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Ali ibn Abi Talib - Complete JSON from myislam.org
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ali_ibn_abi_talib.json
{
"companion": {
"id": "ali_ibn_abi_talib",
"name": "Ali ibn Abi Talib (رَضِيَ ٱللَّٰهُ عَنْهُ)",
"arabicName": "علي بن أبي طالب",
"title": "The Life of Ali ibn Abi Talib",
"subtitle": "The Fourth Caliph of Islam (656-661 CE)",
"alternateNames": [
"Asadullah",
"The Lion of Allah",
"Mawla Ali",
"Ali Al-Murtaza"
],
"description": "Ali ibn Abi Talib was the fourth Caliph of Islam, cousin and son-in-law of Prophet Muhammad.",
"sectionCount": 36,
"totalContent": 441,
"source": "https://myislam.org/ali-ibn-abi-talib/",
"writtenBy": "Anouar Oudhini"
},
"sections": [
{
"id": "luminous_legacy_of_ali_ibn_abi_talib_ra",
"type": "section",
"title": "Luminous Legacy of Ali ibn Abi Talib (RA)",
"content": [
{
"type": "paragraph",
"text": "In this tome of our series, we will be opening a page, or rather, pages where we will be embarking on a journey through narratives steeped in the essence of asceticism, devout piety, and a profound reverence for the Divine. This is a voyage into the heart of sacrifice and unwavering commitment, where soul and wealth are devoted to the noble pursuit of Allah's path, the Exalted. Herein lies the epic of Ali ibn Abi Talib, may Allah be pleased with him, a saga of valor, leadership, and unparalleled devotion, a narrative where the Caliph emerges as the paramount hero, embodying the essence of living for Allah with every fiber of his being."
},
{
"type": "paragraph",
"text": "Ali stands as a beacon of piety, having been cultivated in the fertile grounds of Islam, nourished by the very revelation from the heavens. He blossomed into a flower, its fragrance permeating the fabric of the cosmos, an aroma that lingers in our senses, transcending time and space. His story, a testament to the enduring legacy of the Prophet Muhammad (ﷺ), illustrates the profound capacity to guide his companions towards becoming luminaries in the celestial expanse, guiding humanity towards the Divine Light."
},
{
"type": "paragraph",
"text": "This book, therefore, is not merely a recounting of historical events but an invitation to immerse oneself in a narrative that continues to inspire awe and reverence, a journey through the life of Ali ibn Abi Talib, whose legacy is a beacon of light, guiding us through the ages towards the path of righteousness and divine love."
}
]
},
{
"id": "introduction",
"type": "section",
"title": "Introduction:",
"content": [
{
"type": "paragraph",
"text": "It all started when Abu Talib, Ali’s father, was burdened by the vicissitudes of life and the hardships that beset his clan. Yet, in these moments of adversity, the noble spirit of Arab generosity shone brightest, as kinsmen rallied to alleviate his burdens. In a time of famine, when desperation gripped Quraysh, it was the Prophet Muhammad (ﷺ) who stepped forward, urging his uncles to share in Abu Talib's trials. Thus, Al-Abbas and Hamza extended their support, taking under their wing Abu Talib's children, with Ali finding a new refuge under the Prophet's (ﷺ) care, a gesture of profound love and kinship that would forever alter the course of history. While Al-Abbas took Talib, Hamza took Ja'far, as for the last of them, Aqeel, Abu Talib kept him for himself due to his affection and fondness for him."
},
{
"type": "paragraph",
"text": "Ibn Ishaq said: It was from Allah's grace upon Ali ibn Abi Talib, and what Allah made for him and intended for him of good, that Quraysh were struck by a severe crisis. Abu Talib had many dependents, so the Messenger of Allah (ﷺ) said to his uncle Al-Abbas, who was among the wealthiest of Banu Hashim, \"O Abbas, your brother Abu Talib has many dependents, and the people have been afflicted by what you see of this crisis. Let us go to him and alleviate some of his burden by taking some of his children. You take one of his sons, and I will take one, and we will both relieve him.\""
},
{
"type": "paragraph",
"text": "Al-Abbas agreed, so they went to Abu Talib and said, \"We want to lighten your load of dependents until this crisis is lifted.\" Abu Talib said to them, \"If you leave Aqeel with me, then do as you wish with the rest.\" So, the Messenger of Allah (ﷺ) took Ali into his care, and Al-Abbas took Ja'far into his care. Ali stayed with the Messenger of Allah (ﷺ) until Allah, blessed and exalted be He, sent him as a prophet. Ali followed him, believed in him, and affirmed his truthfulness. Ja'far stayed with Al-Abbas until he embraced Islam and became independent from him (Seerat Ibn Hisham, 1/178)."
},
{
"type": "paragraph",
"text": "At the age of 6, he began to live with Muhammad ibn Abd Allah (ﷺ), the Truthful, the Trustworthy, being educated by him, influenced by his purity, the greatness of his soul, the piety of his conscience, and his conduct. By the age of 10, the revelation had commanded the Prophet (ﷺ) to call people to Islam, and he was one of the first among Muslims who did so! His life from that day until the day he met his Lord was a complete and faithful application of the Messenger's methodology (ﷺ) and the teachings of the Quran. Blessed is this life! A life that had no deviation, no desire, no great mistakes."
},
{
"type": "paragraph",
"text": "So, despite his young age and the intellectual and perceptual limitations often associated with such age, Ali grasped aspects of the Prophet's (ﷺ) call that his peers and contemporaries could not comprehend or grasp. He grew up strong and manly features appeared on him at an early age. His contemporaries described him as: \"Medium height - neither tall nor short, slightly brown-skinned, bald, with a white head, heavy eyes with dilatation and wideness, handsome face, clear cheerfulness, slender as if his neck was a silver ewer, broad- shouldered without a clear distinction between his upper arm and forearm as they were well integrated. He tended towards plumpness without excess, with large arms and legs, walking with a slight stoop in a manner resembling the Prophet’s walk (ﷺ). Due to his strength, he did not care about winter or summer; he wore winter clothes in summer and summer clothes in winter. When asked about this, he said, \"The Messenger of Allah (ﷺ) sent for me on the day of Khaybar when I had an eye infection. I said, 'O Messenger of Allah, I have an eye infection.' He said: 'O Allah, remove from him any pain that could be due to the heat and the cold.' Hence, I never felt pain from heat or cold since that day.\" Abu Al-Wadi Al-Qaysi said: “Sometimes, I saw Ali giving us a sermon in winter wearing only a loincloth and a cloak, not wrapped up, with a turban, and you could see the hair on his chest and stomach.” (Al-Tabaqat, 3/23-25)"
},
{
"type": "paragraph",
"text": "Narratives indicate he had extraordinary physical strength; he could lift a horseman with one hand and slam him to the ground effortlessly. If he held a man's arm, it was as if he held his very breath, unable to breathe. It is well-known about him that he never wrestled anyone without overthrowing them and never dueled without killing his opponent. (Abqariyyat Al-Imam, 8)."
},
{
"type": "paragraph",
"text": "It was a life that he bore, and the responsibilities of men weighed upon his shoulders! Even the play of children had no part in the life of Ali ibn Abi Talib. Neither the flutes of the shepherds nor the songs of the evening gatherings satisfied the ear of this child, nor the sentiment of his youth. As if fate had reserved his hearing and sentiment for other words that would change the face of the earth and the way of life! Indeed, the boy's hearing and heart were reserved, to receive by them what no one else had received like him - the verses of Allah, the Most High, the Great."
},
{
"type": "paragraph",
"text": "He would hear the Quran fresh and tender from the mouth of the truthful and trusted one. Imagine, dear brother, yourself listening to the Quran from the mouth of the one upon whom the Quran was revealed since an early age, day and night. In the light of these revealed verses, which the revelation brought successively, Ali ibn Abi Talib spent the early days of his vibrant life, dazzled by its light, and stirred by its thunder. He would hear the verse of Paradise being recited by the Messenger (ﷺ), and it was as if the righteous boy saw it with his own eyes, so much so that he almost extended his right hand to pluck from its delights and grapes! And he would hear the verse of the Fire, trembling like a bird caught in a storm, were it not for the majesty of prayer and its sanctity, he would have fled from the blaze of the Fire that he felt like if he saw. (Khulafa’ Al-Rasul, 473)"
},
{
"type": "paragraph",
"text": "Some scholars mentioned that when the time for prayer came, the Messenger of Allah (ﷺ) would go out to the valleys of Makkah, and Ali would accompany him, sneaking away from his father Abu Talib, and from all his uncles and the rest of his tribe. They would perform their prayers there, and when the evening came, they would return. They continued in this manner as long as Allah willed. Then, one day, Abu Talib stumbled upon them while they were praying and said to the Messenger of Allah (ﷺ), \"O my nephew! What is this religion that I see you practicing?\" He said, \"O uncle, this is the religion of Allah, and the religion of His angels, and the religion of His messengers, and the religion of our father Ibrahim,\" or as he said, \"Allah has sent me as a messenger to His creation, and you, O uncle, are the most deserving of my advice, and the most deserving to respond to me and to support me in it.\" Abu Talib said, \"O my nephew, I cannot abandon the religion of my forefathers and what they were upon, but by Allah, nothing that you dislike will reach you as long as I live.\""
},
{
"type": "paragraph",
"text": "Abu Talib truly upheld his promises to the prophet (ﷺ), providing him with a shield against the harm and plots of Quraysh, standing as a staunch defender of the Messenger of Allah (ﷺ), openly ready to protect him. Therefore, when men from Quraysh nobility approached Abu Talib, with Abu Sufyan ibn Harb at their forefront, they said to him, \"O Abu Talib, your nephew has insulted our gods, denounced our religion, belittled our idols, and declared our forefathers astray. Either restrain him from us or leave us to deal with him; for you are opposed to us in this matter, and we shall suffice you against him.\" Abu Talib responded with a gracious refusal, and Muhammad (ﷺ) continued to strengthen in his call, gaining more supporters for his message.\" (Seerat Ibn Hisham, 1/266)"
},
{
"type": "paragraph",
"text": "Quraysh conspired against Muhammad (ﷺ) and approached Abu Talib once again, this time bringing Umara bin Al-Walid bin Al-Mughira, who was the most handsome and noble youth among them. They proposed to Abu Talib to take Umara as his son in exchange for Muhammad (ﷺ). Abu Talib refused, and the Prophet (ﷺ) persisted in his call while Quraysh continued their plots."
},
{
"type": "paragraph",
"text": "After a while, they went to Abu Talib a third time and said, \"O Abu Talib, you possess age, honor, and status among us. We have requested you to restrain your nephew, yet you did not. By Allah, we cannot endure this insult to our forefathers, the belittlement of our intellects, and the defamation of our gods until you stop him from us, or it leads to a conflict between us until one of the parties is destroyed.\" This situation was difficult for Abu Talib, as he was troubled by the enmity of his people and was unwilling to forsake his nephew or leave him unprotected. He then conveyed Quraysh's message to the Prophet (ﷺ) and expressed his inability to bear the burden Quraysh demanded. The Prophet (ﷺ) turned to his uncle, filled with the strength of his conviction, and said, \"O uncle, by Allah, if they placed the sun in my right hand and the moon in my left to abandon this cause until Allah makes it prevail or I perish in the process, I would not abandon it.\""
},
{
"type": "paragraph",
"text": "Abu Talib then said to him, \"Go forth, my nephew, and say as you please, for by Allah, I will never hand you over for anything you dislike.\""
},
{
"type": "paragraph",
"text": "Then he said his famous poem:"
},
{
"type": "paragraph",
"text": "By Allah, their multitude shall not reach you *** Till I'm enshrouded in earth, a promise true \n\nPursue your command, let no fear upon you fall *** Rejoice, and let this assurance your heart enthrall \n \nYou know well, Muhammad's faith shines bright *** Above all creeds, it stands in righteous light. (Tafsir Al-Qortobi, 6/406)"
},
{
"type": "paragraph",
"text": "Abu Talib, then, shared the stance of his nephew and his own position with Bani Hashim and Bani Muttalib, recounting the greatness of what he witnessed and the majesty of his feelings. He urged them to protect Muhammad from Quraysh, and they all agreed except for Abu Lahab, who openly declared his enmity and joined the opponents. One day, at a family gathering, the Prophet (ﷺ) intended to speak, Abu Lahab interrupted him. Abu Talib, angrily said to Abu Lahab, \"Be silent,\" then he turned to the Prophet (ﷺ) and said, \"Rise, my nephew, and speak what you wish. Convey the message of your Lord; for you are the truthful one.\" (Seerat Ibn Hisham, 1/184)."
},
{
"type": "paragraph",
"text": "They also mentioned that he said to Ali once he discovered he was praying to God, \"O my son, what is this religion that you are upon?\" He said, \"O father, I have believed in Allah and in His messenger Muhammad ibn Abd Allah (ﷺ), and I have affirmed what he brought and prayed with him to Allah, and followed him.\" They claim that he then said to him, \"Indeed, he has not called you except to what is good, so adhere to him.\" (Seerat Ibn Hisham, 1/209)"
},
{
"type": "paragraph",
"text": "Therefore, in the sanctuary of the Prophet's household (ﷺ), Ali’s life was deeply intertwined with the divine teachings. He became intimately acquainted with the Prophet's personal affairs, diligently studying his virtues and conduct, drawing wisdom from his sacred teachings, and was raised in the ethos and traditions of his guidance. Adorned with the robes of purity from his youth, he turned his back on idolatry, harboring aversion towards it from the outset. His life's work was devoted to the Prophet (ﷺ); his presence was a constant source of comfort and service, his soul illuminated by the Prophet's radiance, his thirst quenched more than any other from the spiritual wellspring. Gifted with a vigilant memory, a receptive mind, wisdom beyond compare, valor unmatched, and a fortitude unrivaled, he mirrored the Prophet's life in his renunciation, simplicity, devoutness, and reverence for the Divine."
},
{
"type": "paragraph",
"text": "In Makkah, Ali lived a part of the journey of calling to Allah, supporting and assisting the Prophet (ﷺ). He began this journey at the age of 10 and concluded it with Hijrah shortly after the Prophet's (ﷺ), at the age of 23. Therefore, he literally spent his youth's prime years during the early phase of establishing the call to Islam, the Makkah period, filled with various forms of struggle and jihad. Naturally, one should not expect significant deeds from a boy at the age of 10; thus, Ali's role in the Makkah phase is that of a recipient more than a contributor. While his father Abu Talib bore the burden of defending Muhammad (ﷺ), and his uncle Hamza undertook a portion of this responsibility, with the Hashemite clan's support behind him, a 10-year-old boy certainly could not play a role in the fierce battle waged by Quraysh elites against Muhammad (ﷺ) and his call."
},
{
"type": "paragraph",
"text": "It is most likely that Ali seized this opportunity to devote his efforts to learning from the Prophet (ﷺ), memorizing the Quran, and preserving whatever the Prophet (ﷺ) said or did. Thus, he rightfully earned the title of “The Gate to the City of Knowledge”, as narrated from the Prophet (ﷺ): \"I am the City of Knowledge and Ali is its Gate. Whoever desires knowledge should come through its gate.\" (Al-Mustdrak, Al-Hakim, 3/126)"
},
{
"type": "paragraph",
"text": "Therefore, it is believed that Ali dedicated himself to the pursuit of knowledge during this period, aided by his youth, not yet burdened by life's responsibilities, and possessing a young memory capable of retention and comprehension. His heart was imbued with the understanding of the Quran during this time."
},
{
"type": "paragraph",
"text": "He had from Abu Bakr, may Allah be pleased with him, his extended hand in spending in the way of Allah, his firmness in truth, his steadfastness on it, and his fighting for it. And he had from Umar, may Allah be pleased with him, his determination, decisiveness, sternness for the sake of Allah, his firmness, and his swift judgment in matters, attacking falsehood and its people without compromise or flattery. In truth, Ali, may Allah be pleased with him, did not know how to flatter people for the sake of upholding the truth and eradicating falsehood, therefore he was not prepared to manage the affairs of the people according to the principles of politics while turning a blind eye to the principles of religion and its branches, and what the Messenger of Allah (ﷺ) and the 2 caliphs after him were upon. (Al-Khulafa’ Al-Raashidun, 251)"
}
]
},
{
"id": "the_beginnings",
"type": "section",
"title": "The Beginnings:",
"content": [
{
"type": "paragraph",
"text": "Here is a fragrant bouquet of his virtues, may Allah be pleased with him, and the honors that the Beloved (ﷺ) placed upon his chest."
},
{
"type": "paragraph",
"text": "Abu Hurairah reported that the Messenger of Allah (ﷺ) was on Hira with Abu Bakr, Umar, and Ali, when the mountain moved. The Messenger of Allah (ﷺ) said, \"Be still, for upon you is none but a Prophet, a Siddiq, and two martyrs.\" (Sahih Muslim, No. 2417)"
},
{
"type": "paragraph",
"text": "And Ali, may Allah be pleased with him, said: \"The Messenger of Allah (ﷺ) sent me to Yemen. I said, 'O Messenger of Allah, you are sending me to judge among people who are older than me.' He said, 'Go, for Allah will firm your tongue and guide your heart.'\" (Musnad Ahmad, 1/88)"
},
{
"type": "paragraph",
"text": "And he said (ﷺ): \"Abu Bakr is in Paradise, Umar is in Paradise, Uthman is in Paradise, Ali is in Paradise, Talha is in Paradise, Zubair is in Paradise, Abdur-Rahman bin Awf is in Paradise, Sa'd bin Abi Waqqas is in Paradise, Said bin Zaid is in Paradise, and Abu Ubaidah bin Al-Jarrah is in Paradise.\" (Sahih Al-Jami, Al- Albani, No. 50)"
},
{
"type": "paragraph",
"text": "Habashi bin Junadah Al-Sululi, who had witnessed Hajj Al-Wadaa (i.e., Farewell Pilgrimage), said: \"The Messenger of Allah (ﷺ) said: Ali is from me, and I am from Ali, and no one conveys on my behalf except myself or Ali.'\" (Al-Tirmidhi, No. 3719)"
},
{
"type": "paragraph",
"text": "Ali, may Allah be pleased with him, said: \"When Abu Talib died, I came to the Prophet (ﷺ) and said, 'Your uncle, the old man, has died.' He said, 'Go and bury him, then do not do anything until you come to me.' So, I buried him and then came to him. He said, 'Go and take a bath, then come to me.' I did, and he prayed for me with prayers that I would not exchange for the best of red and black camels.\" (Ahmad, 1/103)"
},
{
"type": "paragraph",
"text": "He also said: 'By the One who splits the seed and creates the soul; indeed, it is the covenant of the unlettered Prophet (ﷺ) to me: none loves me except a believer, and none hates me except a hypocrite.'\" (Al-Tirmidhi, No. 3736)"
},
{
"type": "paragraph",
"text": "Narrated by Ibn Abi Hazm, a man came to Sahl bin Sa'd and said, \"This person, the governor of Medina, insults Ali at the pulpit.\""
},
{
"type": "paragraph",
"text": "Sahl asked, \"What does he say?\""
},
{
"type": "paragraph",
"text": "The man replied, \"He calls him Abu Turab (i.e., Father of Dust).\""
},
{
"type": "paragraph",
"text": "Sahl laughed hard and said, \"By Allah, it was the Prophet (ﷺ) who named him that, and there was no name dearer to him than it.\""
},
{
"type": "paragraph",
"text": "Intrigued, I asked Sahl, \"O Abu Abbas, how so?\""
},
{
"type": "paragraph",
"text": "He explained: \"Ali went to visit Fatimah, and they had a disagreement. He left upset and lay down in the mosque.\""
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) visited his daughter and asked, 'Where is your cousin?'"
},
{
"type": "paragraph",
"text": "She angrily replied, 'In the mosque.'"
},
{
"type": "paragraph",
"text": "The Prophet found him with his cloak fallen off his back, exposing his skin to the dust. With his characteristic radiant smile illuminating his face, the Prophet (ﷺ) tenderly brushed away the dust from Ali’s back. He spoke softly, uttering, 'Sit up, O Abu Turab,' twice.\" (Al-Bukhari, No. 3703)"
},
{
"type": "paragraph",
"text": "Mus'ab bin Sa'd reported from his father: When the Prophet (ﷺ) set out for Tabuk, he left Ali behind. Ali said, \"Do you leave me with the children and women?\" The Prophet replied, \"Aren't you content to be to me as Aaron was to Moses, except there will be no prophet after me?\" (Muslim, No. 2404)"
},
{
"type": "paragraph",
"text": "Sa'd bin Abi Waqqas said: \"I was sitting in the mosque with 2 men when we spoke ill of Ali. The Messenger of Allah (ﷺ) approached, visibly angry, his displeasure evident on his face. I sought refuge in Allah from his anger, and he said, 'What is it with you and me? Whoever harms Ali has indeed harmed me.'\" (Fada'il al-Sahaba, No. 1078)"
},
{
"type": "paragraph",
"text": "Abu Bakr reported: \"The Prophet (ﷺ) sent me with Bara'ah to the people of Makkah declaring that no polytheist would perform Hajj after that year, nor would anyone circumambulate the Kaaba naked, and only a Muslim soul shall enter Paradise. Whoever has a treaty with the Messenger of Allah (ﷺ), it shall be so until its final term. Allah and His Messenger (ﷺ) are free from obligations to the polytheists. I traveled for 3 days, meanwhile, the Prophet (ﷺ) suddenly said to Ali, 'Catch up with Abu Bakr and take the message from him.' I returned to the Prophet (ﷺ) weeping, with fear in my heart I asked, 'O Messenger of Allah, did something happen?' The Prophet replied, 'Nothing concerning you but good. However, I was commanded by the Almighty that none but myself or a man from me should deliver it.'\" (Musnad Ahmad, 1/3)"
},
{
"type": "paragraph",
"text": "Indeed, the beauty of fear and awe of Allah manifested by Abu Bakr, the greatest among the Companions and the best of them, is profoundly touching. Abu Bakr, whose stature was elevated by Allah with numerous mentions in the Quran, wept out of fear of Allah, uncertain even if he had committed a sin or not. Truly, the greatness of this man is undeniable. Similarly, the glad tidings for Ali, may Allah be pleased with him, whom the Prophet (ﷺ) undoubtedly considered a son, a disciple, a son-in-law, and a great support, illustrate the deep and respected connections within the early Muslim community. Their lives, filled with devotion, humility, and a constant striving for righteousness, set a timeless example for all of us."
},
{
"type": "paragraph",
"text": "In another narration by Al-Baraa', may Allah be pleased with him, he said: \"When the Prophet (ﷺ) performed Umrah in Dhul-Qa'dah, the people of Makkah refused to allow him to enter it until they negotiated with him to stay there for 3 days. When they drafted the mutual agreement, Muslims wrote: 'This is what Muhammad the Messenger of Allah has agreed upon.' They said, 'We do not acknowledge you with this title. If we knew you were the Messenger of Allah, we would not have prevented you from anything, but you are Muhammad bin Abdullah.' The Prophet said, 'I am indeed, the Messenger of Allah and I am also Muhammad bin Abdullah.' Then he said to Ali, 'Erase \"Messenger of Allah\".' Ali said, 'By Allah The Great, I will never do that.' So, the Messenger of Allah (ﷺ) took the document, although he could not write, and erase it himself leaving:"
},
{
"type": "paragraph",
"text": "This is what Muhammad bin Abdullah has agreed upon:"
},
{
"type": "paragraph",
"text": "He will not enter Makkah armed, except with a sword in its sheath, and no one from its (Makkah) people who wishes to follow him shall be allowed to join him, and none of his companions who wishes to stay or go back to it (Makkah) shall be prevented from doing so.'"
},
{
"type": "paragraph",
"text": "When they entered it and the term expired, they came to Ali and said, 'Tell your cousin to leave the city, for the term has expired.' The Prophet (ﷺ) then left, and Hamza's daughter followed him, crying, 'O uncle, O uncle!' Ali took her by the hand and said to Fatimah, his wife, 'Take your cousin, carry her.' However, that raised a concern, for Ali, Zaid, and Ja'far disputed over her, each wanting to take care of her. Ali said, 'I will take her, for she is my cousin.' Ja'far said, 'Her aunt is my wife, and she is my cousin too.' Zaid said, 'She is my niece.' The Prophet (ﷺ) then decided she should be with her aunt and said, 'The aunt is of the same status as the mother.' He said to Ali, 'You are from me, and I am from you.' He said to Ja'far, 'You resemble me in my creation and character.' Finally, he said to Zaid, 'You are our brother and our freedman.' Ali, then, asked the Messenger (ﷺ), 'Why don't you marry Hamza’s daughter, the most beautiful and finest girl in Quraysh?' He said, 'O Ali, did you not know that Hamza is my brother through nursing, and Allah has forbidden in nursing what He has forbidden in lineage?' (Al-Bukhari, No. 4251)"
},
{
"type": "paragraph",
"text": "The reflection on this story reveals the marvel of how the early Muslims interacted with one another. Observe how they were on the verge of contention over what? Over whom should take care of an orphan? In times when many of us scarcely remember offering charity to orphans, these individuals, despite their own preoccupations and limited means, were competing to take on more responsibility. Such determination and the beauty of their character and dignity are awe-inspiring."
},
{
"type": "paragraph",
"text": "Then, consider the approach of our great Prophet (ﷺ) in handling the situation. Although he chose one among the 3, given that the decision came from the Prophet (ﷺ), none could dispute it, which could have caused, albeit slightly, a wound in the hearts of the others, harboring it silently, yet, the healer of hearts (ﷺ), immediately proceeded to remind each one of their virtues, their closeness to him (ﷺ), and the love he held for each one in his heart. The absence of being chosen does not mean one is not up to the task, and the proof lies in how the Prophet (ﷺ) viewed each with such favorable traits. Thus, the disagreement was resolved, and everyone left content. Peace and blessings be upon him, truly a healer of hearts."
},
{
"type": "paragraph",
"text": "In regard to our story, and as a brief note, Hamza's daughter was named Umama. Ibn Ishaq narrated from Abdullah ibn Shaddad: \"It was Salama ibn Abi Salama, who wed his mother, Umm Salama, to the Prophet (ﷺ). Later on, the Prophet (ﷺ) married Umama bint Hamza to him in name, for both were still young, and they did not come together until they died. The Prophet (ﷺ) then said, 'Have I not rewarded Salama?' Ibn Al-Kalbi said: 'It is said that Salama died before he could fully be with Umama.'\" (Al-Isabah fi Tamyiz Al-Sahabah, No. 1995)"
},
{
"type": "paragraph",
"text": "May God’s mercies, blessings, and forgiveness be upon this great pioneering generation of Muslims. Ameen."
}
]
},
{
"id": "honors_bestowed_by_the_beloved_upon_his_chest",
"type": "section",
"title": "Honors Bestowed by the Beloved upon His Chest:",
"content": [
{
"type": "paragraph",
"text": "Sa'ad ibn Abi Waqqas reported: Muawiyah ibn Abi Sufyan ordered to meet me and said, \"What prevents you from cursing Abu Turab (Ali)?\""
},
{
"type": "paragraph",
"text": "Sa'ad replied, \"Regarding 3 things I remember the Prophet (ﷺ) said about him, I will never curse him. For each of these to be mine would be dearer to me than the finest of red camels. First, the Prophet (ﷺ) left Ali behind in one of his battles, Ali said, 'O Messenger of Allah, you leave me with women and children?'"
},
{
"type": "paragraph",
"text": "The Prophet said: 'Aren't you content, O Ali, to be to me as Aaron was to Moses, except that there is no prophet after me?'"
},
{
"type": "paragraph",
"text": "The second, I heard him (ﷺ) on the day of Khaybar saying, 'I will give the banner [to a man] who loves Allah and His Messenger, and Allah and His Messenger love him.'"
},
{
"type": "paragraph",
"text": "We were all hopeful for it, then he said, 'Call Ali for me.'"
},
{
"type": "paragraph",
"text": "He was brought, his eyes sore, the Prophet (ﷺ) then spat into his eyes, handed him the banner, and Allah granted victory."
},
{
"type": "paragraph",
"text": "Third, when the verse came down: 'Come, let us call our sons and your sons.'"
},
{
"type": "paragraph",
"text": "The Prophet called Ali, Fatimah, Hasan, and Husayn and said, 'O Allah, these are my family.'\""
},
{
"type": "paragraph",
"text": "So, when Muawiyah heard all of that, he did not mention Ali with anything but good until he left Medina. (Muslim, No. 2404)"
},
{
"type": "paragraph",
"text": "Ali, may Allah have mercy on his soul, he used to say:"
},
{
"type": "paragraph",
"text": "Muhammad, the Prophet, my brother, my kin *** As Hamza, the lion, the martyr's crown he did win \n\nJa'far, who at dawn and dusk, does fly *** With angels, my brother, soaring high \n\nMuhammad's daughter, my solace, my bride *** Her flesh intertwined with mine, side by side \n \nFrom her, Ahmad's grandsons, my sons stand proud *** Who among you can claim a bond so loud? \n\nTo Islam, I rushed, in youth's early glow *** A boy not yet matured, in faith's fervent flow \n\nI am the hero, known both in peace and in strife *** For days of despair and for days of life \n\nThe Prophet decreed, at Ghadir Khumm's stand *** My leadership over you, by his command \n\nHe chose me, by choice, for his allegiance so prime *** On the morrow, in mercy, through the passage of time \n\nHe entrusted to me, for his nation's decree *** So, who among you holds a station like me? \n \nWoe, then woe, then woe again *** To those who deny my command, in vain. (Al-Bidaya wa'l-Nihaya, 9/8)"
}
]
},
{
"id": "three_things_more_valuable_than_the_whole_world",
"type": "section",
"title": "Three Things More Valuable than the Whole World:",
"content": [
{
"type": "paragraph",
"text": "When the leaders of Quraysh realized that Muhammad (ﷺ), had gained followers and companions from outside their tribe and saw his companions migrating to join them, they understood that these followers had found a new stronghold and protection. They feared Muhammad's departure to his followers, knowing he was determined to wage war against them. So, they gathered in the Council Hall of Qusayy bin Kilab, called Daar Al-Nadwah, a place where Quraysh traditionally made their most crucial decisions, to discuss how to deal with Muhammad (ﷺ), now seen as a formidable threat."
},
{
"type": "paragraph",
"text": "Ibn Ishaq recounts, through reliable sources from Abdullah ibn Abbas and others, the story of that critical meeting. As Quraysh elite prepared to enter the Council Hall for their consultation, they encountered an old man of noble bearing at the doorway. This was none other than Satan himself, disguised as a sage from Najd, who had come to partake in their deliberation, offering his advice on their situation."
},
{
"type": "paragraph",
"text": "Standing at the doorway of the Council Hall, they inquired, \"Who is this elder?\" He replied, \"A sage from the people of Najd, who heard of your assembly and has come to join you, hoping to offer counsel and advice.\" \"Indeed, then enter,\" they welcomed him in. Inside, the elite of Quraysh had gathered: Utbah and Shaybah, Abu Sufyan, Taima ibn Adi, Jubayr ibn Mut'im ibn Adi, Al-Harith ibn Amir ibn Nawfal, Nadar ibn Al-Harith, Abu al-Bakhtari ibn Hisham, Zama'ah ibn Al- Aswad, Hakim ibn Hizam, Abu Jahl ibn Hisham, Nabih and Munbih the sons of Al-Hajjaj, Umayyah ibn Khalaf, and others from Quraysh, too numerous to count."
},
{
"type": "paragraph",
"text": "One among them, said to be Abu al-Bakhtari ibn Hisham, suggesting, \"Let's imprison him in chains and lock him away. We'll wait for him to meet the same end as the poets before him, like Zuhayr and Al-Nabigha, who were forgotten by death. This way, he'll fade into obscurity just as they did.\" This proposal, among others, showed their willingness to go to great lengths to extinguish the prophetic light, not understanding that divine will cannot be obstructed by human schemes."
},
{
"type": "paragraph",
"text": "They said to one another, \"This man has brought upon us what you have all witnessed. By Allah, we do not feel safe from him attacking us with those who have followed him from outside our tribe. Let's come to a unanimous decision regarding him.\""
},
{
"type": "paragraph",
"text": "After deliberating, one among them said to be Abu al-Bakhtari ibn Hisham, suggested, \"Chain him in iron, lock the door upon him, and wait for him to meet the same fate as the poets before him, such as Zuhayr and Al-Nabigha, and those who have passed away from this death, until what befell them befalls him too.\" The elder from Najd sternly warned, \"By Allah, this is not a wise counsel for you. If you imprison him as suggested, his message will still spread beyond these walls you've shut him behind to his followers. They are bound to storm your gates, snatch him from your grasp, and overwhelm you with their numbers until they dominate you entirely. This plan will not serve you well.\""
},
{
"type": "paragraph",
"text": "As they deliberated further, another among them proposed, \"Let's exile him from our midst, sending him away from our land. Once he's gone, we care not where he ends up. His absence will ease our affairs and restore our unity as before.\" The elder from Najd countered again, \"By Allah, this too is folly. Have you not witnessed his eloquent speech and the sweetness of his discourse? His ability to captivate men's hearts with his words? Should you do this, I fear he might settle among any tribe of the Arabs, win them over with his speech, and then lead an army against you, seizing control and doing with you as he pleases. Consider another course of action.\""
},
{
"type": "paragraph",
"text": "It was Abu Hakam ibn Hisham (a.k.a., Abu Jahl) who then declared, \"By Allah, I have a plan none of you have yet considered.\" They asked, \"What is it, O Abu Al- Hakam?\" He said, \"We should select a strong, noble youth from each tribe and arm each one with a sharp sword. Then, they should strike him simultaneously, ensuring his death. This way, we'd be rid of him, and his blood would be on all our hands, making it impossible for Banu Abd Manaf to seek vengeance against all tribes. They'd be forced to accept blood money, which we would gladly pay.\" The elder from Najd agreed, \"What this man proposes is the only viable plan. There's no alternative.\" The group then dispersed, united on this plan. Jibril, may God be pleased with him, then came to the Prophet (ﷺ) and instructed him, \"Do not sleep on your bed tonight where you usually do.\""
},
{
"type": "paragraph",
"text": "As night fell, the assassins gathered at his door, waiting for him to sleep so they could attack. The Prophet (ﷺ), seeing their position, asked Ali bin Abi Talib to sleep on his bed and cover himself with his green Hadrami cloak, assuring Ali that no harm from the assassins would reach him. The Prophet (ﷺ) used to sleep in that cloak when he slept. On his way out, he recited: {Yaa Sin. By the wise Qur'an, Lo! thou art of those sent. On a straight path, a revelation of the Mighty, the Merciful, that thou mayst warn a folk whose fathers were not warned, so they are heedless. Already hath the judgment, (for their infidelity) proved true of most of them, for they believe not. Lo! We have put on their necks carcans reaching unto the chins, so that they are made stiff-necked. And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not. Whether thou warn them or thou warn them not, it is alike for them, for they believe not. Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward.} (Quran, 36:1-19), and had placed dust upon all the assassins’ heads. Then, he left towards his intended destination."
},
{
"type": "paragraph",
"text": "Someone who was not among them came and asked, \"What are you waiting for here?\" They said, \"Muhammad.\" He said, \"May God disappoint you, for indeed, by God, Muhammad has come out upon you, not leaving a single man among you without putting dust on his head, and he has gone on his way. Do you not see what has become of you?\""
},
{
"type": "paragraph",
"text": "Every man among them placed his hand upon his head, and what a surprise, it was covered in dust. They started looking around and saw someone on the bed, wrapped in the Prophet Muhammad's cloak, and they said, \"By God, this is Muhammad sleeping in his cloak.\" They remained in that state until dawn when Ali got up from the bed. They said, \"By God, it turned out as we had been told.\" (Al-Seerah Al-Nabawiyah, 2/228-230)"
},
{
"type": "paragraph",
"text": "The valiant \"Haydar\" (i.e., a name given to Ali ibn Abi Talib by his mother) protected the mission in the person of its Prophet (ﷺ) and slept in his bed on the most perilous night the mission had ever faced. A man slept in the bed knowing that at the door were men who wanted nothing but the head of the one sleeping on that bed. What a sacrifice! What a bravery!"
},
{
"type": "paragraph",
"text": "Therefore, when he was troubled for one night at that bed for the sake of his Prophet (ﷺ), God blessed his bed with Fatimah, the daughter of his Prophet (ﷺ), who manifested in her perfection for his sake. The Messenger (ﷺ) himself was, once again, his welcoming family, and his dowry was his own shield, presented to him with a wool-stuffed leather pillow, a water skin, a sieve, a wooden cup, a hand mill, two sacks, and she entered his life with no bed but the skin of a ram they slept on at night and which was used to feed their camel during the day. She was her own servant. By God, such a thing did not detract from her high position."
},
{
"type": "paragraph",
"text": "Ibn Abi Layla narrated: \"Ali told us that Fatimah, may Allah be pleased with her, complained about the effect of the hand mill. When captives were brought to the Prophet (ﷺ), she went to him to ask for a servant. She didn't find him but informed Aisha. When the Prophet (ﷺ) came, Aisha told him about Fatimah's visit. The Prophet came to us after we had gone to bed. I was about to rise, but he said, 'Stay where you are.' He sat down between us until I felt the coolness of his feet on my chest and said, 'Shall I not teach you something better than what you asked of me? When you go to bed, glorify Allah 34 times (Takbir), praise Him 33 times (Tasbeeh), and magnify Him 33 times (Ham’d), for that is better for you than a servant.\" (Al-Bukhari, No. 3705)"
},
{
"type": "paragraph",
"text": "In another narration, narrated by Umm Salamah, Mother of the Believers: that the Messenger of Allah (ﷺ) called for Fatimah in the Year of the Conquest of Makkah to speak to her, and she cried. Then he spoke to her, and she laughed. She said: \"When the Messenger of Allah (ﷺ) died I asked her about her crying and her laughing. She said: 'The Messenger of Allah (ﷺ) informed me that he would, soon die, so I cried. Then, he informed me that I was the master over all of the women among the inhabitants of Paradise, except for Mariam bint Imran [i.e., Mary, The Virgin, Mother of Jesus (ﷺ)], so I laughed.'\" (Al-Tirmidhi, No. 3893)"
},
{
"type": "paragraph",
"text": "He (ﷺ) used to say, \"Fatimah is a part of me, whoever angers her angers me.\" (Al-Bukhari, No. 3767)"
},
{
"type": "paragraph",
"text": "Anas, may God be pleased with him, reported that the Prophet (ﷺ) said: \"Indeed, Paradise longs for three: Ali, Ammar, and Salman\" (Sahih al-Jami, No. 1598). What a splendid reward, indeed!"
}
]
},
{
"id": "he_slept_on_the_prophets_bed_to_protect_him",
"type": "section",
"title": "He Slept on the Prophet's Bed to Protect Him:",
"content": [
{
"type": "paragraph",
"text": "Indeed, he, may Allah be pleased with him, inscribed upon the forehead of history with lines of light, bright pages from his struggle in the path of Allah Almighty. He sought martyrdom and longed for it with the longing of one searching for cool water in a desolate desert."
},
{
"type": "paragraph",
"text": "Ibn Hajar, the distinguished Hafiz, tells us that: “The virtues of Ali are so numerous that Imam Ahmad ibn Hanbal did not transmit for anyone among the Companions what he transmitted for Ali in terms of merits.” (Al-Isabah, 2/501)"
},
{
"type": "paragraph",
"text": "This should hardly surprise us, for Ali was a personification of the prophetic nurturing; he was a conduit that overflowed with all the goodness that emanated from it. Echoing this sentiment, the great Andalusian jurist, Hafiz Ibn Abd al-Barr, also states: \"The virtues of Ali cannot be encompassed by a book.\" (Al-Istiiab, 2/833)"
},
{
"type": "paragraph",
"text": "However, the crowning jewel in the vast array of virtues that no book can fully capture about this righteous Caliph is his immense contribution to the jihad in the path of Allah and elevating the banner of Islam and Muslims. From his youth until he aged and passed away, he lived his entire life defending the religion of Allah, the honor of Muslims, and the strength of Islam. In this book, it would not be possible to enumerate all the battles and wars he participated in, but we will highlight the most prominent ones for the reader:"
}
]
},
{
"id": "his_struggle_in_the_path_of_allah",
"type": "section",
"title": "His Struggle in the Path of Allah:",
"content": [
{
"type": "paragraph",
"text": "In the Battle of Badr, Ali the valiant warrior went out, fighting in the way of Allah. Abdullah ibn Mas'ud said: \"On the day of Badr, three partners were sharing a camel: Abu Lubaba and Ali ibn Abi Talib and the Messenger of Allah (ﷺ). It was the turn of the Messenger of Allah (ﷺ) to walk. They said: We will walk instead of you. He said: ‘You are not stronger than me, nor do I need the reward less than you.’\" (Musnad Ahmad 1/411)"
},
{
"type": "paragraph",
"text": "Indeed, in the land of honor and jihad, where tongues are silent and swords speak above the heads, our hero had this magnificent stance. Imam Ali ibn Abi Talib, himself, recounts the critical espionage role he played before the battle. He had brought back vital intelligence about Quraysh army's strength to the Prophet Muhammad (ﷺ), which would be pivotal in the Muslims' strategic preparations."
},
{
"type": "paragraph",
"text": "Harithah ibn Mudrib narrates from Ali, who said: \"The Prophet (ﷺ) was gathering intelligence about Quraysh army near Badr. When word reached us that Qurayshis were approaching, the Messenger of Allah (ﷺ) marched towards Badr’s well. We outpaced Quraysh to it and found two men there, one from Quraysh and a slave of Uqba ibn Abi Mu'ayt."
},
{
"type": "paragraph",
"text": "The Qurayshi managed to escape, but we captured Uqba's slave. When we asked him about the size of the enemy forces, he kept saying, 'By Allah, they are numerous and formidable.' Each time he said this, the Muslims struck him until they brought him before the Prophet (ﷺ), who then asked, 'How many are they, exactly?'"
},
{
"type": "paragraph",
"text": "The man repeated, 'By Allah, they are numerous and formidable.' The Prophet tried to extract an exact number from him, but he refused to say."
},
{
"type": "paragraph",
"text": "Then, cleverly, the Prophet (ﷺ) inquired, 'How many camels do they slaughter each day?'"
},
{
"type": "paragraph",
"text": "He replied, 'About 10.'"
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) deduced, 'The enemy numbers 1000, each camel for 100 men.'"
},
{
"type": "paragraph",
"text": "That night, we were hit by a sudden shower of rain. We sought shelter under trees and in the lee of rocks to escape the downpour. The Prophet (ﷺ) spent the night beseeching his Lord, imploring, 'O Allah, if this group perishes, You will not be worshipped again.' As dawn broke, the call was made, 'Prayer, O servants of Allah.' People emerged from their shelters to join the Prophet (ﷺ) in prayer, after which he rallied them for battle, pointing out, 'Quraysh gather beneath that red hill by the mountain.' As the enemy drew closer and we faced them in ranks, a man on a red camel moved among Quraysh ranks. The Prophet (ﷺ) said, 'Ali, call Hamza.' He was the closest to the pagans, and he knew the majority of them. 'Who is the man on the red camel? What is he saying to them?' The Prophet (ﷺ) then remarked, 'If there is anyone among the enemy who advocates for goodness, it might well be the man on the red camel.'"
},
{
"type": "paragraph",
"text": "Hamza returned and reported, 'He is Utbah ibn Rabiah, dissuading from battle, saying to them: \"O people! I see a determined foe you cannot reach without sacrifice. If need be, let today's censure fall upon me, say 'Utbah ibn Rabiah has turned coward,' though you know I am not the most cowardly among you.\"' Upon hearing this, Abu Jahl rebuked, 'Do you say this? By Allah, if another said so, I would have reproached him severely. You've filled your heart and chest with fear.' Utbah retorted, 'You reproach me, O you fool? You will know today who the coward is.'"
},
{
"type": "paragraph",
"text": "So, he (Utbah ibn Rabi'ah) stepped forward, followed by his son and his brother, and called out: Who will duel us? Young men from the Ansar volunteered, but he said: “Who are you? I don’t recognize any of you.” When they informed him, he said: “We have no need of you; we wanted our cousins for the duel.”"
},
{
"type": "paragraph",
"text": "The Messenger of Allah (ﷺ) said: “Stand up, O Hamza, stand up, O Ali, stand up, O Ubaydah ibn al-Harith.” Hamza went forth to Utbah, and I went to Shaybah, and a duel ensued between Ubaydah and Walid where each wounded his opponent, then we leaned towards Walid, killed him, and carried Ubaydah away.\" (Sunan Abu Dawud, No. 2665) (Al-Musannaf, 8/469)"
},
{
"type": "paragraph",
"text": "From Qais bin Ubad that: Ali bin Abi Talib said, \"I shall be the first man to kneel down before (Allah), the Beneficent to receive His judgment on the day of Resurrection (in my favor).\""
},
{
"type": "paragraph",
"text": "Qais bin Ubad also said, \"The following Ayah was revealed in their connection:\" {These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads.} (Quran, 22:19)"
},
{
"type": "paragraph",
"text": "Qais said that they were those who fought on the day of Badr, namely, Hamza, Ali, Abu 'Ubaida bin Al-Harith, Shaiba bin Rabi`a, Utba and Al-Wahd bin Utba. (Al-Bukhari, No. 3965)"
}
]
},
{
"id": "his_jihad_on_the_day_of_badr",
"type": "section",
"title": "His Jihad on the Day of Badr:",
"content": [
{
"type": "paragraph",
"text": "During the Battle of Al-Khandaq, he had this magnificent stance against the well- known warrior of Quraysh, Amr ibn Abd Wud al-Amiri. Amr al-Amiri, or “The Vanguard of the Battalion”, as he was known, had attended the great battle of Badr and tasted the bitterness of defeat after being wounded in the battle. He vowed not to oil his head until he killed Muhammad (ﷺ). Thus, he was among the first horsemen to storm the trench towards the Muslims, accompanied by warriors from Quraysh. Ali ibn Abi Talib, along with a group of Muslims, went forth until they secured the breach through which their horses had charged, and the horsemen hastened towards them."
},
{
"type": "paragraph",
"text": "Ibn Ishaq said: \"Amr ibn Abd Wud al-Amiri, The Vanguard of the Battalion, had fought on the day of Badr and had deep injuries that detained him from joining Uhud. On the day of Al-Khandaq, he emerged to survey the scene, and when he and his horsemen stood, clad in iron armor, came out and shouted: 'Who will duel?' Ali ibn Abi Talib stood up and said: 'I am ready, O Prophet of Allah.' The Prophet (ﷺ) said: 'It is Amr, sit down.'"
},
{
"type": "paragraph",
"text": "Then, Amr called out again: 'Isn't there a man to duel? He rebuked them saying: 'Where is your paradise which you claim that one who is killed from among you will enter? Why won't you come out to duel a single man like me?' Ali stood up again and said: 'I am ready, O Messenger of Allah, allow me to face him.' The Prophet said: 'Sit down.' When he called out for the third time, saying:"
},
{
"type": "paragraph",
"text": "My voice has grown hoarse from the call *** \"Is there any challenger, any at all?\" \n\nI stood firm when the encouragers fled *** Like a horn ready to clash, my resolve spread \n\nI have always rushed before the wars begin *** For bravery in a youth, and generosity, are virtues akin."
},
{
"type": "paragraph",
"text": "Ali, may Allah be pleased with him, stood up again and said: \"O Messenger of Allah, it is I.\" The Prophet said: \"It is Amr.\" Ali replied: \"Even if it is Amr, I do not care.\" The Messenger of Allah (ﷺ) then gave him permission, and he walked towards him, reciting:"
},
{
"type": "paragraph",
"text": "Do not hasten, for your call has been met *** By one who responds, without regret \n\nWith intention and insight *** Truth is the savior of every right \n\nI hope to leave upon you a mark so dire *** A lament of funerals, your requiem choir \n\nFrom a sword's strike, its memory will last *** In the annals of war, forever cast."
},
{
"type": "paragraph",
"text": "When Ali approached Amr to duel him, he said: \"O Amr, you used to claim that you would not refuse if someone proposed one of 3 options to you.\" Amr said: \"Indeed.\" Ali then said: \"I invite you to bear witness that there is no god, but Allah and that Muhammad is the Messenger of Allah, and to submit to the Lord of the worlds.\" Amr replied: \"O nephew, spare me this.\" Ali offered a second option: \"Return to your land, for if Muhammad is indeed the Messenger of Allah, you would be the happiest of people with him, and if he is lying, then you get what you desire.\" Amr said: \"This is not something the women of Quraysh will ever speak of. How can I forsake my vow when I am able to fulfill it?!\""
},
{
"type": "paragraph",
"text": "Amr then asked: \"What is the third option?\" Ali replied: \"To duel.\" The warrior of Quraysh, Amr, who was a renowned aged knight, laughed hard and said to Ali: \"This quality, I never thought any Arab would dare challenge me with.\" Then, Amr asked Ali: \"Who are you?\" Ali responded: \"I am Ali.\" Amr asked: \"Are you the son of Abd Manaf?\" Ali said: \"I am Ali ibn Abi Talib.\" Amr said: \"O nephew, is there among your uncles anyone older than you? By God, I do not wish to kill you.\" Ali replied: \"But I, by Allah, wish to kill you.\""
},
{
"type": "paragraph",
"text": "At that point, Amr became furiously angry, descended, unsheathed his sword, shining like a flame, and then advanced towards Ali in rage. Ali faced him with his shield; Amr struck at Ali's shield, missing him, and the sword stuck in the shield, hitting his head and causing a wound. Ali, then, struck Amr on the neck, causing him to fall, and dust rose. The Messenger of Allah (ﷺ) heard the Takbir, so it was known among the people that Ali had killed Amr. Then, Ali said:"
},
{
"type": "paragraph",
"text": "Do warriors charge thus fiercely, I hear *** From me, and of them, my fellows bear fear? \n\n \nToday, my honor flight does repeal *** In my soul, a resolve, stronger than steel \n\n\nUpon seeing Amr's defeat, Akrimah threw his spear, and Hassan ibn Thabit remarked with a jeer: \n\nYou fled, casting your spear to us, in fear *** Perhaps, Akrimah, such acts you did not endear \n\nYou turned to run as if pursued by shadows dark *** Not veering from justice, not missing the mark \n\nYour back, not comforted by the fray's spark *** Became like the backs of hyenas, stark."
},
{
"type": "paragraph",
"text": "Umar bin Al-Khattab said to Ali: \"Why didn't you strip his armor off, referring to Amr bin Abd Wudd, for there is not a better armor among the Arabs than his?\" Ali replied: \"I struck him down, and he exposed his private parts, so I felt ashamed to strip him.\" The polytheists sent to the Messenger of Allah (ﷺ), offering 10000 coins to buy his corpse. The Prophet (ﷺ) said: \"Give them his corpse, for it is vile, and so is its price.\" He accepted nothing from them. (Al-Bidaya wa'l-Nihaya, 4/106)"
}
]
},
{
"id": "his_jihad_on_the_day_of_alkhandaq",
"type": "section",
"title": "His Jihad on the Day of Al-Khandaq:",
"content": [
{
"type": "paragraph",
"text": "During the historic battle of Khaybar, the Prophet (ﷺ) bore witness to Ali, may Allah bestow His pleasure upon him, that he holds a profound love for Allah and His Messenger (ﷺ), and in turn, is dearly loved by Allah and His Messenger (ﷺ), also is through Ali that Allah will bestow victory that day."
},
{
"type": "paragraph",
"text": "Sahl bin Sa'ad, may Allah be pleased with him, narrated that the Messenger of Allah (ﷺ), said on the day of Khaybar: \"I will give this flag tomorrow to a man through whom Allah will grant victory, who loves Allah and His Messenger, and is loved by Allah and His Messenger.\" The people spent their night in wonder as to whom it would be given. In the morning, they all hoped to receive it. The Prophet (ﷺ) asked: \"Where is Ali bin Abi Talib?\" It was said, \"He is suffering from an eye ailment, O Messenger of Allah.\" They sent for him, and the Prophet (ﷺ) spat in his eyes, prayed for him, and he was healed as if he had no ailment. The Prophet (ﷺ) then gave him the flag."
},
{
"type": "paragraph",
"text": "Ali asked, \"O Messenger of Allah, shall I fight them until they become like us?\" The Prophet (ﷺ) replied: \"Proceed calmly until you enter their territory, then invite them to Islam and inform them of their duties to Allah. By Allah, if Allah guides a man through you, it is better for you than red camels. (Al-Bukhari, No. 4210)."
},
{
"type": "paragraph",
"text": "In another narration, Abu Huraira reported that the Messenger of Allah (ﷺ) said on the day of Khaybar: \"I will indeed give this flag to a man who loves Allah and His Messenger, and through whom Allah will grant victory.\" Umar bin Al- Khattab said: \"I never longed for leadership except on that day. I, actually, hoped to be called for it. However, The Messenger of Allah (ﷺ) called Ali bin Abi Talib and gave it to him, saying, \"Go, and do not turn back until Allah grants you victory.\" Ali proceeded a bit, then stopped without turning back, and yelled, \"O Messenger of Allah, on what basis do I fight the people?\" The Prophet (ﷺ) said: \"Fight them until they testify there is no deity except Allah and that Muhammad is the Messenger of Allah. If they do that, they have protected from you their blood and wealth, except by its right, and their account is with Allah (Muslim, No. 2405).\""
},
{
"type": "paragraph",
"text": "Salama also reported that: \"Ali couldn’t follow the Prophet (ﷺ) to Khaybar’s battlefield because he had conjunctivitis. He said, 'How can I stay behind the Prophet of Allah?' So, he set out and joined the Prophet (ﷺ). On the evening preceding the morning Allah granted us victory, the Prophet (ﷺ) said: 'Tomorrow I will give the flag, or he said the standard, to a man who loves Allah and His Messenger, or he said: whom Allah and His Messenger love, and Allah will grant victory through him.' Suddenly, we saw Ali coming, and we had not been expecting him at all. They said: 'This is Ali.' So, the Prophet (ﷺ) gave him the flag, and Allah granted victory through him\" (Al-Bukhari, No. 3702)."
},
{
"type": "paragraph",
"text": "Abu Sa'id al-Khudri reported: \"The Messenger of Allah shook the flag then said, 'Who will take it rightfully?' A man came forward saying, 'I will.' He said, 'Sit down.' Then another man came forward, and he said, 'Sit down.' Then he said, 'By the One who honored Muhammad’s face, I will give it to a man who does not flee. Here, take it, Ali. Go forth until Allah grants you victory.” So, he went over Khaybar and Fadak, bringing back their dates and dry meat.'\" (Al-Musnad, 3/16)."
},
{
"type": "paragraph",
"text": "During that campaign, \"Marhab,\" a formidable Jewish warrior, came forth saying:"
},
{
"type": "paragraph",
"text": "Khaybar has known, I am Marhab, *** A warrior tried, in armor clad \n\n\nWhen wars ignite their furious flame *** I'm the tempest that no shield can tame. \n\nAli replied: \n\nI am the one my mother named Hydara *** Like a lion of the forests, daunting in aura \n\nTo foes, I give measure for measure *** With the full weight of a storm's pressure \n\nMarhab was a knight among the Jews, inscribed on his sword in Hebrew was: This is the sword of Marhab *** Whose taste leaves foes on their slab \n\nA bitter draught of the end's whisper *** For those who meet it, no morning's glimmer"
},
{
"type": "paragraph",
"text": "Hence, Ali struck him, severing his helmet, and his head, up to his molars. (Muslim, No. 1807)"
},
{
"type": "paragraph",
"text": "Before this, Ali had killed Marhab's brother, Al-Harith, and faced another Jewish leader, called Amer. The Prophet (ﷺ), upon seeing this man emerge, remarked in surprise, \"Is he five cubits (i.e., 90 inches) tall?\" He was indeed tall and imposing. When called to a duel, and he brandished his sword, armored and helmeted, shouting for a challenger, the people hesitated. Ali stepped forward, striking him repeatedly without effect, until he hit his legs, bringing him down, then finishing him off and taking his arms. And thus, Allah granted victory through Ali over the fortress of Na'im, one of Khaybar's strongest. Such illustrious pages of history we shall never forget as long as we live. (Silsilat Ma’arik Al-Islam Al-Fasilah, 122)"
}
]
},
{
"id": "the_standardbearer_who_allah_granted_victory_throu",
"type": "section",
"title": "The Standard-Bearer Who Allah Granted Victory Through on the Day of Khaybar:",
"content": [
{
"type": "paragraph",
"text": "During the expedition of Hudaybiyyah, prior to the treaty, some Muslim slaves from Makkah fled to the Messenger of Allah (ﷺ). Their masters wrote to him (ﷺ), requesting their return, but the Messenger of Allah (ﷺ) refused to send them back and said, \"O people of Quraysh, desist, or Allah will send someone against you who will strike your necks with the sword for the sake of the religion. Allah has tested his heart for faith.\" The Companions eagerly asked, \"Who is he, O Messenger of Allah?\" hoping each to be the one commended by the Messenger of Allah (ﷺ). He replied, \"The one mending the sandal,\" and it was Ali who was mending it for the Prophet (ﷺ)."
},
{
"type": "paragraph",
"text": "Afterwards, Quraysh violated their treaty with the Messenger of Allah (ﷺ) by supporting the clan of Banu Bakr against Khuza'ah, the allies of the Muslims, and aided them with men and arms. The Messenger of Allah (ﷺ) declared, \"Help is granted, O Amr ibn Salim. Allah has not helped me if I do not help the sons of Ka'b.\" And upon seeing clouds in the sky, he said, \"This cloud heralds victory for the sons of Ka'b.\""
},
{
"type": "paragraph",
"text": "Amr ibn Salim, head of Khuza'ah clan, came to Medina and recited a poem in the presence of the Messenger of Allah (ﷺ), part of which stated:"
},
{
"type": "paragraph",
"text": "O Lord, I call upon Muhammad's bond *** The pact between our fathers, and beyond \n\n\nYou were once the children, and we the parent to you *** Then we embraced Islam, steadfast and true \n\nGrant, O Allah, support that's just and strong *** Summon Your servants, to aid and belong \n\nAmong them, Allah's Messenger, stands pure *** Sees injustice, his visage shows his fury sure \n\nIn an army vast as the sea, foaming, unbound *** For Quraysh broke the promise they had found \n\nThey shattered the covenant, firm and deep *** Set traps for me, their watch to keep \n\nClaiming I call not to anyone's aid *** Yet for we are fewer, in humiliation laid \n\nThey slept in our house, under night’s cover *** Killed us in prayer, no mercy to discover"
},
{
"type": "paragraph",
"text": "Meanwhile, Quraysh sent Abu Sufyan, one of their elites, to Medina to affirm the peace and extend its term. Upon reaching the city and presenting his case to the Messenger of Allah (ﷺ), the Prophet (ﷺ) turned away, not responding. Abu Sufyan sought the intercession of senior Sahabah like Abu Bakr, Umar, Uthman, and Ali to mediate between him and the Messenger of Allah (ﷺ), but all refused. Thus, Abu Sufyan returned to Makkah without securing any agreement or pledge. (Al-Tareekh Al-Siyasi Wa Al-Askari, 365)"
}
]
},
{
"id": "treaty_of_hudaybiyyah",
"type": "section",
"title": "Treaty of Hudaybiyyah:",
"content": [
{
"type": "paragraph",
"text": "Narrated by Ubaydullah ibn Abi Rafi', he said: He heard Ali say, \"The Messenger of Allah (ﷺ) sent me, along with Al-Zubair and Al-Miqdad, and said, 'Go until you reach the garden of Khakh; there, you will find a woman with a letter. Take it from her.'\" We spurred our horses until we reached the garden and found the woman. We said, \"Give us the letter.\" She denied having anyone. We said, \"You will either give us the letter or we will do the necessary measurements to take it from you.\" She then took out the letter from her hair and we brought it to the Messenger of Allah (ﷺ). Surprisingly, it was from Hatib ibn Abi Balta'ah, one of the companions, to some polytheists in Makkah, informing them of some of the Messenger's plans (ﷺ)."
},
{
"type": "paragraph",
"text": "The Messenger (ﷺ) summoned Hatib and asked, \"What is this?\" Hatib pleaded, \"Do not hasten to judge me. I was an outsider in Quraysh, not one of their blood, whereas those who are with you from the Muhajirin have relatives in Makkah who protect their families. I wished to make a connection in Makkah to protect mine, not out of disbelief, apostasy, or satisfaction with disbelief after Islam.\" The Messenger of Allah (ﷺ) said, \"He has told you the truth.\" Angrily, Umar said, \"Let me strike the neck of this hypocrite.\" But the Prophet said, \"He has witnessed Badr, and fought for the sake of Allah. How do you know, O Umar? Perhaps Allah has looked upon the people of Badr and said, 'Do whatever you wish, for I have forgiven you.'\" (Musnad Ahmad, No. 600)"
},
{
"type": "paragraph",
"text": "In another significant incident involving Umm Hani bint Abi Talib, Ali's sister: \"When the Messenger of Allah (ﷺ) arrived at the higher part of Makkah during the conquest of the city, 2 of my relatives from Banu Makhzum sought refuge with me, including Hubayrah ibn Abi Wahb al-Makhzumi. Ali, my brother, entered the house, found them, and then swore by Allah to kill them both without hesitation. I locked them in a room, then went to the Messenger of Allah (ﷺ), who was at the upper part of Makkah. I found him bathing in a trough that still had some dough traces on it (for it was used for cooking), while his daughter Fatimah screened him with a garment. After his bath, he donned his clothes and prayed 8 rak’at for the Duha prayer. He then turned to me and said, 'Welcome, Umm Hani, what brings you here?' Therefore, I informed him about the 2 men of my relatives and Ali's intent, to which he declared, 'We grant protection to those you have protected, Umm Hani, and do ensure safety to those you have ensured; they shall not be killed.'\" (Sahih Al-Sirah, 527)"
},
{
"type": "paragraph",
"text": "This incident exemplifies that a Muslim's assurance of safety to a non-believer from a hostile party grants them protection, thus, other Muslims are forbidden from harming them. To preserve the integrity of this protection and prevent any harm to Muslims as a consequence, jurists have stipulated that the one offering protection should be free from suspicion, the assurance should be devoid of any harm, or the matter should be referred to the ruler for his decision."
},
{
"type": "paragraph",
"text": "Another point is that; while reflecting on the poignant tale of Umm Hani's, we are reminded, one more time, of the esteemed position that women held in the early Islamic Ummah. This story not only underscores the Prophet's (ﷺ) merciful nature but also highlights the profound respect and consideration he accorded to the opinions and actions of women. Umm Hani's ability to protect and advocate for the lives of her relatives, in the first place, hiding them, challenging his brother, may Allah be pleased with him, who was one of the most influential figures at that time, and the Prophet's immediate affirmation of her decision, exemplify the integral role women played in shaping the moral and social fabric of their time. Through this narrative, we glean the timeless lesson that wisdom, compassion, and the pursuit of justice transcend gender, affirming the dignity and respect owed to every individual's voice and actions in Islam."
},
{
"type": "paragraph",
"text": "And thus came the grand day of the full Conquest, when Makkah, finally shedding the dust of polytheism sullied by the idolaters, adorned the garment of Islam for eternity. The Prophet (ﷺ) had instructed his commanders to fight only those who fought them. However, he specifically named individuals whose blood was forfeited, even if they were found beneath the drapes of the Kaaba, including Al-Huwayrith ibn Naqidh ibn Wahb. He had harassed the Prophet (ﷺ) in Makkah and, during the Hijrah, when Al-Abbas escorted the Prophet's daughters, Fatimah and Umm-Kulthum, may Allah be pleased with them both, to Medina, Al-Huwayrith attacked their camel, causing them to fall and be injured. Hence, the Prophet (ﷺ) decreed his blood permissible, and Ali killed him on that day. (Seerat Ibn Hisham, 4/58-59)"
}
]
},
{
"id": "thwarting_a_spy_effort_for_quraysh",
"type": "section",
"title": "Thwarting a Spy Effort for Quraysh:",
"content": [
{
"type": "paragraph",
"text": "After the Conquest, the Messenger of Allah (ﷺ) sent Ali to the clan of Banu Jadhima to rectify the mistake made by Khalid bin Al-Walid in killing some of them. After the conquest of Makkah in the 8th year of Hijrah, the Messenger of Allah (ﷺ) had dispatched Khalid to Banu Jadhima to invite them to Islam. However, they did not correctly articulate their acceptance of Islam and instead said, \"Sab'ana!\" (i.e., “We have left the religion”, meaning their previous religion not Islam), leading Khalid to misunderstand their statement and kill and capture some of them. When the news of Khalid's actions reached the Messenger of Allah (ﷺ), he raised his hands and said, \"O Allah, I absolve myself before You of what Khalid has done,\" twice. (Al-Bukhari, No. 4339)"
},
{
"type": "paragraph",
"text": "Thus, the Messenger of Allah (ﷺ) sent Ali to look into their matter, providing him with enough resources for this task. Ali fulfilled his duty excellently, compensating them for the bloodshed and loss of property, even to the extent of indemnifying the value of a dog's bowl. After completing these compensations, he asked them, \"Is there any claim of blood or property that has not been compensated to you?\" They replied, \"No.\" He said, \"I give you this remaining money as a precautionary measure from the Messenger of Allah (ﷺ) for what neither you nor we may know.\" He did so, and upon his return to the Messenger of Allah (ﷺ) and informing him of the actions taken, he, relievedly said, \"You did really well and acted rightly.\" (Seerat Ibn Hisham, 4/72-73)"
},
{
"type": "paragraph",
"text": "Through this noble and successful mission, Ali, may Allah be pleased with him, alleviated a concern and burden that weighed heavily on the Messenger of Allah (ﷺ). With this wise prophetic guidance, he consoled Banu Jadhima, removing any grief and sorrow from their hearts. It also should be noted that Khalid's killing of some people from Banu Jadhima was a misjudgment and misinterpretation on his part, evidenced by the fact that the Messenger of Allah (ﷺ) neither punished him for his actions nor dismissed him from his position."
}
]
},
{
"id": "an_envoy_and_messenger_of_peace",
"type": "section",
"title": "An Envoy and Messenger of Peace:",
"content": [
{
"type": "paragraph",
"text": "The conquest of Makkah instilled fear and terror in the hearts of the polytheists, causing panic among them. The tribes of Ta'if, primarily Hawazin and Thaqif, along with other tribes, resolved to quickly confront the Muslim army before it could turn on them. They assembled a vast army led by a valiant and courageous young man named Malik ibn Auf al-Nasri, and they marched towards the Muslims. (Seerat Ibn Hisham, 4/80)"
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) promptly decided to face them at the head of a formidable army consisting of 12000 men; 10000 from Medina and 2000 newly converted Muslims of Makkah. The enormity of the army led some to overconfidence, to the point where it was said: \"We cannot be defeated today due to lack of numbers.\" (Al-Tabaqat, 2/150)"
},
{
"type": "paragraph",
"text": "Malik ordered his army to hide behind big stones, rocks, and the crevices of mountains, and at high points at the end of the valley, which was a passage to the area of Hunayn. When the Islamic army reached there, they were ambushed with arrows and stones, suffering defeat and disarray, leading many from the Prophet’s army to flee. (Al-Kamil Fi Al-Tareekh, 1/625)."
},
{
"type": "paragraph",
"text": "It was disastrous, to the point where Abu Sufyan, one of those whose hearts had been recently reconciled towards Islam, mockingly said: \"Their defeat will not end until they reach the sea.\" (Tarikh Al-Islam, 2/576)."
},
{
"type": "paragraph",
"text": "In this moment of adversity, only a few remained with the Prophet (ﷺ), about 10, as he fought saying: \"I am the Prophet, truly spoken, from Abdul Muttalib's lineage, unbroken.\" Only a small group of the Prophet's Sahabah, those who were the earliest in embracing Islam and known for their valor, steadfastness, and bravery, stayed with him. Among them were Abu Bakr Al-Siddiq, Umar, Ibn Mas'ud, Al-Abbas, his son Fadl, Abu Sufyan ibn Harith, Usama ibn Zaid and others who quickly returned to the battle and were counted among those who did not flee. Of course, among those who stood firm and defended the Prophet (ﷺ) with their sword and life was Ali ibn Abi Talib, may Allah be pleased with him. He tirelessly defended the Prophet (ﷺ), driving back those who sought to kill him and forcing them to retreat. (Seerat Ibn Hisham, 4/85)"
},
{
"type": "paragraph",
"text": "In the midst of these adversities and challenges, the Prophet Muhammad (ﷺ) raised his voice loudly, calling out: \"O supporters of Allah and His Messenger, I am the servant of Allah and am His messenger!\" However, his voice was not heard by the people, as he was not loud by nature. He then requested his uncle Al-Abbas, known for his booming voice, to call out to the people, which he quickly did: \"O assembly of the Ansar, O assembly of the Samurah (i.e., name of the tree where the Pledge of Al-Ridwan took place)!\""
},
{
"type": "paragraph",
"text": "They responded: \"At your service, at your service.\" A man would try to turn his camel around but couldn't, so he would grab his shield, throw it over his shoulders, take his sword, and dismount his camel to make his way towards the voice, eventually reaching the Prophet Muhammad (ﷺ). Once about 100 of them had gathered around him, they faced the enemy more effectively, and thus the order of the army was reformed, and they fought until victory was theirs. (Tarikh Al-Rusul Wa Al-Muluk, 3/75)"
},
{
"type": "paragraph",
"text": "However, Ali's steadfastness and relentless fighting in this particular battle are also noteworthy; he killed 40 men from Hawazin, including Abu Jerwal, one of their bravest, for he was a strong fighter on a red camel holding a black banner, who would strike with his spear when he could reach the Muslims, and when people fell behind, he lifted his spear so those behind him could follow. Ali, with his military acumen and extensive experience, realized that this man played a significant role in the morale and fierceness of Hawazin. So, he, may Allah be pleased with him, and another man from Al-Ansar headed towards him directly and managed to dismount and kill him. His death marked the beginning of their army's collapse, leading to the enemy's defeat and the Muslims' victory within an hour. (Musnad Abu Ya'la, modified, 3/388)"
},
{
"type": "paragraph",
"text": "Jabir ibn Abdullah, may Allah be pleased with him, described this incident with more details saying: \"As the bearer of the Hawazin standard rode his red camel, doing what he did, Ali ibn Abi Talib, and a man from the Ansar aimed for him. Ali approached from behind, striking the camel's hock, causing it to fall, while the Ansari leapt onto the man, delivering a blow that severed his foot at the shin, tumbling him from his saddle. The battle intensified, and by Allah, the retreat did not cease until they found prisoners already bound in the presence of the Messenger of Allah (ﷺ).\" (Seerat Ibn Hisham, 2/446)"
},
{
"type": "paragraph",
"text": "This situation offers several lessons for the proponents of truth and its soldiers to ponder for a long time. The defeat of a cause in a battle might stem from the weakening of some of its members' faith, their lack of dedication to the truth, and their unpreparedness to sacrifice for it. The steadfastness of the cause's leader (ﷺ) during crises, his courage, and his trust in Allah's support significantly contribute to turning defeat into victory, strengthening the hearts of the weak and hesitant among his followers."
},
{
"type": "paragraph",
"text": "The sincere and steadfast supporters of truth rallying around their bold and dedicated leader also play a significant role in converting defeat into victory. Those who remained with the Prophet (ﷺ) after the initial defeat in the battle and those who heeded his call did not exceed 100 men. At that point, the tide of the battle began to turn, marking the beginning of Allah's support for His faithful servants, the weakening of His enemies, and the onset of discord within their ranks and hearts. As the leader of the cause and his soldiers remember that they are on the side of truth and that Allah is with the truthful believers, their morale strengthens, and their willingness to sacrifice and persevere increases."
},
{
"type": "paragraph",
"text": "Consider also, the Prophet's (ﷺ) leading, and communication skills in his declaration: \"I am the Prophet, truly spoken, from Abdul Muttalib's lineage, unbroken,\" which stands as a testament to the truthfulness of his claim to prophethood and his confidence in the support of his Lord."
},
{
"type": "paragraph",
"text": "Thus, a leader should always, especially in times of hardship, be confident, seek refuge in his Lord, and be assured of His victory and care. The leader's confidence in his mission and purpose has the greatest impact on his success, rallying people around him, and it significantly eases the burden of hardships, allowing him to endure pain with contentment and peace. (Al-Seerah Al-Nabawiyah, 1/140)"
},
{
"type": "paragraph",
"text": "Since we are discussing some aspects of this grand epic even detailed in the Book of Allah, and as we've discussed the profound influence of Muslim women in the early Muslim communities earlier, we turn our attention to another remarkable woman, Umm Sulaim bint Milhan. She presented a glorious example of Muslim women's valor in the dawn of Islam. Umm Sulaim participated in this battle alongside her noble companion husband, Abu Talha Al-Ansari [different from Talha Ibn Abd Allah]. Armed with determination, a sword by her side, and pregnant, she also was managing a camel for Abu Talha, fearing it might escape."
},
{
"type": "paragraph",
"text": "She ingeniously tied her hand with its nose ring and lead, securing this huge animal on the battlefield and in a very critical situation like that which proved nothing but amazing determination and power of mind. The Prophet (ﷺ) noticed her, so, he inquired, \"Umm Sulaim, what brings you here?\""
},
{
"type": "paragraph",
"text": "She declared, \"By my father and mother, O Messenger of Allah! Do not be lenient with those who flee and desert you; rather, please fight them just like you fight our enemy here, for they are indeed deserving.\""
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) replied, with his usual merciful words even in such an “hour of difficulty” as the Quran describes it, he said, \"May Allah suffice me the harm, O Umm Sulaim!\""
},
{
"type": "paragraph",
"text": "Noticing she carried a dagger, her husband, Abu Talha, asked about its purpose. She said, \"I have taken it so that if any of the disbelievers approach me, I will rip him apart with it!\" Abu Talha was impressed by her courage and strength, and turning towards the Prophet (ﷺ), he smiled and proudly said, \"Do you hear what Umm Sulaim says, O Messenger of Allah? Do you hear it?\""
},
{
"type": "paragraph",
"text": "Thus was the Muslim woman: bold, participating directly in battles, ready to defend herself against enemies to avoid capture, embodying the radiant pages of sacrifice, bravery, and dedication in the early history of Islam."
}
]
},
{
"id": "ali_in_the_battle_of_hunayn",
"type": "section",
"title": "Ali in the Battle of Hunayn:",
"content": [
{
"type": "paragraph",
"text": "After the Prophet (ﷺ) had purified the Kaaba from the idols within it, it became necessary to demolish the idols that had long been landmarks of ignorance. Thus, the campaigns of the Messenger of Allah (ﷺ) followed one after another to cleanse the peninsula of them. It fell upon Ali, may Allah be pleased with him, to destroy the idol of Fals in the lands of Tai'. In the spring of that year, a force led by him set out to demolish Fals, an idol of Tai', consisting of 150 men from the Ansar, on 100 camels and 50 horses, carrying a black banner and a white flag. They launched an attack at dawn on the encampment of the family of Hatim, Hatim al-Ta'i, the well-known Jahili figure for his generosity, demolishing Fals, plundering livestock and sheep, and capturing Adi ibn Hatim's sister, while Adi fled to Syria. (Tarikh Al-Islam, 624)"
},
{
"type": "paragraph",
"text": "And may this present an opportunity to recount the story of Adi. Adi bin Hatim was a Christian, the son of the famously generous Hatim al-Ta'I as we said, and held in high esteem among his people. Disliking the message of the Prophet Muhammad (ﷺ), he left his people to join the Christians in Syria, only to find himself even more displeased there."
},
{
"type": "paragraph",
"text": "Abu Ubaidah bin Hudhaifah, may Allah be pleased with him, narrates the story of Adi bin Hatim, saying, \"I was keen to learn about Adi bin Hatim's story, who was beside me, but I didn't approach him directly with my questions. When I finally did, he said: 'When the Prophet (ﷺ) was sent, I disliked him more than anything. I fled to the farthest lands towards Syria. Then, I thought, if I were to approach this man, and if he were a liar, it would be obvious to me, and if he were truthful, I would follow him.' So, I travelled back [To Arabia]. Upon my arrival to Medina, the people exclaimed, 'Adi bin Hatim has come!'\""
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) rejoiced at his arrival and welcomed him warmly, despite Adi's previous opposition to Muslims, his escape from battle, his disdain for Islam, and his refuge with the Christians. Yet, the Prophet (ﷺ) greeted him with a smile and led him by hand to his home."
},
{
"type": "paragraph",
"text": "Walking beside the Prophet (ﷺ), Adi felt as if there were no difference in their status. Muhammad (ﷺ) was a sovereign over Medina and its surroundings, while Adi ruled over the mountains of Tai and its vicinities. Muhammad (ﷺ) followed a divine religion, \"Islam,\" and Adi adhered to another divine religion,\n \n\"Christianity.\" Muhammad (ﷺ) had a revealed book, \"The Quran,\" and Adi had a revealed book, \"The Gospel.\" Adi felt the only difference between them was in the intensity of power and army. However, on their way to his house, 3 incidents occurred:"
},
{
"type": "paragraph",
"text": "As they walked, a woman stood in the middle of the road, calling out, \"O Messenger of Allah, I have a need.\" The Prophet (ﷺ) immediately went to her, listening to her needs. Adi bin Hatim, who was acquainted with kings and ministers, watched this scene, comparing the Prophet's (ﷺ) interaction with people to what he had seen before from leaders and nobles. After deep contemplation, he declared, \"By Allah, these are not the manners of kings; these are the manners of prophets.\""
},
{
"type": "paragraph",
"text": "After the woman's need was addressed, the Prophet (ﷺ) returned to Adi, and they continued their walk. Then, another man approached the Prophet (ﷺ). Did he say, \"O Messenger of Allah, I have surplus wealth seeking a needy person?\" Or, \"I have harvested my land, and the produce is excessive. What should I do with it?\" If only he had said something of the sort, Adi might have perceived the Muslims as wealthy and abundant. Instead, the man complained of poverty and destitution, barely finding food for his children, surrounded by Muslims living modestly with nothing to spare. The man spoke these words, and Adi listened. The Prophet (ﷺ) responded with a few words and moved on."
},
{
"type": "paragraph",
"text": "After a few steps, another man came forward, complaining about bandits, indicating the insecurity outside Medina due to enemies and thieves. The Prophet (ﷺ) addressed him and continued. Adi reflected on his position of honor among his people, free from enemies, and wondered why he should embrace a religion whose followers were in weakness, poverty, and need?"
},
{
"type": "paragraph",
"text": "Upon reaching the Prophet's (ﷺ) house, they entered to find a single cushion. The Prophet (ﷺ) offered it to Adi as an honor for a guest, insisting he sits on it. After a brief exchange of humility, Adi sat on it. There, the Prophet (ﷺ) began to break down the barriers between Adi and Islam, urging him to embrace Islam for safety. \"O Adi, embrace Islam for your safety. Embrace Islam for your safety. Embrace Islam for your safety,\" the Prophet (ﷺ) urged. Adi responded, \"I am already committed to a religion.\" To this, the Prophet (ﷺ) replied, \"I know more about your religion than you do.\" \"You know more about my religion than I do?\" Adi asked, puzzled. \"Yes,\" the Prophet (ﷺ) affirmed. \"Aren’t you a follower of the Rukusi faith?\" This was a Christian sect with some Zoroastrian influences. Adi admitted in amazement, \"Yes, that's true.\" The Prophet (ﷺ) then asked, \"When you engage in battles alongside your people, do you partake in the division of war booty?\" \"Indeed,\" Adi conceded. The Prophet (ﷺ) pointed out, \"But that is not permissible in your religion, right?\" Adi felt the weight of this truth, acknowledging, \"Yes.\""
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) then said, \"I know what prevents you from embracing Islam. You think it's the religion of the weak and the destitute, those whom the Arabs have forsaken. O Adi, do you know of Al-Hirah [i.e., a place next to Al-Kufah, Iraq]?\" the Prophet (ﷺ) inquired. \"I haven't seen it but have heard of it,\" Adi replied. The Prophet (ﷺ) then prophesized, \"By Him in whose hand is my soul, Islam will become so strong that a woman will travel from Al-Hirah to perform Tawaf around the Kaaba without needing protection from anyone. She will pass through hundreds of tribes without fear of being assaulted or robbed because Muslims will have such strength and respect that no one would dare harm a Muslim for fear of retaliation.\""
},
{
"type": "paragraph",
"text": "Upon hearing this, Adi visualized the scene in his mind, a woman traveling from Iraq to Makkah, meaning she would pass through the northern part of the Arabian Peninsula, including the mountains of Tai, his homeland. Adi was astonished and thought to himself, \"What about the fierce warriors of Tai who have caused so much turmoil?\""
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) continued, \"And the treasures of Khosrow son of Hormizd will be opened to us.\" \"Khosrow's treasures?\" Adi was taken aback. \"Yes, Khosrow son of Hormizd. And his wealth will be spent in the way of Allah.\" The Prophet (ﷺ) further foretold, \"If you live long enough, you will see a man with a handful of gold or silver seeking someone to accept his charity but finding no one in need.\" The Prophet (ﷺ) then solemnly advised Adi about the afterlife, \"A time will come when you will meet Allah with no interpreter between you. You will look to your right and see nothing but Hellfire, and to your left, again, nothing but Hellfire.\" Adi fell silent, deeply contemplative."
},
{
"type": "paragraph",
"text": "Then, the Prophet (ﷺ) challenged him, \"O Adi, what prevents you from declaring, 'There is no god but Allah'? Do you know of any god greater than Allah?\" At that moment, Adi declared, \"I am a Hanif and a Muslim. I bear witness that there is no god, but Allah and that Muhammad is His servant and messenger.\" The Prophet's (ﷺ) face lit up with joy and glad tidings."
},
{
"type": "paragraph",
"text": "Adi bin Hatim testified, \"The pilgrimage from Al-Hirah to the Kaaba without needing protection has become a reality, and I was among those who opened the treasures of Khosrow. By Him in whose hand is my soul, the third prediction will also come true because the Prophet (ﷺ) has said so.\" (Al-Mustadrak, modified, 4/564) (Al-Musnad, modified, No. 19378)"
},
{
"type": "paragraph",
"text": "The conversion of Adi ibn Hatim, may Allah be pleased with him, exemplifies one of the Prophet's (ﷺ) noble characteristics: humility. This trait played a significant role in Adi's conversion. As we saw, when Adi first approached the Prophet (ﷺ) he held the perception that the Prophet (ﷺ) was either a king or a prophet. However, when he saw a weak, elderly woman stopping the Prophet for a lengthy conversation about her needs, Adi thought to himself, \"By Allah, this is not the demeanor of a king.\" Then, observing the Prophet sitting on the ground in a humble abode devoid of royal or wealthy trappings, Adi recognized the Prophet's humility, dispelling the notion of monarchy from his mind and solidifying the image of prophethood. This serves as a lesson to all who call to Allah to embody and exhibit the trait of humility."
},
{
"type": "paragraph",
"text": "Humility, approachability, and gentleness were qualities that the Prophet (ﷺ) personified with both the young and old, near and far. Anyone reading his Seerah and learning of his character cannot help but fill their heart with love for him, as humans are naturally inclined to love the humble and disdain the arrogant. The stories of his humility are numerous, and his noble Seerah is replete with such instances. It is well-documented that he never behaved arrogantly towards anyone, nor did he ever boast about his status or position."
},
{
"type": "paragraph",
"text": "Adi's conversion also highlighted the Prophet's (ﷺ) wisdom, as he demonstrated awareness of Adi's previously held false beliefs and their contradiction. Also, the Prophet's (ﷺ) strategy in persuasion was to not merely identify Adi as a Christian but to acknowledge the specific nuances of his faith. This is akin to someone in the West today recognizing you not just as a Muslim but specifying your madhab, whether Shafi'i or Maliki, showing a deep understanding of your faith, which is a great strategy of communication. Thus, Adi became convinced of the Prophet's (ﷺ) prophethood, which knew of matters of faith unknown to others around him. After that, when the Prophet (ﷺ) perceived Adi's conviction, he spoke of barriers that prevent normal people from following the truth, even when they recognize it, such as the Muslims' weakness and their state of poverty. The Prophet (ﷺ) reassured him that security would soon prevail so that a woman could travel from Iraq to Makkah without needing protection from anyone, that the Persian Empire would fall under Muslim rule, and that wealth would become so abundant that no one would accept it. Upon the removal of these obstacles, Adi embraced Islam."
},
{
"type": "paragraph",
"text": "The Prophet (ﷺ) was wise in his invitation, understanding the ailments of the soul and their remedies. He tailored his call to suit the knowledge, age, intellect, status, and emotions of every individual. Thus, Adi found the signs of true prophethood in the Prophet's (ﷺ) profound wisdom and humility, just as he saw in his modest living conditions. These signs were later validated by historical events and prophecies that came to fruition after the Prophet's (ﷺ) death, further strengthening Adi's faith. Indeed, this is one of the Prophet's miracles (ﷺ), ponder on them, dear reader."
}
]
},
{
"id": "alis_campaign_to_demolish_the_idol_of_fals",
"type": "section",
"title": "Ali's Campaign to Demolish the Idol of Fals:",
"content": [
{
"type": "paragraph",
"text": "In Rajab, the 9th year of Hijrah, the Tabuk expedition took place, which held great significance in the Prophetic Seerah and had far-reaching effects on the Muslims and Arabs, and the course of Islamic history. The Messenger of Allah (ﷺ) appointed Ali over Medina, providing the hypocrites an opportunity to vent their envy and hypocrisy by speaking ill of Ali, claiming his stay was due to his being a burden on the Prophet (ﷺ). This act and statement against him were clear signs of their hypocrisy, as evidenced by the authentic hadith where Ali, may Allah be pleased with him, stated: \"By the One who splits the seed and created the soul, the Prophet (ﷺ) promised me that no one would love me except a believer, and no one would despise me except a hypocrite.\" Upon hearing their rumors, Ali took his horse and sword, caught up with the army, and expressed his desire to participate, saying, \"O Messenger of Allah! You leave me with children and women?\" The Messenger of Allah (ﷺ), famously replied, as we stated before, \"Are you not content to be to me as Aaron was to Moses, except that there is no prophet after me?\" (Al-Bukhari, No. 2404)."
}
]
},
{
"id": "appointment_of_ali_over_medina",
"type": "section",
"title": "Appointment of Ali Over Medina:",
"content": [
{
"type": "paragraph",
"text": "Following the conquest of Makkah, tribes across the Arabian Peninsula embraced Islam, responding to the call of faith. The Prophet Muhammad (ﷺ) dispatched missionaries to tribes that had yet to accept Islam. Among these emissaries was Ali, may Allah be pleased with him, sent to the people of Hamdan in Yemen. Al-Bara' ibn Azib, may Allah be pleased with him, narrates their journey with Ali to Yemen, saying: \"When we reached the outskirts of Yemen, the news of our arrival preceded us, prompting the people to gather for him. Ali led us in the Fajr prayer, and upon completion, he aligned us into a single row before stepping forward to address the congregation. He praised Allah and recited to them the letter from the Prophet Muhammad (ﷺ). Consequently, the entire region of Hamdan embraced Islam in a single day. Ali wrote to the Prophet (ﷺ) about this achievement, and upon reading the letter, the Prophet (ﷺ) prostrated in gratitude and said, 'Peace be upon Hamdan, peace be upon Hamdan.'\" (Zad al-Ma'ad, 3/622)"
},
{
"type": "paragraph",
"text": "After the widespread acceptance of Islam in their land, the people of Yemen required someone to educate them on the matters of their new faith, to impart knowledge, and to adjudicate among them according to the laws of Allah the Almighty. Thus, the Prophet Muhammad (ﷺ) sent several Sahabah to various parts of Yemen, including Muadh and Abu Musa Al-Ash'ari, among whom Ali ibn Abi Talib was distinguished for his excellence."
},
{
"type": "paragraph",
"text": "Thus lived Ali, may Allah be pleased with him, in close companionship with the beloved Prophet (ﷺ), drawing from his knowledge, asceticism, and noble character until the Prophet's demise (ﷺ), which nearly tore his heart apart. He had lost his beloved Prophet and messenger, his second father, who had embraced him, nurtured him, and showered him with mercy, affection, and knowledge. Moreover, the Prophet (ﷺ) had given him Fatimah, the apple of his eye and the comfort of his heart, may Allah be pleased with them all."
}
]
},
{
"id": "ali_as_a_missionary_and_judge_in_yemen",
"type": "section",
"title": "Ali as a Missionary and Judge in Yemen:",
"content": [
{
"type": "paragraph",
"text": "After the death of the Prophet Muhammad (ﷺ), Ali remained closely associated with the Rightly Guided Caliph, Abu Bakr, may Allah be pleased with him. On the other side, Abu Bakr recognized Ali's value and status, consulting him on significant matters, often seeking his advice by saying, \"Give us your opinion, O Abu Al-Hasan.\""
},
{
"type": "paragraph",
"text": "Ali, in turn, held love and respect for Abu Bakr, understanding his importance to the Muslims. A shining example of Ali's loyalty to Abu Bakr, his sincere advice for Islam and the Muslims, and his commitment to preserving the caliphate and the unity of the Muslim community was evident in his stance when Abu Bakr, may Allah be pleased with him, intended to personally proceed to the battle of Dhu Qissa and lead the military campaigns against the apostates himself, despite the risks and dangers this posed to the Islamic presence. (Al-Murtada, 97)"
},
{
"type": "paragraph",
"text": "Therefore, Ali sent him, \"I tell you what the Messenger of Allah (ﷺ), said on the day of Uhud: 'Sheathe your sword and do not distress us by risking yourself. Return to Medina, for by Allah, if we were to lose you, Islam would never be organized again,'\" thus, he returned. (Al-Bidaya wa'l-Nihaya, 6/314-315)"
},
{
"type": "paragraph",
"text": "Had Ali begrudgingly pledged allegiance to Abu Bakr, as some of the less informed claim, this would have been a golden opportunity for Ali to leave Abu Bakr to his fate, perhaps hoping for an incident to relieve him of Abu Bakr and clear the way for himself. Furthermore, had Ali harbored any ill will towards him - which is far from his noble character - he could have incited someone to assassinate Abu Bakr, as is the way of political figures with their rivals and enemies. (Al-Murtada, p. 97)"
},
{
"type": "paragraph",
"text": "Actually, Ali, may Allah be pleased with him, advocated for battling the apostates. When Abu Bakr asked Ali, \"What do you say, O Abu Al-Hasan?\" Ali replied, \"I say that if you leave anything taken from them by the Messenger of Allah (ﷺ) and do not fight for it, you would be deviating from the Prophet's tradition (ﷺ).\" Abu Bakr declared, \"If they withhold from me even a single tether I used to receive in Zakat, I would fight them over it.\" (Al-Riyadh Al-Nadhirah, 670)"
},
{
"type": "paragraph",
"text": "Ali also stated, \"No one should prefer me over Abu Bakr and Umar, lest I punish them with the penalty for lying\" (Fada'il al-Sahaba, 1/83)."
},
{
"type": "paragraph",
"text": "Uqbah ibn Al-Harith said: \"I went out with Abu Bakr Al-Siddiq from the Asr prayer a few days after the Prophet's death, and Ali was walking beside him. They passed by Hasan bin Ali playing with some boys. Abu Bakr picked him up and placed him on his neck, saying:"
},
{
"type": "paragraph",
"text": "This beautiful child, in his grace *** Resembles his grandfather, the Prophet's face \n\nNot a bit does he mirror his father Ali *** In him, the Prophet's reflection we see To this Ali laughed so hard.\" (Musnad Ahmad, 1/170)."
},
{
"type": "paragraph",
"text": "Have you seen a more beautiful relationship than this among the men of Allah and His chosen ones?"
},
{
"type": "paragraph",
"text": "Ali, may Allah be pleased with him, used to say, \"Whoever parts from the community by an inch has indeed removed the necklace of Islam from his neck\" (Musannaf, 15/24)."
},
{
"type": "paragraph",
"text": "So, would Ali do that? He, may Allah be pleased with him, detested disagreement and was keen on unity."
},
{
"type": "paragraph",
"text": "Al-Qurtubi said: \"Whoever contemplates what transpired between Abu Bakr and Ali, from their grievances and apologies, and what it entailed in terms of agreement, would realize that each acknowledged the merit of the other, and their hearts were in agreement on respect and love. Even though human nature might sometimes prevail, the religion rectifies that, and Allah grants success.\" (Fath al-Bari, 7/495)"
},
{
"type": "paragraph",
"text": "Also, Ali was among those whom Al-Siddiq consulted regarding who should assume the caliphate after him, and Ali's opinion was that it should be Al-Farooq. (Al-Kamil, 2/79)"
}
]
},
{
"id": "ali_in_the_era_of_abu_bakr",
"type": "section",
"title": "Ali in the Era of Abu Bakr:",
"content": [
{
"type": "paragraph",
"text": "After the death of Abu Bakr, may Allah be pleased with him, Umar became the Caliph and recognized Ali's worth and status. He would often seek Ali's jurisprudence, intelligence, and insight, famously saying, \"If not for Ali, Umar would have perished.\""
},
{
"type": "paragraph",
"text": "Why, then, do some imagine things unsupported by true historical evidence? Ibn al-Jawzi stated that Abu Bakr and Umar would consult him, and Umar used to say, \"I seek refuge with Allah from a [judiciary] dilemma that Abu al-Hasan is not present to solve.\" (Fadha’il Al-Sahaba, No. 1100)"
},
{
"type": "paragraph",
"text": "One day, Umar, may Allah be pleased with him, brought forth a pregnant woman who had confessed to adultery. He decreed that she must be punished. Ali encountered her and inquired, \"What is the matter with this woman?\" He was told, \"The Commander of the Faithful has ordered that she be punished.\" Ali returned to her and asked Umar, \"Did you command that she be stoned?\" Umar replied, \"Yes, she confessed to adultery before me.\" Ali then said, \"You have authority over her, but what authority do you have over what is in her womb?\" He added, \"Perhaps you scared her into confessing, or intimidated her?\" Umar responded, \"Indeed, that happened.\" Ali questioned, \"Have you not heard the Prophet (ﷺ) say, 'There is no punishment for one who confesses under compulsion'? That if someone was bound, imprisoned, or threatened, then their confession is not to be accepted.\" Umar then released her, and thereafter remarked, \"Women are incapable of giving birth to the likes of Ali ibn Abi Talib. If not for Ali, Umar would have perished\" (Sunan ibn Mansour, 2/69)."
},
{
"type": "paragraph",
"text": "It is widely transmitted that Ali, proclaimed from the pulpit in Kufa, \"The best of this nation after its Prophet (ﷺ) are Abu Bakr and then Umar.\" This statement, as noted by Sayyid Muhibbuddin al-Khatib, is supported by more than 80 narrations recorded by Al-Bukhari and others, highlighting its authenticity unparalleled by any historical account of the prophet’s companions."
},
{
"type": "paragraph",
"text": "In fact, His appreciation and love for his predecessors in the caliphate were such that he named some of his sons after them. Following Hasan, Husayn, and Muhammad Ibn al-Hanafiyyah, Ali's sons were Abu Bakr, Umar, and Uthman. Moreover, Ali's daughter, Umm Kulthum, was married to Umar ibn al-Khattab!"
},
{
"type": "paragraph",
"text": "“Ali supported his 3 predecessors with his advice, action, and treated them with the generosity of his conduct and speech, never showing any signs of hatred or concealed animosity. It is more fitting to say: The evidence of his loyalty during their lives and after their passing was more apparent than any signs of estrangement; for he even embraced Muhammad, the son of Abu Bakr, and provided for him, nominating him for leadership and was utterly sad when he was killed.” (Abqariyyat Al-Imam, 202)"
},
{
"type": "paragraph",
"text": "What generation are we speaking of? Truly, it is a generation whose excellence those steeped in decline cannot even fathom, let alone reach its heights. It is a unique and distinguished generation, may Allah be pleased with them all, and may they be pleased with Him. And may the eyes of the malicious people never find rest!"
},
{
"type": "paragraph",
"text": "Finally, to encapsulate Ali ibn Abi Talib's relationship with his predecessors without lengthiness, Al-Suyuti has relayed a saying attributed to Imam Ali, which reflects his belief that the caliphate is a right of the Ummah. The Prophet (ﷺ) passed away without appointing anyone as his successor, neither Ali nor anyone else. This also reveals Ali's support for the 3 caliphs before him and his sincere advice to them."
},
{
"type": "paragraph",
"text": "Al-Hasan, his son, reported: \"When my father, Ali, ventured into Basra, he was approached by Ibn Al-Kawwa and Qays ibn Abbad who inquired, 'Wouldst you not disclose the nature of this expedition you have embarked upon, assuming command over the Ummah, setting some against others? Is there a mandate from the Messenger of Allah (ﷺ) designated unto you? Disclose unto us, for you are deemed trustworthy and veracious regarding what you have heard.'"
},
{
"type": "paragraph",
"text": "To this, Ali responded, 'By Allah, there exists no specific mandate from the Prophet (ﷺ) concerning this matter. Verily, if I were amongst the earliest believers, I would not then become the first to fabricate lies about him. Had there been such a mandate from the Prophet (ﷺ) to me, never would I have permitted my brother from Banu Taym ibn Murrah (alluding to Abu Bakr) and Umar ibn al- Khattab to ascend his pulpit (ﷺ). I would have contended against them with naught but the cloak upon my back."
},
{
"type": "paragraph",
"text": "But the Messenger of Allah (ﷺ) departed not in haste nor did his demise come unanticipated; he endured his ailment for many days and nights. He would come forth to the believers, instructing them about the prayer, and he designated Abu Bakr to lead the people in prayer, all the while aware of my presence. Indeed, one amongst his consorts sought to divert him from Abu Bakr, yet he rebuffed and was incensed, proclaiming: 'You are akin to the companions of Joseph. Instruct Abu Bakr to lead the people in prayer, immediately.'"
},
{
"type": "paragraph",
"text": "Upon Allah’s reclamation of His Prophet (ﷺ), we contemplated our affairs and elected for our worldly concerns the one whom the Prophet of Allah (ﷺ) had sanctioned for our spiritual guidance. Prayer is the cornerstone of Islam, the pinnacle of the faith, and the edifice of belief. Thus, we pledged our allegiance to Abu Bakr, and he was deserving of such. Amongst us, there arose no dispute over this matter, we bore no witness against one another, nor was the bond of brotherhood rent asunder. I accorded Abu Bakr his due right, upheld his command, campaigned at his side, accepted his grants, engaged in battle under his banner, and enforced legal judgments with my whip at his behest."
},
{
"type": "paragraph",
"text": "When Umar was chosen, he followed the path laid by his predecessor, adhering to the Sunnah and established ways. Thus, did we pledge our allegiance to him, and amongst us, there was no discord. No witness stood against another, nor was the bond of brotherhood rent asunder. I accorded Umar his due respect, upheld his command, marched in his armies, fought under his command, and administered legal punishments with my whip before him."
},
{
"type": "paragraph",
"text": "Upon Umar's departure from this world, I pondered upon my lineage, my early embrace of Islam, my contributions, and my virtues, thinking none my equal. Yet, fearing that the one who would follow might commit deeds that would tarnish Umar's legacy, he absolved himself and his offspring from this burden. Had it been a matter of favoritism, surely his own progeny would have been preferred. Thus, he was absolved towards a gathering of Quraysh, six of us, including myself. When we convened, I thought none would outstrip me. However, Abdur Rahman bin Auf sought our vows to heed and obey whomever Allah would choose over us, then he clasped the hand of Uthman bin Affan, pledging his allegiance. Upon reflection, I realized my obedience had preceded my pledge, and my vow had been given to Ibn Affan. Hence, did we pledge allegiance to Uthman. I honored his rights, adhered to his command, fought in his campaigns, gratefully accepted his gifts, followed his orders, and carried out legal punishments with my whip in his presence."
},
{
"type": "paragraph",
"text": "When Uthman was martyred, I examined my position again. The two caliphs, chosen with a covenant from the Messenger of Allah (ﷺ) regarding prayer, had departed this world, and this one, for whom the covenant had been made before the six, was slain; the peoples of the 2 holy cities (i.e., Makkah and Madinah) and these 2 grand cities (i.e., Kuufa and Basra) pledged their loyalty to me. Yet, one (i.e., referring to Muawiyah ibn Abi Sufyan) who was not my equal, whose kinship, knowledge, precedence, and virtues were not like mine, laid claim to it; indeed, I was more rightful to it than he is. (Tareekh Al-Khulafa’, 209-211)."
},
{
"type": "paragraph",
"text": "And then the Fitnah (i.e., Muslims’ Civil Strife) arose between him and Muawiyah, may Allah be pleased with them both, we shall discuss it in upcoming chapters. Al-Hafiz Ibn Kathir said: What happened between Muawiyah and Ali after the murder of Uthman, was based on ijtihad (i.e., independent reasoning) and opinion, which led to a great battle between them. The truth and correctness were with Ali, and Muawiyah is excused by the consensus of scholars, both predecessors and successors. The authentic hadiths have testified to Islam for both parties. (Al-Bidaya wa'l-Nihaya, 5/629)"
},
{
"type": "paragraph",
"text": "We are certain that all Sahbah are just and that they did not covet the ephemeral world. Rather, they all sought the Face of Allah and the support of Allah's religion. May Allah be pleased with them all and gather us and them in His Paradise and abode of mercy, as brothers, facing one another in love upon thrones of happiness."
}
]
},
{
"id": "ali_in_the_era_of_umar",
"type": "section",
"title": "Ali in the Era of Umar:",
"content": [
{
"type": "paragraph",
"text": "Ali ibn Abi Talib, may Allah be pleased with him, was pledged allegiance to as the Caliph through a process of selection after the martyrdom of the rightly guided Caliph, Uthman ibn Affan, may Allah be pleased with him, at the hands of the insurgent rebels, the outcasts who came from various horizons and from different cities and tribes, with no previous merits or any trace of goodness in religion. It was just after they wrongfully and aggressively murdered him on a Friday, in Dhul-Hijjah, 35 AH."
},
{
"type": "paragraph",
"text": "All who remained in Medina from the Companions of the Messenger of Allah (ﷺ), pledged allegiance to Ali as the Caliph. This was because there was no one more suitable than him at that time. No one claimed the leadership for themselves after Uthman, may Allah be pleased with him, and Abu Al-Hassan, may Allah be pleased with him, was not eager for it. Thus, he only accepted it after significant insistence from those Companions who remained in Medina, fearing the increase and spread of Fitnah."
},
{
"type": "paragraph",
"text": "Some scholars have narrated how Ali, may Allah be pleased with him, was chosen for the Caliphate:"
},
{
"type": "paragraph",
"text": "Seif bin Umar narrated from a group of his elders: “After the assassination of Uthman, Medina remained for 5 days without a leader, with its governor, Al- Ghafiqi bin Harb, and the people searching for someone to take charge. The Egyptians were pressing Ali, who was avoiding them by hiding in his gardens, the Kufans were seeking Al-Zubair but could not find him, and the Basrans were calling for Talha who did not respond to them. They said among themselves: We will not appoint any of these three, So, they went to Sa'd bin Abi Waqqas, who was among the people of Shura, but he declined their offer. Then, they went to Ibn Umar, who categorically refused them. They were at a loss about what to do, then they said: If we return to our cities after killing Uthman without appointing a leader, people will be divided, and we will not be safe. So, they returned to Ali and insisted on him. Al-Ash'tar took his hand, and the people pledged allegiance to him. And they all said: No one is fit for it but Ali. When Friday came and he ascended the pulpit, those who did not pledge allegiance the day before did so. (Al-Bidayah wa-Nihayah, 10/421)"
},
{
"type": "paragraph",
"text": "Muhammad ibn al-Hanafiyya, Ali’s son, said: I was with my father, may Allah have mercy on him, and Uthman was besieged. A man came and said: 'The Commander of the Faithful has been killed this hour'. Ali, may Allah have mercy on him, stood up. Muhammad said: 'I held him by his waist, fearing for him'. He said: 'Let go, no mother shall be for you!' He went to the house and found the man had been killed, may Allah have mercy on him. He then went to his house, entered it, and locked his door. The people came, knocked on his door, entered upon him, and said: 'Uthman has been killed, and the people must have a leader, and we know no one more entitled to it than you. ' Ali told them: 'You do not want me, for I am better for you as a minister than a leader.' They insisted: 'By Allah, we know no one more entitled to it than you.' He said: 'If you insist, then my pledge should not be in secret. Let's go to the mosque, and there the people pledged allegiance to him.' (Al-Sunnah, Abi Baker Al-Khallel)"
},
{
"type": "paragraph",
"text": "In another narration, the Companions of the Messenger of Allah (ﷺ), came to him and said: 'Uthman has been killed, and the people must have an Imam. We find no one more entitled to it than you, who is senior in companionship and closer to the Messenger of Allah (ﷺ).' Ali said: 'Do not do it, for I am a minister, better than being a leader.' They insisted: 'By Allah, we will not do otherwise until we pledge allegiance to you.' He said: 'Then, in the mosque, for my allegiance should not be hidden and must be with the consent of the Muslim.' Abdullah ibn Abbas said he was reluctant for Ali to go to the mosque, fearing disturbance, but Ali insisted on the mosque. When he entered, the Muhajirun and the Ansar came and pledged allegiance, followed by the rest of the people. (Al-Kamil Fi Al- Tareekh, 2/555)"
},
{
"type": "paragraph",
"text": "Imam Ibn Al-Arabi affirms that none of the Sahaba abstained from pledging allegiance to Ali, even if some of them refrained from supporting him when the conflicts with the Jamal faction and with Muawiyah occurred; because pledging allegiance to him was obligatory, whereas supporting him in his war against other Muslims was a matter of ijtihad where views could differ, and perspectives vary. (Al-Awasim Mina Al-Qawasim, 300)"
},
{
"type": "paragraph",
"text": "Hence, Ali, may Allah be pleased with him, reluctantly accepted the caliphate. He accepted it while it was a heavy burden, and a trial, just as his brothers Abu Bakr and Umar had accepted it before him, and maybe even more challenging. People came to him in distress, they flocked to him from every direction, to the extent that some of his young children were trampled underfoot, and his shoulders were split open, gathered around him like a flock of sheep, calling him to pledge allegiance, while he was shouting at them: \"Leave me and seek someone else. For we are about to face matters of great concern, with various aspects and colors, hearts may not endure, and minds may not stand firm. Leadership has become obscure, and the clear path has been forsaken. If you respond to me, I will ride with you on what I know, and I will not heed the speaker's word nor the critic's reproach. And if you leave me, I am like one of you, I might listen to you and obey you more than anyone you appoint over your affairs. Indeed, I am better for you as a minister than as a leader!\" (Risalah Ila Amir Al-Muminin, 43)"
},
{
"type": "paragraph",
"text": "Thus, Ali assumed the caliphate under grim circumstances. Reluctantly, to rescue a community on the verge of unraveling. It also can be stated that Ali was the strongest candidate for the Caliphate after the death of Umar, may Allah be pleased with him. Al-Farooq had appointed him among the six whom he recommended, and he was one of them. The other 4 from the council of Shurah, Abd al-Rahman, Sa'd, Talha, and al-Zubair, by renouncing their right in favor of him and Uthman, left the field open between the two. Thus, only he and Uthman remained. This was a consensus among the members of the Shurah that if not for Uthman, it would have been Ali's right. After the death of Uthman, having been preferred and deemed more deserving by the people of Medina, he became entitled to the Caliphate."
},
{
"type": "paragraph",
"text": "Indeed, there was no one among the Companions of the Messenger of Allah (ﷺ), present at that time who was more entitled to the Caliphate than him, may Allah be pleased with him. He was among the first and foremost to embrace Islam, a cousin of the Messenger of Allah (ﷺ), and his son-in-law. Besides, his capacity and competence were undeniable. He possessed courage, decisiveness, intelligence, a rare judicial mindset, firmness in positions, steadfastness in truth, and foresight in managing affairs. All these factors undeniably made him the sole candidate for the leadership of the Muslims during that critical period of their history. And despite all these qualifications, his Caliphate was legitimized after the consensus of the Muhajirun and the Ansar on him and their pledge of allegiance to him, as we reported."
}
]
},
{
"id": "ali_the_leader_of_the_believers",
"type": "section",
"title": "Ali the Leader of the Believers:",
"content": [
{
"type": "paragraph",
"text": "The life of Abu Al-Sibtain (i.e., Father of the two Prophet’s grandsons) and Abu Turab, Ali ibn Abi Talib, bursts with greatness, majesty, and miraculousness. From his noble self and high aspiration, expanses unfold with no bounds, sparkling with heroism, sacrifices, enormities, and glories. It almost seems, if not for the truth of history, like dreams and myths. He is a magnificent Muslim, who exudes integrity, uprightness, purity, lofty goals, and distant aims from his surroundings. A greatness that will continue to affirm itself as long as its bearer is alive, engaging in grandeur and crafting noble deeds."
},
{
"type": "paragraph",
"text": "He, may Allah be pleased with him, would distribute all that was in the Bayt Al- Mal (i.e., public treasury) to its rightful recipients, and when the treasury was emptied, he would order water to be brought to sprinkle the ground and wash it with water. Once this was done, he stood and prayed two sajdah on its cleansed ground!"
},
{
"type": "paragraph",
"text": "This prayer in the public treasury, after its ground was sprinkled with water, symbolized a profound meaning, marking the new era Ali tried to build where the hereafter dominates the worldly, and piety and righteousness regain their influence over the state, society, and all souls and hearts. He was invited to descend to the Emirate's palace, a grand palace in Al-Kufah, towering in arrogance and temptation, barely seen before he turned away, saying: \"This palace of folly, I shall never dwell in it as long as I live.\" Then, he wears a cloak bought from the market for 3 dirhams, mounts a donkey, and says: \"Leave me to humble the worldly life.\" (Salah Al-Ummah, 67)"
},
{
"type": "paragraph",
"text": "Ali ibn Abi Talib, may Allah be pleased with him, remains a timeless figure, whose wisdom and governance continue to serve as a guide and a beacon for our era. He teaches rulers across every generation and era that allegiance to the truth necessitates the rejection of worldly temptations and the illusions of power."
},
{
"type": "paragraph",
"text": "Imam Ahmad ibn Hanbal remarked, \"The caliphate did not honor Imam Ali; rather, it was he who honored the caliphate with his magnificence.”"
},
{
"type": "paragraph",
"text": "He wasn't graced by kingship's embrace *** But by his essence, all things find grace \n\n\nOutran kings, leaving them behind *** No rival near, nor equal to find \n\n\nHis hands touched the highest of highs *** Beyond what vision or words can describe. (Lawama Al-Asrar Al-Bahiyyah, 2/346)"
},
{
"type": "paragraph",
"text": "In asceticism, he soared, a heroic monk in devout worship. His greatest passion was to demean the world and its overwhelming temptations, by raising against it a steadfast and unflinching hand that declares to those temptations: No. Sufyan al-Thawri said, \"He did not lay a brick upon a brick, nor a reed upon a brick; his provisions were brought to him from Medina in a sack.\""
},
{
"type": "paragraph",
"text": "He always carried his 'Dura' (i.e., Walking stick) with him through the markets, commanding the people to fear Allah and to engage in fair trade, insisting, \"Give full measure and weight,\" and advising, \"Do not puff up the meat.\""
},
{
"type": "paragraph",
"text": "One day, he went out wearing two garments, wrapped in one and draped in the other, loosening one side of his belt and tightening the other, saying, \"I wear these two garments to be farther from arrogance and better in my prayer, and to set a precedent for the faithful.\""
},
{
"type": "paragraph",
"text": "Umar ibn Abdul Aziz commented, \"The most ascetic of all people, without a doubt, was Ali ibn Abi Talib.\""
}
]
},
{
"id": "the_righteous_caliph_and_his_lofty_aspiration",
"type": "section",
"title": "The righteous Caliph and his lofty aspiration:",
"content": [
{
"type": "paragraph",
"text": "As we explained before, Ali pledged allegiance to the caliphate after the assassination of the Commander of the Faithful, Uthman, may Allah be pleased with him. The state was experiencing disturbances in various regions, placing Ali, may Allah be pleased with him, in difficult circumstances. It was a time when the Islamic state began to lose much of its stability and vitality, with the unrest clearly manifesting in Medina itself, and disturbances spreading across the state."
},
{
"type": "paragraph",
"text": "The advisors and counselors, sensing the gravity of the situation, came forward with advice for Ali on what could be done from the outset, especially regarding the governors of the provinces. Commander of the Faithful, Ali ibn Abi Talib, may Allah be pleased with him, possessing leadership talent, understanding of people and the existing conditions, he dismissed the governors to choose others as he saw fit for achieving administrative and political harmony between the Caliph and his aides. Just as Umar dismissed some of Abu Bakr's governors, and Uthman dismissed some of Umar's, it was within Ali's right to dismiss those he believed it was in the interest to dismiss and appoint others."
},
{
"type": "paragraph",
"text": "It must also be noted that some contemporary critics of Islamic history have critiqued the appointment of relatives to governorships during Uthman’s and Ali’s caliphate. Uthman appointed a number of governors who were 5 from the Umayyad clan out of a total of 18 governors! When he died, only 3 Umayyads were governors: Muawiyah, Abdullah ibn Saad ibn Abi Sarh, and Abdullah ibn Amir ibn Kurayz. Therefore, we can see the exaggeration these authors are engaged in."
},
{
"type": "paragraph",
"text": "Then, indeed, the governors whom Uthman, may Allah be pleased with him, appointed from among his relatives, proved their competence and capability in managing the affairs of their governorates. Allah granted them victory in many lands, and they ruled over the people with justice and benevolence. Among them were those who had held gubernatorial roles even before, during the reigns of Abu Bakr and Umar, may Allah be pleased with them, such as Muawiyah, may Allah be pleased with him. Ali, followed Uthman's approach in appointing competent, capable, and righteous relatives to governorships such as his cousins Abdullah ibn Abbas, Ubaidullah ibn Abbas, Quthm and Tamam, the sons of Abbas, and Muhammad ibn Abi Bakr, his stepson."
},
{
"type": "paragraph",
"text": "Both Ali and Uthman appointed those whom they deemed most competent, not favoring them due to kinship. The circumstances prevailing in the governorates necessitated careful selection of governors based on strength, trust, and reliability. The frontiers, especially in the eastern provinces, were still unstable, not to mention the challenges posed by the Kharijite sects that emerged during Ali's caliphate, fighting Muslims instead of the disbelievers. (Asma' al-Matalib, Al-Sallabi, 264)"
},
{
"type": "paragraph",
"text": "Ali, may Allah be pleased with him, diligently monitored his governors and kept track of their conditions in their governorates, inquiring about them. He employed various methods for this purpose, including dispatching inspectors to these governors to ask the people about them. Sometimes, he would have some workers inquire about others and order them to inspect their affairs. He wrote to Ka'b ibn Malik: \"As for after, delegate someone over your work, and go out with a group of your companions until you pass through the land of the Sawad region to inquire about my workers and to observe their conduct.\" (Tarikh al-Ya'qubi, No. 28204)"
},
{
"type": "paragraph",
"text": "Therefore, he relied on secret reports sent to him by his inspectors in these provinces, while the governors were unaware of their mission. (Al-Wilaya Ala Al- Buldan, 2/33)."
},
{
"type": "paragraph",
"text": "These monitors could be employees of the governor or others unknown, possibly residing in the province or moving from one to another. The existence of these secret reports is evidenced by what Ali, may Allah be pleased with him, wrote to these governors. He even opened the doors wide to any complaints brought against any of his governors. When he received a complaint about one of them, he would say: \"O Allah, I did not command them to oppress Your creation or to neglect Your right.\" (Al-Fatawa, 28, 151)."
},
{
"type": "paragraph",
"text": "Indeed, he, may Allah be pleased with him, imprisoned one of the governors, disciplined him, and struck him with a whip upon receiving a complaint about him. (Al-Wilaya Ala Al-Buldan, 2/33)"
},
{
"type": "paragraph",
"text": "This diligence Ali, may Allah be pleased with him, devoted to clarifying to his governors their duties, advising and guiding them according to the principles of just governance, is exemplified in the covenant he wrote for Al-Ash'tar Al- Nakha'i when he appointed him over Egypt:"
},
{
"type": "paragraph",
"text": "\"In the Name of Allah, The Most Merciful, The Most Compassionate, \n\nHenceforth, let it not be that thy withdrawal from thy people doth extend unduly, for verily, the withdrawal of rulers from their folk doth breed distress and ignorance of state affairs. Such retreat doth sever them from understanding matters which they shun, rendering the grave trivial, the trivial grave, the fair foul, and the foul fair, intertwining truth with untruth. \n\nA ruler is naught but a mortal; he knoweth not what his subjects conceal from him, and there exist no marks upon men to segregate honesty from deceit. \n\nTherefore, safeguard the rights owed through the grace of approachability, for thou art one of two souls: either a soul that hath reserved its generosity, succumbing to niggardliness – then, what purpose serves thy withdrawal from a duty thou art bound to fulfill? And a virtue thou art expected to manifest? \n\nOr a soul ensnared by stinginess and parsimony – then, how swiftly shall thy blessings flee, and how soon will the people forsake their petitions when they despair of thee? Whilst the majority of their needs require naught of thee but to lend an ear to a grievance or to mete out justice. \n\n\nThus, take heed of my counsel, confine thyself to what ensures thy well-being and piety, by the will of the Almighty.” (Al-Bidaya wa'l-Nihaya, 8/9)"
}
]
},
{
"id": "his_approach_to_provincial_governors_and_his_advic",
"type": "section",
"title": "His Approach to Provincial Governors and His Advice to Them:",
"content": [
{
"type": "paragraph",
"text": "It is universally acknowledged among historians that the conflict between Ali and Muawiyah stemmed from the assassination of Uthman. Following Uthman's murder and the allegiance sworn to Ali, a faction of the Sahabah, including Talha, Al-Zubayr, and the Mother of the Believers Aisha, may Allah be pleased with them all, believed that Ali had faltered in seeking retribution for Uthman's blood, that is, in executing the death penalty against his murderers. This belief prompted Muawiyah to withhold his allegiance from Ali and to refuse to implement his directives in the Levant."
},
{
"type": "paragraph",
"text": "Muawiyah contended that the Muslims should first exact the death penalty on those who killed the head of state, the third of the Rightly Guided Caliphs, before addressing the matter of the caliphate or leadership. Ali, on the other hand, maintained that his leadership had been solidified with the consensus of the Muslims present in Medina and thus was binding on all Muslims across the Islamic territories."
},
{
"type": "paragraph",
"text": "While Muawiyah's stance against pledging allegiance was clear, Ali considered Muawiyah and those with him from the Levant not as rejectors for a specific reason but as rebels against his authority. He interpreted their refusal as a definitive rejection of his caliphate, which was inaccurate. As the legitimate head of the state from the moment of his allegiance, he decided to subdue anyone he perceived as breaking away from his command to ensure their compliance with the Ummah's consensus."
},
{
"type": "paragraph",
"text": "Thus, the war between Ali and Muawiyah, the governor of the Levant, was ignited by Ali's treatment of Muawiyah as a rebel and an outsider to his authority, thereby threatening the unity of the Muslims. Muawiyah believed Ali had fallen short in fulfilling his duty of enacting the law of retribution for Uthman by killing his murderers, and his refusal to obey Ali stemmed from Ali's failure to enforce one of Allah's prescribed penalties, not just any penalty, but the law of retaliation for the murder of the most significant figure in the nation at the time, the Commander of the Faithful himself."
},
{
"type": "paragraph",
"text": "In other words, Muawiyah saw the execution of the law of retribution as a prerequisite to pledging allegiance to Ali, given his relation to Uthman as his next of kin. He decided to implement the law of retribution himself, although most of the assassins, or a significant number of them, were outside his jurisdiction in the Levant, being in the Hejaz and Iraq under Ali's rule. While Ali viewed this as a clear defiance of his authority and a breach of the consensus reached by the Muslims."
},
{
"type": "paragraph",
"text": "It is crucial to understand that Muawiyah, may Allah be pleased with him, did not wage war against Ali for the sake of claiming the authority, nor did he dispute Ali's leadership. His contention was solely about ensuring the implementation of the Islamic penal code against those involved in the assassination of Uthman, acting upon what he believed was correct, albeit his judgment in this matter was mistaken, thus he is entitled only to the reward for attempting to make a correct Islamic legal judgement. The authentic historical records clearly establish that the dispute between Muawiyah and Ali, may Allah be pleased with them both, centered around the issue of avenging Uthman's murder and not over the caliphate itself, for Muawiyah acknowledged Ali's superior claim to leadership."
},
{
"type": "paragraph",
"text": "For instance, Abu Muslim Al-Khawlani reported that: When some people came with him to Muawiyah and asked if he was contesting Ali or considered himself similar, Muawiyah replied, \"By Allah, I know he is better than me and more deserving of this affair than I am. But do you not know that Uthman was killed unjustly? I am his cousin and the seeker of his blood vengeance. Go to Ali and say that if he hands over Uthman's killers to me, I will pledge allegiance to him for the caliphate, immediately.\" When they conveyed this to Ali, he did not hand them over. (Siyar A'lam an-Nubala', 3/140)"
},
{
"type": "paragraph",
"text": "Abu al-Dardaa and Abu Umamah, may Allah be pleased with them, that they entered upon Muawiyah and said to him: \"O Muawiya, why do you fight this man (Ali)? By Allah, he embraced Islam before you and your father, and he is closer to the Messenger of Allah (ﷺ) and more deserving of this matter than you.\" He said: \"You have spoken the truth, but I fought him over the blood of Uthman, for he sheltered his killers. Go to him and say to him: 'Hand over to us the killers of Uthman, and then I will be the first to pledge allegiance to him from the people of Sham.'\" (Al-Bidaya wa'l-Nihaya, 10/502)"
},
{
"type": "paragraph",
"text": "These narrations and many others among the scholarly texts indicate that Muawiyah did not challenge Ali's caliphate; rather, his actions were driven by a desire to see justice served for Uthman's murder. This stance has been affirmed and clarified by scholars across Islamic history, highlighting the nuanced and principled nature of the conflicts among the Companions of the Prophet Muhammad (ﷺ) back at that time."
},
{
"type": "paragraph",
"text": "Imam Al-Haramayn states: \"Even though Muawiyah fought against Ali, he did not deny his leadership, nor did he claim it for himself. Rather, he was seeking the killers of Uthman, believing he was correct, yet he was mistaken.\" (Luma' al- Adilla, 115)"
},
{
"type": "paragraph",
"text": "\"And it is the belief of Ahl Al-Sunna wa Al-Jama'a that the conflict which occurred between Muawiyah and Ali, may Allah be pleased with them both, was not because Muawiyah contested Ali for the caliphate, due to the consensus on Ali's right to it. Thus, the Fitnah was not stirred for this reason, but it flared up because Muawiyah and those with him demanded from Ali to hand over the killers of Uthman to them, since Muawiyah was his cousin, which Ali refused.\" (Al- Sawa'iq al-Muhriqah, 325)"
},
{
"type": "paragraph",
"text": "Ibn Abbas, the sage of our Ummah and its scholar, recounts: \"I came to Ali after the killing of Uthman upon my return from Makkah and found Al-Mughira ibn Shu'ba - who was among the wise men of the Arabs - having a private meeting with him. After he left, I asked him, 'What did he say to you?' Ali replied, 'He came to me a few days ago and said: You have the right to obedience and counsel from me, and today's wisdom safeguards tomorrow's interests, and today's loss will be tomorrow's. So, stand up, acknowledge Muawiyah and Ibn Amir, and the governors of Uthman on their posts until their allegiance comes to you and the people settle. Then, afterwards, dismiss whoever you wish.'"
},
{
"type": "paragraph",
"text": "Ibn Abbas asked, 'And how did you respond to him?' Ali said, 'I refused that and said I will not compromise in my religion, nor will I give in to a lower position in my command.' Ali continues referring to Al-Mughira’s statement: ‘Then, he said, 'If you refuse this request, then remove anyone you wish from the governors except Muawiya; leave him ruling over Sham, for Muawiyah has boldness and he is listened to by the people of Sham. You have a justification to keep him there since Umar bin Al-Khattab himself had appointed him over Sham and then Uthman did [for a total of 20 years].' To this, I (Ali) responded, 'No, by Allah, I will not appoint Muawiyah for even a day.' Therefore, he left me that day, and I know he wished I was mistaken. He then returned, [a few minutes ago,] and said, 'I advised you the first time with what I said, and you disagreed with it, then after that, I believe that you should do what you saw fit, so dismiss them and seek help from those you trust.'"
},
{
"type": "paragraph",
"text": "I (Ibn Abbas) responded, 'The first time, O Commander of the Faithful, he advised you well, and the second time, he deceived you.' Ali asked, 'And why do you think he advised me?' I said, 'Because Muawiyah and his companions are worldly people and understand governance. Once they are confirmed in their positions, they do not care who holds this affair. And if you dismiss them, they will say, 'He took this affair without consultation and is sympathetic to our companion's killer,' stirring up against you until Sham and the people of Iraq revolt. Also, I do not trust Talha and Zubair not to turn against you as well [since they also seek justice for Uthman's blood with Aisha, the Mother of the Believers]. I advise you to confirm Muawiyah. Then, if he pledges allegiance, remove him from his position.'"
},
{
"type": "paragraph",
"text": "To this Ali responded, 'By Allah, I will only give him the sword,' then he recited the poet's verse:"
},
{
"type": "paragraph",
"text": "And death is not weakness, if its embrace I find *** No shame in it, when life's excesses leave me behind"
},
{
"type": "paragraph",
"text": "I said, 'O Commander of the Faithful, you are a brave man, but you are not a man of strong opinion in policy of war. Have you not heard the Messenger of Allah, peace be upon him, say: 'War is deception.' He said, 'Yes.' I said, 'By Allah, if you obey me, I will issue them after consideration and leave them looking at the aftermath without knowing what to do, without any decrease to your status or any sin upon you.' He said: 'O cousin, I am not a man of such weaknesses, nor do I follow Muawiyah's ways in doing things.' I said, ‘Listen to me, and head to your property and lock your door on yourself. For the Arabs will never make a move and be in turmoil but will not find anyone but you. By Allah, if you stand against these people today, tomorrow people will hold you responsible for Uthman's blood.' However, no matter what I said Ali refused."
},
{
"type": "paragraph",
"text": "Then, he said to me, 'You advise me, and I may consider your words, but even if I disobey you, you should obey me.' I said, 'Of course, I will do that. It is the least that I can offer you, which is obedience.' He continued, 'Then, head to Sham, for I have appointed you over it.' I responded, 'This is not a wise move against Muawiya, a man from Bani Umayya, and he is Uthman's cousin and his appointee. I am not safe from him avenging Uthman's death, and at the least, he might imprison me to exert control over me due to my relation to you. And everything that is burdened upon you is burdened upon me. But write to him, then based on that, promise him.' He said, 'No, by Allah, that shall never be!'"
},
{
"type": "paragraph",
"text": "Ibn Abbas, commenting on this story, said: “Al-Mughira used to say years later: 'I advised him (Ali), and when he did not accept my advice, I deceived him' and left for Makkah and stayed there.” (Al-Kamil Fi Al-Tareekh, 3/198)"
},
{
"type": "paragraph",
"text": "In fairness to the truth, we must clarify why Ali, may Allah be pleased with him, requested the postponement of the punishment for Uthman's killers, which he himself explained. He said to Talha, Al-Zubayr, and the companions of the Prophet when they demanded the execution of those involved in Uthman's murder, stating that those who held Uthman's blood on their hands were in control of the people of Medina, and the people of Medina had no control over them. The slaves had turned to them, the Bedouins had sided with them, and they had power and authority in Medina, while its people could not do anything against them. Therefore, he asked the companions to wait until the situation calmed down and he could then take the criminals to account for their sins."
},
{
"type": "paragraph",
"text": "As for Muawiyah, the strong governor of Syria, after waiting for Ali's stance, he began to insinuate that Ali was negligent in seeking justice for Uthman's blood as we said before. He justified his accusation of Ali by his failure to execute vengeance on the insurgents. But those rebels were numerous and armed, and Ali had not yet settled into a position of authority that could support him in exacting vengeance from these thousands of armed men. However, what did Muawiyah actually do with Uthman's murderers when he came into power years later and it became his responsibility to execute the punishment for which he had stirred up conflict and sanctioned fighting? Practically, he did nothing."
},
{
"type": "paragraph",
"text": "The scholar Ibn Taymiyyah commented on the stance of Ali ibn Abi Talib and Muawiyah regarding the execution of Uthman’s killers, saying: \"Given the division among the people, Ali was not capable of killing Uthman’s murderers without causing a Fitnah that would have worsened the situation. Choosing the lesser of two evils is preferable; because those who occupied Medina and killed Uthman were a military force supported by tribes that would be angered on their behalf. Those who carried out the murder, even if few, were backed by people of power. Without such support, they would not have succeeded in the first place. When Talha and Al-Zubayr went to Basra to seek revenge from Uthman's murderers, it led to the Battle of Al-Jamal, in which many were killed but nothing was achieved in regard to this cause."
},
{
"type": "paragraph",
"text": "However, after Ali's death, Muawiyah was unanimously accepted by the people as the leader of all Muslims, becoming the prince over all Muslims. Yet, even then, he did not kill those of Uthman's murderers who were still alive, due to the difficulty of doing so. If their killing was obligatory and within his power, it would have been preferable for him to act without engaging in battle against Ali and his companions for that cause. If Muawiyah had killed Uthman’s murderers, the turmoil would not have been greater than what occurred during the nights of Siffin. Therefore, if Muawiyah is excused for not killing Uthman’s murderers after becoming the caliph, either due to his inability or due to the discord and division it would cause, and the weakening of his authority, then Ali is even more excused; since the discord, division, and weakening of his authority by killing the murderers, had he pursued that, would have had a more detrimental and corrupt effect on the Ummah. (Minhaj al-Sunnah, 4/406)"
},
{
"type": "paragraph",
"text": "Therefore, as Sheikh Ibn Taymiyyah said, after Muawiyah's situation stabilized far more than Ali's, he followed in Ali's footsteps and refused to pursue the vendetta, despite being reminded and urged to do so, but he did not change his mind. Actually, Muawiyah came to Medina for the first Hajj after the people united under him. He was met by Hasan, Husayn, and men from Quraysh. He headed towards the house of Uthman ibn Affan. As he approached the door of the house, Aisha, the daughter of Uthman, cried out and lamented her father, \"Oh, my father, oh, my father.\""
},
{
"type": "paragraph",
"text": "Muawiyah told those with him: \"Go back to your homes, for I have a need in this house.\" They left, and he entered, calmed Aisha down, ordered her to stop lamenting, and said to her: \"O daughter of my brother, the people have given us authority, so we showed them forbearance under which lies anger, and they showed us obedience under which lies spite. We sold them this forbearance, and they sold us obedience. If we give them other than what they bought, they would begrudge their rights, and every person among them has a faction, ready to step up. If we break our agreement with them, they will break with us, then we do not know whether the outcome will be in our favor or against us. Being the daughter of Uthman, the deceased Commander of the Faithful, is better than being a slave among the Muslim slaves, and what a successor I am for you after your father.\" (Al-Bidaya wa'l-Nihaya, 11/433)"
},
{
"type": "paragraph",
"text": "This illustrates how difficult it was for Ali to fulfill the condition Muawiyah and his followers wanted. Thus, Muawiyah's initial stance was not right based on all Sunni scholars’ clarifications, may Allah forgive all the companions and pardon them, Amen."
},
{
"type": "paragraph",
"text": "However, regarding of his stance, we remind again those who do not understand it, \"He did not claim the caliphate, was not pledged allegiance to as such when he fought Ali, did not fight as a caliph, nor as one deserving of the caliphate, and everyone around him was aware of that. Muawiyah would admit this to anyone who asked him about it, and every faction among the partisans acknowledged that Muawiyah was not equal to Ali in the caliphate, nor was it permissible for him to be the caliph with the possibility of Ali's succession - for Ali's precedence, knowledge, piety, courage, and other virtues were well known and apparent to them.\" (Majmu' al-Fatawa, 35/ 72)"
},
{
"type": "paragraph",
"text": "Subsequently, Muawiyah, may Allah be pleased with him, stood up to demand justice for the blood of Uthman, and he declared his willingness to enter into obedience to Ali, may Allah be pleased with him, if the penalty was enacted against Uthman's killers. If we assume that Muawiyah used the quest for retribution and vengeance for Uthman as a pretext for fighting Ali out of a desire for power, what would happen if Ali managed to enact the penalty against Uthman's killers? Surely, the result would be Muawiyah's submission to Ali and his pledge of allegiance to him, as he had committed to this stance from the beginning of the conflict. Moreover, everyone who fought alongside him did so on the basis of enacting the penalty against Uthman's killers. If Muawiyah harbored any other intentions not declared, this stance would then be a risky venture, unlikely to be undertaken if motivated by mere ambition."
},
{
"type": "paragraph",
"text": "Thus, it is established that no one contested Ali, may Allah be pleased with him, for the caliphate, neither those who opposed him nor others. These statements from these scholars all clarify the doctrine of Ahl Al-Sunna wa Al-Jama'ah regarding the order of the rightly guided caliphate, so it is essential to defend it, preach, educate generations upon it, and take pride and honor in associating with it."
},
{
"type": "paragraph",
"text": "Muawiyah, may Allah be pleased with him, was among the scribes of revelation, esteemed among the Companions, known for his truthfulness, commitment to his word, and forbearance. How could it be believed that he would fight the legitimate Caliph and shed Muslim blood for a fleeting kingdom, when he himself said, \"By Allah, if I am presented with a choice between two matters, one being Allah's and the other not, I would surely choose Allah's over anything else.\" (Siyar A'lam al-Nubala, 3/151)"
},
{
"type": "paragraph",
"text": "However, the mistake in his stance regarding Uthman's murder appears in his refusal to pledge allegiance to Ali, may Allah be pleased with him, before taking action against Uthman's killers, even demanding to be empowered over them, despite knowing that a blood avenger cannot judge, but should rather enter into obedience, present his claim to the ruler, and seek his rights through him."
},
{
"type": "paragraph",
"text": "It can be said that Muawiyah, may Allah be pleased with him, was Muta’awal acting on his interpretation, firmly believing the truth was on his side. For instance, he addressed the people of Sham after gathering them, reminding them that he was Uthman's cousin, who was wrongfully killed, and recited the verse:"
},
{
"type": "paragraph",
"text": "So, we can clearly see here how he relied on the verse to justify his position and interpreted it in the manner we have explained in this chapter. And let us conclude this chapter by pointing to an event that summarizes the relationship between these two men."
},
{
"type": "paragraph",
"text": "When Dhirar ibn Damrah al-Kinani stood in the presence of Muawiyah, newly enshrined upon the caliphate in the wake of Imam Ali's demise, Muawiyah beseeched him: \"Describe Ali unto me.\" Dhirar entreated, \"Would youpermit me, O Commander of the Faithful, to abstain?\" Yet Muawiyah would not grant him reprieve."
},
{
"type": "paragraph",
"text": "Compelled, Dhirar confessed, \"By the Almighty, he bore a stature grand and a strength formidable, his words cut through doubt, his judgments bore the weight of justice. Wisdom flowed from him like a spring unceasing, and in him, knowledge found its voice. He looked upon this world and its finery with estrangement, finding solace instead in the solitude of night's embrace. By the Almighty, he was often given to deep contemplation, murmuring to the void, lost in thought. His attire incarnates modesty, his sustenance was simplicity itself. By God, he was as one amongst us; he welcomed us with open arms and addressed our queries with patience. Yet, in his presence, an awe restrained our tongues. When he smiled, it was as though pearls were strung across the room. He esteemed the devout and cherished the destitute. The powerful found no favor in injustice, the meek never despaired of his equity. I swear by Allah, I beheld him in secluded moments, under the cloak of night, the stars dimmed to his plight, swaying in his seclusion, beard in hand, writhing in an agony known only to the anguished, weeping with the sorrow of the bereft. It's as though I hear him now, plaintive in his supplication, 'O our Lord, O our Lord,' and then to the transient world he declared, 'Dost thou entice me, or pine for me? Begone, begone. Seek another's heart, for I have forsaken thee thrice, beyond which there is no return. How fleeting is thy promise, how contemptible thy companionship, how trivial thy peril. Woe, for the paucity of sustenance, the vastness of the journey, the solitude of the path.'\""
},
{
"type": "paragraph",
"text": "Muawiyah wept then, his tears cascading down his beard, which he wiped away with his sleeve, while those gathered stifled their own sobs. He uttered, \"Such was Abu al-Hasan, may Allah's mercy be upon him. And how did his loss sit with you, O Dhirar?\" To which Dhirar responded, \"As a mother who watches her sole child taken by the blade upon her lap, her tears endless, her heart rent in perpetual mourning.\" With those words, he departed, leaving the assembly in a shroud of grief. (Hilyat al-Awliya wa Tabaqat al-Asfiya, 1/58)"
},
{
"type": "paragraph",
"text": "Therefore, let us learn from the virtues of these noble Companions who, even if there occurred among them what did occur, none of them denied the other’s rights or insulted or impugned their justice and morals. Instead, as we see here, Muawiyah was moved and perhaps knew that he was mistaken in his personal stance, and all this conflict probably would not have happened had each one fully understood the other’s position."
}
]
},
{
"id": "a_general_overview_of_the_nature_of_the_conflict",
"type": "section",
"title": "A General Overview of the Nature of the Conflict:",
"content": [
{
"type": "paragraph",
"text": "The etiquettes of chivalry are the key to the personality of Imam Ali, may Allah be pleased with him, from which all that is locked springs forth and all that requires explanation is elucidated. However, the etiquette of chivalry can be summarized in one word: Al-Nakhwa [i.e., Magnanimity]."
},
{
"type": "paragraph",
"text": "Magnanimity was innate in Ali, a natural disposition he was born with, an etiquette from the noble Hashemite family upbringing, and a habit among the practical \"chivalry\" habits every brave knight overcoming his peers learns, even if not born into it; for the victory of the brave has a dignity that refuses to stoop to what shames and dishonors, becoming a learned magnanimity, preventing him from doing in secret what would disgrace him in public."
},
{
"type": "paragraph",
"text": "Thus, was Ali in all his states and actions, his magnanimity in chivalry reached its pinnacle, especially in dealing with the weak among men and women. He never ignored honor and nobility to seize an opportunity, nor did doubt in honor ever approach him. Indeed, they stand eternal as if embedded in the nature of things, so if one does what is required of him, let others forget what is required of them, even if they gained much and he suffered loss. A true knight he was, without any doubts. He faced his enemy in battle multiple times without exploiting the ripe opportunity before him; because he wished to overcome his enemy with the dignity of a noble warrior, not to prevail or exact revenge by whatever means of victory or retribution."
},
{
"type": "paragraph",
"text": "Among the great examples of his unique chivalric ethics is the historical incident narrated by some who witnessed the battle of Siffin between him and the army of Sham, saying: When we approached Muawiyah and the people of Sham at Siffin, we found they had chosen a flat, spacious area for themselves and took control of the water source, intending to deny us access to it."
},
{
"type": "paragraph",
"text": "We rushed to the Commander of the Faithful and informed him about the situation. He summoned Sasa'ah bin Sohan and said to him: Go to Muawiyah and tell him: We have embarked on this journey towards you, disliking to fight you before making a clear appeal to you, and yet you have sent your cavalry and infantry to fight us before we engaged you, initiating the conflict. We are of the opinion to refrain from you until we invite you and present our case against you. And now, you have committed another act by positioning yourselves between the people and the water, preventing the thirsty from drinking. Send a message to your companions to allow people access to the water and cease until we review what stands between us and what we have come forth for.\""
},
{
"type": "paragraph",
"text": "Muawiyah then asked his companions, and they advised him to prevent Ali and his followers from accessing the water source as an essential war tactic move. Muawiyah then sent reinforcements to guard the water and repel anyone who approached. The conflict escalated between the 2 camps with archery, spear thrusts, and sword strikes until Ali's companions broke through to the water and seized control."
},
{
"type": "paragraph",
"text": "At this great opportunity, had Ali willed to use it and to defeat his enemies with thirst as they had intended for him merely a few hours before, his companions came to him saying: \"By Allah, we will not let them drink from it as they have denied us.\" Yet, Ali refused to do the same and called out to them: \"Take your need from the water and return to your camp, leave them be; for Allah, the Almighty, has granted you victory over them due to their injustice and aggression.\""
},
{
"type": "paragraph",
"text": "Another opportunity had presented itself during the battle with the people of Basra, yet he refused to exploit it, angering his allies in fairness to his enemies; for he forbade them from plundering wealth and enslaving captives. They said: \"Do you consider their blood lawful for us to spill but their wealth unlawful to take?\" He replied: \"These people are like you. Whoever overlooks our faults is from us and we are from him, and whoever resists until harmed, fighting him is upon the chest and neck.\""
},
{
"type": "paragraph",
"text": "Thus, he established for them the true tradition of chivalry or the tradition of magnanimity when he instructed them not to kill someone who turns their back, nor to finish off the wounded, nor to uncover what is concealed, nor to extend their hand to wealth. (Abqariyyat Al-Imam, 19-20)."
},
{
"type": "paragraph",
"text": "Indeed, he was, may Allah be pleased with him, an example and a model of prophetic upbringing as a child, youth, adult, and elder. He was a miniature representation of the ethics of that lofty pinnacle known to humanity embodied in the Seal of the Prophets and their leader, Muhammad bin Abdullah (ﷺ)."
}
]
},
{
"id": "in_his_chivalry_and_manhood",
"type": "section",
"title": "In His Chivalry and Manhood:",
"content": [
{
"type": "paragraph",
"text": "As previously mentioned, a war broke out between Ali and Muawiyah, may Allah be pleased with them both, at a place called Siffin. However, we will not delve into the details of this war among Muslims, as we are already acquainted with its causes, which were based on the independent reasoning of both parties. The battle intensified, and victory leaned towards the people of Iraq and the companions of the Commander of the Faithful, Ali. Their ranks dispersed, and they were on the verge of defeat. Realizing this, they raised pieces of the Holy Quran on their spears, proclaiming, \"This book is between us and you; the people are exhausted. Who will guard the borders of Sham if not the people of Sham, and who will guard the borders of Iraq if not the people of Iraq?\" When the people saw the Quran being raised, they said, \"We respond to the call of Allah's book and turn to it.\" (Tanzih Khal al-Mu'minin Muawiyah, 36)"
},
{
"type": "paragraph",
"text": "Ultimately, this war concluded with a call to arbitrate by the book of Allah without insisting on handing over the killers of Uthman to Muawiyah or insisting on Muawiyah's allegiance to Ali and accepting the arbitration without insisting on Muawiyah's obedience to Ali. This development was imposed by the events of the Siffin War, as the war that claimed many Muslim lives highlighted a collective direction that saw the necessity of stopping the fighting and preserving blood to protect the nation's strength and maintain its power against its enemy. This is a testament to the nation's vitality, awareness, and impact on decision- making even during serious disputes. (Dirasah Fi Tarikh Al-Khilafa Al-Umawiyah, 38)"
},
{
"type": "paragraph",
"text": "Thus, the Commander of the Faithful, Ali, may Allah be pleased with him, accepted the cessation of fighting in Siffin and agreed to arbitration, considering it a victory and returned to Kufa. He pinned hopes on arbitration to resolve the dispute, unify the ranks, and strengthen the state, aiming to resume the halted conquests."
},
{
"type": "paragraph",
"text": "After the end of the war rounds in Siffin, the Commander of the Faithful inspected the dead, standing over his and Muawiyah's fallen, saying: \"May Allah forgive you, may Allah forgive you, for both parties\" (Al-Khalifah Ali bin Abi Talib, 250)."
},
{
"type": "paragraph",
"text": "Yazid bin Al-Asam said: When peace was made between Ali and Muawiyah, Ali walked among his dead and said: \"These are in Paradise,\" then he went to Muawiyah's dead and said: \"These too are in Paradise, and the matter is up to me and Muawiyah.\" (Al-Musannaf, 15/ 303)."
},
{
"type": "paragraph",
"text": "It was also narrated that when Ali, may Allah be pleased with him, heard that 2 of his companions were publicly cursing and denouncing the people of Sham, he sent for them and told them to stop. They came and asked: \"O Commander of the Faithful, aren’t we on the truth and they on falsehood?\" He replied: \"Yes, by the Lord of the Ka'ba, the sacred.\" They asked: \"Then why do you prevent us from cursing and denouncing them?\" He said: \"I dislike for you to be people who curse; rather say: 'O Allah, safeguard our blood and their blood, reconcile between us and guide them from their misguidance so that those who are ignorant of the truth may recognize it, and those who have indulged in falsehood may desist.'\" (Tahqiq Maweeqif Al-Sahabah, 2/ 232)."
}
]
},
{
"id": "his_gallantry_in_war",
"type": "section",
"title": "His Gallantry in War:",
"content": [
{
"type": "paragraph",
"text": "May Allah be pleased with Abu Al-Hasan: He spoke decisively and ruled justly. His share of purity, justice, and piety was lofty and complete. His justice was towering, enduring through the ages as a beacon for the guided and the wise. His allegiance to justice was innate, a loyalty of nature and certainty."
},
{
"type": "paragraph",
"text": "Some of his companions reproached him for his austere life and his abstention from sufficient nourishment despite being the revered Caliph. He replied eloquently, may Allah be pleased with him: \"Should I, then, rejoice in being hailed as the Commander of the Faithful, yet not partake in the common plight? By the Almighty, were I to yield to desire, I could delight in the choicest honey, the bounties of this earth, and the luxuries of garment. Yet, it is far from me to succumb, to find repose in plenty whilst around me bellies twist in famine and livers smolder in affliction."
},
{
"type": "paragraph",
"text": "Or as the bard once voiced:"
},
{
"type": "paragraph",
"text": "It is a malady profound, to slumber sated *** Whilst around, livers for scraps are baited"
},
{
"type": "paragraph",
"text": "Should it please me to bear the title, Commander of the Faithful, and yet stand aloof from the tribulations of the era, failing to embody in adversity and thrift a beacon for the flock? Not for this was I wrought, to be ensnared by feasts as beasts tethered, solely pondering their next feed, gnawing away, oblivious to a higher call. Nor was I fated to dawdle, forsaken in frivolity, led astray by the noose of folly, nor to blindly tread the mire of bewilderment."
},
{
"type": "paragraph",
"text": "Methinks I hear one amongst you murmur: 'If such be the lot of Ibn Abi Talib, then surely frailty hath deterred him from the clash of equals and the valor of confrontation.' Know ye, the wildwood bears the sturdiest trunk, while the garden's verdure the tenderest skin, and the desert's brush the staunchest kindle, slow to fade. Unto the Messenger of Allah, I am as kin, an arm to his shoulder. By Allah, should the Arabs conspire against me, I would not shy away. Should their throats present an opening, towards it I'd swiftly make my way. And I shall labor to cleanse the earth of every malefactor and tainted soul, until the chaff from the wheat doth part."
},
{
"type": "paragraph",
"text": "Turn away from me, O Dunya (i.e., Worldly Earth), for your grip loosens. I have slipped through your claws, escaped your snares, and avoided plummeting into your pitfalls. Where are the generations you deceived with your allure? Where are the nations you seduced with your glamour? They are now captives of graves and residents of tombs. By Allah, if you, O Dunya, were a visible person, a tangible entity, I would have executed upon you Allah’s Hudud for having misled His servants with false hopes, for having cast nations into abysses, for having surrendered kings to ruin, leading them to the sources of tribulation where there is neither refuge nor return."
},
{
"type": "paragraph",
"text": "How futile it is for one who steps upon your slippery grounds, for one who sails your tumultuous waves only to sink, and for one who veers away from your snares only to perish. And the one who is safe from you cares not if his refuge narrows, for the world to him is like the day when his soul departs. Stay away from me. By Allah, I will not be humbled by you, for you to demean me, nor will I yield to you, for you to lead me."
},
{
"type": "paragraph",
"text": "And by the oath of Allah, excluding His will, I shall discipline my soul rigorously, and I shall leave my eyes as if they were springs that have exhausted their tears. Shall the grazing animal fill from its pasture and then settle? Shall the fed beast satisfy from its grass and then crouch? Or shall Ali eat from his provision and then slumber? Let his eyes burst if after long years he follows the example of aimless beasts and the herded cattle."
},
{
"type": "paragraph",
"text": "Blessed is the soul that has fulfilled its duty to its Lord, rubbed its side with its hardship. And abandoned in the night its slumber until, when sleep overpowers, it lays on the ground and pillows its hand among those whose eyes are kept awake by the fear of their return, whose sides forsake their beds. Their lips murmur the remembrance of their Lord, and their sins are dispelled by prolonged seeking of forgiveness. {They are Allah's party. Lo! Is it not Allah's party who are the successful?}. (Quran, 58:22)\" (Maarij Nahj Al-Balagha, 72)"
},
{
"type": "paragraph",
"text": "One day, He, may Allah be pleased with him, said on the pulpit on Friday prayer: \"O shepherds, indeed your flock has rights: to rule with justice, to divide with equality, and there is no good deed more beloved to Allah than a just ruler's decision\" (Al-Tamhid, 2/284)."
},
{
"type": "paragraph",
"text": "Al-Ala ibn Ammar narrated that Ali, may Allah be pleased with him, addressed the people saying: \"By the one whom there is no deity but He, I have not taken from your wealth, little or much, except for this,\" and he brought out a vial from his shirt sleeve containing perfume, saying: \"This was a gift from the Dehqan (i.e., Chef of Non-Muslim farmers community),\" then he went to the public treasury and said: \"Take it,\" then he began to say:"
},
{
"type": "paragraph",
"text": "Blessed is he who owns a date-filled vessel *** Eating from it daily, a simple, nourishing morsel” (Al-Bidaya wa'l-Nihaya, 7/3)"
},
{
"type": "paragraph",
"text": "Abdullah ibn Zarir, may Allah have mercy on him, said: I entered with Ali, may Allah be pleased with him, on the day of Eid al-Adha, and a plate of meat was brought to us, so we said: \"May Allah rectify you, if only you fed us from this duck meat, for Allah has increased the good.\" He replied: \"O son of Zarir, I heard the Messenger of Allah (ﷺ) say: 'It is not lawful for the Caliph to take from Allah's wealth but two plates: one he eats with his family, and one he feeds among the people.'\" (Al-Musnad, 1/87)."
},
{
"type": "paragraph",
"text": "Thus, piety met with justice, and how magnificent is Ali when he refrains from taking even the slightest of the nation's wealth."
},
{
"type": "paragraph",
"text": "Antarah Al-Shibani said: I entered upon Ali ibn Abi Talib in Al-Khurnaq wearing a cloak, so I said: \"O Commander of the Faithful, Allah has allocated for you and your family a share in this wealth, how do you bear this bitter cold?!\" He replied: \"By Allah, I do not take anything from your wealth, and this cloak I brought from my house with.\" (Al-Bidaya wa'l-Nihaya, 11/103)"
},
{
"type": "paragraph",
"text": "Among his acts of justice, as narrated by Ali ibn Rabia' Al-Walibi, was when Ibn al-Nabigh came to him and said, \"O Commander of the Faithful, the treasury of the Muslims is filled with gold and silver.\" Ali exclaimed: \"Allahu Akbar!!\" and, leaning on Ibn Al-Nabigh, he went to the treasury and proclaimed:"
},
{
"type": "paragraph",
"text": "This is the earth's yield, its fruit so true *** Each hand to its harvest, as destinies ensue. \n\n[By these verses, he meant that he would not touch this money of the Muslims for himself in anyway, for it belongs to them.]"
},
{
"type": "paragraph",
"text": "Then he said: \"O Ibn Al-Nabigh, summon for me the factions of Kufa,\" he ordered. So, the people were called, and he distributed everything in the treasury, saying: \"O gold, O silver beguile someone else.\" Until not a dinar nor dirham remained, then he ordered the place to be sprinkled with water, and he prayed two rak'ahs in it. (Hilyat al-Awliya', 1/81)"
},
{
"type": "paragraph",
"text": "Ali ibn Al-Arqam reported from his father who said: \"I saw Ali selling his sword in the market, saying: 'Who will buy this sword from me? By Him who splits the grain, I have long defended the face of the Messenger of Allah (ﷺ) with it. Had I the price of a waist-wrapper, I would not have sold it.'\" (Hilyat al-Awliya', 1/83)"
},
{
"type": "paragraph",
"text": "And he, may Allah be pleased with him, would walk in the markets of Kufa as the Caliph of all Muslims, guiding the lost, assisting the weak, and meeting an elderly man, he would take upon himself to carry his needs. He refused to reside in the Emirate's palace, saying: \"This palace of folly, I will never dwell in it.\""
},
{
"type": "paragraph",
"text": "Indeed, when we speak of the Commander of the Faithful Ali, may Allah be pleased with him, we are chronicling a legacy of human greatness and justice in its most radiant example. He taught the Ummah, saying to his soldiers: \"Do not kill one who turns his back, do not finish off the wounded, do not harm women even if they insult you and your leaders, and remember Allah often so that you may succeed.\""
},
{
"type": "paragraph",
"text": "Allah blesses Abu Al-Aswad Al-Du'ali when he speaks of Ali:"
},
{
"type": "paragraph",
"text": "Oh eye, alas, grant us solace, shed your tears *** For the Leader of The Faithful, embrace your fears \n\nMourn for Umm Kulthum, for him she cries *** Her tears flow, having seen the certainty that lies \n\nTell the Kharijites, wherever they may roam *** May the eyes of the gloating never find home \n\nIn the month of fasting, you brought us despair *** By taking the best of people, unparalleled and rare \n\nYou killed the best to mount the steeds, to tame *** And those who sailed the seas, in his name \n\nThose who wore sandals, and those who tread *** Who recited the Quran, from it they were led \n\nIn him were all virtues, love for the Prophet's cause *** Known to Quraysh, for his lineage and his laws \n\nAnd when you faced Abu Hussein's visage so bright *** You’d see the moon above, outshining the night \n\nBefore his demise, in better times we dwelt *** Seeing the Prophet’s son among us felt \n\nHe established justice, in it no doubt he held *** Fair to foes and kin, in truth he excelled \n\nNot concealing knowledge, nor arrogance he showed *** Unlike the tyrants, in humility he glowed \n\nAs if, with Ali’s loss, people were astray *** Like ostriches in a desert, lost in dismay \n\nLet not Muawiyah son of Sakhr gloat in vain *** For successors of the caliphs among us remain (Al-Istiiab, 3/1132)"
}
]
},
{
"id": "bright_pages_of_his_justice",
"type": "section",
"title": "Bright Pages of His Justice:",
"content": [
{
"type": "paragraph",
"text": "Umar ibn al-Khattab used to say: “The most judicious of us is Ali ibn Abi Talib”. And Ibn Mas'ud said: “We used to say that the most judicious of the people of Medina is Ali ibn Abi Talib. (Fadha'il Al-Sahaba, 2/699)"
},
{
"type": "paragraph",
"text": "Abu Sa'id Al-Khudri heard Umar saying to Ali, after he asked him about something and he answered: “I seek refuge in Allah that I live in a community where you are not, O Abu Al-Hasan.” (Al-Riyadh Al-Nadhirah Fi Manaqib Al- Ashrah, 1633)."
},
{
"type": "paragraph",
"text": "Among the tales narrated about his profound understanding, knowledge, and his judicial verdicts, there are countless instances. We have mentioned some at the beginning of this book, and here we will recount two more stories."
},
{
"type": "paragraph",
"text": "The first occurred when the Noble Prophet (ﷺ) sent him to Yemen. There, a lion had fallen into a pit, attracting crowds who watched, jostled, and pushed around the pit. In this commotion, one man fell into the pit and clung to another, leading to 4 men falling in and were attacked by the lion. Then, a man speared the lion to death, and the deceased were retrieved. The tribes then approached the clan of the first man who fell, arguing that his actions led to the others' deaths and demanded the blood money for the 3 deceased. The first man's clan contended they were not responsible for their fellow was also pushed by the crowd, leading to a dispute that nearly escalated to violence. A man among them cried out to Ali, who was not far from them. He, upon witnessing the turmoil among the people, approached, admonished them, and made an appeal to their sense of community, \"You dare to kill each other while the Messenger of Allah (ﷺ) is alive, and I stand among you! You may even kill people more than what is at dispute,\" he exclaimed. The crowd, stirred by his words, found a moment of calm."
},
{
"type": "paragraph",
"text": "Imam Ali then declared, \"I will judge among you. If you accept my judgment, it shall stand; if not, it shall serve as a barrier until you meet the Messenger of Allah (ﷺ), for he is more entitled to judge than I.\" They agreed to his terms. He then instructed, \"Gather a full, half, third, quarter of diya (i.e., blood-money) from the tribes of the people who pushed each other and witnessed the incident at the pit.\" The allocation was precise: \"The first who fell receives a quarter of the diya, for 3 died above him. The next receives a third of the diya, for 2 died above him."
},
{
"type": "paragraph",
"text": "The third receives half of the diya, for 1 died above him. The fourth receives a full diya, for none perished above him.\" Some were content, others not, hence Ali urged, \"Hold to my judgment until you meet the Messenger of Allah (ﷺ), who shall then decide among you.\""
},
{
"type": "paragraph",
"text": "Upon reaching the Messenger of Allah (ﷺ) in Makkah, they relayed their story. The Prophet (ﷺ), wrapped in his cloak, announced, \"By Allah, I shall judge among you.\" When informed of Ali's decision, the Prophet (ﷺ) inquired, \"And what was that judgment?\" Upon hearing the details, he affirmed, \"The judgment stands as Ali decreed.\" Thus, the people accepted the verdict (Al-Riyadh Al- Nadhirah Fi Manaqib Al-Ashrah, 3/169)."
},
{
"type": "paragraph",
"text": "To elucidate this matter: When the fall of these 4 was due to the crowding and jostling of onlookers, the responsibility falls upon their clans to pay the blood money for the 4 deceased. However, since the first individual was complicit in the fall and death of the other 3, his people are only liable to have a quarter of the diya. The remaining three-quarters are waived due to his role in causing the others' deaths. As for the second individual, being complicit in the fall of the other 2, the people of the onlookers are only required to pay his family a third of the diya, with two-thirds being waived due to his involvement in the death of the 2 above him. The third, having contributed to the fall of just 1 other man, his clan is liable for half the diya, with the other half waived for his part in causing the fourth's death. Meanwhile, the fourth, having no hand in causing any of the others' falls, is entitled to the full diya. From this, it is derived that these 3, each linked to the others, were neither fully autonomous in their actions nor were they completely constrained by them in a general sense."
},
{
"type": "paragraph",
"text": "Ali ibn Abi Talib, may Allah be pleased with him, demonstrated remarkable judicial acumen and deep compassion in these narratives. In mere moments after arriving at the scene of the tragic accident, he deduced a complex judgment that the Prophet Muhammad (ﷺ), endorsed afterwards. This incident showcases Ali's profound understanding of Islamic Sharia and his ability to apply it with precision, intelligence, and fairness even as a young jurist."
},
{
"type": "paragraph",
"text": "The second narration unfolds with a man brought before Ali, when he was the Caliph, with a blood-stained knife in his hand and a corpse at his feet, soaked in blood. When questioned, he confessed, \"I did it.\" Ali ordered, \"Take him away and prepare for execution.\" As he was being led away, another man hurried forward, pleading, \"Wait! Bring him back to Ali.\" So, they did."
},
{
"type": "paragraph",
"text": "The new man declared, \"O Commander of the Faithful, it wasn't him; I am the killer.\" Ali turned to the first man and asked, \"What made you claim to be the murderer if you were innocent?\" The man replied, \"O Commander, what choice did I have? The guards found me standing over the body, knife in hand, and blood on it, caught in that abandoned place. I feared my truth wouldn't be accepted, and I might be subjected to an oath, so I confessed to a crime I didn't commit, resigning my fate to God.\""
},
{
"type": "paragraph",
"text": "Ali rebuked him, \"That was a terrible decision. What exactly happened?\" The man explained, \"I'm a butcher. Early in the morning, I went to my shop, slaughtered a cow, and was skinning it. Needing to relieve myself, I entered a nearby ruin. When I returned, intending for my shop, I stumbled upon the murder scene. Shocked, I stood there with the knife still in my hand, only to be seized by your guards.\" He added, “The crowd concluded, ‘He must be the murderer; who else could it be?’ Convinced that my truth wouldn't overturn their claims, I admitted to a crime I hadn't committed.”"
},
{
"type": "paragraph",
"text": "Ali then asked the second confessor, \"What about you?\" The man confessed, \"Seduced by greed, I killed the man for his wealth. Hearing the guards, I fled the scene and encountered the butcher, exactly as he described. I hid until the guards apprehended him and brought him to you. When you ordered his execution, I realized I'd bear the sin of his blood too, so I confessed the truth.\""
},
{
"type": "paragraph",
"text": "Ali turned to Hasan, his son who was present, and inquired, \"What's the judgment here?\" Hasan replied, \"O Commander of the Faithful, by killing one, he has saved another. As Allah says: {Whoso saveth the life of one, it shall be as if he had saved the life of all mankind}.' [Quran, 5:32] \" Thus, Ali released both men and compensated the victim's family from the public treasury, after they waived their right to retribution. (Al-Turuq Al-Hukmiyya Fi-i-Siyasa Al-Shar'iyya, 36)"
}
]
},
{
"id": "the_most_judicious_of_this_ummah",
"type": "section",
"title": "The most judicious of this Ummah:",
"content": [
{
"type": "paragraph",
"text": "Ali, may Allah be pleased with him, always put others before himself, actively seeking those in need to give them from his wealth, however, he views that as a debt on himself rather than something owed to him. He said, \"The noble see their good deeds as debts they must pay off, while the base sees their past acts of kindness as debts others should repay to them.\" Thus, he, may Allah be pleased with him, wouldn't wait for someone to ask; he himself would look for people in need from the poor, the weak, the orphans, the destitute, and give them what he believed was rightfully theirs. He once remarked, \"True generosity is initiating the giving; what is given upon request is borne out of embarrassment or obligation.\" (Maarij Nahj Al-Balagha, 4/674)"
},
{
"type": "paragraph",
"text": "Abu Ja'far said: Ali ibn Abi Talib, may Allah be pleased with him, did not pass away until his wealth reached 100000 dirhams, mostly lands, however, he died while having a debt of 70000. Someone asked, \"How did he have such debt?\" People answered: His relatives and acquaintances, who had no rights for any share in the spoils, would come to him, and he would give them some money even if he did not have any. Therefore, when Hasan ibn Ali became the Caliph, he sold some of his assets and took from the edges of his wealth until he paid it off. Then, he would free 50 slaves on his behalf every year until he died. After him, Husayn continued to free 50 slaves every year until he was killed, and no one did so after them. (Makarim al-Akhlaq, 106)."
},
{
"type": "paragraph",
"text": "It was said about him, that Abu Bakr removed the stitch of desire, and Ali tore it apart after him."
},
{
"type": "paragraph",
"text": "Poverty endeared to him, for in it *** Greatness found, and by such scarcity, enriched \n\nNoble is he who leaves behind *** A legacy of honor, though wealth declined \n\nNever did abundance in opulence rest *** For true glory in simplicity, found its nest \n\nWealth may crumble from its very core *** Yet, as high realms rise, it matters no more (Al-Tabsirah, 2/258)"
}
]
},
{
"id": "his_generosity",
"type": "section",
"title": "His generosity:",
"content": [
{
"type": "paragraph",
"text": "It is narrated that Ali ibn Abi Talib, may Allah be pleased with him, would invoke this supplication a lot, therein acknowledging Allah's blessings upon him and seeking His protection against adversities:"
},
{
"type": "paragraph",
"text": "O Allah, in Thee do I seek sanctuary, lest I find want in Thy abundance, or stray from Thy guidance, or endure tyranny under Thy sovereignty, or suffer oppression whilst the decree is Thine own. O Allah, let my soul be the foremost of the gracious boons Thou reclaimest from Thy endowments. O Allah, we seek refuge in Thee, lest we veer from Thine ordinance, or be lured from Thy true path, or our desires lead us astray absent the enlightenment bestowed by Thee. And may the blessings of Allah be upon Muhammad and his progeny.\" (Maarij Nahj Al-Balagha, 1/249)"
},
{
"type": "paragraph",
"text": "He also used to say after coming out from relieving himself, while patting his stomach with his hand: \"What a blessing this is, if only the servants knew how to thank it.\" (Uddat as-Sabirin, 122)"
},
{
"type": "paragraph",
"text": "One day he said to a man from the people of Hamdan: \" Niiam (i.e., Blessings) is tied to Shukr (i.e., Gratitude), and gratitude is linked to more. They are coupled together; thus, the increase in blessings from Allah, the Almighty, will not cease until the servant's gratitude ceases.\" (Al-Shukr, 11)"
}
]
},
{
"id": "his_gratitude_to_allah",
"type": "section",
"title": "His Gratitude to Allah:",
"content": [
{
"type": "paragraph",
"text": "The humility of Ali, may Allah be pleased with him is well known, like the rest of the Rightly Guided Caliphs, may Allah be pleased with them all. He used to lie on the ground, and his body would be covered with dust. (Al-Bidaya wa'n-Nihaya, 8/6)"
},
{
"type": "paragraph",
"text": "Saleh reported from his grandmother, who said: \"I saw Ali buying dates for a dirham and carrying them in his cloak. A man said, 'O Commander of the Believers, shall we not carry it for you?' He replied, 'The head of the family is more entitled to carry it.'\" (Al-Bidaya wa'n-Nihaya, 8/6)"
},
{
"type": "paragraph",
"text": "Zadhan said: \"Ali used to walk in the markets by himself while he was the Caliph, guiding those who were lost, assisting the weak. He would pass by sellers and grocers, and read [the verse]: {As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil).} [Quran 28:83], and then say: 'This verse was revealed about the just and humble among the rulers, and the powerful among the people.'\" (Al-Bidaya wa'n-Nihaya, 8/6)"
},
{
"type": "paragraph",
"text": "Indeed, despite his great status and reverence, he never hesitated to show the necessary respect to those who were older than him, never forgetting their favor upon him. Suhaib, the freed slave of Al-Abbas, said: \"I saw Ali kissing the hand and foot of his uncle Al-Abbas and saying: 'O uncle, please be pleased with me.'\" (Al-Dhahabi in Siyar A'lam an-Nubala', 2/94)"
}
]
},
{
"id": "his_humility",
"type": "section",
"title": "His Humility:",
"content": [
{
"type": "paragraph",
"text": "We have mentioned many instances throughout this book that demonstrate the immense asceticism of Imam Ali, however, we will dedicate this entire chapter to illustrate more aspects of his asceticism. He was pleased with coarse clothing and rough living. And by saying \"he was pleased,\" we do not mean the pleasure of love but the commitment to despising this worldly life to the utmost extent."
},
{
"type": "paragraph",
"text": "He would stand at night when the darkness enveloped and the stars dimmed, in his prayer niche, clutching his beard, writhing in the agony of the pious, and weeping the tears of the sorrowful, saying: \"O Dunya, have you displayed yourself to me? Or longed for me? Away from me, deceive someone else. I have divorced you thrice; there is no returning for me to you. Your duration is short, your worth is little, and your danger is great. Oh, may God help me regarding the scarcity of provision, the length of the journey, and the loneliness of the road.\""
},
{
"type": "paragraph",
"text": "Hisham ibn Hasan said: While we were with Hasan Al-Basri, a man from Al- Azariqa, a faction of the Kharijites whom Ali had fought before, came asking: \"O Abu Said, what do you say about Ali ibn Abi Talib?\" Al-Hasan's cheeks turned red in anger as he said: \"May Allah have mercy on Ali. Indeed, Ali was a precise arrow of Allah against His enemies and stood at the noblest and closest station to Allah's Messenger, (ﷺ). Truly, he was the monk of this nation, not inclined towards worldly possessions, nor neglectful in the matters of Allah. He gave the Quran its due in decrees, deeds, and knowledge, thus flourishing in verdant gardens and clear signs. That is Imam Ali ibn Abi Talib, oh ignorant fool one.\""
},
{
"type": "paragraph",
"text": "Zaid ibn Wahb said: A delegation from the people of Basra came to Ali, among them was a leader of the Kharijites named Al-Ja'd ibn Ba’aja. He addressed the people, praising Allah, and then said: \"O Ali, fear Allah, for you will die, and you know the way of Umar, may Allah be pleased with him.\" Ali replied: \"By the One in whose hand is my soul, rather by being killed, a strike on this [pointing to his beard] will stain this [his head] with its blood, a decreed fate and a promised covenant. And he who fabricates has failed.\" He then reproached him for his worn-out clothing, asking, \"What prevents you from wearing fine garments?\" Ali replied: \"What concern is my clothing to you? It keeps me from feeling arrogance and is more likely to be emulated by Muslims.\" (Az-Zuhd, 1/109)"
},
{
"type": "paragraph",
"text": "Ali was once presented with Faloodeh (i.e., a type of Persian sweet), placed before him, he remarked: \"You smell pleasant, look beautiful, and taste delicious, but I dislike accustoming myself to what I'm not used to,\" then he discarded it. (Az-Zuhd, 1/109)"
}
]
},
{
"id": "his_asceticism",
"type": "section",
"title": "His Asceticism:",
"content": [
{
"type": "paragraph",
"text": "Herein lies a fragrant bouquet of his words, may Allah be pleased with him, that ought to be engraved in gold on the pages of our hearts:"
},
{
"type": "paragraph",
"text": "Waki' narrated that Ali ibn Abi Talib said: \"Seek ye knowledge that by it, ye may be renowned, and act so thou mayest be counted amongst its folk. For lo, a time shall come upon thee when truth, in nine parts of ten, shall be refused, and none shall escape save those repentant and devout. They are the beacons of virtue, the bearers of wisdom, not given to rashness nor to sowing seeds in haste.\""
},
{
"type": "paragraph",
"text": "And he spoke thus: \"Lo, the world hath turned its back, departing, whilst the Hereafter draws nigh, advancing. Each claims its progeny, so choose ye to be offspring of the Hereafter, not of this fleeting realm. For those who forsake worldly allure have claimed the earth as their tapestry, the soil as their couch, and pure water as their scent. Verily, he who yearneth for the life to come shall shun desire, and he who feareth Jahannam shall eschew forbidden acts, and he who seeketh Jannah shall hasten towards acts of obedience, and he who relinquisheth worldly attachment shall deem trials but trifles."
},
{
"type": "paragraph",
"text": "Indeed, to Allah belong servants as if they see the people of Jannah in Jannah, dwelling forever, and the people of Jahannam in Jahannam, tormented. Their evils are avoided, their hearts are sorrowful, their selves are chaste, and their needs are light. They endured a brief hardship for long-lasting comfort. As for the night, they stand in vigil, their tears streaming down their cheeks, imploring Allah for the salvation of their necks. And during the day, they are thirsty, patient, virtuous, and God-fearing, as if they are the unstruck arrows; when looked upon, the observer says they are ill, yet there is no illness in them, and they are deeply affected, indeed, they have encountered something profound.\" (Al-Bidaya wa'n-Nihaya 8/8)"
},
{
"type": "paragraph",
"text": "Ali ibn Abi Talib, may Allah be pleased with him, said: \"In this mortal realm, men dost be divided into 3 sorts: one, a divine scholar, bathed in Heaven's light; the next, a seeker, treading the path toward redemption's gate; and last, the heedless throng, that followeth every clamor loud, tossed by every tempest's blow, unlit by wisdom's glow, nor anchored to a steadfast hold. Verily, knowledge dost outweigh wealth. For knowledge doth thy guardian be, whilst thou must need safeguard thy wealth. In deeds of goodness, knowledge grows, but wealth by spending lessens so. To love a scholar is to worship's height aspire. His wisdom commands respect whilst he yet breathes, and in death, a fond remembrance keeps. Yet wealth, once spent, doth vanish into naught. The hoarders of riches find death in life's embrace, but scholars through the ages span; though flesh may fade, their teachings in the heart remain, a beacon bright across the darkened spans of time. (Al-Bidaya wa'n-Nihaya 8/6)"
},
{
"type": "paragraph",
"text": "And he, may Allah be pleased with him, also said: \"That which I dread most for thee is twofold: the pursuit of whims and the stretching of aspirations. Pursuing whims veers one from verity's path, whilst the lengthening of aspirations makes one oblivious of the life to come. Lo, the mortal realm hath turned its visage away, retreating, and the life hereafter draweth nigh, each claiming its progeny. Be thou amongst the offspring of the hereafter, not of this transient world, for today deeds are wrought sans reckoning, and on the morrow reckoning comes, bereft of the chance for deeds.\" (Al-Bidaya wa'n-Nihaya, 8/8)."
},
{
"type": "paragraph",
"text": "And he, may Allah be pleased with him, said: \"Be ye fountains of erudition, repositories of sagacity, beacons in the gloom, cleansers of the spirit, rejuvenators of hearts, renowned in the celestial, concealed upon the earth, remembered by your Lord. Verily, the consummate scholar is he who leads not the masses to despair of Allah's grace, nor assures them of immunity from Allah's wrath, grants no license to trespass against Allah, forsakes not the Quran for aught else. Naught of worth lies in devotion devoid of lore, nor in learning absent comprehension, nor in perusal lacking reflection. It is not in wealth nor progeny that the world's worth is found, but in the abundance of knowledge, the nobility of patience, and in the pride of servitude unto your Lord. When ye act rightly, praise be to Allah; when ye err, seek His forgiveness. And naught of value doth this Dunya hold save for twain: one who errs and mends with penitence, and one who vies in virtuous acts, aspiring to loftier stations.” (Al-Bidaya wa'n- Nihaya 8/9)"
},
{
"type": "paragraph",
"text": "In another narration, Abu Araka recount: “I attended the Fajr prayer with Ali, and after its conclusion, he sat in solemnity till the sun ascended a spear's height above the mosque's enclosure, then he turned his palm skyward and avowed: \"By Allah, I have beheld the companions of Muhammad (ﷺ), yet today I see naught that mirrors them. They greeted dawn with pallor, disheveled, dust-enrobed, bearing marks upon their limbs like the joints of camels from prolonged genuflections, night spent in worship and Quranic recitation. In remembrance of Allah, they swayed as trees do on tempestuous days, their eyes weeping till their cloaks were drenched. By Allah, it seems as though the folk have lapsed into heedlessness.\" Then he stood up and was never seen laughing freely again until he was struck by Ibn Muljam, the enemy of Allah, the wicked.\" (Al-Bidaya wa'n-Nihaya 8/7)"
},
{
"type": "paragraph",
"text": "Al-Asbagh ibn Nabatah recounted that Ali ibn Abi Talib, may Allah's favor rest upon him, once mounted the pulpit. Having extolled Allah and spoken of the inevitability of death, he proclaimed, \"O ye servants of Allah, death is but an unyielding certainty. Whether ye hold fast or flee, it shall surely claim thee. Thus, in preparation lies thy salvation, and woe unto those who tarry. For lo, behind thee pursues the grave; beware its suffocation, its gloom, and its isolation."
},
{
"type": "paragraph",
"text": "Take heed, for the grave doth thrice daily proclaim, 'I am the abode of gloom, I am the abode of vermin, I am the abode of solitude.' Beware, for beyond this awaits a day when youth shall gray, and the elders shall falter, {Every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) (ﷺ) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them).} (Quran, 22: 2) And verily, that which follows is yet more grave: a blaze of fierce heat, of profound depths, with shackles and flails forged of iron, where the draught is pus, and its custodian is Malik, upon whom descends not Allah's grace.\""
},
{
"type": "paragraph",
"text": "Then he wept, and those amongst the faithful who surrounded him wept as well. Continuing, he uttered, \"Yet beyond lies Paradise, vast as the skies and the earth, readied for the virtuous. May Allah count us and you amongst the virtuous and shield us and you from the grievous torment."
},
{
"type": "paragraph",
"text": "He elaborated further, \"The world recedes, signaling its departure, whilst the Hereafter draws nigh and looms vast. This day is for preparation, and the morrow for the race. Verily, you dwell in days of aspiration, succeeded by the moment of destiny. He who lags in his days of aspiration ere his moment of destiny arrives, his deeds shall fail him. Strive in the cause of Allah with earnestness as ye strive with fear. Verily, I have not beheld the likes of Paradise where its seeker slumbers, nor of hell where its fleer rests. He who is not fortified by truth shall be undone by falsehood, and he who is not steered by guidance shall be misled into straying. Ye are bid to venture forth, and light hath been made your provision."
},
{
"type": "paragraph",
"text": "O folk, this world is naught but a transient delight partaken by both the righteous and the wicked, while the Hereafter is a veritable promise, governed by a potent Sovereign. Indeed, Satan entices you towards penury and bids you to foul deeds, whereas Allah promises you forgiveness from His bounty and abundance. Allah is all-encompassing, all-knowing."
},
{
"type": "paragraph",
"text": "O folk, hasten in your earthly span to safeguard your eternity. Allah hath pledged His Paradise to those who heed Him, and warned of His Fire to those who defy Him. It is a fire whose bellow ceases not, whose captives find no release, whose shattered find no repair. Its heat is fierce, its depth immense, and its draught is pus. And what I dread most for you is the pursuit of desires and the elongation of aspirations.\" (Al-Bidaya wa'n-Nihaya 8/8)"
}
]
},
{
"id": "golden_words",
"type": "section",
"title": "Golden Words:",
"content": [
{
"type": "paragraph",
"text": "Ja'far ibn Muhammad reported that Ali, may Allah be pleased with him, followed a funeral procession. When the deceased was placed in the grave, and his family wailed and wept for him, he said: \"Why do you weep? By Allah, if they could witness what their deceased is facing, their own sight would distract them from their grief for him. Indeed, the Angel of Death will return to them until none remains."
},
{
"type": "paragraph",
"text": "He then stood and said: \"I exhort thee, O ye servants of the Almighty, to revere Allah, who hath set forth parables for your edification, determined your destinies, and bestowed upon you ears that hearken, eyes that perceive, and hearts that understand. Verily, Allah hath not wrought you in jest, nor hath He forsaken your mention. Nay, He hath ennobled you with copious blessings and arrayed for you a recompense. So, fear Allah, O servants of the Most High, strive with earnestness, and make haste to act ere the spoiler of delights doth overtake thee. For the comforts of this world endure not, nor are its tribulations to be deemed reliable. It is but a deceiving adornment and a faltering support. Heed, O servants of Allah, the lessons imparted."
},
{
"type": "paragraph",
"text": "Let warnings admonish thee and gain wisdom from the exhortations, for verily, it is as if the talons of death have ensnared thee, thou art destined for the soil, and the harrowing events have befallen thee with the sounding of the Trumpet (Israfil’s), the scattering of graves, the gathering on the Day of Resurrection, and the reckoning, all within the dominion of the Omnipotent. Every soul is driven unto its gathering, and a witness testifies over it. The earth shall be aglow with the light of its Lord, the record laid bare, the prophets and witnesses summoned, and judgment rendered in truth, and none shall be wronged. Thus, shall the earthquake on that day, the herald shall proclaim, the beasts gathered, secrets unveiled, hearts quake, and Hell brought forth, its flames intensified, and its scalding waters magnified."
},
{
"type": "paragraph",
"text": "O servants of Allah, fear the Lord with a fear compounded of reverence, caution, discernment, and heed. Hasten with zeal towards salvation, ready yourselves for the return, fortify with provisions for the journey, and Allah sufficeth as avenger and ally. And the scripture sufficeth as disputant and proof, Paradise as reward, and Hell as a lamentation and chastisement. I implore Allah's forgiveness for myself and for you.\" (Sifat Al-Safwah, 1/132-133)"
}
]
},
{
"id": "a_profound_sermon",
"type": "section",
"title": "A Profound Sermon:",
"content": [
{
"type": "paragraph",
"text": "Marwan ibn al-Hakam reported: \"I witnessed Ali and Uthman between Makkah and Medina, with Uthman forbidding Tamattu' in Hajj or combining it with Umrah. When Ali saw this, he performed them both together, saying: 'Here I am performing Umrah and Hajj together, O Allah.' Uthman asked, 'Do you do this in front of everyone when I forbid it upon them?' Ali replied, 'I would not abandon the Sunnah of the Messenger of Allah (ﷺ) for anyone’s saying.'\" (Fath Al-Bari Fi Sharh Sahih Al-Bukhari, 3/496)"
},
{
"type": "paragraph",
"text": "In another narration, Ali, may Allah be pleased with him, said: \"Had religion been based on opinion, it would be more logical to wipe the underside of the sock than its top. However, I saw the Messenger of Allah (ﷺ) wipe over the top of his socks, therefore I do so.\" (Al-Talkhis Al-Habir, 281)"
},
{
"type": "paragraph",
"text": "Abd al-Razzaq narrated from someone who witnessed Ali mounting his ride. As he placed his foot in the stirrup, he said, \"In the name of Allah,\" and once settled, he said, \"All praise is to Allah,\" followed by, \"Glory to the One who has subjected this to us, and we could not have it otherwise. And indeed, to our Lord, we must return.\" Then he praised Allah 3 times and glorified Him 3 times. Afterwards, he said, \"O Allah, there is no deity except You. I have wronged myself, so forgive me, for none but You can forgive sins.\" Then he laughed. Asked about his laughter, the Commander of the Faithful said, \"I saw the Prophet (ﷺ) do what I did and say what I said, then he laughed. When asked why, he marveled at how a servant, certain that no one forgives sins but Allah, pleads, ' O Allah, there is no deity except You. I have wronged myself, so forgive me, for none but You can forgive sins.'\" (Al-Anwar Fi Shama'il Al-Nabiyi Al-Mukhtar, 2/704)"
},
{
"type": "paragraph",
"text": "Ata' ibn Al-Sa'ib narrated from Zadhan: Ali ibn Abi Talib, may Allah be pleased with him, drank standing up, and when people looked at him as if they found it strange, he said: \"Why do you look at me? If I drink standing, I saw the Prophet (ﷺ) drink standing. And if I drink sitting, I also saw the Prophet (ﷺ) drink sitting.\" (Al-Musnad, No. 756)"
},
{
"type": "paragraph",
"text": "This exemplifies the true following of the beloved Prophet (ﷺ), about whom Allah said for those who deviate from his command: \"And let those who conspire to evade orders beware lest grief or painful punishment befall them.\" [Quran, 24: 63] And indeed, Allah has encouraged the entire Ummah to follow the beloved (ﷺ), saying: \"Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.\" [Quran 33: 21]"
},
{
"type": "paragraph",
"text": "May Allah shower Ali ibn Abi Talib with vast mercy for his excellent adherence to his beloved and father figure, Muhammad ibn Abdullah (ﷺ), who raised him, educated him and even gave him his beautiful daughter, may Allah be pleased with all of them."
}
]
},
{
"id": "the_blessing_of_adherence_to_allah_and_his_prophet",
"type": "section",
"title": "The Blessing of Adherence to Allah and His Prophet’s Commands:",
"content": [
{
"type": "paragraph",
"text": "Narrated by Nu'man ibn Sa'd: \"I was in Kufa, at the governmental house of Ali ibn Abi Talib, when Nu'f ibn Abdullah entered and said, 'O Commander of the Faithful, at the door are 40 men from the Jews.' Ali replied, 'Let them in.' Once they stood before him, they asked, 'O Ali, describe to us your Lord in the heavens. How is He? How was He? When was He? And upon what is He?'"
},
{
"type": "paragraph",
"text": "Ali replied, 'O congregation of the Jews, attend unto mine utterance and seek ye not counsel save from me. Verily, the Lord of mine, the Almighty and Magnificent, existeth as the Primeval without inception, not sprung from naught, unmixed with aught, not bound within the realm of existence, not a shadow to be traced, nor shrouded to be circumscribed."
},
{
"type": "paragraph",
"text": "Allah, our Sovereign, was not, following nonexistence, to be deemed emergent. Nay, He is exalted beyond the attributions ascribed to the transient. Verily, He hath neither waned nor shall wane with the procession of eras or the metamorphosis of conditions. And how might this deity be delineated by mere shadows or defined by the articulations of eloquence? He dwelleth not in entities to be declared apart, nor apart from them to be declared existent, but He is, without mode, nearer than the jugular vein, and further in likeness than aught that lies afar."
},
{
"type": "paragraph",
"text": "Naught is concealed from Him, not the flicker of an eye, nor the murmur of a whisper, neither the advance of subtlety nor the tread of a step, in the obscurity of night or the fade of twilight. The radiant moon doth not overshadow Him, nor doth the outspread sunlight in its course, neither the onset of night nor the wane of day, save that He encompasses what He willeth of His creation. He is the Knower of every locus and epoch, every bound and span, terms and boundaries appointed for creation, and everything other than Him."
},
{
"type": "paragraph",
"text": "He wrought not the cosmos from primordial origins, nor from antecedents that predated Him, rather He fashioned what He fashioned, established His creation, moulded what He moulded, and perfected His design. Singular is He in His loftiness, none of His creation lies beyond His ken, nor doth He profit from the fealty of aught of His creatures."
},
{
"type": "paragraph",
"text": "His succor to the beseechers is prompt, the celestial beings in the firmaments and upon the terra are submissive unto Him, His cognizance of the departed is as His awareness of the living, His knowledge of the celestial spheres is as His insight into the terrestrial realms and His ken embraceth all."
},
{
"type": "paragraph",
"text": "The multiplicity of voices confounds Him not, nor do diverse tongues engage Him, He hearkeneth to the variegated utterances without corporeal faculties to perceive them. He is the Prudent Steward, the Cognizant of affairs, Ever- Enduring, Self-Sustaining, Hallowed be He who conversed with Moses directly without the means of limbs, organs, labials, or vocal tracts, Exalted and Supreme above ascribing corporeal attributes."
},
{
"type": "paragraph",
"text": "Whosoever asserts our God is circumscribed hath neglected the worshipful Creator, and whosoever contends that locales confine Him descends into bewilderment and disarray. Rather, He encircles every locale. If thou claimest, O ye who dare to portray the Merciful contrary to revelation and testimony, then delineate for me Jibril, Mikhail, and Israfil. Alas, dost thou falter in portraying a being akin to thyself and yet seek to characterize the worshipped Creator? Whilst thou comprehendest the depiction of the Lord of shapes and mechanisms, what of the One whom neither slumber nor sleep overtaketh? Unto Him belongs whatsoever is in the heavens and the earth and all that lieth between them, and He is the Sovereign of the magnificent throne.\" (Hilyat al-Awliya' wa Tabaqat al- Asfiya', 1/73)"
}
]
},
{
"id": "the_precious_description_of_the_creator_in_the_pre",
"type": "section",
"title": "The Precious Description of the Creator in the Presence of the Jewish Delegation:",
"content": [
{
"type": "paragraph",
"text": "Previously, we discussed how the armies of Mu'awiya and Ali ceased fighting for a period after Mu'awiya's army raised pages of the Quran, calling for the judgment of Allah's Book between them. However, there was a faction that stood in opposition to this arbitration, outright denying its legitimacy and even going to the extent of declaring those who participated in this arbitration as “disbelievers”."
},
{
"type": "paragraph",
"text": "Thus, they departed from the consensus of the Ummah and broke the rod of obedience to Ali, earning themselves the designation \"Kharijites\". (i.e., literally, those who exited from the consensus of the Ummah). They numbered around 16000, some say 12000 fighters. They convened among themselves and resolved, saying: \"The arbitration was not in accordance with what Allah revealed. Our brethren have become disbelievers by accepting such kind of arbitration. They have let men rule in their religious matters. And we, by the grace of Allah, stand upon the truth among His creation.\""
},
{
"type": "paragraph",
"text": "Al-Tabari mentions the document based on which the refused Tahkeem (i.e., arbitration) by the Kharijites was to proceed as follows:"
},
{
"type": "paragraph",
"text": "i. Ali's judgment on behalf of the people of Iraq, both present and absent, and Muawiyah's judgment on behalf of the people of Sham, both present and absent."
},
{
"type": "paragraph",
"text": "ii. We have mutually agreed to adhere to the Qur'an's judgment from its opening to its conclusion, to revive what it revives and to nullify what it nullifies. Upon this, we have agreed and consented."
},
{
"type": "paragraph",
"text": "iii. Ali and his followers consented to Abdullah ibn Qais, also known as Abu Musa al-Ash'ari, as an observer and judge, and Muawiyah consented to Amr ibn Al-As as an observer and judge."
},
{
"type": "paragraph",
"text": "iv. Upon that, Ali and Muawiyah took a solemn oath from Abdullah ibn Qais and Amr ibn Al-As, by Allah's covenant, His messenger's protection, to take the Qur'an as their guide, not to deviate to anything else in judgment, to adhere strictly to what is inscribed within it, and whatever they did not find within the Book, to refer it back to the comprehensive Sunnah of Allah's Messenger (ﷺ), not intentionally seeking any contradiction or pursuing any ambiguity."
},
{
"type": "paragraph",
"text": "v. Abdullah ibn Qais and Amr ibn al-As also took an oath from Ali and Muawiyah by Allah's covenant to be satisfied with their judgment based on Allah's Book and His Prophet's Sunnah, and they were not to overturn or oppose it for any other."
},
{
"type": "paragraph",
"text": "vi. In the discourse of arbitration, it was established that Ali ibn Abi Talib and Muawiyah ibn Abi Sufyan, along with their factions, were to halt the shedding of blood and safeguard their properties, dignities, and families, adhering strictly to justice, whether met with approval or disdain. The nation was to stand by the verdicts derived from the truth enshrined in the Book of Allah."
},
{
"type": "paragraph",
"text": "vii. Should one of the appointed arbitrators pass before the resolution of governance, their followers and allies were entitled to select a man of integrity and righteousness as his successor, continuing the covenant and pledge."
},
{
"type": "paragraph",
"text": "viii. Similarly, if one of the leaders were to die before the stipulated term, his faction had the right to appoint a successor whose justice they trusted."
},
{
"type": "paragraph",
"text": "ix. Thus, the agreement between the two parties was sealed, with the cessation of hostilities and the laying down of arms."
},
{
"type": "paragraph",
"text": "x. The commitments outlined in this document were binding upon both leaders, the arbitrators, and their respective factions, with Allah as the closest witness, sufficing as a testament. Should there be any deviation or transgression, the Ummah would disavow their judgment, nullifying any covenant or protection associated with them."
},
{
"type": "paragraph",
"text": "xi. The populace was assured safety for themselves, their families, children, and possessions until the end of the designated term, with arms laid down and paths secured. Absentees from either faction were to be regarded the same as those present in terms of obligations."
},
{
"type": "paragraph",
"text": "xii. The arbitrators had the authority to choose a neutral and fair location between the people of Iraq and Sham for their deliberations."
},
{
"type": "paragraph",
"text": "xiii. Only those whom both parties mutually agreed upon were allowed to attend these meetings."
},
{
"type": "paragraph",
"text": "xiv. The term was set to conclude by the end of Ramadan. Should the arbitrators see fit to expedite the governance, they were to do so; if they deemed it wise to delay until the term's end, they were to postpone accordingly."
},
{
"type": "paragraph",
"text": "xv. If by the term's end, no judgment in accordance with Allah's Book and His Prophet's Sunnah was reached, the parties were to resume their initial stance towards warfare."
},
{
"type": "paragraph",
"text": "xvi. The entire Ummah was bound by the covenant of Allah in this matter, united against anyone who sought deviation, injustice, or dissent within this affair. (Tarikh Al-Rusul Wa Al-Muluk, 5/53-54.)"
},
{
"type": "paragraph",
"text": "As you see here, dear reader, this document and covenant forged between the camps of Ali and Muawiyah aimed to bring a principled resolution to their dispute, serving as a divine means to spare Muslim blood. Yet, this resolution was not a lasting solution due to the deep-seated differences and the steadfastness of both parties on their prior stances, compounded by the absence of a strong neutral force to enforce the arbiters' decisions."
},
{
"type": "paragraph",
"text": "Consequently, this Tahkeem weakened Imam Ali's position among his zealous supporters, emboldening many to dissent and rebel. Upon Ali's return from Sham and learning of their stance, he refrained from engaging them in battle, holding out hope for their repentance. Preferring dialogue over conflict, he sought to reason with them and bring them back into the fold of unity. To this end, he proposed that they select a representative to discuss their grievances, leading to the selection of their leader, Abdullah ibn Kawa."
},
{
"type": "paragraph",
"text": "When he came. Ali inquired: \"What grievances have you against me after you had accepted my leadership, fought alongside me, and obeyed me?\" Ibn Kawa retorted: \"The issue lies with the arbitration.\" Ali responded: \"Woe unto you. Am I more guided or the Messenger of Allah (ﷺ)?\" Ibn Kawa conceded: \"Indeed, the Messenger of Allah (ﷺ).\" Ali then referenced the Quranic verse {Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie.} (Quran, 3:61), asking: \"Did Allah doubt they were the liars?\" Ibn Kawa acknowledged that it was a form of argument against them yet insisted: \"You doubted yourself by accepting the arbitrators, hence we doubt you!\""
},
{
"type": "paragraph",
"text": "Ali countered with another verse, {Say (unto them, O Muhammad): Then bring a scripture from the presence of Allah that giveth clearer guidance than these two (that) I may follow it, if ye are truthful.} (Quran, 28:49) Ibn Kawa replied: \"That, too, was a form of argument.\" After much debate, Ibn Kawa concluded: \"You speak the truth in all you say, yet you committed disbelief by appointing the arbitrators!\" Ali exclaimed: \"Woe unto you, Ibn Kawa. I merely appointed Abu Musa, and Muawiyah appointed Amr, all Prophet’s Companions.\""
},
{
"type": "paragraph",
"text": "Ibn Kawa shockingly declared: \"Then, Abu Musa was an unbeliever!\" Ali questioned: \"When did he become an unbeliever? When I dispatched him or when he judged?\" Ibn Kawa claimed: \"When he judged.\" Ali replied: \"Do you not see that I only sent him [Abu Musa] as a Muslim, and according to you, he became a disbeliever after I sent him? What if the Messenger of Allah (ﷺ) sent a man from the Muslims to a group of disbelievers to call them to Allah, and this really happened during the time of the Prophet (ﷺ) when he sent men during the day to guide the people of Musaylimah but turned there, heralding his religion - and he called them to something else, would the Messenger of Allah (ﷺ) be blamed for that?\" Ibn al-Kawa said: \"No!\" Ali said: \"Woe unto you, then. So, what is upon Ali if Abu Musa made a mistake, according to you? Does Abu Musa's error allow you to draw your swords upon your shoulders and obstruct people?\""
},
{
"type": "paragraph",
"text": "At that moment, The Kharijites realized their companion was no match for Ali in debate or knowledge, so they stopped him from speaking as if they believed in Ali's truthfulness in his argument and intention, if only they were not a people overcome by the stubbornness of obstinacy like those fanatics who find pleasure in persistence of defiance they do not savor from truth and recognition. Thus, they insisted on declaring Ali and his companions disbelievers and to treat them in war and peace as infidels."
},
{
"type": "paragraph",
"text": "The Commander of the Believers Ali left no stone unturned for peace, and to give them one last chance to retreat from their error, he raised in the arena a flag to which he attached 2000 men and announced: \"Whoever seeks refuge in this flag shall be safe.\" Then, he told his companions: \"Do not initiate the fight until they start it.\""
},
{
"type": "paragraph",
"text": "The Kharijites shouted: \"Judgment belongs only to Allah, even if the polytheists detest it,\" and they charged as one man. Ali and his companions met them after patience ran out and hope for their return had faded, and the swords and spears spoke, and it was but an hour until Ali's party managed to eliminate most of the Kharijites, and only 400 were left, wounded and unable to fight. Ali ordered them to be carried to their tribes so that those among them who still had a breath could be saved with treatment! (Abqariyyat Al-Imam, 65-68)"
},
{
"type": "paragraph",
"text": "It is worth noting that Abdullah ibn Al-Kawa was guided by Allah and retracted his misguidance. Also, before the war, Ali had sent a message to these dissenters stating: \"Be wherever you wish, but between us, let there be the agreement that you neither spill sacred blood, obstruct any path, nor wrong anyone. Should you do so, you will have thrown the covenant of war back to yourselves.\""
},
{
"type": "paragraph",
"text": "However, Abdullah ibn Shaddad said: \"By Allah, Ali did not fight them until they obstructed the way, spilled prohibited blood, committing such acts by killing Abdullah ibn Khabbab ibn al-Art, the esteemed Companion, ripping open his wife's stomach, and killing their unborn child.\" (Salah Al-Ummah, 5/92)"
},
{
"type": "paragraph",
"text": "Salamah ibn Kuhail, also reported from Zaid ibn Wahb al-Juhani, who was in the army with Ali, may Allah be pleased with him, marching against the Kharijites, Ali said: \"O people, I heard the Messenger of Allah (ﷺ) say: 'A group will emerge from my Ummah, reciting the Quran. Your recitation cannot be compared to theirs, nor your prayers to their prayers, nor your fasting to their fasting. However, they recite the Quran thinking it supports them, yet it is against them. Their prayers do not go beyond their throats. They will exit Islam as an arrow exits the game.'\" (Al-Musannaf, No. 3528-9)"
},
{
"type": "paragraph",
"text": "Indeed, they were as described by the Prophet (ﷺ), and their followers who continue on their path are just the same until our modern days. Therefore, may Allah be pleased with Imam Ali, who fought their leaders and relieved the Muslims from their harm."
}
]
},
{
"id": "the_tribulation_of_the_kharijites",
"type": "section",
"title": "The Tribulation of the Kharijites:",
"content": [
{
"type": "paragraph",
"text": "As we mentioned before, the Prophet (ﷺ) had previously given glad tidings to Ali about his martyrdom, and Ali, may Allah be pleased with him, never forgot that great prophecy. He was certain that he would die as a martyr, no matter how long he lived."
},
{
"type": "paragraph",
"text": "Abu Mujliz narrated that a man from Murad warned Ali while he was praying in the mosque, saying, \"Be cautious, for some men from Murad intend to kill you.\" Ali responded, \"Every man is guarded by two angels until his decreed fate arrives. When that time comes, they step aside. And truly, death is an impenetrable fortress.\" (Sifat Al-Safwah, 1/134-135)"
},
{
"type": "paragraph",
"text": "Al-Asbagh Al-Hanadhli recounted that: On the night Ali was struck, ibn Al- Tayyahan came to him at dawn to call him to prayer. Finding Ali lying down, seemingly heavy and sluggish, he returned twice more. Upon his third visit, Ali rose and walked, reciting:"
},
{
"type": "paragraph",
"text": "Tighten your resolve for the end, fear not the demise *** For death, a visitor certain, in your valley lies \n\nEmbrace the inevitable with courage, not with dread *** For in every path you wander, to death, you are led. (Mawsuat Al-Imam Ali Fi Al-Kitab Wa Al-Sunnah Wa Al-Tareekh, 7/231)"
},
{
"type": "paragraph",
"text": "Indeed, 3 men, driven by blind fanaticism and blinded by hatred, unable to see the light of discernment, discussed the losses among their comrades and the broader Muslim Ummah during the Fitnah. They attributed the bloodshed to 3 individuals they deemed infidels and leaders of misguidance: Ali ibn Abi Talib, Muawiyah ibn Abi Sufyan, and Amr ibn Al-As. However, their motives were not purely due to doctrine and faith. For among them was Abd Al-Rahman ibn Muljam, whom we mentioned before, seething with vengeance and further motivated by a fatal love attraction that thirsted for noble blood as a price for passion."
},
{
"type": "paragraph",
"text": "Ibn Muljam, described as dark-skinned with handsome features, his hair reaching his earlobes, and his face marked by prostration, pledged to deal with Ali. Alongside him were Al-Burak ibn Abdullah al-Tamimi and Amr ibn Bakr al- Tamimi. They lamented, \"What is our life worth after our brethren, the true Mujahideen? They feared not the blame of the blamer for Allah's sake. Should we not then sell our souls and approach the leaders of misguidance, killing them to rid the lands of their presence and avenge our brothers?\" Ibn Muljam declared, \"I shall take care of Ali ibn Abi Talib for you.\" Al-Burak pledged, \"And I will take care of Muawiyah.\" Then, Amr ibn Bakr proclaimed, \"And I will handle Amr ibn Al-As.\" They swore a pact that none would turn back until they had killed their target or died in the attempt. They poisoned their swords and planned their assassination for the 17th of Ramadan, each to ambush his target in his respective city."
},
{
"type": "paragraph",
"text": "As for Ibn Muljam, he journeyed to Kufa, concealing his intentions even from his fellow Kharijites there. While sitting among Banu Rabab, reminiscing about their fallen at the Battle of Nahrawan (i.e., the battle where Ali fought the Kharijites), a woman from their midst, Qatam bint Al-Shajna, approached. Ali had killed her father and brother on that day. Noted for her striking beauty, she had devoted herself to worship in the Great Mosque of the city."
},
{
"type": "paragraph",
"text": "The sight of Qatam captivated Ibn Muljam, making him forget his initial purpose for coming to Iraq. He rushed to propose marriage to her. She demanded a dowry of 3000 dirhams, a servant, and a singing girl, to Ibn Muljam's surprise at the modesty of her demand. Yet, she added a significant condition: He must avenge her by killing Ali ibn Abi Talib, who had slain her family and allies."
},
{
"type": "paragraph",
"text": "Ibn Muljam assured her, \"I’ll do that for certain, and by Allah, nothing brought me to this town but to kill Ali initially.\" They married, and after consummating the marriage, she began urging him to fulfill his vow. She even enlisted a man from her tribe, from Taym Al-Rabab named Wardan, to assist him. Ibn Muljam also persuaded another man, Shabib Al-Haruri, asking him if he aspired to honor in this life and the next."
},
{
"type": "paragraph",
"text": "\"What might that be?\" Shabib inquired. \"To kill Ali,\" replied Ibn Muljam. Shabib retorted, \"May your mother be bereaved of you. What a monumental task you propose! How do you plan to achieve it?\""
},
{
"type": "paragraph",
"text": "Ibn Muljam stated, \"I will ambush him in the mosque. When he comes out for the Fajr prayer, we will strike him down. If we survive, we will have avenged ourselves and our brothers. If we are killed, what is with Allah is better than this world.\""
},
{
"type": "paragraph",
"text": "Shabib responded, \"Woe to you! If it were anyone other than Ali, it might have been easier for me. I know his early conversion to Islam and his close relation to the Prophet Muhammad (ﷺ). How can my heart be at peace with killing him?\" Ibn Muljam argued, \"Do you not know he killed the people of Nahrawan?\" \"Yes, I do,\" Shabib acknowledged. \"We kill him in retaliation for our brothers he killed,\" Ibn Muljam insisted. Shabib agreed after much persuasion, and as the month of Ramadhan began, Ibn Muljam set the date for their plot on the night of the 17th, saying, \"This is the night I promised my companions to seek vengeance against Muawiyah and Amr ibn Al-As also.\""
},
{
"type": "paragraph",
"text": "The 3 men, Ibn Muljam, Wardan, and Shabib, armed with their swords, sat opposite the entrance from which Ali would emerge usually. As Ali came out, awakening people for prayer with the call \"The prayer, the prayer,\" the cursed Shabib struck him with his sword but missed, however, Ibn Muljam delivered a fatal blow to Ali's head, drenching his beard with blood."
},
{
"type": "paragraph",
"text": "Finally, the Imam met his Lord, struck by a poisoned sword, as before him had Umar Al-Farouq, wounded by a fevered dagger. The magnificence of the hero demanded that the final scene of his life be worthy of his valor, a testament truer to his essence than any other could be!"
},
{
"type": "paragraph",
"text": "Hardly had he received the blow of fate upon his head than he was carried to his home, proclaiming, \"Judgment belongs only to Allah, not to you, O Ali, nor to your companions,\" reciting the divine verse: {And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.} (Quran, 2:207)"
},
{
"type": "paragraph",
"text": "Ali cried out for Ibn Muljam to be seized. Wardan fled but was caught by a man from Hadramaut and killed afterwards. However, Shabib escaped, eluding capture, while Ibn Muljam was apprehended and brought before Ja'ada ibn Hubayra ibn Abi Wahb, who led the people in the Fajr prayer. Ali was taken to his house, and Abd Al-Rahman ibn Muljam, the enemy of God, was presented before him, bound and disgraced."
},
{
"type": "paragraph",
"text": "Ali asked him, \"O enemy of Allah, did I not treat you well?\" \"Indeed,\" he admitted. \"What drove you to this?\" Refusing to answer the question, he uttered, \"I sharpened it for 40 mornings and prayed to Allah to let it kill the worst of His creation.\" Ali responded, \"I see nothing but that you will be killed by it, and indeed, you are among the worst of Allah's creation.\""
},
{
"type": "paragraph",
"text": "As Ali's life ebbed away, he glanced at his sons and companions, their faces ablaze with anger and the desire for retribution. Feeling the chill of death creeping into his limbs, he foresaw the grim fate awaiting Ibn Muljam. He envisioned the severe vengeance that his followers would exact. Yet, in a moment of steadfast resolve, Ali intervened to protect his assassin from any excess or transgression beyond the prescribed retribution."
},
{
"type": "paragraph",
"text": "Thus, he summoned them closer, his voice weak and halting, yet imbued with a grandeur that only befits a man of his stature, saying to his family, \"Treat him well, and honor his detention, for if I live, it is my right to seek retribution or to forgive. And if I die, then join him with me, and kill him properly. I will argue against him before the Lord of the worlds, and do not kill anyone but him, for Allah does not love the aggressor.\" (Tartib Al-Afwah, 1/148)"
},
{
"type": "paragraph",
"text": "Jundub ibn Abdullah asked, \"O Commander of the Faithful, if you pass, shall we pledge allegiance to Hasan?\" Ali replied, \"I neither command you nor forbid you. You are more aware.\""
},
{
"type": "paragraph",
"text": "As his final moments approached, Ali frequently uttered \"There is no god but Allah,\" speaking nothing else. It is said that his last words were the verses: {And whoso doeth good an atom's weight will see it then, and whoso doeth ill an atom's weight will see it then.} (Quran: 7-8). He advised his sons, Hasan and Husayn and the others, to fear Allah, maintain their prayers, pay zakat, control their anger, connect with their kin, show patience with the ignorant, deepen their understanding of religion, act with deliberation, cherish the Quran, be good neighbors, command what is right, forbid what is wrong, and avoid all obscenities."
},
{
"type": "paragraph",
"text": "He also instructed them to care for their brother Muhammad ibn Al-Hanafiyyah, while advising him to respect his elder brothers and not to make any decision without them. All these admonitions were recorded in his will, may Allah be pleased with him and grant him satisfaction, which it was as follows:"
},
{
"type": "paragraph",
"text": "“In the most benevolent name of Allah, the Merciful, the Compassionate, \n\nHerein lies the testament of Ali, Ibn Abi Talib, wherein he professes an unwavering faith in the singularity of Allah, devoid of partners, and in Muhammad as His bondservant and herald. Dispatched with the beacon of guidance and the faith of verity, destined to surmount all creeds, much to the chagrin of the idolaters. \n\n\nMy devotions, my observances, the essence of my being, and my demise are consecrated to Allah, the Sovereign of all realms, without associate. This commandment I have received, and I stand amongst the foremost of the believers. \n\n\nI exhort thee, O Hasan, all my progeny, and whosoever this missive doth reach, to hold Allah, your Sustainer, in awe, and to meet thy end only as believers. Cling steadfastly, one and all, to the cord of Allah and venture not into division. For verily, I have heard Abu Al-Qasim (ﷺ) utter, \"The act of amending relations amongst kith and kin surpasseth the entirety of prayers and fasts.\" \n\n\nTend to thy kin; forge bonds with them to lighten thy reckoning. Hold Allah in reverence when dealing with orphans, that they might not languish in hunger or neglect in thy midst. Hold Allah in awe concerning thy neighbors, for they were oft the focus of your Prophet's exhortations, to such extent that we believed he might endow them with a share of inheritance. \n\n\nHold Allah in reverence in relation to the Quran; let not others outstrip thee in heeding its commands. Hold Allah in awe in thy prayers, for they are the pillars of thy faith. Hold Allah in esteem concerning His sanctuary; abandon it not for as long as thou livest, for should it be forsaken, thou shalt be deemed negligible. Hold Allah in awe concerning the month of Ramadan, for its fast is a bulwark against the Hellfire. \n\n\nHold Allah in awe in the undertaking of jihad with thy possessions and thy lives. Hold Allah in awe concerning zakat, for it quenches the Lord's ire. Hold Allah in reverence regarding the covenant of thy Prophet (ﷺ), oppress not those under thy safeguard. Hold Allah in esteem when dealing with the companions of thy Prophet (ﷺ), for unto thy care he hath consigned them. Hold Allah in awe towards the indigent and the destitute; share thy sustenance with them. Hold Allah in awe regarding those under thy dominion; the final utterances of the Prophet (ﷺ) were reminders to show kindness towards women and those thy right hand possesses. \n\n\nMaintain thy prayers with diligence, fear not the censure of any detractor in the cause of Allah; it sufficeth against those who wish thee ill or aggression. \n\n\nAddress the people with kindness as Allah hath enjoined upon thee. Forsake not the act of enjoining good and forbidding evil, lest the vilest amongst you ascend to leadership, and your supplications go unheeded. \n\n\nPromote unity, generosity, and be wary of severance, division, and discord. Aid one another in righteousness and piety, not in sin and malice. Hold Allah in awe, for the chastisement of Allah is severe. \n\nMay Allah safeguard thee, O Ahl Al-Bayt, and preserve your Prophet (commandments) amongst you. Unto Allah's care, I commend you and bid you peace, Allah's mercy, and His blessings. \n\nWa As-Salamu 'Alaikum wa Rahmatullahi wa Barakatuhu.”"
},
{
"type": "paragraph",
"text": "Then, he spoke nothing but \"There is no god but Allah\" until he passed away, in the month of Ramadan, in the year 40 AH. His sons Hasan and Husayn, along with Abdullah ibn Ja'far, washed him, and Hasan led the funeral prayer, offering 9 takbirat."
},
{
"type": "paragraph",
"text": "As for the man who sought to assassinate Muawiya, named Al-Burak, he attacked him as he was heading to the Fajr prayer also on the same day. It's said he struck him with a sword, and others say with a poisoned dagger, hitting Muawiya's thigh, injuring his hip bone. The assailant was captured. Before his execution, he said to Muawiya, \"Let me go, for I bring you tidings.\" Muawiyah asked, \"What are they?\" He replied, \"Certainly, my brother has killed Ali ibn Abi Talib today, for there's no guard with him.\" Muawiyah cursed him and ordered his execution. A physician then told Muawiyah that his wound was poisoned and offered either to cauterize it or give him a draught of antidote, which would neutralize the poison but render him infertile. Muawiyah said, \"I cannot endure the fire, and as for offspring, my eyes are sufficed by Yazid and Abdullah.\" After taking the antidote, Muawiyah recovered from his pain and wound, spared by the grace of Allah."
},
{
"type": "paragraph",
"text": "From then on, a screened section was constructed in the grand mosque, and personal guards were stationed around it during prostration, marking Muawiyah as the first to institute such a security measure in the state, alongside the establishment of a formal police force."
},
{
"type": "paragraph",
"text": "Regarding Amr ibn Bakr, who intended to assassinate Amr ibn Al-As, he lay in wait for him to come out for prayer. However, Amr ibn Al-As was afflicted with severe colic that particular day and did not go out; instead, his deputy, Kharijah ibn Abi Habibah from Banu Amir ibn Lu'ay, who was in charge of Amr ibn Al-As’s guards, went out and was mistaken by the assassin for Amr and killed."
},
{
"type": "paragraph",
"text": "Upon the assassin's capture, he remarked, \"I intended to kill Amr but Allah willed Kharijah,\" inadvertently coining a proverb. Some say it was Amr ibn Al-As who uttered these words when the assassin was brought before him and informed that his deputy Kharijah had been killed, after which he ordered the assassin's execution, and these words turned into a proverb till this day. (Al-Bidaya wa'l- Nihaya, 7/361)"
},
{
"type": "paragraph",
"text": "After burying his father, Al-Hasan ibn Ali, may Allah be pleased with him, stood and said: \"O people, yesterday you were parted from a man whom the firsts did not precede, and the lasts will not reach. The Messenger of Allah (ﷺ) would dispatch him with the troops, granting him the banner, and he would not return until Allah granted him victory, with Jibril at his right and Mikhael at his left. He left behind neither white nor yellow (i.e., gold nor silver) except 700 dirhams from his allowance, which he intended to use to buy a servant.\" (Sahih Al-Jami, No. 2496)"
},
{
"type": "paragraph",
"text": "Thus, the traveler returned to his true homeland! And Ibn Abi Talib departed from this world. Yet his life and the days he spent on earth transformed into a sun that took its high place in the life of humanity and its history, drawing into its orbit the values of truth, heroism, faith, goodness, and honor. Thus, the Imam departed partially, yet he did not totally. He left, he remained everywhere in our conscious and memory for his is the absent yet present. His memory and his legacies opened the doors of eternity when he left the world to its people and chose Allah, His Messenger (ﷺ), and the hereafter. Storms and tempests surrounded him, attempting to sway him in their darkness off the path, or to make him lose some of his wisdom, or to distract him from his goals and principles. Yet, he never strayed from the path, not even a little. (Khulafa’ Al- Rasul, 601)."
},
{
"type": "paragraph",
"text": "History again turns a golden page, written in letters of light where the noblest meanings and the highest ideals are. With his passing, people bid farewell to a profound jurist, a pious scholar, a leading mujahid, a fearless knight. It was a tragic conclusion that presented to us something as vividly as the entire saga did, from its beginning to beyond its end. It is the pulsating human fabric that weaves through the life of Ali. Not an event in this noble life but a rich exhibition of the full spectrum of human emotions and drama."
},
{
"type": "paragraph",
"text": "In his life, there is a constant intersection of nobility, courage, loyalty, faith, and generosity. And there, the desires of people, their yearnings, appearances, and secrets interlock. This intertwining, which poets create in stories and epics, cannot be as firmly grounded in reality as it is in the biography of the Imam. This is a distinct feature of Ali among all the Caliphs of Islam. Unique because he represented a paragon of souls, an epitome of eras, and a confluence of individual and social circumstances that happenstance assembles over long generations and cannot deliberately reproduce in every era. Such was the life of a true living, and the demise of a martyr. (Abqariyyat Al-Imam, 208)"
},
{
"type": "paragraph",
"text": "Ali, may Allah have mercy on him, passed away on the morning of Sunday, 17th of Ramadan, 40 AH, having reached the age of 63, with his caliphate lasting 5 years minus 3 months. May Allah be pleased with Ali ibn Abi Talib and all his companions, Amen."
}
]
}
]
}
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