AL-'IMAM 'ALI (AS) - Islamic Teachings in Brief [Electronic resources] نسخه متنی

AL-'IMAM 'ALI
(AS)

Amir al-Mu'minin Hadrat 'Ali (AS) is the first
perfect example of the education and training of the Holy Prophet
(SA).

'Ali (AS) was educated by the Holy Prophet (SA) from the
period of his infancy. 'Ali (AS) was always with the Holy Prophet (SA)
like a shadow until the last moment of the Prophet's life. Like a
butterfly which sacrifices its life for the candle, 'Ali (AS) also was
with the Holy Prophet (SA). 'Ali (AS) parted with the Holy Prophet (SA)
when he took the sacred body of the Prophet (SA) in his arms and buried
him.

'Ali (AS) was endowed with a worldwide personality. One
may dare say that the discussions and deliberations about this important
personality have not been made to such an extent about any other important
personality of the world. Shi'ah, Sunni, Muslim, and non-Muslim scholars
and writers have written more than one thousand books regarding his
personality.

With all the innumerable discussions and inquisitiveness
made by friends and foes about 'Ali (AS), no one has been able to find any
weaknesses in his faith. Nor has any one been able to find any weak point
in his bravery, piety, knowledge, justice, and other praiseworthy ethics,
because he recognized and possessed nothing but virtue and perfection.

According to history, from among all rulers who have come
to power since the demise of the Holy Prophet (SA) until the present time,
'Ali (AS) is the only person who fully complied with the sirah of
the Holy Prophet (SA) and who never deviated from the policies of the
Prophet (SA) in the period of his rule over the Islamic society. 'Ali (AS)
implemented the laws and religious precepts of Islam without any
misinterpretation or distortion just as they were executed in the lifetime
of the Holy Prophet (SA).

In the case of "the 6-member council" for the selection
of the khalifah (caliph) which had a meeting according to the order
of the second khalifah after lengthy discussions the uncertainty
regarding khilafah emerged between 'Ali (AS) and 'Uthman. The
"council" conditionally offered the position of khilafah to 'Ali
(AS) provided that he would deal with the people in the same manner as the
first and second khalifahs did. Imam 'Ali (AS) rejected the offer
and said: "I will not transgress the limits of my knowledge." Then the
"council" offered the khilafah with the same condition to 'Uthman.
He accepted the offer and became the khalifah, although he adopted
a different sirah afterwards.

No one from among the Companions of the Holy Prophet (SA)
could be a match to 'Ali (AS) insofar as self-sacrifices, self-devotion,
self-dedication, etc for the cause of the truth were concerned. It cannot
be denied that in the absence of this devoted harbinger of Islam,
unbelievers and polytheists would have easily extinguished the light of
the Nubuwwah in the night of Hijrah and afterwards in any
one of the battles of Badr, 'Uhud, Khandaq, Khaybar, and Hunayn and would
have resulted in the fall of the banner of the truth.

Upon first entrance into the social environment, 'Ali
(AS) had a very simple life. During the lifetime of the Holy Prophet (SA),
after the Prophet's demise, and even during his own glorious
khilafah period, he lived like the poor and in the most humble
condition. He had no superiority over the needy insofar as food, clothing,
and housing were concerned and used to: "The ruler of a society should
live in such a way so as to be the source of consolation for the needy and
the distressed and not the cause of their regret and disappointment."
Although the ruler of the entire Islamic State, he had only seven hundred
dirhams on the day of his martyrdom with which he wanted to hire a servant
for his house.

'Ali (AS) used to work to meet the needs of life.
Particularly he was interested in agriculture and spent his time in
planting trees and digging water canals. Whatever he earned in this manner
or through the war-booty, he distributed among the needy. He endowed the
properties which he had cultivated for the needy or distributed among them
the money received as sale proceeds of such properties. Once, during the
period of his own khilafah, 'Ali (AS) ordered to those concerned to
bring the revenues of his endowments to him and then spend them. When
these revenues were collected, the amount reached 24 000 gold dinars.

'Ali (AS) always defeated his rivals in all the battles
in which he took part. He never refrained from combatting an enemy. 'Ali
(AS) said: "If the entire Arabia rises up in opposition and combat against
me, I will not lose my courage and I will not fear anything."

With such bravery and valour, for which the history of
the brave men of the world has not found any equal, 'Ali (AS) was
extremely compassionate, kind, generous, and magnanimous. In the battles,
he never killed women, children, and the weak. 'Ali (AS) did not take
anyone as a captive and did not pursue those who ran away. In the Battle
of Siffin, the army of Mu'awiyah took a lead, occupied the canal of
Euphrates, and banned the water on 'Ali (AS). Later, after a bloody
battle, 'Ali (AS) occupied the water canal. Then he issued orders allowing
the enemy to take water.

In the period of his khilafah, 'Ali (AS) welcomed
everyone without having chamberlains and doorkeepers, walked on foot. all
alone, and walked in the alleys and the bazaars. He ordered the people to
fear Allah and guard against evil and protected them against injustice of
one another. 'Ali (AS) helped the poverty-stricken people and widows
kindly and humbly and kept the shelterless orphans in his own house,
personally providing their requirements and educating them.

'Ali (AS) had a special regard for knowledge and learning
and gave particular attention towards promotion of knowledge and education
and used to say: "There is no suffering like ignorance." While 'Ali (AS)
was arraying his troops in the bloody Battle of Jamal, an Arab went
forward and asked him the meaning of Tawhid. The people rushed
toward the Arab from every direction and confronted him by saying that
such a moment is not an appropriate time for asking such questions and for
discussion. 'Ali (AS) asked them to disperse away from the Arab and said:
"We are fighting the people in order to revive such truths." Then, while
arraying the troops, 'Ali (AS) called forth the Arab and clarified the
matter for him with an eloquent statement.

Another similar case symbolizing the religious discipline
and amazing divine power of 'Ali (AS) has been narrated in the course of
the Battle of Siffin. While the two armies, like two roaring seas, were
intermingling and fighting and much blood was gushing out from every
direction, 'Ali (AS) came to one of his soldiers and demanded a glass of
water for drinking. The soldier filled a wooden bowl with water and
offered it to 'All (AS). 'Ali (AS) noticed a crack in the bowl and said:
"Drinking water in such a bowl is makruh (undesirable -though not
unlawful but refraining from it is preferable in Islam)". The soldier
said: "This is not a time to be so meticulous about these things in such a
situation when we are under the shower of arrows and the flashes of
thousands of swords". In short, the answer he got from 'Ali (AS) was: "We
are fighting for the enforcement of such Islamic precepts and insofar as
the rules are concerned there is nothing large or small".

After the Holy Prophet (SA), 'Ali (AS) was the first
person who talked about scientific realities by the philosophical mode of
thinking, that is, he talked with independent logic. He also coined many
scientific terms. In order to safeguard the Holy Qur'an from error and
mutilations, 'Ali (AS) formulated and arranged the rules of Arabic
grammar.

Scientific intricacies, divine knowledge, ethical,
social, and political matters, and even mathematics that are made
available to us by means of the lectures, letters, and other eloquent
remarks of 'Ali (AS) are amazing.

Lectures, letters, aphorisms, and the short remarks
available as a memorial of 'Ali (AS) all testify that from among Muslims,
'Ali (AS) is most familiar with the sublime aims of the Qur'an and has
duly perceived the principal and practical education of Islam. He has
proved the authenticity of the hadith of the Holy Prophet (SA): "I
am the city of knowledge and 'Ali is the gate of the city". 'Ali (AS) has
combined this knowledge with practice.

In short, the prominent personality of 'Ali (AS) is
beyond description and his infinite virtues are countless. History has
never witnessed a personality attracting as much the attention and the
views of the scholars and philosophers of the world as he has.

AL-SIDDIQAH AL-KUBRA FATIMAH (AS)

Al-Siddiqah al-Kubra (the most strictly
veracious) Fatimah (AS) was the only beloved and honourable daughter of
the Holy Prophet (SA) who, as a result of her wisdom, faith,
righteousness, decent attributes, and praiseworthy ethics, had filled the
pure heart of her respectable father with her affections.

As a result of her wisdom, piety, and worship, Fatimah
(AS) obtained the title of "Sayyidat Nisa' al-'Alamin" (the head of
all the women of the worlds) from her great father. The Holy Prophet (SA)
stated: "The happiness of Fatimah is my happiness and my happiness is the
happiness of Allah. The anger of Fatimah is my anger and my anger is the
anger of Allah."

The Lady of Islam Khadijah al-Kubra, gave birth to Hadrat
Fatimah (AS) in the 6th year after Al-Bi'that al-Nabawiyyah.
Fatimah (AS) married Amir al-Mu'minin 'Ali (AS) in the 2nd year
after the Hijrah. Fatimah (AS) passed away three months and odd
days after the demise of her great father.

In her life, she always preferred the pleasure of Allah
over her own happiness. In her family circle, she trained and educated her
children. She divided the household chores between herself and her
housemaid. One day, she engaged in the household chores herself and the
other day, the housemaid was supposed to perform them. Fatimah (AS)
resolved the problems of Muslim ladies and worshipped Allah during her
leisure time. She spent her personal property, specially the overflowing
income of Fadak (a few villages nearby Khaybar), for the cause of Allah
and kept no more than what was necessary for herself. Sometimes, she gave
her daily food to the needy and the poor, spending her day with hunger.
The elaborate speech delivered by Fatimah (AS) in the Mosque of the Holy
Prophet (SA) to the Companions and groups of Muslims, the arguments she
raised with the "first khalifah" on the subject of the attachment
of Fadak, and her other remarks which have remained as her memorial, are
all obvious proofs for the magnanimity of her status, her courageous and
brave spirit, and her perseverance.

Hadrat Fatimah (AS) is the respectable daughter of the
Holy Prophet (SA), the wife of Amir al-Mu'minin 'Ali (AS), and the
mother of the eleven Imams and leaders of Islam. The offspring of the Holy
Prophet (SA) are all from her generation.

According to the explicit text of the Holy Qur'an,
Fatimah (AS) is endowed with the status of the 'Ismah.

AL-'IMAM AL-HASAN (AS) ANDAL-'IMAM AL-HUSAYN (AS)

These two honourable Imams (AS) are brothers and the
sons of 'Ali (AS) and Fatimah (AS). According to the ahadith the
Holy Prophet (SA) had deep affections towards these honourable grandsons
whom he called his own sons. The Holy Prophet (SA) was not able to endure
their slightest pain and dissatisfaction and used to state: "These two
sons of mine are Imams and leaders, be they rising or sitting". The terms
'rising' and 'sitting' are used ironically and signify taking charge of
superficial khilafah and rising to fight with the enemies of Islam
and non-acceptance of superficial khilafah and rising against it.
He added. "Hasan and Husayn are the two leaders of the youth of the
Heaven."

On the basis of his honourable father's will, al-Imam
al-Hasan (AS) was chosen for khilafah. The people also promised
their allegiance to him. He ruled as a khalifah in Islamic
countries, excluding Syria and Egypt, which were under the reign of
Mu'awiyah, and conducted the affairs just as his great father did.

In the period of his ruling, al-'Imam al-Hasan (AS)
mobilized an army to put an end to the trouble of Mu'awiyah, but he
finally discovered that the hearts of the people were lured by Mu'awiyah
and that the leaders of his own army had correspondence with Mu'awiyah and
were waiting for him to issue an order to kill or arrest the Imam (AS) and
surrender him to the enemy. For this reason, the Imam (AS) had to agree to
the peace offer.

Al-'Imam al-Hasan (AS) entered into peace negotiations
with Mu'awiyah under specific terms, but Mu'awiyah did not keep up his
promise and, after the conclusion of the peace agreement, he went to Iraq
and ascended a pulpit in the presence of the Muslims and said: "I was not
fighting with you for the cause of religion, so that you would recite
salat or observe sawm; rather I wanted to rule over you and
now I have achieved my goal" Mu'awiyah added: "I disregard all the
promises that I have made to al-Hasan."

After the peace treaty, for nine and a half years,
al-Imam al-Hasan (AS) lived under the domination of Mu'awiyah in a gloomy
atmosphere and under the most bitter and unpleasant conditions. The Imam
(AS) had no life security even in his own house. Finally, at the
instigation of Mu'awiyah, the Imam (AS) was poisoned by his wife (Ja'dah)
and became martyred.

After the martyrdom of al-'Imam al-Hasan (AS), his
honourable brother, al-'Imam al-Husayn (AS), succeeded him by the order of
Allah and according to the will of his brother al-Imam al-Hasan (AS) He
began to guide and lead the people, but the conditions and circumstances
were similar to those existed at the time of al-Imam al-Hasan (AS). With
his full control over the situation, Mu'awiyah had seized all the work
potentialities available to al-'Imam al-Husayn (AS).

Mu'awiyah died after about nine and a half years and the
position of khilafah, which had turned into monarchy, was
transferred to his son, Yazid.

Unlike his father, Yazid was a young man intoxicated with
conceit and displayed interest in revelry, obscene acts, and lack of
discipline. As soon as this proud young man took the rein of the affairs
of the Muslims he ordered the governor of Madinah to ask al-'Imam
al-Husayn (AS) to promise his allegiance to Yazid or else send. the Imam's
head to him. When the governor proposed the subject of allegiance to
al-'Imam al-Husayn (AS), the Imam (AS) asked for some time and left
Madinah overnight for Makkah along with his companions. He sought refuge
in the sanctuary of Allah which is an official haven in Islam. But after
residing in Makkah for a few months, he realized that Yazid would by no
means leave him alone and that he would definitely be killed if he did not
promise his allegiance to Yazid.

On the other hand, during this period, the Imam (AS) had
received several thousand letters from Iraq promising their cooperation
and assistance and inviting him to rise against the oppressors of Banu
Umayyah.

By observing the prevailing general conditions and
circumstances and the symptoms al-'Imam al-Husayn (AS) realized that his
movement would not have an outward progress. Nevertheless, having denied
his allegiance, he decided to offer his sacrifice and get killed with a
decision of his uprising, al-'Imam al-Husayn (AS) left Makkah for Kufah
with his companions in the course of his travel, he encountered the
massive troops of the enemy in Karbala (nearly 70 km away from Kufah).

While travelling, the Imam (AS) invited the people to
assist him and informed his companions of his decision to be killed giving
them the option to stay with him or to leave him. Therefore, from the day
they encountered the troops of the enemy, no one had remained with the
Imam (AS) other than only a few people who were devoted to him and who
were willing to give their lives for the cause . As a result, they were
easily surrounded by the large number of enemy soldiers. They were even
prevented from having water. In such a situation, al-'Imam al-Husayn (AS)
was compelled to choose between offering his allegiance to Yazid and his
martyrdom.

Al-'Imam al-Husayn (AS) did not resign himself to his
allegiance to Yazid and became prepared to be killed. A day came when he
fought the enemy from morning to evening along with his companions. In
this battle, he himself, his children, his brothers, his nephews, his
cousins, and his companions, who were totally about 70 people, were
martyred. Only his honourable son, Al-'Imam 'Ali al-Sajjad (AS), who was
unable to fight due to serious illness, survived.

After the martyrdom of al-'Imam al-Husayn (AS), the enemy
troops plundered his properties, took his family as prisoners, and took
them from Karbala to Kufah and from Kufah to Damascus along with the
decapitated heads of the Martyrs.

In the process of this captivity, al-'Imam 'Ali al-Sajjad
(AS) in his sermon delivered at Damascus and also Zaynab al-Kubra, in her
addresses delivered in public gatherings in Kufah, in the court of Ibn
Ziyad, the Governor of Kufah, and in the court of Yazid in Damascus,
unveiled the truth and revealed the oppression and cruelty of Umayyads to
the people of the world.

In any case, this movement of al-'Imam al-Husayn (AS)
against the oppression, tyranny and indiscipline - which ended with the
bloodshed of al-'Imam al-Husayn (AS), his children, his relatives and his
companions together with looting of his property and imprisonment of his
women and children - is a special event with its important characteristics
and details, which has no parallel in the pages of history of world
movements. It can definitely be said that this event serves as the basis
for the survival of Islam. Had this event not taken place, Umayyads would
have totally wiped off Islam.