Jump to content
Ali

#1 Imam Ali (as) [OFFICIAL THREAD]

Recommended Posts

Name - Ali

Title - Al-Murtaza, Al-Amir-ul-Mo'mineen, Abu-Turab, Asadullah

Kunyat - Abul Hasan

Born - Friday 13th of Rajab, in the Holy Ka'ba

Father's Name - Abu Talib-ibne-Abdul Muttalib

Mother's Name - Fatima bint-e-Asad

Died - at the age of 63 years, at Kufa, on Monday, the 21st Ramadan 40 AH, murdered by an assassin who mortally wounded him with a poisoned sword in the Mosque at Kufa during morning prayers on the 19th of Ramadan.

Buried - Najaf, near Kufa.

Share this post


Link to post
Share on other sites

Youths called to follow Imam Ali (as)

leader_msp.jpg

Tehran , Aug 30 - Leader of the Islamic Revolution Ayatollah Ali Khamenei, says Iranian youths should try their best to follow in the footsteps of the first Shiite Imam who epitomized bravery, generosity and faithfulness.

At a meeting with a great number of volunteer Basijis, students and university professors, on Monday, Ayatollah Khamenei offered congratulations to all Muslims on the birth anniversary of the Commander of the Faithful, saying the Islamic establishment has offered a modern line of thinking to the Islamic world and has served as a source of inspiration in the face of efforts by arrogant powers to bring Muslims to their knees.

Ayatollah Khamenei further said the fact that occupiers, who are armed to the teeth, failed to overwhelm the spiritual might associated with the shrine of Imam Ali in Najaf amounts to a miracle.

The leader went on to say leading the way in identifying and promoting the new ideology put forth by Prophet Mohammad, making efforts to stand up for the Muslim faith and remaining defiant in the face of events which cast a blight on the lives of the Muslim community were among outstanding features of Imam Ali who serves as a role model for all Iranian youths.

Ayatollah Khamenei drew a comparison between the situation of the Islamic establishment today and the difficulties Imam Ali was grappling with, more than 13 centuries ago, saying the justice-base movement, Islamic Iran has been instilling into Muslim communities has drawn the ire of arrogant powers.

The leader stated the victory of the Islamic Revolution, served as a wake-up call for all Muslims in the world, drew the attention of the elite back to their Islamic identity, and revived efforts to restore the trampled rights of followers of the Muslim faith.

Ayatollah Khamenei concluded to secure their unholy objectives, the enemies of the Islamic Revolution are zeroing in on the youths who should do their best to foil the plots of the enemy.

Share this post


Link to post
Share on other sites

The Martyrdom of Imam Ali (AS)

ALLAAHUMMA LA'N QATALATA AMIR AL-MOMENIN

After Imam Ali (AS) became the Caliph of the Muslims, he had to fight many battles. The last of these was the Battle of Nahrawan, against the Kharjites. These were the people who had deserted Imam Ali (AS) because they thought he had been too lenient with Mo'awiyah at Siffin. After their defeat they went to Makkah, where they plotted the assassination of Imam Ali (AS), Mo'awiyah and Amr al-Aas. Amr was Mo'awiyah's close advisor and his governor in Egypt and they feared that he would claim the Caliphate after the death of Mo'awiyah. By these murders the Kharjites thought that they could bring order to the Muslim empire. Accordingly, Abdur Rahman ibn Muljam agreed to kill Imam Ali (AS), Burak ibn Abdallah Tymi to kill Mo'awiyah and Amr ibn Bakr Tymi to kill Amr al-Aas.

The morning of Friday the 19th of Ramadhan was fixed for the execution. The three assassins poisoned their swords and set off towards Kufah, Damascus and Egypt. The man sent to Egypt was killed before he could approach Amr al-Aas. The second man, Burak, reached Damascus and actually struck at Mo'awiyah but missed, and was killed before he could do him any harm. However, the man sent to kill Imam Ali (AS) reached Kufah safely and stationed himself in the mosque of Kufah on the night of the 19th of Mahe Ramadhan.

On the morning of the 19th of Ramadhan, Imam Ali (AS) went to the mosque of Kufah and began to wake up all the people sleeping there. ibn Muljam was lying on his stomach so as to hide the sword, and Imam Ali (AS) woke him up as well, telling him not to sleep on his stomach as that was the way of Shaitan.

After giving the Adhaan, Imam Ali (AS) led the prayer and ibn Muljam, pretending to pray, stood behind him. When Imam Ali (AS) was in the state of prostration, ibn Muljam dealt a heavy stroke with his sword on Imam Ali's (AS) head. The Holy Prophet (PBUH) had foretold the assassination of Imam Ali (AS) and his children and had said "O Ali, I see before my eyes your beard dyed with the blood of your forehead".

The murderer was caught and brought to Imam Ali (AS) and when Imam Ali (AS) saw that the ropes tied to him were cutting his flesh, he forgot his own agony and requested that ibn Muljam should be treated more humanely. Touched by these words the murderer started to weep. A smile played on Imam Ali's (AS) lips and in a faint voice he said, "It is too late to repent now, you have done your deed. Was I a bad Imam or an unkind ruler?" This conduct was typical of Imam Ali (AS), whose justice was always tempered with mercy, even to the worst of his enemies.

Imam Ali (AS) was taken home from the mosque. During his last hours, Asbagh ibn Nabata, one of his companions, visited him and asked him for some words of advice. Imam Ali (AS) replied, "O Asbagh, what can be greater counsel than the fact that yesterday I was your companion, today I am your guest and tomorrow I will only be a memory."

His last words to his sons were, "Remain steadfast in piety and resign yourself to the Will of Allah. Never aspire to anything which is beyond your reach. Always be truthful and merciful towards the orphans. Help the poor and needy and try to live in the world in a way which may help it to become better."

He also instructed them to carry his coffin from behind only, as the front would be carried by unseen hands. He told them to take the route guided by the coffin itself. At the place where the coffin would stop, they would find a grave already dug for him. He also requested his sons that he should be buried secretly, because he feared his enemies might desecrate his grave.

On the 21st of Ramadhan in 40 A.H. Imam Ali (AS) departed this world. He was 63 years old at the time. After washing and shrouding his body, his two sons Imam Hasan (AS) and Imam Husayn (AS) carried the coffin. The coffin stopped at Najaf which is about four miles from Kufah. Here they found a grave already prepared with a message in it saying: "This grave has been dug by Prophet Nuh (AS) for the Commander of the Faithful, Ali (AS)."

What others say about Imam Ali (AS).

Prof. M. G. Reynold

"Ali was so popular even among the non-Muslims that when he died, all the Christians, Jews and Zoroastrians of Kufah, particularly their women and children who were personally looked after by Ali, lamented his death and wept as one does for one's father. Mourning was observed even in Jerusalem and the Lord Bishop also could not restrain his tears."(Prof. M. G. Reynold's Book on Islam, Chapter 3.)

Imam Ali (AS) in the Bible:

"Sarah, thy wife, shall bear thee a son and thou shall call him Isaac: and I will establish my covenant with him for an everlasting covenant for his seed after him. And as for Ishmael I have heard thee: behold, I have blessed him and will make him fruitful and will multiply him exceedingly, twelve princes shall he beget, and I will make him a great nation." (Genesis 18: 19-20)

The Death of Imam Ali (AS)

When Ali was leaving his abode, observes S. Ockley in his famous work, 'The History of the Saracens', the household birds began making a great noise and when one of Ali's servants attempted to quiet them, Ali said, "Leave them alone, for their cries are only lamentations foreboding my death."

The Deer hunting incident of Harun ar-Rashid:

"During the reigns of the Ummayyad Caliphs his blessed resting-place could not be disclosed, and so it was also under the Abbasids until the reign of Harun-ar-Rashid. But in the year 175 A.H. (791 A.D.), Harun happened to go hunting in these parts, and the deer he was chasing took refuge on a small piece of raised ground. However much he asked his hunting dogs to capture the quarry, they refused to go near this spot. He urged his horse to this place, and the horse too refused to budge; and on this, awe took possession of the Caliph's heart, and he immediately started to make inquiries of the people of the neighborhood, and they acquainted him with the fact that this was the grave of Hazrat Imam Ali ibn Abu Talib, the cousin and son-in-law of the Holy Prophet. Harun ordered a tomb to be erected over the grave, and people soon began to settle down in its vicinity." (The Shrine of Ali at Najaf from, "The Shi'ite Religion", by Dwight M. Donaldson)

Share this post


Link to post
Share on other sites

Tonight is the night of Imam Ali's passing. Below are his final words...

O' people. Every one has to meet what he wishes to avoid by running away.[1] Death is the place to which life is driving. To run away from it means to catch it. How many days did I spend in searching for the secret of this matter, but Allah did not allow save its concealment. Alas! It is a treasured knowledge. As for my last will, it is that concerning Allah, do not believe in a partner for Him, and concerning Muhammad (p.b.u.h.a.h.p.), do not disregard his Sunnah. Keep these two pillars and burn these two lamps. Till you are not divided, no evil will come to you. [2] Every one of you has to bear his own burden. It has been kept light for the ignorant. Allah is Merciful. Faith is straight. The leader (Prophet) is the holder of knowledge. Yesterday I was with you; today I have become the object of a lesson for you, and tomorrow I shall leave you. Allah may forgive me and you.

If the foot remains firm in this slippery place, well and good. But if the foot slips, this is because we are under the shade of branches, the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky, and whose traces disappeared [3] in the earth. I was your neighbour. My body kept you company for some days and shortly you will find just an empty body of mine which would be stationary after (all its) movement and silent after speech so that my calmness, the closing of my eyes, and the stillness of my limbs may provide you counsel, because it is more of a counsel for those who take a lesson (from it) than eloquent speech and a ready word. I am departing from you like one who is eager to meet (someone). Tomorrow you will look at my days, then my inner side will be disclosed to you and you will understand me after the vacation of my place and its occupation by someone else.

Footnotes by translator:

[1].This means that during all the time spent in the attempts that a man makes to avoid death and in the means he adopts for it, it is only the span of life that is shortened. As the time passes the objective of death approaches near, so much so that in one's attempt to seek life one meets death.

[2]."wa khalakum dhammun" (No evil will come to you). This sentence is used as a proverb. It was first employed by Qasir, slave of Jadhimah ibn Malik al-Abrash.

[3].The intention is that when all these things die, how can those who inhabit them remain safe? Certainly they too, like every thing else, have to pass away some day or other. Then why should there be any wonder at my life coming to an end?

Share this post


Link to post
Share on other sites

Imam Ali (as) gives advice to Imam Hassan (as) on problem solving

How many times have we wondered how to solve a problem? In his will to his son Imam Hassan (as), Imam Ali ibn Abi Talib (as) indicates nine essential steps a person should take.

1. Seek Allah's Help: This is the first and foremost step. A Muslim relies solely on Allah's and seeks His help only.

2. Clear Your Mind: No irrelevant matters be brought into the equation when considering an issue.

3. Think Objectively: Emotions, prejudices and strongly held views should be set aside. The matter should be considered objectively.

4. Learn From Others: A person should consider how others have tackled the issue or solved the problem. You can learn a lot from this and avoid repeating their mistakes.

5. Don't Worry About Others: The consideration of public opinion - whether people will like what you do or not - should not enter into arriving at a decision.

6. Acquire Knowledge First: A person should obtain all necessary knowledge about matters relating to the issue before arriving at a decision.

7. To Take Risks Or Not: Unnecessary risks should be avoided. "Fools rush in where Angels fear to tread."

8. Don't Overburden Yourself: One should only undertake a responsibility that one can fulfill - no more.

9. Should You Be Firm or Lenient: At times one has to be harsh to solve a problem. One should not hesitate to do this if necessary.

Share this post


Link to post
Share on other sites

Faith in Religion

When Imam Ali (as) was asked about Faith in Religion, he replied that the structure of faith is supported by four pillars:

endurance, conviction, justice and jihad.

Endurance is composed of four attributes:

Eagerness, fear, piety and Anticipation (of death).

So whoever is eager for Paradise will ignore temptations; whoever fears the fire of Hell will abstain from sins; whoever practices piety will easily bear the difficulties of life and whoever anticipates death will hasten towards good deeds.

Conviction has also four aspects:

To guard oneself against infatuations of sin, To search for explanation of truth through knowledge, to gain lessons from instructive things and to follow the precedent of the past people, because whoever wants to guard himself against vices and sins will have to search for the true causes of infatuation and the true ways of combating them out and to find those true ways one has to search them with the help of knowledge, whoever gets fully acquainted with various branches of knowledge will take lessons from life and whoever tries to take lessons from life is actually engaged in the study of the causes of rise and fall of previous civilizations.

Justice also has four aspects:

Depth of understanding, profoundness of knowledge, fairness of judgment and dearness of mind; because whoever tries his best to under- stand a problem will have to study it, whoever has the practice of studying the subject he is to deal with, will develop a clear mind and will always come to correct decisions, whoever tries to achieve all this will have to develop ample patience and forbearance and whoever does this has done justice to the cause of religion and has led a life of good repute and fame.

Jihad is divided into four branches:

To persuade people to be obedient to Allah, to prohibit them from sin and vice, to struggle (in the cause of Allah) sincerely and firmly on all occasions and to detest the vicious. Whoever persuades people to obey the orders of Allah provides strength to the believers; whoever dissuades them from vices and sins humiliates the unbelievers; whoever struggles on all occasions discharges all his obligations and whoever detests the vicious only for the sake of Allah, then Allah will take revenge on his enemies and will be pleased with Him on the Day of Judgment.

Share this post


Link to post
Share on other sites

(salam)

(bismillah)

Description of this world by Imam Ali (as)

A letter to Salman al-Farsi:

This world is like serpent - so soft to touch yet so lethal in its bite. Therefore, try to avoid those things of this place which please you or allure you because this world will be with you for a very short time and will be of very little use to you. Do not keep your mind fully engrossed in mundane affairs because you know for certain that you will shortly leave this world. Be most wary and cautious of this vicious world at times when it allures and pleases you the most because it is an old trick of this world that when a man is most happy with pleasure of owning and possessing it, it suddenly deserts him and when a man is most confident of its protection, help and love, it certainly forsakes him.

Reference: Nahj al-Balaghah, Letter Number 68

Share this post


Link to post
Share on other sites

Imam Ali ibne Abi Taleb (AS)

Title - al-Mortaza, al-Amir al-Momenin, Abu-Torab, Asadollah

Konyat - Abol-Hasan

Born - Friday 13th of Rajab, in the Holy Ka'ba

Father's Name - Abu Taleb ibne Abd al-Motalab

Mother's Name - Fatemah binte Asad

Shahadat - at the age of 63 years, at Kofah, on Monday, the 21st Ramadan 40 AH, murdered by an assassin who mortally wounded him with a poisoned sword in the Masjed at Kofah during morning prayers on the 19th of Ramadan.

Buried - Najaf, near Kofah.

Imam Ali Ibne Abi Taleb (AS)

(This part gives) an account of the Commander of the faithful, peace be on him, the first of the Imams of the believers, of the rulers (wulat) of the Muslims and of God's (appointed) successors in religion after the Apostle of God, the truthful one and the trusted one, Mohammad ibne Abdollah, the seal of the Prophets, blessings on him and his pure family. (He was) the brother of the Apostle of God and his paternal cousin, and his helper (wazir) in his affair, his son-in- law (being married) to his daughter, Fatemah the chaste, mistress of the women of the universe. (The full name of) the Commander of the faithful is Ali ibne Abi Taleb ibne Abd al-Motalab ibne Hashem ibne Abd al-Manaf. (He was) the Lord of the testamentary trustees of authority (wasiyin), the best of blessing and peace be on him. His konya was Abu al-Hasan.

He was born in the Sacred House (i.e. the Kaabah) in Mecca on Friday, the thirteenth day of the month of Rajab, thirty years after the Year of the Elephant (c.570). Nobody before or after him has ever been born in the House of God, the Most High. (It was a mark) of him being honoured by God, the Most High, may His name be exalted, and of his position being dignified in its greatness.

His mother was Fatemah, daughter of Asad ibne Hashem ibne Abd al-Manaf, may God be pleased with her. She was like a mother to the Apostle of God, may God bless him and his family, and he (the Apostle) was brought up under her care.

He was grateful for her kindness and she was among the first to believe in him and she emigrated with him in the group of the emigrants. When she died, the Prophet shrouded her with his own shirt in order to protect her from the insects of the earth, and he laid her to rest in her grave in order that, through that, she might be protected from (the crushing pressure of) the narrow space within the grave. He dictated to her her last words (which were) the statement of the authority (welayah) of her son, the Commander of the faithful, peace be on him, so that at the examination after burial, she would be able to reply with those words. He singled her out with this great favour because of her position with God, may He be magnified and exalted, and with him, peace be on him. The report of that is well known.

The Commander of the faithful, Ali ibne Abi Taleb, peace be upon on him, and his brothers were among the leading members of the second generation of descendants of Hashem. In this way he gained two marks of nobility, through his growing up under the care and education of the Apostle of God, may God bless him and his family. He was the first of the family of the House and of the Companions to believe in God and His Apostle. He was the first male whom the Prophet, may God bless him and his family, summoned to Islam and who answered. He never ceased to support the religion and to strive against the polytheists. He constantly defended the faith and fought against those who supported deviation (from the truth) and despotism. He spread the teachings of the Sonnah (the practice of the Prophet) and the Qor’an, judged with justice and enjoined (people) to do good.

He was with the Apostle of God, may God bless him and his family, twenty-three years after the (coming) of the (prophetic) mission. Of these, thirteen years were in Mecca before the migration when he shared with him all the persecutions and bore most of his hardships. Then there were ten years in Madinah after the emigration when he defended him against the polytheists and strove with him against the unbelievers. He protected him with his own life from the enemies of religion until the time God, the Exalted, took (the Prophet) to His heaven, raised him to the highest place in heaven and bestowed His blessings and peace on him and his family. On that day the Commander of the faithful, peace be on him, was thirty-three years of age.

On the day of the death of the Prophet, may God bless him and his family, the community differed over his Imamate. His Shi’ah who were all the Banu Hashem, Salman, Ammar, Abu Dharr, al-Meqdad, Khozaimah ibne Thabit - the man who is known as the possessor of two testimonies - Abu Ayoub al-Ansari, Jabir ibne Abdollah al-Ansari Abu Said al-Khodri and people like them among the important emigrants and Ansar, (all these) maintained that he was the successor (khalifa) after the Apostle of God, may God bless him and his family, and the Imam. (They did this) because of his outstanding merit (fadhl) above all mankind, through the fact that there were gathered in him the qualities of outstanding merit, judgement and perfection, such as him being the first of the community to enter the faith, his superiority over them in knowledge of the laws, his precedence over them in fighting (jihad) and the distinction which set him apart from them in the extent of his piety, asceticism and righteousness.

Furthermore he had been specially singled out by the Prophet from among (all) his relations because of (the qualities) which no other relation, apart from him, shared with the Prophet and because of the nomination (nass) of his authority (welayah) by God, may God be magnified and exalted, in the Qor’an where He, may His name be exalted, says:

Your authority (wali) is God and His Apostle and those believers who perfrom the prayer and pay alms (zakat) while they are bowing (in prayer). [ V 55 ]

It is known that no one except him paid alms while bowing (in prayer).

It has been established in language that wali means "the most appropriate for authority" (awla), without there being any opposition (to this definition). If the Commander of the faithful, peace be on him, was, by the stipulation of the Qor’an, more appropriate for authority among the people than themselves because of his being their wali according to the textual nomination (nass) in the Clear Explanation (i.e. the Qor’an, tebyan), it was obviously necessary for all of them to obey him, just as obedience to God, the Most High, and obedience to His Apostle, peace be on him and his family, was required because of the information about their authority (welayah) over creatures which is given in this verse with clear proof.

(Another reason for their support for the Commander of the faithful was) because of what the Prophet, may God bless him and his family, said on the day (of the assembly) at his house. He had especially gathered the Banu Abd al-Motalab there in order to make the (following) solemn pledge:

Whoever helps me in this matter will be my brother, my testamentary trustee (wasi) my helper (wazir), my heir and my successor after me.

Then the Commander of the faithful, peace be on him, stood up before him among all the gathering of them, and on that day he was the youngest of them, and he said:

O Apostle of God, I will help you.

Then the Prophet, may God bless him and his family, said:

Sit down, you are my brother, my trustee, my helper, my inheritor and successor after me.

This is a clear statement about the succession (after the Prophet).

In addition, there is also what (the Prophet), peace be on him and his family, said on the day of Ghadir Khom. The community had gathered to listen to the sermon (in which he asked):

Am I not more appropriate for authority (awla) over you than yourselves?

Yes, they answered.

Then he spoke to them in an ordered manner without any interruption in his speech:

Whomsoever I am the authority over (mawla), Ali is also the authority over.

Thus he (the Prophet) required for him (Ali), through laying down obedience to him and his authority (over them), the same authority as he had over them, and which he made them acknowledge and which they did not deny. This is clear (evidence) of the nomination (nass) of him for the Imamate and for succession to his position.

Furthermore there is (the Prophet's), peace be on him and his family, statement to him at the time of setting out to Tabouk:

You are in the same position with respect to me as Aaron (Haroun) was to Moses (Mousa) except that there is no prophet after me.

Thus he required him (to have) the office of helping (i.e. administering) and to be characterized by love and outstanding merit over everyone. (He also required) his deputizing for him both during his life and after his death. The Qor’an gives evidence for all that coming to Aaron (Haroun) from Moses, peace be on them, when God, may He be magnified and exalted, said in giving a report of what Moses, peace be on him, said:

Make Aaron, my brotherly a helper for me from my family. Give me support through him and make him participate in my affair so that we may glorify You much and we may remember You frequently in that You have been a watcher over us. [ XX 29-35]

God, the Most Exalted said:

Your request is granted Moses. [ XX 36 ]

This (verse) confirmed that Aaron had a share with Moses in prophecy, and in helping in delivering the message and his support was strengthened through him by his aid. (Moses) also told him of deputizing for him (when he said):

Deputize for me among my people. Act for (their) benefit and do not follow the path of the corrupters. [ VII 142 ]

This confirms his succession by the precise statement of revelation. Therefore when the Apostle of God, may God bless him and his family, gave all the ranks which Aaron had from Moses to the Commander of the faithful, peace be on him, in the same extent, except for prophecy, (all such things) were required of him as helping the Apostle, giving him support, outstanding merit and love, because these qualities were definitely required by that. Then by the clear statement there is his deputizing for him during his life and "after the prophethood" which (gives evidence of his succession) by specification of the exception, (of Prophethood) when he excludes him from it by mentioning "after".

The Imamate of the Commander of the faithful, peace be on him, was for thirty years after the Prophet, may God bless him and his family. For twenty-four years and six months of these he was prevented from administering the laws (of the office) (and had to) exercise precautionary dissimulation (taqiyah) and withdrawal. For five years and six months of these, he was troubled by wars against the hypocrites, those who broke their pledges, the unjust and those who deviated (from the religion) and he was plagued by the seditions of those who had gone astray. In the same way the Apostle of God, may God bless him and his family, had been prevented from (administering) the laws (of his office) through fear and through being spied upon, and through being a fugitive and through being exiled, so that he had no power to fight the unbelievers and no means of defending the believers. Then he emigrated and for ten years after the emigration he remained making war on the unbelievers and being

troubled by the hypocrites until the time that God, may His name be exalted, took him unto Himself and made him dwell in the gardens of Paradise.

The death of the Commander of the faithful, peace be on him occurred before dawn of Friday, the twenty-first of the month of Ramadan, in the year 40 A.H. He was a victim of the sword. Ibne Moljam al-Moradi, may God curse him, killed him at the Masjed of Kofah, which he had come out to in order to wake the people for the dawn prayer on the night of the nineteenth of the month of Ramadan. He had been lying in wait for him from the beginning of the night. When he (the Commander of the faithful) passed by him while the latter was hiding his design by feigning sleep amid a group of people who were asleep, he (Ibne Moljam) sprang out and struck him on the top of his head with his sword which was poisoned. He lingered through the day of the nineteenth and the night and day of the twentieth and the first third of the night of the twenty-first. Then he, peace be on him, died a martyr and met his Lord, Most High, as one who has been wronged. He, peace be on him, knew of that before its time and

he told the people of it before its time. His two sons, al-Hasan and al-Hosain, peace be on them, performed (the tasks) of washing him and shrouding him according to his bequest. Then they carried him to al-Ghari at Najaf in Kofah and they buried him there. They removed the traces of the place of his burial according to his bequest which was made about that to hath of them by him, because of what he, peace be on him, knew about the regime of the Ummayads (which would come) after him, and their hostile attitude towards him. (For he knew) the evil action and abuse to which they would be led by their wicked intentions if they had been able to know that (place). His grave, peace be on him, remained hidden until as-Sadeq Jafar ibne Mohammad, peace be on them, pointed it out during the Abbasid regime. For he visited it when he came to visit Abu Jafar (al-Mansour) while the latter was in al-Hiraa. Then the Shi’ah knew of it and they began from that time to make visitation to his (grave), peace

be on him and on his pure offspring.

On the day of his death he was 63 years of age.

Ref:

Ketab al-Irshad - Pages 1 - 6

The Book Of Guidance

By Shaikh al-Mofid

Translated by I.K.A Howard

Imam Ali (as) First in many Fields

1. He was the only man to be born in the Kaabah (The house of God)

2. He was the first to offer homage to the Holy Prophet (S)

3. He was the first to offer prayers after the Holy Prophet (S)

4. He was the first to offer his services for Jihad.

5. He was the first to receive religious instructions from the Holy Prophet (S)

6. He was the first to compile and codify the Qor’an

7. He was the first to be styled as "brother" by the Prophet (S) and on every occasion

8. He was the first to give burial to the Prophet (S)

9. He was the first to offer to sleep in the Prophet's (S) bed on the night of his emigration to Madinah

10. He was the first to be appointed commander in all those battles in which the Holy Prophet (S) didnot participate personally

11. The honor of the propagation of the Qor’anic Sorah, "al-Bara'at" fell to Imam Ali's (as) lot

12. He was the only man to be titled as the "Second Aaron" by the Prophet (S)

13. The honor of owning a house which opened into the courtyard of the Prophet's (S) Masjed was reserved for Imam Ali (as) alone

14. He was the first to have the honor of being nominated by the Holy Prophet (S) as his successor, testator and vice regent.

... and many more

Imam Ali and the Ancient Prophets

1. God gave Adam the knowledge of His names, while Ali held the entire knowledge of the Book of Allah.

2. Adam was married with Eve in the Garden of Paradise, while God married Imam Ali (as) with Fatemah (as) in heaven

3. God styled Noah as a "Grateful Creature" and he was called the Second Adam, while Imam Ali (AS) was styled as "Abol-Ummah"

4. God made Abraham the "Imam" or the "Leaders of men", while Imam Ali (AS) was the Imam of all creation, men and Jinnis

5. Moses was brought up in the house of Pharaoh, while Imam Ali (AS) was brought up in the house of the Prophet (S)

6. Moses threw his rod which became a serpent, whereas Imam Ali (AS), while still in the cradle, cleaved the snake into two

7. Moses name has been mentioned 230 times in the Qor’an, while Imam Ali's (AS) has been referred to in 300 places in the Qor’an

Share this post


Link to post
Share on other sites

Imam Ali (as) desires death - What do the followers desire?

"By the Lord of Kaabah, I have succeeded!"

With more than sixty wounds on his body, Ali did grieve or mourn on these. What moved the heart of Ali (as) were the blood drenched corpse of Hamzah, Mosaib and other warriors in the battle of Ohod. After performing their heroic deeds, their bodies were lying on the ground in a manner of enjoying sweet slumber, with their clothes painted red with their own blood. This scene filled the heart of Ali ibn Taleb with a craving desire for martyrdom, wishing for such a kind of beautiful death. And not achieving this made him upset and he rushed to his Master, the Holy Prophet (S). The Holy Prophet (S) gave him good tidings in a different, charismatic manner, which really subdued death in front of Ali (as). He said “Be cheerful! For martyrdom is chasing you.”

From this day onwards, where the words of Prophet (S) relieved him, Ali (as) was longing for that day of martyrdom. The fundamental reason behind this longing for death for this Recognition of Allah (SWT) and his desire to meet the essence of Allah (SWT). Martyrdom is that merit by which a person sacrifices his most beloved thing that is Life for Allah. The prime difference between any other death and martyrdom is that this death is willing and for the sake of Allah (SWT). This desire of Imam Ali (as) teaches that this man was ready to sacrifice everything he possessed until the last drop of his blood in the path of Allah (SWT).

On the other side, if we assess ourselves, we find that the thing which fears us most is death. The moment we get a slight introduction to death in the form of a chronic disease, or news of coming natural disaster, or accidents etc, we end up into a state of panic. In fact, we are not at prepared to embrace death. The prime reasons behind this for believers are two. One reason is the love of world, thinking about its detachments makes us afraid. Second reason is that we are not afraid about death, we are afraid of our deeds and non-delivery of divine duties, since we believe in accountability.

I would like to present a logical argument over here. We see in our sect, two groups divided on this criterion of accountability. One group who believes that they will be accounted for their deeds, though Shafaat (Intercession) surely plays a crucial role for us. The second group blindly believes that for a follower of Ali (as) there is no such thing as accountability, the name of Imam Ali (as) itself associated with them is enough for their salvation. The logical point which I want to present over here is that if the second group is so confident, then they should not be afraid of death at all. In fact not just afraid, but they should be longing for death. Is it not true that they believe that Imam Ali (as) will come in the grave and ask the angels to not to punish his followers? If this true then the desire to go in the grave should be at its peak! This is where the Holy Qor’an refutes such claim by this golden Ayah of Surat al-Jomaah “If you are truthful, then desire death.” The Holy Qor’an has placed death as the criteria for proving our truthfulness, and we see the same longing through Imam Ali (as) life, and his slogan on being attacked by Ibn Moljam, confirms this. So how can the followers of Imam Ali (as) be afraid of death? Is it because of Love of World or the resistance from our deeds which is preventing us to move towards death? If we take the second case, then it is not true for this group, because for them they are not accountable at all for any deeds, they have the certificate of Imam Ali (as) love. So then it is Love of World which pushes them back... But strange it is, that Imam Ali (as) has condemned such love of world brutally in his sermons and sayings. So this really takes us in a mode of thinking, that if I believe in no accountability being a follower of Imam Ali (as), then why I am afraid of death? What is holding me back?

In the last year or two, we have seen some practical tests for this. When the Holy Shrine of Najaf was bombarded, when the Palestinians were butchered, when humanity and Islam was disgraced in the cells of Abu Ghraib and Guantanamo, some such great followers of Imam Ali (as) did not even care to come out and raise their voice in the love of Imam Ali (as), why? Because of fear of Immigration, because of fear of deportation? That means Love of World! The same world which is condemned by our Imam Ali (as).

This attribute of fear of death amongst his followers oppressed Imam Ali (as) the most, and he humiliated his followers with very strong words on this context “By Allah, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abi Taleb like the woman who becomes naked in the front.”

And today similar attributes are still found in his followers. We are doing everything possible to secure our world, as if we are confident that death won’t come to us, though we are certain of death. It is the negligence about death, which is taking us astray. And this negligence coupled with the luxurious life in the western world and the lust of money, where a ratio of 1:60 and 1:110 on currency drives us away from everything and towards this world. Ali is longing for death of martyrdom, whereas the followers are longing for more and more of the world.

Today Ali is oppressed the same way he was. It is easy to claim to be a follower of Imam Ali (as) but difficult to be really a follower. Motahhari says “If the true personality of Imam Ali (as) would have been presented without distortions to us, many of us who pretend to be his followers would be standing in the ranks of his enemies.” On one hand a great discord is created in the community by using the Welayah of Imam Ali (as), the issue of third testimony in Tashahod, which the Marajaa have prohibited, has been used as a weapon to attack Marjaiyat. But these ignorant people have forgotten what this man himself has said “ With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Moslems) because Allah's hand (of protection) is on keeping unity.. Sermon 126”

Such is the situation with the followers, many a things which the followers are doing under an assumption that it pleases the Commander of Faithful, in fact is a source of earning his displeasure. We have forgotten the basic principle of Love. In love, the loved one demands how the lover should love her. The lover wants to do everything what the beloved wants him to do. So if we really possess the love of Ali (as), then let us ask Ali (as) himself what he expects from us. Death was the nucleus of this man’s life, and the soul of this man was Tawhid. His recognition of Allah (SWT) was something made him desperate to leave this world, whereas we are eager to stay more and more in this world, not that we want to serve the religion, but to be more luxurious. Ask Ali (as) and see what he says “Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you remain agreeable to it.” Imam Ali (as) does not want his followers to be disgraced, he does not want his followers to be silent when Allah (SWT) is being disobeyed.

Such is this man, who when asked by Prophet, as to how patiently he will bear the afflictions leading towards his martyrdom, he replied “I would be thanksgiving and grateful to Allah.” His longing for death was expressed in a literal manner that “By Allah! the son of Abu Taleb is more familiar with death then an infant with the breast of its mother.

Now, is the time, these nights of mourning on his martyrdom. These nights should become an opportunity to peep inside ourselves keeping Imam Ali (as) as a reference point. Let us assess where we stand as regards to be his followers. And this Desire for Death is one criterion which can give us an instant answer.

Edited by Ali al-Mahdi

Share this post


Link to post
Share on other sites

(salam)

(bismillah)

ُShahadat of Imam Ali (as)

Ali had prophesied his departure from this world several days before hand, and on the day of his martyrdom he mysteriously desired his sons Hasan and Hosain to offer their morning prayers in the house and not to accompany him as they usually did to the Masjed. When Ali was leaving his abode, observes S. Ockley in his famous work the “History of the Saracens,” the household birds began making a great noise and when one of Ali’s servants attempted to quieten them, Ali said, "Leave them alone, for their cries are only lamentations foreboding my death."

The Fateful nineteenth of Ramadhan

On the 19th of Ramadhan Hadhrat Ali came to the Masjed in Koufah for his morning prayers. Ali gave the call for prayer and became engaged in leading the congregation. Abdorrahman ibne Moljem pretending to pray, stood just behind Ali, and when Ali was in a state of prostration, ibn Moljem dealt a heavy stroke with his sword, inflicting a deep wound on Ali’s head.

The Holy Prophet had prophesied the assassination of Ali and his issues. Regarding Ali he had said, "O Ali! I see before my eyes thy beard dyed with the blood of thy forehead."

His last moments

His blood-drenched lips parted into a thanksgiving prayer and he said, "Lord! I thank Thee for rewarding me with martyrdom; how kind art thou and how gracious. May thy mercy further lead me to the realm of Thy grace and benevolence?" The murderer was caught and brought before him. When Hadhrat Ali saw that the ropes with which his murderer was tied were cutting into his flesh, he forgot his own agony, and requested that he be untied and treated more humanely. Touched by these words the murderer started to weep. A smile played on Hadhrat Ali’s lips and in a faint voice he said, "It is too late to repent now, you have done your deed. Was I a bad Imam or an unkind Ruler?" He expressly ordered that no harshness should be shown towards his murderer. He should not be tortured before his execution, his body should not be mutilated, and members of his family should not be made to suffer on account of his crime and his property should not be confiscated. Ali’s justice was always tempered with mercy, even to the worst of his own enemies. Ali was taken home from the Masjed, and lay mortally wounded, yet he was answering all questions put to him. His sons Hasan and Hosain were given the last advice, and finally Ali told them that his coffin was to be lifted only from behind, as the front would of itself be automatically carried, and they would have to take the route guided by the coffin itself. At the place where the coffin would stop, they would find a grave already dug for him. Hadhrat Ali also requested his sons that he should be buried secretly, because he feared that his enemies would desecrate his grave. The coffin stopped at Najaf which is about four miles from Koufah

Ali’s last testament

To his sons Ali spoke thus "Remain steadfast in piety and resign yourself to the will of God. Never aspire to anything which is beyond your reach. Always be truthful and merciful towards the orphans. Help the poor and needy, and try to live in the world in a way which may help it to become better. Stop the tyrant from his oppressions. Assist the afflicted and act upon the commandments of God; and do not be put off by any obstacles. Lastly, I ask you to bury me in some place which is unknown to the public. No less than 10,000 persons have I killed by my own hands on different occasions, and I do not wish their relatives to violate the sanctuary of my repose, and expose my corpse to indignity." After this talk with Hasan and Hosain, Ali addressed his third son, Mohammad ibne Hanefiyah, and said, "You have heard what I have told your other two brothers. I also want you to do the same. In particular, I command you to respect and obey your elder brothers. They have a right to claim your fealty. Always do whatever they command you. He entrusted all to the care of his eldest son Hasan, except Abbas. Then he heard Abbas, hardly twelve years old, sobbing. Hadhrat Ali asked him to come near and gave his hand to his second son Hosain, saying "Hosain, this child I am entrusting to your care. He will represent me on the day of your supreme sacrifice and will lay down his life in defending you and your dear ones."

And turning to Abbas, he said: "Abbas, my child, I know your unbounded love for Hosain. When that day comes, consider no sacrifice too great for Hosain and his children."

Then, addressing the other members of his family, he continued, "O thou Hashemites! After I am gone, do not spill Muslim blood, and do not kill any one except my murderer."

Right until the end Ali continued to talk of the good of the Muslim community, to fulfill the commands embodied in the Holy Qor’an and to submit to the will of God. Repeatedly calling upon the name of God and constantly re-affirm the belief in the Unity of God and in the Divine Mission of the Holy Prophet. Ali was to survive the mortal wound for three days. Speech was finally silenced at the approach on the third day.

The pulpit in the Masjed at Koufah

Ibne Jobair says, "In the Masjed at Koufah there is a pulpit which is surrounded by a circle of steps of sandalwood. It is elevated above the court and is like a small Masjed. This pulpit is a memorial to the Amir al-Momenin Ali ibne Abu Taleb, and it was at this place that the miserable and accursed Abdorrahman ibne Moljem struck him with a sword. People repeat a form of salutation here and pray and weep."

Share this post


Link to post
Share on other sites

(salam)

(bismillah)

A Christian recited the Kalemah containing Mawla ‘Ali’s (as) name in the presence of ‘Ali (as)

As proof we shall cite this incident recorded by the renowned Hanafi scholar Abdorrahman Jami:

“During the Battle of Seffin, the army under the command of ‘Ali were unable to find any water. There was a church nearby and ‘Ali went there to ask the people inside where water could be obtained from. They replied that water could only be found several-miles away. The army then asked ‘Ali if they could go and drink from it, ‘Ali told them not to worry. The army began to travel west, all of a sudden he stopped and pointed to the ground and told the army to start digging there. They began to dig, and they found a big stone, ‘Ali (as) told them to lift the stone, but they were unable to do so. ‘Ali, then pulled the stone out with his hand, and fresh water began to spurt out of the ground. A Christian priest had been watching the episode, he went up to ‘Ali and asked: ‘Are you a Prophet?’ to which ‘Ali replied ‘No’, the priest then asked ‘Are you an Angel?’, ‘Ali replied ‘No’. The Priest then said ‘You are not a Prophet or Angel, so what are you?’. ‘Ali replied ‘I am a wasi of the Seal of all Prophets, Mohammad al-Mostafa.’ The Priest then said ‘Take out your hand so that I can embrace Islam’. ‘Ali told him what to say (i.e. the Shahadah) and the Priest then said the following “I testify there is no God but Allah. I testify that Mohammad is the Prophet of Allah, and I testify that ‘Ali is the wasi of the Prophet Mohammad.”

Taken from Shawahed an-Nabowwah, by Abdorrahman Jami, (Urdu edition printers Maktabah-e-Nabavi, Gunjbaksh Road, Lahore), Page 286 and 287

Edited by Ali al-Mahdi

Share this post


Link to post
Share on other sites

Incident of Imam ‘Ali and a Jew

Declared Aba ‘Abdellah Imam Ja’far ibn Muhammad as-Sadeq (AS):

“When Abu Bakr died and ‘Umar took over, he returned to the mosque and sat down. A man came to him and said, “Oh Commander of the Faithful! I am one of the Jews. I am one of their scientists. I have several questions to ask you. If you answer them I will become a Muslim.”

‘Umar said, “What are those questions?” He said, “Three, three and one. If you are ready I will ask them, but if there is someone more knowledgeable than you in your tribe direct me to him.”

Then ‘Umar said, “Go to that young man - that is ‘Ali ibn Abi Taleb (AS).”

The man asked him (AS) his questions. ‘Ali (AS) said, “Why did you say three, three and one? Why didn’t you say seven?”

The Jew said, “Since then I would be ignorant. Should you not answer the first three, I will suffice and not ask the rest.”

‘Ali (AS) said, “Will you become a Muslim if I answer the first three questions?” The man said, “Yes.” Then ‘Ali (AS) said, “Ask.”

He said, “I want to ask you about the first stone placed on the Earth, the first spring gushed forth and the first tree grown.”

‘Ali (AS) said, “Oh Jew! You say that the first stone place on the Earth is the one in the Holy House of Bayt al-Muqaddas. But you lie. It is the stone that Adam brought down to Earth from Heaven.” He said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

‘Ali (AS) said, “You say that the first spring which gushed forth from the Earth was the one in the Holy House of Bayt al-Muqaddas. But you lie! It is the Spring of Life in which Yush’a ibn Noun [Joshua son of Nun] washed that fish. It is the same spring from which al-Khedhr drank. Whoever drinks from it will live forever.”

The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

‘Ali (AS) added, “You say that the first tree grown on the Earth was an olive tree. But you lie! That tree was al-Ajwa which Adam brought down with him to the Earth from Heaven.” He said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

The Jew said, “And now for the second three. How many Divine Leaders does this nation have to guide them who will not lose anything if all the people stop following them?” ‘Ali (AS) said, “Twelve Divine Leaders!” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

The Jew asked, “Where does your Prophet reside in Paradise?” ‘Ali (AS) said, “In the highest place and the noblest location in the Eternal Paradise.”

The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

The Jew asked, “Who are the people who live with him in the same house?” ‘Ali (AS) said, “The twelve Divine Leaders.” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

Then the Jew said, “And now for the seventh question. For how many years will his successor live after him?” ‘Ali (AS) said, “For thirty years.” The Jew asked, “What will happen next? Will he die or will he get killed?” ‘Ali (AS) said, “He will be killed. He will be struck on the crown of his head with a sword and his beard will be covered with blood.” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (AS).”

‘Uyoun Akhbar ar-Ridha,

Volume 1, tradition 6-19

Share this post


Link to post
Share on other sites

Birth of Imam ‘Ali ibn Abu Taleb (AS)

On the 13th of the month of Rajab, twenty-three years before the migration of the Prophet Muhammad (S) a child was born in the family of Abu Taleb, the light of whom kindled the whole World. Kunab Makki narrates about his birth: “We and ‘Abbas (ibn ‘Abdul-Muttaleb) were sitting together when suddenly we saw Fatemah bint Asad moving towards the Ka’bah in the condition having delivery pain and saying “Oh God I have faith in you and the Prophet (i.e., Abraham) who by your command laid the foundation of this house. Oh God! I swear you by the same Prophet Muhammad (S) and swear you by the child in my womb make this birth comfortable and easy for me.”

This was the time when all of us saw with our own eyes that the wall of Ka’bah broke apart and Fatemah bint Asad entered into the Ka’bah. Then the wall again united.

We ran terrified and trembling to our houses to send our women into the Ka’bah for the help and assistance of Fatemah bint Asad. We did our best but the door did not open. This event surprised all the people of Makkah.

The women of Makkah were anxiously counting moments to meet Fatemah bint Asad till the time she came out of the Ka’bah along with a beautiful baby, saying, “God has chosen me from among the ladies of Makkah and He made me His guest in His house and gave me meals and fruits of the heaven to eat.

The ladies who were surrounding her in the form of a circle and escorting her to her home asked her, “What name have you given to this child?”

Fatemah bint Asad said: “When I was in the Ka’bah, I heard a hidden voice call,” Name this child “’Ali.”

Yes! We are talking about Imam ‘Ali ibn Abu Taleb (AS) the pious man whose childhood and infancy period lasted in such a pure and chaste way that he himself stated in Nahj al-Balaghah, “The Prophet Muhammad (S) used to pick me in his lap and embrace me and chew the food and put it into my mouth.”

Early youth of Imam ‘Ali ibn Abu Taleb (AS):

‘Ali ibn Abu Taleb describes this enlightening period of his age as under: The Prophet Muhammad (S) used to go to the Cave of Hira but nobody except he (S) and I did know about it. At the time when the religion of Islam had not yet reached the homes, he (S) and his wife Khadijah (SA) were the only Muslims. I was the next person to them who saw the light of revelation and prophethood and smelled the fragrance of the Prophethood.

When the Prophet of Islam, Muhammad (S), was ordered by God to invite his family members to embrace Islam. Imam ‘Ali ibn Abu Taleb (AS) according to the advice of the Prophet Muhammad (S) invited forty persons of the Prophet’s family at his home. Although the food was quite little but all of them ate fully well. After the meal was over the Prophet Muhammad (S) spoke to those present saying, “Oh the sons of ‘Abdul-Muttaleb, God has ordered me to invite you to embrace Islam and get you introduced to it.”

Whosoever, having believed in my Prophethood, promises to help and assist me shall be my brother, deputy and successor and my caliph.

He (S) repeated this sentence thrice but no one except “Imam ‘Ali ibn Abu Taleb (AS)” gave a positive response. As many times as the Prophet Muhammad (S) addressed the persons present, nobody except Imam ‘Ali (AS) answered. Imam ‘Ali ibn Abu Taleb (AS) was rising again and again to his feet and promising help to him and announcing his faith.

This is the very reason why the Prophet Muhammad (S) said: “This ‘Ali, is my brother and successor listen and lend ears to what he says and obey his orders.” When Imam ‘Ali ibn Abu Taleb (AS) entered from his early youth into the phase of puberty, the part of age when all the human energies and powers are strong and firm, even in this part of the life he remained closely associated to the Prophet Muhammad (S) like a flying moth which moves around the Candle. He defended Islam and the Prophet Muhammad (S) with his strong, energetic arms.

When the enemy besieged and surrounded the Muslims in the battle of Hunayn and they abandoned and left behind the Prophet Muhammad (S) running away for their lives, it was only and only Imam ‘Ali ibn Abu Taleb (AS) who defended and saved the Prophet Muhammad (S) and made the enemies retreat and take to their heals.

Imam ‘Ali ibn Abu Taleb (AS) killed Marhab the chief of army of Jews in the Khaybar battle, whose power and bravery was making everybody tremble but Imam ‘Ali ibn Abu Taleb (AS) cut him into two and pulled apart the gate of the Khaybar fort which used to be opened and closed by twenty men together. Imam ‘Ali ibn Abu Taleb (AS) used it as a bridge over the trench for the Islamic army to cross over to the Khaybar fort. Many such events are the specimens and evidences about the faith, and spirit of self-sacrifice and devotion of Imam ‘Ali ibn Abu Taleb (AS).

Self-Sacrifice and Devotion of Imam ‘Ali ibn Abu Taleb (AS):

There is no doubt to it that every body loves his soul and very rarely gets ready to sacrifice it for another person but because of the fact that Imam ‘Ali ibn Abu Taleb (AS) loved the soul of the Prophet Muhammad (S) even more than his own one, he got prepared to lay his life for him.

The event takes shape like this. When the polytheists saw that they are in danger, they jointly made a firm determination to take the Prophet Muhammad (S) by surprise and martyr him. So all of them gathered in “Dar an-Nadva” and choose one person from each family so that every tribe gets involved in getting Prophet Muhammad (S) killed and then no one could take the revenge of him.

The Prophet Muhammad (S) had come to know about this conspiracy through revelation. God ordered him (S) to migrate from Makkah in the darkness of the night. The Prophet Muhammad (S) needed someone, prepared to sacrifice his life and must be a trustworthy secret holder.

Hence, there was no one else except Imam ‘Ali ibn Abu Taleb (AS) in whom he confided, and told him “God has informed me that the infidels will break through the house to kill me so today you sleep on my bed.” Imam ‘Ali ibn Abu Taleb (AS) smilingly accepted it, because he (AS) knew that the life of the Prophet Muhammad (S) would be saved by his action. In fact, Imam ‘Ali ibn Abu Taleb (AS) used to say later that the best sleep he had ever had was on that night (Night of Hejrah).

Then the time came when the darkness of the night covered everything and Imam ‘Ali ibn Abu Taleb (AS) was sleeping on the Prophet’s (S) bed calmly and peacefully and the Prophet Muhammad (S) came out of his house and started proceeding towards the Cave of Thawr with Abu Bakr. The infidels besieged the house and got prepared with their swords and spears to attack it. The sooner they were instructed to make it, they break through the house rushing with naked swords. But when they found Imam ‘Ali ibn Abu Taleb (AS) laying on the bed of the Prophet Muhammad (S) they immediately moved out of the house desperate and astonished, and sent a few horsemen to search the Prophet Muhammad (S). But not very long afterwards they too returned defeated and hopeless.

Allah liked this action of Imam ‘Ali ibn Abu Taleb (AS) so much that he revealed this verse in the Holy Quran: “And among men is he who sells his nafs (self) in exchange for the pleasure of Allah...” (Surah 2: al-Baqarah, verse 207)

Imam ‘Ali ibn Abu Taleb (AS) and Holy War:

Islam is the religion of peace and tranquility and does not like killing, plundering, and bloodshed. But if some one kills another without any reason then Islam has strong punishment to deal with him.

Of course, if an enemy attacks the Muslims then by the standards of wits, common sense, and religious law, self-defence which as a form of Jehad, jehad becomes essential and indispensable.

All the battles of the Prophet Muhammad (S) in which Imam ‘Ali ibn Abu Taleb (AS) fought armed and truthfully were defensive battles.

Imam ‘Ali ibn Abu Taleb (AS) was such a brave, faithful, holy warrior who never got frustrated and upset and tired of the fighting and battles. He was afraid of no one except God. He used to say “By God if I see that on one side is the truth and on the other side all the rest of the people I, without caring and paying heed to those reproaching me, will fight all alone with my sword, on the way and path of the right, against them.

Imam ‘Ali ibn Abu Taleb’s (AS) way or Training:

The city of Kufah was the capital of the Islamic Government. People from all over the World used to gather at that point to get the benefit of knowledge and learning from that great Islamic University.

One of those days two men came across each other in the vicinity of the city one of them was Imam ‘Ali ibn Abu Taleb (AS) and the other was a Christian who did not recognize him. The Christian man was moving towards the suburban area of Kufah, where as, Imam ‘Ali ibn Abu Taleb (AS) was on his way to Kufah.

They mutually agreed to accompany each other for a while, talking to each other, so that they do not get tired.

They reached a point where two ways split out, so that each one wanted to move on one of those two different roads. The Christian bade Farewell and went on his way but he observed that his Muslim companion, whose way was on the opposite side, was moving towards him. So he stopped and questioned him, “Don’t you want to go to Kufah?”

Imam ‘Ali ibn Abu Taleb (AS) said, “Yes,” The Christian man said, “Then why are you coming towards this direction?”

Imam ‘Ali ibn Abu Taleb (AS) replied, “I wish to accompany you to a certain length of distance because the Prophet Muhammad (S) said, “when two persons are together on a way (journey companions) they get a right over each other.”

“Now that you have got a right upon me, I go along with you up to a certain distance so that I must pay you (discharge) that right of yours in this world. Then I will part off on my own way.” The Christian man was much pleased and moved by this humanly attitude and conduct and he liked his talk and said, “It is befitting that I should also embrace Islam which has such a culture and students.”

His amazement and astonishment was only too enhanced when he discovered that his travel companion is Imam ‘Ali ibn Abu Taleb (AS), the ruler of Islam. So he immediately accepted and embraced Islam at his hand.

More at: http://www.ezsoftech.com/stories/infallible2.asp

Share this post


Link to post
Share on other sites

(bismillah)

(salam)

Imam ‘Ali (as) has said:

“The nourishment of the body is food whilst the nourishment of the soul is feeding others.”

Meshkat al-Anwar,

Page 325

Share this post


Link to post
Share on other sites

(bismillah)

(salam)

Imam ‘Ali ibn Abi Taleb (as) has said:

“Heaven is encircled by sufferings and troubles and Hell is encircled with desires.”

Nahj al-Balaghah,

Sermon 176

Share this post


Link to post
Share on other sites

(bismillah)

(salam)

Imam ‘Ali ibn Abi Taleb (as) has said:

“He who is angry with somebody whom he cannot hurt, his sorrow endures and he inflicts pain on his own soul.”

Tuhaf al-‘Uqoul,

Number 99

Share this post


Link to post
Share on other sites

(bismillah)

(salam)

Imam ‘Ali ibn Abi Taleb (as) said:

“Three things enable a servant to attain God’s pleasure: persistence in seeking forgiveness, affability towards people, and frequent giving of charity.”

Behar al-Anwar,

Volume 78, page 81, number 74

Share this post


Link to post
Share on other sites

!!! The nine things given to Imam Ali (as) !!!

 

أَبِي رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ إِبْرَاهِيمَ وَ أَحْمَدُ بْنُ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ نُعَيْمٍ عَنْ يَزْدَادَ بْنِ إِبْرَاهِيمَ عَمَّنْ حَدَّثَهُ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اللَّهِ لَقَدْ أَعْطَانِي اللَّهُ تَبَارَكَ وَ تَعَالَى تِسْعَةَ أَشْيَاءَ لَمْ يُعْطِهَا أَحَداً قَبْلِي خَلَا النَّبِيَّ ص لَقَدْ فُتِحَتْ لِي السُّبُلُ وَ عُلِّمْتُ الْأَنْسَابَ وَ أَجْرَى لِي السَّحَابَ وَ عُلِّمْتُ الْمَنَايَا وَ الْبَلَايَا وَ فَصْلَ الْخِطَابِ وَ لَقَدْ نَظَرْتُ فِي الْمَلَكُوتِ بِإِذْنِ رَبِّي فَمَا غَابَ عَنِّي مَا كَانَ قَبْلِي وَ مَا يَأْتِي بَعْدِي وَ إِنَّ بِوَلَايَتِي أَكْمَلَ اللَّهُ لِهَذِهِ الْأُمَّةِ دِينَهُمْ وَ أَتَمَّ عَلَيْهِمُ النِّعَمَ وَ رَضِيَ إِسْلَامَهُمْ إِذْ يَقُولُ يَوْمَ الْوَلَايَةِ لِمُحَمَّدٍ ص يَا مُحَمَّدُ أَخْبِرْهُمْ أَنِّي أَكْمَلْتُ لَهُمُ الْيَوْمَ دِينَهُمْ وَ رَضِيتُ لَهُمُ الْإِسْلامَ دِيناً وَ أَتْمَمْتُ عَلَيْهِمْ نِعْمَتِي كُلُّ ذَلِكَ مِنْ مَنِّ اللَّهِ عَلَيَّ فَلَهُ الْحَمْد

 

Imam Sadiq (as) said that Ameerul Momineen Ali b. Abi Talib (as) said, "I swear by Allah  that Allah has granted me nine things which He has not granted to anyone before me other than the Prophet (saww):

 

1) The paths are opened for me.
2) I have been taught the relations/races. 
3) the clouds are set adrift for me.
4) I know about the deaths and the calamities,
5) (I have been granted) decisive speech,
6) And certainly I gaze at the universe with Allah’s Permission, And is not hidden from me what was before Me and what is after me.
7) And through my authority (Wilayat) Allah has perfected the religion of this nation
8) And perfected His Blessings upon them
9) And is satisfied with their religion
As He said on the Day of Wilayat (Ghadeer), ‘O Muhammad! Inform them that today I have perfected their religion and am satisfied with them with Islam as their religion., I have completed my Blessings for them.

 

All this is from the blessings of Allah upon Me and all praise is for Him.

 

[source: al-Khisal, Sheikh Sadooq, Vol. 2, Chapter. 9, Hadees. 4]

 

http://www.marefateahlebait.com/know-the-ahlul-bait/status-of-the-ahlulbait-as

Edited by muhibb-ali

Share this post


Link to post
Share on other sites

The Love of Imam Ali (as) !!!
 

حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا محمدبن يحيى العطارقال: حدثنا محمد بن احمد بن يحيى بن عمران الاشعري عن محمدبن السندي عن علي بن الحكم، عن فضيل بن عثمان، عن أبى الزبير المكي قال: رأيت جابرا متوكيا على عصاه وهو يدور في سكك الانصار ومجالسهم وهو يقول: على خير البشر فمن أبى فقذ كفريا معشر الانصار أدبوا أولادكم على حب علي فمن أبى فانظروا في شأن أمه


Abi Zubair al-Makki said, "I saw Jabir, supporting/resting on his stick going to the streets and gatherings of the Ansars and saying, "Ali (as) is the best Human being, whoever refuses this has done kufr (disbelieved). O' people of Ansar, discipline/educate your children upon the love of Ai (as), then whoever rejects His love then have a look at the character of his mother."

[source: Ilal al-Sharae, Vol. 1, Pg. 142]
 

Share this post


Link to post
Share on other sites

Imam Ali (a.s.) said:

لاتَجْعَلُوا عِلْمَكُمْ جَهْلاً، وَ يَقينَكُمْ شَكّاً

اِذا عَلِمْتُمْ فَاعْمَلُوا، وَ اِذا تَيَقَّنْتُمْ فَاَقْدِمُوا

Do not turn your knowledge into ignorance and your conviction into doubt.

When you acquire knowledge, then act (in accordance with it), and when you achieve certainty, then proceed (according to it).

Share this post


Link to post
Share on other sites

(bismillah)

 

Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (A.S.) said:
 
"The most fortunate of all people is one who knows our merits, seeks nearness to Allāh through us, is sincere in his love for us, acts on that which we have entrusted to him and keeps away from that which we have forbidden, for this person is from us and he will be with us in the Eternal Abode."
 
[Reference: Ghurar Al-Hikam (English) Pg.: 270]

Share this post


Link to post
Share on other sites

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now


  • Recent Posts on ShiaChat!

    • Are mosques in Pakistan mixed ? I mean do shia go without problem to sunni mosques and vice versa? Same here. I love mosques made of stones like this one:
    • Wa aleykumsalaam, Here is what our Aimmah has to say on this regard. 1 - محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن محبوب، عن جميل بن صالح، عن أبي عبيدة، عن أبي جعفر (عليه السلام) قال: إن ناسا أتوا رسول الله (صلى الله عليه وآله) بعد ما أسلموا فقالوا: يا رسول الله أيؤخذ الرجل منا بما كان عمل في الجاهلية بعد إسلامه؟ فقال لهم رسول الله (صلى الله عليه وآله): من حسن إسلامه وصح يقين إيمانه لم يأخذه الله تبارك وتعالى بما عمل في الجاهلية ومن سخف إسلامه ولم يصح يقين إيمانه أخذه الله تبارك وتعالى بالأول والآخر. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Jamil ibn Salih from abu ‘Ubaydah from abu Ja’far(as), who has said the following: “Certain people came to the Messenger of Allah after accepting Islam and said, ‘O Messenger of Allah, will any of us, after accepting Islam, be held responsible for what he had done in the time of ignorance?’ The Messenger of Allah said, ‘Whoever is good in his Islam and corrects the certainty of his belief is not held responsible for his acts in the time of ignorance in the judgment of Allah, the Most Blessed, the Most High. Whoever’s Islam is nonsense and has not corrected the certainty of his belief will be held responsible in the judgment of Allah, the Most Blessed, the Most High, for his past and later deeds.’” Source: al-Kafi by Shaykh Kulayni, Vol 2, Pg 461, H 1.  Al-Mahaasin by Shaykh al-Barqi, Vol 1, Pg 250, H 264. Grading: Allamah Majlisi said hadeeth is "Saheeh" (Authentic) in his Mirat ul Uqool, Vol 11, Pg 383. Shaykh Bahbudi also grades this hadeeth as "Saheeh" (Authentic) in his Saheeh al-Kafi, Vol 1, Pg 132.   2 - علي بن إبر هيم، عن أبيه، عن القاسم بن محمد الجوهري، عن المنقري، عن فضيل بن عياض قال: سألت أبا عبد الله (عليه السلام)، عن الرجل يحسن في الاسلام أيؤاخذ بما عمل في الجاهلية؟ فقال: قال النبي (صلى الله عليه وآله): من أحسن في الاسلام لم يؤاخذ بما عمل في الجاهلية ومن أساء في الاسلام اخذ بالأول والآخر. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al- Jawhari from al-Minqari from Fudayl ibn al-‘Iyad who has said the following: “Once I asked abu ‘Abd Allah(as), ‘Will a man who is good in Islam be held responsible for his deeds in the time of ignorance?’ The Imam said, ‘The Holy Prophet has said, “Whoever is good in Islam will not be held responsible for his deeds in the times of ignorance and anyone who is not good in Islam will be held responsible for his acts of the past and those thereafter.’” Source: al-Kafi by Shaykh Kulayni, Vol 2, Pg 461, H 2.  Wa aleykumsalaam
    • should n't the sign be ">" instead of "=".
    • A bird in hand is better than two in a bush. 
    • So far you are winning. Try this:      
×