all about imam ali (a.s) in english

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:20

His literary achievements

“Ali deserves a distinguished place in literary history,” Devenport remarks, “in as much as he had cultivated his mind with an ease and assiduity unusual in his age and country. He left many collections of sentences, proverbs and poetical pieces. Gobblin and Lette published fragments of these sentences, the former at Leyden in 1629 and the latter in 1746. Vather published Gobblin’s fragments in French in 1660. Ockley, in the third edition of his ‘History of Saracens’, has given an English translation of 169 of Ali’s sentences. A treatise also by Ali upon the magical science is said to be still preserved in the Imperial Library at Constantinople. Such a man was Ali May he forever repose on the bosom of the Eternal Beatitude.”

Arabic literature reached its climax by means of his precious sayings and sermons a few of which have been collected by Syed Shareef al-Razi in the form of a book, known as “Nahjul Balagha.”

Students of the Arabic language will observe with interest the assistance that Ali gave to Abul Aswad-ad-Duwali in the task of systematizing Arabic grammar. Abul Aswad was one of the most eminent of the Tabis, an inhabitant of Basra, and a partisan of Ali under whom he fought in the battle of Siffin. In intelligence he was one of the most perfect of men, and in reason he was one of the most sagacious. He was the originator of Arabic grammar. It is said that Ali laid down for him the principle: the three parts of speech are, the Noun, the Verb, and the Particle, telling him to prepare a complete treatise based upon it.

Hassan al-Basari called him “the Scholar of God in this community.

There is a tradition to the effect that Ali had great skill in writing the Kufic characters. He was able to make the elongated Kaf which is characteristic of that script with such uniform exactness that it was scarcely possible even with a compass to distinguish any difference between the Kafs that he had written.

There are traditions that affirm that Ali had a copy of the Quran of his own, a special copy which he had annotated according to the conversations he had with the Holy Prophet. This additional writing on the margin of his own Quran is apparently in the nature of commentary from the Prophet that others did not know. It has a bearing on the existence of a mysterious book that is called the Jafr’. AI-Kulaini remarks that, “when the Apostle taught anything to Ali, Ali evolved from it a thousand other things. He declares that the Sahifa in Ali’s handwriting was seventy cubits in length, as measured by the arm of the Apostle, and that it contained everything permitted and forbiden”, and everything necessary for mankind, And in the Jafr, or secret book, he assures us that there was to be found, “the knowledge of prophets, and of the scholars of the Bani Israel”. Masudi shows how the later Imams were accustomed to refer at times to these secret books that Ali left in their keeping. Belief in the existence of these sacred and secret books with the Imams was firm.

In one of the popular books that Muhammad Bakir Majlisi wrote in the seventeenth century, the “Hayatul-Kulub”, or Life of Hearts, it is related that at the time when Muhammad appealed to the Nassara (Christians) in Najraan in Yemen to accept him as a Prophet whose coming had been foretold by Jesus, a great book called the “Jama” was referred to in the course of the debate. It was a collection of writings of 1,24,000 Prophets. The first part was the book of Adam, “which related to the kingdom of the Most High, what He had created and He has decreed in heaven and earth respecting things temporal and eternal. This book, which contains all sciences, was transmitted by life father of mankind to Prophet Shays. Shays added his contributions to the great work and handed it to Prophet Idris, and likewise there were the writings of the Prophets Abraham and Moses and Jesus until at last the time came for the great and final work of Ahmad (or Muhammad).

A Persian manual on the lives of the Imams, which is a compilation from the voluminous works of Majlisi, was written in Persian and lithographed in Teheran in 1912. It is called “TazkeratuI-A’imma,” and here it stated that the ‘Jaf. wa jaameaa’ is a book that the scholars agree that Ali had in his possession, and that the part that now exists consists of twenty-eight portions, and that each portion has twenty-eight pages, and each page has twenty-eight divisions “and no one besides God, the Prophet and the Imams know the character in which it is written, unless the sinless Imams would have taught it to one.”

The same modern manual mentions also “the Book of Ali” (the Sahifa), “which the Prophet dictated and Ali wrote. It is seventy meters long and the width of a sheepskin. It is also called the ‘Jama’, and it shows what things are permitted and what things are forbidden”. Two other minor works of the same sort are the “Jafr Abyad” (the white Jafer), which has fourteen portions, and each portion has fourteen divisions, and the writing of Fatima, with many traditions, to show that God taught Adam twenty-five of the Divine names, Noah knew eight, Abraham had six, Moses had four, Jesus had two, and Assif Ibn Barkhia had one, whereas the Apostle of God knew seventy-two of these names, which he taught to Ali.

Collections have been made of maxims and aphorisms that have originated from Ali. A hundred of these were collected by the Persian poet Rashid al-Din and they have been translated into German. There are one hundred and sixty nine of these moral sayings given in Ockley’s History of the Saracens (p. 339).

It was said to Ali, “What is generosity?” He replied, “That from which the initiative proceedeth, for what cometh after a request is liberality and munificence.”

On another occasion he remarked, “He who seeketh to do justice unto men, let him desire for them what he desireth for himself.”

According to historian Masudi (Murooj-uz-Zahab Masudi Vol. II, page 33, Egypt), Hazrat Ali is credited with not less than 480 treatise, lectures and epistles on a variety of subjects dealing with philosophy, religion, law and politics, as collected by Zaid lbn Wahab in the Imam’s own lifetime. So highly valued are these contributions both for contents and their intrinsic literary worth that some of his master pieces have formed throughout the course of Islamic history, subjects of study in centers of Muslim learning. Indeed, his reputation seems to have traveled to Europe at the time of the Renaissance. Edward Powcock, (1604-1691); a professor at the University of Oxford, published the first English translation of his ‘Rhetoric’.

Khawja Hasan Nizam has quoted a list of the following Muslim Scholars who have collected the teachings of Hazrat Ali in their respective books.

1. Seerat-e-Ali by Hafiz Hamadan Ibrahim who died in 181 A.H.

2. Musnad-e-Ali by Ahmed bin Ibrahim who died in 226 A.H.

3. Musnad-e-Ali by Muhammad bin Abdullah who died in 258 A.H.

4. Akbar-wo-Seyar-e-Ali by Yaqoob bin Shaiha who died in 262 A.H.

5. Musnad-e-Ali by Qazi Ismail who died in 283 A.H.

6. Musnad-e-Ali by Abubakr Ahmad bin Ali who died in 292 A.H.

7. Musnad-e-Ali by Ahmed bin Shoaib Nisayee who died in 303 A.H.

The historian John J. Pool (author of the life of H. M. Queen Victoria) in his book ‘Studies in Mohammedanism’ says “Ali was the first Caliph to protect and encourage national literature. The Prince was a scholar himself and many of his wise sayings and proverbs are published in a book. It is a remarkable work and deserves to be more widely read in the west.”

In Summing up Hazrat Ali’s worth, Maswoodi says, “if the glorious name of being the first Muslim, a comrade of the Holy Prophet in exile, his faithful companion in the struggle for the Faith, his intimate associate in life and his kinsman; if a true knowledge of the spirit of his teachings and of the Book; if self-abnegation and practice of justice; if honesty, purity and love of truth; if a knowledge of law and science, constitute a claim to pre-eminence then all must regard Hazrat Ali as the foremost Muslim. We shall search in vain to find, either among his predecessors (save one) or among his successors, those virtues with which God had endowed him

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:21

His sermons

Hazrat Ali says that as a Caliph and Ruler, he promises safety and security of life, property, honor, social status and religious freedom to non-Muslims and they should not be maltreated and looked down upon. So long as they do not try to betray and injure the cause of the state of Islam they should not be molested and should be allowed to practice their religion and trades freely and openly. Islam teaches us to carry a message of peace with us and improve the status of society wherever we go and the best way to achieve this is to create amity, friendliness and concord - between human beings. Therefore, Muslims should try to develop friendship of these people and should never resort to wrong use of power, force or arrogance. Non-Muslims should not be overtaxed, humiliated, and should not be forced out of their homes, lands and trades. Their priests should be treated with due respect. Their monasteries should be protected, they should be allowed to carry on their lectures, teachings and preaching as usual, and their religious ceremonies should not be prohibited. If they want to build their places of worship then fallow ownerless lands should be allotted to them. One who disobeys the order is going against the orders of God and the Holy Prophet (A.S.) and will deserve his wrath.

It may be mentioned here that Ali was so popular even among the non-Muslims that when he died, all the Christians, Jews and Zorastrians of Kufa, particularly their women and children who were personally looked after by Ali, lamented his death sad wept as one does for one’s father. Mourning was observed even in Jerusalem and the Lord Bishop also could not restrain his tears. (Prof. M.G. Reynold’s Book on Islam, Chapter III.)

“Be virtuous when there is still time for you to realize and adopt virtues, when repentance can do you well, when prayers are heard: when you are enjoying peace and comfort and when the angels are still writing your good and bad actions (when you still have power and opportunities to do good or to be wicked). Do well before old age or disability stops you from doing anything, before protracted illness renders you exhausted and unfit for any work and before death takes you away from this sphere of activities (life). Because death, sooner or later, will put an end to all your pleasures and all your enjoyments, it will send you far away from your cherished surroundings.”

“Have you fully realized what Islam is? It is a religion founded on truth. It is such a fountainhead of learning that from it flow out several streams of wisdom and knowledge. It is such a lamp that from it several lamps will be lighted. It is a tall beacon lighting the path to God. It is a set of principles and beliefs which will satisfy every seeker of truth and reality.”

“Know you all that Allah has made Islam the most sublime path towards His Supreme Pleasure and the highest standard of His Worship and Obedience. He has favored it with noble precepts, exalted principles; indisputable arguments, unchallengeable supremacy and undeniable wisdom.”

“It is up to you to maintain the eminence and dignity granted to it by the Lord, to follow it sincerely, to do justice to its articles of faith and belief, to implicitly obey its tenets and orders, and to give it the proper place in your lives.”

“Weigh your own soul before the time for the weighing of your actions arrives; take count with yourself before you are called upon to account for your conduct in this existence; apply yourself to good and pure actions, adhere to the path of truth and rectitude before the soul is pressed to leave its earthly abode: verily, if you will not guide and warn yourself, none other can direct you. I adjure you to worship the Lord in purity and holiness. He has pointed out to you the path of salvation and the temptations of this world. Abstain from foulness, though it may be fair-seeming to your sight; avoid evil, however pleasant. For ye knoweth how far it takes you away from Him. Listen, and take warning by the words of the Merciful Guardian. O ye servants of my Lord, fulfill the duties that are imposed on you, for in their neglect is abasement your good works alone will render easy the road to death. Remember, each sin increases the debt, and makes the chain (which binds you) heavier. The message of mercy has come; the path of truth is clear; obey the command that has been laid on you; live in purity, and work in piety, arid ask God to help you in your endeavors, and to forgive your pact transgressions. Cultivate humility and forbearance comfort yourself with piety and truth. Take count of your actions with your own conscience, for he who takes such count reaps a great reward, and he who neglects incurs great loss. He who acts with piety gives rest to his soul; he who takes warning understands the truth; he who understands it attains perfect knowledge.”

The following sermon, delivered by him on Friday, the 2nd of Moharram 36 A.H., before the rally of his governors, bears witness to his administrative ability:

“O, the Faithful Believers! As you have been entrusted with the grave responsibility of ruling the masses, you should bear God in mind, protect the unity of God through your actions and keep aloof from polytheism. Obey the commandments of the Almighty and the orders of the Holy Prophet. Follow the path of truth and set an example to others by your noble sayings and actions. Do not be proud of your high position and transcend rule. Consider this opportunity of yours as a God-sent bounty to serve mankind. Help the distressed and extend a helping hand to the weak and the tyrannized. Be vigilant of what happens in the expanse of your territories, take heed of the dishonest and beware of the trouble mongers. Be courteous to the ambassadors of the foreign states and kind to the guests. Maintain good relations with the tribes living on the borders. Pay heed to the happiness of your subordinates and protect your province from revolt and civil disorders.”

“The governors should work for the satisfaction of the people and try to develop the growth of agricultural products. They should refrain from collecting more taxes than are due. They should tour their provinces and supervise the work of their assistants. They should provide schools, orphanages and sanctuaries for the poor, rest-houses for travelers and police quarters for civil protection. They should accomplish the requirements of the soldiers and carefully look after the war steeds.”

On another occasion, when the tribe of Bani Tameem complained to the Caliph against Abdullah bin Abbas, one of his governors, he wrote to Abdullah thus:

“You should not like a beast towards your subjects. They are respectable people who should be treated with courtesy. You are representing me and the treatment meted out by you to the subjects is considered as that of mine. Your first consideration should be the welfare of those over whom you rule and you must treat them with due respect.

In the following sermon, the Holy Imam has described his sincere work, his courage and his fortitude in the cause of Islam, comparing other Muslims, especially during those early days, when the Holy Prophet started to preach Islam.

“I stood up alone among any contemporaries to welcome the other of God who while they (Muslims) were keeping back timidly. I boldly came forward to defend the Faith while they were nervously hiding their heads under their hoods. I unhesitatingly testified to the message of God, while they were tongue-tied with the fear of non-believers. I walked the path of truth under the Divine light while they stood under clouds of uncertainty and doubt religion and God. I never spoke aloud of my virtues, though I surpassed every one of them in attaining favor.

“Possessing these attributes and distinction I rose higher than any of them and stood alone at that eminence. My stand was firm like that of mountain which neither a cyclone can shake nor tornadoes can break. Not a single person has any justifiable cause to blame me or to find fault with me.”

“All those, whom society has wronged or has unjustly humiliated, are respectable before me and dear to me and I shall secure for them their just claims and rights, while despotic and arrogant usurpers of human rights are contemptible in my eyes and I shall make them give back the rights and privileges thus wrongly usurped. I cheerfully resigned to the will of God and have willingly bowed my head at His Command.”

“Can you believe that I could frame a lie unto our Holy Prophet? I was the first person to attest him as the Prophet of God, how can I be first to calumniate him! Therefore, when I deliberated upon the state of affairs, I came to the conclusion that I must give priority to the fulfillment of a promise made to the Holy Prophet over the problem of asking people to take the Oath of allegiance to me.’

The doctrine of Renunciation played no part in Ali’s counsels. He advised men not to love this world but he did not advise them to renounce it. On the contrary he urged them to live their life on earth in an orderly way so that they might better the lot of everyone in this world as a preparation for a happy life in the next world. In one of his sermons he exhorted

“O men of God! May God keep you happy and shower His favors upon you! You should prepare yourselves for the long journey that awaits you. There arc many difficulties that beset your path. Death is ever anxious to devour you. Renounce the riches of the world and catch hold of piety. Life in this world is short whereas life after death will be everlasting. Buy those commodities here (in this world) which will stand you in good stead in the other. Do not demean yourself before God, who is well acquainted with your innermost feelings. Do not allow your soul to be lost in this world before death may overtake you. O men! Cast a glance on this world from a wise man’s point of view. She (the world) casts out her guests in a short space of time. She harasses those with whom she fondles and prattles. Whatever part of life is wasted in idle pursuits can never be retrieved. Its (world’.) gratifications and enjoyments are soon changed into sufferings and pain, its embellishments and decorations into distortions and impoverishment. The days of this life are numbered. Death is inevitable and is bound to come soon. After having adorned your person with good deeds you should not pay any heed whether death catches you or you catch death. Many men buy clothes, which instead of being worn by them are used in their coffins. Many men build houses which instead of becoming abodes become their graves. No one has lived forever in this world and no one has invented such a medicine which may make men immune from the clutches of death. Solomon the Prophet reigned with great pomp and majesty but when his time came he had to depart from this world. The world was left without him and his palaces arc nothing but a heap of ruins. (Take the case) of those men who lived in impregnable citadels on the top of mountains guarded by a powerful army, but when their time came, death ejected them from those fortified places and put them to eternal sleep in graves. One can hear the whisper of the angels over their graves “Where are those stiff necked people who boasted of their pelf and power and their crowns and thrones? Where are their royal robes? What became of those beauties whose radiance under veils dimmed the light of (the sun) in this world? Where have gone those forts which were decorated with golden curtains, in front of which stood sentries (for watch and ward)? Do not they show us how powerless they were? Have not the worms eaten their bodies, which only a few days ago set a magnificent and sumptuous table with luxurious plates? The vicissitudes of fortune have ruined their citadels, destroyed their royal robes and reduced to dust their crown and thrones

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:23

HIS SUPPLICATIONS

“Thanks be to my Lord; He the Adorable, the only one to be adored. My Lord, the Eternal, the Ever-existing, the Cherisher, the True Sovereign whose mercy and might overshadow the universe; the Regulator of the world, and Light of the creation. Him do we worship; to Him belong all worship; He existed before all things, and will exist after all that is living has ceased. Thou art the adored, my Lord; Thou art the Master, the Loving and Forgiving; Thou bestowest power and might on whom Thou pleasest; him whom Thou hast exalted none can lower; and him whom Thou hast lowered none can exalt. Thou, my Lord, art the Eternal, the Creator, All-wise Mighty Sovereign; Thy knowledge encompasses everything; Thy beneficence is all-pervading; Thy forgiveness and mercy are all-embracing. 0 my Lord, Thou art the Helper of the afflicted, the Reliever of all distress, the Consoler of the broken-hearted; Thou art present everywhere to help Thy servants. Thou knowest all secrets, all thoughts, Thou art present in every assembly, Fulfiller of all our needs, Bestower of all our blessings. Thou art the Friend of the poor and bereaved; my Lord, Thou art my Fortress; a Haven for all who seek Thy help. Thou art the Refuge of the weak; the Helper of the pure and true. O my Lord, Thou art my Supporter, my Helper, the Helper of all who seek Thy help. O my Lord, Thou art the Creator, I am only created; Thou art my Sovereign, I am only Thy servant; Thou art the Helper, I am the beseecher; Thou, my Lord art my Refuge: Thou art the Forgiver, I am the sinner; Thou, my Lord art the Merciful, All-knowing, All-loving; I am groping in the dark; I seek Thy knowledge and love. Bestow my Lord, all Thy knowledge and love and mercy; forgive my sins, O my Lord, and let my approach be only to Thee

HIS SAYINGS

There is no treasure like knowledge.

The realm of knowledge has no bounds.

The chief of talents is knowledge.

Knowledge leads to wisdom, accordingly the educated man is the wise one; riches diminish by expenditure, while knowledge is increased by dissemination.

A wise man needs each day an hour set apart in which to examine his conscience, and measure what he has gained or lost.

The heart is the source of wisdom, with the ear as its channel.

Philosophy is a, tree growing in the heart, and bearing its fruit on the tongue.

Belief and wisdom are twin brothers; Allah accepts not the one without the other.

While you live you die. Each breath of a man is a step nearer death.

Death awaits every living creature and everything must end.

You are the game that death hunts.

If you stand still, it will seize you;

If you flee, it will overtake you.

Books are the gardens of the learned.

The man of learning lives even after his death.

The ignorant man is dead, while still alive.

The scholar knows an ignorant man, because formerly he was ignorant himself, but the ignorant knows not the scholar, never having been one.

He is very unfortunate who cannot in his life-time gain a few sincere friends and sympathizers and more unfortunate is the one who has gained them and then to have lost them (through his deeds).

There is no greater wealth than wisdom,

No greater poverty than ignorance,

No greater heritage than culture,

And no greater friend and helpmate than consultation.

The strongest man is he who can fight against himself.

The strongest man is he who can make his reason conquers his passions.

Protect your wealth by means of Zakat.

Cure your sick through offering of Alms and destroy difficulties and dangers through prayers.

One without pity for others will never be pitied.

Whoever has compassion upon orphans, will see his own children treated kindly.

There is no better means of prolongation of life than Sadaqah (alms) and there is no better thing than prayers for emancipation from evils. There is no better method of making human beings look venerable than by good manners and there is no better remedy than repentance for the forgiveness of sins. Beware that Sadqah (Alms) is a curtain between oneself and the fire of hell and is an easy medium for the Pool-e-Serat and is a protection from punishment.

Treat people in such a way and live amongst them in such a manner that if you die they weep over you and if you are alive they crave for your company.

I recommend five things to you, the attainment of which will be worth any amount of hardship: Not to expect anything from anyone but from God; not to fear anything but your sins; not to be ashamed to say, ‘I do not know’, when asked about something you are not aware of; not to be ashamed of learning a thing you do not know. Ever preserve the virtue of patience, for patience in relation to ‘Eeman’ (Faith) is like the head in relation to the body. And there is no good in a body which has no head, neither in ‘Eeman’ which has no patience.

He who understands Divine Greatness never boasts.

A sincere friend is sincere even in hardships.

Do not envy the glory and magnificence of others, let not pride and grandeur of this world puff you, nor let sorrow over its wickedness and poverty depress you; for, all glory and magnificence shall fade, all worldly bliss pass away and all evil and poverty surely end, as we shall ourselves pass away.

Humbleness and prostration bring nearness to God.

God the Almighty selected us from His Creation and selected for us our followers who assist us. They are pleased when we are pleased and are sorrowful in our sorrows. They give up their lives and property for our cause. Therefore they are ours and will be with us in Paradise.

If you believe in God, abstain from forbidden things, then you will be saved from all evils. If you please God, God will also please you.

Simplest way of attaining God’s mercy is to be good to all humanity.

The descendants of the Prophet are his Confidants, the Shelter of his commands, the Trustees of his knowledge, the Stronghold of the Quran and the Mountains of his Faith.

It was his firm belief that a ruler should rule not to please himself but to bring happiness to the ruled. And it was on the basis of this principle that he laid down rules for his people to carry out

1. You must develop in yourself, kindness and love for your subjects. Do not behave with them as if you were a ferocious beast.

2. Muslims and non-Muslims should be treated alike. Muslims are your brothers and non-Muslims are human beings just like you.

3. Do not feel ashamed to forgive. Do not, be hasty with punishment. Do not quickly lose your temper over mistakes and failures of those over whom you rule. Anger and desire for vengeance are not going to be of much use to you in administration.

4. Do not allow favoritism and nepotism to force you to violate your duties to God and man, and drive you towards tyranny and oppression.

5. While selecting officers take care that you do not select such persons as have served tyrannical and oppressive rulers and have been responsible for atrocities and savage cruelties.

6. Select honest and kind persons as your advisers and from amongst them prefer those who speak out the bitter truth to you unreservedly without fear or favor.

7. Appointments in the first place must be on probation.

8. Keep your officers well paid so that they may not be tempted to practice corruption or misappropriation.

9. Appoint confidential officers secretly to watch the activities of your officers and staff and report to you about their behavior.

10. Your secretaries should be the cream of your civil, judicial or military service. Choose the best among them irrespective of age or period of service.

11.All letters or applications should be dealt with by the officers and replies or orders about them should be drafted by them only. No subordinate must be allowed to be the eyes and the mind of these officers.

12. Take your subjects into your confidence and make them feel that you are their well-wisher and friend.

13.Never break a promise or go against the terms of a treaty. It is a sin against God.

14.You must take care of your traders but should never allow them to resort to hoarding, black-marketing and profiteering.

15. Help handicraft; it reduces poverty and raises the standard of life.

16. Agriculturists are assets to the state and should be protected.

17. Remember that your sacred duty is to look after the poor, disabled and the orphans. Let not your officers humiliate them, ill-treat them or oppress them. Help them, protect them and let them approach you whenever they are in need of your help.

18. Avoid bloodshed; do not kill anybody unless he deserves to be killed according to the Canons of Islam.

Hazrat Ali’s administration was too disturbed by civil war to allow him to remedy the evils of the previous administration; but he removed most of the corrupt governors and established a state archive for the safe custody and preservation of records of the Caliphate. He created the office of ‘Hajib’ (chamberlain) and that of the ‘Sahibush-Shurta’ (Captain of the Guard). He reorganized the police and regulated their duties. Under his advice the era of ‘Hijra’ was established and schools and mosques were also founded and endowed in every part of the empire

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:30

His character

The late George Gordon was a famous Christian historian, linguist, philosopher and poet of Egypt. Arabic was his mother tongue, at the same time he was well versed in English, French, German, Persian and Latin, and be used to contribute to historical and philosophical magazines of France, Germany and England.

About Hazrat Ali he said

“None can praise Ali to the extent that he deserves. So many instances of his piety and fear of God are cited that one starts loving and venerating him. He was a true, strict and scrupulous follower of Islam. His words and deeds bore stamps of nobility, sagacity and courage of conviction. He was a great man having his own independent views about life and its problems. He never deceived, misled, or betrayed anybody. In various phases and periods of his life he exhibited marvelous strength of body and mind which were due to his true faith in religion and in his sincere belief in truth and justice. He never had a servant and never allowed his slaves to work hard. Often he would carry his household goods himself and if anybody offered to relieve him of the weight he would refuse

His food and dress

The food that Hazrat Ali ate and the dress he wore were such as even the poorest could afford. It was not because he was poor but it was his desire to lead the life of the poorest person and spend all that could thus be spared for the poor. Below are given a few incidents at the time when he was the Caliph.

1. Imam Ahmad Ibne Hanbal in his ‘Musnand’ as quoted by Sowaeda-Ibne-Ghafla: “One day I went to see Ali in the Government House (Darul Imrah). It was the time of breakfast and before him there was a cup of milk and some barley bread. The bread was dry, stale and hard, and did not contain any butter or oil. It could not be easily broken into pieces, and Ali had to exert himself to break and soften it. I turned towards his slave Fizza and said, ‘O Fizza, have you no pity on your master, that you allow him to eat this sort of bread? ‘She replied, ‘He has given us strict instructions that nothing is to be added to his bread and even chaff and husk are not to be separated from the flour. We ourselves eat much better food than this though we are his slaves.’ Hearing this, I told Ali, ‘O Lord, have pity oil yourself, look at your age, your responsibilities, your hard work.’ He replied, ‘O Sowaeda, you have no idea what the Holy Prophet used to eat. He hardly ate anything for three consecutive days.”

2. AlIama Kamal-ud-din Mohamed-lbne-Talha-e-Shafeyee in his book ‘Matalib-ul-Soul’ quotes Abdullah Ibne Zurare as saying, “I went to see Hazrat Ali on a day of eid. He asked me to join him in his breakfast, to which I readily agreed. I was surprised at the poor kind of food that was served to us and said, ‘O Lord, you are a Caliph and a King. I was expecting that game would be served to us.’ Ali replied, ‘O Ibne-Zurare, you have heard of mighty kings who have led lives of luxury. I prefer to be near to God and lead the life of a poor and humble person - a humble laborer.’

3. Millance in his book ‘Scezath’ and Imam Ahmad in his ‘Musnand’ quotes the famous ‘Tabayee’ Ibne Abee Rafay, that he went to Ali on the day of eid and while he was sitting there a bag was brought before him. He thought that the bag might contain jewels. Ali opened the bag, it contained dry pieces of bread, which he softened with water. Ibnc Abee Rafay asked him the reason for sealing such a bag which evens a beggar would not care to steal. Ali smiled and said, ‘I keep it scaled because my children try to substitute softer bread containing oil and butter.’ Ibne Abee Rafay then asked Hazrat Ali, ‘Has God prohibited you from eating better kind of food? ‘No’ Ali replied, ‘but I want to eat the kind of food which the poorest of this realm can afford to eat at least once a day. I shall only improve upon it after I have made them more comfortable. I want to live, feel and suffer like them.’

Imam Ahmad in his book ‘Almunaaquib’ and Ibne Aser in his history, quotes Haroon Ibne Anzaa as saying that he accompanied his father Anzaa, to the ‘Khorenique’ castle to meet Hazrat Ali. It was a very cold day is winter had set in, and he found Ali in a very thin Cotton garment, and the cold was making him shiver. Anzaa asked him, “O Commander of the Faithful! God has reserved a share for you and for your family from the Baitul Mal (Government Treasury), why do you not make use of it? “He replied, “O Anzaa! I do not want anything from the treasury and this is the dress which I have brought with me from Medina

The gateway to knowledge

Ali was regarded as a living encyclopedia, as knowledge personified, drawing his learning ostensibly from the Holy Prophet, but in reality direct from God. Thus Ali’s knowledge was of Divine Origin. To learn was so natural for him that its love had almost become instinctive in his character. Ali was imbued with virtues right from his birth. As he was sent by God specifically to enlighten the world, his commentaries, his theological speculations, ceremonial prayers, his pronouncements on social laws and ethics could not fail to enlighten mankind. The Holy Prophet used to say, “If I am the city of knowledge, verily Ali is the gate by which people can enter that city.” On another occasion the Prophet said, “Of my followers, Ali surpasses all in the possession of knowledge. Wisdom and knowledge have been divided into ten parts, one part being given to the entire world while Ali alone possesses the other nine.” On another occasion, the Prophet remarked, “The relationship of my other companions to Ali in matters of knowledge is that of a single drop to a mighty ocean.”

Ali used to say that the Holy Prophet never failed to answer his questions and that, if he remained silent, the Apostle of God, used to insist on his entering into a dialogue. At one of the gatherings of the Medinite Ansars and the Meccan Muhajirs Ali said, “My inner self is so full of knowledge that it is bursting forth to illumine others. Alas, there are few who could derive benefit from it. O ye men! Ask me any problems now, before death overtakes me. This is the knowledge which the Holy Prophet has imparted to me by his tongue from my infancy. Mine is the knowledge which relates to the beginning and the end.” Similarly, on another occasion, Ali claimed that he was familiar with the ways of heaven (celestial knowledge) rather than of this earth (secular knowledge); although few people of his time have known so much about the secular sciences

THE VARIOUS APPELLATIONS

Thus, specially created by God and displaying divine traits of character, Mi has been bestowed with many names.

The following appellations are those most generally added to All’s name “Moula” (Master), “Murtaza” (he with whom God is well pleased), “Haider” (the lion), “Wali Allah” (Friend of God), “Haidar-i-Karrar” (the impetuous lion), “Asad Allah al-Ghaib” (the victorious lion of God), “Moula Mushkkil-Kusha” (the Master who solves the difficulties of others), “Shah-i-Wilayat” (the King of the pious), “Abul Sibtayan” (the father of Hasan and Husain, who are the leaders of the youths of paradise), “Amin-ul-Momnineen” (Trustee of the faithful), “Imam-ul-Mutakeen” (Leader of the Holy), “Sayyid-ul-Momineen” (Master of the believers-in-faith), “Khatum-ul-Wassee-een” (the Seal of Prophet), “Amir-ul-Momineen” (the Commander of the faithful), “Al-Wasi” (the Successor), “Al-Hadi” (the Guide), “Khair-ul-Bariyya.” (the best of the Creation).

He was born of the Divine Light that shone in God’s sanctuary of the Kaaba and was brought up in infancy by the Holy Prophet himself, brought up by him as a son and was given his daughter in marriage. The Holy Prophet imparted divine knowledge to him. And, on attaining manhood, All stood by God’s Apostle, risking all dangers for him, fighting all his battles and displaying such un-flinching fidelity that his name became synonymous with loyalty and faithfulness

Proofs regarding the merits of Ali

(From Tarikh-aI-Khulafa of Jalaluddin-as-Suyuti- as translated from the original Arabic by Major H. S. Jarret, Culcutta edition, 1881)

1.The Imam Ahmad b. Hanbal says There hath not come down to us regarding the merits of any one of the Companions of the Apostle of God, what bath been transmitted concerning Ali. (Al Hakim).

2.Ibn Asakir from Ibn Abbas says There hath not been revealed in the Book of God (Quran) regarding any one what hath been revealed concerning Ali, and that three hundred verses have been revealed concerning Ali.

3.At-Tabrani and Ibn Abi Hatim record from Ibn Abbas that he said The Lord never revealed the words ‘O True Believers’ but that Ali was understood to be the Lord and chief of them; and verily the Lord hath reproved the Companions of the Prophet in various places, but hath never mentioned Ali save with approval.

4. At-Tirmizhi, An-Nasai and Ibn Maja from Habshi b. Jonada say that the Apostle of God said Ali is a part of me and I of Ali.

5.At-Tabrani records in the Awsat from Jabir b. Abdallah that the Apostle of God said: The people are of various stocks but I and Ali are of one stock.

6.At-Tabrani records in the Awsat and Saghir from Umme-Selma that she narrated, ‘I heard the Apostle of God say Ali is with the Quran and the Quran with Ali, they shall not be divided until they arrive at the fountain of Kausar in Paradise.’

7. Ibn Sa’d records on the authority of Ali that he said: By Allah a verse of the Quran was never revealed but I know regarding what it was revealed and where it was revealed and concerning whom it was revealed, for my Lord hath given unto me a wise heart and an eloquent tongue.

8. Ibn Sa’d and others on the authority of Aby Tofail record that Ali said: Ask ye me regarding the Book of God, for verily there is not a verse but I know whether it was revealed by night or by day, in the plains or on the mountains.

9. At-Tirmizhi and Al-Hakim record from Ali that the Apostle of God said: I am the City of Knowledge and Ali is its gate.

10. Ibn Mas’ud says that the Prophet said: To look upon Ali is Devotion.

11. lbn Asakir on the authority of Caliph Abubakr records that the Prophet said: Looking upon Ali is worship.

12. Muslim records on the authority of Ali that he said By Him who hath cleft the seed and created the soul, verily the Prophet promised me that none but a true believer should love me, and none but a hypocrite hate me.

13. At-Tirmizhi from Abu Sa’id al Khudri says that he said: We used to distinguish the hypocrites by their hatred of Ali.

14. At-Tabrani from Umme Selma says that the Apostle of God said: He who hath loved Ali, verily he hath loved me, and he who hated Ali, verily he hath hated me, and who hath hated me, he hath hated the Lord.

15. Abu Ya’Ia and Al-Bazzar from Sa’d b. Abi Waqqas say that the Apostle of God said: Who grieveth Au, grieveth me.

16. Ahmad records and Al Hakim verifies it on the authority of Umme Selma that she narrated, ‘I heard the Apostle of God say: He who hath reviled Ali, verily, he hath reviled me.’

17. Sai’d b. AI-Mosyyeb says that Omar b. Al-Khattab used to beg God to preserve him from a perplexing case when the father of Al-Hasan was not present to decide; and that Omar said: None of the Companions used to say ‘ask ye of me’, except Ali.

18. At-Tabrani says in the Awsat from Ibn Abbas that he said: Ali possessed 18 eminent qualities which belonged to no other of his people.

19. Al-Bazzar records on the authority of Sa’d, that the Apostle of God said to Ali: It is not lawful for anyone to be in the mosque, while under the obligation of performing a total ablution, except for me and for thee.

20. Abu Ya’la from Abu-Horeira says that Omar b. al-Khattab said: Verily, Ali hath been endowed with three qualities, of which had I but one, it would be more precious to me than were I given high bred camels. It was asked of him what they were; he replied: His marriage with Fatima, the daughter of the Prophet; his remaining in the mosque while that is permitted to him, which is not lawful for me; and his carrying the Standard on the day of Khaibar.

21. The two Sheikhs (Bokhari and Muslim) record on the authority of Sa’d b. Abi Waqqas that the Apostle of God left Ali b. Abi Talib behind as his Vicegerent during the expedition of Tabuk, and Ali said, “O Apostle of God, dost thou leave me behind among the women and children ?“ He replied: “Art thou not content to be to me in relation of Aaron to Moses, save that there shalt be no prophet after me?”

22. And from Sahl b. Sa’d that the Apostle of God said on the day of Khaibar: I will surely give the Standard tomorrow to a man, at whose hands the Lord will give victory, one who loveth God and His prophet and whom God and his prophet love; and the people passed the night in perplexity as to the one among them to whom it would be given. And when they entered upon the dawn, they went early to the Apostle of God, each one of them hoping that it would be given to him, but he said: Where is Ali the son of Abu Talib? They said to him, ‘He complaineth of pain in his eyes.’ He replied, ‘Then send for him,’ and they brought him and the Apostle of God applied his saliva upon his eyes and prayed for him, and he was healed so that it was as if he had no pain, and he gave him the Standard.

23. Muslim records on the authority of Sa’d b. Abi Waqqas, that when this verse ‘Let us call together, our sons and your sons etc. Surah III-54 was revealed, the Apostle of God summoned Ali, Fatima, Hasan and Husain, and said, ‘O God! These are my family.’

24. At-Tabrarni records in the Awsat and Abu No’aim fri the DaIael on the authority of Zadan that Ali was relating a tradition when a man accused him of speaking falsely, and Ali said to him, ‘Shall I curse thee if I have lied’ and he said ‘curse’ and Ali cursed him, and he did not quit the place till his sight left him.

25. Abut Qasim-al-Zajjaji narrates in his Dictations that Ali wrote a work on the principles of the Arabic language and the Grammar of the Arabic language

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:34

HIS VIRTUES AND EXCELLENCE

The Ideal Ruler

Hazrat Ali’s administration was such that it could serve as a model even to modern governments, not excepting those of the most advanced countries.

It was a rare coincidence, with few parallels in History that a country so steeped in superstition and ignorance as Arabia was at the dawn or the seventh century of the Christian era, should have produced an ideal and humanitarian ruler like Hazrat Ali whose government, even today stands as a pattern of wise, simple and incorruptible administration.

When Hazrat Ali was called to the helm of the Muslim Commonwealth his first act on assuming responsibility as a Caliph was to dismiss all corrupt governors and state officers who had fastened upon the provinces like famished leeches, heaping up wealth by means of pitiless extortion. Hazrat Ali had been advised by his friends to defer the dismissal of the corrupt men until he was firmly secured against all enemies. “But the Bayard of Islam,” to use Major Osborn’s words, “the hero without fear and without reproach”, refused to be guilty of any duplicity or compromise with injustice. The fiat went forth removing from their offices all the men who had so grossly betrayed the public trust. This made the blood-suckers of the poor his bitter enemies and they rebelled against him. But this did not deter Ali from his path of duty. Many a bold and seasoned reformer would have been afraid to tread on this path and would have deemed it expedient to seek out ways and means of convenient compromise. But Hazrat Ali did not believe in dishonest diplomacy. Ho thought more of the wretched plight of the humble subjects of the state suffering under the yoke of the corrupt governors and he considered it his first duty to eradicate abuse and corruption from public service.

Both by example and precept Hazrat Ali proved himself to be a God fearing administrator. Although appointed to the highest office of the state, he regarded himself as a trustee of the nation. He lived in a humble thatched hut. He treated the treasures of the Commonwealth as the property of the nation and apportioned to himself horn the public funds a share equal to that of the humblest citizen. He abhorred the whole paraphernalia of pomp and show. During his tenure of office he introduced simplicity in every branch of life and also in every department of the Government. He insisted upon the Governors and officers of the state following his example. lbn-ul-Atheer, a great Muslim historian, records that during his Caliphate, Ali was visited by Harun lbn Hamza in the palace of Khurnaq. It was a midwinter evening and Harun found Ali shivering from lack of warm clothes. Harun could not bear the sight and exclaimed ‘O Commander of the Faithful, a share has been allotted to you and your children in the public treasury, why are you undergoing such suffering?“ “By Allah,” replied Hazrat Ali, “I hate to make use of your public treasury. Behold, this is the same garment which I brought with me from Medina.”

It was the day of Eid-ul-Fitr and all Muslims clad in their best garments, assembled in the great mosque of Kufa. They were expecting the Caliph to appear with ceremonial pomp to lead the Eid prayers. But they were disappointed to see Hazrat Ali appearing in his usual long shirt full of patches. This un-ceremonial dress displeased Ibn Abbas, who thought that Ali might have donned a more costly garment for the occasion. Ali, realizing Ibn Abbas’s perturbation, said, “What have you to do with my dress? This garment of mine is far from being a means of display of pride and it is such as can be worn by all Muslims.”

It was the cardinal principle of Ali’s administration that the ruler should adopt a standard of life equal to that of the humblest subject in the realm. He sincerely believed that the real greatness of a ruler did not consist in wearing rich and costly dresses but in relieving the distress of the suffering subjects. The public treasury was meant to meet not the extravagant demands of a ruler’s vanity but the needs of the down-trodden people, to feed the starving population and to clothe the naked. He always directed his governors to adopt a simple standard of life and nothing displeased him more than to learn that a governor had indulged in rich feasting. In a memorable letter of censure addressed to Osman Ibn Hanif, the Governor of Basra, Hazrat Ali wrote “O Ibne Hanif, it has come to my knowledge that someone amongst the youths of Basra invited you to a wedding feast and that you attended it cheerfully and were entertained to a variety of rich dishes. I had never expected that you would consent to accept the invitation of people who keep the poor and the needy far away from their dining tables and invite only the rich. Remember that it is essential for the faithful to have an Imam whose example is always to be followed and from whom all knowledge and guidance is to be derived. Bear in mind that in the worldly domain your Imam (i.e. Hazrat Ali) has cut down his necessities, so much so that in dress he does not require more than two old shirts and in food not more than two (loaves) of bread. It is understandable that you cannot bring yourself down to this level of abstinence, but still, as far as possible, you should assist me by observing piety, chastity and straightforwardness. I swear to Allah that I have not amassed gold and silver out of your worldly wealth nor have I provided myself with any new sheet in order to replace the present one when it becomes worn out. Had I desired to enjoy delicious honey, pure wheat and silk clothing, I could have easily done so, but what a pity it would be if I were to allow the animal in me to get the better of my inner soul, and my avarice to degrade me to the relishing of tasteful dishes, despite the knowledge that there are many in Hejaz and Yemen who have no means of getting a single piece of bread, or of being able to satisfy their hunger. Should I enjoy a restful sleep when all around me there are hunger and afflicted people? Is it fair and appropriate that I should satisfy my vanity of being addressed as Commander of the Faithful and on my part I should not share their miseries and sorrows and be not willing to be one of them in their distresses and afflictions?’

This was Ali’s real conception of the Caliphate, namely that the Caliph or Ruler should share the miseries and sorrows, the distresses and afflictions of his subjects.

When Ali appointed his trusted disciple and friend Malik-al-Ashtar as the Governor of Egypt, he issued to him a letter of appointment which contained a full code of administrative instructions unequalled by any other royal charter even in this age of enlightenment and culture. He impressed upon Malik-al-Ashtar the importance of winning the confidence of the subjects by love and Kindness and abjured him from exercising dictatorial powers and from vanity and pride. “Do not say I am your Overlord and Dictator and that you should therefore bow to my command, as that will corrupt your heart, weaken your faith in religion and create disorder in the state.” In administering Justice, he impressed upon Malik-al-Ashtar the absolute necessity of being impartial and of deciding claims in open courts. He wrote, “Meet the oppressed and the lowly periodically in an open conference and, conscious of divine presence there have a heart to heart talk with them. For I have heard the Prophet of Allah saying that no nation or society will occupy a high position in which the strong do not discharge their duty to the weak and the rights of the weak cannot be taken from the strong”

The scanty records available of the notable trials adjudicated upon by Hazrat Ali both in the reign of the early Caliphs as well as during his own regime fully endorse the prognostication of the Holy Prophet that Ali was the best Judge amongst his disciples. If the law reports of the Arabian High Court were available, every lawyer today would have acknowledged Hazrat Ali as the greatest Lord Chief Justice of his age. “But for his assassination”, to quote a French Historian, “the Muslim world might have witnessed the realization of the Prophet’s teachings, in the actual amalgamation of Reason with Law, and in the impersonation of the first principles of true philosophy in positive action.”

The non-Muslim subjects, called Zimmis, had a special place of protection in Hazrat Ali’s regime. In order to protect them from exploitation, he decreed that no Muslim was allowed to acquire the land of a Zimmi even by purchase. They were equal with Muslims in the eyes of the law and the blood of the Zimmi, said Hazrat Ali, was as sacred as that of a Muslim. “Had Ali been allowed to reign in peace,” says Oelsner, “his virtues, his firmness and his ascendancy of character would have perpetuated the old’ republic and its simple manners. The dagger of an assassin destroyed the hope of Islam.” “With him,” says Major Osborn, “perished the truest hearted and best Muslim of whom Mohammedan History has preserved remembrance.”

It has been rightly said that a genius comes before his age. Hazrat Ali was born at a time when a reformer was greatly needed but there were few persons capable of understanding and appreciating the genius of this great administrator. Syed Ameer Ali correctly sums up the position when he says, “Seven centuries before this wonderful man would have been apotheosized; thirteen centuries later his genius and his talents, his virtues and valor, would have extorted the admiration of the civilized world

Ali’s code of chivalry

Ali’s lion-heartedness on the field of battle seems at first sight to be strangely at odds with his gentleness on all other occasions, but one must remember that although his mighty blows frequently cleft his enemies in two, he never departed from his own chivalrous code. This code of chivalry is admirably summed up in the instructions which he gave to his son, Muhammad Ibn Hanafia, on presenting him with the flag of command at the battle of Siffin

“O son! Let the mountains move from their places but your foot should not falter from that place that has been assigned to you in the battlefield. Install your foot firmly on the ground as though a nail had been driven into it. Let your one jaw rest firmly on the other. Keep an eye on the last rank of your enemy. Enter the battle with a firm determination that you have lent yourself to the cause of God. With all this, always think that success lies in the hands of God. Above all never raise your hand against the sick women, aged and children. Even if they abuse you it behooves you to give them refuge. Never mutilate the limbs of the enemy or and other person. Give a decent burial to the dead bodies of your enemies.”

Ali’s own behavior at the Battle of the Ditch also illustrates his adherence to this code. While fighting a duel Ali had thrown his opponent, Amar, on the ground Amar had drawn his sword to cut off his head, when the latter spat on his face. Ali then left his enemy and sheathed his sword. Asked why he left such a dangerous foe alive, Ali said, “I would have killed Amar in the way of God, but when he spat on my face, I got enraged and his death at that juncture would have been attributed to a motive of retaliation rather than in the spirit of Jehad

Ali as founder of the science of commentary

The credit of founding the “Ilm-ul-Tafseer” or “The science of Commentary” on the Quran also goes to Ali. The analysts unanimously declare that when any chapter or verse was revealed to the Holy Prophet he used to acquaint Ali with it. Thus as Ali was intimately connected with the source of the Quran at first hand, Ali’s expositions and interpretations were authoritative and binding. It was in imitation of Au that later commentators promoted the exposition of the Quran into a regular science. The elaboration of the various doctrines and dogmas which have since enlightened the Muslims was thus chiefly due to the initiative taken by Ali

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:39

Ali an authority on the Scriptures

There is ample evidence to show that Ali was well acquainted with both the Old and New Testaments, which he applied frequently when deciding judicial cases involving Jews and Christians respectively. He was similarly well-versed in the Quran, (the fountain-head of the teachings of Islam) and the prerogative of interpreting the Quran could only be entrusted to a learned scholar of divine choosing and Ali’s commentaries on the Holy Book are the only authoritative ones.

Despite his extreme intellectualism, he employed the language of the common man using everyday phraseology and imagery such as could be understood by the layman. His commentaries gave a new conception and strength to Islamic creed, for which they formed a doctrinal basis; it was his expositions which transformed Islam into a practical code for everyday living. Islam ceased to be a mere collection of beliefs and formulae and came to stand for the principles of life. As an intimate of the Prophet he knew at what time and under what circumstances each Verse of the Holy Quran had been revealed and to the work of the Holy Prophet he was able to add eloquent and illuminating adornments and explanations. His legal knowledge was also most useful in the exposition of the Quranic laws.

It was his knowledge of these laws which made him refuse to agree to the Kharijites slogan, “The kingdom and decision belong to God alone.” Au would not negotiate with the rebels, recognizing a seditious purpose behind their quasi-religious sentiments. Instead, he assembled leading scholars of the Quran and said to them, “Has not the Quran ordained that a judge be appointed to act as arbiter in the case of differences between husband and wife and the like, then how can it be that at the occurrence of a rift between the ranks of Islam and its followers, God can withhold the appointment of arbiters? Is the position of a nation of less importance than of an individual couple? How can a matter of such magnitude be left unattended by God?”

“The Almighty God has collected the whole Quran in the heart of Ali.” The duty of the collection and codification of the Quran was entrusted to Ali

Ali an authority on the Scriptures

There is ample evidence to show that Ali was well acquainted with both the Old and New Testaments, which he applied frequently when deciding judicial cases involving Jews and Christians respectively. He was similarly well-versed in the Quran, (the fountain-head of the teachings of Islam) and the prerogative of interpreting the Quran could only be entrusted to a learned scholar of divine choosing and Ali’s commentaries on the Holy Book are the only authoritative ones.

Despite his extreme intellectualism, he employed the language of the common man using everyday phraseology and imagery such as could be understood by the layman. His commentaries gave a new conception and strength to Islamic creed, for which they formed a doctrinal basis; it was his expositions which transformed Islam into a practical code for everyday living. Islam ceased to be a mere collection of beliefs and formulae and came to stand for the principles of life. As an intimate of the Prophet he knew at what time and under what circumstances each Verse of the Holy Quran had been revealed and to the work of the Holy Prophet he was able to add eloquent and illuminating adornments and explanations. His legal knowledge was also most useful in the exposition of the Quranic laws.

It was his knowledge of these laws which made him refuse to agree to the Kharijites slogan, “The kingdom and decision belong to God alone.” Au would not negotiate with the rebels, recognizing a seditious purpose behind their quasi-religious sentiments. Instead, he assembled leading scholars of the Quran and said to them, “Has not the Quran ordained that a judge be appointed to act as arbiter in the case of differences between husband and wife and the like, then how can it be that at the occurrence of a rift between the ranks of Islam and its followers, God can withhold the appointment of arbiters? Is the position of a nation of less importance than of an individual couple? How can a matter of such magnitude be left unattended by God?”

“The Almighty God has collected the whole Quran in the heart of Ali.” The duty of the collection and codification of the Quran was entrusted to Ali

Ali dedicates his life to the propagation of truth

A careful study of the biographies of great men reveals that they lived for a central idea and that their life’s work consisted of delivering that message to humanity. History tells us that when such men met with obstacles in their path, they intensified their efforts. The greater the opposition they had to overcome, the more determinedly they held aloft the torch of truth which burned with evil increasing brightness against the darkness that enveloped all other objects. Such single-minded zeal characterized the life of Ali, who bore his torch safely through a multitudinous throng of woes and enemies. It cannot be said that Ali thrived on difficulties and opposition for there is abundant evidence that they caused him much distress of heart and mind, but they never, at any time, caused him to deviate from the right or to give up hope. Where any another man would have become a wily intriguer or a fierce and bloody tyrant, Ali retained undiminished sincerity and true gentleness of spirit. Where other believers might have lost faith, so many were the trials that beset him, Ali held fast to his belief in Islam and preserved a stoic resignation to God. The example of his saintly life, remarkable as it was for its sobriety, piety and continence, has since furnished an ethical code of behavior for millions of believers. Nor did he effect a reformation in Islamic thought by example alone. He consciously reorganized the religious doctrines and systematized them; clarifying by his commentaries the problems of Islamic jurisprudence, the Hadithes, and the Quran. Himself combating with evil forces, Ali dedicated his life to the propagation of Islam. Through his exalted personality, the ideals, for which he stood and which he embodied in his own saintly life, have continued to flow through Islam in a mighty stream

Reforms and social justice

Ali’s ideas of social justice were all based on the laws which had been revealed in the Holy Quran. He discarded many of the pagan practices which belonged to the ‘Age of Ignorance, and had begun to creep back into Arab life after the death of the Holy Prophet.

The core of Ali’s ethical pronouncements was his interpretation of “Ummah”, the Islamic community, which he conceived of as an organic entity capable of possessing moral and spiritual qualities. An individual could not lead his life in isolation but ought to live as part of the “Ummah”, safeguarding the “Hooqooqul-Aybaad” (duties of individuals towards their fellow men), as ordained in the Quran. This could only be achieved by developing a sense of group-solidarity and loyalty and by each person striving to live in harmony with his fellows without encroaching upon or usurping the rights of others.

“Mankind” said Ali, “with all its spiritual faults and vices would move to a crisis of the nations and could only survive by a corporate sense of responsibility. Individual responsibility would positively avouch solidarity.”

On the other hand, Ali realised that personal traits of character in individuals could exercise an influence over the life of the community. For this reason Ali urged upon the strong not to transgress the rights of the weak and he passed many decrees to safeguard the interests of the weaker members. He further held that a good government should not only be regulative but also reformative in its application. He defined the State as “a community in action” and considered the government as instrumental in achieving ‘that end. A righteous government meant a righteous Caliph, for the Caliph was the head of the community, charged to fulfill the responsibilities imposed on him by its moral laws.

Only by rightfully observing the “Hooqooqul-aybaad” or “the social duties of the individuals” could a man perform “Hooqooqullah” (duties and obligations to God). If men were found wanting in their duties towards God, in His mercy He may forgive them; but the violation of the rights of individuals involved infringements of the laws of society and the guilty parties could only be forgiven by those whom they had wronged

Ali’s superiority recognized by the Holy Prophet

The Holy Prophet recognized the superiority of Ali in many of his sayings. The most important of them are

1. “Ali would appear to the dwellers of paradise as a morning star.”

(Sawai’q Muhari’qa)

2. Addressing his daughter, Fatima, the Holy Prophet said, “O thou daughter of mine! Of all the creatures in this world, God has selected two persons, one of them is your father and the other is your husband.”

(lzalat-al-Khulafa)

3. “Whosoever wants to make his life and death like that of mine and is desirous of entering heaven, it behooves him to befriend Ali because he would neither let his friends be ejected from paradise nor allow them to enter there in ignorance.”

(Tarikh-al-Khulafa)

4. Addressing his companion Omar, the Holy Prophet said, “O thou Omar! Should you behold that Ali is on one side and the rest of the world on the other, surely it will be incumbent on you that you should follow Ali because he would never lead any one to the path of destruction and will never relinquish the path of right.”

(Jamia-ul-Saghir Sayuti)

5. The Holy Prophet in one of his Khutbas said, “God has so much exalted my brother Ali that his numerous virtues could not be counted easily: whosoever from amongst you narrated one of his excellences, God will forgive his past and future sins; and whosoever will record one of his excellences, the angels will bless him as long as his writing remains; whosoever will read about his virtues with eyes, the sins of the eye will be forgiven to him. Beware! That man is not steadfast in faith who does not love Ali and does not shun his enemies

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 07:44

Ibne-abil-Hadeed on Hazrat Ali

Allama Ibne abil Hadid al-Motazali, the commentator of Nahjul Balagha, says: “Hazrat Ali had a personality in which opposite characteristics had so gathered that it was difficult to believe that a human mind could manifest such a combination. He was the bravest man that history could cite, such brave persons are always hardhearted, cruel, and eager for blood-shed, but Ali was a kind hearted sympathetic and warm hearted person, qualities quite contradictory to the other phase of his character and more suited to pious and God fearing persons.”

“He was a very pious and God fearing man and often such religious persons avoid society and do not care to mix with men of sin and men of wrath on the other hand warriors, kings and dictators are usually arrogant and haughty; they consider it below their dignity to mix with the poor, lowly and humble people. But Ali was different. He was a friend to all. As a matter of fact he had a tender spot in his heart for the poor and humble, and for orphans and cripples. To them he always was a kind friend, a sympathetic guide and a fellow sufferer; he was meek with them but haughty and arrogant towards famous warriors and generals, so many of whom he had killed in hand-to-hand combats. He was always kind but strict with wayward persons, sympathetically teaching them the ways of God. He always smiled and passed happy and witty rejoinders, it was difficult to overcome him in debates or repartees; his rejoinders and retorts always bore a distinct mark of culture, education and knowledge.”

“He was a scion of a very illustrious, rich and noble clan, as well as the son-in-law and a great favorite of the Holy Prophet (A.S.); at the same time he was the greatest warrior and marshal of his time; yet, in spite of his riches, he ate, dressed and lived like a poor person; to him wealth was for the use of other needy persons, not for himself and his family. Change of times and change of circumstances did not bring any change in his bearing, mien or character. Even when he was acclaimed as the Caliph, he was the same Au as they had found him to be during the previous regimes.”

“Once in the society of Abdullah, son of Imam Malik-ibne-Hunbal, a discussion took place about Ali and his Caliphate; Abdullah brought the discussion to an end saying that the Caliphate did not bring any honor or glory to Ali, but it was itself honored and glorified by Ali and it received the status actually due to it.”

“The world cannot quote an example other than that of Ali of a first class warrior and a marshal who is also a philosopher, a moralist and a great teacher of religious principles and theology. A study of his life shows that his sword was the only help that Islam received during its early days of struggle in its wars of self-defence. For Islam he was the first and the last line of defence; who was there to stand by him in the battles of Badar, Ohad, Khandaq, Khyber and Hunain? This is one aspect of his life. While the other facet of his character is reflected in his sermons, orders, letters and sayings. What high values of morality they teach, what ethics’ they preach, what intricate problems of Unitarianism they elucidate, how rich they are in philosophy; how they imbibe the spirit of righteousness and teach rulers to become kind, good, benevolent and God-fearing rulers, and subjects to be faithful, sincere and law abiding, how they persuade men to be warriors who can fight only for God, truth and justice, and not mercenaries murdering and plundering for wealth and riches; and how they instruct teachers to teach nothing injurious and harmful to mankind. These are but undisputable proofs of his great-ness and spiritual superiority. Has history ever produced a more splendid personality incorporating such variegated characteristics of mind and heart?

THE SIGNIFICANCE OF THE PILGRIMAGE TO THE TOMB OF ALI

This is based on traditions from the other Imams. There is a saying attributed to the Imam Jafar-as-Sadiq, “whoever visits this tomb of his own free will and believing in the right of Ali—that he was the Imam to whom obedience was required and the true Caliph—for such a pilgrim the Most High will register very great merit.” And when a visitor came in person to visit Imam Jafar-as-Sadiq and remarked that he had neglected to go to the tomb of Ali, the Imam rebuked him: “You have done badly, surely if it were not that you are one of our community, I would certainly not look towards you: Do you neglect to make the pilgrimage to the grave of one whom God and the angels visit, whom the prophets visit, and the believers visit?”

The pilgrim replied, “I did not know.” The Imam continued, “Understand that the Amir-uI-Momineen is in the sight of God better than all the Imams, and to him belong the merit of the works of all the Imams, in addition to which he has the merit of his own works.”’

Salutations to Hazrat Ali Alaihis Salaam-1

Before making the visit to the Shrine, according to Imam Jafar-as-Sadiq, the pilgrim should first bathe and put on clean clothing and afterwards anoint himself with perfume. The formal prayer of salutation that is given by al-Kulaini, and which is very similar to that given by Ibn Babawaihi, begins as follows

Peace be unto thee, O Friend of God
Peace be unto thee, O Proof of God
Peace be unto thee, O Caliph of God
Peace be unto thee, O Support of Religion
Peace be unto thee, O Heir of the Prophets
Peace be unto thee, O Guardian of the Fire and Paradise
Peace be unto thee, O Master of the Cudgel and the brand-iron
Peace be unto thee, O Prince of the Believers

I testify that thou art the Word of piety, the Door of Guidance, the Firm Root, the Solid Mountain, and the Right Road

I testify that thou art the Proof of God to his creation, His witness to His Servants, His Trustee for His Knowledge, a Repository of His Secrets, the place of His Wisdom, and a Brother of His Apostle and I testify that thou art you wert the first choice of the Holy Prophet. May the favor of God be upon thee, O Prince of Believers, upon thy spirit, and upon thy body.

In his manual for pilgrimage, Majlisi gives eight long prayers that are appropriate at the time of pilgrimage at Najaf, and the most of these prayers are attributed to different Imams and have been handed down for centuries, and has been used over and over again by hundreds of thousands of trustful pilgrims who go to the shrine of Ali at Najaf.

Salutations to Hazrat Ali Alaihis Salaam - 2

As-Salaamo alaika aiyyo-hal wasee-yul barrut taqee.

As-Salaarno alaika aiyyo-han naba-ul-azeem.

As-Salaamo alaika aiyyo-has siddee-kur rasheed.

As-Salaamo alaika aiyyo-hal barrooz-zakee.

As-Salaamo alaika yaa waseeya Rasooley Rabbil Aalemeen.

As-Salaamo alaika yaa khay-a-ratallahey alal khalqey ajma-een.

Ash-hado annaka habeebullahey wa khas-satullahey wa khaley-satuh.

As-Salaamo alaika yaa walee-Allahey wa mauzey-aa seerreyhee Wa aibata ilhneyhee wa haazeyna wah-eebee bey abee anta wa oommee yaa Amir-al-Momeeneena bey abee anta wa oommee yaa Hujjatallahey alal anaamey bey abee anta wa oommee yaa baabal maqaamey bey abee anta wa oommee.

Yaa noorallahith-taammey.

ash-hado,annaka qad ballagta anillahey wa an Rasoolleyhee sallallaaho alaihcy wa aaleyhee maa hoommilta wa ra-aita mastohfizta wa hafizta mastoo deyta wa hallaa-lallahey wa harramta haraamallahey wa atmamta ahkamallahcy wa lam tata-adda hoodoodallahey abadtallaha rnookhleysan hatta atakal yaqeen wa sallallaho alaika wa alal aa imrnatey mm baadeyka.

Salutations be unto thee, O Successor of the Prophet, and O one Holy and Selected.

Salutations be unto thee, O Support of Religion.
Salutations be unto thee, O Heir of the Prophets, and the Repository of His Knowledge.

Salutations be unto thee, O Pious and Purified.

Salutations be unto thee, O Successor of the Prophet of Allah—the Creator of all the worlds.
Salutations be unto thee, O Proof of Allah for all His creation.

I bear witness that thou art the Chosen of Allah and one very near to Him.

Salutations be unto thee, O Saint of Allah, and O one who understands the Secrets of Allah, the Knower of His Commands, and the Treasurer of His Divine Knowledge.

My parents be sacrificed upon thee, O Commander of the faithful,

My parents be sacrificed upon thee, O Trustee of Allah for His creatures,

My parents be sacrificed upon thee, O Gateway to Paradise,

My parents be sacrificed upon thee, O Light of Allah.

I bear witness that thou didst preach the Code of Allah and His Prophet (the Blessings of Allah be upon him and his progeny), and thou didst shoulder the responsibility to guide the people—to safeguard the Faith and to propagate His Religion, and thou didst summon men to goodness and thou didst forbid what was evil, and thou didst conduct for Allah, the kind of steadfastness that needs to be maintained, and thou didst never transgress the limits of Allah, and thou didst pray to Allah with a firm sincerity and wonderous Faith, and may Allah shower His blessings upon thee and the Imams after thee.

Salutation to any of the Imams (Ziarat-E-Jamia)

A prayer for the use of pilgrims to the shrines of any of the Imams is attributed by Ibn Babawaihi to the Imam Ali an-Naqi. Someone asked him, “O Descendant of the Prophet of Allah, teach me the good and perfect word, that I may repeat it whenever I visit the tomb of any of the Imams.” He replied, “When you enter the court of one of these tombs, stand and say:

“I bear witness that there is no god but the one Allah, and He has no partner; and I bear witness that Muhammad, blessing be upon him and his descendants, is the servant of Allah and was sent by Him.

The Imam then added these instructions, “It is necessary that you should have bathed, and when you enter the court and see the tomb, stand and repeat thirty times, ‘Allah is great.’ Proceed, then pause and repeat again thirty times, ‘Allah is great.’ Afterwards you may go close to the tomb and repeat forty times, ‘Allah is great.’ When the one hundredth time will have been completed then pray as follows

“Peace be upon thee, O ye of the Household of the Prophet, of the place of the Prophet, the place frequented by the angels, where revelation was given, where mercy was shown, where learning is kept and wisdom is complete; the place of guidance and where forgiveness is perfect. You are the Lords of all Bounty, the Elements of all Goodness, the Pillars of Virtue, the Governors of the Servants of God, the Supporters of the Cities, the Doors of the Faith, the Trusted of Allah, the Progeny of the Prophets, the Choicest of those sent, the Descendants of the Best of Allah’s Creation-—may the mercy and blessing of Allah be upon you.”

“Peace be upon the true Imams, upon the Lights in Darkness, upon the Manifestations of Piety, the Possessors of Reason, the Masters of Sagacity, the Caves of Refuge, the Heirs of the Prophets, the Exalted Examples (from Allah) those who summon men to goodness, who are the Proofs of Allah upon the Earth, at beginning and at the end—may the mercy and blessing of Allah be upon you.

“I testify that there is no god but the one Allah, and He has no partner. He has given witness to Himself, and so have the angels and the learned of those whom He has created borne witness to Him. There is no god except Allah who is mighty and wise, and I bear witness that Muhammad is his servant, the Chosen servant, and the Apostle who has pleased Him, and whom He sent with the true Faith, that he should make it prevail over all religions, notwithstanding the opposition of those who associate partners with Allah.”

“I bear witness that you are indeed the Imams, who indicate the true way, the ones who have found Guidance, who are Sinless, the Noble, the Near to Allah, the Pious, the Upright, the Elect, the Obedient to Allah, who are firm adherents to His commands. You are those who fulfill His will, and who are saved by His goodness, for God chose to impart His learning to you, chose you to understand what is not revealed and to know His secrets; and God has appointed you to exercise His authority, and has made you victorious by His guidance. He has given you His own Proof, His Light, and has helped you with His Spirit. He has designated you to be His Representatives, His Caliphs and the Guardians of His mysteries; the Repositories of His learning: the Trusted with His wisdom; the Interpreters of His revelation; the Standards for His servants; the Minarets for His cities; and the Proofs of His way. Allah has chosen to keep you from errors and rebellion. He has kept you from pollution and impurity (Surah xxxiii 33). Therefore you have exalted Allah’s glory and have dignified His name and praised His goodness. You have constantly thought of Him and have kept His covenant. In your obedience to Him you have received counsel in your outer and inner lives. Thus you have summoned men to Allah by wisdom and good preaching (Surah xvi 126). You have given your lives to please Him and have endured what has happened to you for His sake. You have established the Prayers and the Alms, have commanded the good and forbidden the evil, and you have conducted for Allah the kind of Holy War that needs to be carried on.”

When the pilgrim has finished his prayers at the appointed places in the shrine of an Imam and is ready to say “Farewell”, he should pray as follows

“Peace be upon thee, the peace invoked by those who say farewell, not wishing you evil, not deprecating you and not with envy; may the mercy and blessing of Allah be upon thee, O Household of the Prophet, for He is the Glorious and the Accepted. Peace be upon, thee, the peace of the friend who does not try to offer anything to thee, and who does not approach thee indirectly, and who does not come reluctantly. May Allah not let this visit to thee be my last, this coming to the place of your martyrdom, the place of your burial. Peace be unto thee, and May Allah, include me among your adherents and cause me to arrive at the Hauz-i-Kausar (the “Pond of Abundance” in Paradise), and appoint me among your followers. May you cause Allah to be pleased with me and give me a place in your bounty. Let me live at the time of your returning and have part in your government. Accept my efforts on your behalf, and may my sins be forgiven because of your intercession. Overlook my faults by your friendship and grant me progress by your favor. Let me attain nobility through obedience to thee, and become dear to Allah through your guidance. Appoint me among those whose hearts are changed and saved. Grant that I may prosper, and may be forgiven and favored, having found grace in Allah’s goodness, having been fortunate in receiving the best of things that are attained by pilgrims who are your friends and followers. Grant that I may have something worthwhile to bring.

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May Allah grant me the opportunity to make the pilgrimage again, and the opportunity to return to eternal life by true purposes—by faith, by discipline, by humility. And may Allah grant that I may have daily food that is plentiful and permitted and clean.”

“O Allah do not decree that this is to be my last pilgrimage. But wilt Thou keep the Imams reminded of me, and send blessing upon them, and make necessary the forgiveness of my sins! And I may enjoy that mercy and goodness and blessing, self control, salvation, light, faith and high favor—such as Thou hast appointed for those who are their friends, those of whom Thou hast required obedience to the Imams, those who are eager to maker pilgrimages to their tombs, and those who are near to Thee and to them.”

And then, as he prays directly for the Imams, the pilgrim becomes himself an intercessor on behalf of the several members of the Prophet’s family

“My father, my mother, my life and all that I have are dedicated to thee. Keep me in your regard and cherish me among your followers. Let me profit by your intercession and mention me before your Preserver. O Allah, grants Thy blessing to Muhammad and his family, and cause my greeting to reach their spirits and their bodies. Peace be upon thee and upon all the Imams, with Allah’s blessing and mercy. And may the mercy of Allah be upon the Prophet and his family, peace and great mercy, for surely Allah is enough, and what a sufficiency!”

After giving this prayer, Majlisi adds as a personal observation that “this is the best of the general prayers of pilgrimage, both in its text and its authority, and it should be read at every feast of mourning and on every visit to a sacred tomb.”

A Shorter Salutation to any of the Imams

A shorter form of Salutation for the use of pilgrims to the shrines of any of the lmams is attributed by Majlisi to Imam Ali Reza. Majlisi quotes “By this salutation which is appropriate for each and every Imam, their help sought, needs may be made known to them, and blessings may be solicited.”

Peace be to the friends of the chosen ones of Allah;

Peace be to the Trusted and Favored of Allah;

Peace be to the Helpers and Representatives of Allah;

Peace be to the places where Allah has been made known;

Peace be to the places where Allah is remembered;

Peace be to those who have revealed Allah’s commands;

Peace be to those who call upon Allah;

Peace be to those who obey what Allah has approved;

Peace be to the tested followers of Allah’s will;

Peace be to those who are Proofs for Allah (the Imams);

Peace be upon their friends, for they are the friends of Allah;

As likewise their enemies are the enemies of Allah;

Those who have known them have surely known Allah;

And those ignorant of them are ignorant of Allah;

Those who take them by the hand, and commit them selves to them,

Have given their hands to Allah;

But those who abandon them have truly abandoned Allah,

I bear witness before Allah that I am loyal to whoever is loyal to thee, and I am ready to fight those who are not loyal to thee.”
PILGRIMAGE BY PROXY

Definite instructions for the pilgrimage by proxy are given by Sheikh Tusi as follows

“Anyone who goes on a pilgrimage as a proxy for a believing brother should say (after he has performed his ablutions and attended to the necessary requirements of the pilgrimage), ‘O Allah, keep me from weariness or illness or disorder or weakness, and reward*------ the son of **------ for this pilgrimage, and reward me for completing it.’ And after he has made the pilgrimage, at the end he should say, ‘Peace be on thee, O my master from*------ the son of**------ I have come to thee as a pilgrim on his account, so intercede for him with Allah.”

Then he may offer Salutations on his account, or he may offer any of the set Salutations that are written to meet this situation.

* Here name the person

* * Here name the father of the person.

THE DISAFFECTION OF THE KHARIJITES

The prospect of a truce between Ali and Muawiya did not please the Kharijites. For one thing, a strong and stable government would put an end to the plundering raids on which so many of them depended for enormous wealth and booty. At the same time the fanatically pious amongst them longed fervently for the restoration of God’s kingdom on earth and believed that this could never be accomplished while Ali and Muawiya remained alive. To the Kharijites, they were both ambitious tyrants who had usurped power and established ungodly kingdoms in defiance of the will of God

A concerted plot

Some of the remaining Kharijites, after the battle of Nahrwan, had gone to Mecca, to find sanctuary in Kaaba, the house of God. Here they held frequent religio-political meetings in the holy sanctuary, devising plans to avenge their relatives who had fallen at Nahrwan. Here, too, they planned the assassination of Ali and Muawiya, adding a third name to the list of the ungodly that of Amr bin Aas. They feared that Amr bin Aas, the wily umpire, might lay claim to the Caliphate for himself in the event of the death of Muawiya.

The three boldest of these Meccan Kharijites, Abdur Rahman Ibn Muljim al- Sarimi, Burk Ibn Abdullah, and Amr bin Bakr volunteered to rid the world of the tyrants. Abdur Rahman agreed to kill Ali, Burk to kill Muawiya and Amr to kill Amr bin Aas, now Governor of Egypt.

The morning of Friday, the 19th of Ramazan, was fixed for the execution of the plot. The three assassins then poisoned their swords and swore to kill their enemies or perish in the holy deed. Then they separated, Abdur Rahman taking the road to Kufa, Burk that to Damascus and Amr that to Egypt

Abdur Rahman’s proposal of marriage

Abdur Rahman arrived in Kufa and began making secret plans. Help came to him from an unexpected quarter, for he fell passionately in love with a woman who had a great hatred for Ali. This was the beauteous Qutaum, whose father and brother, according to one account and, whose uncle and husband, according to another, had been slain by Ali in the Battle of Nahrwan. Qutaum was outstandingly beautiful and was described by an Arab chronicler as possessing “a face which would be the just reward of the virtuous” and ‘of “jet black tresses which fell on her cheek and resembled the ignominious record of a villain’s guilt.” Abdur Rahman was quite unable to resist such attractions and when he proposed a match, Qutaum declared herself willing to marry him on three conditions. He was to give her three thousand dirhems in cash, a male and a female slave and the head of Caliph Ali. Abdur Rahman had come to Kufa with the express purpose of killing Ali and he therefore found no difficulty in agreeing to her terms. Qutaum told him that he must attack Ali when he was least expecting it. “Should you escape alive”, she continued, “you will have my hand and a happy domestic life with me; but should you perish in the assault, you will enjoy a better life in Heaven above than you would have done on earth with a poor soul like me.”

In order to help her suitor, Qutaum asked a man of her tribe, Werdan, to join in the conspiracy, and it was also through her persuasion that Shub’ibbin Bijrah of the tribe of Ashjah agreed to join in the plot. The three conspirators now anxiously waited for the arrival of the 19th of Ramazan—the day fixed for the ghastly murder

Muawiya escapes with a wound

Having reached Damascus, Burk Ibn Abdullah on the appointed day mingled with the worshippers at the morning service and stabbed Muawiya who, dressed in silken clothes was conducting it. It is said that the sword slipped and Muawiya was wounded in the loins. Burk was caught red handed and when brought before Muawiya boasted that his associate Abdur Rahman, would by that time have killed Ali in Kufa. To this Muawiya replied, “Ali may have escaped in the same way as I.” Muawiya then ordered his men to cut off the feet of his would be assassin and take out his tongue. Thereupon Burk was dragged out of his presence to be further tortured and put to a cruel and ignominious death.

Muawiya’s wound did not prove fatal. His physician gave him two alternatives, one being cattery and the other to drink a draught which would render him impotent. Muawiya chose the second, saying, “My two sons, Abdullah and Yezid, are enough for me and I do not require more. It was characteristic that after his recovery, he took elaborate precautions for his future safety. Part of the mosque was railed off and it was further guarded by soldiers with drawn swords, ever ready to defend him in an emergency. Muawiya was far too much in love with life ever again to run the risk of losing it. How different his attitude was from that of Ali will be seen later in this chapter

Amr bin Aas escapes death

In Egypt Amr bin Bakr went to the mosque on the morning of the 19th Ramazan to assassinate Amr bin Aas. Luck favored Amr bin Aas, who was prevented by an attack of colic from leading the divine service on that fatal day. In his stead his deputy, Kharja bin Huzafa was officiating. Amr bin Bakr, who had never seen either of them before and was unaware of the change, slew Kharja with one stroke of his sword. When asked later by Amr bin Aas what his motive for the murder had been, he replied, “O thou sinner, the stroke was not intended for any other than thyself.” “But God”, said the wily Governor, “thou shalt be slain.” Amr bin Bakr was forthwith put to a cruel death

Ali’s nightly vigils in the mosque at Kufa

Of the three assassins, it was Abdur Rahman who had the easiest task. Ali had long been accustomed to spend night after night alone in the mosque, in prayer and meditation. It was not unusual for him to kneel on his prayer mat at sunset and there pass the whole night long in prayer until the dawn of the next day. This habit of his had occasioned alarm among his followers who were sincerely devoted to him. “Is it not sheer folly,” they said, “to attend the mosque at night, unaccompanied and without escort, in the midst of so many enemies? We who are loyal to him will take precautions for his safety which he himself neglects.” A small group took it in turns to guard Ali, unknown to the Caliph himself. When eventually he was apprised of the existence of this volunteer guard he said to them, “Are you here to defend me from the decrees of heaven or against the hostilities of my enemies? “Lord”, they replied, “who can defend you against the decrees of heaven! We guard you against the evil plans of your enemies and their treacherous designs. We are only here to see that no one injures or assails you.” Then said Ali; “you must remember that the fate of even the most insignificant creature on this earth is controlled and supervised by God.” With this, he dismissed the guard and forbade their nightly vigils

THE DEATH OF ALI

Ali had prophesied his departure from this world several days before hand, and on the day of his martyrdom he mysteriously desired his sons Hasan and Husain to offer their morning prayers in the house and not to accompany him as they usually did to the mosque. When Ali was leaving his abode, observes S. Ockley in his famous work the History of the Saracens, the household birds began making a great noise and when one of Ali’s servants attempted to quieten them, Ali said, “Leave them alone, for their cries are only lamentations foreboding my death

The fateful nineteenth of Ramazan

On the 19th of Ramazan Hazrat Ali came to the mosque in Kufa for his morning prayers. Ali gave the call for prayer and became engaged in leading the congregation. Abdur Rahman Muljim pretending to pray, stood just behind Ali, and when Ali was in a state of prostration, Abdur Rahman dealt a heavy stroke with his sword, inflicting a deep wound on Ali’s head.

The Holy Prophet had prophesied the assassination of Ali and his issues. Regarding Ali he had said, “O Ali! I see before my eyes thy beard dyed with the blood of thy forehead

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His last moments

His blood-drenched lips parted into a thanksgiving prayer and he said, “Lord! I thank Thee for rewarding me with martyrdom; how kind art thou and how gracious. May thy mercy further lead me to the realm of Thy grace and benevolence?” The murderer was caught and brought before him. When Hazrat Ali saw that the ropes with which his murderer was tied were cutting into his flesh, he forgot his own agony, and requested that he be untied and treated more humanely. Touched by these words the murderer started to weep. A smile played on Hazrat Ali’s lips and in a faint voice he said, “It is too late to repent now, you have done your deed. Was I a bad Imam or an unkind Ruler?” He expressly ordered that no harshness should be shown towards his murderer. He should not be tortured before his execution, his body should not be mutilated, and members of his family should not be made to suffer on account of his crime and his property should not be confiscated. Ali’s justice was always tempered with mercy, even to the worst of his own enemies. Ali was taken home from the mosque, and lay mortally wounded, yet he was answering all questions put to him. His sons Hasan and Husain were given the last advice, and finally Ali told them that his coffin was to be lifted only from behind, as the front would of itself be automatically carried, and they would have to take the route guided by the coffin itself. At the place where the coffin would stop, they would find a grave already dug for him. Hazrat Ali also requested his sons that he should be buried secretly, because he feared that his enemies would desecrate his grave. The coffin stopped at Najaf which is about four miles from Kufa

Ali’s last testament

To his sons Ali spoke thus “Remain steadfast in piety and resign yourself to the will of God. Never aspire to anything which is beyond your reach. Always be truthful and merciful towards the orphans. Help the poor and needy, and try to live in the world in a way which may help it to become better. Stop the tyrant from his oppressions. Assist the afflicted and act upon the commandments of God; and do not be put off by any obstacles. Lastly, I ask you to bury me in some place which is unknown to the public. No less than 10,000 persons have I killed by my own hands on different occasions, and I do not wish their relatives to violate the sanctuary of my repose, and expose my corpse to indignity.” After this talk with Hasan and Husain, Ali addressed his third son, Muhammad Ibn Hanfia, and said, “You have heard what I have told your other two brothers. I also want you to do the same. In particular, I command you to respect and obey your elder brothers. They have a right to claim your fealty. Always do whatever they command you. He entrusted all to the care of his eldest son Hasan, except Abbas. Then he heard Abbas, hardly twelve years old, sobbing. Hazrat Ali asked him to come near and gave his hand to his second son Husain, saying “Husain, this child I am entrusting to your care. He will represent me on the day of your supreme sacrifice and will lay down his life in defending you and your dear ones.”

And turning to Abbas, he said: “Abbas, my child, I know your unbounded love for Husain. When that day comes, consider no sacrifice too great for Husain and his children.”

Then, addressing the other members of his family, he continued, “O thou Hashimites! After I am gone, do not spill Muslim blood, and do not kill any one except my murderer.”

Right until the end Ali continued to talk of the good of the Muslim community, to fulfill the commands embodied in the Holy Quran and to submit to the will of God. Repeatedly calling upon the name of God and constantly re-affirminL the belief in the Unity of God and in the Divine Mission of the Holy Prophet. Ali was to survive the mortal wound for three days. Speech was finally silenced at the approach on the third day

The pulpit in the mosque at Kufa

Ibn Jubayr says, “In the mosque at Kufa there is a pulpit which is surrounded by a circle of steps of sandalwood. It is elevated above the court and is like a small mosque. This pulpit is a memorial to the Amir-ul-mumineen Ali Ibn Abu Talib, and it was at this place that the miserable and accursed Abdur Rahman Ibn Muljim struck him with a sword. People repeat a form of salutation here and pray and weep

موضوع: رد: all about imam ali (a.s) in english 2008-05-26, 08:09

تم والحمد الله نقل كتاب كامل باللغة الانكليزية يروي قصة الامام علي ع منذ الولادة وحتى استشهاده

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