Alhassanain(p) Network for Heritage and Islamic Thought

22. ABOUT ABU JAHL’S DAUGHTER

Hazrat Ali (a.s.) neither married a second wife during the life time of Fatima Zehra (a.s.) nor he ever thought of another marriage while she was alive. But some inimical narrators have concocted stories to malign him. The story is that Hazrat Ali (a.s.) wanted to marry Abu Jahl’s daughter by name Jaweria or Jamila. When the Prophet (s.a.) heard about this, he was very upset and opposed the idea. Therefore Masoor ibne Makhrama says that Hazrat Ali (a.s.) wished to marry the daughter of Abu Jahl and when Fatima heard about it, she complained to the Prophet (s.a.) and said that the people of his clan have started saying that he hadn’t the slightest care for his daughters and that Ali (a.s.) was bringing another woman home in the person of Abu jahl’s daughter! When the Prophet (s.a.)heard this he was very upset, went to the pulpit and said:

“I donot make the legitimate (Halal)

as illegitimate (Haram) and legitimate

as illegitimate, but By Allah!

The Prophet (s.a.)’s daughter and

the daughter of

Allah’s enemy cannot be

united in matrimony with

one person!”

Ref: Qamees, Vol 1, Page 412

Another narration in this connection is that Masoor ibne Makhrama heard the Prophet (s.a.) say from the pulpit that bani Hisham ibne Mughira had sought his permission to give their daughter in marriage to Ali (a.s.). He replied:

“I don’t permit!

I don’t permit!

I don’t permit!

But if the son of Abu Talib gives

divorce to my daughter, he can enter

into matrimony with that girl!”

Ref: Tareeq e Qamees, Vol 1, Page 412

This and many such narratives are attributed to Masoor ibne Makhrama. This person was the nephew of Abd ar Rehman ibne Auf and was born two years after the Migration in Makka and moved to Madina in 8H. Ibne Hajar Asqalani writes about him:

“Two years after the Hijrat he was

born in Makka. He came to Madina

at the end of Dual Hijja 8 H.”

Ref: Tahzeeb al Tahzeeb, Vol 10, Page 151

The author of Asaba writes:

“He was born two years after the Hijrat

and after the conquest of Makka , Dual Hijja 8 H

he came to Madina when his age was 6 years.”

Ref: Asaba, Vol 3, Page 399

Makka was captured in 8 H and the concocted story too was dated around the same period. Till that time Abu Jahl’s children had not embraced Islam. Therefore, on the day of the capture of Makka, Bilal had sounded the Adhaan standing near the Kaaba , the same Jaweria binte Abu Jahl demonstrated her infidelity when she said:

“God has kept my father safe

from hearing the crude voice

of Bilal!”

Ref: Tareeq Abul Fida, Page 145

There is no question of matrimony with an infidel like this. The surprising thing is that the old companions are quiet and a child of six years becomes a narrator! And the bigger surprise is that the erudite scholars who reject the evidence of Ibne Abbas regarding the event of Qirtaas saying that the small child cannot be trusted to report correctly, accept and quote the story concoted by Masoor ibne Makhrama.If there was ant truth in these stories, The Ameer e Sham would be the first to make all possible use of them. Even Umm al Momineen Ayesha would be too pleased to talk about these things. But the silence of these two persons proves beyond doubts that they too believed that the stories are concoted..

Also considering Hazrat Ali (a.s.)’s nature one cannot imagine his doing anything without consultingand seeking the permission of the Prophet (s.a.) or to think of doing anything that might have hurt or disturbed him. There are several points to ponder while rejecting these stories outright:

How can we imagine that Hazrat Ali (a.s.) could quietly plan matrimony with Abu Jahl’s daughter and she seeks the permission of th Prpohet (s.a.) for such an alliance. Is such a thing possible from a person who never took a step without the conset of the Prophrt (s.a.)!

How is it possible that the Prophet (s.a.) would term legitimate as illegitimate in ire, even if it is for his personal consideration..While the Prophet (s.a.) is known for his strict observance of the norms of Shariah, how can one imaginge his anger even if his daughter was faced with the prospect of the second woman to share her home and hearth! We can therefore conclude that the narrations quoted are sheer concoted stories.

Here it is of interest to quote an incident about Mamoon Abbasi. Mamoon gave his daughter Umm al Fazl in marriage to Imam Mohammed Taqi (a.s.).The Imam (a.s.) took her along to Madina. From Madina she wrote to her father that Imam Mohammed Taqi (a.s.) had some slave girls at his home. Mamoon wrote to her angrily:

“We have not married you to him

to make whatever is legitimate for him

illegitimate. Don’t ever repeat such complaints again!”

Ref: Sawaiq Mohriqa, Page 123

When a worldly ruler like Mamoon was so particular about things termed legitimate by the Shariah, even though the interest of his own daughter was involved, then how could one imagine that the Prophet (s.a.) would wave aside the norms of Shariah to side with his daughter.. Can we imagine the Prophet (s.a.) going to the pulpit to air his ire? Can we imagine Ali (a.s.) defying the Prophet (s.a.) if he asked him to desist from doing certain things? The story doesn’t hold water when it says that the Prophet (s.a.) angrily said that the daughter of the Prophet (s.a.) and an infidel enemy of Allah’s daughter cannot be under one roof. When it is well known that Umme Habiba binte Abu Sufian, Safia binte Habi, his own spouses, were the daughters of known infidels and the enemies of Allah!

The truth behind all this concoction is that when the enemies of Hazrat Ali (a.s.) didn’t get anything against him, they went around spinning such yarn and canard.. The cunning adopted by them is that they want to show the nobility of Hazrat Fatima and her importance in the eyes of the Prophet (s.a.), but their main aim is to belittle Hazrat Ali (a.s.) in the consideration of the common Muslims by spreading such stories.

23. WIVES & CHILDREN

In deference and consideration for Hazrat Fatima Zehra (a.s.), Ameer al Momineen (a.s.) didn’t think of another marriage during her life time. But after she passed away, he married ladies from different tribes at different times.and had several issues through them. The particulars of Hazrat Ali (a.s.)’s spouses and their children are given here:

Hazrat Fatima Zehra (a.s.):

She gave birth to Imam Hassan (a.s.) on 15 Ramadan 3H and to Imam Hussain (a.s.) on 5 Shaaban 4 H. History mentions about another son, Mohsin, who died in early childhood. Some say that he died before birth in an accidental miscarriage. This was a tragedy in the History of Islam that happened within about a year of the passing away of the Prophet (s.a.). She gave birth to two daughters. The elder was Zainab Kubra whose title was Aqeela. The second daughter was Zainab Sughra whose Kunyat was Umme Kulthum. Zainab Kubra was married to Abd Allah ibne Jafar and Umm Kulthum married Mohammed ibne Jafar.

Imama binte Abil Aas:

In deference to the will of Hazrat Fatima Zehra, Hazrat Ali (a.s.) married her. She gave birth to Mohammed al Awsat who was martyred in the Battle Field of Karbala.

Umm al Banin binte Hazam Kalabia:

Hazrat Ameer al Momineen (a.s.) asked his brother Aqeel, who was an expert at Arab geneology, to select a lady from any tribe that is known for its exceptional valor so that she gave birth to valorous sons. Aqeel suggested to him to marry Umm al Banin Kalabia whose tribe was famous in Arabia for their exploits of chivalry and bravery. Hazrat Ali (a.s.) married her. She gave birth to four sons: Abbas, Abd Allah, Othman and Jafar. Abbas was born in 26 H and was the eldest of the four brothers. Then Abd Allah, Othman and Jafar were born in that order. All the four brothers fought valiantly and were martyred by the troops of Yazid in the battle of Karbala.

Laila binte Masood Darmia:

Ibne Athir writes in Kaamil and Ibne Saad in Tabaqaat that two sons were born to her. They were Abu Bakar and Abd Allah. Some historians are of opinion that both the names were of the same person. Sheik Abbas Qummi writes in Muntahi al Aamaal that she gave birth to Mohammed al Asghar and Abu Bakar. Syed Mohsin Amin writes in Aiyan al Shia that apparently the two names were that of one person. Mohammed al Asghar is the name and Abu Bakar is the Kunyat. Sheik Mufeed too considered Abu Bakar as the Kunyat. He too was martyred in Karbala.

Asma binte Umais Khasamia:

Ibne Athir writes in Kaamil that Mohammed al Asghar was born to her. Ibne Saad writes in Tabaqaatb that she gave birth to Yahya and Aun. Yahya died while Hazrat Ali (a.s.) was alive and Aun died in the battle of Karbala.

Umme Habib Sehba binte Rubiah Taghlabia:

She gave birth to one son, Omer al Atraf and one daughter Ruqayya Kubra. They were both born as twins. Ruqayya Kubra was married to Muslim ibne Aqeel.

Qaula binte jafar Hanafia:

She gave birth to Mohammed who was well known with the title of Hanafia. His Kunyat was Abul Qasim. Hedied at Taef in 81 H.

Umm Sayeed binte Urwa Saqafia:

Ibne Shahr Ashoob writes that she gave birth to Nafisa, Zainab Sugra and Ruqayya Sugra. Syed Mohsin Amin writes that she gave birth to Umm al Hassan and Umm Kulthum Sugra. Some chronichlers write that Umm Kulthum was Nafisa’s Kunyat.

Umm Shoaib Maqzoomia:

Ibne Shahr Ashoob writes that Umm al Hassan and Ramla, two daughters were born to her.

Maqbat binte Umra al Qais :

She gave birth to one daughter who died in her childhood..

Besides these wives, hazrat Ameer al Momineen had several slave girls whom he had married. The daughters born through these alliances were Umme Hani, Maimona, Zainab Sugra, Ramla Sugra, Fatima Imama, Khadija, Umm al Karam, Umm Salama, Umm Jafar, Jamana and Nafisa.

At the time of the death of Hazrat Ali (a.s.) the surviving wives were Amama, Asma binte Umais and Umm al Banin besides the eighteen slave girls. His progeny continued with Imam Hassan (a.s.), Imam Hussain (a.s.), Mohammed ibne Hanafia, Abbas and Omar al Atraf. Some chronichlers say that the total number of children he had was 25, some others say that it was 28 and others say they were 33 or 35. The reason for this difference is perhaps some of them had counted the name and the Kunyat as separate persons. Some have counted Mohsin in the list of children and others have not.

24. CONSTRUCTION OF THE MOSQUE & SEALING OF THE DOORS

The Prophet (s.a.), till after six months after his arrival in Madina, stayed at the home of Abu Ayoob Ansari. During this period neither there was any specific place for congregational prayers nor a permanent place of residence for him. He felt is necessary to construct the mosque along with a house for the family. There was a vacant piece of land near the house of Abu Ayoob Ansari where some animals used to be penned. The Prophet (s.a.) liked this land for building the mosque. The land belonged to the people of Bani Najjar from which family Hazrat Abd al Mutallib’s mother came. The Prophet (s.a.) wanted to buy away the land but the owners refused to accept any money for it and said that instead of material value they would prefer to get Reward from Allah. The Prophet (s.a.) didn’t like to take the land without cost because it belonged to two orphans.whose names were Sahl and Sohail and were under the guardianship of Assad ibne Zarara. The Prophet (s.a.) bought the land through Assad, got it leveled and started the construction of the mosque on it.which was ready in the shape of a four walled enclosure in a few days. Then, putting on wooden pillars and thatch, one part of the enclosure was covered to provide shade from the sun. On one side of the mosque, rooms were built for the ladies, which were increased later on as the need arose. In the middle of these rooms the house of Hazrat Ali (a.s.) was constructed. The Mohajirs coming from Makka too started building their quarters on the other periphery of the mosque. They had doors opening towards the mosque and they used to enter the precincts through these doors. The Prophet (s.a.) thought that this arrangement was not proper for the sanctity of the mosque and ordered that the doors opening into the mosque be sealed and the houses to have doors at the back..He wanted them to enter the mosque only through the main door. He permitted only the door of Ali (a.s.)’s house to open towards the mosque. Tirmizi writes:

“The Prophet (s.a.) ordered that

Except the door of Ali’s house all

Other doors to be sealed.”

Ref: Sahih Tirmizi, Vol 2, Page 214

Some persons didn’t like this arrangement. Certain brows frowned, some mouths opened and the gossip mill started working. The Prophet (s.a.) heard about the feelings of the companions. He therefore gathered them and said:

“Neither have I sealed your door nor

Have allowed Ali (a.s.)’s door to

Remain open. It is Allah Who has

Ordered sealing of your doors and

Leaving Ali (a.s.)’s door open.”

Ref: Qasais Nisai,Page 37

Certain relatives of the Prophet (s.a.) too wished that the doors of their homes opened towards the mosque, therefore they complained that showing partiality towards Ali (a.s.) he had allowed him this privilege.and refused them the facility. He said:

“Neither have I sent you out

Nor did I allow Ali (a.s.) to

Stay. It is Allah who has kept

You out and Ali (a.s) to stay in.”

Ref: Mustadrak Hakim, Vol 3, Page 117

Hazrat Omer too considered this a singular privilege for Hazrat Ali (a.s.) and used to say:

“Ali ibne Abi Talib enjoyed three

such special privileges that if I got

even one, it would have meant

to me more than owning red haired camels.”

When asked what these privileges were,

He said:

“The first was that he was married

to Fatima binte Mohammed (s.a.);

secondly, he had the honor of

residing inside the mosque

with the Prophet (s.a.), and thus

the matters that were legitimate

for the Prophet (s.a.)

became legitimate for him, and

Thirdly,

He was given the Standard on

The Day of Khaibar!”

Ref: Mustadrak Hakim, Vol 3, Page 125

Ibrahim Hamwaini writes in Faraed al Simtain that atleast thirty companions have talked about the tradition of Fath al Baab (The Sealing of the Doors) and termed it as a singular privilege for Ameer al Momineen (a.s.). In the school of Ahl al Sunnat, while this tradition is certainly quoted, they also mention that the Prophet (s.a.) had said

“Barring the window of

thehouse of Abu Bakar,

No other window was open towards

The mosque.”

When there was no chance of refuting the first narration, they tried to connect the two versions saying that the first event happened in the first year of Hijrat and the second happened during the last days of the Prophet (s.a.) This means that when the Prophet (s.a.) ordered the sealing of the doors all openings were sealed except that of Ali (a.s.)’s house. But when the time for the departure of the Prophet (s.a.) was nigh, he ordered Abu Bakr’s window to remain open towards the mosque and ordered all other windows sealed. This way they thought that a similarity had been established between the two events.But the effectiveness of the similarities of events will be in the event of their weight on the scale of Dirayat. The second narration is weak according to Dirayat because Hazrat Abu Bakr’s house was not on the periphery of the mosque since after migration he first lived with Bani Abd Auf and then he built his house outside Madina in a village, Sakh, about a mile from the mosque. He used to visit the Prophet (s.a.) during his illness from there only. Therefore the historian Tabari has written that on the day of the death of the Prophet, Abu Bakar came to Madina and inquired about his condition.:

“When he was assured that

There was some diminution

In the pain suffered by the Prophet (s.a.),

He (Abu Bakar) went satisfied

to his home in Sakh.”

Ref: Vol 2, Page 420

It is surprising that Abu Bakar used to live in Sakh and wasn’t in Madina at the time of the demise of the Prophet (s.a.), nor did he have any house adjacent to the mosque, then from where and how that ‘window’was installed to remain installed and all other windows were ordered shut!!Remember, these were the last days of the Prophet (s.a.) and in his extreme illness, according to Tirmizi, three days before his death he orders all windows opening towards Masjid e Nabawi sealed and Abu Bakar’s window to remain in it’s place!!! If we analyse this narration, the order was issued on Friday or Saturday and the Prophet (s.a.) demised on Monday. This means that this event happened after the Event of Qirtas, that took place on the Friday before the Prophet (s.a.)’s demise when the COMPANIONS raised hue and cry that he was seriously ill and pen and paper must not be brought to him that he was not in full control of his senses! But the later, ostensible, order about the WINDOW they sheepishly accept , if ever it was issued, and implemented!

This narrative, being against all norms of Dirayat, is constructively wrong that in one version it talks about khokha (window) and in others as baab (door). The meaning of the narrative becomes different with the use of these two different words and thus the narrative is unreliable. If instead of window, we accept the word door, the two events cannot be coordinated. Because in the earlier event all the doors opening towards the mosque were ordered closed excepting that of the house of Ali (a.s.) that continued to remain open. In the second, ostensible, event, when there was no other door opening towards the mosque, then how could they be sealed and the door of Hazrat Abu iege’s (non existent) house to continue to have the door opening towards the Mosque! The purpose for the concoction of this story seems that when, even Omer recognized the opening of Ali (a.s.)’s door towards the Mosque as a singular privilege, they made a weak attempt to devise a story to establish the same privilege for Hazrat Abu Bakar!!

It is imperative to consider that what was the reason for leaving the door of Ali (a.s.) open towards the mosque and ordering all others sealed. It is apparent that the main purpose must have been to preserve the sanctity of the precincts. The doors of the Comapnions were opening towards the mosque and they used to enter through those doors in all conditions of cleanliness or otherwise. This was ultra vires the sanctity of the place. The Prophet (s.a.) therefore ordered all the doors opening into the mosque to be sealed excepting that of Ali (a.s.)’s house. The reason for this exception was that Ali (a.s) was Tayyeb (Chaste).and Taher (Pure) and was free of all apparent impurities. Therefor no conditions were imposed on his entry to the mosque as was the case of the Prophet (s.a.). Therefore the Prophet (s.a.) said:

“O Ali (a.s.)! None other than

you and me is permitted to enter

his mosque in the state

Of Janub (apparent impurity)”

Ref: Mishkaat, Page 564

On account of this purity and chastity,Ali (a.s.)’s door was kept open towards the mosque and all others were ordered sealed. As the homes of Moosa (a.s.) and Haroon (a.s.) were accepted as mosques, the house of the prophet (s.a.) and his Vicegerent (a.s.) too had the same sanctity. Therefore the Prophet (s.a.) said:

“Allah ordered Moosa (a.s.) that

he build a pure and clean

Mosque and none else, other

than Moosa a.s) and Haroon (a.s),

should reside in that. Allah ordered

me to build a pure and clean mosque

wherein only me, Ali (a.s.) and his two sons,

And none else, should reside.”

Ref: Qasaes, Siyuti, Page 243

When this privilege was reserved only for the Prophet (s.a.), Ali (a.s.) and his Chaste sons (a.s.), no question arises of allowing the door or window of any other person opening into the mosque. If it was the Divine will to give the same status to Abu Bakar, he would have been allowed to keep the door open in the first instance only! When he was not eligible for such a privilege, what was the question of his having a door or window opening in that direction! Another question about the narrative is that the word Khokha doesn’t mean a window. At best it can be translated as’a ventilator’. It is written in the Ferozabadi Khamoos (Dictionary) ,”Kurrat tardi al zau il al bayt- a hole that allows light into a house.” The ventilators cannot be used for entering or leaving a house and they are located on the walls almost at the roof level!When it is impossible ti enter or exit the house through the Khokha, then what privilege auch a contraption would provide to Hazrat Abu Bakr!

25. THE PROPHET (s.a.)’S EXPEDITIONS (THE GHAZWAAT)

A Ghazwa is a war or a battle in which the Prophet ( s.a.) himself participated. After the Annunciation the Prophet (sa.) bore the hardships inflicted by the infidels of Makka for thirteen long years. When he moved from Makka to Madina, he didn’t have any thought of wreaking revenge on the infidels and polytheists. But the Qureish were working under the shame of defeat and failure and were very upset over the Prophet (s.a.) escaping unscathed from Makka. After rendering the Muslims of Makka homeless, they were planning strategies to destroy Islam and finish the Movement once for all! They started putting together all their evil powers to achieve their ends. The Prophet (s.a.) who had peacefully tried to propage his Faith in Makka and had struck agreements of peace with the Jewish Tribes of Madina, wished that no opportunity arose for wars with the Qureish that would mean unnecessary shedding of innocent blood. But the Qureish wanted to destroy the peace and tranquility of the Muslims in Madina by imposing wars over their heads. The Prophet (s.a.) was left with no other choice than fighting in self defence. Therefore, the Prophet (s.a.) made no mention of waging wars and didn’t give permission to his men to take any precipitate action till the Qureish and the Jews forced any such eventuality. Allah had given assent for Jehad when the activities of the infidels crossed all limits of decency. Therefore Allah says in the Holy Book:

“Those (the Muslims) against whom the Infidels fight,

too have permission to battle, because

hardships were inflicted on them, and

Allah has the power to help them.”

The fact is not hidden that the Infidels first forced the Muslims out of their homeland and attacked their homes to annihilate them. In these circumstances if war was not declared against them, their very existence would have been in jeopardy. No doubt Islam is the custodian of peace and tranquility, but it doesn’t mean that it wants people to stoically face all the tyrannies endlessly. The Muslims had to exercise their right to fight for their own safety and tranquility. In the circumstances they were left with no other choice than rising to the occasion and preparing to combat the enemy. If war is an abhorrent activity, the responsibility for the consequences rests on the shoulders of the aggressors. One who clashes with the enemy in self defence can never be blamed for the consequences of the conflict.

The word ‘Islam’ has its root in the word ‘Salama’ that means ‘Peace’. It is evident from the very name that the Religion, of Islam, stands for peace and tranquility. It shows that Islam is opposed to bloodshed and conflict. Islam makes no difference of race and color and is opposed to any forced annexation of territory. It permits war only in two situations: the first is when the enemy wages a war of aggression and attacks Muslims and without warfare there is no way of protecting the lives and property of the Muslims. Secondly, if there is positive evidence of the enemy making warlike preparations and any neglect might cause irreparable damage to lives and properties of th Muslims. In both circumstances, when waging war became unavoidable, the Prophet (s.a) gave his assent for it. The Muslims clashed with the Infidels once at the wells of Badr then at the foot of the hills at Ohod. Sometimes they defended themselves from within the bounds of Madina. All these theatres of war were geographically close to the Dar al Islam, Madina and very far from the Dar al Kufr of those days, Makka. This proves that all these campaigns by the Muslims were solely in self defence. If Muslims had aggressive designs, these battles would have been fought nearer the homes of the Infidels! They were all the preemptive and planned attacks of the Infidel Enemy! Only the Battle of Khaibar was fought away from the Islamic Base and closer to the stronghold of the Jews. But the truth is that they were exiled from Madina for intriguing against the Muslims and raising men and materials to wage a war against them. If the Prophet (s.a.) had not initiated preemptive action, they were about to attack Madina with immense power of men and materials.

Although Islam has given permission of waging wars in unavoidable circumstances, there are strict norms about the various stages like the out-break, the action in the actual theater and the aftermath of the wars! At every stage they have to keep in mind the ultimate aim of peace and tranquility. Before any warlike activity they have to invite the opponents to Islam or Peace! The opponents must be informed that the purpose of the conflict is not shedding unnecessary blood and causing loss of property and making slaves and prisoners out of children, women and men. Islam also prohibits harming women, children and maimed and injured men. Therefore in the Battle of Hunain, when Khalid bin Walid killed a woman, the Prophet (s.a.) expressed his disapproval of the act and ordered him not to commit any such act in the future. Once talking to the troops, the Prophet (s.a.) said that they must take care to see that the women and children of the infidels were not harmed during the war. Someone said that they were the children of the polytheists and they deserve to be killed. The Prophet (s.a.) said,” Aren’t many of you good persons not the off-spring of the infidels!?”Islam never permits causing obstruction to the flow of essentials like food and water even for the troops of the enemy. It also bans destruction of enemy property like gardens, farms and buildings. Similarly it abhors sadistic severing of the body parts of the fallen enemies. This was one of the heinous practices of the Days of Ignorance in Arabia. Islam abolished this nefarious practice! Islam also laid down norms for the treatment of theprisoners of war. It also established norms for collecting reparations (Fidia) and releasing them honorably. If circumstances required keeping them under detention, norms were there for their proper treatment during the incarceration. Even if they were to be kept as slaves, the treatment had to be very humane.

It cannot be denied that after the Prophet of Islam (s.a.), Muslims had waged some wars of aggression and expansion when the normsof Jehad e Islami were overlooked. While one group championed the acts fo terror and suppression as their right, they thought that victory, wealth and pelf acquired through such wars was Rightful! But Islam neither approves of such wars nor is it responsible for such atrocious acts!! Islam has declared in clear terms:“Laa ikraha fil Deen--- there is no aggression in th Faith!” All the Verses that have been revealed in the Holy Quran concerning Jehad are about the circumstances when the enemy forcefully tries to suppress and crush the Muslims. Islam neither permits aggressive warlike initiatives nor it allows forcing its thoughts on others cruelly. The responsiblilty of the wars is always on the kings and emperors who, for self aggrandizement and craving for wealth, plundered innocent peoples and caused untold hardship to huge human populations. These acts gave an opportunity to some people to blame Islam that it was spread with the strength of the sword!

After these introductory sentences, we shall describe the Ghazwaat that were fougth by the Prophet (s.a.) that highlight the defensive aspect of these battles and at the same time illustrate the prowess and valor of the Standarad Bearer of Islam and the Victor of the Battles, Hazrat Ali (a.s.).He set such high standards in his conduct of the warfare that he never chased a combatant running away from the theatre, he never harmed women and children, never killed an injured opponent and never stripped an enemy as was the practice during the battles of those times!