Alhassanain(p) Network for Heritage and Islamic Thought

5. FATIMA BINTE ASAD

Fatima binte Asad was the mother of Hazrat Ali (a.s). Asad was the son of Hazrat Hashim born to Qeela binte Aamir. Because of this relationship she was a grand daughter of Hazrat Hashim and an aunt of The Prophet (s.a.). When the Prophet (s.a.) came under the guardianship of Abu Talib it was Fatima binte Asad who was providing to him the maternal care and love that is very essential for the upbringing of any child. If Abu Talib gave to Mohammed (s.a.) the paternal affection, she was deputizing as the foster mother. She used to care for him more than she did for her own children and at times she would not bother about her own children if Mohammed (s.a.) required attention. She loved him so much that during the season of the ripening of the dates, she would get up early in the morning, pick the choicest fruits and reserve them for Mohammed (s.a.). Before serving the food, she would reserve small quantities for him just in case he felt hungry before the next meal.

The Prophet (s.a.) loved her as he would his own mother. Acknowledging her love and affection he once said:

“After Abu Talib, there was none more affectionate

and kind to me than her.

Ref: Iste-aab Vol 2, Page 774

The Prophet (s.a.) was so much influenced by her love and affection that he invariably took out time from his busy schedule to call on her and pay his respects. Ibn e Saad writes:

“The Prophet (s.a) used to visit her and generally

had his siesta at her place.”

Ref: Tabaqaat, Vol 8, Page 222

Fatima Binte Asad mothered seven children of Abu Talib. She had three daughters (Rita, Jamana and Faqta who was known as Umm Hani) and four sons (Talib, Aqeel, Jafar and Ali). Talib was ten years older than Aqeel, Aqeel was ten years older than Jafar, Jafar was ten years senior to Hazrat Ali (a.s.). These children had the unique privilege that both their parents were of Hashemite Descent. They were the first to have such a distinction.Ibne Qatiba writes:

“Fatima binte Asad was the first Hashemite lady

who gave birth to Hashemite offspring!”

Ref: Al Ma-arif, Page 88

Fatima binte Asad was from the Hashemite clan that was known for its high character, life style, culture and was different from the other rustic tribes of Arabia. She was perfect in the manners and etiquette for which her family was well known. She was a follower of the Faith of Ibrahim (a.s.) like her ancestors did and was free from the aberration of idolatory and polytheism. Therefore the Prophet (s.a.) has talked about his relation of descent and ancestry with Hazrat Ali (a.s.):

“Allah has created us from the seed of Hazrat Adam (a.s.),

transfered through pure loins (salb) and pure wombs.

Ali had his descent from the same loins as did I,

till Allah gave me birth through Amina’s womb

and Ali through Fatima binte Asad.”

Ref: Kifayat al Matalib, Page 26

Fatima binte Asad not only was privileged in her descent, but she was among the first ladies to embrace Islam and also to migrate to Madina when the Prophet (s.a.) decided to migrate.Ibne Sabag Maliki writes:

“Fatima binte Asad embraced Islam,

migrated with the Prophet (s.a.) and

was one of the earliest converts to

Islam.”

Ref: Fusool al Mahimma, Page 13.

Abul Faraj Isfahani writes:

“Zubair ibne Awam says that when the Verse

‘Ya ayyuhan Nabi iza ja-ak al mominaat’

Was revealed, I heard the Prophet (s.a.) inviting

The women to join the Fold and Fatima binte Asad

Was the first lady who responded to the call and

swore allegiance to the Prophet (s.a.)”

Ref: Maqatil al Talebeen, Page 4

She was one of the ladies in the Battle of Badr who were serving water to the troops and taking care of the injured. She was an organized house-keeper as should be a lady with Islamic spirit and took care of all the household affairs efficiently. But when Fatimat az Zehra came to her home as a bride, the duties of the household were divided. All the tasks indoors were assigned to Fatima Zehra and the outdoor tasks connected with the home were done by Fatima binte Asad. Therefore Hazrat Ali (a.s.) told her:

“Fatima bint e Rasool will relieve you of

grinding and kneading and going

Out to fetch water and other outdoor

Tasks will remain with you.”

Ref: Asaba, Vol 4, Page 399

They also had a slave girl to assist in the indoor and outdoor tasks of the home. But Fatima binte Asad wished to relieve her of the chains of slavery. Therefore she told to the Prophet (s.a.) one day that she wanted to free the girl. The Prophet (s.a.) said,“If you free her, Allah will protect every part of your body from the Hellfire!” When she was about to declare the girl free, she fell seriously ill. She wanted to make a will to the Prophet (s.a.) about freeing of the girl, but was unable to modulate the words on account of the effect of the illness. She made gestures to the Prophet (s.a.) about it and he affirmed that he would comply with her wish.

She was a person of high piety. Whenever she heard of Fishaar e Qabr (the Pressure in the Grave) and the Day of Reckoning, she used to shake wit fear of Allah. Once she heard from the Prophet (s.a.) that people will be raised on the Day of Judgement in naked state. She expressed that it would be a matter to be ashamed of. The Prophet (s.a.) said that he would pray to Allah that she was not raised naked. Once when she heard about the Fishaar e Qabr she expressed how she would be able to bear that pressure when her body was so weak. The Prophet (s.a.) said,“I shall plead with Allah that He relieved you of the Fishaar e Qabr!” When Fatima bint e Asad expired, Hazrat Ali (a.s) went crying to the Prophet (s.a.) and gave him the sad tiding. Te Prophet (s.a.), seeing tears in the eyes of Ali (a.s.), asked,“Why are you crying?” He replied,“Just now my mother passed away!” The Prophet’s eyes watered and he said,“By Allah! She was my mother too!” He got up immediately and all the companions too rose to follow him. When he reached her house, the Prophet (s.a.) removed his cloak and said,“It should be used as the shroud for her interment!” When the bier emerged out after the last bath and shrouding of the body, he gave his shoulder for carrying it to the graveside.. Sometimes he was carrying the bier from the front and at others he would move to the back. He thus walked barefoot to, Jannat al Baqih, the graveyard. He had briefed some men for the digging of the grave. When digging was done, he entered the pit. He widened its sides with his own hands and removed the excess soil that fell into it from the sides. He lay down in the grave for a while and glanced to the right and the left. Then he came out of the pit, and said crying:

“O revered mother! May Allah bless you..

You were the best of mothers!”

Ref: Tareeq e Qamees, Vol 2, Page 526

Noticing this preferential treatment, some of the companions asked the Prophet (s.a.) that they had never seen him give such importance to any other person. He replied that, after his uncle, Abu Talib, she was the kindest person to him. She used to remain hungry and feed him properly. She used old clothes and always provided him good raiment. She took more care of him than of her own children. He had given his cloak as a shroud so that she was raised clad in it on the Day of Reckoning. He said that he lay down in her grave for a while that she didn’t experience the Fishaar e Qabr..A scholar of Ahl al Sunnat, Sheik Ali al Marzooqi writes:

“The Prophet (s.a.) himself interred Fatima bint e Asad

and gave his own dress as a shroud. At the moment

He was heard saying,

‘Your son!’

When she was asked about her God, she said:

‘Allah!’

When asked about her Prophet

she replied correctly.

When asked about her Imam, words

Failed her.

At this moment the Prophet

Prompted her:

‘Your son!’”

Ref: Kitab al azman wa amkanat, vol 2, Page 280

She died in 4 H and has been buried at Jannat al Baqih. But the compound wall of Jannat al Baqih has been raised and the grave is now in a neglected passage out side the wall. When the Hajis pass that way, they offer Fateha there.

6. THE FELICITOUS BIRTH

The Kaaba is a very ancient structure. Its foundation was laid by Hazrat Adam (a.s.) and the walls were raised by Hazrat Ibrahim (a.s.) and Hazrat Ismail (a.s.). Although this building is devoid of any designs and embellishments, made out of lime and stones, every stone is the fountainhead of felicity.The Holy Quran says about it:

“Allah has rated Kaaba as an honorable abode.”

This eminence of the Kaaba is permanent and eternal. From the day of the laying of its foundation, it has the same eminence, and shall be there for ever. This is expressed through various acts of worship in Islam. Therefore every Muslim, be the person an Aarb, an Ajam, a Westerner or an Oriental, will face towards the Kaaba when standing up to pray! When they circumabulate the building, they exercise care to see that their shoulders don’t move away from it. This circumambulation is a very important pillar of the performance of the Haj.

Hazrat Ali (a.s.) was born at this felicitous place on the 13th of Rajab, Friday, of 30 Aam al Feel. This privilege of taking birth in the holy place went to none before him and anyone after him! The chronichlers of the traditions and the biographers of Ameer al Momineen (a.s.) have recorded this as a very important event in his life.Therefore Hakim Neshapoori writes:

“It is proved from continuous narrations

that Ameer al Momineen Karam Allah Wajhu

was born at the center of Kaaba

from the womb of Fatima bint e Asad.”

Mustadrak, Vol 3, Page 483

Shah Wali Allah too reports about this birth with some detail:

“Reports in continuity prove that Ameer al Momineen Ali (a.s.)

was born on Friday, 13th Rajab of 30 Aam al Feel

at the center of Khana e Kaaba. Besides him none was ever

born there, before or after him.”

Ref: Izalat al Khafa, Page 251

The modern time scholar Abbas Mehmood Okkad has termed this felicitous birth as the renaissance of the felicity of the Kaaba and the forerunner of the worship of , one and only, Allah there:

“Ali ibne Abi Talib (a.s.) was born

inside the Kaaba and Allah kept his face away

from bowing to the idols there. His birth there

Was the beginning of the new era of worship

of one and only Allah”

Abqariat al Islamia, Page 863

Similarly every historian and biograsapher has mentioned about this fact. However, some, accepting the birth of Hazrat Ali (a.s.) in the Kaaba have tried to lessen the importance of the event. Sometimes they express a view that taking birth inside the Kaaba is not of any importance, particularly when it was used as a place for installation of idols. The reply to them is that if a mosque is converted into a temple, a church or any other place of worship, it will remain a mosque. Its sanctity will not diminish because of the change. Similarly, if idols were installed in the Kaaba, its sanctity remained unchanged. Even when Kaaba was declared as the Qibla (direction in whicl Muslims turn to pray) it continued to have the idols till Makka was conquered and the idols removed from there. Sometimes they say that Fakhta binte Zohair gave birth to Hakeem ibne Hazam inside the Kaaba thirteen years before the Aam al Feel. They say that there is no sanctity of being born inside the Kaaba when even an infidel was born there.

This attitude is contrary to the position taken by the historians and biographers who have admitted in clear terms that besides Hazrat Ali a.s.), no one else was born inside the Kaaba prior to or after him. Besides this, it can be sanctimonious only for a Muslim to have taken birth inside that holy precinct. For an infidel, it is immaterial where he is born! The event of an infidel taking birth inside the Kaaba will not be of any significance to him like meeting the Prophet (s.a.) or even visiting the precincts of the Kaaba. However, a person in the Faith of Islam will consider it a good fortune to have seen the Prophet (s.a) or he had the opportunity to visit the Holy Place. It cannot be said about Ali ibne Abi Talib that he was ever under the influence of infidelity or that he was born an infidel. Therefore it is mentioned in the books of Ahl al Sunnat that when Hazrat Ali (a.s. ) was in his mother’s womb, and she wanted to bow in front of the idols, he used to turn inside in such a way that it became impossible for her to bow! Although this narrative is not acceptable according to the Shia belief, it is a positive proof that Ali (a.s.), from the womb of his mother to his grave, was never in the influence of infidelity. And those who have written about the birth of Ibne Hazam have termed it as an accidental birth. But Hazrat Ali (a.s.)’s birth there was according to the wish of Allah. Therefore Abbas bin Abd al Mutallib says that he and Yazid ibne Taanab and some persons of Bani Hashim and BaniUzza were sitting near the Kaaba when Fatima binte Asad came and stood near the Kaaba for a while. Hardly any time elapsed when there appeared signs of concern on her face. She lifted her shaking hands towards the sky and prayed,“O my Sustainer! I have faith inYou, your Prophets and the Books Revealed to them. Ease my difficulty for the sake of this very House, its Bulider and the one who is in my womb! Make the birth of the child I am carrying easy for me! I am confident that he is one of the radiant signs of Your Greatness and Your Majesty!” Abbas saya that when Fatima Bimte Asad finished the prayer, they saw the rear wall of the Kaaba go asunder and she entered through that opening without any hesitation. Then immediately the opening closed and the wall was the same way as it was earlier.

The veracity of this narrative has been accepted by the scholars of both the schools of thought. Therefore, from among the erudite Shia scholars, Allama Abu Jafar Toosi in“Amali’, Allama Majlisi in “Bahar al Anwaar” and from the scholars of Ahl al Sunnat, Mir Saleh Kashafi in“Munaqib” and Maulvi Mohammed Mobin in“Wasilat al Najat” have recorded this event. This tradition highlights the fact that this event did not happen all of a sudden as an accident. The miracle is that the wall of the Kaaba went asunder and Fatima Binte Asad went boldly in and the wall came back to its original position.It was a manifestation of the Divine Power of Allah. Fatima binte Asad emerged from the Kaaba three days after the birth of Hazrat Ali (a.s.) with the babe in her arms.

The Prophet (s.a.), who was waiting eagerly outside, went forward and took the son of his beloved uncle in his arms. The baby opened his eyes and the first person on whose face he set his eyes was the Prophet (s.a.). The Prophet (s.a.) put his tongue in the mouth of the new born and, they say, he transferred the Ilm e Nabuwat (the Divine Prophetic Knowledge) to him. Witnessing this event, the Prophet (s.a.) has said,“Khasni bilnazr wa khasasat bil Ilm - He chose me for the first glimpse and I selected him for the Ilm (knowledge)”

Hazrat Ali (a.s.) has several relationships with the Kaaba. The Prophet (s.a.) has termed him ‘like the Kaaba’, that his own forbears had constructed it and were the protectors and keepers of the edifice. Hassan ibne Kalak attempted to demolish it when Fahr ibne Malik defeated and imprisoned him. Abraha ibn e Ashram attacked with a fleet of elephants when Hazrat Abd al Mutallib steadfastly stood at the entrance to the Kaaba. If the idolators had converted it into a storehouse of idols, it was Hazrat Ali (a.s.) who, astride the shoulders of the Prophet (s.a.), demolished the idols and threw them out. Therefore, his birth was the prelude of the purification of the Kaaba.

While Hazrat Ali (a.s.) had the singular privilege of being born in the holy precincts of the Kaaba, the timing of his birth was very felicitous that he was born in the monthe of Rajab which is one of the sanctimonious months in the Islamic Calendar. On the 27th of this month the Annunciation of the Prophet (s.a) took place and commenced the invitation for the people to embrace Islam. This also is an indication of the nearness and affinity that Ali (a.s.) had for Islam! Hazrat Ali (a.s.)’s life had been a mirror of Islamic teachings and character. Islam and

Ali ( a.s.) grew under the tutelage of the Prophet (s.a).

7. NAME, APPELATION & FILIAL APPPELATION (Kunyat)

Hazrat Abu Talib named him Zaid after his ancestor, Qasi ibne Kalab. Fatima binte Asad named him Haider after her father Asad. Asad and Haider both the words mean a tiger. Therefore, in the battle of Khaiber, while reciting the rajz (the martial poetry) combating with Marhab, he said,“Annalazi samatni ami Hydera - I am that whose mother has named him Hyder!” The Prophet (s.a.), under divine inspiration called him with the name of Ali (a.s.). There is another opinion that Hazrat Abu Talib himself gave him the name of Ali (a.s.). As a proof they present the following couplet of Abu Talib:

“Samaita beali kay yadoom lahu

Azal alu wafakhar alaza doomahu

I have given him the name of Ali (a.s.)

that eminence and success always

follow him. Respectability is the

only wealth that remains

for ever.”

This name that literally means greatness and high status proved most appropriate for Hazrat Ali (a.s.). Although the Umawis tried their level best to play down his name and the Kunyat, they couldn’t succeed in doing it. Therefore Abu Nayeem Isfahani writes in Halyat al Aulia that the son of Abd Allah ibne Abbas was Ali and Kunyat Abul Hassan. One day Ali bi n Abd Allah went to Abd al Malik who said that he could not tolerate his name and kunyat. He didn’t change his name but changed his kunyat to Abu Mohammed! With this bent of mind, for centuries no Muslim ruler by the name Ali was there. But today, in the Muslim population anywhere, after Mohammed, the most popular name is Ali. Despite centuries of suppression and oppression, the name (Ali) spread all over the world with the spread of Islam!

He has several titles that signify his various qualities. The most popular are Murtada, Wasi and Ameer al Momineen. His first Kunyat is Abul Hassan.Another well known Kunyat is Abu Turab. Generally Arabs keep the Kunyat on the name of the first son. For instance, Hazrat Abu Talib adopted the Kunyat as Abu Talib when his first son Talib was born. Hazrat Abd al Mutallib had his Kunyat based on the name of his first-born son as Abu Harith. The second Kunyat of Hazrat Ali (a.s.) was on the suggestion of th Prophet (s.a.). It is written in Seerat Abu Hisham that during the battle of Ashira, Hazrat Ali (a.s.) and Ammar ibne Yassir went towards the lake of Bani Mudlaj and lay down under the shade of a tree on green grass. Hardly any time passed when the prophet (s.a.) too arrived there, and seeing Hazrat Ali (a.s.)’s dusty clothes he said,“maalaka ya Abu Turab- O Abu Turab, in what condition are you!” From that day, hazrat Ali (a.s.)’s Kunyat became Abu Turab.Allama Halabi has written:

“In the battle of Ashira the Prophet (s.a.) had given to

Hazrat Ali (a.s.) the Kunyat of Abu Turabwhen he found him

and Ammar ibne Yassir sleeping and Ali (a.s.)was

covered ni dust”

Ref: Vol 2, Page 142

In the beginning this Kunyat was suggested for Hazrat Ali only. Prior to him none had this Kunyat. Therefore Sheik Aal alDeen writes:

“For the first time ever, Ali ibne Abi Talib (a.s.)

Was addressed with the Kunyat of

Abu Turab.”

Ref: Mahazarat al Awail, Page 123

Bukhari has included this incident in his Sahih that the Prophet (s.a.) once came to the residence of Fatima Zehra (a.s) and not finding Ali a.s.) at home he enquired about him. Fatima (a.s.) said that they had some difference of opinion and and that in a state of anger he went out. The Prophet (s.a.) asked one person to go and look for Ali (a.s.).The person noticed Hazrat Ali (a.s.) lying on the floor of the mosque. He returned and informed his whereabouts to the Prophet (s.a.). The Prophet (s.a.) then went to the mosque and noticed Ali (a.s.) covered all over in dust. He dusted his clothes and said,“Qum ya Abu Turab! - Gewt up, Abu Turab!” After this event he was known with the Kunyat of Abu Turab.

This narration, when compared with the earlier tradition sounds different and is not plausible according to the norms of Darayat. Thereason for the non plausibility is that during the entire married life of Hazrat Fatima and Hazrat Al (a.s.) there is no instance of ever being any differences between them. Their lives have been examples of most cordial marital relationship. From the tradition where Ammar Yassir was also there, it appears that the Prophet (s.a.) had suggested the Kunyat of Abu Turab in Jamadi al Thani, 2H, because the Battle of Ashira was fought in that period. Fatima Zehra (a.s.) was married to Hazrat Ali(a.s.) on First of Zil Hijja 2H, that is, six monthsafter the proposal of this Kunyat. In that event there is no chance of any difference of opinion between the two and the need to go away from home in anger. Because at that time Janabe Syeda was not married to Hazrat Ali (a.s.). It appears that the tradition has been concocted to please the Umawi rulers who used to address Hazrat Ali (a.s.) with this Kunyat while they carried out their campaign of vilification against him. A name that is associated with an unpleasant memory would never be a popular name. Although this Kunyat of Hazrat Ali (a.s.) is the most likeable of this titles Therefore, Sahl ibne Saad says:

“Hazrat Ali Razi Allah Ta-aala Anhu liked Abu Turab

More than all his names.”

Sahih Bukhari, Vol 8, Page 63

8. APPEARANCE, BEARING &LOOKS

The study of human appearance and bearing is an important branch of psychology. This is based on innumerable studies and experiments. These psychologists study the eyes, nose, forehead and other parts of the body and arrive at a conclusion about the person’s nature and temperament. According to these experts, a bulging forehead is a sign of intelligence and cleverness. When the arms of a person are firm and wide, he has the qualities of a leader of men. The hardness of hair, according to them, is a sign of valor and big eyes indicate a person who is quick of nature. One who has a short neck might be tricky and querulous. When a person has fleshy calves is generally foolish. One who has small and sunken eyes is tricky and treacherous. One who has weak and thin shoulders is apt to be poor in thinking. Although these are hypothetical assessments, at best, they give a fair idea about the persons under study.

According to the books of history and biography, the appearance of Ameer al Momineen (a.s.) can be described as given here:

His body was heavy, his complexion light wheatish, his appearance and bearing were very attractive, his visage was smiling and shiny like the full moon. Abul Hajaj Mudrak says,“Kaana man ahsan an naas wajha - He was more handsome and attractive than others.” He had a wide forehead. Ibne Abbas says,“Maa raayat ahsan min sharsat Ali(a.s.) - I have not seen temples better looking than those of Ali (a.s.)” On his forehead calluses had developed on account of excessive prostration in prayer. He had a delicate and pointed nose and eyes big and dark that reflected determination and boldness. Abul Hajaj says that he had seen traces of collyrium in Hazrat Ali (a.s.)’s eyes. His eyes were bright, eye brows were bow shaped, eye lashes long, teeth properly spaced and shining. Zarara bin Zamra says,“An tabassum fa-an masal lulual manzoom - When he smiled the teeth shone like strings of pearls!” His neck was muscular and long. His chest was wide and hairy. His biceps were well formed. His wrists were strong and firm and finding the joint between the wrists and the arms was difficult. His collar bones were wide and strong. His palms were hard and the knees were neither weak nor fleshy. His tummy was rather bulgy. His beard was dense and wide. The hair of his head was grey. Mohammed ibne Hanafia says,“Akhtasab bilhana marrat summa tarka - Hazrat Ali (a.s.) once dyed his hair with henna once, and then abstained from doing it” Because of excessive use of the armor, the hair on his forehead had fallen. His height slightly more than the average. Hazrat Ali (a.s.) himself said,”Khalakhni mautad la azrab al qaseer fa-aqda wazrab al taweel faqtah - Allah has bestowed on me a modest body and height When my adversary is short, I strike on his head to cut him into two pieces and if he is tall I cut him horizontally int two.” His voice was clear and loud, his style and speed of walking was like that of the Prophet (s.a.), elegant and slightly drooping to the front. When he advanced to face an adversary in battle, he used to walk briskly.and his eyes used to get reddish.

Ibne Qatiba writes in Al Ma-arif that a woman saw Hazrat Ali (a.s.) and said ,”Ka-anhu kasr summa jabar” The meaning of these words is that he had been broken and again rejoined! People thought that it means that his body was asymmetrical. In fact what the woman said was an Arabic idiom and its allegorical meaning is different from its apparent meaning. Therefore Sayed Mohsin Aamili writes in Ai-aan al Shia and Omer Abul Nasr in Al Zahra also writes thesaying of Ibn e Aisha that the quoted sentence is for the person whose arms are muscular and his eyes piercing the ground and not a person who is asymmetrical of body!

9. HABITS & TEMPERAMENT

Ameer al Momineen had a smiling face, was good natured and a paragon of sincerity. He was kind to the poor and always took care of the orphans. He was an exact replica of the manners and character of the Prophet (s.a.). He met the elite and the ordinary persons with the same affability. He used to treat the slaves with the same consideration as he would treat his own relatives. To servants he always gave help in sharing their heavy burdens. He hated self praise. He lived a very simple and frugal life. Like the ordinary folk he ate simple food and wore inexpensive clothes. Most of the chores he preferred to perform with his own hands. He used to repair his own footwear, stich his torn cloaks and always went to the bazaar to buy the grocery. He used to work as a farm laborer. He used to excavate ponds with his own hands, plant trees and water them. Instead of amassing wealth, he preferred to distribute it to the poor and impecunious. He didn’t like distinction on the basis of color and descent. He used to treat the guests with great honor. He never sent back any needy person empty handed. He never let the feelings of hate, rancor and revenge come near him. He exercised forbearance and forgiveness to a surprising extent. He was strict in the matter of Faith and always fulfilled the requirements of justice and fairplay. He used to tread on the path of truth and fairness and never was partial to anyone in these matters. He never used methods of stealth and cunning even with his sworn enemies. He spent the nights in prayer and supplication. After the morning prayers he used to give instruction to people in matters of the Quran and Fiqh. With the fear of Allah he used to shiver. He used to cry so much while supplicating to Allah that his beard used to get wet with the tears.

Once Zarar ibne Zamra Zabai visited the court of Muawiya. Muawiya asked him to tell something about Hazrat Ali (a.s.) because he had the privilege of spending lot of time with him. In the beginning Zarar was reluctant, but on insistence of Muawiya he said:

By Allah! His aims were high and physique strong!

He always talked with determination and acted

with justice and fairness. The streams of learning

used to flow from him and his words were like

songs of erudition and wisdom. He was not

attracted to the false glitter of the world. He

used to take solace in the loneliness of dark nights.

Tears used to flow from his eyes and he used

to be immersed in thoughts. He preferred dress that

was modest and liked simple food. He lived

with us like an ordinary person. Whenever we

asked anything he would reply with patience.

By Allah! Despite all the nearness, we

used to hold him in awe before we opened

our mouths to speak with him. He respected

men of learning and gave the poor the privilege

of his company. The powerful could never expect

his support in their watwardness and the weak

was never disappointed with his justice. Allah is witness

that I have seen him, in dark nights, restlessly holding

his beard and wincing as would a person bitten

by a snake and saying “O world! Go and deceive someone

else! Don’t come to flatter me. How is is possible for me

to reconcile with you

that I have already divorced you thrice! You are transient

and your importance is but little! It is a pity that the provision for

the journey is meager , the destination is distant and the way

frightening!”

Ref: Isteaab, Vol 2, Page 463

This was the Voice of Truth that reverberated in the Darbar e Sham, a court where sycophants were gathered to flatter the tyrant. None could dare there to speak out the truth. This was a unique situation that a person of courage did speak! The books of history record that the courtiers cried copiously hearin the talk of Zarar and even the eyes of Muawiya watered.This was the magnetic effect of the high morality and veracity of actions that even the hearts ofenemies melted like wax.. Ameer al Momineen was an ideal mixture of awe and dignity; kindness and compassion. He was as hard as a mountain and as soft as the cloud in flight. One of the companions of Hazrat Ali (a.s.), Sasa ibne Sauhan, has said:

“Hazrat (a.s.)used to live amongst us as an ordinary

person. Despite his humility and softness, we

used to be hesitant and subdued in

his presence, like the prisoner who

had a sword of the executioner

over his head!”

Ref: Preface Shara Ibne Abil Hadeed

In view of these characteristics of Hazrat Ali (a.s.), Mulla Ali Azarbaijani has something wonderful to say:

“Asad Allah iza saal iege

Abuleetam iza jaad wa bar

He used to challenge the enemy and

Attack him like Allah’s Tiger!

And while doing charity and good deeds

He looked like the parent of the orphans!”

10. HIS SARTORIAL HABITS

Ameer al Momineen (a.s.) used to wear simple and inexpensive dress, the type of dress generally worn by the poor and middle class Arabs of those days. Sometimes he wore dress of a quality even poorer than that! His intention always was to cover the body and not to show off grandeur of the dress! He sometimes wore summer apparel during winters and wore the winter apparels during the summers. In time of need, he would patch up his dresses with the bark of the date or pieces of leather. He never felt belittled wearing such clothes. Once he was wearing a cloak which was having several patches. Some persons made remarks about this. He said,“Wearing such tatters, it creates a feeling of humility in the heart and the people of the Faith will try to emulate me when they see me in such humble apparel!” . Masoodi writes that during the period of his Caliphate, he never wore a new dress! His normal dress consisted of aloin cloth, cloak and a scarf. Hepreferred to wear the ccarf (amama) on his head.. He used to say:

“Alsalam Teejan al Arab

The amama is the crown of the Arabs”

Ref: Seerat Ibne Hisham, Vol 2, Page 286

Statements of some persons are given here who saw Ameer al Momineen (a.s.) on different occasions and had recorded about the type of dress he wore.

Jabir Mouli Jaafi says that he saw Ameer al Momineen (a.s.) wearing a black headgear (Amama) on his head. One end of the Amama was hanging on his chest and the other on his back.

Umro ibne Marwan says that his father had told him that he saw Hazrat Ali (a.s.) wearing a black Amama on his head and both its ends were hanging at his back.

Yazid ibne Harith Fazari says that he saw the Imam (a.s.) was wearing a white Misri Topee on his head.

Abu Hayyan says that he saw a thin cotton cap on the head of the Imam.(a.s.).

Ayoob ibne Deenar says that his father told him that he had seen Hazrat Ali (a.s.) wearing a loin cloth and a scarf on his shoulders. On another occasion he saw him wearing two scarves made in Najran.

Abhar ibne Harmooz says that his father saw the Imam(a.s.) coming out of the Mosque at Koofa wearing a loin cloth half way between his feet and knees and was wearing a scarf onhis shoulders.

In those days generally this was the dress of the people. Therefore at the Ghadeer e Khum when the Prophet (s.a.) raised Hazrat Ali( a.s.) on his hands, the tradition says, that it was raised so much that the whiteness of the arm pit was visible. The reason was that the Prophet (s.a.) was wearing only a chadar on his shoulders, which moved away while he raised Hazrat Ali (a.s)

Nauf Bakali says that he saw Hazrat Ali (a.s.) wearing ashirt and wore a footwear made of the bark of date palm.

Ibne Abbas says that he saw a torn footwear in the feet of Hazrat Ali (a.s.) that he had also seen him repair.

Ata Abi Mohammed says that he saw the Imam (a.s.) wearing a cloak of rough cloth.

Khalid Abi Umiya says that that the Imam

(a.s.)’s loin cloth was upto his knees.

Abd Allah ibne Abi Hazeel says that he saw on his shoulders a cloak made of rough cloth. The sleeves of the cloak were touching the tips of his fingers.

Abd al Jabbar ibne Mughira says that Umme Kathira told him that she had seen Hazrat Ali (a.s) that his loin cloth was of coarse cloth and he wore a cloak of coarse cloth as well. Over the cloak he wore a scarf.

Abulala Mouli Aslam says that he saw that Hazrat Ali (a.s.) tied his loin cloth above the umbilical region.

Abu Malika says that he once went to the presence of the Imam (a.s.) and saw that he had tied his cloak like the loin cloth around his waist. Over the cloak he had tied a rope to keep it in place.

Qadama Ibne Atab says that he saw the Imam (a.s.) wearing a white wollen cloak and had wrapped around his shoulders red striped shawls of Qatari origin. He wore a headgear of fine cloth.

Abu Zabyan says that he saw Hazrat Ali (a.s.) wearing a yellow loin cloth and was covering his shoulderswith a flowery black shawl.

Zaid ibne Wahab says that he saw the Imam (a.s.) emerging out of his house and his loin cloth was having several patches.

Mohammed ibne Abd al Rehman says that

“An Aliya kana yatqatam bil yameen.

Hazrat Ali (a.s.) wore his ring on the right hand.”

Ref: Kifayat at Talib, Page 25.

Hazrat Ali(a.s.) used to wear either ruby or turquoise on his rings. He also used Hadeed Chini (Chinese Gold) andsometimes aqeeq (cornelian) for his rings. On the aqeeq there used to be the engraving,“Al malak Lillah” . In some traditions it is said that the engravingused to be,“Lillah al Malak” . He used to keep a whip in his hand. While delivering a sermon he used to take the support of a bow or a sword.

11. FOOD HABITS

Hazrat Ali (a.s.)’s food habits too were very moderate and frugal. Generally he took bread made out of unsieved barley flour and Sattu (a sweet beverage prepared from parched barley meal). The accompaniment for the bread generally was a little

salt , sometimes he took a little vinegar, sometimes green vegetables and at times milk. He ate very little meat. Ibne abil Hadeed says:

“If he used anything with the bread, it used to be the salt or vinegar.

Sometimes he ate greens. He rarely took camel’s milk with his food.

He seldom ate meat and used to say that people

Should not make their tummies the

Grave yard of animals!”

Imam Mohammed Baqir (a.s.) says that Hazrat Ali (a.s.) served meat and bread to his guests and he himself ate his bread with vinegar or olive oil..

He used to keep bread and Sattu in a sealed bag. Someone said that he was living in Iraq, a land of plenty, and what was the need to seal his supply of food? The Imam (a.s.) replied that he didn’t seal his stock of food for the reason of scarcity and the real reason was:

“I don’t like to fill my tummy with

a thing I don’t know about!”

Ref: Tareeq e Kaamil

Umro Harith says that once at noon time he had the privilege of visiting the Imam (a.s.). He saw a sealed bag was placed in front of him. He took out a dried piece of bread from it, soaked in water, sprinkled a little salt over it and ate. Seeing the dry pieces of bread Umro asked Fidda atleast she should sieve the flour and remove the chaff before kneading it for making the bread. Fidda said that once she sieved the flour and the Imam (a.s.) asked her not to do it again. Once she had put in the bag other eatables besides the dry bread, the Imam (a.s.) started sealing the bag to.avoid anyone putting other things in the bag.

Adi ibne Hatim says that once he saw dry pieces of barley bread, salt and a pitcher of water in front of Ali (a.s.), He said“You are busy with Jehad during the days and occupied with prayers in the nights. Is the food you are taking sufficient for your nutritive maintenance?” The Imam (a.s.) looked at Adi and said,“The psyche has to be trained for Riyazat (Mystic Exercise) that it doesn’t become rebellious.” Then he recited the following couplet:

“Ala an nafs bil qunu wa ala

Talabat fauq ma yakfiha

Make your psyche accustomed to contentment

Otherwise it will have excessive desires!”

Ref: Manaqib ibne Shahr Aashub

Sawed ibne Ghafla says that he went to the Imam (a.s.) and saw that he had a bowl of sour yogurt in front of him and a barley bread in his hand.which had flakes of barley chaff all over. He was breaking the bread, sometimes with his hand and others by putting it on his knee. Once he went to greet the Imam on the occasion of Idd. He saw that Hazrat Ali( a.s.) had bread and Khatifa (An Arab food that is prepared by boiling flour in milk). Sawed asked the Imam (a.s.),“Even on a festive occasion you eat such frugal food?” The Imam (a.s.) replied,“Innama haaza eid leman ghafar lahu-Eid is for those whom Allah has pardoned!”

The Imam (a.s.) never ate two types of food at one time. If, at any time, various dishes were placed in front of him, he would mix and make them one. Therefore, at the time of a festival, several dishes were placed before him. He mixed portions of the different foods and made it one. Once he got food that had meat in it but not any oil. Someone suggested if some oil could be added to it. The Imam (a.s.) replied,

“We don’t eat two things at one time!”

Ref: Kifayatal Talib

The Imam (a.s.) always ensured this..During his last days, once his daughter Umm Kulthum placed barley bread, salt and milk in front of him. He asked her to take away the bowl of milk and ate the bread with salt.

In emulation of the Prophet (s.a.) he abstained from things that Hazrat Mohammed (s.a.) avoided eating. Therefore Adi ibne Tabit says that once Hazrat Ali (a.s.) was served Faluda (a drink prepared from sieved flummery). He refused to take it. And said:

“A thing that the Prophet (s.a.) has not taken,

I don’t like to take!”

While Hazrat Ali (a.s.) avoided eating delicacies, never ate even the frugal fare to the fill. Ibne Abil Hadeed writes:

“Maa shaba min ta-aam qat

He never ate to satiation of the appetite”

Ref: Muqaddima Shara Nahj al Balagha

While Ameer al Momineen (a.s.) emulated the Prophet (s.a.) in other matters, he was meticulous in following his food habits as well. He took care of the minutest details of seating at the meals, the way of taking the morsels and the style of eating.Imam Jafar e Sadiq (a.s.) says:

“Kaana Ameer al Momineen (a.s.) ashba al naas taamat ba Rasool Allah (s.a)

Ameer al Momineen (a.s.) was much like the Prophet (s.a.) in his food habits and style of eating.”

He used to wash his hands before and after eating. He used to say that hands became clean of oily deposit if they were washed. And also the eyes become bright He used to sit on his knees with folded legs. He disapproved of putting one leg over the other and sitting cross legged. He used to recite Bism Allah before starting to take food. He also said that if someone missed reciting this before starting to eat, he could do so in the midst of the meal as well. He used to commence the meal with a little salt. He used to wait for the food to cool down if it was served hot.He used all the five fingers of the right hand for eating. He always picked his morsel from the front instead of taking the hand to different sides of the platter. He never picked up Tareed (the pieces of bread soaked in gravy) from the center of the service and always took his share from the periphery. Of all the beverages he preferred water and particularly the rain water. He said that the rain water wards away diseases and cleansed the digestive system. Instead of throwing away the crumbs of bread from the spread, he used to pick and eat them. He said that this practice cured illness. He never drank from the mouth of the pitcher nor from the broken side of any container. He didn’t like blowing over foods and drinks. Once he asked his servant, Muslim, to fetch a tumbler of water. When he came in front of the Imam (a.s.) he blew over the water because there was some particle floating on the surface. The Imam (a.s.) said,“Now! You drink this water and bring another tumbler for me!”