Alhassanain(p) Network for Heritage and Islamic Thought

The Commander of Faithful: Imam Ali (A.S)

Author: Al Balagh Foundation

Table of Contents

Publisher's Word 4

PART ONE 7

INTRODUCTION 8

The Rising Of The Dawn 10

THE PATRONAGE OF THE MESSENGER OF' ALLAH 10

A PRODUCT OF THE PROPHETIC RAISING 11

UNDER THE SHADE OF REVELATION 12

The First Believer 14

THE FIRST AMONG THE CALLERS TO ISLAM 15

CONFRONTING DISBELIEVERS 15

ABU TALIB'S CONFRONTING THE ENEMIES OF THE MESSAGE 16

ABU TALIB, WITH THE MESSENGER OF ALLAH, IN THE BLOCKADE 17

TO DAR AL-SALAM 18

DECOY FOR THE MESSENGER 19

WAITING IN QUBA 20

Tasks After Emigration 21

1. THE BATTLE OF BADR: 21

2. THE BATTLE OF UHUD: 23

3. THE BATTLE OF AHZAB (THE ALLIES): 25

4. THE BATTLE OF KHAIBAR: 27

5. IN THE BATTLE OF HUNAIN: 29

Islamic Perspective Of Imam Ali 31

Ghadir Speech 33

THE CALIPHS' PERIOD 33

A. THE CALIPHATE OF ABU BAKR: 35

B. THE CALIPHATE OF UMAR BIN AL-KHATAB: 36

C. THE CALIPHATE OF UTHMAN BIN AFFAN: 38

SUMMARY 38

Part Two: Introduction 39

THE IMAM AND THE CALIPH 39

1. Political Field: 40

2. Economic Field: 41

Program Of Reformation 41

A. Clemency in Attendance 45

B. Strict Supervision of the Market 46

C. Self-Denial 46

D. Equalizing His Family With Others 48

Policy Of Reaction 50

Mu'awiyah's Attitude: 50

Background of Avenging Uthman: 51

The Imam’s Attitude During the Crisis 52

THE BATTLE OF BASRA 53

His Humanistic Attitude: 54

THE BATTLE OF SIFFIN 55

THE BATTLE OF NAHRAWAN 57

To The Kingdom Of Allah 59

Endnotes 62

Publisher's Word

"…ALLAH ONLY DESIRES TO KEEP AWAY FROM YOU UNCLEANNESS, O PEOPLE OF THE HOUSE,…" Holy Qur'an (33:33)

"And We desired to bestow a favor on those who were deemed weak in the land, and to make them Imams, and to make them the heirs," Holy Qur'an (28:5)

All praise is due to Allah, the Lord of the Worlds, Who sent His Prophet, Muhammad bin Abdullah al-Mustafa (s.a.w.), as a Mercy to the Worlds. Praise be to Allah, the Most Generous, Who also gave to mankind, the Guides, who would continue to keep us on the Straight Path after the death of the Seal of the Prophets (s.a.w.).

This idea of guidance is called Imamate, and without adherence to it, one has no hope to gain Divine Satisfaction for any of his prayers or deeds in this world, and no reward in the hereafter.

Why is Imamate so important that if we do not believe in the Guides and follow them we cannot hope for life after death? Imam Ali (a.s.) is referred to in the Holy Qur'an many times. All of these references are positive, praising, and respectful. How could it be that the final word of Allah, Almighty, praises this Imam, and yet for centuries he was cursed on the minbars of the mosques throughout the Muslim empire?

The answer to these questions can be found by any sincere researcher with an open heart who earnestly wishes to know. As for the Muslims, they have been misguided to the point that only through Allah's intervention can they throw off their useless and evil alliances and affiliations of the past which will only lead them to a place where repentance will do them no good.

May Allah, for the sake of His Prophets and Imams, bring them out of the darkness they have fallen into because of treachery, ignorance, greed, jealousy and pride.

This book, which you now hold in your hands, is such a small and weak attempt to explain the person of Amir al- Mu'minin Imam Ali bin Abi Talib (a.s.) that only volumes of work could begin to do him justice. And the whole question surrounding this great man is grounded in exactly that one word "Justice".

A note of importance is the difference in the meanings of Imam and Caliph. The Imams refer exclusively to Imam Ali bin Abi Talib (a.s.) and his sons Imam Hasan and Imam Hussein (a.s.) and the nine sons descended from Imam Hussein (a.s.). They were chosen by Allah, the Almighty and were not selected by the people.

Whereas the caliphs were elected to their offices in a political role. Unfortunately, Islam does not divide politics from other parts of life including religion and since the elected ones were not always qualified to interpret the religious aspects of their rule, many deviations have occurred and continue to occur in the Muslim community. With this in mind, the position of Imam Ali (a.s.) becomes all the more esteemed as you will find in the reading of this small book.

Islamic history is probably one of the most colorful, intriguing, mysterious and brilliant records of all. As Muslims, or those who are interested in Islam, we find that to have a clear understanding of the fundamentals of the religion we must know its history. For no other religion is steeped in so many mysterious happenings that brought about innovations in thc precepts taught by its Prophet (s.a.w.) and at such a rapid pace.

When studying and researching Islamic history, no name or personality is more discussed than that of Amir Al-Mu'minin Imam Ali bin Abi Talib (a.s.). So much has been said of him, in truth and in falsehood, that we can become quite confused over this one personality and the implications of the mark he left on history.

Western writers have admired him and written many word about him. Eastern writers have revered him. In some places he is erroneously worshipped. Islamic writers have tried to present a clear picture of him and the historical facts that surrounded him from his birth to his death. Much dialogue between the different sects of Islam has taken place about him. Still we have only been able to touch the "'tip of the iceberg" when speaking about Imam Ali (a.s.).

At the time of the death of the Holy Prophet (s.a.w.), Imam Ali's (a.s.) position became one of controversy and self-imposed isolation. He was selected by Allah and nominated by the Holy Prophet (s.a.w.) at a place called Ghadir Khum to take up the reins of leadership after the Prophet (s.a.w.). More than 100,000 Muslims witnessed this selection and nomination and gave their allegiance to him at that time and place. Still, it was nearly 25 years before he could take his rightful position. He ruled for less than 5 years before he met martyrdom at the hands of a paid assassin. At 63 years of age his earthly light was extinguished and his heavenly light shone once again.

His singular distinction is that he was the Imam and Caliph of the Muslims. His descendants were Imams, guiding the Muslims in religious matters, but none were able to truly take the political position of Caliph during their lifetimes. When it looked as though they might become such by popular choice, they were brutally assassinated except for the last of them, Imam Mahdi (a.s.), on whom we await.

In Part Two of the Biography of Imam Ali (a.s.), in the series of biographies of the Ahlul-Bait (a.s.), we will cover the Imamate and Caliphate of Amir Al-Mu'minin Imam Ali bin Abi Talib (a.s.). His wisdom was unmatched and not overlooked during the rule of the first three caliphs as we illustrated in Part One. As caliph, all of the finer points of his knowledge and ability came to the forefront and his rule was marked with sternness in the face of the enemy and gentleness in the face of the oppressed, kindness toward the orphans and poor, generosity toward the needy, honor toward his responsibility, and love toward his children. He was all and everything as no ruler after him could achieve.

We have implored Imam Ali (a.s.) to help us in the task of relating his story to those who do not know him at all, and to those who deny him justice. May Allah, the Most Merciful, help us all.

We bear witness that there is no god but Allah, the One, and that Muhammad bin Abdullah (s.a.w.) is His Prophet and that Imam Ali bin Abi Talib (a.s.) is His Vicegerent. We ask Allah, Most Beneficent, to send our greetings to the Messenger of Allah and Amir al- Mu'minin Imam Ali bin Abi Talib.

We pray to Allah, Most High, for His assistance in this work. With Allah comes success.

PART ONE

"O Ali, you were the first among the believers to believe, you were the first among the Muslims to embrace Islam, and you are to me like Aaron to Moses."*

Prophet Muhammad (s.a.w.)

---------------------------------

*Al-Muhib Al-Tabari, Dhakhair Al-'Oqba, Cairo ed , 1356 A. H , p 58, quoting Umar bin al- Khattab.

INTRODUCTION

"No one has ever suffered from his people as I have."(1)

Imam Ali (a.s.)

No great person of history has endured injustice and selfishness as much as Ali bin Abi Talib (a.s.) did during his lifetime and even after his departure from this world.

His life was full of feats and glory, yet injustice was poured on him and continued after his death. For a long time after his martyrdom, he was deprived of the simplest rights, such as having his biography and unique place in history written fairly and truthfully. For many generations, after the departure of the Imam, the Islamic ummah (nation) was subjected to unprecedented deceitfulness, so that it might forget Imam Ali (a.s.) and his effective role in pioneering the Islamic movement towards greatness and glory. If they could not forget him, they were subjected to a distorted and misleading portrait of him.

It suffices to know that for decades the oratory pulpits-then the most important means of education and disseminating information in the Muslim world--were used to abusing Imam Ali (a.s.) and his unique part in history. Such perniciousness was motivated by the enemies of Islam and to avenge the idolators killed in the Battle of Badr.

Friday Prayer Sermons, for example, during the Umayyads, used to start with cursing Imam Ali bin Abi Talib (a.s.) in such words which even history declined to write on its pages.(2)

This act of heresy effectively defaced the character of Imam Ali (a.s.). it devised and backed by certain forces and regimes and taken up by mercenary narrators, traditionists, court historians and the like.

Yet, despite the pervasive attempts to defy truth with fabrications and falsifications, nobody, whosoever, could prevent the reality from emerging through the clouds of conspiracy owing to the heroic nature of Islam. The duration of lies and deceit became short-lived together with the evil plot that invented then.

Thus, the groups of mercenaries, with their hired pens, who tried to twist Imam Ali's (a.s.) biography according to their own desires, interests, and mischievous aims, miscalculated their devious intentions. They were ignorant of the fact that truth cannot be concealed forever; that "the foam passes away the scum onto the banks."

Al-Balagh Foundation--with the help of Allah and within the scope of its undertaking to spread original Islamic thought; and to place the facts of its history before the Muslim ummah in order to remove the camouflage of obscurity-- presents in this book a study on the life of Imam Ali bin Abi Talib (a.s.) and his fundamental role in the construction of Islam and its glorious past.

The study is in three sections of two volumes. The first is a brief biography of Amir Al-Mu'minin (the Commander of the Faithful) (a.s.) during the life of the Messenger of Allah (s.a.w.) and during the era of the first three caliphs.

The second part of the study concerns itself with the period during which Imam Ali (a.s.) undertook the leadership of the Muslims. We have tried to cover his heroic and noble attitudes in the fields of politics, administration, economics, society and issues of war and peace. The third part, published in volume two, outlines the prominent features of the personality of Amir al-Mu'minin (a.s.), covering his closeness to Allah, and to the people around him, and his ideological, informative and intellectual offerings to the Islamic ummah and, in fact, the whole of mankind.

We ask Allah's direction, support, guidance and help in order to devote all our energies and true possibilities of belief to the arena of the current ideological conflict between Islamic ummah and its bitter enemies, until the great Islamic religion prevails. He is the Hearer, the Responder.

Al-Balagh Foundation

The Rising Of The Dawn

On Friday, the 13th of the blessed month of Rajab, 12 years before the ordainment of Muhammad (s.a.w ) as Allah's Messenger, Fatimah bint Asad felt that she was about to give birth to her child. She came to the Sacred Ka'bah and began to circumambulate praying as she walked, "O Allah! I believe in You and in the messengers and the scriptures You have sent. I believe in what has been said by my grandfather, Abraham (a.s.) who built the Ancient House (the Ka'bah). So, for the sake of the builder of this House, and for the sake of the child in my womb, I implore You to make my labor easy "(3)

Fatimah bint Asad leaned against the wall of the Ka'bah to rest. Miraculously, the wall opened. Fatimah bin Asad entered and the wall closed behind her. 'Abbas bin 'Abd al-Muttalib, the Prophet's (s.a.w.) uncle witnessed this miracle. He and his companions rushed to the gate of the Sacred House, which was locked, and tried in vain to open it. Understanding that the Divine was at work there, he and his companions ceased to interfere. The news of this incident soon spread throughout Mecca.

Imam Ali (a.s.) was born within the Ka'bah with his eyes closed and his body in humble prostration before the Almighty Allah. Fatimah stayed in the Ka'bah for three days and as the fourth day approached, she stepped out, carrying her baby in her arms. She found the Holy Prophet (s.a.w.) waiting to receive the newly-born child in his anxious arms. Then the Holy Prophet recited the Adhan and Eqamah in the ears of the baby.

Imam Ali's (a.s.) birth inside the honored Ka'bah is unique in the history of the world. Neither a prophet nor a saint was ever blessed with such an honor.(4) It is an undisputed historical fact recognised by all historians that the Holy Ka'bah is the birthplace of Ali bin Abi Talib (a.s.). Glad tidings were brought to Abu Talib and his household. Upon their arrival at the Sacred House they saw Muhammad al-Mustafa (s.a.w.) there with the child in his arms.(5) He carried the baby Ali to the house of Abu Talib, where he, himself was brought up.

A great banquet was prepared, slaughtering many animals, in honor of the blessed new-born child.(6)

The party was attended by a crowd of people. They offered their congratulations, spent hours of merriment expressing their high feelings towards their chieftain, the sheikh of Al-Abtah, and towards his blessed child.

Days passed quickly as the blessed child grew up in the arms of his parents and his cousin, Muhammad (s.a.w.), who used to frequent his uncle's house, where he had formerly tasted the warmth of affection, and drank from the fountains of sincerity and loyalty during the years of his childhood and youth.

Muhammad (s.a.w.) continued to frequent his uncle's house, although he was now a married man, living with his wife, Khadijah, in their own house. He cherished Ali and surrounded him with affection and care, speaking to him tenderly, rocking his cradle or carrying him in his arms.

THE PATRONAGE OF THE MESSENGER OF' ALLAH

Six years passed after Ali's birth. The Quraish (Muhammad's tribe) suffered from an acute economic crisis which had a heavy effect on Abu Talib, who had to support a large family, as well as a host of poor people who used to come to him as a prominent figure in the community at Mecca. Could the "Chosen One" (s.a.w.) and Bani Hashim (his family) accept such a hard situation for their leader?

The Messenger of Allah (s.a.w.) went to his uncle, Al-Abbas bin Abdul-Muttalib, the wealthiest of the Bani Hashim, and said, "O uncle! your brother, Abu Talib, sustains a large family, and the people are badly afflicted by the situation. So, let us go to him to lighten his hammad though he to be sustained by us."(7)

The proposal from Al-Mustafa (the Chosen One) (s.a.w.) was gladly accepted by his uncle, Al-Abbas, and they both hurried to Abu Talib and talked him into accepting the suggestion.

Abu Talib said, "If you let me have Aqil and Talib, I will let you do as you see fit..."(8)

Al-Abbas took Ja'far, and Muhammad (s.a.w.) took Ali (a.s.), then six years old.(9)

Having chosen Ali (a.s.), the Messenger of Allah (s.a.w.) said: "I have chosen whom Allah had chosen for me above you - Ali."(10) Thus, Ali (a.s.), from his early childhood, lived under the patronage of Muhammad (s.a.w.), grew up under his care and drank from the fountains of his affection and tenderness. The Messenger of Allah (s.a.w.) brought him up as his Lord had taught him. He never separated from him until he joined the Almighty .

A PRODUCT OF THE PROPHETIC RAISING

Imam Ali (a.s.) referred to the vast dimensions of the education he received at the hands of his guide, the Messenger of Allah (s.a.w.) in one of his speeches known by the title " Al-Qasi'ah" (censure):

"...you know what my relations with the Holy Prophet (s.a.w.) were. From the very beginning of my life, he loved me and I loved him. He took me in his lap when I was a baby and thence I was always with him. He often kept me embraced to his heart. He used to lay me next to him. We used to be so close to each other that I felt the warmth of his body and smelled the fragrance of his odor. When I was a baby, he fed me with his hands, often chewing hard bits for me. He never found me lying nor weak and wavering. From the time of his (the Prophet (s.a.w.)) infancy, Allah had appointed the greatest of His angels to always be with him, and His Arch Angel was leading him towards exemplary qualities and high moral values, and I followed him (s.a.w.) step by step as a baby camel follows its mother.

Daily he used to place before me a fresh standard of efficiency and used to order me to follow it. Every year he used to stay in a grotto of the Hara' for some time, and nobody used to be with him but I. None could then see or hear him but I. During those days Islam was the religion of only the Prophet and his wife, Khadijah. I was the third of the trio. Nobody else in this world had accepted Islam. Even then I used to see the divine light of revelation and prophethood and smell the heavenly fragrance of prophethood."(11)

In his own words, this text reveals how Imam Ali (a.s.), during his childhood, was treated by the Messenger (s.a.w.) with care, tenderness and self-denial. The Prophet went to the extent of chewing morsels of food and putting them in Ali's mouth, holding him in his arms and treating him as though he were his own beloved son.

During his boyhood and youth, the Messenger of Allah (s.a.w.) exerted his efforts to form Ali's personality. He used to instruct him to do as he did, to follow his wake. Every day the Messenger of Allah (s.a.w.) would demonstrate a new example of high morality for Ali to follow, step by step, as is described in his speech.

Therefore, it is a mistake not to believe that Ali (a.s.) was initially and purposely chosen to come as an illustration of the Messenger of Allah (s.a.w.) in his thought, attitudes and diverse aspects of his conduct, even in his way of walking.(12)

Imam Ali (a.s.) was so pure in spirit and straightforward in morality, according to the education he received from the Messenger of Allah (s.a.w.), that many shadows of the hidden future were lighted before him. He says: "...When the Holy Prophet (s.a.w.) received the first revelation, Satan lamented so loudly that I asked the Holy Prophet: Who is lamenting and why? He replied, 'It is Satan who has given up hopes of acquiring complete sway over human minds. In his disappointment, he is lamenting over the chance lost. Verily Ali, you also hear whatever I hear, and you see whatever I see, only you are not a prophet. But you are my wazir (minister), successor and helper, and you will always hold the truth and justice."(13)

The path which he walked, in the proximity of Allah, the Exalted, to obey His commands and to enact His Messenger's practice, qualified him to be a minister to prophethood--the post that is entrusted only to those who already covered a long distance towards the peak of virtue and the fear of God. It was only the prophethood's calling that separated him from the Prophet (s.a.w.). So he deserved and rightly ascended to the ministerial platform. Thus was Imam Ali (a.s.)!

UNDER THE SHADE OF REVELATION

Although Imam Ali (a.s.) lived in the custody of his father and brothers for six tender years, with a prominent role played by the Messenger of Allah (s.a.w.) in attendance, it became a complete task of rearing him and educating him when the responsibility fell to the Holy Prophet (s.a.w.) from his sixth year. As already mentioned, it was then that he moved to the Prophet's house because of the financial crisis which befell his father, Abu Talib.

Since that early age, Imam Ali (a.s.) lived with the Messenger of Allah (s.a.w.). It was there that he spent his teens and adolesence during which he was a close observer of all the developments that happened in the life of the Messenger of Allah (s.a.w.).

So, Imam Ali's (a.s.) education was not an ordinary one, nor one which a normal child receives from his father, or elder brothers. The training and instruction he received was very special and it suffices to know that he followed Prophet Muhammad (s.a.w.) like his shadow, even during periods of exclusive privacy inside the Hara' grotto where the mental and spiritual developments were witnessed through which Prophet Muhammad (s.a.w.) was passing.

Imam Ali (a.s.), remembering those momentus days, during a decisive period of his life, recalls "...Every year he used to stay in a grotto of Hira' Mountain for some time, and nobody would be with him but I..."(14) Yes, it was only Imam Ali (a.s.) who witnessed the tremendous spiritual change which had been ripening in the soul of Al-Mustafa (s.a.w.), until the blessed Divine revelation shined forward upon him.

Owing to the far-reaching extent of the spiritual and moral level to which his soul had attained, Imam Ali (a.s.) deeply felt the revolution that had taken place in the unseen world, where Satan had been defeated, after losing hope of being worshipped by hearing the final message revealed to the Seal of the Prophets (s.a.w.). He had seen the preliminary signs of prophethood personified in no one less than his tutor and guide, when the light of deliverance shone, and the Messenger of Allah (s.a.w.) received the first Divine Communique entrusting him with his mission for mankind:

"Read: In the name of your Lord Who created. Created man from a clot. Read: And your Lord is the Most Bounteous, Who teaches by the pen, teaches man that which he knew not."

The First Believer

Having received the first Divine Communique concerning carrying the Message, Prophet Muhammad (s.a.w.) returned home and informed Imam Ali (a.s.) about it.(15) Imam Ali (a.s.) received him with complete certainty and belief, and so did Khadijah, his great and supportive wife. Thus, sprang the first nucleus of the society of believers on the earth.

It is particularly poignant, that the Messenger of Allah (s.a.w.) never invited Imam Ali (a.s.) to Islam as he did others later on, because he was already a Muslim by God-granted nature. He was never polluted with the permissiveness of the Ignorant Era, and was never involved in any of its debased practices. As it is related: The Messenger of Allah (s.a.w.) informed Imam Ali (a.s.) of his Message and Call and he immediately believed in the truthfulness of the Final Message, and offered to receive and carry out the Messenger's orders. That was why he was given the attribute of: 'Karramallahu wajhah'. May Allah grant him honor. This is amazing in the light of the fact that Imam Ali (a.s.) was still a mere boy of ten at the time!

Imam Ali (a.s.) had been prepared, as we said, to follow the Messenger, since the Prophet (s.a.w.) himself had built his personality and character and fixed its foundations on high moral and virtues.

Nothing new is added by saying that Imam Ali (a.s.) was not taken by surprise at hearing about the Blessed Message, because, as we know, he lived under the patronage and trust of the Al-Mustafa (s.a.w.) who would worship his Lord, the Exalted, and was far removed from the misconcepts, misconducts and irrational behavior which prevailed during the pre-Islamic era, prior to the revelation of the first Sura (chapter) of the Qur'an...(16)

Imam Ali (a.s.) knew about the Messenger of Allah's (s.a.w.) worship and practices, as well as his ascendent mental and spiritual changes. He used to worship with him, follow him and do as he did, even at a tender age.

No sooner had the Messenger of Allah (s.a.w.) told him about the Divine call than he responded to it with all his heart and body and without being surprised. The only new departure was the practical way of applying the Message and the degree of responsibility to be shouldered, as the details of the Divine religion were revealed.

On entrusting the Messenger of Allah (s.a.w.) with the Divine task of carrying out his blessed call, he was told to begin with his household. Ibn Hisham, in his 'Sirah' says: "...Then the Messenger of Allah (s.a.w.) began relating about Allah's bounty- -the Prophethood and secretly communicating it to those of his household whom he trusted most..."(17)

Thus, he talked to Imam Ali (a.s.) and Khadijah about his Message and later on to Zaid bin Harithah. No one except these, and some others of his close household, knew about it.

Imam Ali bin Hussein (a.s.), in a speech about the Islam of his father, Ali bin Abi Talib (a.s.), said: "....and he believed in Allah, the Exalted, and in His Messenger. He preceded the others in Islam and in reciting prayers by a three year interval."(18)

On his early acceptance, Imam Ali (a.s.) himself said:

"...I was the third of the trio (The Prophet, Khadijah and himself). Nobody else in this world had accepted Islam. I would even see the divine light of revelation and message and smell the heavenly fragrance of prophethood..." Having passed the stage of calling his close household, the Message came to the stage of calling potential individuals whom the Prophet (s.a.w.) believed would be responsive to his call. So, a number of people embraced Islam. They were mostly the youth of Mecca, the deprived and oppressed. They met to recite the Glorious Qur'an and to obtain information about the preachings of the religion of Allah, the Exalted. At that time, it was an underground movement.

THE FIRST AMONG THE CALLERS TO ISLAM

He, Allah, the Exalted, told His Messenger to invite other members of his tribe, Bani Hashim, so as to widen the circle of the Message: "And warn your tribe of near kindred. And lower your wing (in kindness) unto those believers who follow you. And if they disobey you, say: Lo! I am innocent of what you do." Holy Qur'an (26:214.216)

On receiving, from his Exalted Lord, the command to warn his nearest kin, the Messenger of Allah (s.a.w.) ordered Imam Ali (a.s.) to invite them to a banquet. They came to the Prophet's house, forty in number. After dinner, the Messenger told them:

"O Bani Abd Al-Muttalib! Allah has sent me to all creation, and to you in particular. He said. 'And warn your tribe of near kindred'. So, I ask you to say two phrases, light on the tongue, heavy in the scales, by which you will master the Arabs and the Ajams (non-Arabs), the nations will follow you and by them you will enter Paradise, and will be saved from Hell: to bear witness that there is no god save Allah, and that I am the Messenger of Allah. Whoever responds to this and supports me to carry it out will be my brother, vicegerent, helper, inheritor and successor..."(19)

While Abu Lahab criticised and warned the Messenger (s.a.w.) against carrying on his mission, on the other hand, Abu Talib offered his support and said to the Messenger (s.a.w.): "GO ahead with Your errand! By God I will never stop protecting and defending you."(20) At this time, Ali bin Abi Talib, the youngest of them all, stood up and said, "O Messenger of Allah! I will back you up in this matter." The Messenger (s.a.w.) told him to sit down. But seeing nobody else responded, he stood once again and offered his readiness to serve him, but the Messenger (s.a.w.) told him again to sit down.

The Messenger repeated his words. Still nobody responded, except Imam Ali (a.s.) whose voice was raised once again in answer to the call, announcing his full support to the cause. It was his firm commitment and strong faith that broke their silence. Since, for the third time there was no response except from Imam Ali (a.s.), the Messenger (s.a.w.) turned to him and said: "Sit down. You are my brother, vicegerent, minister, inheritor, and successor after me."(21)

The group stood up to leave and somewhat sarcastically addressed Abu Talib, saying: "Congratulations on accepting the religion of your nephew who made your son commander over you!"(22)

CONFRONTING DISBELIEVERS

After tribal members refused the invitation, the Divine Mission entered a delicate stage of confrontation. The first ones to lead the conflict were Abu Lahab and his wife, who started encountering the Messenger of Allah (s.a.w.) and planting difficulties in his way, in an attempt to force him to change his mind and give up his blessed task. But the call of Allah, the Exalted, advanced, clearing its way through society in the Age of Ignorance. The invitation to embrace Islam moved from privacy to generality. The Messenger of Allah (s.a.w.) stood in the Sacred House (Ka'bah in Mecca) and loudly proclaimed to the people that he was Allah's Messenger sent to them...(23)

The success of extending the invitation was to increase the number of believers, many of which were young and came from all walks of the Meccan society. The growth in numbers had a great impact on the attitude of the disbelievers, who resorted to terrorist tactics.

Each tribe, as well as every family, began a compaign to outcast believers from among their members, torturing them and trying to suppress their faith.(24) But those who were resolute and had a strong belief in the message of Truth and Guidance, pronounced by the voice of the Messenger of Allah (s.a.w.), were resilient inside their souls and thirsty to do good and be emancipated.

The brutality of physical torture to which the believers were subject became such that the Messenger of Allah (s.a.w.) ordered them to migrate to Habashah (Ethiopia), under the leadership of Ja'far bin Abi Talib, who was 10 years older than his brother, Imam Ali (a.s.). Ja'far's sagacity was effective in foiling the plans of Quraish who tried to instigate the King of Habashah to move against the emigrants and expel them from his country.(25)

ABU TALIB'S CONFRONTING THE ENEMIES OF THE MESSAGE

Although the Quraish confronted the forerunners of believers with violence and oppression, they were unable to harm the Holy Prophet (s.a.w.), as the leader of the movement and the carrier of the Message. They knew that Abu Talib, the Sheikh of Abtah, would not let them commit any sort of terror against the Messenger of Allah (s.a.w.) himself.

Abu Talib commanded very much respect and influence, not only among the Bani Hashim, but from all other Meccan tribes. He was a stalwart for the mission and stood like a high wall in the face of its enemies from the rise of its glowing dawn. The Quraish knew this very well and therefore adapted methods of discussions, bargaining and inducing: negotiating with the Messenger of Allah (s.a.w.), himself, about his mission and guidance, or with Abu Talib for him to give up his support. They offered wealth and power to Prophet Muhammad (s.a.w.) to abdicate his divine mission and at the same time, tried to talk Abu Talib over, asking him to use his influence with the Prophet to persuade him to give up his task. They even threatened him and warned him of severe conflict between him and the Quraish if he did not stop supporting Muhammad (s.a.w.).

But Abu Talib persisted in staying on the Messenger's side and in defending him, notwithstanding what great sacrifices might lie ahead of him.

ABU TALIB, WITH THE MESSENGER OF ALLAH, IN THE BLOCKADE

When all efforts failed and the Quraish despaired of getting Muhammad (s.a.w.) to forsake his mission, their leaders held an urgent meeting in "Dar Al-Nadwah" , the house of Qusay bin Kilab, where they would meet to consult about decisive events in their lives. The final result was to boycott the Bani Hashim and whoever chose to identify themselves with them. They decided to isolate them through an economic and social blockade, which meant that no one should deal with the Bani Hashim and their followers in matters of buying and selling and in marriage. This agreement bore the signatures of forty of the Quraish's chiefs.

To protect themselves against the assaults of the Quraish, the Bani Hashim, on a command from their head, Abu Talib, entered the "shi'b" of Abi Talib (a mountain pass). They were thus no longer able to enter Mecca, except in the two seasons of pilgrimage: Umrah and Hajj, during the months of Rajab and Dhulhijjah respectively. As the situation aggravated between the Bani Hashim and Quraish, Abu Talib strengthened the guard on the Shi'b, lest the Quraish might carry out a surprise offensive.

The Bani Hashim, including the Messenger of Allah (s.a.w.) and Imam Ali bin Abi Talib (a.s.), endured this situation for three years--some say: four years--suffering a hard life of poverty and deprivation such as to bring grief and bleeding to the heart. The extent of this test was added to by the Quraish intensifying their siege to the limits, of either cutting off all provision, or doubling prices so that friends of Bani Hashim might not be able to purchase them. Thus, the Bani Hashim suffered a real famine, and it is recorded that their children's cries of hunger could be heard from a far distance.

After the elapse of these three heavy and painful years, the Messenger (s.a.w.) told his uncle, Abu Talib, that the Quraish's boycott pact, with its injustices, had been eaten up, except the phrase "In Your Name, O God!" Abu Talib hurried to the Quraish and said: "My nephew has told me that your paper has been eaten up by moths, except the name of Allah. So, if he is right, you are to spare him the evil of your decision, but if he is wrong, I will hand him over to you..."

"You are fair enough," they agreed. The paper was brought and opened. It was eaten up as he had said. A decisive dispute followed. Then the paper was torn to pieces, the boycott cancelled and the siege lifted.(26) This miraculous defeat of the boycott had its great effect in gaining more and more supporters and sympathizers to the Message in Mecca.

Such were the sacrifices of the family of Imam Ali bin Abi Talib (a.s.) in the way of Allah. While Imam Ali (a.s.) was the first to answer the call to Truth and remained foremost a fighter in the Islamic front all his life, his father sacrificed even his social prestige amongst the Quraish and tasted bitter calamities to uphold the Message of Allah, the Most High. He was, in fact, the protecting shield for the Messenger (s.a.w.) and his mission, despite the fact of holding such a social position in that tribal society that all men dreamed of.

Ja'far bin Abi Talib, Imam Ali's (a.s.) brother, inaugurated his life in Islam by leading the procession of the first emigration of Muslims to Habashah. Then it was crowned by his martyrdom in the Battle of Mu'tah, when he became known as "the Flying Ja'far", the one who flies with the angels in Paradise, as the Messenger of Allah (s.a.w.) had proclaimed.(27)

The Messenger of Allah (s.a.w.) loved him very much. When Ja'far returned to Madinah from Habashah--which coincided with the day of liberating Khaibar--the Messenger (s.a.w.) hugged him and kissed his forehead, saying "...I do not know with which I should be more pleased: with Ja'far's return or the conquest of Khaibar!"(28)

TO DAR AL-SALAM

The death of Abu Talib was a calamity for Islam. The severe conflict between the blessed Divine Call and ignorance and disbelief was continuing and the painful event grieved the Prophet (s.a.w.). He knew that Quraish would accelerate its campaign against his Mission, and against his person in particular.

The Quraish, which used to fear Abu Talib in his prestigious social capacity, now had less obstacles to interfere with their desires after his death. The Messenger of Allah (s.a.w.) had lost his strong and persistent support. In the same year he also received another severe blow with the death of his loyal wife, Khadijah. He thus called that year "The Year of Sorrows."

Abu Talib's death was so important to the progress of the historical Divine Call that the Messenger of Allah (s.a.w.) said: "The Quraish kept away from me until Abu Talib died."(29)

The Quraish duly did increase their attacks on the Messenger of Allah (s.a.w.) and the early believers. So, the Messenger (s.a.w.) looked to somewhere other than Mecca, in which they might settle, and where the tree of Guidance might grow. He started his search contacting tribes and informing the people dwelling around Mecca about his cause. He visited Ta'if and spoke with the heads of the tribes there but none of their socially distinguished chiefs responded to him. Nevertheless, he did not let despair creep into his heart. He continued offering his message to the people outside Mecca.

On the occasion of hajj he met a number of people of "Yathrib" (Madinah). He talked to them about his mission and they accepted Allah's invitation. They returned home carrying with them the Word of Allah to their people.

Twelve men of Yathrib came and swore allegiance to the Messenger (s.a.w.). They undertook to carry the Message. The Messenger (s.a.w.) sent Mas'ab bin Umair with them to teach them the laws of the religion of Allah, to educate them of His Message, and to teach them the Glorious Qur'an. He stayed with them for a year. A considerable number accepted the blessed Call and embraced Islam. During the next hajj, a large delegation of them came to Mecca, led by Mas'ab bin Umair. They joined the Messenger of Allah (s.a.w.), and swore to assist him if he emigrated to their town.

Allah's command came enjoining the Muslims to emigrate. So, the processions of the Muslims emigrants started to move towards their new residence, leaving behind their wealth, property and relatives.

While Islam was entering a new stage in its steady advance, the heads of the Quraish gathered in their "Dar Al-Nadwah" to consult about the Messenger (s.a.w.). They decided to collectively assassinate him. Each tribe would send one of its men to carry out the assassination at night, thus laying the blame of the proposed murder on no one tribe.

Arch Angel Gabriel (a.s.), however, disclosed to the Messenger of Allah (s.a.w.) the intent of the plot the Quraish had planned: "And when those who disbelieve plot against you (O Muhammad) to wound you fatally, or to kill you, or to drive you forth; they plot, but Allah (also) plots, and Allah is the best of plotters."

Holy Qur'an (8:30)

DECOY FOR THE MESSENGER

Gabriel (a.s.) told the Messenger (s.a.w.) that Allah en joined that he should also emigrate to Madinah. When darkness spread, the conspirators hurried to besiege the house of the Messenger of Allah (s.a.w.) so as to prevent his escape. Here came another role for Imam Ali (a.s.).

The Messenger of Allah (s.a.w.) told Imam Ali (a.s.) about all that was transpiring. He asked him to sleep in his bed and cover himself with the Prophet's (s.a.w.) garment. Imam Ali (a.s.) asked if by doing so the Messenger of Allah (s.a.w.) would be safe. The Messenger of Allah (s.a.w.) confirmed that he would. Imam Ali (a.s.) without further comment agreed to act as a decoy.

Then the Messenger of Allah (s.a.w.) left the house, and, passing through the besiegers, he recited: "And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not." Holy Qur'an (36:9)

Indeed, none of the disbelievers saw him. At daybreak the conspirators broke into the house of the Messenger of Allah (s.a.w.) to commit their crime. When they entered the Holy Prophet's chamber, Imam Ali (a.s.) jumped out of the bed, shouting at them: "What do you want?" "Where is Muhammad?" they asked.

"Did you appoint me to watch him?" he replied. "Didn't you say you would expel him from your town? Now he has left you..."(30)

Their plot was foiled and (hey left the house in failure. It occurred to them to search for the Messenger of Allah (s.a.w.), and track him through the mountains and valleys. For this purpose they took Abu Karz with them. Abu Karz was an expert tracker and he managed to trace the Messenger's tracks up to a grotto at Mount Thowr. He told them that Muhammad (s.a.w.) had ended there, and, if he was not there, he must have flown away, or dived into the earth.(31)

Allah, the Exalted, had sent a spider which immediately spread its web over the entrance of the grotto. The conspirators did not think that the Messenger of Allah (s.a.w.) could be behind flimsy threads it had woven. Thus, they were misled. Then, under the protection of the dark night, Imam Ali (a.s.) and Hind bin Abu Halah, hurried to the grotto to see the Messenger of Allah (s.a.w.).(32)

The Messenger of Allah (s.a.w.) discussed with Imam Ali (a.s.) what he should do during his emigration to Madinah. He told Imam Ali (a.s.) to stay behind in Mecca to hand the deposits of the people back to them, and then to join him in Madinah, bringing with him Fatimah al-Zahra' (a.s.) and the rest of the women of his household.

WAITING IN QUBA

After a few days walk, the convoy arrived at "Quba" where the Messenger of Allah (s.a.w.) called on Kulthum bin Hadm, one of the heads of Bani Amru bin Awf.(33) There he built the "Mosque of Quba," while waiting for Imam Ali bin Abi Talib (a.s.).(34) He dictated a letter asking Imam Ali (a.s.) to join him. The letter was carried by Abu Waqid al-Laithi.

Imam Ali (a.s.) had already carried out what the Messenger of Allah (s.a.w.) had told him to do before his emigration. He had returned the deposits which had been entrusted to the Messenger of Allah (s.a.w.). He had the howdahs ready to carry the women, Fatimah bint Muhammad (a.s.), Fatimah bint Asad, Fatimah bint Hamzah and Fatimah bint Zubair. Thus the caravan was called the "Caravan of the Four Fatimahs."

Then he ordered some of the believers to leave the town at night, while he, the women and Abu Waqid al-Laithi, travelled boldly during the daytime.(35)

Within a few days the convoy arrived in Quba. The Messenger of Allah (s.a.w.) received them. He embraced Imam Ali (a.s.) and wept for the pains and the hardships they had to suffer. Imam Ali (a.s.) had walked over the hot sands of the desert to reach the Holy Prophet. His feet were swollen and bloodied...then the Holy Prophet prayed for him. This produced instaneous relief.(36)

On Friday, 16th of Rabi'i, the Holy Prophet (s.a.w.) left Quba for Madinah. Quba lies two miles (approx. 3.2 kms) south of Madinah. The Holy Prophet's (s.a.w.) caravan was enthusiastically received by the people in many districts through which they passed. The Messenger of Allah (s.a.w.) arrived at a place where his mosque was afterwards built.

There, the Messenger's (s.a.w.) mount halted. The Messenger (s.a.w.) dismounted, and went with Abu Ayub Ansari (may Allah be pleased with him) as his guest. Later, he called for a mosque to be built on the spot where his camel had halted, together with rooms for his household. His room was built next to A'ishah's.(37)