لاَ يُؤَدِّي عَنْكَ إلاَّ أَنْتَ أَوْ رَجُلٌ مِنْكَ. فَاسْتَدْعَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيَّاً عَلَيْهِ السَّلامُ وَقالَ لَهُ: إرْكَبْ نَاقَتِيَ العَضْبَاءَ وَالْحَقْ أَبَا بَكْرٍ فَخُذْ بَرَاءَةَ مِنْ يَدِهِ وَامْضِ بِهَا إلَى مَكَّةَ فَانْبُذْ عَهْدَ المُشْرِكِينَ إِلَيْهِمْ وَخَيِّرْ أَبَا بَكْرٍ بَيْنَ أنْ يَسيرَ مَعَ رِكَابِكَ أوْ يَرْجِعَ. فَرَكِبَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ نَاقَةَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ العَضْباءَ وَسَارَ حَتَّى لَحِقَ أَبَا بَكْرٍ. فَلَمَّا رَآهُ جَزِعَ مِنْ لُحُوقِهِ وَاسْتَقْبَلَهُ وَقالَ: فِيمَـا جِئْتَ يَـا أَبَ

Ibn Abbas has been reported by Zubayr ibn Bakkar ibn Zubayr ibn Awwam, a supporter of Umayyad, as saying: I was passing through an alley in Medina along with Umar ibn Khattab. Umar said: O son of Abbas, I believe that your friend, that is your cousin, ‘Ali, has been treated unjustly. I said: But what will happen if you treat him justly?

Pulling back his hand from my hand immediately and walking a few steps forward speedily, Umar stopped till I caught up with him. Turning to me, Umar said: O son of Abbas, I know why he has been treated unjustly. First of all, ‘Ali was young and the old men of Arabs could not tolerate him as a commander or leader. Hence, they belittled him and denied his right. Ibn Abbas reports: I said to him: By God, God Almighty did not belittled him on his mission to convey Surah “Bara’-at.” Hearing this, Umar turned his face away from me and went his way.[86]

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[85] Sahih, Bukhari, vol. 6, pp. 81

[86] Tarikh Dimashq, vol. 2, pp. 387

It is unanimously agreed that ‘Ali was the most pious man of his time in a way he had divorced the world three times (he had completely renounced the world). He was fasting during days and worshipping during nights. He would break his fast with dried barley bread which he kept out of the reach of others putting a seal on it so that his sons, Hasan and Husayn, would not add fat or olive to it. A man who is detached from the worldly pleasures as such must be weak naturally and unable to tolerate the difficulties of life.

الحَسَنِ؟أَسَائِرٌ أَنْتَ مَعِيَ أوْ لِغَيْرِ ذَلِكَ؟ فَقالَ لَهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: إنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَمَرَنِي أَنْ أَلْحَقَكَ وَأَقْبِضَ مِنْكَ الآيَاتِ مِنْ بَراءَةَ وَأُنْبِذُ بِهَا عَهْدَ المُشْرِكِينَ إِلَيْهِمْ وَأَمَرَنِي أنْ أُخَيِّرَكَ بَيْنَ أَنْ تَسيرَ مَعِي أوْ تَرْجِعَ إلَيْهِ. فَقالَ: بَلْ أَرْجِعُ إلَيْهِ. وَعَادَ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: يَا رَسولَ اللهِ إنَّكَ أَهَّلْتَنِي لأَِمْرٍ طَالَتِ الأَعْنَاقُ فِيهِ إلَيَّ فَلَمَّا تَوَجَّهْتُ إلَيْهِ رَدَدْتَنِي عَنْهُ؛ أَنَزَلَ فِيَّ القُرْآنُ؟ فَقالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لاَ، وَلِكَنَّ الأَمِينَ هَبَطَ إلَيَّ عَنِ اللهِ عَزَّ وَجلَّ بِأَنَّهُ لاَ يُؤَدّي عَنْكَ إلاَّ أَنْتَ أَوْ رَجُلٌ مِنْكَ، وَعَلِيٌّ مِنِّي وَلا يُؤَدِّي عَنِّي إلاَّ عَلِيٌّ.

حَدَّثَ الزُّبَيْرُ بْنُ بَكَّارِ بْنِ الزُّبَيْرِ بْنِ العَوَّامِ وَكَانَ مِنْ بَنِي أُمَيَّةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إنِّي لأُمَاشِي عُمَرَ بْنَ الخَطَّابِ فِي سِكَّةٍ مِنْ سِكَكِ المَدِينَةِ إذ قَالَ لِي: يَا بْنَ عَبَّاسٍ مَا أَظُنُّ صَاحِبَكَ إلاَّ مَظْلوماً. قُلتُ: فَارْدُدْ ظُلامَتَهُ. فَانْتَزَعَ يَدَهُ مِنْ يَدِي وَمَضَى وَهُوَ يُهَمْهِمُ سَاعَةً ثُمَّ وَقَفَ فَلَحِقْتُهُ فَقالَ: يَا بْنَ عَبَّاسٍ مَا أَظُنُّهُمْ مَنَعُوها مِنْهُ إلاَّ لأَنَّهُمُ اسْتَصْغَرُوهُ. فَقُلْتُ: واللهِ مَا اسْتَصْغَرَهُ اللهُ حِينَ أَمَرَهُ أنْ يَأْخُذَ سُورَةَ بَراءَةٍ مِنْ صَاحِبِكَ. قَالَ: فَأَعْرَضَ عَنِّي.

جَمْعُهُ بَيْنَ الفَضائِلِ المُتَضَادَّاتِ:

لاَ خِلافَ بَيْنَ النَّاسِ أنَّ أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ كَانَ أزْهَدَ أهْلِ زَمانِهِ، طَلَّقَ الدُّنْيَا ثَلاثاً. وَكَانَ يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ وَيُفْطِرُ عَلَى جَرِيشِ الشَّعيرِ مِنْ غَيْرِ إِدامٍ وَخَتْمِهِ لِئَلاَّ يَأدُمَهُ الْحَسَنـانِ بِسَمْنٍ أوْ زَيْتٍ. وَمَنْ يَكُونُ بِهَذِهِ الْحَـالِ يَكُونُ ضَعيفَ القُوَّةِ فِي أَغْلَبِ

However, thanks to the piety and detachment from world, he was so powerful that in the conquest of Khaybar, he took off the gate of the fort which seventy men could not hold up, threw it as far as a few meters away and made it a bridge for the Muslims to cross. Imam ‘Ali (a.s) used most of his time in the battlefields putting the enemies of Islam under his sword. A person like this must be stone-hearted as a rule but Amir al-Mu’minin was not as such. On the contrary, he was tender-hearted, kind and good-tempered. For this reason, the hypocrites considered this characteristic of him as witticism and used to say: He is full of witticism.[87]

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[87] Bihar al-Anwar, vol. 41, chap. 107, pp. 138

Imam ‘Ali (a.s) was the master of the eloquent writers and speakers so much so that on his mastery of words, it is said: His elocution is above that of all creatures and below that of the Creator. The masters of eloquence have learnt from his school.

Imam ‘Ali (a.s) has said: O people! Certainly this world is a passage while the next world is a place of permanent abode. So, take from the passage (all that you can) for the permanent abode. Do not tear away your curtain before Him who is aware of your secrets. Take away from this world your hearts before your bodies go out of it, because herein you have been put on trial, and you have been created for the other world. When a man dies people ask what (property) he has left while the angels ask what (good deeds) he has sent forward. May Allah bless you, send forward something, it will be a loan for you, and do not leave everything behind, for that would be a burden on you.[88]

The parable of the world is like a fatal poison drunk by an unconscious man.

Imam ‘Ali (a.s) had said: O people! Break the stormy waves of mischief with the life boats. Take the illusory crown of honor off your head. Abandon the path of discord and walk on the path of happiness. If you wish to take your right, rise up powerfully to reach your goal, for a bird which has no strong wing can hardly fly. If you have no power to defend your right, calm down and submit yourself to fate so as to receive what is destined for you.

الأَحْوالِ وَأَمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ كَانَ أَشَدَّ النَّاسِ قُوَّةً فَإنَّهُ قَلَعَ بَابَ خَيْبَرَ وَقَدْ عَجِزَ عَنْهَا سَبْعُونَ نَفَراً مِنَ المُسْلِمينَ وَدَحَا بِهَا أَذْرُعاً كَثِيرَةً ثُمَّ أَعَادَها إلَى مَكَانِهَا بَعْدَ أَنْ وَضَعَها جِسْراً عَلَى الخَنْدَقِ. وَكَانَ أكْثَرَ وَقْتِهِ فِي الحُروبِ يُباشِرُ قَتْلَ النُّفُوسِ، وَمَنْ هَذِهِ حَالَتُهُ يَكُونُ شَدِيدَ القَلْبِ عَبُوسَ الْوَجْهِ وأمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ كَانَ رَحِيماً رَقيقَ القَلْبِ حَسَنَ الخُلُقِ وَلِهَذا نَسَبَهُ المُنافِقُونَ إلَى الدُّعَابَةِ لِشَرَفِ أَخْلاقِهِ صَلَّى اللهُ عَلَيْهِ.

فِي نُبَذٍ يَسيرَةٍ مِنْ كَلامِهِ: كَانَ عَلَيْهِ السَّلامُ سَيِّدَ الفُصَحاءِ وَإمَامَ البُلَغاءِ حَتَّى قِيلَ فِي كَلامِهِ: إنَّهُ فَوْقَ كَلامِ المَخْلُوقِ وَدُونَ كَلامِ الخَالِقِ وَمِنْهُ تَعَلَّمَ الخُطَباءُ. قَالَ عَلَيْهِ السَّلامُ: خُذُوا رَحِمَكُمُ اللهُ مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ، وَلاَ تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ لاَ تَخْفَى عَلَيْهِ أَسْرَارُكُمْ، وَأَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ قَبْلَ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ، فَلِلآخِرَةِ خُلِقْتُمْ وَفِي الدُّنْيَا حُبِسْتُمْ. إنَّ الْمَرْءَ إِذَا هَلَكَ قَالَتِ المَلاَئِكَةُ: مَا قَدَّمَ؟ وَقالَ النَّاسُ: مَا خَلَّفَ؟ فَلِلَّهِ إيَّاكُمْ قَدِّمُوا بَعْضاً يَكُنْ لَكُمْ، وَلا تَخَلَّفُوا كُلاًَّ فَيَكُونُ عَلَيْكُمْ، فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ السُّمِّ يَأْكُلُهُ مَنْ لاَ يَعْرِفُهُ.

وَقالَ عَلَيْهِ السَّلامُ: أَيُّهَا النَّاسُ شُقُّوا أَمْوَاجَ الْفِتَنِ بِسُفُنِ النَّجَاةِ، وَضَعُوا تِيجَانَ الْمُفَاخَرَةِ، وَنَكِّبُوا عَنْ طَرِيقِ الْمُنَافَرَةِ. أَفْلَحَ مَنْ نَهَضَ بِجَنَاحٍ أَوِ اسْتَسْلَمَ فَأَرَاحَ.

This world is fetid water which does not taste good for man’s healthy nature. The parable of unripe fruit for the gardener is the parable of a farmer who has farmed in the land belonging to others. Should I say caliphate is my right, the ignorant people will say: ‘Ali is trying to gain power and rule. If I keep silent, they will say: ‘Ali is afraid of death. How difficult it is for this ignorant mass of people to understand the truth!

By God, the son of Abu-Talib is more fond of death than a child of his mother’s breast. Hence, my silence in relation to caliphate is not motivated by fear of death. Rather, my silence is due to what I know about future. I know, if I say something and act accordingly, what will happen to Islam! If what I have buried in my bosom will come out of my throat like the lava of a volcano, you will be shaken with worries.[89]

No graceful life is possible save in the light of religion. There is no death more fatal than denial of truth. Therefore, on the path to destination, you must drink the wholesome water of certainty so as to rid you from the fatal slumber of uncertainty. Avoid toxic words which poison the spirit of certainty in you, ruin your firm belief and prevent you from useful deed.[90]

In response to a man who disparaged the world, Imam ‘Ali said: This world is the abode of honesty for one who accepts its honesty, replete with blessings for those who comprehend this truth well, and a profitable market for one who prepares a provision from it. It is the prostration-place of God’s prophets, the destination of His revelations, the prayer-place of His angels, and the profitable business of His saints, wherein they gained mercy and won Paradise.

Who can now disparage it after it has warned its inhabitants, declared departure, and mourned itself and its inhabitants? So, it urges to give up its pleasure for the sake of the pleasure of the Hereafter and to accept its tribulation for the sake of escaping the tribulation of the Hereafter by means of frightening, warning, desiring, and terrifying. So, O you who swear at the world with your tongue but you are attached to its vanity, say: When did the world deceive you? Did the rotten bones of your fathers deceive you? Did the resting-places of your mothers make you feel arrogant?

Were you deceived by their taking care of you and a medicine which might cure you but with the coming of death they were all useless? Did the world not show you their resting-place in the same way that it will show your resting-place to others? Were all these not a lesson for you to learn? After death, neither weeping of mourners nor your friends and relatives will benefit you.[91]

مَاءٌ آجِنٌ وَلُقْمَةٌ يَغُصُّ بِهَا آكِلُهَا. وَمُجْتَنِي الثَّمَرَةِ لِغَيْرِ وَقْتِ إينَاعِهَا كَالزَّارِعِ بِغَيْرِ أَرْضِهِ. فَإِنْ أَقُلْ يَقُولُوا: حَرَصَ عَلَى الْمُلْكِ. وَإِنْ أَسْكُتْ يَقُولُوا: جَزَعَ مِنَ الْمَوْتِ! هَيْهَاتَ بَعْدَ اللَّتَيَّا وَاللَّتِي! وَاللهِ لاَبْنُ أَبِي طَالِبٍ آنَسُ بِالْمَوْتِ مِنَ الطِّفْلِ بِثَدْيِ أُمِّهِ، لَكِنِ انْدَمَجْتُ عَلَى مَكْنُونِ عِلْمٍ لَوْ بُحْتُ بِهِ لاَضْطَرَبْتُمُ اضْطِرَابَ الأَرْشِيَةِ فِي الطِّوَى الْبَعِيدَةِ.

وَقالَ عَلَيْهِ السَّلامُ: لاَ حَيَاةَ إِلاَّ بِالدِّينِ وَلاَ مَوْتَ إِلاَّ بِجُحُودِ الْيَقِينِ. فَاشْرَبُوا الْعَذْبَ الْفُرَاتَ يُنَبِّهْكُمْ مِنْ يَوْمِ السُّبَاتِ، وَإِيَّاكُمْ وَالسَّمَائِمَ الْمُهْلِكَاتِ.

وَقالَ عَلَيْهِ السَّلامُ وَقَدْ سَمِعَ رَجُلاً يَذُمُّ الدُّنْيَا: إِنَّ الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَّقَهَا وَدَارُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَدَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا. مَسْجِدُ أَنْبِيَاءِ اللهِ وَمَهْبِطُ وَحْيِهِ وَمُصَلَّى مَلاَئِكَتِهِ وَمَتْجَرُ أَوْلِيَائِهِ. إِكْتَسَبُوا فِيهَا الرَّحْمَةَ وَرَبِحُوا فِيهَا الْجَنَّةَ. فَمَنْ ذَا يَذُمُّهَا وَقَدْ آذَنَتْ بِبَنِيهَـا وَنَـادَتْ بِفِرَاقِهَـا وَنَعَتْ نَفْسَهَـا وَأَهْلَهَـا فَشَوَّقَتْ بِسُرُورِهَـا إِلَى السُّرُورِ وَبِبَلاَئِهَا إلَى الْبَلاَءِ تَخْوِيفاً وَتَحْذِيراً وَتَرْغِيباً وَتَرْهِيباً. فَيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا وَالْمُعْتَلُّ بِتَغْرِيرِهَا مَتَى غَرَّتْكَ؟ أَبِمَصَارِعِ آبَائِك فِي الْبِلَى؟ أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى؟ كَمْ عَلَّلَتْ بِكَفَّيْكَ وَمَرِضَتْ بِيَدَيْكَ! تَبْتَغِي لَهُمُ الشِّفَاءَ وَتَسْتَوْصِفُ لَهُمُ الأَطِبَّاءَ وَتَلْتَمِسُ لَهُمُ

Imam ‘Ali (a.s) has said: Do not set your hope on anyone but God Almighty. Do not fear anyone but your sin. A scholar who does not know a matter, if asked question, must not be ashamed of saying: God knows better. The importance of patience for faith is like the importance of head for body. Therefore, one who is not patient in tribulations and hardships had no faith.[92] Every speech in which there is no name or remembrance of God is abortive and every silence not based on pondering is forgetfulness and every vision which is not admonitory is idle.[93]

One who has redeemed himself and then set free is never like one who sells himself and then sets himself free, that is, one who with praiseworthy deeds, has redeemed himself from hell is never like one who with sins and blameworthy acts, has surrendered his soul to hell.[94] Courtesy will replace what is counted for.[95]

An abstemious man in world is one who the more abstemiousness manifests itself in him, the more he turns away from the world and takes distance from it.[96]

Love for one’s relatives makes kinship stronger. Nevertheless, knowledge is superior to family and tribal dignity.[97] One who is fond of magnanimity never goes after sin![98] The ultimate degree of generosity is to give away what is in one’s power.[99] Man’s ignorance of his faults is his biggest sin.[100] Man reaches the ultimate degree of piety when he is content with what he has and does not overreach himself.[101] Ignore your friend’s mistake so that if the enemy ever attacks you and you are in need of his support, he will defend you.[102]

الدَّوَاءَ لَمْ تَنْفَعْهُمْ بِطَلِبَتِكَ وَلَمْ تُشْفِهِمْ بِشَفَاعَتِكَ. مَثَّلَتْ لَكَ الدُّنْيَا بِهِمْ مَصْرَعَكَ وَمَضْجَعَكَ حَيْثُ لاَ يَنْفَعُكَ بُكَاؤُكَ وَلاَ تُغْنِي عَنْكَ أَحِبَّاؤُكَ.

وَقالَ عَلَيْهِ السَّلامُ: لاَ يَرْجُوَنَّ أَحَدٌ إِلاَّ رَبَّهُ، وَلاَ يَخَافَنَّ إِلاَّ ذَنْبَهُ، وَلاَ يَسْتَحِيَنَّ الْعَالِمُ إِذَا سُئِلَ عَمَّا لاَ يَعْلَمُ أَنْ يَقُولَ: اللهُ أَعْلَمُ.

وَالصَّبْرُ مِنَ الإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ، وَلاَ إِيمَانَ لِمَنْ لاَ صَبْرَ لَهُ. كُلُّ قَوْلٍ لَيْسَ فِيهِ ذِكْرٌ فَلَغْوٌ، وَكُلُّ صَمْتٍ لَيْسَ فِيهِ فِكْرٌ فَسَهْوٌ، وَكُلُّ نَظَرٍ لَيْسَ فِيهِ إعْتِبَارٌ فَلَهْوٌ. لَيْسَ مَنِ ابْتَاعَ نَفْسَهُ فَأَعْتَقَهَا كَمَنْ بَاعَ نَفْسَهُ فَأَوْبَقَهَا. حُسْنُ الأَدَبِ يَنُوبُ الْحَسَبَ.

الزَّاهِدُ فِي الدُّنْيَا كُلَّمَا ازْدَادَتْ لَهُ تَحَلِّياً إزْدَادَ عَنْهَا تَوَلِّياً. الْمَوَدَّةُ أَشْبَكُ الأَنْسَابِ وَالْعِلْمُ أَشْرَفُ الأَحْسَابِ. مَنْ أَحَبَّ الْمَكَارِمَ إجْتَنَبَ الْمَحَارِمَ.

غَايَةُ الْجُودِ أَنْ تُعْطِيَ مِنْ نَفْسِكَ الْمَجْهُودَ. جَهْلُ الْمَرْءِ بِعُيُوبِهِ مِنْ أَكْبَرِ ذُنُوبِهِ. تَمَامُ الْعَفَافِ الرِّضَا بِالْكَفَافِ. إِحْتَمِلْ زَلَّةَ وَلِيِّكَ لِوَقْتِ وَثْبَةِ عَدُوِّكَ.

Timely confession ruins the foundation of sin.[103] The worst provision for the Day of Judgment is to oppress the servants of God.[104] Man’s life is divided into two days, or better to say two parts: One day the world turns to man and another day it turns its back on him. Therefore, be careful not to be arrogant when the world turns to you and to be patient when the world turns its back on you. If man knew when his life came to an end, he would not extend his desires.[105]

On many occasions, an esteemed person is humiliated because of his bad temper and behavior and a humble person is honored because of his good temper and behavior.[106] A man’s worth is to the extent of his comprehension, knowledge and his praiseworthy deeds.[107] People are the offspring of their own deeds, for they are attributed to their father, family and ancestors for their identity but praiseworthy deeds make them independent of being attributed to their ancestors.[108] Whoever counsels with the wise men will be guided to the right path.[109] One who is content with a little thing is in no need of extra and one who is always thinking of extra is in need of every worthless and little things.[110]

All matters are subject to destiny, so much so that sometimes death results from effort.[111] A believer makes himself suffer but people are at ease with him.[112] The best worship is patience against hardships and silence for being immune from harms of what one says and hoping for solution in hard times.[113] Forbearance is a believer’s supporter, knowledge his friend, tolerance his brother, benefaction his father, and patience in hardships his commander.[114]

حُسْنُ الإعْتِرَافِ يَهْدِمُ الإقْتِرَافَ.

شَرُّ الزَّادِ إِلَى الْمَعَادِ إحْتِقَابُ ظُلْمِ الْعِبَادِ.

الدَّهْرُ يَوْمَانِ: يَوْمٌ لَكَ وَيَوْمٌ عَلَيْكَ. فَإِنْ كَانَ لَكَ فَلاَ تَبْطُرْ، وَإِنْ كَانَ عَلَيْك فَاصْبِرْ.

لَوْ عُرِفَ الأَجَلُ لَقَصُرَ الأَمَلُ.

رُبَّ عَزِيزٍ أَذَلَّهُ خُلُقُهُ وَذَلِيلٍ أَعَزَّهُ خُلُقُهُ. قِيمَةُ كُلُّ امْرِئٍ مَا يُحْسِنُ. النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ. مَنْ شَاوَرَ ذَوِي الأَلْبَابِ دَلَّ عَلَى الصَّوَابِ.

مَنْ قَنِعَ بِالْيَسِيرِ إسْتَغْنَى عَنِ الْكَثِيرِ، وَمَنْ يَسْتَغْنِ بِالْكَثِيرِ إفْتَقَرَ إِلَى الْحَقِيرِ. تَذِلُّ الأُمُورُ لِلْمَقَادِيِر حَتَّى يَكُونَ الْحَتْفُ فِي التَّدْبِيرِ. الْمُؤْمِنُ مِنْ نَفْسِهِ فِي تَعَبٍ وَالنَّاسُ مِنْهُ فِي رَاحَةٍ. أَفْضَلُ الْعِبَادَةِ الصَّبْرُ وَالصَّمْتُ وَانْتِظَارُ الْفَرَجِ. الْحِلْمُ وَزِيرُ الْمُؤْمِنِ، وَالْعِلْمُ خَلِيلُهُ، وَالرِّفْقُ أَخُوهُ، وَالْبِرُّ وَالِدُهُ، وَالصَّبْرُ أَمِيرُ جُنُودِهِ.

Three things are heavenly treasures for man: Hiding the charity he gives, hiding the calamity which befalls him and hiding his illness.[115] O man, if you extend your hand in need towards a person, you will become certainly his captive. If you show independence from others, you will be his equal and if you give away something to a person, you will be his commander and ruler.[116]

Independence cannot be achieved with evil deeds, that is, a man has to refuse to commit sin, oppression, or treason to be independent. Ease and peace of mind will never come to a jealous person. Friendship and kindness must never be expected from kings, for tyrant rulers to establish their position have no mercy on even their closest friends.[117]

Generosity has its roots in man’s dignity. Hence, to hold others under obligation against generosity is contrary to man’s greatness.[118] Abandoning friends and not socializing with people is a strong motivation for cutting off of friendship. Hence, it is said: It is easy to find friends but difficult to keep them.[119]

There are three groups of people whose prayers are never rejected: 1. A fair-minded leader who treats his servants with justice. 2. A benefactor son who treats his father fairly. 3. A wronged person who complains to God from an act of oppression. God Almighty will say: By my honor, it is incumbent on me to help you and I will take your right from the oppressor, even after a long time.[120]

A sinner who has a smile on his lips but confesses to his sins is better than an obedient weeper who flaunts God.[121] Whoever sets his hope on others, the latter’s awe and glory is in his heart and whoever fails to know something, he is deprived of its knowledge, finds fault with it and speaks ill of it.[122] The most wonderful organ of human body is his heart. In this organ, phenomena of wisdom and its opposite are manifest.

If it is hopeful of anything, then the hardship of greed overtakes it and if it is incited by greed, it will be ruined. If despair overtakes it, successive regrets will kill it and its anger will be intensified. If it is self-satisfied, it will forget its own preservation. If it is overtaken by fear, it is preoccupied with its avoidance. If it gains security and tranquility, it is overtaken by vanity. If it abounds in blessings, it will face megalomania. If hardship afflicts it, complaints will make it disgraced. If it is afflicted with property, it will be obsessed with distress. If hunger bothers it, feebleness will overpower it. If it is indulged in overeating, it will be deprived of breathing. Therefore, every failure or shortage will harm it and every excess will corrupt it.[123]

ثَلاَثَةٌ مِنْ كُنُوزِ الْجَنَّةِ: كِتْمَانُ الصَّدَقَةِ وَكِتْمَانُ الْمُصِيبَةِ وَكِتْمَانُ الْمَرَضِ. إِحْتَجْ إِلَى مَنْ شِئْتَ تَكُنْ أَسِيرَهُ، وَاسْتَغْنِ عَمَّنْ شِئْتَ تَكُنْ نَظِيرَهُ، وَأَفْضِلْ عَلَى مَنْ شِئْتَ تَكُنْ أَمِيرَهُ. لاَ غِنَى مَعَ فُجُورٍ وَلاَ رَاحَةَ لِحَسُودٍ وَلاَ مَوَدَّةَ لِمَلُولٍ.

الْجُودُ مِنْ كَرَمِ الطَّبِيعَةِ، وَالْمَنُّ مَفْسَدَةٌ لِلصَّنِيعَةِ، وَتَرْكُ التَّعَاهُدِ لِلصَّدِيقِ دَاعِيَةٌ لِلْقَطِيعَةِ. أَرْبَعَةٌ لاَ تُرَدُّ لَهُمْ دَعْوَةٌ: الإِماَمُ الْعَادِلُ لِرَعِيَّتِهِ وَالْوَالِدُ الْبَارُّ بِوَلَدِهِ وَالْوَلَدُ الْبَارُّ بِوَالِدِهِ وَالْمَظْلُومُ. يَقُولُ اللهُ عَزَّ وَجَلَّ: وَعِزَّتِي وَجَلاَلِي لأَنْتَصِرَنَّ لَكَ وَلَوْ بَعْدَ حِينٍ. ضَاحِكٌ مُعْتَرِفٌ بِذَنْبِهِ أَفْضَلُ مِنْ بَاكٍ مُدِلٍّ عَلَى رَبِّهِ.

مَنْ أَمِلَ إِنْسَاناً هَابَهُ وَمَنْ قَصُرَ عَنْ مَعْرِفَةِ شَيْءٍ عَابَهُ. أَعْجَبُ مَا فِي الإِنْسَانِ قَلْبُهُ، وَلَهُ مَوَادُّ الْحِكْمَةِ وَأَضْدَادُهَا. فَإِنْ سَنَحَ لَهُ الرَّجَاءُ، أَذَلَّهُ الطَّمَعُ؛ وَإِنْ هَاجَ بِهِ الطَّمَعُ، أَهْلَكَهُ الْحِرْصُ؛ وَإِنْ مَلَكَهُ الْيَأْسُ، قَتَلَهُ الأَسَفُ؛ وَإِنْ عَرَضَ لَهُ الْغَضَبُ، إِشْتَدَّ بِهِ الْغَيْظُ؛ وَإِنْ أُسْعِفَ بِالرِّضَا، نَسِيَ التَّحَفُّظَ؛ وَإِنْ نَالَهُ الْخَوْفُ، شَغَلَهُ الْحَذَرُ؛ وَإِنْ إتَّسَعَ لَهُ الأَمْنُ، إسْتَوْلَتْ عَلَيْهِ الْعِزَّةُ، وَإِنْ جُدِّدَتْ نِعَمُهُ، أَخَذَتْهُ الْعِزَّةُ؛ وَإِن

Imam ‘Ali (a.s) holding Kumayl ibn Ziyad’s hand in his hand, said: O Kumayl, these hearts are containers. The best of them is that which preserves its contents. So, preserve what I say to you. People are three types: One is the scholar and divine. Then, is the seeker of knowledge who is also on the way to deliverance. Then (lastly), is the common rot who runs after every caller and bend in the direction of every wind. They seek no light from the effluence of knowledge and do not take protection of any reliable support.

O Kumayl, knowledge is better than wealth. Knowledge guards you, while you have to guard the wealth. Wealth decreases by spending, while knowledge multiplies by spending.

O Kumayl, knowledge is belief which is acted upon. With it man acquires obedience during his life and a good name after his death. Knowledge is the ruler while wealth is ruled upon.

O Kumayl, those who amass wealth are dead even though they may be living while those endowed with knowledge will remain as long as the world lives. Their bodies are not available but their figures exists in the hearts. Look, here is a heap of knowledge (and Imam ‘Ali pointed to his bosom). I wish I could get someone to bear it. Yes, I did find (such a one); but either he was one who could not be relied upon.

He would exploit the religion for worldly gains, and by virtue of Allah’s favors on him he would domineer over the people and through Allah’s pleasure he would lord over His devotees. Or he was one who was obedient to the hearers of truth but there was no intelligence in his bosom. At the first appearance of doubt, he would entertain misgivings in his heart.

So, neither this nor that was good enough. Either the man is eager for pleasures, easily led away by passions, or is covetous for collecting and hoarding wealth. Neither of them has any regard for religion in any matter. The nearest example of these is the loose cattle. This is the way that knowledge dies away with the death of its bearers. However, the earth is never devoid of those who maintain Allah’s pleas either openly and reputedly or, being afraid as hidden in order that Allah’s pleas and proofs should not be rebutted.

أَصَابَتْهُ مُصِيبَةٌ، فَضَحَهُ الْجَزَعُ؛ وَإِنْ أَفَادَ مَالاً، أَطْغَاهُ الْغِنَى؛ وَإِنْ عَضَّتْهُ فَاقَةٌ، شَغَلَهُ الْبَلاَءُ؛ وَإِنْ أَجْهَدَهُ الْجُوعُ، قَعَدَ بِهِ الضَّعْفُ؛ وَإِنْ أَفْرَطَ بِهِ الشَّبَعُ، كَظَّتْهُ الْبِطْنَةُ. فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَكُلُّ إْفَرَاطٍ مُفْسِدٌ. الْمَعْرُوفُ عَصَمَهُ مِنَ الْبَوَارِ وَالرِّفْقُ تُنَقِّيهِ مِنَ الْعَثَارِ.

وَقالَ عَلَيْهِ السَّلامُ لِكُمَيْلِ بْنِ زِيادٍ: يَا كُمَيْلُ، إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ، فَخَيْرُهَا أَوْعَاهَا. إِحْفَظْ عَنِّي مَا أَقُولُ لَكَ: النَّاسُ ثَلاَثَةٌ: عَالِمٌ رَبَّانِيٌّ وَمُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ وَهَمَجٌ رِعَاعٌ أَتْبَاعُ كُلِّ نَاعِقٍ يَمِيلُونَ مَعَ كُلِّ رِيحٍ، لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ وَلَمْ يَلْجَأُوا إِلَى رُكْنٍ وَثِيقٍ. يَا كُمَيْلُ: مَحَبَّةُ الْعَالِمِ دِينٌ يُدَانِ بِهِ، وَبِهِ يَكْسِبُ الْعَالِمُ الطَّاعَةَ لِرَبِّهِ فِي حَيَاتِهِ وَجَمِيلَ الأُحْدُوثَةِ بَعْدَ وَفَاتِهِ.

يَا كُمَيْلُ بْنَ زِيادٍ: الْعِلْمُ خَيْرٌ مِنَ الْمَالِ؛ الْعِلْمُ يَحْرُسُكَ وَأَنْتَ تَحْرُسُ الْمَالَ؛ وَالْمَالُ تُنْقِصُهُ النَّفَقَةُ، وَالْعِلْمُ يَزْكُو بِالإِنْفَاقِ، وَالْعِلْمُ حَاكِمٌ وَالْمَالُ مَحْكُومٌ عَلَيْهِ. يَا كُمَيْلُ: مَاتَ خُزَّانُ الأَمْوَالِ وَهُمْ أَحْيَاءٌ. وَالْعُلَمَاءُ بَاقُوَن مَا بَقِيَ الدَّهْرُ؛ أَعْيَانُهُمْ مَفْقُودَةٌ وَأَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ. هَاهٍ هَاهٍ! إنَّ هَهُنَا لَعِلْماً جَمَّا - وَأَشارَ بِيَدِهِ الشَّريفَةِ إلَى صَدْرِهِ المُكَرَّمِ - لَوْ أَصَبْتُ لَهُ حَمَلَةً! بَلَى، أَصَبْتُ لَقِناً غَيْرَ مَأْمُونٍ عَلَيْهِ يَسْتَعْمِلُ آلَةَ الدِّينِ لِلدُّنْيَا وَيَسْتَظْهِرُ بِحُجَجِ اللهِ عَلَى أَوْلِيَاءِهِ وَبِنِعَمِهِ عَلَى عِبَادِهِ أَوْ مُنْقاداً لِحَمْلَةِ الْحَقِّ لاَ بَصِيرَةِ لَهُ فِي أَحْنَائِهِ، يَقْدَحُ الشَّكُّ فِي قَلْبِهِ بِأَوَّلِ عَارِضِ شُبْهَةٍ. إلاَّ لاَ ذَا وَلاَ ذَاكَ! أَوْ مَنْهُوماً بِاللَّذَّاتِ سَلِسَ الْقِيَادِ لِلشَّهَوَاتِ أَوْ مُغْرَماً بِالْجَمْعِ وَالإدِّخَارِ لَيْسَا مِنْ رُعَاةِ الدِّينِ،

How many are they and where are they? By Allah, they are few in number, but they are great in esteem before Allah. Through them Allah guards His pleas and proofs till they entrust them to others like themselves and sow the seeds thereof in the hearts of those who are similar to them. Knowledge has led them to real understanding and so they have associated themselves with the spirit of conviction. They take easy what the easygoing regard as hard. They endear what the ignorant take as strange. They live in this world with their bodies here but their spirits resting in the high above. They are the vicegerents of Allah on His earth and callers to His religion. Oh, oh, how I yearn to see them! Go from here now, O Kumayl Wherever you wish.[124]

Imam ‘Ali has preached a sermon about those who sit for dispensation of justice among people but are not fit for it, as follows: Among all the people the most detested before Allah are two persons. One is he who is devoted to his self. So he is deviated from the true path and loves speaking (foul) innovations inviting towards wrong path. He is therefore a nuisance for those who are enamored of him, is himself misled from the guidance of those preceding him, mislead those who follow him, in his life or after his death, carries the weight of others’ sins and is entangled in his own misdeeds.

The other man is he who has picked up ignorance. He moves among the ignorant, is senseless in the thick of mischief and is blind to the advantages of peace. Those resembling men have named him scholar but he is not so. He goes out early morning to collect things whose deficiency is better than plenty, till when he has quenched his thirst from polluted water and acquired meaningless things. He sits among the people as a judge responsible for solving whatever is confusing to others. If an ambiguous problem is presented before him, he manages shabby argument about it of his own accord and passes judgment on its basis. In this way, he is entangled in the confusion of doubts as in the spider’s web, not knowing whether he was right of wrong. If he is right he fears lest he erred, while if he is wrong he hopes he is right. He is ignorant, wandering astray in ignorance and riding on carriages aimlessly moving in darkness. He did not try to find reality of knowledge.

أَقْرَبُ شَيْءٍ شُبْهاً بِهِمَا الأَنْعَامُ السَّائِمَةُ! كَذَلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ. اللَّهُمَّ بَلَى! لاَ يُخْلِي اللهُ الأَرْضَ مِنْ حُجَّةٍ لَهُ عَلَى خَلْقِهِ؛ إِمَّا ظَاهِرٌ مَشْهُورٌ أَوْ خَائِفٌ مَغْمُورٌ لِئَلاَّ تَبْطُلَ حُجَجُ اللهِ وَبَيِّنَاتُهُ. وَأَيْنَ أُولَئِكَ؟ أُولَئِكَ وَاللهِ الأَقَلُّونَ عَدَداً وَالأَعْظَمُونَ قَدْراً. بِهِمْ يَحْفَظُ اللهُ حُجَجَهُ حَتَّى يُودِعُوهَا نُظَرَاءَهُمْ وَيَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ. هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقَائِقِ الإِيمَانِ فَاسْتَأْذَنُوا رُوحَ الْيَقِينِ وَاسْتَسْهَلُوا مَا اسْتَوْعَرَهُ الْمُتْرَفُونَ وَآنَسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ. صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَحَلِّ الأَعْلَى. أُولَئِكَ أُمَنَاءُ اللهِ فِي أَرْضِهِ وَحُجَجُهُ عَلَى عِبَادِهِ. ثُمَّ تَنَفَّسَ الصُّعَداءَ وَقالَ: آهٍ آهٍ! وَاشَوْقَاهُ إِلَى رُؤْيَتِهِمْ. ونَزَعَ يَدَهُ مِنْ يَدي وَقالَ: إنْصَرِفْ إِذَا شِئْتَ.

وَقالَ عَلَيْهِ السَّلامُ: ذِمَّتِي بِمَا أَقُولُ رَهِينَةٌ، وَأَنَا بِهِ زَعِيمٌ. إِنَّ الْخَيْرَ كُلَّهُ فِي مَنْ عَرَفَ قَدْرَهُ، وَكَفَى بِالْمَرْءِ جَهْلاً أَلاَّ يَعْرِفَ قَدْرَهُ. وَإِنَّ أَبْغَضَ الْخَلاَئِقِ إلَى اللهِ تَعالَى رَجُلاَنِ: رَجُلٌ وَكَلَهُ اللهُ إلَى نَفْسِهِ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْغُوفٌ بِكَلاَمِ بِدْعَةٍ وَدُعَاءِ ضَلاَلَةٍ، فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ فِي حَيَاتِهِ وَبَعْدَ وَفَاتِه حَمَّالُ خَطَايَا غَيْرِهِ رَهْنٌ بِخَطِيئَتِهِ. وَرَجُلٌ قَمَشَ جَهْلاً مَوْضِعٌ فِي جُهَّالِ الأُمَّةِ عَادٍ فِي أَغْبَاشِ الْفِتْنَةِ عَمٍ عَنِ الْهُدَى قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالِماً وَلَيْسَ بِهِ بِكْرٌ فَاسْتَكْثَرَ مِنْ جَمْعِ مَا قَلَّ مِنْهُ خَيْراً مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ آجِنٍ وَاسْتَكْثَرَ مِنْ غَيْرِ طَائِلٍ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا الْتَبَسَ عَلَى غَيْرِهِ. وَإِنْ نَزَلَتْ بِهِ إِحْدَى الْمُبْهَمَاتِ هَيَّأَ لَهَا حَشْواً رَثَّاً مِنْ رَأْيِهِ ثُمَّ قَطَعَ عَلَيْهِ فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ نَسْجِ

He scatters the traditions as the wind scatters the dry leaves. By Allah, he is not capable of solving the problems that come to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it worth knowing. He does not realize that what is beyond his reach is within the reach of others. If anything is not clear to him, he keeps quiet over it because he knows his own ignorance. Lost lives are crying against his unjust verdicts, and properties (that have been wrongly disposed of) are grumbling against him.

O people, you must never disobey your leaders on the ground that you do not know them, for no excuse will be accepted from you in this connection. This is because the knowledge with which Adam came down on the earth and what all the prophets from Adam to the seal of prophets are privileged with, are gathered in the family of your prophet. O you who from the companions of Noah’s Ark have walked onto this earth with the divine will know that there is the same flood and ark in our time. Hence, the only way for salvation is to seek refuge in Ahl al-Bayt. If the people at that time embarked on Noah’s Ark and were safeguarded from drowning, you too will be safe from superstitions and deviations at this time by resorting to Ahl al-Bayt. I pledge my obligation to what I say and I undertake to be accountable for it on the Day of Judgment.

Verily, I say woe is to one who is deviating from this path. Have you not heard what the Messenger of Allah said about Ahl al-Bayt when he returned from his last pilgrimage and communicating his divine mission: Verily I am leaving among you two valuable things; you will not go astray after me as long as you adhere to them. One is greater than the other. They are the book of Allah, and my household. They will never separate from one another until the come to me at the Pond.

Be aware that following the Holy Qur’an and the school of Ahl al-Bayt is like sweet and wholesome water which quenches your spiritual thirst whereas following people of innovation is like bitter and salty water which should be avoided.[125]

الْعَنْكَبُوتِ وَلاَ يَدْرِي أَصَابَ أَمْ أَخْطَأَ وَلاَ يَرَى إِنَّ مِنْ وَرَاءِ مَا بَلَغَ مِنْهُ مَذْهَباً لِغَيْرِهِ. إِنْ قَاسَ شَيْئاً بِشَيْءٍ لَمْ يُكَذِّبْ رَأْيَهُ وَإِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ إكْتَتَمَ بِهِ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ كَيْ لاَ يُقَالَ: إِنَّهُ لاَ يَعْلَمُ. ثُمَّ أَقْدَمَ بِغَيْرِ عِلْمٍ فَهُوَ خَائِضُ عَشَوَاتٍ، رَكَّابُ شَهَوَاتٍ، خَبَّاطُ جَهَالاَتٍ. لاَ يَعْتَذِرُ مِمَّا لاَ يَعْلَمُ فَيَسْلَمُ، وَلاَ يَعَضُّ فِي العِلْمِ بِضِرْسٍ قَاطِعٍ فَيَغْنَمُ. يَذْرُو الرِّوَايَاتِ ذَرْوَ الرِّيحِ الْهَشِيمِ، تَبْكِي مِنْهُ الْمَوَارِيثُ وَتَصْرُخُ مِنْهُ الدِّمَاءُ وَيُسْتَحَلُّ بِقَضَائِهِ الْفَرْجُ الْحَرَامُ وَيُحَرَّمُ بِهِ الحَلاَلُ، لاَ يُسَلِّمُ بِإِصْدَارِ مَا عَلَيْهِ وَرَدَ وَلاَ يَنْدَمُ عَلَى مَا مِنْهُ فَرُطَ. أَيُّهَا النَّاسُ عَلَيْكُمْ بِالطَّاعَةِ وَالْمَعْرِفَةِ بِمَنْ لاَ تُعْذَرُونَ بِجَهَالَتِهِ. فَإِنَّ الْعِلْمَ الَّذِي هَبَطَ بِهِ آدَمُ وَجَمِيعَ مَا فُضِّلَتْ بِهِ النَّبِيُّونَ إِلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ فِي عِتْرَةِ نَبِيِّكُمْ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. فَأَيْنَ يُتَاهُ بِكُمْ بَلْ أَيْنَ تَذْهَبُونَ؟ يَا مَنْ نَجَا مِنْ أَصْلاَبِ أَصْحَابِ السَّفِينَةِ، هَذِهِ مِثْلُهَا فِيكُمْ فَارْكَبُوهَا، فَكَمَا نَجَا فِي هَاتِيكَ مَنْ نِجَا فَكَذَلِكَ يَنْجُو فِي هَذِهِ مَنْ دَخَلَهَا. أَنَا رَهِينٌ بِذَلِكَ قَسَماً حَقَّاً وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ. وَالْوَيْلُ لِمَنْ تَخَلَّفَ ثُمَّ الْوَيْلُ لِمَنْ تَخَلَّفَ. أَمَا بَلَغَكُمْ مَا قَالَ فِيهِمْ نَبِيُّكُمْ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ حَيْثُ يَقُولُ فِي حِجَّةِ الْوَدَاعِ: إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا؛ كِتَابَ اللهِ وَعِتْرَتِي أَهْلَ بَيْتِي. وَإِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ، فَانْظُرُوا كَيْفَ تُخَلِّفُونِي فِيهِمَا. أَلاَ هَذَا عَذْبٌ فُرَاتٌ فَاشْرَبُوا وَهَذا مِلْحٌ أُجَاجٌ فَاجْتَنِبُوا.

Imam ‘Ali (a.s) has preached a sermon about differences of view among the theologians as follows: When a problem is put before anyone of them, he passes judgment on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite verdict. Then those judges go to the chief who had appointed them and he confirms all the verdicts, although their God is one (and the same), their prophet is one (and the same), their book (the Qur’an) is one (and the same).

Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or Allah sent an incomplete faith and sought their help to complete it? Or they are His partners in the affairs, so that it is their share of duty to pronounce and He has to agree? Or is it that Allah the Glorified sent a perfect faith but the prophet fell short of conveying it and handing it over (to the people)? The fact is that Allah, the Glorified, says:

“We have not neglected anything in the Book” (6:38).

And says that one part of the Qur’an verifies another part and that there is no divergence in it as He says:

“…and if it had been from any other than Allah, they would surely have found in it much discrepancy” (4:82).

Verily, the Holy Qur’an has a wonderful outward and a profound inward. Its wonders are imperishable and its strange points are infinite. The darkness of ignorance and the insufficiency of human thoughts are illuminated by it.[126] Imam ‘Ali (a.s) has said: O son of Adam, do not devote your utmost effort to a day which is not the last day of your life, for, God will provide you with daily food throughout the days of your life. If you gain what is in excess of your daily food, you have saved it for someone else. So the pain is yours and the gain is the heir’s.

The result of what you do is a hard reckoning on the Day of Judgment. Therefore, o man! Benefit from your property while living, be happy with it and prepare a provision you need for the Day of Judgment, for the journey is long, and the meeting place is the Day of Judgment when paradise and hell await you![127]

Imam ‘Ali’s sermons and maxims cannot be counted within the short space of this book. To avoid prolongation and boredom, only some of the sermons and maxims have been mentioned.

وَقالَ عَلَيْهِ السَّلامُ: تَرِدُ عَلَى أَحَدِهِمُ الْقَضِيَّةُ فِي حُكْمٍ مِنَ الأَحْكَامِ فَيَحْكُمُ فِيهَا بِرَأْيِهِ، ثُمَّ تَرِدُ تِلْكَ الْقَضِيَّةُ بِعَيْنِهَا عَلَى غَيْرِهِ فَيَحْكُمُ فِيهَا بِخِلاَفِ قَوْلِهِ. ثُمَّ يَجْتَمِعُ الْقُضَاةُ بِذَلِكَ عِنْدَ الإِمَامِ الَّذِي اسْتَقْضَاهُمْ فَيُصَوِّبُ آرَاءَهُمْ جَمِيعاً، وَإِلَهُهُمْ وَاحِدٌ وَنَبِيُّهُمْ وَاحِدٌ وَكِتَابُهُمْ وَاحِدٌ. أَفَأَمَرَهُمُ اللهُ سُبْحَانَهُ بِالإخْتِلاَفِ فَأَطَاعُوُهُ؟ أَمْ نَهَاهُمْ عَنْهُ فَعَصَوْهُ؟ أَمْ أَنْزَلَ اللهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِهِمْ عَلَى إِتْمَامِهِ؟ أَمْ كَانُوا شُرَكَاءَ لَهُ فَلَهُمْ أَنْ يَقُولُوا وَعَلَيْهِ أَنْ يَرْضَى؟ أَمْ أَنْزَلَ اللهُ دِيناً تَامَّاً فَقَصَّرَ الرَّسُولُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَنْ تَبْلِيغِهِ وَأَدَائِهِ؟ وَاللهُ سُبْحَانَهُ يَقُولُ: ?مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ? وَفِيهِ تِبْيَانُ كُلِّ شَيْءٍ، وَذَكَرَ أَنَّ الْكِتَابَ يُصَدِّقُ بَعْضُهُ بَعْضاً وَأَنَّهُ لاَ اخْتِلاَفَ فِيهِ فَقالَ سُبْحَانَهُ: ?وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللهِ لَوَجَدُوا فِيهِ إخْتِلاَفاً كَثِيراً.? وَإِنَّ الْقُرْآنَ ظَاهِرُهُ أَنِيقٌ وَبَاطِنُهُ عَمِيقٌ، لاَ تَفْنَى عَجَائِبُهُ، وَلاَ تَنْقَضِي غَرَائِبُهُ، وَلاَ تُكْشَفُ الظُّلُمَاتُ إِلاَّ بِهِ.

وَقالَ عَلَيْهِ السَّلامُ: يَا ابْنَ آدَمَ، لاَ يَكُنْ أَكْثَرَ هَمِّكَ يَوْمُكَ الَّذِي إِنْ فَاتَكَ لَمْ يَكُنْ مِنْ أَجَلِكَ، فَإِنْ كَانَ يَوْماً تَحْضُرُهُ يَأْتِي اللهُ فِيهِ بِرِزْقِكَ. وَاعْلَمْ أَنَّكَ لَنْ تَكْسِبَ شَيْئاً فَوْقَ قُوتِكَ إِلاَّ كُنْتَ فِيهِ خَازِناً لِغَيْرِكَ، يَكْثُرُ فِي الدُّنْيَا بِهِ نَصِيبُكَ وَيَحْظَى بِهِ وَارِثُكَ وَيَطُولُ مَعَهُ يَوْمَ الْقِيَامَةِ حِسَابُكَ. فَاسْعَدْ بِمَا لَكَ فِي حَيَاتِكَ، وَقَدِّمْ لِيَوْمِ مَعَادِكَ زَاداً يَكُونُ أَمَامَكَ، فَإِنَّ السَّفَرُ بَعِيدٌ وَالْمَوْعِدَ الْقِيَامَةُ وَالْمَوْرِدَ الْجَنَّةُ أَوِ النَّارُ. وَكَلامُهُ وَمَواعِظُهُ وَحِكَمُهُ أكْثَرُ مِنْ أنْ تُحْصَى فلا نُطَوِّلُ الكِتابَ حَذَراً مِن الإضْجارِ إذْ هُوَ مَوضوعٌ لِغَيرِ ذَلِكَ.

---

[88] Nahj al-Balaghah, sermon 203

[89] Tadhkirat al-Huffa¨, Sebt ibn Jowzi, pp. 121

[90] Irshad, Sheikh Mufid, vol. 1, part 3, chap. 53

[91] Muruj al-Dhahab, vol. 2, pp. 419

[92] Tarikh Ya’qubi, vol. 2, pp. 206

[93] Irshad, Sheikh Mufid, vol. 1, pp. 296

[94] Irshad, Sheikh Mufid, vol. 1, pp. 296

[95] Irshad, Sheikh Mufid, vol. 1, pp. 296

[96] Irshad, Sheikh Mufid, vol. 1, pp. 297

[97] Irshad, Sheikh Mufid, vol. 1, pp. 297

[98] Irshad, Sheikh Mufid, vol. 1, pp. 297

[99] Irshad, Sheikh Mufid, vol. 1, pp. 297

[100] Irshad, Sheikh Mufid, vol. 1, pp. 297

[101] Irshad, Sheikh Mufid, vol. 1, pp. 297

[102] Irshad, Sheikh Mufid, vol. 1, pp. 298

[103] This is because, in order to cover his sins, man refuses to make confession and this will make him keep on committing sins. Irshad, Sheikh Mufid, vol. 1, pp. 299

[104] Irshad, Sheikh Mufid, vol. 1, pp. 299

[105] Irshad, Sheikh Mufid, vol. 1, pp. 299

[106] Irshad, Sheikh Mufid, vol. 1, pp. 299

[107] Irshad, Sheikh Mufid, vol. 1, pp. 299

[108] Nahj al-Balaghah, Sayyid Radi, maxim 203

[109] Irshad, Sheikh Mufid, vol. 1, pp. 299

[110] Irshad, Sheikh Mufid, vol. 1, pp. 300

[111] Irshad, Sheikh Mufid, vol. 1, pp. 300

[112] Nahj al-Balaghah, Sayyid Radi, maxim 15

[113] Irshad, Sheikh Mufid, vol. 1, pp. 301

[114] Irshad, Sheikh Mufid, vol. 1, pp. 302

[115] Irshad, Sheikh Mufid, vol. 1, pp. 302

[116] Irshad, Sheikh Mufid, vol. 1, pp. 302

[117] Irshad, Sheikh Mufid, vol. 1, pp. 302

[118] Irshad, Sheikh Mufid, vol. 1, pp. 302

[119] Irshad, Sheikh Mufid, vol. 1, pp. 302

[120] Irshad, Sheikh Mufid, vol. 1, pp. 303

[121] Irshad, Sheikh Mufid, vol. 1, pp. 303

[122] Irshad, Sheikh Mufid, vol. 1, pp. 300

[123] Muruj al-Dhahab, Mas’udi, vol. 2, pp. 421

[124] Tadhkirat al-Huffa¨, Zahabi, vol. 1, pp. 11

[125] Tarikh Ya’qubi, vol. 2, pp. 211

[126] Nahj al-Balaghah, Sayyid Radi, sermon 18

[127] Irshad, Sheikh Mufid, vol. 1, part 3, chap. 7, pp. 228

Beyond doubt, kinship with the Messenger of Allah is both a unique privilege and superiority over others. Hence, God considers the honor of kinship with the Holy Prophet (S) as part of the honor of nearest relations when we read in the Holy Qur’an:

“and warn your nearest relations” (26:214).

Elsewhere, God says:

“and most surely it is a reminder for you and your people” (43:44).

It is for this reason that God Almighty has prohibited giving charity to them due to their honor and dignity. Hence, the closer a person is to the Messenger of Allah, the more honorable and dignified he or she is.[1]

Imam ‘Ali (a.s) has said: We are a family beyond comparison.[2] Abu-Uthman Jahiz who was an ardent enemy of Imam ‘Ali says: ‘Ali was truthful in what he said! How can we compare anyone with this family when the Messenger of Allah, two purified persons, ‘Ali and Fatimah, their two sons, Hasan and Husayn, two martyrs of Islam, Hamzah and Jafar who flies in paradise with two wings, the great chief of Hijaz, Abd al-Muttalib, the provider of water to the Hajj pilgrims, Abbas, the wise man of Batha' and Najdah, Abu-Taib are from this family in which all the merits and virtues are gathered.

Ansar are their helpers and Muhajir are those who immigrated towards them. Accepter is one who has accepted them and Faruq, that is, the distinguisher between justice and injustice is among them. True disciples are their disciples and if Dhu’l-Shahadatayn (the man of double testimony) was honored with this title, it is because his testimony is about them.

A proof of their dignity is that the Messenger of Allah said: Verily, I am leaving among you two valuable things. You will not go astray after me as long as you adhere to them. One is greater than the other. They are the Book of Allah, which is a rope stretched from the heavens to the earth, and my Household. They will never separate from one another until they come to me at the Pond. Verily, if the household of the Holy Prophet (S) was like other people, Umar would not ask ‘Ali to be his father-in-law to obtain the honor of kinship.

فِي الفَضائِلِ الحاصِلَةِ لَهُ عَلَيْهِ السَّلامُ مِن خارِجٍ: فِي نَسَبِهِ:

لاَ شَكَّ أنَّ النَّسَبَ وَالقُرْبَ مِنْ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَزِيَّةٌ وَفَضيلَةٌ عَلى غَيْرِهِمْ، وَلِهذا شَرَّفَهُمُ اللهُ تَعالَى بِسَهْمِ ذَوي القُرْبَى فَقالَ تَعالَى: ?وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ.? وَقالَ تَعالَى: ?وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ.? وَحَرَّمَ عَلَيهِمُ الصَّدَقاتِ تَشْريفاً وَتَعْظيماً. وَكُلُّ مَنْ كَانَ مِنَ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَقْرَبَ كَانَ أَرْفَعَ. وَقالَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: نَحْنُ أهْلُ بَيْتٍ لاَ يُقاسُ بِنا أَحَدٌ.

قَالَ الجَاحِظُ وَهُوَ عَدُوُّ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: صَدَقَ عَلِيٌّ عَلَيْهِ السَّلامُ، كَيْفَ يُقاسُ بِقَوْمٍ مِنْهُمْ رَسُولُ اللهِ وَالأَطْيَبانِ عَلِيٌّ وَفاطِمَةُ وَالسِّبْطانِ الْحَسَنُ وَالْحُسَيْنُ وَالشَّهيدانِ أسَدُ اللهِ حَمْزَةُ وَذو الْجَناحَينِ جَعْفَرُ وَسَيِّدُ الوادِي عَبْدُ الْمُطَّلِبِ وَساقِي الْحَجيجِ العَبَّاسُ وَحَكيمُ البَطْحاءِ وَالنَّجْدَةِ أَبُو طالِبٍ، وَالخَيرُ فِيهِم وَالأنْصارُ أَنصارُهُمْ وَالمُهاجِرُ مَنْ هاجَرَ إِلَيْهِمْ وَمَعَهُمْ وَالصِّدّيقُ مَنْ صَدَّقَهُمْ وَالفارُوقُ مَنْ فَرَّقَ بَينَ الحَقِّ وَالباطِلِ فيهِمْ وَالحَوارِيُّ حَوارِيُّهُمْ وَذو الشَّهادَتَينِ لأَنَّهُ شَهِدَ لَهُمْ وَلا خَيْرَ إلاَّ فِيهِمْ وَلَهُمْ ومِنْهُمْ وَمَعَهُمْ؟ وَأَبَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أهْلَ بَيْتِهِ بِقَوْلِهِ: إنِّي تارِكٌ فِيكُمُ الخَليفَتَينِ أحَدُهُما أكْبَرُ مِنَ الآخَرِ؛ كِتابُ اللهِ حَبْلٌ مَمْدودٌ مِنَ السَّماءِ إلَى الأَرْضِ وَعِتْرتِي أهْلَ بَيْتِي. نَبَّأَنِيَ اللَّطيفُ الخَبيرُ أنَّهُما لَنْ يَفْتَرِقا حَتَّى يَرِدا عَلَيَّ الحَوْضَ. وَلَوْ كَانُوا كَغَيْرِهِمْ لَما قَالَ عُمَرُ لَمَّا طَلَبَ مُصاهَرَةَ عَليٍّ عَلَيْهِ السَّلامُ: إنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ

Umar reported the Holy Prophet (S) as saying: Every relation through blood or marriage on the Day of Judgment will be cut off except relation with me, which will never be cut off. These were good traits of all members of the Holy Prophet’s household. Nevertheless, Imam ‘Ali (a.s) has special privileges for the blessed days of his life and his excellent qualities the description of which requires voluminous books to cover.

Imam ‘Ali is a man of noble birth, supreme position, abundant knowledge, wonderful rhetoric, eloquent speech, and broadmindedness. Based on this, his morality is an example of his pure and genuine character. ‘Ali’s personality testifies to the former honors of his family. This is ‘Ali’s description by an enemy let alone by his devotee in whose veins the love for ‘Ali runs.[3] Imam ‘Ali’s dignified mother was Fatimah bint Asad ibn Hashim ibn Abd-Manaf, a lady who undertook to rear the Messenger of Allah in his childhood, fondling him on her lap. She was among the first women who believed in Allah and His messenger and immigrated to Medina with the Holy Prophet (S).[4]

The day this lady passed away, the Messenger of Allah personally undertook to perform her funeral rites, shrouding her in his own garment and when the digging of grave was knee-deep, removed the earth from the grave, lay down in the grave for moments and said: O Lord, who are living forever, you make the living die and the dead to become alive, through Your messenger, Muhammad and the messengers before me, forgive my mother, Fatimah bint Asad, instill the profession of faith into her ear and widen her grave, for you are the Most Merciful. At this time, the Holy Prophet (S) instilled the right words in her ear, repeatedly saying: Your son, your son! Not Jafar or Aqil! Those attending the funeral service said: O Messenger of Allah! What you did for ‘Ali’s mother, Fatimah, you did not for others. You shrouded her in your own garment, lay down in her grave before burial, and instilled into her ear, you said: Your son, your son; Not Jafar or Aqil. What is the meaning of all this? The Messenger of Allah said: One of the days I was speaking about how people were naked and bare-footed when they will be on the Resurrection Day.

وَآلِهِ يَقولُ: كُلُّ سَبَبٍ وَنَسَبٍ مُنْقَطِعٌ يَوْمَ القِيامَةِ إلاَّ سَبِبِي وَنَسَبِي. فَأَمَّا عَلِيٌّ عَلَيْهِ السَّلامُ فَلَوْ أفْرَدْنا لآِياتِهِ الشَّريفَةِ وَمَقاماتِهِ الكَريمَةِ وَمَناقِبِهِ السَّنِيَّةِ كِتاباً لأَفْنَيْنا فِي ذَلِكَ الطَّواميرَ الطِّوالَ. العِرْقُ صَحيحٌ، وَالمَنْشَأُ كَريمٌ، وَالشَّأنُ عَظيمٌ، وَالعَمَلُ جَسيمٌ، وَالعِلْمُ كَثيرٌ، وَالبَيانُ عَجيبٌ، وَاللِّسانُ خَطيبٌ، وَالصَّدْرُ رَحيبٌ، وَأخْلاقُهُ وِفْقَ أعْراقِهِ، وَحَديثُهُ يَشْهَدُ بِقَديِمهِ. هَذَا قَوْلُ عَدُوِّهِ مِنْهُ صَلَّى اللهُ عَلَيْهِ.

وَأُمُّهُ: فَاطِمَة بِنْتُ أسَدِ بْنِ هاشِمِ بْنِ عَبْدِ مَنافٍ. رَبَّتْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي حُجْرِها وَكَانَتْ كَالأُمِّ لَهُ، وَسَبَقَتْ إلَى الإيمَانِ وَهاجَرَتْ مَعَهُ إلَى المَدينَةِ، وَلَمَّا ماتَتْ تَوَلّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أمْرَها وَكَفَّنَها بِقَميصِهِ. وَلَمَّا بَلَغَ الحَفْرُ إلَى اللَّحْدِ حَفَرَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِيَدِهِ وَأخْرَجَ تُرابَهُ بِيَدِهِ وَنامَ فِي قَبْرِها ثُمَّ قَالَ: اللهُ الَّذِي يُحْيي وَيُميتُ وَهُوَ حَيٌّ لاَ يَمُوتُ إغْفِرْ لأُِمّي فَاطِمَةَ بِنْتِ أسَدٍ وَلَقِّنْها حُجَّتَها وَوَسِّعْ عَلَيْها قَبْرَها وَمَدْخَلها بِحَقِّ نَبِيِّكَ مُحَمَّدٍ وَالأنْبِياءِ الَّذينَ مِنْ قَبْلي فَإنَّكَ أرْحَمُ الرَّاحِمينَ.

وَلَقَّنَها فَسُمِعَ مِنْهُ: ابْنُكِ ابْنُكِ لاَ جَعْفَرُ وَلا عَقيلُ. فَقيلَ لَهُ: يَا رَسولَ اللهِ رَأَيْناكَ قَدْ صَنَعْتَ مَعَ أُمِّ عَلِيٍّ عَلَيْهِ السَّلامُ صُنْعاً لَمْ تَصْنَعْهُ بِغَيْرِها؛ كَفَّنْتَها فِي قَميصِكَ وَتَوَسَّدْتَ لَحْدَها وَقُلْتُ لَهَا: ابْنُكِ ابْنُكِ لاَ جَعْفَرُ وَلا عقيلُ؛ فَما سَبَبُ ذَلِكَ؟ فَقالَ: إنِّي ذَكَرْتُ لَهَا يَوْمـاً أنَّ النَّـاسَ يُحْشَرونَ يَوْمَ القِيـامَةِ عُراةً حُفاةً فَقَالَتْ: وَاسَوْأَتَاهُ يَوْمَئِذٍ! فَقُلْتُ: إنِّـي

Hearing this, Fatimah bint Asad became very sad, saying: woe to the humiliation of that day! I promised her that I would shroud her in my own garment so that she would not come to the Resurrection Day naked. I lay down in her grave to make her safe from tightness of grave. The reason I said: Your son, your son, Not Jafar or Aqil, was that the examining angels entered her grave, asking her: Who is your Lord? She said: God Almighty is my Lord. She was asked: Who is your prophet.

She said: Muhammad. She was asked: Who is your Imam? She kept silent, not knowing what to answer. I said to her: Your son, your son, meaning that your Imam and leader is your son, ‘Ali, not Aqil or Ja’far.[5] Imam ‘Ali was the first Hashemite of two Hashemite lineage. He was born a Hashemite, both on the mother and father sides.[6] Imam ‘Ali’s dignified father was Abu-Talib, Abd-Manaf ibn Abd al-Muttalib Known as Shaybat al-Hamd, literally meaning a model of thanksgiving or the thanksgiving old man.

‘Ali and the Holy Prophet’s lineage gather together in Abd al-Muttalib, the son of Hashim ibn Abd-Manaf, the son of Qasi ibn Kilab ibn Murrah ibn Ka’b ibn Lu’ay ibn Ghalib ibn Fihr ibn Malik ibn Nadr ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn Mudar ibn Nizar ibn Ma’d ibn ‘Andan ibn Mubdi’ ibn Mani’ ibn Adad ibn Ka’b ibn Yashjub ibn Ya’rub ibn Humaysa’ ibn Qaydar ibn Isma’il ibn Ibrahim, the Friend of God. ‘Ali was the Holy Prophet’s full blood cousin on both sides. His uncles were Abbas, Hamzah ibn Abd al-Muttalib, his brothers, Aqil and Ja’far, his sons, Hasan and Husayn, and his wife, lady Fatimah, the princess of the world women. Due to Allah’s Grace, Imam ‘Ali has been honored by God Almighty with all the excellent qualities of this family. These blessings are tied to all members of the Holy Prophet’s household.[7]

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[1] Kashf al-Ghummah, vol. 1, pp. 30

[2] Kashf al-Ghummah, vol. 1, pp. 30

[3] Kashf al-Ghummah, vol. 1, pp. 21

[4] Tarikh Dimashq, vol. 1, pp. 21

[5] Bihar al-Anwar, vol. 35, pp. 179-180

[6] Kafi, vol. 1, pp. 452

[7] Tarikh Dimashq, vol. 1, pp. 20

Ibn Abbas reports: When Fatimah, the honorable daughter of the Holy Prophet (S) reached maturity, prominent suitors came to the Messenger of Allah, asking her hand in marriage, having the impression that their requests would be accepted but the Holy Prophet (S) rejected their requests, saying: I am waiting for Allah’s decree, for Fatimah’s marriage is on His decree.

أُكَفِّنُكِ بِقَميصي لِيَسْتُرَكِ فِي ذَلِكَ اليَوْمِ، فَفَعَلْتُ. وَتَوَسَّدْتُ قَبْرَها لِتأْمَنَ مِنْ ضَغْطَةِ القَبْرِ. وَنَزَلَ عَلَيْها المَلَكانِ فَقالا لَهَا: مَنْ رَبُّكِ؟ فَقَالَتْ: اللهُ رَبِّي. فقالا لَهَا: مَنْ نَبِيُّكِ؟ فَقَالَتْ: مُحَمَّدٌ نَبِيِّي. فقالا: مَنْ إمَامُكِ؟ فَارْتَجَّ عَلَيْها، فَقُلْتُ: ابْنُكِ ابْنُكِ لاَ جَعْفَرُ وَلا عَقيلُ.

وَهُوَ أَوَّلُ هاشِمِيٍّ مِنْ هاشِمِيَّيْنِ، وَأَوَّلُ مَنْ وَلَدَهُ هاشِمٌ مَرَّتَيْنِ. وَأَبوهُ: أَبُو طالِبٍ عَبْدُ مَنافِ بْنِ عَبْدِ المُطَّلِبِ ـ شَيْبَةِ الحَمْدِ، وَعِنْدَهُ يَجْتَمِعُ نَسَبُهُ وَنَسَبُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ـ بْنِ هاشِمِ بْنِ عَبْدِ مَنافِ بْنِ قُصَيِّ بْنِ كِلابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنانَةَ بْنِ خُزَيمَةَ بْنِ مُدْرِكَةَ بْنِ إلْياسَ بْنِ مُضَرَ بْنِ نَزارِ بْنِ مَعْدِ بْنِ عَدْنانَ بْنِ مُبْدِعِ بْنِ مَنيعِ بْنِ أَدَدَ بْنِ كَعْبِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ الهُمَيْسَعِ بْنِ قَيْدارَ بْنِ إسْماعيلَ بْنِ إبْراهيمَ الخَليلِ عَلَيْهِ السَّلامُ. وَهُوَ ابْنُ عَمِّ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لأَِبِيهِ وَأُمِّهِ، وَعَمَّاهُ حَمْزَةُ وَالعَبَّاسُ وَإخْوَتُهُ جَعْفَرٌ وَعَقيلٌ وَابْناهُ الحَسَنُ وَالحُسَينُ وَزَوْجَتُهُ سَيِّدَةُ نِساءِ العَالَمِينَ. فَهُوَ وَاسِطَةُ عَقْدِ الكَمالِ المَخْصوصِ عِنْدَ اللهِ بِالكَمالِ وَالإفْضالِ.

فِي تَزْويجِهِ بِفاطِمَةَ عَلَيْها السَّلامُ:

قَالَ ابنُ عَبَّاسٍ: كَانَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ تُذْكَرُ فَلا يَذْكُرُها أحَدٌ لرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إلاَّ أعْرَضَ عَنْهُ وَقالَ: أتَوَقَّعُ الأَمْرَ مِن السَّماءِ. إنَّ أمْرَها إلَى اللهِ تَعالَى.

Sa’d ibn Mu’adh Ansari who knew this, said to ‘Ali ibn Abi-Talib: By God, the Messenger of Allah has no one in mind save you. ‘Ali answered: Marriage needs wealth which I have not! The Messenger of Allah too knows that I have no wealth! Sa’d said: I put you under an obligation to do so. ‘Ali said: What should I say to the Holy Prophet?

Sa’d said: Say: I have come here to ask the hand of Fatimah, the daughter of Muhammad in marriage. To this end, ‘Ali came to the presence of the Messenger of Allah but due to modesty, he had lowered his head and did not say anything. The Messenger of Allah said: O ‘Ali, I see a sign of request in your face. What is your request? ‘Ali said: Asking your daughter’s hand in marriage! The Holy Prophet (S) who looked happy and had a smile on his lips, said: I will accept it eagerly. On his return, ‘Ali told Sa’d the whole story. Sa’d said: The Messenger of Allah had accepted your request, for he keeps his promise and never breaks it.

On that night, the Messenger of Allah called Bilal, saying: I married my daughter to my cousin. I wish to hold a marriage banquet to set it as a tradition among my Ummah. Now, go to sheep-selling market, buy a sheep and five mudd of barley, and make a pot ready for cooking them. I will invite Muhajir and Ansar to this banquet.

Bilal carried out what the Holy Prophet had ordered. A large group of people gathered in the Holy Prophet’s house, ate from the food yet no shortage was seen in it. Then, the Holy Prophet ordered Bilal to take the food to the houses of his wives and to say to them: Eat of this food, you and any woman who comes to you. Bilal carried out this order.[8]

Then, the Messenger of Allah attended the gathering of his wives, saying: I have married my daughter, Fatimah to my cousin. I intend to send her to him. She is your daughter, do whatever you can for her nuptial ceremony. The Holy Prophet’s wives who were overjoyed, perfumed and adorned Fatimah with their Jewels and took to her house the dowry which Salman and Bilal had prepared on the order of the Holy Prophet. A cloak of Khaybar, a jug, a ewer, a tub, curtain, a mattress of date fiber and a pillow were all that made up the dowry. Then, they informed the Holy Prophet to come. Seeing this scene and having tears on his cheeks, the Holy Prophet raised his hands in prayer and said: O Lord! Make this marriage auspicious to a couple most of whose vessels are made of clay.[9]

فَقالَ سَعدُ بنُ مُعاذٍ الأنصَارِيُّ لعَلِيِّ بْنِ أَبِي طالِبٍ عَلَيْهِ السَّلامُ: إنِّي وَاللهِ مَا أرَى النَّبِيَّ عَلَيْهِ السَّلامُ يُريدُ بِهَا غَيْرَكَ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: مَا أنَا بِذِي دُنْياً يُلْتَمَسُ مَا عِنْدِي، وَقَدْ عَلِمَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إنَّهُ مَا لي حَمْراءُ وَلا بَيْضاءُ. فَقالَ لَهُ سَعدٌ: أعْزِمُ عَلَيْكَ لَتَفْعَلُنَّ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: مَاذا أَقولُ؟ قَالَ لَهُ: تَقولُ لَهُ: جِئْتُكَ خَاطِباً إلَى اللهِ تَعالَى وَإلَى رَسولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ. فَانْطَلَقَ عَلِيٌّ عَلَيْهِ السَّلامُ وَتَعَرَّضَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَقالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: كَأَنَّ لَكَ حاجَةً؟ قَالَ: أجَلْ. فَقالَ: هاتِ. فَقالَ: جِئْتُكَ خاطِباً إلَى اللهِ وَإلَى رَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ. فقَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَرْحباً وَحُبَّاً. فَقالَ ذَلِكَ لِسَعْدٍ، فَقالَ: لَقَدْ أَنْكَحَكَ ابْنَتَهُ، إنَّهُ لاَ يُخْلفُ ولا يَكْذِبُ. فَدَعا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ تِلكَ اللَّيْلَةِ بِلالاً فَقالَ: إنِّي قَدْ زَوَّجْتُ فَاطِمَةَ ابْنَتِي بِابْنِ عَمِّي وَأنا أُحِبُّ أَنْ يَكُونَ مِنْ أَخْلاقِ أُمَّتِي الطَّعامُ عِنْدَ النِّكاحِ. إِذْهَبْ يَا بِلالُ إلَى الغَنَمِ فَخُذْ شَاةً وَخَمْسَةَ أمْدادِ شَعيرٍ فَاجْعَلْ قَصْعَةً فَلَعَلِّي أجْمَعُ عَلَيْها المُهاجِرِينَ وَالأنْصارِ. فَفَعَلَ ثُمَّ دَعا النَّاسَ فَأَكَلَ الجَميعُ. ثُمَّ قَالَ: يَا بِلالُ احْمِلْها إلَى أُمَّهاتِكَ. فَقُلْ لَهُنَّ كُلْنَ وَأَطْعِمْنَ مِنْ عَيْشِكُنَّ، فَفَعَلَ. ثُمَّ إنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ دَخَلَ عَلَى النِّساءِ وَقالَ: إنِّي قَدْ زَوَّجْتُ ابْنَتِي بِابْنِ عَمِّي، وَإنّي دافِعُها إلَيْهِ فَدُونَكُنَّ ابْنَتُكُنَّ. فَقُمْنَ إلَى الفَتاةِ فَعَلَّقْنَ عَلَيْها مِنْ حِلِيِّهِنَّ وَطَيَّبْنَها وَجَعَلْنَ فِي بَيْتِها فِراشاً حَشْوُهُ لِيفٌ وَوِسادَةً وَكِساءً خَيْبَريَّاً وَمَرْكناً وَجِراراً وَمُطَهِّرةً لِلْماءِ وَسِتْرَ صوفٍ رَقيقٍ.

وَكَانَ عَلَيْهِ السَّلامُ قَدْ بَعَثَ سَلْمانَ وَبِلالاً لِيَشْتَرِيا لَهَا ذَلِكَ كُلَّهُ. فَلَمَّا وُضِعَ بَينَ يَدَيْهِ بَكَى وَجَرَتْ دُموعُهُ ثُمَّ رَفَعَ رَأْسَهُ إلَى السَّماءِ وَقالَ: اللَّهُمَّ بارِكْ لِقَوْمٍ جُلُّ آنِيَتِهِمُ الخَزَفُ.

The wives of the Messenger of Allah chose Ummu-Ayman as housekeeper to meet the needs of the bride.[10] Then, the Messenger of Allah called Fatimah to come to his presence. When Fatimah’s eyes fell on her husband, ‘Ali, who was sitting beside her father, she started weeping. The Messenger of Allah who intended to put her hand in ‘Ali’s hand, while weeping said: My daughter, Fatimah! I did not marry you to ‘Ali on my own, rather, God on your behalf and Gabriel on ‘Ali’s behalf, arranged this marriage in heaven between you two.[11]

At that time, God Almighty commissioned the tree of Tuba to give away ornaments, robes, pearls and rubies and ordered the Paradisiacal women to get together and pick up heavenly ornaments, pearls and rubies. They obeyed Allah’s order, take pride in it till the Day of Judgment and offer those ornaments to one another, saying: These are all from the blessings of Fatimah.[12]

Verily, my daughter, I have married you to the best of my kinship. I married you to one who is a master in this world and will be a righteous man on the Day of Judgment. Putting Fatimah’s hand in ‘Ali’s hand, the Messenger of Allah said: Now, go to your house. May God Almighty brings about love between you and improve your affairs till I come to see you again. The bride and the bridegroom sat beside each other for a few moments while the Holy Prophet’s wives too were with them. Of course, there was a curtain between ‘Ali and them and Fatimah was sitting next to women.[13]

After the passage of a short time, the Messenger of Allah entered the bridal chamber. Seeing that the Holy Prophet had come, the women hurriedly left the house except Asma bint Umays. As for the reason she stayed there, she said: When Khadijah was in the bed of death, she was weeping. I said to her: Why are you weeping at this time while you are one of the greatest women in world, the wife of the Messenger of Allah, and you were given the good tiding that you will go to paradise? Khadijah said: The reason I am weeping is that my daughter, Fatimah is very young and she will need someone to help her on her wedding night. I am afraid there will be no woman to help her! I said: O my lady, don’t worry, I promise to meet her needs on that night if I live long enough till then. So, when all women left the house, I stayed there. The Messenger of Allah who had ordered all women to leave the house, seeing my shadow said: Who are you? I said: I am Asma bint Umays.

He said: Did I not tell you to leave the house? I said: Yes, O Messenger of Allah, but my staying here is not meant to disobey you, rather, I promised to Khadijah to stay with Fatimah on such a night and told him the whole story. Hearing this, the Messenger of Allah started weeping, prayed for me and said: I pray to God to safeguard you from Satan from four sides. Then, he said to me: Fill a tub of water and bring it here. I carried out his order. The Messenger of Allah filled his mouth with water and poured it back to the tub, raised his hands in prayer and said: O Lord! This bride and groom are from me and I am from them. Cleanse them of impurity in the same way you cleansed me of impurity.

وَاتَّخَذْنَ أمّ أيْمَنَ بَوَّابَهُ. ثُمَّ إنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ هَتَفَ بِفاطِمَةَ فَلَمَّا رَأَتْ زَوْجَها مَعَ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بَكَتْ، فَأخَذَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِيَدِها وَيَدِ عَلِيٍّ، فَلَمَّا أرادَ أنْ يَجْعَلَ كَفَّها فِي كَفِّ عَلِيٍّ بَكَتْ. فَقالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَا زَوَّجْتُكِ مِنْ نَفسِي، بَلِ اللهُ تَوَلَّى تَزْويجَكِ فِي السَّماءِ؛ كَانَ جَبْرَئيلُ خاطِباً وَاللهُ تَعالَى الوِلِيَّ، وَأَمَرَ شَجَرَةَ طوبَى فَحَمَلَتِ الحُلِيَّ وَالحُلَلَ وَالدُّرَّ وَالياقوتَ، ثُمَّ نَثَرَتْهُ، وَأَمَرَ الحورَ العِينَ فَاجْتَمَعْنَ فَلَقَطْنَ فَهُنَّ يَتَهادَيْنَهُ إلَى يَوْمِ القِيامَةِ وَيَقُلْنَ: هَذَا نِثارُ فَاطِمَةَ. وَقَدْ زَوَّجْتُكِ خَيْرَ أهْلي؛ لَقَدْ زَوَّجْتُكِ سَيِّداً فِي الدُّنْيَا وَسَيِّداً فِي الآخِرَةِ وَمِنَ الصَّالِحِينَ. وَأمْكَنَهُ مِنْ كَفِّها وَقالَ لَهُما: إذْهَبا إلَى بَيْتِكُما، جَمَعَ اللهُ بَيْنَكُما وَأصْلَحَ بالَكُما وَلا تُهيجَا شَيْئاً حَتَّى آتِيَكُما. فَامْتَثَلا حَتَّى جَلَسا مَجْلِسَهُما وَعِنْدَهُما أُمَّهاتُ المُؤْمِنينَ، وَبَيْنَهُنَّ وَبَيْنَ عَلِيٍّ حِجابٌ وَفاطِمَةُ مَعَ النِّساءِ. ثُمَّ أَقْبَلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَدَخَلَ وَخَرَجَ النِّساءُ مُسْرِعاتٍ سِوى أسْماءَ بِنْتِ عُمَيْسٍ، وَكانَتْ قَدْ حَضَرَتْ وَفاةَ خَديجَةَ عَلَيْها السَّلامُ فَبَكَتْ فَقَالَتْ: أتَبْكينَ وَأَنْتِ سَيِّدَةُ نِساءِ العَالَمينَ وَأَنْتِ زَوْجَةُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَمُبَشَّرَةٌ عَلى لِسانِهِ بِالجَنَّةِ. فَقَالَتْ: مَا لِهَذا بَكِيتُ، وَلَكِنَّ المَرْأَةَ لَيْلَةَ زَفافِها لاَ بُدَّ لَهَا مِنِ امْرَأَةٍ تُفْضي إلَيْها بِسِرِّها وَتَسْتَعينُ بِهَا عَلَى حَوائِجِهَا، وَفاطِمَةُ حَديثَةُ عَهْدٍ بِصِبا وَأَخافُ ألاّ يَكونَ لَهَا مَنْ يَتَوَلّى أُمورَها حينَئِذٍ. فَقُلْتُ: يَا سَيِّدتِي، لَكِ عَهْدُ اللهِ أنّي إنْ بَقيتُ إلَى ذَلِكَ الوَقْتِ أنْ أقُومَ مَقامَكِ فِي هَذَا الأَمْرِ. فَلَمَّا كَانَ تِلْكَ اللَّيْلَةُ وَأمَرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ النِّساءَ بِالخُروجِ فَخَرَجْنَ وَبَقِيَتْ. فَلَمَّا أرادَ الخُروجَ

Then, he called Fatimah, took a handful of water and sprinkled it on her face and breast. He took two handfuls of water and sprinkled them on her side and head! Then, he sprinkled some water on her body, repeated the same prayer and told Fatimah to drink a few draughts of it, to rinse her mouth with it and to perform ablution with it. The Messenger of Allah then asked for another tub and did the same with ‘Ali. After doing so, he left Fatimah’s house and on his way home, he repeatedly prayed for them not for anyone else.[14] Ibn Abbas reports: On the night Fatimah was sent to ‘Ali’s house, to honor this honorable Lady, the Messenger of Allah was in front of her, Gabriel on the right side, Michael on the left side, and seventy thousand angels were following her, glorifying the Lord till dawn. There are many Hadiths in this relation but this one is above all.[15]

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[8] Manaqib, Khawarizmi, chap. 10, pp. 243

[9] Khasa’is Nisaee, pp. 231

[10] Kifayat al-Talib, Ganji, part 82, pp. 305

[11] Manaqib, Khawarizmi, chap. 20, pp. 244

[12] Manaqib, Khawarizmi, chap. 20, pp. 244

[13] Majma’ al-Zawa’id, vol. 9, pp. 208

[14] Hilyat al-Awliya’, vol. 2, pp. 75

[15] Manaqib, Khawarizmi, chap. 20, pp. 246