Alhassanain(p) Network for Heritage and Islamic Thought

BiographiesOf Leaders Of Islam

Author:Sayyid 'AliNaqi Naqawi

www.alhassanain.org/english

Table of Contents

Preface 6

The Supreme Among The Prophets 13

NAME AND LINEAGE 13

BIRTH 13

FIRST TRIP TO SYRIA 14

TRADE JOURNEY 15

MARRIAGE 15

EXCELLENCE OF CONDUCT 15

Amir Al-Mu'minin Imam Ali Ibn Abu Talib (A.S.) 16

NAME AND PARENTAGE 16

BIRTH AND TITLES 16

UPBRINGING AND INSTRUCTION 16

HARDSHIPS AND AGONIES 17

MIGRATION 17

MARRIAGE 18

LIFE AT HOME 18

HOLY JIHAD 19

SERVICES TO ISLAM 20

HONORS AWARDED 20

THE PROPHET'S DEATH 22

AFTER THE PROPHET'S DEATH 22

CALIPHATE 24

THE BATTLE OF JAMAL 24

THE BATTLE OF SIFFIN 25

MARTYRDOM 26

Fatima Az-Zahra' The Sublime Among All Women 28

NAME, TITLES AND PARENTAGE 28

BIRTH 28

INSTRUCITON AND STATUS 28

PREVAILING CIRCUMSTANCES 28

MIGRATION 29

MARRIAGE 29

CHILDREN 30

CHARACTER AND VIRTUES 30

HOUSEHOLD DUTIES 31

INDIFFERENCE TO ADORNMENT 31

SELFLESSNESS IN WORSHIP AND PRAYER 32

THE VEIL 32

SERVICES TO ISLAM 32

THE PROPHET'S TREATMENT 33

DISTINCTIONS 33

ON THE PROPHET'S DEATH 34

ADVERSE CIRCUMSTANCES 34

FADAK 34

HER WILL 35

DEATH 36

The Second Imam Al-Hasan Al-Mutaba (A.S.) 38

NAME AND PARENTAGE 38

BIRTH 38

INSTRUCTION 38

CALIPHATE 39

TERRORISM OF MU'AWIYA 41

TREATY 42

TERMS OF THE TREATY 43

AFTER THE TREATY 43

CONDUCT AND VIRTUES 44

DEATH 45

The Third Imam Sayyid Ash-Suhada' Al-Husain (A.S.) 46

NAME AND PARENTAGE 46

BIRTH 46

UPBRINGING 46

THE PROPHET'S AFFECTION 46

AFTER THE MESSENGER'S DEATH 47

FABRICATION OF HADITH 47

MU'AWIYA APPOINTS HIS SUCCESSOR 47

YAZID'S CHARACTER 48

HARASSMENT OF THE IMAM 49

LOVE AND DEVOTION 53

'ASHURA 53

FIRST MARTYRED LADY 54

MORE MARTYRS 55

The Fourth Imam Sayyid As-Sajidin, Zain Al-Abidin (A.S.) 58

BIRTH AND PARENTAGE 58

UPBRINGING 58

AFTER HIS RELEASE 60

OCCUPATIONS 61

SECOND IMPRISONMENT 61

CHARACTER AND VIRTUES 62

HIS PIETY 63

AS-SAHIFA AS-SAJJADIYYA 64

DEATH 64

The Fifth Imam Muhammad Al-Baqir Son Of Zain Al-Abidin 65

PARENTAGE 65

BIRTH 65

UPBRINING 66

FATHER'S DEATH AND RESPONSIBILITIES OF IMAMATE 66

ENVIRONMENT 67

THE KARBALA' RECITATIONS 67

STATUS OF KNOWLEDGE 67

DISSEMINATING THE KNOWLEDGE OF AHL AL-BAYT 68

CHARACTER AND VIRTUES 70

AS COUNSELOR TO THE GOVERNMENT 70

HARASSED BY THE UMAYYAD GOVERNMENT 71

DEATH 72

The Sixth Imam Ja'far As-Sadiq (A.S) 73

NAME AND PARENTAGE 73

BIRTH 73

UPBRINGING 73

IMAMATE 73

REVOLUTION 74

ATROCTIES ON THE SAYYIDS 75

CHARACTER AND VIRTUES 77

DISSEMINATING KNOWLEDGE AND LEARNING 78

DEATH 78

The Seventh Imam Musa Al-Kazim (AS) 80

NAME AND PARENTAGE 80

BIRTH 80

UPBRINGING AND INSTRUDCTION 80

IMAMATE 80

PERSECUTION 81

CHARACTER AND VIRTUES 81

DEATH 85

The Eighth Imam 'Ali Ar-Rida (AS) 86

NAME AND PARENTAGE 86

BIRTH 86

UPBRINGING 86

SUCCESSION 86

IMAMATE 86

PROFOUND KNOWLEDGE 86

VARIOUS PHASES OF LIFE 87

THE POLITICAL DILEMMA 87

DEPARTURE FROM MEDINA 88

AS HEIR-APPARENT 89

THE IMAM'S CONDUCT 90

DEATH 92

The Ninth Imam Muhammad At-Taqi (AS) 93

NAME AND PARENTAGE 93

UPBRINGING AND INSTRUCTION 93

FIRST JOURNEY TO BAGHDAD 93

OPPOSITIONS 94

RETURN TO MEDINA 96

CHARACTER AND VIRTUES 96

PUBLIC GUIDANCE 97

JOURNEY TO BAGHDAD 98

DEATH 98

RADAWI SAYYIDS 98

The Tenth Imam Ali An-Naqi (AS) 100

NAME AND PARENTAGE 100

BIRTH AND UPBRINGING 100

CHANGES OF REGIME 100

HARDSHIPS AND MISFORTUNES 100

CHARACTER AND VIRTUES 104

DEATH 105

The Eeleventh Imam Hasan Al-'Askari (AS) 106

NAME AND PARENTAGE 106

UPBRINGING AND INSTRUCTION 106

IMAMATE 106

BEHAVIOR OF CONTEMPORARY KINGS 106

APPOINTMENT OF DEPUTIES 107

CHARACTER AND VIRTUES 108

AS CENTER OF LEARNING 108

DEATH 110

The Twelfth Imam Sahib Al-'Asr Wa Al-Zaman 112

NAME AND PARENTAGE 112

TITLES 112

AL-MAHDI IN THE HOLY QUR'AN 112

PROPHECIES 115

BIRTH 117

UPBRINGING AND INSTRUCTION 117

GOVERNMENT'S INQUISITION 118

THE MINOR OCCULTATION 118

THE MAJOR OCCULTATION 119

Preface

The sixth century of the Christian era was a period during which the flood of atheism rose to its apex. Worldwide, all countries were engulfed by the deluge of paganism surging in four directions. In china, the teachings, of Confucius were forgotten; India became the cradle of idolatry; Persia was exulted in fire-worship; Europe lay wrapped in the black shroud of the Dark Ages. Arabia was, likewise, in the grip of a number of idols which were worshipped by different tribes. All immoral practices and shameful sins prevailed in that peninsula, destroying social structures and wiping out moral values.

At long last, according to the laws of reaction, the darkness of atheism was shattered by the light of divine guidance. The sun of Monotheism shone again in all its brightness, discarding the clouds of apostasy, star-worship and other pagan doctrines. In Mecca, savior of humanity started a dramatic change in the history of man.

Endowed with his God-gifted power, he brought radical changes to the decadent society. Through the medium of wise preaching, he succeeded in convincing his people, and later the world at large, that image-worship was a senseless practice, and that they ought to believe in One Supreme Being Who is the Creator, Lord and Sustainer. Rising to the zenith of political power and prowess, this reformer later commanded the ignorant folks to abandon idolatry and gambling, give up usury, andabstain from wine-drinking.

As the greatest law-giver of all times, he set for mankind an everlasting code of ethics that ensured moral excellence. He released the poor from the grip of capitalist exploitation, relieved the oppressed from the clutches of the profiteers, and set such basic rules as would ensure the emancipation of slaves through the employment of terse and well calculated measures.

Muhammad was the name of this sage and reformer to whom all the moralists of the East and the West ought to pay homage. With incessant labor, and with the sacrifice of house and hearth, Muhammad revolutionized the moral and mental attitude of his wild-tempered, rough and unruly nation within the short span of twenty years. When he was finally called to God's mercy, he left this world satisfied and contented, having successfully and fruitfully fulfilled his mission.

He had also left behind him capable successors, from his own holy Progeny, who never ceased conveying his sacred teachings in the light of the holy QUR'AN and the exemplary SUNNAH. He had clearly and unambiguously declared that both the holy QUR'AN and his revered Progeny would survive in close connection with each other till the Day of Judgment. Indeed all moralists, rationalists, and historians of the East and the West ought to pay homage to that sublime reformer.

We feel it is our moral obligation to form an idea about the biographies of the holy Prophet and his revered descendants. This book is a humble effort to achieve this objective. We are morally bound to know as much about these sacred sages as can be by reviewing authentic and reliable sources. It is indeed a sad fact that the young generations of schoolboys and schoolgirls, as well as college students, are by far more familiar with other philosophers and reformers than with the holy Prophet and his true followers. It is a great intellectual gap the filling of which is badly needed now more than ever before.

The biographies of the Prophet and his sacred Progeny set a perfect standard of moral excellence for all humanity. In our daily life, we are doomed to encounter numerous odds. The theme of morality is to remember our duty in all circumstances, pleasant and unpleasant, however intolerable the latter may be. In order to attain this goal, it is incumbent upon us to study the biographies of individuals who exercised a complete control over their desires. These were especially blessed and guided by the Almighty. They were not ruled by sentiment; rather, they were always of their duties and moral obligations. They set the best examples in piety, perseverance, fortitude and sacrifice.

The biography of Muhammad and his sacred Progeny is a comprehensive book of morality each page of which narrates either feats of bravery and courage, or deeds of generosity, sacrifice, and self-denial. If one studies such biographies, he will come across some jewels of wisdom and knowledge. He will find in them storehouses of knowledge and theology. The pages of their biographies bring to his view sanguine scenes of battles fought against tyranny and oppression.

Those noble sages did not live their lives under the same circumstances. The bitter odds of life forced them to face various situations and fortunes, and they had to cope through various means and methods, each according to what best suited his own individual capacity and caliber. In order to learn the best methods to apply in various circumstances, we must read these biographies, one by one, so that we may go through all events and come to know of the best possible way to deal with them.

It is equally important to appreciate the lofty status they enjoy in numerous verses of the holy QUR'AN which refer to their sublime ethics and exemplary deeds. I would like here to quote only a few of them whichis but a drop in the ocean:

On p. 244 of GHAYAT AL-MARAM, 'ALLAMA AL-BAHRANI quotes the FAQIH ABU AL-HASAN MUHAMMAD IBN ALI IBN SHADHAN as stated in AL-MANAQIB AL-MA'AHMIN TARIQ AL-AMMAH, quoting IBN 'ABBAS saying that he heard the Messenger of God (P.B.U.H.) say in a lengthy HADITH: "O people! Whoever is pleased to emulateme, let him accept the WILAYAT of ALI IBN ABU TALIB and the Imams from my offspring, for they are the storehouses of my knowledge". JABIR IBN 'ABD ALLAH AL-ANSARI stood and asked: "O Messenger of God! How many are these Imams?" He (P.B.U.H.) answered: "O JABIR! You have asked me, God bless you,

about Islam in its entirety!" then he added: "Their number is similar to the number of wells which gushed forth for MUSA IBN 'UMRAN when he struck the stone and twelve wells gushed forth". On p. 406-407, Vol. 2, of TAFSIR AL-BURHAN, 'ALLAMA AL-BAHRANI quotes IMAM ABU JA'GAR MUHAMMAD IBN JARIR from SHADHAN from SALMAN saying: "The Messenger of God (P.B.U.H.) said once to me: 'God the Almighty and Sublime never sent a prophet or a messenger without assigning twelve NAQIBS (representatives or deputies)'.

I said: 'O Messenger of God! I have come to know that from the People of the two Books'. He said: 'O SALMAN! Did you come to know whoare my NAQIBS and who are the twelve men God selected for the nation after me?" I said: 'God and His Messenger know best'. He (P.B.U.H.) said 'O SALMAN! God created me of the choice of His light and called upon me and I obeyed Him, and He created IMAM ALI out of my light and He called upon him and Ali obeyed Him, and He created Fatima of both myself and Ali, and He called her and she obeyed Him, and He created AL-HASAN of me, of Ali and of Fatima, and He called upon him and he obeyed Him,

and He created AL-HUSAIN of me, of Ali, of Fatima, and of AL-HASAN, and He called upon him and he obeyed him. Then He named us after five of His own Names: God is the Praised One (MAHMUD), and I am Muhammad; and God is the Sublime ('ALI), and this is 'Ali, and God is the Creator (FATIR; see Chapter 35 of the holy QUR'AN), and this is Fatima; and for God are all the attributes of bounty (IHSAN), and this is AL-HASAN; and God is the One Who grants (MUHSIN), and this is AL-HUSAIN. Then He created out of us and out of AL-HUSAIN nine Imams, and He called upon their souls, and they obeyed Him even before He created the heavens or the earth or the human species; for we have been but light raising God, listening unto Him, obeying Him'". SALMAN continues to say that he asked the Messenger of God (P.B.U.H.): "May both my parentsbe sacrificed for thy sake, what shall be the reward of those who know these Imams?

" He (P.B.U.H.) answered: "O SALMAN! Whoever knows them as they ought to be known and emulates them and befriends their friends and becomes the enemy of their enemy shall, by God, go where we shall go, and shall live where we live". SALMAN continued to ask the Messenger of God (P.B.U.H.): "O Messenger of God! Can Imam be acquired without knowing their names and lineage?" He (P.B.U.H.) answered: "No, SALMAN". Then SALMAN asked: "O Messenger of God! I would like to be one of their men, for I know them up to AL-HUSAIN", whereupon the Messenger of God provided him with the names of the rest of AHL AL-BAYT, saying, "Then the master of the worshippers ALI IBN AL-HUSAIN, then his son MUHAMMAD IBN ALI splitter of the knowledge of the early ones and the latter of the Prophets and Messengers,

then JA'FAR IBN MUHAMMAD, God's truthful tongue (AS-SADIQ), then MUSA IBN JA'FAR who suppresses his anger perseveres for the sake of pleasing God, the Almighty and Sublime, then 'ALI IBN MUSA who accepts God's destiny (AR-RIDA), them MUHAMMAD IBN ALI who is chosen from the best of God's creation, then 'ALI IBN Muhammad who guides people to God's way (AL-HADI), then AL-HASAN IBN ALI who is the silent keeper of God's secret, then Muhammad IBN AL-HASAN the guide and the truly guided one who is the living articulator (AL-QAIM) of God's Rights". Then the Prophet (P.B.U.H.) continued saying, "You shall come to see him (AL-QA'IN, AL-MAHDI) upon his Return, and so shall everyone who is like you, and whoever accepts his sovereignty out of knowledge". SALMAN continues to describe is feeling of ecstasy at such glad tidings. This proves that all those who possessed the spiritual caliber of SALMAN, who believed in an emulated these saintly souls, will have the unique distinction and honor of being risen from death to witness the return of AL-HAHDI and enjoy the kingdom of God which he will INSHA-ALLAH establish on earth.

The first in the series of biographies of these illustrious sages is the biography of Prophet Muhammad, the Chosen One, the Seal of the Prophets, peace be upon him and his Progeny. His noble conduct is an ideal to be followed by every Muslim. Nay! Since the character of that great teacher was the climax of moral excellence, all humanity ought to proudly emulate him. Then we will narrate the biography of IMAM ALI IBN ABU TALIB. It is so comprehensive that not one group of men, or inhabitants of a particular region, but rather people of the whole world can find in it their ideal model. His career was so multi-faceted that we can see numerous models of cardinal virtues in that one individual. If we analyze the biographies of great men, we will find that each excelled in one virtue or two. Take, for example, Alexander the Great, napoleon, or Cromwell.

They can be taken as models of martial talents, men who maneuvered their armies skillfully in very precarious situations, winning astounding victories. But you cannot learn a lesson in sacrifice, humbleness or generosity from them. NAUSHERWON, Persian ruler, is renowned for his unparalleled justice, but he is a model for kings only. His life does not teach people how to live peacefully as good neighbors maintaining a social order. HATIM AL-TA'I is distinguished for generosity. But how to fight for the cause of righteousness and the interest of the nation cannot be taught by that Bedouin chief.

Names of RUSTAM, RICHARD LION-HEART and KHALID IBN AL-WALID shine brilliantly in the sky of bravery, butthe will not demonstrate for us as to how we should deal with oppressive rulers patiently for the sake of the good-will of humanity, or how to relinquish our rights to avert the calamities of a civil war. Even the combination of three or four, or even five, of such "great" personalities will not form a model to guide us in various walks of our lives.

History nevertheless brings before our view one sublime figure whose character has acquired the combination of all virtues, one who has left his footprints to guide us in all circumstances. He prompts us to fare honorably in prosperity or adversity, in success and in failure, as a king or as a laborer, as a commander or as a soldier, as an orator or as a philosopher- in all phases of life. This is the personality of IMAM ALI IBN ABU TALIB who was the true successor of the holy Prophet and the living embodiment of his teachings. In the biography of IMAM ALI, one finds all aspects of human conduct which teach him how to lead his life in changing circumstances, and how to stand before the world as a model of moral perfection. It was IMAM ALI from whom humanity can seek guidance by scrutinizing the various facets of his life and career. Another personality to be particularly cherished by half the human race, I mean the fair sex, is that of FATIMA AZ-ZAHRA, the chaste daughter of the holy Prophet.

Islamic teachings are not confined to men only; they include women, too. The personality that can be a model exclusively for women is that of Fatima, the sublime among the ladies of the world. She can singly guide half the human race as successfully towards moral perfection as the thirteenInfallible ones can guide men. Then comes the prince of Peace, IMAM HASAN, who for the sake of the welfare of the Muslims, and for the sake of saving them from bloodshed, relinquished his right as Caliph of the Muslims and concluded a treaty with his opponent MU'AWIYA on such equitable and wise terms as would ensure, if implemented, the protection of the Divine Law,

which was the ultimate objective of his life. He also provided chances to prepare the UMMA for JIHAD or for the great sacrifice which his younger brother HUSAIN performed on the blooded field of KARBALA. In order to attain moral excellences in a life full of hardships, a pious person has first to subdue his own desires and animal instincts. He has to tread upon and rise above his physical urges, and he has to struggle for the achievements of his principles in the light of reason and wisdom. He has also to fight external obstacles hindering his path towards the truth.

Environment, atmosphere, the pace of time and the forces of oppression, all unite to distract him from the path to righteousness. The floods of injustice, the storms of tyranny and downpour of troubles make it impossible for him to stand in their face. In such situations, it is not possible for everyone to lay down his life for the cause of defending the truth. Fortitude, forbearance, patience and courage are words written in dictionaries and are narrated as tales or legends or recorded in books of ethics.

But to demonstrate the actual meaning of these words during times of hardship, or advance bravely towards the valley of death, or to quicken the staggering legs towards a real challenge, we need a living guide who serves as a model of such caliber. We desire the presence of a seasoned and experienced hero who braves the storms of calamities, swims through the ocean of blood and calls upon the whole world to: "Come up and follow me to the zenith of truth, the apex of righteousness, and the heights of fortitude…!" Such a personality can undoubtedly be none other than HUSAIN IBN ALI.

Among the Fourteen Infallibles, tall stands IMAM ZAIN AL-ABIDIN, IMAM ALI son of HUSAIN, the embodiment of patience and devotion. He was strong enough to undergo the hardships of fetters, shackles and imprisonment in the way of God on one hand, while, on the other hand, we find him given to worshipping his Lord in the loneliness of dark nights. These days, the human race is stooping into materialism, forgetting the Creator, living in a world where the mighty and powerful wish to trample upon the weak and the meek, the majority desiring to crush the minority. It was always needed, and it is now needed more than ever before, to cultivate in our hearts a feeling for devotion and worship since a true worshipper will never shrink from serving humanity.

A true devotee of God will always serve His fellow human beings. If he is strong, he will not abuse his strength by oppressing the weak; rather, he will protect them with his God-given strength. This feeling will obligate the majority to defend the minority instead of crushing it.in order to cultivate this feeling in our hearts, we ought to narrate the biographies of those purified persons who, even during times of extreme desperation and dismay, did not forget their Lord.

When composed and enjoying all conveniences, one can enjoy the freedom of worship. But when the clouds of calamity and misery rest heavily on the mind, and the heart-rending shocks of the massacre of a whole family overwhelms the soul, worshipping the Lord so sincerely as to receive the title "ZAIN AL-ABIDIN", that is "chief of the prostrates", is the task of none but IMAM ALI son of HUSAIN.

IMAM MUHAMMAD AL-BAQIR and IMAM JA'FAR AS-SADIQ were scholars who revived the passion for learning and the pursuit for knowledge. The highway of the Divine Law, paved by Prophet Muhammad, the last Messenger of God, was blocked by doubts, fallacies and superstitions. Yet every individual among the Prophet's Descendants attempted to preserve the message of God and offered while doing so precious sacrifices, but alas the grip of political persecution always choked his voice and in the end brought him to an untimely death. IMAM AL-BAQIR and IMAM AS-SADIQ, however, had the chance to present to the world the sacred teachings of the Prophet which can ensure the reform of ht sinful human race. IMAM MUSA AL-KAZIM suffered the hardships of prison cells while upholding the banner of truth. IMAM AR-RIDA was appointed as the heir-apparent to the 'ABBASIDE monarch during the hey-days of the dynasty. He was surrounded by the elites, princes and ministers of the most significant and powerful empire of its time.

But he always sought to please his Lord, ignoring the pomp and power bestowed upon him even against his own will. He kept his escutcheon stainless, spotless, and he demonstrated how to perform that noble duty for which man was placed on earth. IMAM MUHAMMAD AT-TAQI lived the shortest span of life among the Imams, yet he demonstrated that when a person is resolved to be the model of moral perfection, he can leave an immortal impression of his conduct on the human mind.

Such a life, in spite of its short span, can be as important in moral history as any other of a longer duration. The biographies of IMAM ALI AN-NAQI and IMAM HASAN AL-'ASKARI are characterized with the same virtues which were the legacy of this household of Prophet-hoodAlthough both Imams lived in exile and imprisonment, they incessantly continued to propagate the teachings of the Prophet, braving all odds.

It is a fact that the religion of Islam is not merely a collection of doctrines. Islam came to bear the torch and shed the light on the zigzag of the human life. This is the way which may be described as 'thinner that hair and sharper than the sword'. One method, considered right at one time, may become wrong at another. It was, therefore, necessary to set up before the world different models of behavior to be emulated at every possible turn in the ever-bending path of life. Such cross-roads are usually met in man's journey. At every bend, it is possible that the traveler might take the wrong road and thus strays. The study of the biographies of these Infallible Leaders viz. the Prophet and his holy Progeny, consisting of Fatima and the twelve Imams from her descendants, is now available to the discreet reader on the pages of this book. Its size could not permit comprehensive details; therefore, we had to be satisfied with narrating the basic events only. May God render our humble effort the means of recognizing the real legacy of the holy Prophet and his truesuccessors. ALLAHOMMA AMIN.

The SupremeAmong The Prophets

MUHAMMAD THE CHOSEN ONE (PEACE BE UPON HIM AND HIS PROGENY)

NAME AND LINEAGE

Prophet Abraham, the Friend of God, had two sons: ISHAQ (ISAAC), whose descendants included BANI (children of) Israel, Moses, Jesus and many other prophets arising from his tribe, and also Samuel (Ishmael) who had twelve sons one of whom was QAYDAR whose offspring inhabited HIJAZ (northern Arabia). Among his other sons was 'ADNAN who earned a high reputation. Prophet Muhammad's family tree reaches up to 'ADNANA as follows: He is Muhammad son of 'ABD-ALLAH son of 'ABD AL-MUTTALIB son of HASHIM son of 'ABDU MANAF son of QUSAY son of KILAB son of MURRA son of KA'B son of LUAYY son of GHALIB son of FEHR son of MALIK son of NADR son of KANANA son of KHUZAYMA son of MUDRIKA son of ILYAS son of MUDAR son of NEZAR son MA'AD son of 'ADNAN.

The descendants of NADR son of KANANA were known as QURAYSH. Prophet Muhammad's mother was 'AMINA daughter of WAHAB son of 'ABD MANAF son of ZUHRA son of KILAB son of MURRA. This shows that on both maternal and paternal sides, the Prophet belonged to the distinguished tribe of QURAYSH.

BIRTH

In 570 A.D., ABRAHA AL-ASHRAM, then vice-gerent of Yemen on behalf of the ABYSSINIAN king the NEGUS, was a staunch Christian who had built a magnificent cathedral in SAN'A' and had ordered the Arabs to go there for the pilgrimage instead of Mecca. He had marble brought to it from one of the derelict palaces of the Queen of SHEBA. In it, he set up crosses made of gold and silver, and pulpits of ivory and ebony. He wrote to his master the NEGUS saying: "I have built thee a church, O King, the like of which was never built for any king before thee; and I shall not rest until I have diverted unto it the pilgrimage of the Arabs". Not only was his order totally ignored, and man from KINANAH, a relative tribe of QURAYSH, went to SAN'A' to deliberately defile the church, which he did one night, returning safely to his people.

ABRAHA'S fury knew no bounds and he vowed to raze the KA'BA to the ground in revenge. He advanced with a large army in the van of which he placed an elephant, hence the Year of the Elephant which started a whole era of reckoning.That system of reckoning continued to be followed until the days of UMAR IBN AL-KHATTAB, the second caliph, when, upon the suggestion of IMAM ALI IBN ABU TALIB, the era of the HIJRI calendar was introduced. It was on a Friday, the 17th of RABI' AL-AWWAL in that year (corresponding to April 28, 570 A.D.) that the holy Prophet was born in Mecca, the main metropolis of HIJAZ. Earth received the greatest blessings from Heaven and mankind was exalted by the advent of its greatest Law-giver ever.

But this great child, destined to be the supporter of the poor, the helpless and the orphans, could not enjoy the bliss of his father's love.

'ABD-ALLAH passed away in the full bloom of youth only a few months before Prophet Muhammad (P) was born. Some historians say that 'ABD-ALLAH died from an unidentified sickness only two months before the birth of his son Muhammad. The sadness of the situation is yet further aggravated when we learn that at the age of six he was deprived of his mother's affection as well. Providence had perhaps decided that he who would one day encompass every creature of the world in his affection, would have to taste the bitterness of the loss of his parent's affection in the tender years of childhood. As was the custom, a good-natured nurse of the tribe of BANI SA'Dwas appointed as a foster-mother to nurse Muhammad in the healthy climate of her desert village.

After weaning, he came back to Mecca to live with his mother 'AMINA. After her death, his grandfather ABD AL-MUTTALIB took him into his personal care and brought him up with fatherly affection. But after two years, this noble family-head also died. In the last days of his life, his major concern had been the safe upbringing of that child who he thought would grow up into a great personality. While breathing his last, he called his son ABU TALIB and entrusted Muhammad to his care. Other sons, older in age, stood by, but the far-sighted chief could see that none would look after his grandson as sincerely as ABU TALIB. History tells us that right up to his last breath, ABU TALIB fulfilled the promise which he had made to his respected father at the time when the life's lamp of the latter flickered.

In fact he extended the same love to Prophet Muhammad (p) as he did to his own children. He fostered him from the young age of eight years up to the time when he was a ripe, seasoned man of fifty-three, protecting him at the obvious risk of jeopardizing both his own life and that of his dear sons. His wife Fatima daughter of ASAD, too, was so affectionate to him that the Prophet tasted the flavor of maternal love from her. It was, therefore, only natural that when that noble lady died, Prophet Muhammad (p) uttered sorrowfully: "She was a mother to me after my real mother".

FIRST TRIP TO SYRIA

When Muhammad was twelve years old, ABU TALIB undertook a trade trip to Syria. Being an ambitious boy, he accompanied him. It was during this journey that BUHAIRA, a Christian hermit, met him and observed the signs of which he had read in previous Scriptures, and predicted: "This boy is destined to be a Prophet of great power and prestige". It was a very brief and fleeting encounter. They never stayed with BUHAIRA as some people mistakenly suggest.

PARTICIPATING IN THE 'LEAGUE OF THE INTERVENERS'

When Muhammad was twenty years old, the elders of the tribe of QURAYSH, headed by ZUBAIR son of ABD AL-MUTTALIB, drafted a covenant which they called "HILF AL-FUDUL", that is, "the league of the interveners", promoting chivalric principles. In the aftermath of 'ABD AL-MUTTALIB'S death, the Arabian tribes took to lawlessness. The anarchy and chaos reached such a level that the lives and property of strangers were no longer safe in Mecca. Resenting this situation, the HASHEMITES, the Prophet's clansmen, called upon the tribes of ZOHRA and TAYM to suppress the shameful disorder. They assembled at the house of 'ABD-Allah son of ADNAN and took an oath that: "We will always defend the oppressed, redress the grievances at all cost, and cooperate with one another to achieve this noble cause". Muhammad was one of the participants, and he held this agreement in high esteem. Even in the hey-day of Islam, when all other covenants of the Days of ignorance had been cancelled, he held himself bound by the said agreement and used to say: "If somebody were to appeal to me today in the name of that charter, I would surely respond to his appeal".

Yet in spite of such noble efforts, the vicious circle of evil was in full rotation. Women were regarded as inferior creatures; many of them were reduced to prostitution. Drinking, gambling, idolatry, adultery and usury were the order of the day. Murder, inter-tribal feuds and endless chains of revenge incidents were devastating the land. Life was neither safe nor peaceful. These were the moral and social conditions which the sensitive youth Muhammad was watching with very profound concern.

TRADE JOURNEY

The Prophet was twenty-five years old when he made a journey to Syria to sell KHADIJA'S merchandise there. The trip was so successful that KHADIJA obtained twice the profit she usually accrued every year.

MARRIAGE

KHADIJA daughter of KHUWAILID was deeply impressed by the moral excellence, honesty, and respectable personality of Prophet Muhammad (p) He, too, admired her fair dealing and noble character. So when an intermediary suggested that he should marry her, Muhammad reflected upon it and said, "She is a wealthy lady while I am too poor to be considered by her". But when he was assured of her agreement should he propose, he gladly made theforma request. KHADIJA acceded to it and a date was fixed for the marriage ceremony. AMR IBN ASAD acted as the trustee of his niece KHADIJA. ABU TALIB, on behalf of his nephew Muhammad, recited the marriage sermon and paid the matrimonial dower. Thus, the most sacred wedlock was executed. Although she was senior in age, Prophet Muhammad (P) esteemed her so much that he never thought of taking another wife during her lifetime.

EXCELLENCE OF CONDUCT

The MECCANS had seen and tested the Prophet from boyhood to youth. They were so much impressed by his honesty and righteousness that they called him "the truthful" and "the trustworthy". They entrusted their cash and precious articles to him with full confidence. His opinion was eagerly sought in disputed affairs of contending tribes.

Amir Al-Mu'minin Imam AliIbn AbuTalib (A.S.)

NAME AND PARENTAGE

From the family of Abraham and the tribe of QURAISH, IMAM ALI, a descendant of HASHIM, was the illustrious son of ABU TALIB son of ABD AL-MUTTALIB, the latter being the grandfather both of IMAM ALI and Prophet Muhammad (P.B.U.H.). Ali father ABU TALIB is the person who raised Prophet Muhammad (p), and Ali's mothers is Fatima daughter of ASAD, also a lady of the HASHEMITE clan. She treated Prophet Muhammad (p) so affectionately that the Prophet considered her as a second mother.

BIRTH AND TITLES

IMAM ALI enjoyed the unique honor of being born within the precincts of the KA'BA, on the thirteenth of RAJAB, thirty years after the Invasion of the Elephant (May, 600 A.D.), twenty-three years before the HIJRAH. His parents, ABU TALIB and Fatima daughter of ASAD, were overjoyed by such a blessing of God, and Prophet Muhammad (p), then 30 years old, was very anxious to see his newborn cousin. Probably he read in the babe's face that he would strengthen the Cause of Islam andprovide his right hand in the sacred mission ahead. Due to his accomplishments, he earned several titles the most famous of them include: AMUR AL-MU'MININ (Commander of the Faithful), AS-SIDDIQ AL-AKBAR (The Greatest Testifier), IMAM AL-MUTTAQIN (Leader of the Righteous), AL-FARUQ AL-A'ZAM (The Greater Distinguisher between Right and Wrong), YA'SUB AL-MUSLIMIN (The Elite among the Muslim),

AL-MURTADA (The One whom God Pleased), AL-WASI (The Vicegerent) WALIIALLAH (The Friend of God), SAYYID AL-WASIYYIN (Master of the Successors of Prophets), QASIM AN-NAR WAL-JANNAH (Distributor of Hell and Paradise), WARITH RASUL-ALLAH (Heir of the Messenger of God), KHALIFAT RASULLALLAH (Successor of the Messenger of God), HAIDER AL-KARRAR (The Oft-charging Knight), KHATAM AL-WASIYYIN (The Seal of the Successors of Prophets), AS-SAFI (The Pure), SAQI AL-KAWTHAR (Waiter of the Pool of KAWTHAR), YADALLAH (The Hand of God), ASADALLAH AL-GHALIB (The Victorious Lion of God).

UPBRINGING AND INSTRUCTION

IMAM ALI was brought up and instructed under the direct care of the Prophet (p) who spent most of his time imparting knowledge and teaching the principles of morality to his young cousin. IMAM ALI (A.S.) himself said: "I followed the Prophet (p) like the little one of the camel following its mother". Ali was a gifted child, with physical and mental potentials. Contrary to the common custom prevailing then, Imam Ali never prostrated before an idol; this is why Muslims say "KARRAMA-ALALHU WAJHAHU" that is, Allah safeguarded his face against prostrating before idols, after mentioning his name. The instruction of the Prophet (p) soon turned him into an accomplished, learned and highly intellectual youth. At the age of ten, he was wise enough to bear testimony to the Prophet-hood of Prophet Muhammad (p) and to promise him his full assistance.

But the occasion was not all merry. Prophet Muhammad (p) was to bring such radical changes in the prevailing religion, culture, society and thinking that none could be expected to help him in his mission. The environment, age, atmosphere,his nation - all were hostile to him. It was only Ali who bore testimony to his claims and promised to support his cause. The Prophet (p), too, declared that 'Ali was his minister and the executor of his will. He enjoined on all the believers to obey 'Ali. The second person to support his mission was his wife KHADIJA, the first lady of Islam, who promoted the cause of the faith through her wealth for a long time.

HARDSHIPS AND AGONIES

As soon as Prophet Muhammad (p) declared his mission of Prophet-hood, all the town residents turned against him. The same MECCANS who, until then, called him "truthful" and "trustworthy", now began to label him as "mad", "magician", "insane", and the like. They jeered and hurled stones and rubbish at him. In those days of misery and misfortune, it was Imam Ali (as) who did not shrink from helping and protecting the Messenger of God.

During the Battle of UHUD, the tables were turned and the victory turned into a defeat. MUS'AB IBN UMAYR, the Muslims' standard-bearer who bore facial resemblance to the Prophet (p), was killed, and the cry went that the Prophet (p) was killed. Most Muslim combatants were disheartened and they ran away for their lives, yet Imam Ali (as) remained to protect the Prophet (p) who had fallen into a pothole after 'ABDALALH IBN QAMI advanced towards him and struck him with his sword on the head with such force that two links of his own helmet were stuck in his face. Two of the Prophet's upper teeth were broken by the stone of another infidel. It was Imam Ali (as) who dashed like a lion to fight ABDALLAH IBN QAMI and all others alone and subdue them. When the Prophet (p) saw such a sacrificing spirit of Imam Ali, he asked him why he did not flee like others. Imam Ali (as) replied: "should I become KAFIR after accepting Islam?" The fighting was so intense that Imam Ali's sword broke down under the weight of the battle, and the Prophet (p) gave him his own sword "DHU AL-FIQAR". It was then some eye-witnessesreported, that a voice was heard from above saying: "LA FATA ILLA ALI; LA SAYFA ILLA DHU AL-FIQAR", that is, "There is no brave youth like 'Ali; there is no sword like DHU AL-FIQAR".

MIGRATION

After three years of painful exile in the ravine of SHI'B ABU TALIB, ABU TALIB died in Mecca. The death of such an affectionate and sacrificing protector passed very heavily on the Prophet's heart and he resolved to migrate to Medina. The enemies came to know about his intention and they planned to assassinate him after besieging his house at night. It was decided by the pagan MECCAN clans that every clan should provide one man and that they should collectively assault the Prophet (p) as soon as he came out ofis house. The Prophet (p) was apprised of the danger and he explained the situation to Imam Ali (as) asking him to stay behind. Sleep in his bed, wrap himself in his green covering-sheet, in order to fool the blood-thirsty foes and thus provide the Prophet (p) with the chance to safety.When Imam Ali (as) heard that his life was to be the ransom for the holy Prophet's life, he at once prostrated to God to thank Him for this unique honor.

It was the first SAJDAH of SHUKR (prostration of thanks) in Islam. Imam Ali (as) hated to part with the Prophet (p), so he asked him why he decided to let him stay in Mecca and not accompany him. The Prophet (p) said: "Are you not pleased that you are to me like Aaron to Moses, except that there will beno Prophet after me?" Imam Ali (as) slept soundly on the bed of the Prophet (p) while the Prophet (p) walked out of the house under the infidels' very noses. Coming out of the house, the Prophet (p) recited the first few verses of SURAT YASIN (Chapter 36 of the holy QUR'AN), and threw a handful of dust over their heads so none of the enemies could see him going out. He made his way safely to Medina. The enemies, armed with swords and lances, were resolved to assault at the first breath of dawn. When they did, they were puzzled to find Imam Ali (as) wrapped in the sheet of their intended victim. Sternly they asked Imam Ali (as) to tell them the whereabouts of Prophet Muhammad (p), and sternly Imam Ali (as) replied that the Prophet (p) had gone where his God wished him to be. This act of chivalric sacrifice is approvingly mentioned by God in his holy Book in verse 207 of Chapter 2. Imam Ali (as) remained in Mecca for three days. He returned the trusts, kept by the Prophet (p), to their owners; then, taking the ladies of the family with him, he too set out for Medina. He journeyed on foot for days the entire distance and joined the Prophet (p) at QIBA while his feet were bleeding. The Prophet (p) had full trust in the faithfulness of Imam Ali (as) and Imam Ali (as) proved that he was worthy of his trust.

MARRIAGE

On the fifteenth of RAJAB of the first year of HIJRA, Fatima (as) daughter of the Prophet (p) was married to Imam Ali (as) as instructed byGod. The marriage of the daughter of that Master of the world and of the Hereafter was performed in the simplest manner. Her dowry, which was 47 ounces of silver, was paid by Imam Ali (as) for which he sold his armor. It was thus demonstrated that the Muslims should never commit extravagance when they marry. The Prophet (p) could not afford to give his cherished daughter a marriage gift other than two earthen pitchers, a pair of palm-leave pillows, a leather-bed, a spinning wheel, a hand-mill and a water-skin.

LIFE AT HOME

The marriage life of Imam Ali (as) and Fatima (as) was the finest example of the behavior of a Muslim family. They both demonstrated how husband and wife can be each other's companion till death. They divided house work between them and helped each other with domestic chores. Their unfurnished house was totally void of any luxury or decoration except the composure and flavor of mutual love and confidence. Imam Ali (as) used to go in the morning to water the gardens for the Jews of Medina and come back in the evening with the hard-earned wages to buy barley so that Fatima (as) might grind it into rough flour then bake it. She swept the house, spun the cotton for the garments of the family, partaking in the struggle of life.

HOLY JIHAD

A complete volume can be written about the contributions of Imam Ali (as) in the martial field. He proved his mettle in the battles of BADR, UHUD (which took place in the next year after BADR), in the battles of the Trench (5 A.H), KHAYBER (7 A.H.) and HUNAYN (8 A.H.). He performed deeds of matchless bravery and swordsmanship. In nearly all these battles, he was also the standard-bearer. There were other encounters as well, where the Prophet (p) sent him single-handed and he displayed great gallantry, fortitude and courage. He also served in the armies raised by the three preceding caliphs (to whom he was more of an advisor than a soldier) without any distinction in ranks. AR-RIYAD AL-NADIRA, vol. 2, p. 149 records that the second caliph 'UMER used to say: "O Almighty God! Don't involve me in any difficulty when Ali (as) is not with me". IZALAT AL-KHAFA', vol. 2, p. 268 quotes 'UMER saying: "LAWLA ALI (AS) LA HALAKA 'UMER", that is, "Had it not been for Ali (as), UMER would have perished". The third caliph, UTHMAN, relied on Imam Ali (as) in his bid to compile the holy QUR'AN, and Imam Ali (as) discharged his responsibility most faithfully, thus preserving and protecting the text of the holy QUR'AN for all Muslim generations till the Day of Judgment.During the caliphate of Imam Ali (as) he had to fight during the battles of JAMAL and SIFFIN.

The MECCAN infidels did not let the Prophet live peacefully in Medina where he had taken shelter. They harassed, beat, imprisoned and killed his followers in Mecca. In addition, they made preparations to attack him in Medina with a well-equipped and trained army. The Prophet was morally bound to save his MEDENITE supporters from the flames of war, for they had given him shelter under the most precarious circumstances. He avoided being besieged while in the city since that would have disturbed the peaceful life of its inhabitants especially the women and children. The Messenger of God had a limited number of three hundred and thirteen brave though poorly armed supporters who had to face a well-equipped and trained army of one thousand strong. So he decided to battle the enemy outside the city limits. It was on the 17th of Ramadan, 2 A.H. (624 A.D.) that the first battle was fought at BADR, in which the Prophet arrayed his relatives in the foremost rank.His dear cousin 'UBAYDAH IBN AL-HARITH IBN 'ABD AL-MUTTALIB fell fighting. Imam Ali (as), then twenty-five, appeared in the field for the first time in his life but it was he to whom Islamic history owes its first victory. Seventy dead MECCANS was the toll, of whom thirty-five were killed by Imam Ali (as).

In the Battle of the Trench, besides showing dauntless courage before his distinguished enemy AMR IBN ABD WUDD, the acknowledged warrior of Arabia, he displayed feats of chivalrous nobility.Having struck down the great warrior 'AMR, who in desperate hatred spat on his victor's face, Imam Ali (as) backed away from the fatally wounded foe. The insulting act of 'AMR had infuriated Imam Ali (as), so, in order to keep the sacred JIHAD unbolted from the sentiments of personal indignation, he left his enemy for a few moments till his fury dissipated. Having subdued his fury, he slew him.

Yet Imam Ali (as) took away neither the costly armor nor the clothes of his opponent as was the common custom in Arabia then. He did not like to insult the slain warrior by leaving his dead body unburied. So when AMR'S sister came to mourn her brother and she saw him lying on the ground with his magnificent armor and garments on, she could not help admiring the nobleness of the slayer. She grew calm and said: "Had someone else killed my brother, I would have kept weeping for the rest of my life; but I am patient and composed to find that he has been slain by such a noble person as Ali who did not like to disgrace a fallen foe". On other occasions, too, Imam Ali (as) never hurt the women or children, nor did he ever think of taking booty. The true disciple of the Prophet kept his escutcheon spotless, and observed the rituals of battle gallantly.

SERVICES TO ISLAM

Besides JIHAD, Imam Ali (as) was always ready to serve the community, the Prophet, and the cause of Islam. The drafting of treaties, the writing of letters, the compilation of the holy QUR'AN, the recording of the revelations, etc. were mostly done by him. When the Messenger of Allah sent him to Yemen on a propagation mission, he performed his duty so well that the entire country embraced Islam. When the QUR'ANIC Chapter of BARA'A was revealed, the Prophet was instructed by God to send Imam Ali (as) to convey its injunctions to the infidels, which he did. He also served the Prophet and even thought it an honor to stitch his shoes.

HONORS AWARDED

The status Imam Ali (as) enjoyed in Islamic theology is quite lofty. There are numerous verses in the holy QUR'AN which praise him. The following are excerpts which represent a mere drop in the ocean: According to the most authoritative books of traditions, one day the Prophet of Islam assembled Imam Ali (as) Fatima (as), Imam HASAN and Imam HUSAIN (AS) under a robe and prayed God to purify his household (AHL AL-BAYT) whereupon verse 33 of Chapter 33 was revealed. It is referred to as the verse of purification and it states: "God only wishes to remove all abomination from you, ye Members of the Family (of Muhammad, AHL AL-BAYT) and make you pure and spotless". (QUR'AN: 33:33)

In his grand exegesis, IMAM AL-THA'LABI, who quotes ABAN IBN TAGHLIB citing IMAM JA'FAR AS-SADIQ (AS, IMAM ALI (AS) and his descendants are referred to in the holy QUR'AN as:

1- "Allah's Rope" concerning whom He has said: "Holdye together to Allah's Rope and do not be divided" (QUR'AN: 3: 103). Chapter 11 of IBN HAJAR'S AL-SAWA'IQ AL-MUHIRQA cites this verse as number 5 of the QUR'ANIC verses revealed in praise of Imam Ali (as) and the rest of the Prophet's AHL AL-BAYT.

2- "the truthful": The HAFIZ ABU NA'IM, and also MUWAFFAQ AHMED, as quoted by IBN HAJAR on p. 90 of the same work, testify that Imam Ali (as) and the Imams among his offspring are "the truthful" concerning whom the Almighty has said: "Be ye all with the Truthful" (QUR'AN: 9:119).

3- "Allah's path" about which He has said: "Do not follow different paths lest they should divert you from Allah's Path" (QUR'AN: 6:153)

4- The ones "entrusted with authority": According to AL-KULAYNI, IMAM ALI (AS) and the Imams among his offspring are described by the Almighty as the ones "entrusted with authority among you" (QUR'AN, 4:59)

5- The "custodians of Revelation". According to 'ALLAMA AL-BAHRANI, IBN MARDAWAYH, AL-AYYASHI, AL-THAN'LABI, AL-QAWSHAJI, AL-SAFI, ALI (AS) IBN IBRAHIM, AL-HAMAWAINI, IMAM AL-WAHIDI, AL-SHIBLINJI, AL-DAYLAMI, ABU NA'IM, IBN AL-MAGHAZILI, IBN HAJAR, AL-KULAYNI, MUJAHID, YA'QUB IBN SUFYAN, IBN AL-NAJJAR, SHAIKH AL-TUSI, AL-BUKHARI (p. 107, vol. 3, of original Arabic text), AL-HAKIM, KA'B IBN AJRA, who all are the most reliable SUNNI traditionalists, authors, scholars, researchers and historians, in modern and ancient times, IMAM ALI (AS) and the Imams among his progeny are the "Custodians of Revelation" about whom the Almighty says: "Ask the custodians of Revelation when you do not know" (QU'AN, 21:7).

6- "The Believers" about whom He says: "Whoever differs from the Messenger, after guidance has been made clear to him, following paths other than those of theBelievers. We shall leave him in the path he has chosen and place him in Hell, what an evil refuge" (QUR'AN, 4:115)

7- The "guides" about whom He says: "You are a Warner, and for each nation there is a guide" (QUR'AN, 13:7). They are among those upon whom Allah has showered His blessings and to whom he has referred in the FATIHA and throughout the Glorious QUR'AN in saying: "Guide us unto the Right Path, the Path of thoseYou have blessed", (QUR'AN, 1:6-7).

8- The Almighty has also said: "These are with those whom Allah has blessed from among the prophets, the truthful, the martyrs and the righteous" (QUR'AN, 4:69).

9- These and other scholars testify that Imam Ali (as) and the Imams among his offspring are also referred to in this verse: "Your Master is Allah and His Messenger and the Believers who uphold prayers, and pay the ZAKAT even while prostrating; whoever takes for his Master Allah and His Messenger and the Believers, then the Party of Allah are indeed the victorious" (QUR'AN, 5:55-56). God has made salvation for those who repent and do good deeds dependent upon accepting their guided authority, saying: "I am mostForgiving towards those who repent, believe, do good deeds, and receive guidance" (QUR'AN, 20:82). Their WILAYAT is part of the "trust" about which the Almighty says: "We offered the trust unto the heavens, the earth and the mountains, but they all refused to bear it out of extreme fear, then man bore; he is most unjust, most ignorant" (QUR'AN, 33:72). 10- They are the "peace" wherein Allah has commanded everyone to enter, saying: "O ye who believe! Enter in peace all of you, and do not follow the steps of Satan" (QUR'AN, 2:208).

11- Imam Ali (as) and his chosen descendants are the "blessing" concerning whom Allah the Sublime has said: "You will be questioned on that Day about the Blessing" (QUR'AN, 102:8).

12- The incident of GHADIR KHUMM is referred to in the section about the holy Prophet in the holy QUR'AN when the Almighty God emphasized the conveying of His Message there and then, in tone which sounded like threatening, saying: "O Messenger! Convey that which has been revealed unto you from your Lord, and if you do not do it, then you have not conveyed His Message at all, and Allah shall protect you from (mischievous) people" (QUR'AN, 5:70).

The Messenger of God, peacebe upon him and his Progeny, conveyed it on the Day of GHADIR KHUMM, having reached its plains and delivered the Message, whereupon God revealed this congratulating verse. 13- "Today have I completed your religion for you and perfected My blessing unto you and accepted Islam as your religion" (QUR'AN, 5:4) thus making it clear that in order to have a perfect faith in Islam, one must follow Imam Ali (as) and his progeny, the holy AHL AL-BAYT. The Prophet, too, expressed his appreciation of Imam Ali (as) and had the greatest regard for him in view of his conspicuous services and rare merits. Among his sayings praising Imam Ali (as) are these:

- Ali is from me, and I am from Ali.

- I am the city of knowledge, and Ali is its gate.

- The best judge among you is Ali.

- You are in the same position with respect to me as Aaron (HARUN) was to Moses (MUSA).

- Ali is more loved by God and His Messenger than anyone else.

- Whoever fights Ali fights me.

When the doors of all the houses overlooking the Prophet's Mosque were closed, that of Imam Ali (as) was permitted to remain open just as that of the holy Prophet (p) When the Fraternity was established between each MECCAN emigrant and a MEDENITE ANSAR, the Prophet declared that Imam Ali (as) was his brother in this life and the life Hereafter. Upon returning from his last pilgrimage (HIJJAT AL-WADA'), he proclaimed before the numerous multitude that: "Ali is the master of whomsoever I have been the master". All Muslims present there congratulated Imam Ali (as) and realized that the Prophet had proclaimed him to be his successor.

THE PROPHET'S DEATH

It was ten years after the HIJRAH when the Prophet suffered from a fever which proved fatal. During that time of great calamity for the Prophet's family, Imam Ali (as) was always byis side, nursing and looking after him. The Prophet, too, did not part from him. Just before breathing his last (on May 25, 632 A.D.), he called Imam Ali (as) to get closer to him. He hugged him, talked with him slowly for a long time and conveyed to him his last will. When the Prophet passed into the Mercy of God, Imam Ali's hand was on his bosom.

AFTER THE PROPHET'S DEATH

Imam Ali (as), who always kept company with the Prophet, could not leave his sacred body unattended. Assisted by a number of HASHEMITES and a few true companions, therefore, washed it and covered it with the burial shrouds. Imam Ali's saddest moment ever was when he finally lowered the corpse of his beloved Prophet and cousin into the grave. Having performed this last burial service, he came to know that some companions, who did not bother to even attend the Prophet's funeral, had managed to proclaim ABU BAKR as the Prophet's successor, or caliph.

Yet Imam Ali (as), who had always kept a keen eye on the progress of the Cause of Islam, publicly showed no signs of indignation at being deprived of his right to succeed the Prophet as the Prophet himself had proclaimed in the presence of a great multitude only two months earlier. He, therefore, suffered the shock patiently, avoiding to bedrive him. Instead of fanning the flames of battle among the Muslims themselves who had only recently lost their Prophet, he sought shelter in patience and fortitude. ABU SUFYAN provokingly instigated him to recover his right, but he remained silent, rejecting his offer of military assistance. Imam Ali (as) knewfully well ABU SUFYAN'S real and evil intentions. Besides being calm and patient while in the company of shrewd and cunning people, Imam Ali (as) expressed his readiness to cooperate with the new regime, however artfully it was established. Deprived of the power and prominence, lavished upon him as long as the Prophet lived, he offered his sound counsel whenever ABU BAKR, UMER or UTHMAN, solicited him. Yet these caliphs never gave him a chance to display his talents in the field of administration or in commanding an army, for which job he was so obviously qualified.

Imam Ali (as), therefore, silently busied himself in the domains of spiritual and scholarly services to Islam. He arranged the QUR'AN chronologically, with references to the abrogating as well as the abrogated verses, the clear and the multi-faceted ones. He encouraged the Muslims to develop a taste for academic and scientific researches. He wrote useful treatises on jurisprudence, commentary and KALAM (rationalistic interpretation). Some of his sermons, speeches, lectures and directives have been compiled by AS-SAYYID ASH-SHARIF AR-RADI in the form of a volume commonly known as NAHJ AL-BALAGHA (the path of eloquence). This book contains the best masterpieces of Arabic oratory. It abounds in wisdom,

knowledge and spiritual inspiration. Its eloquent phrases are endowed with the vigor of sublime oratory, reinforced by pairs of rhythmic rhymes. It contains rules and regulations of conduct for the individual as well as the society. It contains codes of moral virtues and guidance for civil administration and military tactics. Imam Ali (as) also prepared a group of such scholastically inclined disciples as could pave the path to the academic and scientific development of the nation. He laid the foundation of syntax, regulated the grammar and formulated the rhetoric. Thus he taught the lesson that even in the days of adversity, a great mind, though robbed of power and prowess, should not neglect its intellectual duty. He also instructed that in his quest for personal dignity, honor or position, a person should not trample upon national interests; rather, he ought to serve his nation and faith with all his might and means.

CALIPHATE

The way in which the first and second caliphs were "elected" encouraged to a great extent the spirit of tribalism which Islam vehemently fought. Even the second caliph, UMER IBN AL-KATTAB, himself admitted once, as quoted by AL-SHAHRISTANI in his AL-MILAL WANN-NIHAL, saying: "The allegiance to ABU BAKR was a calamity the oath of allegiance to another man without consulting all Muslims,then it will be a calamity which requires both men to be killed". For twenty-five years after the Prophet's death, Imam Ali (as) led a secluded life. After UTHMAN'S murder in 35 A.H. (655 A.D.), the much-troubled residents of Medina requested Imam Ali (as) to accept the caliphate. He strongly rejected their offer. Being fully aware of the circumstances which left nothing in the caliphate to be desired for, he answered them, as we read on p. 217, vol. 1, of NAHJ AL-BALAGHA, saying: "Leave me alone and seek someone else, for we are approaching an event the facets and hues of which are not pleasant to the heart nor to the mind. The horizons have been clouded, and evidences have been distorted.

Keep in mind that if I respond to your request, I shall direct you according to my own views, without listening to anyone who blames me for doing so. If you leave me, I will be just like anyone else, and I may endorse the appointment of the ruler of your choice, and it is better for you that I act as an advisor rather than as a ruler". But they continued insisting until he finallyaccepted, telling them clearly that he would act in accordance with the QUR'AN and the SUNNAH of the Prophet, showing no favor to anyone. The elderly chiefs of Medina accepted his conditions and the nation followed him. A few years later, however, their loyalty began to waver. The UMAYYADS and many others whose vile interests were endangered by his purely Islamic rule, plotted against him. Imam Ali (as) resolved, as his duty, to subdue them As a result, the battles of the Camel, SIFFIN and NAHRAWAN ensued in which Imam Ali (as) played the same role of a gallant warrior as he had done in the battles of BADR and UHUD, still remembered by many.

The first thing Imam Ali (as) did after being elected Caliph was to dismiss the corrupt governors previously appointed. They proved that they were not competent, and that their position was mainly due to their being relatives orfiends of the caliph who appointed them. Qualities of honesty and equity did not permit him to heed even the advice of his uncle IBN 'ABBAS who warned Imam Ali (as) of dire consequences. Some gave up the office without resistance while others revolted.

THE BATTLE OF JAMAL

TALHA IBN UBAYD-ALLAH, AZ-ZUBAIR IBN AL-AWWAM and 'A'ISHA, consort of the Prophet, who had all played an important role in the murder of UTHMAN, started accusing Imam Ali (as) of the same! 'A'ISHA was often heard saying; "UQTULU NA'THANAN FAQAD KAFAR", that is, "Kill NA'THAL (a bad name she chose for UTHMAN), for he has committed KUFR". With the help of the UMAYYADS, they collected an army and marched towards BASRAH.When Imam Ali (as) came to know about this hostility, he also marched there at the end of RABI' II, 36 A.H. A'ISHA was riding a huge camel and urging her men to fight,

hence "the Battle of Camel". A'ISHA'S army was composed of 30,000 well trained soldiers, while the men of Imam Ali (as) were 20,000. In vain did Imam Ali (as) try to convince A'ISHA to desist from waging a war between the Muslims. Victory was finally on the side of Imam Ali (as) who, when the war over, ordered his men to bury the dead and collect all the goods and weapons of the enemy at a certain place in the city. Then he made an announcement: "People may come and take their own goods and weapons back". In that battle, 13,000 of A'ISHA men and 5,000 of Imam Ali's men were killed as recorded on page 177, vol. 5 of MURUJ ADH-DHAHAB. Upon assisting her to alight from her camel, he said: "May God forgive you, Mother of the Believers…." Imam Ali (as) gave her 50,000 DIRHAMS and sent her very respectfully to Medina accompanied by forty women dressed in men's clothes.

THE BATTLE OF SIFFIN

Among the people who revolted against the Imam was MU'AWIYA IBN ABI SUFYAN, the powerful, wealthy and cunning governor of Syria. He had been governor since the days of UMER IBN AL-KHATTAB. At the time of the battle of JAMAL, he was inciting people against Imam Ali (as), and cursing him from the pulpit during Friday congregational prayers at which UTHMAN'S severed fingers were displayed before the congregation, attempting to thus convince people that Imam Ali (as) was responsible for the murder of UTHMAN. In reality, not only did Imam Ali (as) try to stop them but also sent both of his sons Imam HASAN and Imam HUSAIN (as) to try to stop the mobs when they assaulted UTHMAN'S house prior to murdering him. Imam HASAN received a sword-cut from his forehead while defending UTHMAN.

Imam Ali (as) made all possible efforts to prevail upon MU'AWIYA to desist him from armed conflict but the latter paid noheed . They met at SIFFIN, a place on the river Euphrates. MU'AWIYA tried to deprive the army of Imam Ali (as) of access to water but could not succeed. From the first of SAFAR, severe fighting took place which continued for seven days and nights. One day, Imam Ali (as) shouted: "O son of HIND (MU'AWIYA) why are you shedding the blood of Muslims? Come to the battlefield yourself and let us decide it between you and me". But MU'AWIYA knew the military prowess of Imam Ali (as) and did not respond to his challenge. Imam Ali (as) came to the filed disguised and challenged the enemy to a duel. AMR IBN AL-'AS did not recognize him. AMR had been appointed by UMER as governor of Egypt, accumulating a vast fortune which included, according to MURUJ ADH-DHAHAB,

vol. 3, p. 23, three hundred and twenty-five thousand DINARS in animal wealth, one thousand DIRHAMS, two hundred thousand DINARS' worth of crops Egypt, and his estate in WASIT Egypt, estimated at ten thousand DINARS. Imam Ali (as) knew that this wealth had not been accrued from the man's salary alone; therefore, he had to force him to leave office. AMR, therefore, came from Egypt to assist MU'AWIYA in Syria against Imam Ali (as). AMR came and recited a couplet: Imam Ali (as), still in disguise, also recited one. At once the rogue knew that it was Imam Ali (as), and he ran away. Imam Ali (as) hit him with a spear; he fell from his horse and raised both legs. Imam Ali (as) said: "Go, for the exposure of your private parts is your deliverer!" when defeat was nearing him, MU'AWIYA decided to askfro pardon. In the Syrian army, cries of "surrender" and "forgive" were heard all over. In short, a very fierce battle was being fought. Finally, the soldiers in the army of MU'AWIYA started fleeing. Suddenly, AMR IBN AL'AS played a trick which really worked. He ordered his men to raise their copies of the holy QUR'AN on spearheads and shout "This book of the Almighty is between us". He meant that they should postpone the battle and decide according to the commandments of the holy QUR'AN. Imam Ali (as) men, on the other hand, pressured their leader to accept a ceasefire and decide the conflict according to the holy QUR'AN. On this Imam Ali (as) said: "MU'AWIYA, AMR IBN AL-'AS and their companions have nothing to do with religion. I am fighting them alone only because I want them to become true Muslims. Their raising of the copies of the holy QUR'AN is simply a fraudulent trick, nothing else". But they did listen; therefore, a declaration of armistice suspending fighting was announced.

Being thus occupied with continuous warfare, Imam Ali (as) could not bring about his reforms as fully as he wished. Yet during his brief reign of five years, he brightened the worn-off outline of simple Islamic living, justice, equality and honesty, earning a livelihood by the sweat of his brow. He had practically the power of a king but he wore patched garments and ate themost simple food consumed by the poorest of his subjects. He equally distributed among the people the revenues and other incomes levied by the state treasury.

Once his brother AQIL asked him to give him a bit more than the common shares. Imam Ali (as) rejected his request and said: "Had I possessed some wealth of my own, I would have given you more of it; but I have no right to give my relatives anything above their lot from the common wealth". He always tried to give priority in the distribution of treasury funds to the deserving destitute. He did not even keep the treasury candle burning for his own personal use.

MARTYRDOM

It is a sad fact that this model of peace, equality, and Islamic civilization could not be tolerated by dishonestly ambitious persons. At the dawn of Ramadan 19, 40 A.H. (January 26, 661 A.D.), while leading the morning prayers at the KUFA MOSQUE, he was mortally wounded by a stroke of a poisoned sword. None could help admire his manly fortitude and forgiveness when his murderer was brought before him. He saw the wretched fellow's pale face and he had mercy on him. There and then he directed his two sons Imam HASAN and Imam HUSAIN (as) to be lenient to him, saying: "He is now your prisoner; so, don't be harsh on him. Give him from your own food to eat. If I recover, I shall deal with him myself-punishing him or forgiving him- as I choose. If I die, and you want to avenge my murder, then slay him with only one single stroke of the sword. Do not ever think of severing his hands or legs for that is against the teachings of Islam.

For two days Imam Ali (as) suffered from extreme pain. The poison of the sword spread throughout his powerful frame. At last, though, on Ramadan 21, 40 A.H. (January 28, 661), at the hour of morning prayers, the sun of Islamic Knowledge had set. Imam HASAN and Imam HUSAIN (as) arranged his funeral and laid him to rest in the soil of NAJAF, then a suburb of KUFA. There reposes that king of humanitarianism, compassion, courage and wisdom, the man who brought back to the world the pattern of simple and sublime Islamic life which prevailed during the days of his cousin, the holy Prophet of Islam (P.B.U.H.).