Day: 14 October 2020

The United Nations has advised Arab countries to take Imam Ali bin Abi Talib (as) as an example in establishing a regime based on justice and democracy and encouraging knowledge.

The United Nations Development Programme in its 2002 Arab Human Development Report, distributed around the world, listed six sayings of Imam Ali bin Abi Talib (as) about ideal governance.

They include consultation between the ruler and the ruled, speaking out against corruption and other wrong doings, ensuring justice to all, and achieving domestic development and which are as follows:

1. He who has appointed himself an Imam (ruler) of the people must begin by teaching himself before teaching others, his teaching of others must be first by setting an example rather than with words, for he who begins by teaching and educating himself is more worthy of respect than he who teaches and educates others.

2. Your concern with developing the land should be greater than your concern with collecting taxes, for the latter can only be obtained by developing; whereas he who seeks revenue without development destroys the country and the people.

3. Seek the company of the learned and the wise in search of solving the problems of your country and the righteousness of your people.

4. No good can come in keeping silent as to government or in speaking out of ignorance.

5. The righteous are men of virtue, whose logic is straightforward, whose dress is unostentatious, whose path is modest, whose actions are many and who are undeterred by difficulties.

6. Choose the best among your people to administer justice among them. Choose someone who does not easily give up, who is unruffled by enmities, someone who will not persist in wrongdoing, who will not hesitate to pursue right once he knows it, someone whose heart knows no greed, who will not be satisfied with a minimum of explanation without seeking the maximum of understanding, who will be the most steadfast when doubt is cast, who will be the least impatient in correcting the opponent, the most patient in pursuing the truth, the most stern in meting out judgment; someone who is unaffected by flattery and not swayed by temptation and these are but few.

A person studying Islamic history at the exclusion of the study of the Noble Qur’an and the traditions of Prophet Muhammad (saww) is bound to face a number of dilemmas. He may be asking himself ‘Imam Ali bin Abi Talib (as) was successful in politics?’ Prior to answering this question, we will have to define what is meant by ‘success’ and what is meant by ‘politics’. ‘Success’ is defined as; achievement in what one is trying to do. It is also defined as fulfillment in reaching one’s goal or aim or purpose or objective. ‘Politics’ is defined as, ruling by the consent of the governed. It is also defined as, a means of finding solutions to administrative, social and economic problems.

 

The term ‘politics’ nowadays, is associated with deception, cunningness, double-crossing and lying on oath, in order to reach one’s purpose. In Islam, if the objective is reached through deceptive approach, it is not considered a success; rather, it is considered a bad failure. The effect of such politics would soon manifest itself through negative repercussions. However, as ‘politics’ is akin to obtaining power and administering various aspects of material life, it has been abused throughout history. If viewed in the context of solving civil problems, no state or government could function without politics. At this stage, we have to consider another element which dictates the approach adopted in ‘politics’ and the ensuing success or failure.

 

The essence of Islamic Law is structured in such a way that it totally prohibits certain means to reach a defined end. Politics cannot be exempted from the dictates of Law. If there are politicians who are accustomed to abusing their occupation, it is not the fault of ‘politics’ as such. If certain builders use substandard material in their building work, it does not mean that their occupation is to be despised. If certain doctors are negligent towards their patients, it does not mean that medical profession is bad. If lazy and lethargic students do not achieve success, this does not mean that hardworking students should give up advanced studies.

 

In any occupation and profession there are users and there are abusers. In politics, the abusers have brought disrepute to the approach adopted by the honest politicians. Imagine what the world would be like, if the conscientious and responsible politicians had abandoned the field in favor of the abusers, who would go at any length to grab power for material gains. The latter types of politicians are prone to hold monopolistic attitude and preach that religion should be kept aloof from politics. If religion, religious law and religious morals are segregated from politics, then the greedy, selfish and opportunist politicians could easily achieve their objective of serving their own interest at the detriment of the society. But if religious morals are allowed to dictate politics, then the prospects of usurping the rights of others in the name of national interest would be doomed at the inception.

 

In Islam, if it was permitted to segregate religion from politics, then Prophet Muhammad (saww) himself would not have established the first Islamic State in Madina after his migration (Hijrah) from Makkah. He ruled over the State for ten years and administered its affairs. He organized the army and laid down rules for restraints to be exercised in warfare. He guarded the social, economic and judicial affairs of the State in accordance to the Divine Law. He reached the zenith of success by governing the new State with justice and truth. Discipline was created by strict enforcement of the Law. Islam spread because of effectiveness of politics, without any need for lying or adopting deceptive and cunning tactics or repressive measures. Later on, when Muslim empires embraced these vile practices, it was the beginning of the end. Thereafter, Muslim empires began to disintegrate and decline. Muslim community became demoralized because it failed to choose honest, righteous and God-fearing leadership.

 

We have the best of examples in the life of Prophet Muhammad (saww). Therefore, the criteria for success must also be sought in the system of government founded by Prophet Muhammad (saww). Who could have understood this system in its entirety and acted upon it other than the disciple and dedicated follower of Prophet Muhammad (saww), whom Prophet Muhammad (saww) had groomed for this responsibility. Imam Ali bin Abi Talib (as) was brought from his father’s house in early childhood and was raised by Prophet Muhammad (saww) and by Mother of the Believers, Khadijah (sa), under their loving care. Prophet Muhammad (saww) himself was raised by Imam Ali’s (as) father, Hazrat Abu Talib from the age of eight, when his grandfather Hazrat Abd al-Muttalib died. Hazrat Abu Talib remained the guardian of Prophet Muhammad (saww) and his staunch supporter and protector in the face of the fierce enmity of Quraish. Hazrat Abu Talib passed on his dedication and love for Prophet Muhammad (saww) to his son Imam Ali bin Abi Talib (as), who remained a selfless champion of Faith until he breathed his last. Imam Ali (as) derived the depth of his knowledge and wisdom directly from Prophet Muhammad (saww). Prophet Muhammad (saww) trained him, and he trained his gifted children with diligence, to implement the Rule of Law, according to the Divine Revelations.

 

There is not a single Muslim soul who believes that the Islamic State established by Prophet Muhammad (saww) did not achieve its intended goal. We are not talking about the belief of a few misfits who entertain satanic mischief in their heads for the sake of fame and money. According to a widely narrated tradition, Prophet Muhammad (saww) said, “the best judge among you is Ali.” This explains that Prophet Muhammad (saww) had absolute confidence that Imam Ali (as) would follow his way in promoting justice in society, by virtue of his complete knowledge in the Qur’anic injunctions and the Sunnah (traditions) of the Messenger of Allah. Whenever the Muslim community got into trouble after the demise of Prophet Muhammad (saww), it was Imam Ali bin Abi Talib (as) who was consulted to save the day through his wise rulings and counsel.

 

Imam Ali (as) derived the depth of his knowledge and wisdom directly from Prophet Muhammad (saww)Nevertheless, some historians allege that when Imam Ali bin Abi Talib (as) assumed the reigns of the Caliphate, he proved to be a failure in politics. The reasons given by them speak of the extent of their knowledge into the realities of issues involved. It is alleged that Imam Ali bin Abi Talib (as) was not successful because his Caliphate was filled with strives and battles. Wasn’t the time of Prophet Muhammad (saww) too filled with strives and battles? Did this reason make Prophet Muhammad (saww) less successful? They also give another reason that there were conspiracies to kill Imam Ali bin Abi Talib (as), implying that many people did not like him. Weren’t there conspiracies to kill Prophet Muhammad (saww) also, to the extent that he disclosed the names of those who conspired to kill him to his trusted friend, Hudhayfah ibn al-Yamani?

 

In any society, the presence of hypocrites cannot be ruled out. In Muslim society, their presence is a stark reality. The Noble Qur’an issues adequate warning against them in Surah Al-Munafiqun (The Hypocrites) and in Surah Al-Tawbah (Repentance). In the times of Prophet Muhammad (saww), Islam had spread in the whole of Arabian Peninsula. By the time of the Caliphate of Imam Ali bin Abi Talib (as), Islam had already conquered Byzantium, Roman and Persian empires. In the time of Prophet Muhammad (saww), the mischief of the hypocrites was restricted. By the time of Imam Ali bin Abi Talib (as), their mischief expanded, as if they were competing with the size of the empire! But Imam Ali bin Abi Talib (as) was elected unanimously by Muhajirin (the immigrants) and Ansaar (the helpers). All the companions of Prophet Muhammad (saww) swore allegiance to him. This is another matter that later on some of them broke their pledges, which is considered a major sin in Islam. The breach of solemn pledges and covenants was in direct violation to the rulings of the Noble Qur’an, and this paved way for civil warfare.

 

When the third caliph Uthman ibn Affan, was under siege, it was Imam Ali bin Abi Talib (as) who risked the lives of his own sons to protect him. Madina was full of the companions (Sahabah) of the holy Prophet Muhammad (saww). Why did they not show any interest to defend Caliph Uthman ibn Affan, when the siege had continued for several days? Yet, revenge for the blood of Caliph Uthman ibn Affan became a deceptive slogan used to promote selfish political goals of the opponents of Imam Ali bin Abi Talib (as). The governor of Syria, Muawiyah bin Abi Sufyan, took this opportunity to vent the ancient vendetta of tribal hatred of Banu Umayyah against Banu Hashim. Writes the famous Egyptian author Abbas Mahmud Al-Aqqad: “The blazing hatred within this rotten mind was only the hatred found in the characters of deformed and distorted men which could make him imagine that it was a hatred borne out of a desire to avenge the death of Caliph Uthman ibn Affan or against revolt by the people against the kingdom of Yazid.” This is how the seeds of discord and enmity were sown in the heart of Muslim Ummah (Community or Nation). “The hatred was aimed against Imam Ali bin Abi Talib (as) and his descendants and supporters. Many of them became victims of that cruelty and greed in the Hijaz, in Yemen or in Iraq, where Imam Ali bin Abi Talib (as), his descendants and supporters were violently repressed.” (Sulayman Kattani, ‘Imam Ali A Beacon of Courage’, translated by I.K.A. Howard, Islamic Education Center.)

 

Immediately after the death of Prophet Muhammad (saww), the tribes began deserting Islam to go back to their old ways of paganism. Imam Ali bin Abi Talib (as) decided to bury the differences and insisted that all the resources of the State must be mobilized to face the new challenge threatening the very foundation of Islam. As he was the wasi (executor) of Prophet Muhammad (saww) and trustee of his knowledge and wisdom, he lived and died up to the expectation of Prophet Muhammad (saww). Imam Ali bin Abi Talib (as) later on took the reigns of the government to re-establish the golden era which existed in the days of Prophet Muhammad (saww), without hierarchal discrimination and without giving superiority to a Muslim over another. Amidst the treachery of trouble mongers, he invited the believers towards the legislation of the Noble Qur’an and the Sunnah. Allah (SWT) had sent His Final Message as a distinguishing criterion between truth and falsehood. The Message built on the foundation of justice for all, was not to become a tool of plots at the hands of those who had amassed wealth from the booty of the conquests, and who were now raising private armies against the Islamic State. History of Islam is indebted to Imam Ali bin Abi Talib’s (as) success. Wherever and whenever, there was to be an attempt to mix truth with falsehood and to subdue justice at the hands of injustice, it was the blood of Imam Ali bin Abi Talib (as) and his children and his descendants that acted as a forceful deterrent against the plots of the conspirators.

 

The policies of Imam Ali bin Abi Talib (as) express the purity of intention, the purity of faith and the sincerity of implementation of the Rule of Allah (SWT) on earth. Whoever did not and does not rule by that Rule, is condemned by the Noble Qur’an as unbeliever, unjust and mischievous. One of the principles of Islam was to break the distinction between Arabs and non-Arabs, and to bind the believers in the bond of fraternity. The reign of the Umayyads was based on discrimination against non-Arabs. They started Arab Nationalism which acted as cancerous cells in the veins of Muslim community. Imam Ali bin Abi Talib’s (as) contribution to Islamic Justice was to liquidate the hierarchy and to give the poor, the downtrodden and the oppressed, the honor and respect that they deserved in society. He did not care the least that the influential overlords, self appointed to speak in the name of Islam, would resort to all the terror and pretences that they could muster. He did not care that later on, the mercenaries who would distort historical facts would write that he was a failure in administering the affairs of the State.

 

Imam Ali bin Abi Talib (as) envisaged the character assassination that was to follow against him. But he left a masterpiece of chronicles identifying the principles of just government and human rights. He says in one of the sermon in Nahjul Balaghah, “I swear by Allah (SWT) that I saw my own brother Aqeel suffering from extreme poverty and need. He requested me to spare him (cost of 3.5 seers) of wheat out of public treasury. Starvation had turned his children into living skeletons and had changed their color to blue. Aqeel was persistent in his desire to acquire, in addition to his share, something from the public treasury. He tried to coax me and to appeal to my brotherly love. I wanted to help him out of my personal property, but his desire to get something (additional) from the public property was hateful to me. It was against all the canons of honesty and integrity and against the teachings of Islam.” These were the marvelous principles of a ruler who did not misuse his position in favoritism or nepotism.

 

It is one of the extreme injustices of history that a straight forward man of upright faith and principles, who lived and died by his word, should at all be compared with a rebel. Muawiyah bin Abi Sufyan, treated public treasury as his ancestral inheritance, and misused it to buy favors and to sell governmental posts. Muslims have had the misfortune of getting stuck with the latter type of leadership because they came to accept that deceit and treachery is part of politics. As a result, they lost the vision of distinguishing a friend from an enemy. But the Divine Law is not left without its protectors. The trusteeship of the eternal Message of Allah is very much alive. Peace and Justice is the ultimate object, and the promise of Allah (SWT) that His sincere and obedient servants will inhabit His earth will be fulfilled, whether the unbelievers and the hypocrites like it or not?

 

The essential function of a government is to save human life and human rights. But do the present governments abide by this obligation? Whether the system of government is based on liberal democracy or autocracy or tyrannical communism or dictatorship, human rights are trampled upon without the least hesitation.

 

Imam Ali bin Abi Talib (as) lays down the foundation of just governmentIslamic system of government is not dependent on self interest or party political allegiance. The objectives are clearly defined and the goals are geared towards serving these objectives. In the process, detailed guidance is laid down, taking into account the interest of everybody living in the Islamic State. Justice is available for all and not only for the privileged, who afford to pay the price. In Islam, government policies are not a collection of jargons that need expensive interpreters and lawyers. The concept of justice and human rights in Islam is not a means to fill one’s coffers, as is the tendency in the modern world. When the Executive and Judiciary become corrupted, people lose confidence in the government. The decline in Muslim morale is not because of adherence to the Islamic system of government, but because of non-adherence to the Islamic system of government.

 

Imam Ali bin Abi Talib (as) lays down the foundation of just government, which must recognize the fact that it is a trustee over the Divine Law. It is not the duty of the government to legislate but to abide by the revealed legislation. Fear of the Almighty Lord of the universe, and dealing with His creatures with justice and compassion, must take precedence. The pleasure of common men, the have-nots and the depressed people should over balance the approval of important and influential people. The latter, instead of contributing to the public purse, may prove to be making more than proportionate demands on the treasury. But the resources of the State must not be distributed on the basis of nepotism, favoritism or personal likes and dislikes. Abdullah bin al-Kawwa was a well known enemy of the Caliph among the residents of Kufa, which was the capital of the State at that time. He used to abuse Imam Ali bin Abi Talib (as) openly, of which the Imam Ali bin Abi Talib (as) was aware. Yet, he used to send him his share of resources from Baitul Maal (the treasury) to his house without fail and without penalizing him.

 

Imam Ali bin Abi Talib’s (as) officials were ordered to appreciate the fact that everywhere people have weaknesses and failings; and it was the duty of the government to overlook minor shortcomings and to guide its subjects. The governors were advised to deal fairly, impartially and justly with all, individually and collectively, without any discrimination. The governors were to take due care not to trust and not to accept as advisors certain category of people, especially, the backbiters, scandalmongers, misers and cowards. They were to avoid greedy and covetous persons as counselors because they would be prone to exploiting others and usurping their wealth.

 

In the government of Imam Ali bin Abi Talib (as), ministerial positions were not distributed on the basis of wealth, relationship, tribalism or influence in society. They were distributed on the basis of merit. Ministers were expected to be God-fearing and men of principles. There was no scope for the double faced hypocrites to be placed at the helm of governmental responsibilities. The best ministers were classed as wise and learned men with no sinful or criminal mentality. When accepted as advisors, they would speak the bitter truth unreservedly and without fear of the status of government officials. Therefore, through this type of counselors, Imam Ali bin Abi Talib (as) sought to keep his own men of authority in check. Such measures of control were meant to isolate the officials if they could not command the confidence and trust of the wise men of the State.

 

Under the government of Imam Ali bin Abi Talib (as), there was a distribution of work and duties among various branches of Administration, and there was cooperation and coordination among government departments. Rules were laid down for controlling the civil servants and fighting corruption and oppression among officers of the State. In commercial activities, profiteering, hoarding and black marketing were prohibited. Importance was attached to equitable distribution of wealth, upbringing of orphans and maintenance of handicapped. Army was the vital organ of the State. Role of the army was defined and qualification of those entitled to join and those not entitled to join were specified. Rights of rulers over the ruled and rights of ruled over the rulers were pronounced.

 

Imam Ali bin Abi Talib’s (as) governors were guided to forget and forgive the shortcomings of their subjects. They were not to hurry over punishments. They were to refrain from being pleased and proud over their power to punish. They were advised not to get angry or lose temper over the mistakes and failures of their subjects. They were to be patient and sympathetic towards them. Imam Ali bin Abi Talib (as) writes his instructions: “If you feel any pride or vanity on account of your sway and rule over your subjects, then think of the supreme sway of the Lord over the universe, the extent of His creations, the Supremacy of His Might and Glory, His Power to do things which you cannot ever dream of doing and His control over you, which is more dominating than that which you can ever achieve over anything around you.” This is the message that the proud and arrogant politicians of today have to understand before they end up in a ditch and drag others with them. Another message that the unscrupulous politicians have to understand is that it is absolutely futile to flex their muscles in front of the suppressed people, who themselves are sick and tired of their despotic rulers.

 

Even today, history echoes the voice of Imam Ali bin Abi Talib (as), the pioneer of human rights, who advises his governor in the following words: “Let me remind you once again that you are made responsible to guard the rights of poor people and to look after their welfare. Take care that the conceit of your position and vanity of wealth may not deceive you to lose sight of such a grave and important responsibility. Yours is such an important post that you cannot claim immunity from the responsibility of even minor errors of commission and omission with an excuse that you were engrossed with the major problems of the State which you have carried out diligently. Therefore, be very careful of the welfare of poor people. Do not be arrogant and vain against them. Remember that you have to take particular care of those who cannot reach you, whose poverty stricken and disease ridden sight may be hateful to you, and whom society treats with disgust, detestation and contempt. You should be source of comfort, love and respect to them… You should pay more attention to young orphans and old cripples. They neither have any support nor can they conveniently come out begging. They cannot reach you, therefore, you must reach them.” “Man is either your brother in religion or your brother in humanity.” These are the words of the just ruler who, fourteen centuries ago, was laying the foundation of human rights. Following saying of Imam Ali bin Abi Talib (as) taken by United Nations, shows that he (as) was very successful in politics.

Amir al-Muminin, Imam Ali (as) was the son of Hazrat Abu Talib, the Shaykh of the Banu Hashim. Hazrat Abu Talib was the uncle and guardian of Holy Prophet Muhammad (saw) and the person who had brought Holy Prophet Muhammad (saw) to his house and raised him like his own son. After Holy Prophet Muhammad (saw) was chosen for his prophetic mission, Hazrat Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh.

In Madinah, Holy Prophet Muhammad (saw) was forced to defend himself and his followers, and was thus forced to face many battles. At each and every battle, Imam Ali ibn Abu Talib (as) was the hero. And it was he who fought single-handedly with famous warriors of Arabia, defeated the enemies and brought victory to Islam.

Imam Ali (as) was present in all the wars in which Holy Prophet Muhammad (saw) participated, except the battle of Tabuk when he was ordered to stay in Madinah in place of Holy Prophet Muhammad (saw). He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed Holy Prophet Muhammad (saw), so that Holy Prophet Muhammad (saw) said:

“Ali is never separated from the Truth or the Truth from Ali.”

Records of these battles carry with them chronicles of his bravery, courage and chivalry. Even the enemies sang songs of his valour and gallantry. Everyone of these battles was an outcome of very grave circumstances and conditions, and combination of very serious events and dangerous forces against the safety of the Muslims and Islam. There were many such encounters, where the events had far-reaching effects. In each of them, Imam Ali ibn Abu Talib (as) alone broke through evil combinations and carried the Muslims and Islam to a position of safety, eminence and power.

The courage of Imam Ali (as) was proverbial. In all the wars in which he participated during the lifetime of Holy Prophet Muhammad (saw), and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to Holy Prophet Muhammad (saw) and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy. Never did a warrior or soldier engage Imam Ali (as) in battle and come out of it alive. Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitively established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away.

Also on the day when Makkah was conquered, Holy Prophet Muhammad (saw) ordered the idols to be broken. The idol “Hubal” was the largest idol in Makkah, a giant stone statue placed on the top of Holy Ka’bah. Following the command of Holy Prophet Muhammad (saw), Imam Ali (as) placed his feet on Holy Prophet Muhammad’s (saw) shoulders, climbed to the top of Holy Ka’bah, pulled “Hubal” from its place and cast it down.

Amir al-Muminin, Imam Ali (as) was very close to Holy Prophet Muhammad (saw), and the closeness was changed to a permanent relationship when he married his most beloved daughter, Fatimah Zahra (sa) to Imam Ali (as).

Imam Ali ibn Abu Talib (as) also had the distinguished honor that the progeny of Holy Prophet Muhammad (saw) continued through Imam Ali’s sons from Fatimah Zahra (sa) namely Imam Hasan and Imam Hussein (as). The two children were the most beloved of Holy Prophet Muhammad (saw).

The second great occasion on which Sayyidina Ali ibn Abi Talib (as) offered his services to the cause of Islam was when Holy Prophet Muhammad (saw) was forced to leave his birth place, Makkah to avoid persecution, making somebody stay in his place in such a way that his enemies would believe that he was still in his house and thus he might safely go away in the darkness of the night.

 

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 Sayyidina Ali ibn Abi Talib (as) loved the soul of Holy Prophet Muhammad (saw) even more than his own one, hence, he got prepared to lay his life for him on the night of migration (Shab-e-Hijrat).

 

This departure to Madinah (formerly known as Yathrib) is called migration (Hijrah), and the Muslim era is named after this event. It took place during 622 AD thirteen (13) years after Holy Prophet Muhammad (saw) started preaching Islam.

 

People of Madinah were favourably inclined towards Islam and some who had embraced this new religion had promised every kind of support to Holy Prophet Muhammad (saw). Many Muslims who had left for Madinah were warmly welcomed by the people of Madinah (Ansar/Helpers). Quraish, realizing that Islam was gaining a good support with a firm hold in Madinah and those who had fled Makkah were being happily settled there, decided to strike at the very root. Their hatred of Holy Prophet Muhammad (saw) was so intense that nothing would satisfy them but his death. They gathered at Nadwa and decided that a few people from each clan of Quraish would jointly attack Holy Prophet Muhammad (saw) and strike him with their swords at one and the same time. Thus no individual of any single clan would be responsible for his death and Bani Hashim would not be able to kill any person or fight against any single clan and as they were not strong enough to fight against all the clans of Quraish, at the same time they would be forced to be satisfied with blood-money (Diyat). They further decided to besiege the house of Holy Prophet Muhammad (saw) during the night so that he may not go away and then to kill him next morning.

 

Thus about forty (40) men got ready and encircled the house of Holy Prophet Muhammad (saw). Allah (SWT) revealed to His Prophet Muhammad (saw) of the intrigue planned against him and ordered him to leave Makkah the very same night. It was a serious and dangerous occasion. Holy Prophet Muhammad (saw) was ordered by Allah (SWT) to leave Makkah immediately in such a way that none of his enemies might suspect his departure and if possible, none of his friends might know of it. The walls of his house were barely seven feet high and anyone placing a stone and standing upon it could easily peep into the house. Holy Prophet Muhammad (saw) knew the house was surrounded. Whom could he ask to sleep in his bed covering himself with his coverlet, such a person should not expose his identity till dawn (till Holy Prophet was out of danger) and should be unarmed, so that he might not rouse the suspicion of peeping enemies; he should thus be willing to bear the brunt of the enemies anger in the morning and be ready to be killed. To whom but to Sayyidina Ali ibn Abi Talib (as), the staunch and loyal supporter of Islam, could Holy Prophet Muhammad (saw) turn at this most perilous moment. Holy Prophet Muhammad (saw) informed Sayyidina Ali ibn Abi Talib (as) of the whole plan and of the positive danger of taking his place, saying that the least could be expected of those enemies, would be death.

 

Sayyidina Ali ibn Abi Talib (as) asked: “If I take your place, and leave you alone to go through the enemies, will your life be safe?”

 

Holy Prophet Muhammad (saw) replied: “Yes. Allah (SWT) has promised me a safe passage through them.”

 

Sayyidina Ali ibn Abi Talib (as) bowed down his head before Allah (SWT) as a sign of thanksgiving. He lied down on the bed of Holy Prophet Muhammad (saw) and covered himself with Holy Prophet’s coverlet. In fact, Sayyidina Ali ibn Abi Talib (as) used to say later that the best sleep he had ever had was on this night (Shab-e-Hijrat).

 

Night of Migration (Shab-e-Hijrat)Holy Prophet Muhammad (saw) after making arrangements to return the properties entrusted to him by several nonbelievers, came out of his house and started proceeding towards a mountain cave of Thawr (Noble Qur’an 9:40) in the south of Makkah with Hazrat Abu Bakr in the darkness of night.

 

In the morning Sayyidina Ali ibn Abi Talib (as) was found out by the enemy only when one of them pulled the coverlet. When they wanted to attack him knowing that he was Sayyidina Ali ibn Abi Talib (as) and not Holy Prophet Muhammad (saw), only then the enemy sheathed his sword.

 

And among men is he who sells himself (soul) to seek the pleasure of Allah; and Allah is Affectionate to the servants. (Noble Qur’an, 2:207)

 

It is held unanimous by the scholars of both the Islamic Schools, that this verse was reveled for Sayyidina Ali ibn Abi Talib (as), when he readily slept in the bed of Holy Prophet Muhammad (saw), when the latter to the will of Almighty Allah (SWT) had to migrate from Makkah to Medinah. The one who would agree to offer himself instead of Holy Prophet Muhammad (saw) who was wanted by the enemy must essentially have:

 

The safety of Holy Prophet Muhammad (saw) preferred to his own safety

Implicit faith in the duty of a man to earn the pleasure of Almighty Allah (SWT) and His Prophet Muhammad (saw), at any cost, even at the cost of his own life

The courage of surrendering himself willingly with the utmost peace of mind, to sleep under the swords, ready to fall upon him

The confidence and faith in Almighty Allah’s (SWT) protection

On the night of Hijrah, Allah (SWT), the glorious revealed to Jibril (Gabriel) and Mikail (Michael) that, I have established brotherhood between you two and have ordained the life of one longer than the life of the other. Now, are you willing to make a present of the extra length of life to the other?

 

But each preferred the longer life for himself. Then Almighty Allah (SWT) revealed:

 

Why not follow the example of Ali ibn Abu Talib. I have established brotherhood between him and Muhammad. He is now sleeping on the bed of Muhammad in order to save his life by sacrificing his own. Now descend both of you to the earth and protect him from his enemies.

 

Both the angels descended. Jibrail took up his position near Sayyidina Ali ibn Abi Talib’s (as) head and Mikail near his feet. Jibrail was crying out aloud Excellent. Excellent O son of Abu Talib! There is none like you. Almighty Allah (SWT) is making boast of you before the angels.

 

And it was on this very occasion that the above verse was revealed.

Service to Islam by Sayyidina Ali ibn Abi Talib (as)The first occasion on which Sayyidina Ali ibn Abi Talib (as) offered his services to the cause of Islam was when Holy Prophet Muhammad (saw) was first ordered by Allah (SWT) to preach Islam openly and this occasion is known as Dawat al-Asheera (Dawat Zul Ashira) – Holy Prophet Muhammad’s (saw) first public invitation.

 

For three years Holy Prophet Muhammad (saw) was preaching Islam under absolute secrecy, at the end of the third year of his mission, that is the fourth year after Besat (the day when Holy Prophet Muhammad (saw) proclaimed his prophethood), Holy Prophet Muhammad (saw) received orders (Noble Qur’an, 26:214) to preach his near relations and to admonish them.

 

Holy Prophet Muhammad (saw) directed Sayyidina Ali ibn Abi Talib (as) to prepare a meal and to invite the sons and grandsons of Abdul Muttalib. This was done and about forty (40) of them accepted the invitation and came, but Abu Lahab, made the company break up before Holy Prophet Muhammad (saw) had an opportunity to speak. Next day, a second invitation was issued and when they came, the frugal meal was served.

 

Then Holy Prophet Muhammad (saw) rose and declared his sacred mission and said, O sons of Abdul Muttalib. Almighty Allah (SWT) has assigned me to warn you of the painful torments of the wrongdoers and give you the good news of His reward to the pious believers. Become Muslims and follow me to achieve salvation. I swear by Almighty Allah (SWT) that among all Arabs I do not know anyone who has brought his people anything better than what I have brought you. I have brought you prosperity and salvation both in this world and in the hereafter. The Gracious God has commanded me to call you all to worship Him. Now which one of you is willing to help me with the task? Concluded by demanding, anybody who announces his readiness to help me to bear this burden will be my brother, my successor, and the executor of my will, as Aaron was unto Moses?

 

The assembly remained mute with astonishment, not one venturing to accept the offered perilous office, until Sayyidina Ali ibn Abi Talib (as) who was the youngest about twelve (12) years of age, stood up and declared his allegiance and full support for Holy Prophet Muhammad’s (saw) mission: O Prophet! I will, though I am indeed the youngest of those present, the most rheum of them as to the eyes, and the slenderest of them as to the legs. O Messenger of Allah (SWT)! I am your assistant. I am your supporter.

 

Holy Prophet Muhammad (saw) asked him to sit down. He (saw) repeated the same saying three times but no one except Sayyidina Ali ibn Abi Talib (as) replied to him. On this, locking his arms around the generous and courageous youth, and pressing him to his bosom, Holy Prophet Muhammad (saw) declared: “Behold my brother and my Vazir (Successor) and the executor of my will among you. Listen to him and obey him.”

 

Many historians are of the opinion that it was a momentous declaration at a momentous occasion. The first and the greatest service done to the cause of Islam. If the appeal of Holy Prophet Muhammad (saw) was then left unanswered, the propagation of Islam would have been nipped in the bud.

 

Thomas Carlyle, the author of Heroes and Hero Worship, is of the opinion that: Though all the people gathered there, were not enemies of Holy Prophet Muhammad (saw), yet most of them were dead against this religion, and some were quite uninterested. To them, the whole thin, (an adult person preaching a new religion and a young courageous youth offering his services vehemently) looked like a big farce. They laughed at both of them, and dispersed advising Imam Ali’s father (Hazrat Abu Talib) to obey his youngest son from that day onward. But these two people (Prophet Muhammad and Imam Ali) proved to the world that there was nothing laughable in their declaration and they had wisdom and courage enough to make their mission a success. Carlyle further says that young Ali had really such a personality as could be liked, loved and venerated by everybody. He was the man of excellent character, loving and lovable, so intensely brave that if anything stood against his bravery it was consumed as if by fire, yet he was so gentle and kind that he represented the model of a Christian Knight.

 

As was said this was really the first and the greatest service to Islam. History bears witness that from this day to the last day of his life, Sayyidina Ali ibn Abi Talib (as) sincerely, bravely and nobly acted as the defender of the faith to fulfill his pledge.

It is very unfortunate to see on the pages of Muslim history, “That it was in the days of Bani Umayyah, more than seventy thousand minbar (pulpit in mosques) upon which they cursed Imam Ali ibn Abu Talib (as), in some of what Muawiyah ibn Abu Sufyan made a Sunnah for them.”

When Imam Ali ibn Abu Talib (as) was martyred in Masjid-E-Kufa, while performing Morning Prayer during the month of Ramadan. The news of his death was spread throughout the Muslim world. When the news of his martyrdom in the prayer niche reached Sham (Syria), all the people were surprised. They were so influenced by the speeches delivered against Imam Ali ibn Abu Talib (as) by the men hired by Muawiyah ibn Abu Sufyan that they asked themselves, “Did Imam Ali prays?” The extent of the influence of cursing and false accusation is so much that as you can see the most pious man who lived his whole lifetime to establish the prayer, is presented as being one who does not pray in the minds of the Syrians.

This type of false accusation did not stop till today. The people from the progeny of Muawiyah ibn Abu Sufyan, even today have the same type of thinking, mentality and enmity towards Imam Ali ibn Abu Talib (as).

On 12th June 2008, one such person Dr. Israr Ahmed on QTV, a component of ARY network, uttered words to the effect that (Naudbillah Thumma Naudbillah) Imam Ali ibn Abu Talib (as) once drank wine and under its influence he misread a verse while leading congregational prayers. Utterance of such nonsense for one “made pure” by Allah in Noble Qur’an (Surah Al-Ahzab 33:33) is something for which Allah (SWT) shall appropriately penalize this person in this world and in the hereafter.

But as one Muslim Ummah, we unanimously condemn the lowly and ignorant speaker, Dr. Israr Ahmed, for his blasphemous statements against the immaculate Imam, Amir al-Muminin Ali ibn Abu Talib (as) based on a fabricated narration from Tirmidhi through unreliable narrators who have been roundly condemned and criticized by all Rejaali scholars, regardless of their sects.

The ignorant Dr. Israr Ahmed should have atleast checked what the Ulema of Rejaal have said about the narrators of this so called hadith. Even common sense requires from an intelligent person to stay away from unnecessary controversies, but this misguided scholar chose to invoke a great fitna. What he did was not an error. He wants to cause a great fitna, he is working for anti-Muslim unity. And this is yet another attempt of the enemies of Islam and Holy Prophet Muhammad (saw) and his Ahlul Bayt (as) to instigate the Muslim Ummah and spur unrest in the Muslim community.

United we stand free with dignity, Divided we get enslaved by the Zionist New World Order.

We Muslims are busy bickering over whether to fold or unfold our hands during Namaz/Salat (Prayer), while the enemy is devising ways of cutting them off. [Ayatullah Ruhollah Khomeini (ra)]

 

Emphasis on reciting Namaz/Salat (Prayer)Traditions have greatly emphasized on punctuality with regard to prayer times and performing it on time. One should not delay prayer without a valid excuse. Our guides did not ever miss the best time of prayers even in the most difficult circumstances.

 

Thus in the book Irshad ul Quloob a narration states that one day Hazrat Amir al-Muminin Ali (as) was in the midst of fighting during the battle of Siffin. In spite of these circumstances he often glanced at the sun between the rows of fighters. Ibne Abbas asked him why he kept glancing at the Sun? Hazrat Amir al-Muminin Ali (as) said, “I am looking towards Zawaal (decline of Sun from its Zenith) so that I may perform Prayer.” Ibne Abbas asked him if there was opportunity to recite prayer in these trying circumstances? Hazrat Amir al-Muminin Ali (as) replied, “Why are we fighting these people? Our aim in fighting these people itself is the establishing of Prayer.”

 

Ibne Abbas has related that Hazrat Amir al-Muminin Ali (as) never omitted the Midnight Prayer, not even during the battle of Siffin when it was extreme winter.

 

It is reported that on the day of Ashura at the time of Zawaal, Abu Thamama Saidawi came to the Chief of Martyrs, Imam Hussain (as) and said, “O my Master! We shall all be killed without any doubt and the time for noon prayer (Zuhr) has arrived. So you please lead us in Prayer. This shall be our last Prayer and we hope that on this great occasion we meet the Lord in the condition of having performed one of the religious obligations. Chief of Martyrs, Imam Hussain (as) lifted his head towards the sky and said, “You have remembered Prayer, may Allah (SWT) include you among the praying ones. Yes, it is the time for Prayer.” Then he said, “Recite Azaan (the call for Prayer).”

 

After Azaan, Imam Hussain (as) called out, “O son of Sa’ad. Have you forgotten the Islamic Sharia (Religious Laws)? Would you not halt hostilities so that we can offer Prayer?” Thus Imam Hussain (as) offered the Prayer under perilous circumstances (Namaz-e-Khauf) in such a way that Zuhair Ibne Qayn and Saeed bin Abdullah Hanfi stood in front of Imam Hussain (as) and whenever an arrow was shot towards the Chief of Martyrs one of them acted as a shield and took the arrow upon himself. At last Saeed received thirteen arrow wounds in addition to the injuries caused by spears and swords and finally Saeed fell down and breathed his last.

Once, two healthy, fat Camels were gifted to Holy Prophet Muhammad (saw). Holy Prophet Muhammad (saw) asked his companions (Sahabah): “Can anyone amongst you perform two Rakats (units) of Salat with complete perfection (in all of its actions) and with complete humility in which not a single worldly thought does enters into your minds and no thoughts of the transient world run through your heart so that if any of you can do this, then I can gift one of these camels to you?” None of the companions spoke, there was still silence. Holy Prophet Muhammad (saw) repeated his challenge second and third time, however none of his companions replied to his request and did not move from their place. At that point, Imam Ali ibn Abu Talib (as), stood up and accepted this challenge saying, “O Messenger of Allah! I can perform two Rakats (units) of Salat and for the duration of the entire prayer, none of the affairs of the world runs through my mind! Insha Allah.”

Holy Prophet Muhammad (saw) said, “O’ Ali! Stand up and offer your prayer, may Allah send His blessings upon you.”

Thus, Imam Ali ibn Abu Talib (as) began his Salat, and when he was about to complete his prayers by beginning the Salam of the last Rakat, angel Jibril (Gabriel) descended upon the Holy Prophet Muhammad (saw) and whispered to him that Almighty Allah (SWT) says that to give one of the camels to Ali.

Holy Prophet Muhammad (saw) said to Jibreel (as): “My condition was, that during the performance of Salat the affairs of the transient world should not come into the mind, only then would I give that person one of the camels but, when Ali was in Tashahhud, he began to think to himself, which healthy, fat camel he would choose?”

Jibreel (as) then said, “O Messenger of Allah! Indeed Almighty Allah (SWT) conveys His regards to you and He says, that Ali was thinking which of the two healthy, fat Camels to take so that he could slaughter it in the way of Allah and distributes its meat to the needy and the destitute for the pleasure of Allah. Thus, his thinking and intention about this (material world) was for Allah and it was not for his (own) self (and his own personal benefit), nor was it for this transient world.”

At this point of time, Holy Prophet Muhammad (saw) began to cry and gave both of the camels to Imam Ali ibn Abu Talib (as), Imam Ali ibn Abu Talib (as) proceeded to slaughter them both and gave all of their meat to the needy people.

Ali Se Pehle Ibadat Ka Sar Anjaam Na Tha
Adab Khuda Ka Mohammad Ka Ehtram Na Tha
Namaz Hoti Bhi Qayim Tau Kis Tarha Hoti
Khuda Ka Ghar Tau Bana Tha Magar Imam Na Tha

Holy Prophet Muhammad (saw) has said that: “Anyone who performs two Rakats (units) of Salat and doesn’t bring the worldly thoughts in his mind, Allah (SWT) will be satisfied with him and He forgives all his sins.”

Imam Ali ibn Abu Talib (as) says: Fikro Sa’atin Khairun Min Ibadate Sab’ena Sanah [An hour’s reflection (on Allah’s creation) is better than the Ibadat of 70 years].

The degree of concentration possible, will of course vary with individuals but we must mention here, the perfection in concentration achieved by Amir al-Muminin (as). In the Battle of Siffin an arrow head pierced the thigh of Imam Ali ibn Abu Talib (as). It was not possible to pull it out because of the unbearable pain it caused. When Imam Hasan (as) was consulted in the matter, he told the people to just wait till his father stands for prayer and to remove the arrow while Imam Ali ibn Abu Talib (as) was praying.

Accordingly the arrow was pulled out while Imam Ali ibn Abu Talib (as) praying and Imam Ali ibn Abu Talib (as) was totally oblivious of the excruciating pain. When Imam Ali ibn Abu Talib (as) stood for prayers, the world ceased to exist for him, his entire being was totally immersed in the contact he had established with his Creator and his relationship with Him.

In Noble Qur’an (Surah Yusuf 12:31) showed that when Prophet Yusuf (Joseph) went in front of the women they cut their fingers but did not feel the pain. If the beauty of Prophet Yusuf (as) a creature of Almighty Allah (SWT) removed pain then think of the beauty of Allah (SWT) and when Imam Ali ibn Abu Talib (as) stood in the presence of Allah (SWT) then all pain from removing the arrow from his thigh was gone.

At the same time the following incident indicates, how much Imam Ali ibn Abu Talib (as) was conscious to fulfill the need of poor? Even in the middle of his prayers.

Hazrat Abu Zar Ghaffari (ra) says that one day he was praying with the Holy Prophet Muhammad (saw) when a beggar came to the Prophet’s mosque (Masjid-e-Nabavi) in Madina and began to ask for alms. No one responded to his pleas. The beggar raised his hands towards heavens and said, “Allah! Be a witness that I came to Thy Prophet’s mosque and no one gave me anything.”

Imam Ali ibn Abu Talib (as) was bowing (Ruku) while offering prayers at that time. Imam Ali ibn Abu Talib (as) beckoned and called his attention to his finger, on which was a ring. The beggar came forward and promptly drew Imam Ali ibn Abu Talib’s (as) ring from his finger and left the place. In other words Imam Ali ibn Abu Talib (as) did not wait till his prayers were finished. He (as) was so particular to give alms, that while he was still praying he told the beggar by gesture that he might pull out his ring, sell it and spend the money to meet his needs.

It may be noted that giving alms while bowing in prayers is not included in the teachings of Islam. It is neither an obligatory nor a commendable act. Both the Shi’ah and the Sunnis alike, agree that Imam Ali ibn Abu Talib (as) did so and this incident occurred in the presence of Holy Prophet Muhammad (saw) who raised his face towards heaven and prayed. The Holy Prophet Muhammad (saw) had not yet finished his prayers when angel Jibril (Gabriel) brought the following verse of Noble Qur’an.

Only Allah is your Wali and His Messenger and those who believe, those who establish prayers and give charity while they bow (in prayer). (Surah al-Maeda 5:55)

From the point of view of Islamic teachings, every sin leaves a black stain and the effects of distortion in the human heart which in turn weakens a person’s aptitude for good and righteous actions and consequently further deviate him towards other sins and foul deeds. On the other hand: worship, prayer and remembrance of Allah (SWT), develop a human being’s religious consciousness, strengthen his aptitude for virtuous deeds and diminish his proneness to sin. This means that worship, prayer and remembrance of Allah (SWT), efface the mal-effects of sins and replace these with fondness for virtue and goodness.

In the Nahj al-Balaghah there is a sermon which deals with Salat, Zakat and delivering of trust; after emphasizing the importance of Salat, Amir al-Muminin (as) further says:

Certainly, prayer removes sins like autumn strips leaves off from trees, and it liberates you from the rope (of sins) tied around your neck. The Holy Prophet Muhammad (saw) likened it to a refreshing stream at one’s door in which one takes a purifying bath five times in a day and night. Will after so much cleansing any dirt remain on him?

Also a heart filled with the remembrance of Allah (SWT) is a heart that finds peace and tranquility. Allah (SWT) says in Noble Qur’an: “Those who believe and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.” (Surah al-Rad 13:28)

Ibadah or service, of the One God and negation of everything else as an object of service and worship, is one of the essential teachings of God sent apostles, a feature never absent from the teachings of any prophet. As we know, in the sacred religion of Islam, too, worship occupies a preeminent position, with the only difference that worship in Islam is not regarded as a series of devotional rituals separate from everyday life and as pertaining solely to another world. Worship in Islam is located in the context of life and is an unalienable part of the Islamic philosophy of life.

From the point of view of Islam, every good and beneficial action if performed with a pure, God seeking intention is viewed as worship. Therefore learning, acquisition of knowledge and livelihood and social service, if performed for God’s sake, are acts of worship. Nevertheless, Islam also specifies a system of rituals and formal acts of worship such as Namaz/Salat (Prayer), Sawm (fasting) etc., which have a specific philosophy for performing them.

In order to elucidate the approach of Imam Ali ibn Abu Talib (as) towards worship, now we shall proceed to cite few statements from the Nahj al-Balaghah about the differences in various approaches of people towards worship.

• A group of people worshipped Allah (SWT) out of desire for reward; this is the worship of traders. Another group worshipped Allah (SWT) out of fear; this is the worship of slaves. Yet another group worshipped Allah (SWT) out of gratitude; this is the worship of freemen.
• Even if Allah (SWT) had not warned those disobedient to Him of chastisement, it was obligatory by way of gratefulness for His favours that He should not be disobeyed.
• My Lord, I did not worship you out of fear from Your Fire, nor out of desire for Your Paradise; but I found You worthy of worship, so I worshipped You.