The Brother of the Prophet Muhammad: Imam ‘Ali

The Brother of the Prophet Muhammad: Imam ‘Ali6%

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The Brother of the Prophet Muhammad: Imam ‘Ali
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The Brother of the Prophet Muhammad: Imam ‘Ali

The Brother of the Prophet Muhammad: Imam ‘Ali

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

8. At Badr

The Battle of Badr was the most important among the Islamic Battles of Destiny. For the first time the followers of the new faith were put into a serious test. Had victory been the lot of the pagan army while the Islamic forces were still at the beginning of their developments the faith of Islam could have come to an end.

No one was as aware of the importance of the outcome of the Battle as the Holy Prophet. We might read the depth of his anxiety in his prayer before the beginning of the Battle when he stood up supplicating his Lord: "God this is Quraish. It has come with all its arrogance and boastfulness trying to discredit Thy Apostle. God I ask Thee to humiliate them tomorrow. God if this Muslim band will perish today Thou shall not be worshiped!"1

At this battle in which the pagan army consisted of 950 fighters and the Muslims did not exceed 314 (including the Messenger) the Islamic defense was a combination of three elements resembling three defensive lines:

1. The personality of the Messenger his leadership and his unequalled firmness. He was to the Muslims the final refuge at Badr and at every battle he attended.

2. The Hashimites (the clan of the Prophet) led by ‘Ali Ibn Abu Talib who entered this Battle relatively obsecure and came out of it with unequaled military fame.

His military performances became the popular subject of the Arab caravans' conversations throughout the Arabic Peninsula.

3. The hundreds of companions of the Messenger whose hearts were filled with faith and readiness for sacrifice. Many of them viewed martyrdom to be a gain equal to life and victory. These good companions were the army of Islam its first line of defense and the thick wall behind which the Messenger used to stand. They were defenders and they were attackers.

As to the clan of the Messenger they were the ones whom he used to call before any one else to offer the heavy sacrifice. They used to stand in the first line of defense opening for the army the way through their thrusts in the lines of the enemies. When the general offensives began and every companion present participated the clan of the Messenger were the most damaging to the enemies. They were so at Badr and at the following battles.

The battle began when Utbah Ibn Rabi-ah his son Al-Walid and his brother Sheibah (all from Umayyad) stood in front of their pagan army and asked the Prophet to send to them their equals for a duel. Hundreds of companions were around him and many of them were expecting to be called upon by the Prophet but he chose to start with his own family.

The load was heavy and the heavy load could be carried only by the people to whom it belonged. He called upon ‘Ali Al-Hamzah and Obeidah Ibn Al-Harith (all from the clan of the Prophet) to face the three warriors.

‘Ali destroyed Al-Walid and Al-Hamzah killed Utbah; then they both assisted Obeidah against his opponent Sheibah. Sheibah died immediately and Obeidah was the first martyr at this battle. He died after he lost his leg.

When the general offensive began hundreds of companions participated in the battle. They offered sacrifices and pleased their Lord. But the members of the House of the Messenger distinguished themselves. ‘Ali's endeavor was unique at this battle.

When Hanthala Ibn Abu Sufyan faced him ‘Ali liquified his eyes with one blow from his sword. He annihilated Al-Aws Ibn Sa-eed and met Tuaima Ibn Uday and transfixed him with his spear saying: "You shall not dispute with us in God after today.”

The Messenger took a handful of gravel when the battle was extremely heated. He threw it at the faces of the pagans saying: "May your faces be disfigured. God terrify their hearts and invalidate their feet." The pagans ran away turning their faces to no one. The Muslims went on killing them and taking prisoners.

Seventy pagans met their death and the Muslims took from them seventy prisoners. History preserved in its records only fifty of the names out of the seventy pagan losses. Twenty2 or twenty-two3 of them died at ‘Ali's hands.

This battle laid the foundation of the Islamic State and made out of the Muslims a force to be reckoned with by the dwellers of the Arabic Peninsula.

However we should not overlook the fact that it took three hundred and twelve companions to achieve sixty percent of the outcome of the battle while ‘Ali alone achieved at least forty percent of it. It is not an exaggeration to say that his endeavor was a very substantial factor in bringing the battle to its victorious conclusion. Should we subtract his forty percent the outcome of the battle might have changed. On the other hand if we subtract any other single companion in that battle the outcome of the battle would not have changed.

Notes

1. Ibn Hisham Biography of the Prophet Part 2 p. 621.

2. Ibn Hisham Biography of the Prophet pp. 708-713.

3. Al-Waqidi Al-Maghazi (Oxford printing) Part 1 p. 152.

9. At Uhud

The Qureshites came out from the Battle of Badr with an astonishing result which tney did not expect. They were confident of their capability to annihilate the Muslims easily. For the Qureshites were more numerous and with a bigger reserve and more logistics.

Yet they suddenly found themselves losing seventy of their warriors and leaders along with seventy captives in a one-day battle. And above all the resounding defeat which they received was at the hand of a group whom they used to belittle. The Qureshites were unwilling to admit a final defeat.

They lost a battle but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand. The burning hatred in the hearts of Qureshites and their desire to wash away the shame of the defeat at Badr and their eagerness to avenge their lost leaders added to their physical superiority a tremendous psychological strength.

The Qureshites mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters at the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge.

Thus the community of Quraish one year after the Battle of Badr marched towards Medina to annihilate the Muslims their religion and their Prophet. The Meccan army arrived at the area of Uhud which is five miles away from Medina. There the expected battle took place.

The Holy Prophet went on deploying his forces placing them in strategic positions. He placed fifty marksmen at the slope of the Mount of Uhud directing them to protect the back of the Muslims against the pagan cavalry (which was led by Khalid Ibn Al-Walid). He commanded them not to leave their position whether the Muslims defeated the pagans or the pagans defeated the Muslims.

The Elements of the Islamic Defense

In this second battle of destiny for the Muslims the Islamic defense consisted of the same three important elements which played their roles at the Battle of Badr:

1. The ideal leadership of the Messenger and his firmness.

2. The members of the House of the Holy Prophet and their heroism.

3. An Islamic army consisting of seven hundred companions the hearts of many of them were filled with faith and readiness for sacrifice.

The start of the Battle of Uhud followed the method of the beginning of the Battle of Badr. Talhah Ibn Abu Talhah (from Banu Abdul-Dar clan) the bearer of the banner of the pagans challenged the Muslims saying:

"Are there any duelers?" The respondent to his call was the same respondent of the Battle of Badr. ‘Ali came to him and when they faced each other between the two hosts ‘Ali swiftly dealt him a blow by his sword through which his head was split. The Holy Prophet was pleased.

He exclaimed: "Allahu Akbar" (God Is Great) and so did the Muslims for the biggest hero of the pagan army had died.

Abu Saad Ibn Abu Talhah (brother of Talhah) carried the banner and challenged the Muslims saying: "Companions of Muhammad you allege that your dead go to Paradise and our dead go to Hell. By 'Al-Lat ' you lie. If you were so confident some of you could have faced me. Let one of you come to fight me."1

‘Ali came to him and Abu Saad was not luckier than his brother Talhah. The men of Abdul-Dar continued replacing the bearers of their banner with their men and the Muslims continued annihilating them. ‘Ali destroyed Artat Ibn Sharhabeel Shureih Ibn Qaridh and their servant Sawab.

Historians reported that Al-Hamzah killed Uthman Ibn Abu Talhah. Assim Ibn Thabit shot by his arrows Musafi and Al-Harith two sons of Talhah Al-Zubayr killed their brother Kilab and Talhah Ibn Ubaydullah killed their other brother Al-Jallas.

‘Ali and the Banner Bearers

However Ibn Al-Athir reported that ‘Ali alone destroyed all the standard bearers at the Battle of Uhud and said that Abu Rafi reported that.2 And so did Al-Tabari.

The death of the bearers of the banner heightened the morale of the Muslims and shook the hearts of the pagans.

Following the death of the banner bearers the Muslims undertook a general offensive led by ‘Ali Al-Hamzah Abu Dujanh and others. The Islamic offensive terrified the pagan army but the Muslims lost during this operation a giant hero Al-Hamzah Lion of God and uncle of the Messenger of God. Wahshi an Abbysinian transfixed him with his dart while he was fighting.

However the pagans were forced to flee and leave their camps. The Muslims entered the pagan camps and went on collecting what they found of equipment and material without meeting any resistance from the pagans.

Defeat After Victory

This scene watered the mouths of the fifty marksmen whom the Prophet placed at the slope of the Mount of Uhud to protect the back of the Muslims against the pagan cavalry. The majority of these marksmen left their place and joined the collectors of the spoils. They did not heed the word of their leader Abdullah Ibn Jubeir who reminded them of the instructions of the Messenger which made it mandatory for them not to leave their place. Not more than ten of them heeded his words. Noticing the small number of the marksmen Khalid Ibn Al-Walid and his horsemen killed them then started a general offensive.

The fleeing pagans beheld their horsemen fighting and attacking. They came back to the battle while the Muslims were preoccupied collecting the spoils.

The Muslims were astonished and confused. They started to fight but they did not know whom they were fighting.

Many Muslims were killed by the Muslims themselves then they fled turning their backs and refusing to look behind while the Messenger was calling upon them to come back to the battle. The Holy Qur'an informs us of the situation of the Muslims in this terrifying hour:

"God certainly made good His promise unto you when you routed them by His leave until the moment when your courage failed you and ye disobeyed after He had showed that for which ye long. Among you are some that hanker after this world and some that desire the Hereafter. Then did he divert you from your foes in order to test you. But He forgave you: For God is full of grace to those who believe. Behold ye were climbing up (the high ground) without casting a side glance at anyone and the Apostle was calling you back. There did God give you one distress after another by way of requital to teach you not to grieve for what ye miss or for (the ill) that had befallen you. For God is well aware of all that ye do." The Holy Quran Chapter 3 verses 151-152.

Who Remained with the Prophet?

The companions fled away being concerned with their own safety. History recorded seven exceptional Meccans (‘Ali Abu Bakr Abdul-Rahman Ibn Ouf Saad Ibn Abu Waqass Talhah Ibn Obeidah Al-Zubayr Ibn Al-Awam Abu Obeidah Ibn Al-Jarrah); And Seven exceptional Medinites (Al-Hubab Ibn Al-Munthir Abu Dujanah Sahl Ibn Hunayf Assim Ibn Thabit Saad Ibn Mu-ath As-ad Ibn Hudheir or Saad Ibn Abadah and Muhammad Ibn Muslimah).

These men according to some historians remained with the Prophet when the other companions deserted him.3 From what we read in Al-Mustadrak by Al-Hakim we understand that ‘Ali Ibn Abu Talib was the only defender who stayed with the Prophet for the duration of the battle. The other companions who were mentioned to be among those who remained with the Prophet were actually the first ones to come back to the Messenger of God after they left him. Al-Hakim recorded that Ibn Abbas said:

"‘Ali has four distinctions no one shares with him: He was the first male who prayed with the Messenger of God. He was the bearer of his banner in every battle and he was the one who stayed with him at the Battle on the day of Al-Mihras (the Battle of Uhud where there is gathered water called Al-Mihras) and he is the one who washed his blessed body and laid him in his tomb."4

Al-Hakim reported also that Saad Ibn Abu Waqass said: When people left the Messenger on the day of Uhud I went aside and said to myself I shall defend myself. Then Al-Miqdad told him: "Saad this is the Messenger."5

Al-Hakim reported also that Al-Zubayr said about the Battle of Uhud "And they exposed our back to the horsemen so we were attacked from behind and a man shouted: Muhammad has been killed. We retreated and the enemies pursued us."6

He also reported that Abu Bakr said: When people left the Messenger of God on the day of Uhud I was the first one to come back to the Messenger of God... then he mentioned in the hadith that Abu Obeidah Ibn Al-Jarrah followed him."7

The Prophet Participated

The Messenger stayed at the battlefield with full determination and firmness after the pagans came up to him. He himself fought vigorously. Saad Ibn Abu Waqaas reported that he witnessed a man whose face was covered and he did not know who he was. The pagans came towards him and Saad thought that they were going to overpower him.

But that man took a handful of gravel and threw it at their faces and they retreated... Finally Saad discovered that that man was the Prophet.8 He used his bow and expended all his arrow until his bow could not be used any longer.

When the Prophet was exposed to the enemies by the retreat of his army Obay Ibn Khalaf tried to attack him.

Some of his companions tried to bar Obay from reaching the Prophet but the. Prophet prevented them from doing that. He faced Obay with a blow which did not seem to be effective. But Obay said: "By God Muhammad has killed me...." He told me in Mecca: "I shall kill you. By God if he spits on me he kills me." Obay died in "Saraf" while returning to Mecca.

‘Ali's Endeavor

Al-Tabari reported that Abu Rafi said: The Messenger of God witnessed a group of pagans coming to him. He said to ‘Ali: Charge them. ‘Ali charged them and forced them to retreat and killed Amr Ibn Abdullah Al-Jumahi. The Prophet beheld another group coming and told ‘Ali to charge them and he did. He scattered them and killed Sheibah Ibn Malik one of the children of Amir Ibn Lu-ay.

Amazed by ‘Ali's sacrifice Gabriel said: "Messenger of God what a redeemer ‘Ali is!" The Prophet replied: "He is from me and I am from him." Gabriel said: "And I am from both of you."9 They heard at that time a voice saying:

"There is no youth (full of manhood) but ‘Ali and no sword comparable to Zulfiqar (‘Ali's sword)

A regiment arrived from Kinanah in which four of the children of Sufyan Ibn Oweif were present: Khalid Abu AI-Sha-atha Abu Al-Hamra and Ghurab. The Messenger of God said to ‘Ali: "Take care of this regiment." ‘Ali charged the regiment and it was about fifty horsemen. He fought them while he was on foot until he scattered them.

They gathered again and he charged them again. This was repeated several times until he killed the four children of Sufyan and added to them six more....10 Ibn Hisham reported that the Messenger fell into one of the pits which were excavated and covered up by Abu Amir who expected the Muslims to fall in them. The knee of the Messenger was cut. ‘Ali held the hand of the Messenger and pulled him up and Talhah Ibn Ubaydullah helped him until the Prophet stood up.11

Muslim in his "Sahih" (Authentic) reported that Sahl Ibn Saad said the following: "The face of the Messenger was cut and one of his teeth was broken and the protective dress of his head was broken. Fatima daughter of the Messenger was washing the blood and ‘Ali was pouring water he brought by his shield from Al-Mihras. Beholding that the water increased the flow of blood she burned a mat put some of its ashes on the wound and the blood stopped."12

The Conclusion

It would not be difficult for the reader to infer the following:

1. The Battle of Uhud was one of the battles on which the future of Islam depended.

2. The death of the bearers of the banners of the pagan army at the beginning of the battle had its important effect in raising the morale of the Muslims and breaking the morale of the pagans who were four times more numerous than the Muslims. The bearers of the banners in the eyes of the warriors in those days were the leaders of the army. Their death had a great effect on the morale of the army.

History recorded that Abu Sufyan said to Banu Abdul-Dar: "O Banu Abdul-Dar we recognize that you have more right than any other Meccan clan to carry the banner (because the Meccan tradition gives the clan of Abdul-Dar the right to carry the banner at war). We were defeated in Badr because of the banner. Hold your banner firmly and protect it or hand it to us." This infuriated the clan of Abdul-Dar. As they refused to surrender their right of carrying the banner

Abu Sufyan said: "Let another banner be added to it." They said: "Yes but the additional banner will be carried also by a man from Banu Abdul-Dar and nothing other than this will be accepted."

The Meccan pagans witnessed at the beginning of the battle their banner fallen ten times and their hearts fell with the banner ten times. They found to their astonishment that they are facing a tremendous power. ‘Ali was the one who destroyed the banner bearers or most of them.

This signalled the defeat of the Meccan army in the first round.

3. When the Muslims were defeated in the second round no one remained with the Prophet except ‘Ali and thirteen others of the companions of the Messenger. These thirteen were the first to come back to the Messenger after their flight. It is clear that ‘Ali's defense in that decisive hour was much more valuable than the defense of the thirteen companions put together.

The Messenger of God became the target of the pagan's attacks. Whenever a regiment aimed at the Prophet ‘Ali charged the regiment and forced it to retreat.

Thus we would not be erroneous if we say that ‘Ali in this decisive battle had the exclusive honor of being the main defender of the Messenger and his Message against the forces which no one other than ‘Ali could face successfully. The Battle of Badr laid the foundation of the Islamic state but the Battle of Uhud was about to destroy the foundation had not a small number of heroes headed by ‘Ali been present.

The pagans found that the Battle of Uhud ended in their favor. They defeated the army of the Prophet and the Muslims lost seventy companions among them the giant hero: Al-Hamzah uncle of the Messenger and Lion of God. But the pagan victory was not decisive.

Their target was Muhammad and Muhammad was still alive. He was the biggest danger to them. Therefore it was necessary for them to have another decisive battle in which they would realize the goal that they could not realize at the Battle of Uhud.

The Battle of Uhud took place during the third year after the Hijrah. Two years later the third decisive battle in which the pagans gathered their biggest task force took place.

Notes

1. Dr. M. Haykal Life of Muhammad p. 289.

2. Ibn Al-Athir. Al-Kamil. Part 3 p. 107.

3. Al-Waqidi Al-Maghazi (conveyed by Ibn Abu Al-Hadid in his Commentary on Nahjul-Balaghah Vol. 3 p. 388)

4. Al-Hakim in his Al-Mustadrak, Part 3, p.111.

5. Al-Hakim recorded it in Al-Mustadrak, Part 3, pp. 26-28.

6. Al-Hakim Al-Mustadrak, Part 3, pp.27-28.

7. Al-Hakim Al-Mustadrak Part 3 p.78.

8. This is reported also by Ibn Hisham in his Biography of the Prophet Part 2 p.78.

9. Sayed Muhsin Al-Ameen in his Aayan Al-Shi-ah Part 2 p. 195. Al-Fairoozbadi recorded this in his book: Fada-il Al- Khamsah Part 2 p.317 (conveying from Al-Tabari). And Ibn Al-Athir in his History Al-Kamil Part 2 p. 1O7 reported similar to this.

10. Ibn Abu Al-Hadid in his Commentary on Nahjul-Balaghah Vol. A p.372.

11. Ibn Hisham Biography of the Prophet Part 2 p.80.

12. Muslim in his Sahih Part 12 p. 148.

10. The Moat

The Qureshite community had one important dream: The destruction of Muhammad and his religion. Pagan tribes outside Mecca were sharing with them the same dream. Like the Meccans these tribes considered Muhammad a serious menace to their religion.

This belief brought these tribes and the Muslims into military confrontations in which the Muslims had the upper hand. These tribes therefore were like the Meccan community full of resentment and rancour towards Muhammad and his religion.

Non-Pagan Tribes

There were clashes between the Muslims and some of the people of scripture who were neighboring Medina caused by their breaching of covenants with the Holy Prophet. Tribes from among them such as Banu Al-NAthir and others were exiled by the Prophet.

A delegation from these people went to Mecca and other Arab communities during the fifth year after the Hijrah propogating war against the Prophet and attempting to mobilize the Arab forces for the proposed war.

They did not need much effort to persuade the Meccans to a military undertaking against the Prophet. Their response to the invitation was prompt and without hesitation they mobilized four thousand fighters. This army was supplemented with six thousands from Ghatafan Saleem and other tribes. Thus ten thousands strong marched towards Medina.

The Holy Prophet received the news of the imminent invasion a few days before their arrival at Medina. He consulted his companions and Salman Al-Farisi (the Persian) advised the Prophet to dig a moat around Medina to prevent the invaders from entering it. The Messenger commanded the Muslims (who were about three thousands) to implement the plan. The moat was dug within six days.

Witnessing the moat the invaders were surprised and realized that it had become difficult for them to enter Medina. Thus they found it necessary to besiege Medina instead of invading it directly. Banu Quraidhah a community from the followers of the Scripture joined the pagan army after its arrival.

This community had a covenant of peace with the Prophet. Their treacherous action was a frightening surprise to the Muslims. By breaching the covenant this community gave the pagan army additional forces and equipment. It became the duty of the Muslims to add to their defensive lines another line.

The Muslims in Horror

There were many hypocrites among the Muslims who circulated frightening rumors which added to the fear of the Muslims. The Holy Qur'an tells us of the psychological crisis with which the Muslims lived during that period:

"Behold! They came upon you from above you and from below you and when the eyes grew wild and the hearts gaped up to the throats and ye imagined various (vain) thoughts about God! In that situation the believers were tried: They were shaken with a mighty shock. And behold! The hypocrites and those in whose hearts there is a disease (even) say: God and His Apostle promised us nothing but delusion! Behold! A party among them said: O people of Yathrib (Medina) you cannot stand (the attack) therefore turn back! And a band of them ask for leave of the Prophet saying: Truly our houses are bare and exposed though they were not exposed; they intended nothing but to flee." The Holy Quran Chapter 33 verses 10-13.

The pagan army on the contrary was enjoying an extremely high morale. Victory to them was certain. Medina was under their siege and its inhabitants did not possess the courage to come out of it. Their confidence in victory and morale went higher when Banu Quraidhah joined them.

This made them change their strategy from the siege of Medina to a direct invasion.

Amr's Venture

Amr Ibn Abd Wodd accompanied by Dhirar Ibn Al-Khattab Akramah Ibn Abu Jahl and others sought and found a narrow place in the moat. Their horses leaped above the moat to the other side. Had this adventure succeeded many pagan fighters were expected to follow them and make it feasible for the whole army to pass through that narrow place for they could have spanned the two sides of the ditch by filling that narrow gap with soil.

The Muslims were in a state of shock and horror before the passage of these pagan soldiers to their side. The new danger which was presented by their passage made the morale of the Muslims much lower than before.

Men of Strong Faith

Though the hearts of most of the Muslims were filled with fear some of them were unshaken by the new danger.

It rather made their faith stronger in God His Messenger and the promised victory. These individuals were ready to sacrifice themselves and one of them certainly was determined to try to confine the danger then to remove it. The Holy Qur'an tells us of the morale of these believers.

"When the believers saw the confederate forces they said: This is what God and His Apostle had promised us. And God and His Apostle told us what is true. And it only added to their faith and their zeal in obedience.

"Among the believers are men who have been true to their covenant with God: Of them some have completed their vow (to the extreme) and some (still) wait; but they have never changed (their determination) in the least." The Holy Qur'an. Chapter 33 verse 23.

The Holy Qur'an does not inform us of the number of those believers whose faith was increased by the increase of the danger. These believers may have been scores or just a few. However faith sometimes remains only as a state of mind without being transformed into action. Some of the faith is active flowing with vitality and moving the faithful to face the danger and to rise to its level and above its level.

The number of these distinguished believers remained unknown.

‘Ali's Response

However history informed us of one of them because of his outstanding achievements at this battle in confining and removing the danger which shook the very foundation of the Islamic state. That man was no other than ‘Ali Ibn Abu Talib.

Amr Ibn Wodd who crossed the moat was well known among the Arabs. He attended the battle boastfully making his place known to people. His very passage from one side to the other side of the moat accompanied only by a small number of fighters indicates that the man was extremely courageous. He was the only one from among the ten thousand fighters who tried to invade the Muslims directly and challenge them totally while he was with them on one side.

The passage of Amr and his companions presented to the Muslims a new and serious danger and a frightening surprise which they never expected. The door was about to be opened widely and hundreds and thousands were expected to follow. The surprise however did not frighten or astonish ‘Ali.

History informs us of ‘Ali's present-mindedness and fast response for he immediately moved to confine the danger then to remove it. Leading a small number of believers he went immediately to the point where the Islamic defense line was broken by the passage of Amr. He had his companions stand there preventing others from attempting to follow Amr.1 And after be confined the new danger he managed to remove it completely.

While mounting his horse Amr went around the area of Sal'a facing the Muslims and challenging them: "Is there any dueler?" He repeated this call but there was no response on the part of the companions.

This compelled ‘Ali to leave his place where he was deterring the pagan forces from following Amr by crossing the Moat. Responding to Amr's challenge he left that place temporarily to be defended by the few who were with him. He neared Amr and asked him to face him in a duel.

Amr arrogantly replied: "Why son of my brother (Amr was a friend of Abu Talib father of ‘Ali)? By God I would not like to kill you." ‘Ali replied: "But by God I would love to kill you." A short but extremely violent duel between the two heroes took place. ‘Ali killed Amr immediately and Amr's companions ran away trying to re-cross the moat from the Islamic side to the pagan side.

‘Ali exclaimed: "Allahu Akbar” (God is Great) and so did the Muslims. The death of Amr was the end of the new danger. Those who were with him ran away trying to save their skin; but most of them were killed before they could cross to the other side.

‘Ali made a great contribution in the defense of Islam at this battle during which the danger against the new Faith reached its peak.

At this battle the Muslims faced a greater danger than ever before. The elements of the Islamic defense were the same three elements which played their roles during the two battles of Badr and Uhud: The firmness of the Messenger and his ideal leadership: the heroism of ‘Ali; and the determination of the Islamic army.

A fourth element was added at this battle: The role of Salman Al-Farisi (the Persian) who counseled the Prophet to dig the moat around Medina.

The role of the Islamic army during the Battle of Uhud was smaller than its role during the Battle of Badr. And it was less important at the Battle of the Moat than it was at the Battle of Uhud for the Muslims during the Battle of the Moat did not even dare face the enemy. They only dug the moat around the city before the arrival of the pagan army then stood behind the moat until the end of the battle.

The roles of the first two defensive elements were similar to their roles at Badr and Uhud and probably bigger. The firmness of the Messenger his leadership his war strategy and his speed in digging the moat were most essential in making the Muslims pass the crisis safely. ‘Ali's role at this battle was outstanding in the history of the Islamic defense.

The magnltude of ‘Ali's contribution

It would not be logical to say that the Muslims were unable collectively to kill Amr who could not by himself prevail against thousands of Muslims. But this was not the cas. Amr was calling for a duel. A duel could only be between two persons. It was considered to be shameful for two men or more to have a duel with one man. Amr challenged all the Muslims to send one of them to have a duel with him. None of them was willing to face him except ‘Ali.

Nor would it be logical to say that Amr was the entire power of the pagan forces and that his death was a defeat for the whole confederate army. But it would be logical to affirm two important matters:

1. ‘Ali's initiative to block the passage point and prevent others from following Amr had stopped the danger and confined it. Had the passage point remained open a great number of the pagan soldiers would have followed Amr and their passage could have resulted in establishing a bridge between the two sides of the moat. Such a bridge would enable the whole army to cross.

One hour of negligence could have led to a decisive defeat of the Islamic army. This did not happen because ‘Ali was fast in his response to the new danger present minded calm and collective and ready to deal with the serious crisis.

2. The death of Amr proved to the pagan army that they were unable to pass the moat again and that what Amr could not accomplish could not be accomplished by others.

By this the pagan army had to face one of two alternatives: Withdrawal or continuation of the siege until the Muslims surrender or were forced to cross the moat and fight the pagans. The continuity of the siege of Medina was beyond the ability of the pagan army. It did not have the food supplies for ten thousand fighters and their horses and camels which could enable them to continue the siege for several months or weeks.

In addition a hurricane-like wind went on causing the pagan army many damages and making its life miserable. The hurricane was preceded by an argument between the pagans and their Jewish allies which made their co-operation in the battle highly difficult.

Thus there was only one alternative for the pagan army to take after the failure of Amr and his death: The withdrawal and that is what they did.

We ought not to forget an important matter! The death of Amr and most of his companions raised the morale of the Muslims. Their hope in continuity of life and in victory was revived. All this was a result of ‘Ali's endeavor and by this we can understand the meaning of the declaration of the Prophet. "The duel of ‘Ali Ibn Abu Talib against Amr Ibn Abd Wodd at the Battle of the Moat outweighs the good deeds of my whole nation until the Day of Judgement."2

The Confederate Army withdrew and the Muslims passed the crisis safely. They regained their confidence concerning the future because of failure of the Confederate forces after their biggest mobilization. The Messenger said after their withdrawal: "After today we shall invade them and they will not invade us."3

Notes

1. Ibn Hisham Biography of the Prophet Part 2 p. 224.

2. Al-Mustadrak, Part 3, p. 32.

3. Ibn Hisham in his Biography of the Prophet, Part 2, p. 254.

3. The Indispensable People

When we review in retrospect the important events involving the history of a nation we find that those events and their early evolutions were not dependent on most of the individuals and small groups who lived in those particular times. The presence or the absence of this soldier or that farmer or worker or merchant or politician did not affect those events.

Every individual except a very few was dispensable or it was possible to replace any of them with another person who could have performed a similar role.

There are of course some small groups and some individuals who perform important roles which other people cannot or do not want to perform. These small groups and a few individuals would be indispensable and the big events therefore would be connected strongly to these groups and individuals.

The presence of any of the small-role performers (and these are the overwhelming majority in every nation) in relation to the important event ought to be called incidental and dispensable. We say that the presence of such people or small group is incidental and dispensable in relation to an important event because that event could have been realized with or without such persons or group for everyone of them is easily replaceable.

As we look retrospectively at the onset of the faith of Islam and its gradual spread during the time of the Holy Prophet we find that Islam was strongly connected with the presence of a small number of individuals and groups.

It is needless to speak about the connection of the faith of Islam with the presence of the Messenger for he is the one who received the revelation carried the message and faced what no other person faced. He is the only man whose qualities qualified him to receive the revelation.

As the faith of Islam was dependent on the person of the Holy Messenger in its commencement and continuity during the period of the Prophethood we find that the continuity of Islam during that period was connected strongly and positively with three small groups who protected the life of the Messenger and offered great sacrifices in his defense.

The Hashimites

The first of these small groups was the clan of Hashim.

This clan had offered what no other Meccan clan offered during the years the Holy Prophet spent between the beginning of his Prophethood and the beginning of his Hijra.

This group was privileged with the honor of defending the Holy Prophet during those years. No other Meccan clan shared this honor. The rest of the clans had chosen to take a hostile attitude towards the prophet his message and his clan. That hostile attitude threatened the Messenger and the members of his clan constantly with serious dangers.

Thus it would be justifiable to say that the presence of the rest of the Meccan clans in relation to the development of the message during that period was not only incidental but also a negative force for those clans did not offer as groups any assistance to the Messenger; in fact they impeded progress.

Some men and women related to these Meccan clans had believed in the Messenger and offered some sacrifices for him and his message but they did that as individuals.

The groups to which those persons belonged had taken hostile attitudes towards the Messenger and persecuted those individuals because they deviated from their hostile line.

Had Umayyad Makhzoom Zuhra Jumah and the rest of the Meccan clans been absent the Holy Prophet and his message could have been freed from many dangers. The Imam ‘Ali in one of his messages directed to Muawiya mentioned the following:

"Our people (the Meccan clans) wanted to kill our Prophet and annihilate our clan. They plotted and committed atrocities against us. They prevented us from the water and clothed us with fear. They forced us to live at a rugged mountain and started the fire of war against us and the Almighty decided for us to defend His religion and fight for His sacred cause.

Our believer was seeking the Divine reward and our unbeliever was trying to protect his honor. The rest of the Qureshite Muslims were free of what was surrounding us either through an alliance which protected them or through a relationship to a clan which was ready to defend them. Thus they were in a security against murder.

"Whenever the war became bloody and the companions were unwilling to fight the Messenger put the members of his House in the front protecting his companions through them from the heat of the swords and spears."1

The Ousites and the Khazrajites

The other two small groups with whom the continuity of the faith of Islam was positively connected at another stage of the development of the Islamic movement were the two tribes of Al-Khzraj and Al-Ous. The two tribes were privileged from among the non-Meccan Arab tribes by honor of their defense of the Holy Messenger and his message after the Hijrah. Had other tribes wanted to share with the two tribes this honor they could have acquired it; unfortunately they chose to oppose the Messenger instead of assisting him.

Thus the continuity of the faith of Islam was connected to these three small groups. The presence of the rest of the tribes and clans was dispensable and less than incidental in relation to the faith of Islam in that period. For the presence of those clans and tribes had a negative effect and was fraught with dangers which threatened the life of the Messenger and his message.

Abu Talib

As we find these three small groups connected strongly with the message of Islam the history of this faith presents to us two men whose existence was indispensable and necessary during the period of Prophethood.

One of these two men was Abu Talib uncle of the Messenger his guardian during the days of his childhood and his main defender after the commencement of his Prophethood. The protection by this hero of his nephew and his defense against the threats of the Qureshites (the non-Hashimite Meccan clans) was a main factor in the continuity of life of the Messenger and his message.

The Meccan clans were burning with hatred towards the Messenger and anxious to shed his blood. What prevented them from that was the presence of Abu Talib the chief of Mecca who led the Hashimites and made out of them and himself an unbreakable fortress around the Messenger.

The readers of the Islamic history know how the Qureshite clans delivered to Abu Talib an ultimatum to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise they would confront him and Muhammad on a battlefield until one of the two parties perished.

Abu Talib did not have any doubt that his acceptance of the Qureshite challenge meant his death and the annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qureshite ultimatum and then he told him kindly:

"Save me and yourself my nephew and burden me not with what I cannot bear.”

When the Messenger rejected their ultimatum declaring to his uncle that he would not exchange his message with the possession of the whole universe Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. He called him after he turned his back: "Come back my nephew.”

When the Messenger came back the great uncle said to him: "My nephew go on. Say whatever you like I shall never let you down at any time."2 Abu Talib fulfilled this huge promise with distinction.

When a Meccan threw some dirt on the Messenger while he was prostrating Abu Talib went on brandishing his sword and holding the hand of his nephew until he came to the sacred Mosque. A group of the enemies were sitting there and when some of them tried to stand for Abu Talib he said to them: "By the One in Whom Muhammad believes if anyone from you stands up I will hit him with my sword." Then he went on putting dirt on their faces and beards.3

The Qureshite clans formed a strong alliance against Abu Talib and his clan and resorted to the weapon of starvation instead of confrontation. They knew that the Hashimites would fight if fought; and that they could not be annihilated without costing their adversaries great losses.

Thus the Meccan clans imposed an economical and social embargo against the Hashimites. This continued for three years during which time the Hashimites were forced to live at a rugged mountain called "Shi-ab Abu Talib." The Hashimites during that period were forced sometimes to eat leaves of trees to alleviate the pains of hunger.

During that period the main concern of the old hero was to protect the life of the Messenger. Abu Talib during those years often made some members of his own family (especially his son ‘Ali) lie at the bed of the Holy Prophet protecting him by his dearest son from danger of assassination.

Islam of Abu Talib

A number of historians and hadith-recorders reported that Abu Talib died while he was a pagan. Some of them reported that the verse "It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them after it became clear to them that those pagans are from the people of Hell " was revealed in relation to Abu Talib for the Prophet wanted to ask God to forgive him and the Almighty prohibited him from doing that.

Such statements were fabricated as a part of the smear campaign which the Umayyads and their allies waged against Imam ‘Ali. They tried by fabricating these hadiths to prove to the masses of the people that Abu Sufyan father of Muawiya was better than Abu Talib father of ‘Ali claiming that Abu Sufyan died while he was a Muslim and Abu Talib died while he was a pagan.

The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib.

The verse is a part of the chapter of Bara’ah (number 9). This chapter is totally Medinite with the exception of the last two verses (129 and 130). The verse which is the subject of our discussion is the 114th. The chapter of Bara-ah was revealed during the ninth year after the Hijrah. The Prophet ordered Abu Bakr to announce the first part of it during the days of pilgrimage of that year when he sent him as an "Amir Al-Hajj" (commander of the pilgrimage).

Then he sent ‘Ali to take that part from him and announce it because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of events that took place during the campaign of Tabouk which was during "Rajab" of the ninth year.

Since this chapter contains the above mentioned verse the verse could not mean Abu Talib. because he died in Mecca at least two years before the Hijrah.

Asking God to forgive a deceased usually takes place at the time of a funeral prayer. The wording of the verse indicates that for it says: "It is not permissible to the Prophet and the believers to ask God to forgive the pagans." This indicates that the Prophet was with other believers (in a congregational prayer) when he asked forgiveness for the pagans.

As a matter of tact the funeral prayer was not instituted before the Hijrah. The first prayer offered by the Messenger for a deceased was his prayer for Al-Bura Ibn Maarour from Medina.

It is likely that the verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet offered a funeral prayer for Abdullah Ibn Abu Salool who died during the ninth year and who was well noted in his hypocrisy his hatred to the Messenger and his adversity to the faith of Islam.

About him and his followers the chapter of Al-Munafiqoon ( the Hypocrites) was revealed before that time. Had the historians and hadith-recorders (who inadvertently mentioned the fabricated hadiths about Abu Talib's paganism) thought with some depth and logic they would not have committed this terrible historical error.

To say that Abu Talib was a pagan is to say that he was a believer in the divinity of idols. But this belief cannot co-exist with his belief in the truthfulness of Muhammad who denounced idols and considered their deification and worship a defiance to the Creator.

For Abu Talib to believe in the divinity of idols he either had to believe that Muhammad was deliberately misinforming people about God or that he was hallucinating. If Abu Talib were pagan and in spite of that he offered so much sacrifice for the sake of Muhammad he must have been insane or an unusual fool. Had he believed that his nephew was unbalanced or a conscious misinformant about God Abu Talib should have confined Muhammad and become his strong opponent rather than his formidable protector for the mission of Muhammad was expected to bring destruction and death to Abu Talib and his clan.

Abu Talib tied his fate to the fate of his nephew. He was unconcerned with what might happen to him and to his clan. He witnessed the dangers surrounding him and his clan and the difficulties that were accumulating around him because of his protection of his nephew. In spite of all what happened to him and to the members of his clan history does not record any harsh word on the part of Abu Talib to his nephew. On the contrary he offered himself and the members of his clan as redemption to his nephew.

He treated him better than any compassionate father treated his most beloved son. He told him: "Nephew continue your mission and say whatever you desire to say. By God I shall never leave you to any danger." Abu Talib was a man of great faith and strong belief in the truthfulness of Muhammad.

He lived with that mission about eleven years and the difficulties for Muhammad and for him increased in size by the passage of time. He was a man of unusual faith in the truthfulness of Islam. History witnessed distinguished companions running away when the danger grew. But Abu Talib did not run away nor did he lose his determination. He continued his sacrifice for the Prophet for the duration of his life.

This should give credence to what Al-Tabersi recorded through his channel to the Imam Jaafar Al-Ssadiq:

"While the Imam ‘Ali was sitting at the 'Ruhbah' in Kufa " surrounded by a group a man stood up and said: "Commander of the Believers you are in this great position at which God has placed you while your father is suffering in hell."

The Imam replied saying: "Be silent. May God disfigure your mouth. By the One Who sent Muhammad with the truth if my father intercedes for every sinner on the face of the earth God would accept his intercession."4

He concealed his faith and God rewarded him twice.He concealed his faith only to protect Muhammad. Had he revealed his belief in Islam the relation between him and the rest of the Qureshites would have been severed.

He wanted to maintain the dialogue between him and the Qureshites and not let it be discontinued for this could have led to an armed conflict in a decisive battle which might have led to the destruction of his clan. By this the Hashimite wall around Muhammad would fall and the Meccan pagans could reach him.

In spite of concealing his faith Abu Talib on more than one occasion made his belief in Islam clearly known.

While on his deathbed he said to the Hashimites: "I command you to be good to Muhammad. He is the most trustworthy of Quraish and the ever-truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility.

By God whoever walks in the path of Muhammad shall be on the right road and whoever follows his guidance shall have the happy future. Had there been a balance in my years I would have shielded him against dangers and defended him against adversaries.

"And you the Hashimites respond to Muhammad's invitation and believe him. You will succeed and be well-guided. Assist Muhammad; certainly he is the guide to the straight path."5

We All Are Indebted to Him

All Muslims are indebted to Abu Talib for the continuity of the Islamic Message is a result of the continuation of the life of the Messenger until God completed His message to mankind. The protection of Abu Talib to the Messenger was the main physical deterrent to the Qureshites.

I once made this statement in an Islamic seminar and the following question was raised: If God is the One Who wanted the message of Islam to continue and to spread was not He able to preserve it and spread it without Abu Talib and his protection to the Messenger?

In my reply I stated the following: Muslims believe that God was able to preserve the life of the Messenger and He was able to make all the children of Adam Muslims and believers in God His oneness and in the Day of Judgement. He could have made them obedient to all Heavenly laws. He was able to make all the Qureshite clans obedient to Muhammad. He was able also to make all people obedient to His command without creating Muhammad.

Yet in spite of our belief in all this we know that God did not do that. He did not make all people believers. He did not interfere directly to change their thinking and their belief. He rather left for them their freedom to choose. This means that God did not want to run the events of the world miraculously and through Divine intervention.

He rather wanted to run the affairs of the world in accordance with the natural means and courses. Therefore He sent revelations down to a human being named Muhammad and spread Islam through that person.

The Almighty did not choose to force the Qureshites to believe or disbelieve. The majority of the Qureshites chose to oppose Muhammad and Abu Talib chose to believe in his message and to defend him by all of what he had of men and means. This protection of Abu Talib to the Messenger was an important factor in preserving the life of the Messenger and the continuation of his mission until Abu Talib departed from this world.

To attribute paganism to a man such as Abu Talib who was so benevolent to all Muslims by guarding the life of the Messenger for about eleven years is one of the worst forms of ungratefulness. It is a reward of great favor by the worst insult.

Abu Talib was the first of two great men with whom the continuity of the faith of Islam was strongly connected and their presence in relation to the continuity of the faith of Islam was not incidental.

Imam ‘Ali

The other man with whom the continuity of the faith of Islam during the days of the Messenger was strongly connected is the son of Abu Talib ‘Ali who carried the same mission after his father's death but on a larger scale.

Numerous companions made great efforts for the sake of Islam and rendered to the Prophet of Islam assistance worthy of appreciation. It is sufficient to mention the three Caliphs: Abu Bakr ‘Umar and Uthman along with the numerous Meccan companions such as Al-Zubayr Talhah Abdul-Rahman Ibn Ouf Abu Obeidah Ibn Al-Jarrah Saad Ibn Abu Waqass Al-Miqdad Ibn Al-Aswad Abdullah Ibn Masud and Ammar Ibn Yasir.

Add to these people from the Medinites men such as Abu Dujana Qais Ibn Saad his father Saad Ibn Abadah Saad Ibn Maath and others from other communities such as Abu Dharr Salman Al-Farisi and hundreds of companions other than these. All these men endeavored in the way of God by sacrificing some of their wealth or their life or both.

If we review the period of the Prophethood and the roles which these righteous companions performed we find them indispensable as a group. Yet each one of them as an individual was replaceable by another companion to perform a role similar to his.

It was possible to replace Abu Bakr by ‘Umar to perform a role in a manner similar to his. It was possible to replace Abu Bakr ‘Umar and Uthman by Abu Obeidah Ibn Al-Jarrah Talhah and Al-Zubayr. It was possible to replace Saad Ibn Abadah by Saad Ibn Maath or by his son Qais Ibn Saad Ibn Abadah or to replace Abu Dharr by Salman or Ammar Ibn Yasir or Al-Miqdad Ibn Al-Aswad.

The roles of these companions were close or similar.

Had ‘Umar been the companion of the Messenger in the Cave at the night of the Hijrah instead of Abu Bakr Islam would not have lost by the exchange. But ‘Ali's role in guarding the life of the Messenger could not have been performed but by ‘Ali. It was easy for ‘Ali to perform the role of any other companion during the time of the Messenger but it was not easy for any other companion to perform ‘Ali's role.

It was easy for ‘Ali to be the companion of the Messenger in the Cave of Thour at the night of the Hijrah. But it was not easy for Abu Bakr or any other companion to lie on the bed of the Messenger redeeming the Messenger by his life resigning to receive the Qureshite attack which was expected to come from ten warriors supported by the rest of the Meccan pagans.

It was not possible for any of the companions of the Messenger to perform the role of ‘Ali at Badr where he destroyed nearly 50 percent of the Qureshites who perished at that battle. Thus he tipped the scale through his personal efforts in favor of the small Islamic army when the faith of Islam was at stake.

It was not possible for any companion to perform ‘Ali's role at Uhud when the companions ran away climbing the mountain not turning their faces to the Messenger while the Messenger was calling upon them to come to him. The Messenger was singled out to face thousands of pagans. No one remained with him except ‘Ali to confront the regiments which were seeking the life of the Messenger.

‘Ali faced them one after another and forced many of them to retreat until a few of the companions came back to defend their Prophet. Had ‘Ali run away as the others did and the pagans reached the Messenger the direction of the history could have been changed if the Almighty did not protect Islam and His Messenger by a very unusual miracle.

These are only a few of many events which prove clearly that ‘Ali's endeavor was a very substantial factor in bringing about the victory of the Faith of Islam and the defeat of its enemies. This proves that ‘Ali was the protective shield of the Messenger against the numerous dangers which surrounded his precious life. This means that ‘Ali had two important exclusive honors:

1. The continuity of Islam which was dependent on the life of the Messenger and his triumph during that period was strongly connected with ‘Ali's presence and endeavor.

2. The strong connection between the birth of the Islamic State and his presence. It was impossible for the Muslim State to be established if the enemies of Islam were to be victorious and able to destroy the new power.

Since the endeavors of ‘Ali had a clear effect in tipping the scale in favor of the new power at the decisive battles between the Messenger and his enemies it would be very true to consider the endeavor of ‘Ali one of the most important factors in the birth of the Islamic State.

How true the word of ‘Umar was when he said to a man accusing ‘Ali with conceit: "By God the pillar of Islam could not have been established without the sword of ‘Ali."

Unique Bravery Supported With Unique Sincerity

‘Ali's unusual bravery and physical strength alone could not make out of him a protective shield for the Messenger nor could they tie the continuity of Islam and the birth of the Islamic State to his existence. What made him so transcendent was his unusual sincerity to the Heavenly principles and his deep insight by which he discovered the unknown truths and through which his bravery and physical strength were directed to the service of the truth.

History witnessed many men equipped with physical strength and bravery. But the lack of knowledge of the truth or the absence of sincerity toward the truth made them spend what they were given of power in supporting falsehood and combating the truth; or made them self-worshippers spending all their energy for obtaining a false glory or cheap material.

Unlike these ‘Ali was an example of a different type of men whose knowledge made them directly witness the truth and enjoy sacrifices which other people found unbearable. He accompanied this world bodily while his soul was connected to the higher world. He and the ones whom he exemplified are the ones whom God had chosen to be the rulers on this earth!.

His Birth and Childhood

The strong tie between ‘Ali's endeavor and the birth of the Islamic State was not a product of chance. It was rather the product of spiritual evolution started at an early stage of his life. ‘Ali was being prepared for the unique honor since the days of his childhood.

He had the exclusive honor of having the strong ties to the great Messenger who took him to himself during the days of his childhood as a member of his own family. He directed the child's clear mind and illuminated nature towards the truth. He saturated him from the strength of his faith knowledge wisdom and purity.

At the hands of that teacher ‘Ali grew and his qualities developed. He became a mirror reflecting the lights of the Prophet.

"Abu Talib's wife Fatima the daughter of Asad (the lady whom the Messenger used to consider his second mother) gave birth to ‘Ali at the Kaaba. Thus he was the first human to be born inside the Ancient and Sacred House of God. His birth was thirty years after the birth of the Prophet and twenty three years before the Hijrah. His mother named him Haidrah (lion) or Asad. His father named him ‘Ali (high). The two names were appropriate for he was destined to be the lion of God and His Messenger as he was the highest person after the Messenger who "brothered" him among all Muslims.

"The capability of Abu Talib as a provider was below the need of his family especially with famine by which the Meccans were plagued at that period. The Prophet suggested to his uncle Al-Abbas that both of them try to lighten the burden of Abu Talib by taking some of his children. Abu Talib honored their request. Abbas took Jaafar and the Prophet took ‘Ali and kept him with him until the day of the commencement of his Prophethood."6

The Messenger and Al-Abbas were well-to-do and they were able to offer Abu Talib what he needed of food during that hard period and leave ‘Ali and Jaafar with their parents. But the Messenger chose that he and his uncle take the two children to them.

It seems that the Messenger seized upon the opportunity of the famine. He took ‘Ali to him trying to provide him through his upbringing with his spiritual food along with his bodily food preparing him to the great future which was awaiting him.

It appears that he was willing to do so even if Quraish did not have the famine. ‘Ali was the most valuable companion of the Messenger.

The Messenger himself informed us that his relationship to ‘Ali was not incidental. He told him: "‘Ali people are from various trees but you and I are from one tree."7

Of course the Messenger did not mean by this statement that ‘Ali was his relative and first cousin and that their grandfather was Abdul Mutalib because that is not important information. These facts are common place to people. Furthermore Al-Abbas and Al-Hamzah were children of Abdul Mutalib and Jaafar and Aqeel were brothers of ‘Ali. Their relationship to the Prophet is like that of ‘Ali to him exactly.

What the Messenger meant is that ‘Ali's soul resembles the soul of the Holy Prophet and that he was strongly connected to him as an extension of his personality. Thus he was from the Messenger of God as he spoke of himself: "And I am from the Messenger of God as one of two trees originated from one root and as the lower arm extending from the upper one."8

It seems that the Messenger took ‘Ali to himself while ‘Ali was still a small child for ‘Ali himself stated the following: "And you have known my place from the Messenger of God with the close relationship and the special position. He seated me on his lap while I was a small child embracing me making me join him in his bed touching his holy body and smelling the sweetness of his fragrance. He used to chew the food and put it in my mouth."9

The Prophet lived before the days of Prophethood as a world by himself. He lived in a society in which ignorance and idol-worshiping were prevalent sanctifying superstition and legalizing the unethical conduct.

Yet he was able to think of what the minds of the people of his society were unable to discern. The purity of his nature enabled him to see and hear what people could not see or hear. He lived in the midst of his society as an island of knowledge wisdom and civilization surrounded by an ocean of barbarism and ignorance.

‘Ali was destined to be a part of that independent world and to live in the atmosphere of that island without being affected by the surrounding society. He grew up as a light derived from the light of Muhammad.

His illuminated nature and keen mind enabled him to follow the steps of the Prophet living up to his principles and ideals. The Imam spoke of his growth under the direction of the Prophet Muhammad and the influence of his attachment to him in forming his high characters:

"And he (the Messenger of God) never found an untruth in my words or any wrong in my deeds. God had attached to him (Muhammad) from the time of his weaning the greatest of His angels to walk him through the path of virtue and to teach him the highest ethics of the world... and I was following him as a baby following his mother. He used to raise for me every day a banner of his ethics and command me to follow it.

"He used to seclude himself every year in Hira and I was with him while no one else could see him. And during the early period of Islam there was only one house sheltering the Messenger of God Khadijah and myself as their third seeing the light of revelation and smelling the fragrance of the prophethood."10

By that time ‘Ali arrived in his spiritual ascendance to a degree by which he became able to hear and see what the Messenger was hearing and seeing at the days of the commencement of his Prophethood. He (‘Ali) said that at an occasion which took place during the first few days from the commencement of his Prophethood the Prophet told him:

"... Certainly you hear what I hear and you see what I see but you are not a Prophet. You are a minister and you are on a good path." As ‘Ali had covered so much distance in his spiritual development before passing ten years of age it was only natural for him to add to his special position with the Prophet the other exclusive honor of being the first of the believers in the Prophethood of Muhammad and the fastest in response to his call.

Notes

1. Al-Sharif Al-Radhi Muhammad Ibn Al-Hussein Nahjul Balaghah collection of words of the Imam ‘Ali Part 3 pp. 8-9.

2. Ibn Hisham Biography of the Prophet Part 1 p. 266.

3. Khalid Muhammad Khalid Fee Rihab ‘Ali.

4. Al-Tabersi Al-Ihtijaj Part 1 p. 341.

5. Khalid Muhammad Khalid Fee Rihab ‘Ali.

6. Al-Hakim Al-Mustadrak Part 3 pp. 5-6 and so in Ibn Hisham Biography of the Prophet Part 1 p.246.

7. Al-Hakim Al-Mustadrak Part 2 p. 241.

8. Nahjul-Balaghah Part 3 p. 73.

9. Nahjul-Balaghah Part 2 p. 157.

10. Nahjul-Balaghah Part 2 p. 15.

4. The First Muslims

‘Ali's mental capability and the integration of his life with the life of the Messenger enabled him to think as a philosopher while he was ten years old. He was able to arrive at a logical conclusion. The overwhelming majority of the Meccans had for thirteen years refused to open their eyes to the light of Islam and prevented the Messenger of God from reaching their ears.

They could not free their minds because they took the attitude of: "We have found our fathers on a road and we are following their footsteps." The inclination to walk in the path of the ancestor was and still is the main guarantee against the change of religion. This inclination stood and is still standing as a barrier between great thinkers of Western Society and the acceptance of the Islamic teaching. But ‘Ali at the tenth year of his age took the logical attitude.

While Muhammad and Khadijah were praying ‘Ali entered their room. He stood until the Prophet finished his prayer. "To whom do you prostrate?" ‘Ali asked. "We prostrate to God the One Who commissioned me as a Prophet and commanded me to invite people to Him " the Prophet replied.

The Messenger recited verses from the Holy Qur'an then invited his cousin to embrace Islam. ‘Ali was fascinated. He asked the Prophet to give him time to consult his father. He spent his night excitedly and on the following day he came to declare his Islam.

He embraced the new faith without taking the advice of his father Abu Talib reasoning: "God had created me without consulting Abu Talib. Why should I need his counsel to worship God?"1

It is a short statement but it announces a great deal of independent thinking capability of forming opinion and depth in faith. It is a logic which is not marred by contradiction. ‘Ali loved his father and believed that a child owes his father a genuine obedience. But he knew that the obedience of the father is not absolute. It has its own limitation.

His counsel ought to be sought only when the matter is not clear. When truth becomes evident consultation becomes useless. To ‘Ali the truth of Muhammad was as clear as the daylight. And it had become the duty of ‘Ali to respond to Muhammad’s call and to respond to it immediately.

The message is new and he does not know what the attitude of his father will be toward the new faith. Abu Talib may believe in what his small child believed in.

Should this be the case it would please the father to see his son preceding him in accepting the truth. But Abu Talib may hesitate to accept the new faith and ‘Ali cannot delay his response to the call of His Lord. The Creator of Abu Talib and of his son has much more right than Abu Talib to be obeyed.

It is well known that ‘Ali was the first Muslim. lbn Hisham recorded that ‘Ali Ibn Abu Talib was the first male to believe in the Messenger of God and that he prayed with him while he was 10 years old.2 It is reported that when the time of prayer came the Messenger used to go outside Mecca accompanying ‘Ali to offer their prayer then come back in the evening.

It is reported that Anas Ibn Malik said: "The Messenger was commissioned on Monday and ‘Ali believed in him on Tuesday."3

Muhammad lbn Majah in his Sunan and Al-Hakim in his Mustadrak reported that ‘Ali said: "I am the servant of God and the brother of His Messenger and I am the greatest believer in his Prophethood. No one says this after me but a liar. I prayed seven years before the rest of the people."4

Al-Hakim reported that Salman Al-Farisi said that the Messenger of God said: "The first one of you to drink from the Basin on the Day of Judgement is your first Muslim ‘Ali son of Abu Talib."5

Imam Ahmad Ibn Hunbul recorded that Maaqal Ibn Yasar said that the Messenger of God said to his daughter Fatima: "Would it not please you that I have married you to the first Muslim in my nation their most knowledgeable and their wisest?"6

How Valuable Was His Islam?

Those who argue about his being the first Muslim are not numerous. But there are those who argue about the value of his early adoption of the new faith compared to the conversion of other prominent companions whose Islam was preceded by that of ‘Ali. ‘Ali was still a child in the tenth year of his age they argue.

It would not be expected from such a child to think like a man and base his opinion on logic and wisdom in choosing between alternatives he faces. He rather is expected to adopt Islam not because of a sound thinking but because of his attachment to the Holy Prophet for he was brought up by the Prophet as a member of his family.

Had ‘Ali been an ordinary child this argument would be sound. But ‘Ali was not an ordinary child during his childhood nor was he an ordinary man during his manhood. All evidences show that he was one of the genius types of individuals who reached the maturity in their early years and surpassed the average men in understanding the truth and high ideals.

Had ‘Ali been motivated by his attachment to the Holy Prophet he would not have asked the Prophet to give him time to consult his father. The Prophet was his guardian and teacher and ‘Ali was ready to follow his ethical instructions.

The Prophet used to raise for him every day a banner of his ethics and ‘Ali used to follow him as a child follows his mother. He did not ask the Prophet to give him time to consult his father or to think by himself whether he will follow any of his ethical teachings. Yet when he offered him a new religion he asked the Prophet to give him time to consult his father.

He spent his night thinking and when the truth became clear to him he decided not to consult his father after all and immediately accepted the invitation of the Holy Prophet. He came to the Messenger declaring his Islam and uttering his wise words which neither the ordinary children nor the ordinary men can think of.

The invitation of the Messenger to ‘Ali by itself tells us that the Messenger did not consider him an ordinary child.

We did not find in history that the Messenger ever invited any of the children except the Imam ‘Ali. He used to invite only men and women expecting their children to follow them because children cannot think for themselves or distinguish between right and wrong. He privileged ‘Ali by inviting him to adopt the new faith while he was ten years old.

In fact he bestowed on him two exclusive honors: He was the only child whom he invited to the faith and above all he invited him before he invited any of the men.

I would like to say that casting doubt on the importance of ‘Ali's adoption of the faith because of his young age does not accord with our belief in the wisdom of the Messenger and soundness of his opinion. The event which we shall consider in the following chapter indicates that the opinion of the Messenger about ‘Ali does not agree with the opinion of those who argue to the contrary.

Al-Jahith and other scholars tried to belittle the value of the Islam of ‘Ali because of his young age. They ignored the fact that the Holy Prophet took him as his minister and brother while ‘Ali did not exceed the thirteenth year of his age. This took place at the conference which he held with his close relatives at his house in Mecca. He not only bestowed on him these honors but also told the attending men to obey him.

Notes

1. Dr. Muhammad Hussein Haikal Hayat Muhammad (Life of Muhammad) p. 138.

2. Ibn Hisham Al-Searat (Biography of the Prophet) Part 1 p.245.

3. Al-Hakim Al-Mustadrak Part 3 p. 112.

4. Ibn Majah Sunan Ibn Majah Part 1 p.44 (hadith 120)

5. Al-Hakim Al-Mustadrak Part 3 p. 112

6. Imam Ahmad Al-Musnad Part 3 p. 136.


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