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The Twelve Imams
The Twelve Imams are the spiritual and political successors to Muhammad, the Prophet of Islam, in the Twelver or Ithna-‘ashariyyah branch of Shī‘ah Islam. According to the theology of Twelvers, the successor of Muhammad is an infallible human individual who not only rules over the community with justice, but also is able to keep and interpret the Divine Law and its esoteric meaning. The Prophet and Imams' words and deeds are a guide and model for the community to follow; as a result, they must be free from error and sin, and must be chosen by divine decree, or nass, through the Prophet. It is believed by Twelver Shi'a Muslims that the Twelve Imams were foretold in the Hadith of the Twelve Successors.
It is believed in Twelver and Ismaili Shī‘ah Islam that ‘aql, divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge called ḥikmah and that their sufferings were a means of divine grace to their devotees. Although the Imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him, and the Imam in turn guides the people. The Imam was also guided by secret texts in his possession, such as al-Jafr and al-Jamia. Imamate, or belief in the divine guide is a fundamental belief in the Twelver and Ismaili Shī‘ī branches and is based on the concept that God would not leave humanity without access to divine guidance.
According to Twelvers, there is always an Imam of the Age, who is the divinely appointed authority on all matters of faith and law in the Muslim community. ‘Alī was the first Imam of this line, and in the Twelvers' view, the rightful successor to the Prophet of Islam, followed by male descendants of Muhammad through his daughter Fatimah Zahra. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali. The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and hidden until he returns to bring justice to the world.
The First Imam and the rightful successor of the Prophet of all Shi'a; however, the Sunnis acknowledge him as the fourth Caliph as well. He holds a high position in almost all Sufi Muslim orders (Turuq); the members of these orders trace their lineage to Muhammad through him.
The Second Imam was the eldest surviving grandson of Muhammad through Muhammad's daughter, Fatimah az-Zahra. Hasan succeeded his father as the caliph in Kufa, and on the basis of peace treaty with Muawiya I, he relinquished control of Iraq following a reign of seven months
The Third Imam was a grandson of Muhammad and brother of Hasan ibn Ali. Husayn opposed the validity of Caliph Yazid I. As a result, he and his family were later killed in the Battle of Karbala by Yazid's forces. After this incident, the commemoration of Husayn ibn Ali has become a central ritual in Shi'a identity
The Fourth Imam Author of prayers in Sahifa al-Sajjadiyya, which is known as "The Psalm of the Household of the Prophet."
The Fifth Imam was free to take on students from all over the world. Sunni and Shi'a sources both describe him as one of the early and most eminent legal scholars, teaching many students during his tenure.
The Sixth Imam established the Ja'fari jurisprudence and developed the Theology of Shi'a. He instructed many scholars in different fields, including Abu Hanifah and Malik ibn Anas in fiqh, Wasil ibn Ata and Hisham ibn Hakam in Islamic theology, and Geber in science and alchemy.
The Seventh Imam was the Leader of the Shi'a community during the schism of Ismaili and other branches after the death of the former Imam, Jafar al-Sadiq. He established the network of agents who collected khums in the Shi'a community of the Middle East and the Greater Khorasan.He holds a high position in Mahdavia; the members of these orders trace their lineage to Muhammad through him.
The Eighth Imam was made crown-prince by Caliph Al-Ma'mun, and famous for his discussions with both Muslim and non-Muslim religious scholars.
The Ninth Imam was famous for his generosity and piety in the face of persecution by the Abbasid caliphate.
The Tenth Imam strengthened the network of deputies in the Shi'a community. He sent them instructions, and received in turn financial contributions of the faithful from the khums and religious vows.
The Eleventh Imam was placed under restrictions for most of his life by the Abbasid Caliph, Al-Mu'tamid. Repression of the Shi'ite population was particularly high at the time due to their large size and growing power.
The Twelfth Imam. He is according to Twelver Shi'ite doctrine, an actual historical personality and is the current Imam and the promised Mahdi, a messianic figure who will return with Christ. He will reestablish the rightful governance of Islam and replete the earth with justice and peace.
Ahl al-Bayt
Ahl al-Bayt is an Arabic phrase literally meaning People of the House, or family of the House. The phrase "ahl al-bayt" was used in Arabia before the advent of Islam to refer to one's clan, and would be adopted by the ruling family of a tribe. Within the Islamic tradition, the term refers to the family of the Islamic prophet Muhammad. The Ahl al-Bayt are particularly important to Shia Muslims because Shias generally derive their hadiths from the Ahl-al-Bayt and their close associates.
In Shia Islam, the Ahl al-Bayt are central to Islam and interpreters of the Quran and sunnah. Shias believe they are successors of Muhammad and consist of Muhammad, Fatimah, Ali, Hasan and Husayn (known collectively as the Ahl al-Kisa, "people of the mantle") and the imams. There are differing opinions on the scope and importance of Ahl al-Bayt.
Mention of the Ahl al-Bayt, Muhammad's household, is present in a verse of the Qur'an as follows:
“O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word. And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware.” [Sura Al-Ahzab, 33:32-34]
In Shia thought, the household is limited to Muhammad, Fatimah, Ali, Hasan, Husayn, and their descendants (altogether known as the Ahl al-Kisa); as per their deduction from the tradition of the mantle. They interpret the change in pronoun in the Qur'anic verse as showing that only the aforementioned members constitute Ahl al-Bayt. Madelung writes that "[t]his change of gender has inevitably contributed to the birth of various accounts of a legendary character, attaching the latter part of the verse to the five People of the Mantle." Shias view these individuals as infallible and sinless Imams, and regard devotion to them as an essential part of the religion.
Shia Muslims also support this claim with a hadith mentioned in the Sunni Ṣaḥīḥ collection. Many Sunni scholars remark that the verse of purification was revealed concerning five people: Muhammad, Ali, Fatimah, Hasan and Husayn.
“Aisha reported that Allah's Apostle (may peace be upon him) went out one morning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)” [Sahih Muslim Chapter 9: The Merits of the Family of the Prophet (May Peace Be Upon Him) The last sentence of verse 33:33]
The tradition about this hadith goes from different sources to Fatimah, the daughter of Muhammad. She narrated that once her father visited her home, he had fever and was not feeling well, he asked for a Yemeni cloak which Fatimah brought to him and folded it around him. Later he was joined in that Yemeni cloak by his grandsons Hasan and Hussein, who were followed by their father Ali ibn Abi Talib, who was cousin and son-in-law of Muhammad. Finally Fatimah asked the permission to enter that cloak. When all five of them joined together under the cloak, Muhammad narrated the Qur'anic verse 33:33 to those under the cloak that all five of them are chosen ones, and he further stated that he wants God to keep all impurities out of reach and away from all of us. Muhammad then prayed to God to declare all five of them as his Ahlul Bayt and keep away the Najasat (impurities). God, at that request immediately sent Gabriel (Jibral) to reveal to Muhammad that all the five under the cloak are dearest and closest to God and they are Taher (purest of the pure) without any traces of impurities.
There seems to be some confusion as regards where the Qur'an mentions the Ahlul Bayt.
People tend to confuse the word "Ahl" with "Ahl al-Bayt". Apart from Qur'anic quote 33:32-33:-
“And his wife was standing (there), and she laughed: But we gave her glad tidings of Isaac, and after him, of Jacob. She said: "Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!" They said: "Dost thou wonder at Allah's decree? The grace of Allah and His blessings on you, o ye people of the house! for He is indeed worthy of all praise, full of all glory!" [Sura Hud, 11:71-73]
Sunnis say this verse as evidence that wives of Muhammad are included in his Ahlul Bayt. The Shia claim that the wife of Ibrahim (Abraham) was a member of his Ahl al-Bayt because she was the mother of a prophet. However, none of the wives of Muhammad (except for Khadija) gave birth to any surviving child.
According to Anas ibn Malik, Muhammad, for six months straight used to pass by the door of Fatimah whenever he left for fajr prayers and said, "it is time for salat, of family of the house (Ahel al biat)! 'Surely Allah desires to remove all imperfection from you, of family of the house, and purify you completely.'" [From surah Al Ahzab 33, verse 33, Sunan al-Tirmidhi- Vol. 2 sahih 902]
The Ahl al-Kisa together with the Imams make up the Shia definition of Ahl al-Bayt. Ahl al-Bayt are seen as divinely appointed individuals and teachers of the Islamic faith after Muhammad.
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Lives of 12 Imams
Ali
Alī ibn Abī Ṭālib (13th Rajab, 24 BH–21st Ramaḍān, 40 AH; approximately October 23, 598 or 600 or March 17, 599 – January 27, 661). The son of Abu Talib, Ali was also the cousin and son-in-law of Islamic prophet Muhammad, ruling over the Islamic Caliphate from 656 to 661, and was the first male convert to Islam. Sunnis consider Ali the fourth and final of the Rashidun (rightly guided Caliphs), while Shias regard Ali as the first Imam and consider him and his descendants the rightful successors to Muhammad, all of which are members of the Ahl al-Bayt, the household of Muhammad. This disagreement split the Ummah (Muslim community) into the Sunni and Shia branches.
Muslim sources, especially Shia ones, state that Ali was the only person born in the Kaaba sanctuary in Mecca, the holiest place in Islam. His father was Abu Talib and his mother was Fatima bint Asad, but he was raised in the household of Muhammad, who himself was raised by Abu Talib, Muhammad's uncle, and Ali's father. When Muhammad reported receiving a divine revelation, Ali was the first male to accept his message, dedicating his life to the cause of Islam.
Ali migrated to Medina shortly after Muhammad did. Once there Muhammad told Ali that God had ordered Muhammad to give his daughter, Fatimah, to Ali in marriage. For the ten years that Muhammad led the community in Medina
Ali was appointed Caliph by the Companions of Muhammad (the Sahaba) in Medina after the assassination of the third caliph, Uthman ibn Affan. He encountered defiance and civil war during his reign. In 661, Ali was attacked one morning while worshipping in the mosque of Kufa, and died a few days later.
In Muslim culture, Ali is respected for his courage, knowledge, belief, honesty, unbending devotion to Islam, deep loyalty to Muhammad, equal treatment of all Muslims and generosity in forgiving his defeated enemies, and therefore is central to mystical traditions in Islam such as Sufism. Ali retains his stature as an authority on Quranic exegesis, Islamic jurisprudence and religious thought. Ali holds a high position in almost all Sufi orders which trace their lineage through him to Muhammad. Ali's influence has been important throughout Islamic history.
Ali's father Abu Talib was the custodian of the Kaaba and a sheikh of the Banu Hashim, an important branch of the powerful Quraysh tribe. He was also an uncle of Muhammad. Ali's mother, Fatima bint Asad, also belonged to Banu Hashim, making Ali a descendant of Ishmael, the son of Ibrahim or Abraham.
Many sources, especially Shia ones, attest that Ali was born inside the Kaaba in the city of Mecca
Muhammad had a close relationship with Ali's parents. When Muhammad was orphaned and later lost his grandfather Abdul Muttalib, Ali's father took him into his house. Ali was born two or three years after Muhammad married Khadijah bint Khuwaylid. When Ali was five or six years old, a famine occurred in and around Mecca, affecting the economic conditions of Ali's father, who had a large family to support. Muhammad took Ali into his home to raise him.
The second period of Ali's life begins in 610 when he declared Islam at age 10 and ends with the Hijra of Muhammad to Medina
Shia doctrine asserts that in keeping with Ali's divine mission, he accepted Islam before he took part in any pre-Islamic Meccan traditional religion rites, regarded by Muslims as polytheistic (see shirk) or paganistic. Hence the Shia say of Ali that his face is honored — that is, it was never sullied by prostrations before idols. The Sunnis also use the honorific Karam Allahu Wajhahu, which means "God's Favor upon his Face."
The reason his acceptance is often not called a conversion, is because he was never an idol worshipper like the people of Mecca
For three years Muhammad invited people to Islam in secret, then he started inviting publicly. When, according to the Quran, he was commanded to invite his closer relatives to come to Islam he gathered the Banu Hashim clan in a ceremony.
According to al-Tabari, Ibn Athir and Abu al-Fida, Muhammad announced at invitational events that whoever assisted him in his invitation would become his brother, trustee and successor. Only Ali, who was thirteen or fourteen years old, stepped forward to help him. This invitation was repeated three times, but Ali was the only person who answered Muhammad. Upon Ali's constant and only answer to his call, Muhammad declared that Ali was his brother, inheritor and vice-regent and people must obey him. Most of the adults present were uncles of Ali and Muhammad, and Abu Lahab laughed at them and declared to Abu Talib that he must bow down to his own son, as Ali was now his Emir This event is known as the Hadith of Warning.
During the persecution of Muslims and boycott of the Banu Hashim in Mecca
Hadith of warning
The warning hadith, also known as "invitation of the close families" (Dawat dhul-Ashirah) is a famous Islamic hadith, that is recorded in all Muslim books through different chain of narration, which is considered to be mutawatir and sahih. The Shi'a's use this hadith to prove that Ali (Ali ibn Abi Talib) is the rightful successor of the Islamic prophet, Muhammad.
For three years Muhammad invited people to Islam in secret. Then he started inviting people publicly. When, according to the Qur'an [26:214], he was commanded to invite his closer relatives to come to Islam, and gathered the Banu Hashim in a ceremony and told them clearly that whoever would be the first to accept his invitation would become his successor and inheritor. Ali who was 13 or 14 years old at that time was the one to step forth and embrace Islam.
Imam Ali, the one narrating the hadith, says he was ordered to cook food for forty people by Muhammad, for the exact number of family members attending the event.
After the food was presented and the people ate and drank, Muhammad stood up and said, "O sons of Abd al-Muttalib, by Allah, I do not know of any person among the Arabs who has come to his people with better than what I have brought to you and I have verily came to you with the best of this world and the hereafter, and Allah has ordered me to invite you to it. So who of you, will help me in this mission and to be my brother (akhí), my successor (wasiyyí), and my caliph (khalifatí) among you?"
Muhammad repeated this three times, no one present responded to him except the youngest of them — ‘Ali b. Abí Tãlib. He stood up and said, "I will be your helper, O Prophet of God."
Muhammad then put his hand on the back of Ali's neck and said, "Inna hadhã akhhí wa wasiyyí wa khalífatí fíkum, fasma‘û lahu wa atí‘û — Verily this is my brother, my successor, and my caliph amongst you; therefore, listen to him and obey.". However a handful of the people then laughed and said to Abu Talib that Muhammed has ordered you to obey your son.
[Sunni sources: at-Tabari, at-Ta’ríkh, vol. 1 p. 171-173; Ibn al-Athír, al-Kãmil, vol. 5 p. 62-63; Abu ’l-Fidã’, al-Mukhtasar fi Ta’ríkhi ’l-Bashar, vol. 1 p. 116-117; al-Khãzin, at-Tafsír, vol. 4 p. 127; al-Baghawi, at-Tafsír (Ma‘ãlimu ’t-Tanzíl), vol. 6 p. 131; al-Bayhaqi, Dalã’ilu ’n-Nubuwwa, vol. 1 p. 428-430; as-Suyuti, ad-Durru ’l-Manthûr, vol. 5 p. 97; and Muttaqi al-Hindi, Kanzu ’l-‘Ummãl, vol. 15 pp. 100, 113, 115. Further references: ‘Abdu ’l-Husayn al-Aminí, al-Ghadír, vol. 2.]
Migration to Medina
In 622, the year of Muhammad's migration to Yathrib (now Medina), Ali risked his life by sleeping in Muhammad's bed to impersonate him and thwart an assassination plot so that Muhammad could escape in safety. This night is called Laylat al-Mabit. According to some hadith, a verse was revealed about Ali concerning his sacrifice on the night of Hijra which says, "And among men is he who sells his nafs (self) in exchange for the pleasure of Allah"
Ali survived the plot, but risked his life again by staying in Mecca Medina
HIRJA
The Hijra is the migration or journey of the Islamic prophet Muhammad and his followers from Mecca to Medina in 622 CE.
In September 622, warned of a plot to assassinate him, Muhammad secretly escaped out of Mecca Medina
Day 1: Thursday 26 Safar AH 1 (9 September 622)
Left home in Mecca Cave of Saur south of Mecca
Day 5: Monday 1 Rabi I AH 1 (13 September 622)
Left the environs of Mecca
Day 12: Monday 8 Rabi I AH 1 (20 September 622)
Arrived at Quba near Medina
Day 16: Friday 12 Rabi I AH 1 (24 September 622)
First visit to Medina
Day 26: Monday 22 Rabi I AH 1 (4 October 622)
Moved from Quba to Medina
The Muslim year during which the Hijra occurred was designated the first year of the Islamic calendar by Umar in 638 or 17 AH (anno hegirae = "in the year of the hijra").
The Muslim dates are in the Islamic calendar extended back in time. The Western dates are in the Julian calendar. The Hijra is celebrated annually on 1 Muharram, the first day of the Muslim year, causing many writers to confuse the first day of the year of the Hijra with the Hijra itself, erroneously stating that the Hijra occurred on 1 Muharram AH 1 or 16 July 622 even though it occurred about 66 days later, nominally 8 Rabi I.
All dates given above may have occurred about 89 days (three lunar months) earlier. The Muslim dates may be those recorded in the original Arabic calendar and their month names may not have been changed to account for the (probably three) intercalary months inserted during the next nine years until intercalary months were prohibited during the year of Muhammad's last Hajj (AH 10).
In Medina
During Muhammad's era
Ali was 22 or 23 years old when he migrated to Medina Medina
Family life
In 623, Muhammad told Ali that God ordered him to give his daughter Fatimah Zahra to Ali in marriage. Muhammad said to Fatimah: "I have married you to the dearest of my family to me." This family is glorified by Muhammad frequently and he declared them as his Ahl al-Bayt in events such as Mubahala and hadith like the Hadith of the Event of the Cloak. They were also glorified in the Quran in several cases such as "the verse of purification".
Ali had four children born to Fatimah, the only child of Muhammad to have surviving progeny. Their two sons (Hasan and Husain) were cited by Muhammad to be his own sons, honored numerous times in his lifetime and titled "the leaders of the youth of Jannah" (Heaven, the hereafter.)
At the beginning they were extremely poor. For several years after his marriage, Fatimah did all of the household work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn were often covered with blisters. Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food. Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the wealth of Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them.
Their marriage lasted until Fatimah's death ten years later. Although polygamy was permitted, Ali did not marry another woman while Fatimah was alive, and his marriage to her possesses a special spiritual significance for all Muslims because it is seen as the marriage between two great figures surrounding Muhammad. After Fatimah's death, Ali married other wives and fathered many children.
In battles
With the exception of the Battle of Tabouk, Ali took part in all battles and expeditions fought for Islam. As well as being the standard-bearer in those battles, Ali led parties of warriors on raids into enemy lands.
Ali first distinguished himself as a warrior in 624 at the Battle of Badr. He defeated the Umayyad champion Walid ibn Utba as well as many other Meccan soldiers. According to Muslim traditions Ali killed between twenty and thirty-five enemies in battle, most agreeing with twenty-seven.
Ali was prominent at the Battle of Uhud, as well as many other battles where he wielded a bifurcated sword known as Zulfiqar. He had the special role of protecting Muhammad when most of the Muslim army fled from the battle of Uhud and it was said "There is no brave youth except Ali and there is no sword which renders service except Zulfiqar." He was commander of the Muslim army in the Battle of Khaybar. Following this battle Mohammad gave Ali the name Asadullah, which in Arabic means "Lion of Allah" or "Lion of God". Ali also defended Muhammad in the Battle of Hunayn in 630.
Missions for Islam
Muhammad designated Ali as one of the scribes who would write down the text of the Quran, which had been revealed to Muhammad during the previous two decades. As Islam began to spread throughout Arabia , Ali helped establish the new Islamic order. He was instructed to write down the Treaty of Hudaybiyyah, the peace treaty between Muhammad and the Quraysh in 628. Ali was so reliable and trustworthy that Muhammad asked him to carry the messages and declare the orders. In 630, Ali recited to a large gathering of pilgrims in Mecca a portion of the Quran that declared Muhammad and the Islamic community were no longer bound by agreements made earlier with Arab polytheists. During the Conquest of Mecca in 630, Muhammad asked Ali to guarantee that the conquest would be bloodless. He ordered Ali to break all the idols worshipped by the Banu Aus, Banu Khazraj, Tayy, and those in the Kaaba to purify it after its defilement by the polytheism of the pre-Islamic era. Ali was sent to Yemen
The incident of Mubahala
According to hadith collections, in 631 an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to Muhammad to argue which of the two parties erred in its doctrine concerning Jesus. After likening Jesus' miraculous birth to Adam's creation, Muhammad called them to mubahala (conversation), where each party should bring their knowledgeable men,women and children,and ask God to curse the lying party and their followers. Muhammad, to prove to them that he is a prophet, brought his daughter Fatimah,Ali and his grandchildren Hasan and Husayn. He went to the Christians and said this is my family and covered himself and his family with a cloak. According to Muslim sources, when one of the Christian monks saw their faces, he advised his companions to withdraw from Mubahala for the sake of their lives and families. Thus the Christian monks vanished from the Mubahala place. Allameh Tabatabaei explains in Tafsir al-Mizan that the word "Our selves" in this verse refers to Muhammad and Ali. Then he narrates Imam Ali al-Rida, eighth Shia Imam, in discussion with Al-Ma'mun, Abbasid caliph, referred to this verse to prove the superiority of Muhammad's progeny over the rest of the Muslim community, and considered it the proof for Ali's right for caliphate due to Allah made Ali like the self of Muhammad.
Ghadir Khumm
As Muhammad was returning from his last pilgrimage in 632, he made statements about Ali that are interpreted very differently by Sunnis and Shias. He halted the caravan at Ghadir Khumm, gathered the returning pilgrims for communal prayer and began to address them:
O people, I am a human being. I am about to receive a message from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah(Quran) in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family.
Some Sunni and all Shia sources report that then he called Ali ibn Abu Talib to his sides, took his hand and raised it up declaring “For whoever I am a Mawla of, then Ali is his Mawla.”
Shia's regard these statements as constituting the investiture of Ali as the successor of Muhammad and as the first Imam; by contrast, Sunnis take them only as an expression of Muhammad's closeness to Ali and of his wish that Ali, as his cousin and son-in-law, inherit his family responsibilities upon his death. Many Sufis also interpret the episode as the transfer of Muhammad's spiritual power and authority to Ali, whom they regard as the wali par excellence.
On the basis of this hadith, Ali later insisted on his religious authority superior to that of Abu Bakr and Umar.
Succession to Muhammad
After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 signalled disagreement over who would succeed him as leader of the Muslim community. While Ali and the rest of Muhammad's close family were washing his body for burial, at a gathering attended by a small group of Muslims at Saqifah, a close companion of Muhammad named Abu Bakr was nominated for the leadership of the community. Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr disputed by some of the Muhammad's companions, who held that Ali had been designated his successor by Muhammad himself.
Later when Fatimah and Ali sought aid from the Companions in the matter of his right to the caliphate, they answered, O daughter of the Messenger of God! We have given our allegiance to Abu Bakr. If Ali had come to us before this, we would certainly not have abandoned him. Ali said, 'Was it fitting that we should wrangle over the caliphate even before the Prophet was buried?'
Following his election to the caliphate, Abu Bakr and Umar with a few other companions headed to Fatimah's house to force Ali and his supporters who had gathered there give their allegiance to Abu Bakr. Then, it is alleged that Umar threatened to set the house on fire unless they came out and swore allegiance with Abu Bakr. Fatimah, in support of her husband, started a commotion and threatened to "uncover her hair", at which Abu Bakr relented and withdrew. Ali is reported to have repeatedly said that had there been forty men with him he would have resisted. Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife. Other sources say that Ali accepted the selection of Umar as caliph and even gave one of his daughters, Umm Kulthūm, to him in marriage.
This contentious issue caused Muslims to later split into two groups, Sunni and Shia. Sunnis assert that even though Muhammad never appointed a successor, Abu Bakr was elected first caliph by the Muslim community. The Sunnis recognize the first four caliphs as Muhammad's rightful successors. Shias believe that Muhammad explicitly named Ali as his successor at Ghadir Khumm and Muslim leadership belonged to him which had been determined by divine order.
Ali himself was firmly convinced of his legitimacy for caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. He told Abu Bakr that his delay in pledging allegiance (bay'ah) as caliph was based on his belief of his own prior title. Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him. Ali also believed that he could fulfill his role of Imam'ate without this fighting.
According to Shia historical reports, Ali maintained his right to the caliphate and said:
By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill...I put a curtain against the caliphate and kept myself detached from it... I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
Inheritance
After Muhammad died, his daughter Fatimah asked Abu Bakr to turn over their property, the lands of Fadak and Khaybar. Abu Bakr refused and told her that prophets did not have any legacy and that Fadak belonged to the Muslim community. Abu Bakr said to her, "Allah's Apostle said, we do not have heirs, whatever we leave is Sadaqa." Together with Umm Ayman, Ali testified to the fact that Muhammad granted it to Fatimah Zahra, when Abu Bakr requested her to summon witnesses for her claim. Fatimah became angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died.
After Fatima 's death Ali again claimed her inheritance during Umar's era, but was denied with the same argument. Umar, the caliph who was famous as Umar Sanni (second Umar), did restore the estates in Medina
Hadith of Muhammad's inheritance
Muhammad's inheritance is a well-documented and controversial topic, both then and at the present.
Muhammad's inheritance did not occur as is prescribed in the Qur'an, since Abu Bakr, one of Muhammad's most prominent companions (Arabic: Sahaba) said that he heard Muhammad said so. This happened during the Succession to Muhammad, the day after the meeting at Saqifah.
Controversially, several of Muhammad's relatives were not convinced of his testimony, and this resulted in a dispute that continued all the way to the era of Umar II, around one hundred years later.
People involved in the event include:
- Ali - Muhammad's cousin and son-in-law, future fourth Sunni Caliph and first Shi'a Imam
- Fatimah - Muhammd's daughter, married to Ali
- `Abbas ibn `Abd al-Muttalib, also known as Al-Abbas - a paternal uncle of Muhammad.
- `Abd Allah ibn `Abbas, also known as Ibn Abbas - Muhammd's cousin
- Abu Bakr - one of Muhammad's companions and the first Sunni Caliph
- Umar - one of Muhammad's companions and the second Sunni Caliph
- Uthman - one of Muhammad's companions and the third Sunni Caliph
- A'isha - Abu Bakr's daughter and Muhammad's wife
- Muhammad's wives, the rest of them
The present interpretation of the sources describing the event is also controversial. Shi'a and Sunni do not agree on whether a piece of property named Fadak that was included in conflict between Fatimah and Abu Bakr only constituted inheritance, or if it actually was confiscated by Abu Bakr, and Fatimah demanded it back together with her inheritance.
The events started the day after the death of Muhammad on AH 10 (631/632). Fatimah came with Ali to Abu Bakr.
Ibn Sa'd, a 9th century Sunni Islamic scholar writes:
Fatimah came to Abu Bakr and demanded her share in the inheritance. Al-Abbas came to him and demanded his share in the inheritance. Ali came with them. Thereupon Abu Bakr said, "The Apostle of God said, "We leave no inheritance, what we leave behind us is sadaqah." I shall make provisions for those for whom the Prophet had made." On this Ali said, "Sulayman (Solomon) inherited Dawud (David), [27:16] and Zakariya said, ‘He may be my heir and the heir of the children of Yaqab (Zachariah and John the Baptist) ’”[19:6]. Abu Bakr said, "This is as this is. By God! You know it as I know." Thereupon Ali said, "This is the Book of God that speaks." Then they became quiet and retired.
Fatimah asked Abu Bakr, "When you die who will inherit you?" He replied, "My children and relatives." She said, "What is the justification of your becoming inheritor of the Prophet keeping us away?" He replied, "O daughter of the Apostle of God! I did not inherit your father’s land, gold, silver, slave, or property." She said, "The share of God (Khums i.e. one-fifth) which He has allotted to us and which is only our share, is in your hands." Thereupon he replied, "I heard the Apostle of God saying, 'It is the food that God makes me eat. When I die it will be distributed among the Muslims'"
Abu Bakr said, "Verily, the Apostle of God said, 'We do not leave inheritance, what we leave goes into sadaqah.' Verily, the members of Muhammad’s family will get provision from this money. By God! I shall not change the distribution of the sadaqah of the Apostle of God from what it was in the time of Apostle of God. I shall continue to spend them under the same heads as the Apostle of God was spending."
So Abu Bakr refused to give any thing to Fatimah. Consequently Fatimah became angry with Abu Bakr and left him. She did not talk with him until she died. She lived six months after the Apostle of God.
“When the Messenger of God died, his wives made up their minds to send Uthman ibn Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet. (At this), Aisha said to them: Hasn't the Messenger of God said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"?”
Sunnis tend to view this as Sahih and have included it in Sahih Muslim.
Muhammad ibn Jarir al-Tabari, a 10th century Sunni Islamic scholar writes:
Fatimah and al-Abbas came to Abu Bakr demanding their share of inheritance of the Messenger of God. They were demanding the Messenger of God’s land in Fadak and his share of Khaybar’s tribute. Abu Bakr replied, “I have heard the Messenger of God say, “Our, i.e. the prophets’ property cannot be inherited and whatever we leave behind is alms to be given in charity. The family of Muhammad will eat from it. By God, I will not abandon a course which I saw the Messenger of god practicing, but will continue it accordingly. Fatimah shunned him and did not speak to him about it until she died. Ali buried her at night and did not permit Abu Bakr to attend her burial. While Fatimah was alive, Ali held respect among the people. After she died their attention turned away form him. A man asked al-Zuhri, “Did Ali not give his oath of allegiance for six months?” “No, nor anyone of the Banu Hashim until Ali rendered his,” he replied.
Abu Bakr died two years, on AH 13 (634/635), and at that point, the demands for the inheritance were renewed two the Umar, who became the second Sunni Caliph.
Sunni view this conflict between Abu Bakr and Fatimah as unfortunate and are prone to view it as a disagreement with limited consequences.
Shi'a view this conflict as one of their primary evidence of the injustice done against Muhammad's household (Arabic: Ahl al-Bayt), and have written extensively on this issue. Shi'a consider that Abu Bakr simply gave false testimony when he claimed that Muhammad said he would not give inheritance.
Shi'a also state that Abu Bakr's seizure of Ali and Fatimah's inheritance was complemented by the illegally seizure of that the land of Fadak, a gift given to Fatimah during Muhammad's life.
Life after Muhammad
Another part of Ali's life started in 632 after death of Muhammad and lasted until assassination of Uthman Ibn Affan, the third caliph in 656. During these years, Ali neither took part in any battle or conquest. nor did he assume any executive position. He withdrew from political affairs, especially after the death of his wife, Fatima Zahra. He used his time to serve his family and worked as a farmer. Ali dug a lot of wells and planted gardens near Medina
Ali compiled a complete version of the Quran, mus'haf, six months after the death of Muhammad. The volume was completed and carried by camel to show to other people of Medina
Ali and the Rashidun Caliphs
Ali did not give his oath of allegiance to Abu Bakr until some time after the death of his wife, Fatimah. Ali participated in the funeral of Abu Bakr but did not participate in the Ridda Wars.
He pledged allegiance to the second caliph Umar ibn Khattab and helped him as a trusted advisor. Umar particularly relied upon Ali as the Chief Judge of Medina
Ali was one of the electoral council to choose the third caliph which was appointed by Umar. Although Ali was one of the two major candidates, but the council's arrangement was against him. Sa'd ibn Abi Waqqas and Abdur Rahman bin Awf who were cousins, were naturally inclined to support Uthman, who was Abdur Rahman's brother-in-law. In addition, Umar gave the casting vote to Abdur Rahman. Abdur Rahman offered the caliphate to Ali on the condition that he should rule in accordance with the Quran, the example set by Muhammad, and the precedents established by the first two caliphs. Ali rejected the third condition while Uthman accepted it. According to Ibn Abi al-Hadid's Comments on the Peak of Eloquence Ali insisted on his prominence there, but most of the electors supported Uthman and Ali was reluctantly urged to accept him
Siege of Uthman
Uthman Ibn Affan, expressed generosity toward his kin, Banu Abd-Shams, who seemed to dominate him and his supposed arrogant mistreatment toward several of the earliest companions such as Abu Dharr al-Ghifari, Abd-Allah ibn Mas'ud and Ammar ibn Yasir provoked outrage among some groups of people. Dissatisfaction and resistance openly arose since 650–651 throughout most of the empire. The dissatisfaction with his rule and the governments appointed by him was not restricted to the provinces outside Arabia. When Uthman's kin, especially Marwan, gained control over him, the noble companions including most of the members of elector council, turned against him or at least withdrew their support putting pressure on the caliph to mend his ways and reduce the influence of his assertive kin.
At this time, Ali had acted as a restraining influence on Uthman without directly opposing him. On several occasions Ali disagreed with Uthman in the application of the Hudud; he had publicly shown sympathy for Abu Dharr al-Ghifari and had spoken strongly in the defense of Ammar ibn Yasir. He conveyed to Uthman the criticisms of other Companions and acted on Uthman's behalf as negotiator with the provincial opposition who had come to Medina
There is controversy among historians about the relationship between Ali and Uthman. Although pledging allegiance to Uthman, Ali disagreed with some of his policies. In particular, he clashed with Uthman on the question of religious law. He insisted that religious punishment had to be done in several cases such as Ubayd Allah ibn Umar and Walid ibn Uqba. In 650 during pilgrimage, he confronted Uthman with reproaches for his change of the prayer ritual. When Uthman declared that he would take whatever he needed from the fey', Ali exclaimed that in that case the caliph would be prevented by force. Ali endeavored to protect companions from maltreatment by the caliph such as Ibn Mas'ud. Therefore, some historians consider Ali one the leading members of Uthman's opposition, if not the main one. But Wilferd Madelung rejects their judgment due to the fact that Ali did not have the Quraysh's support to be elected as a caliph. According to him, there is even no evidence that Ali had close relations with rebels who supported his caliphate or directed their actions. Some other sources say Ali had acted as a restraining influence on Uthman without directly opposing him. However Madelung narrates Marwan told Zayn al-Abidin, the grandson of Ali, that
No one [among the Islamic nobility] was more temperate toward our master than your master.
Caliphate
Election as Caliph
Ali was caliph between 656 and 661, during one of the more turbulent periods in Muslim history, which also coincided with the First Fitna.
Uthman's assassination meant that rebels had to select a new caliph. This met with difficulties since the rebels were divided into several groups comprising the Muhajirun, Ansar, Egyptians, Kufans and Basntes. There were three candidates: Ali, Talhah and al-Zubayr. First the rebels approached Ali, requesting him to accept being the caliph. Some of Muhammad's companions tried to persuade Ali in accepting the office, but he turned down the offer, suggesting to be a counselor instead of a chief.
Talhah, Zubayr and other companions also refused the rebels' offer of the caliphate. Therefore, the rebels warned the inhabitants of Medina Medina
While the overwhelming majority of Madina's population as well as many of the rebels gave their pledge, some important figures or tribes did not do so. The Umayyads, kinsmen of Uthman, fled to the Levant or remained in their houses, later refusing Ali's legitimacy. Sa'ad ibn Abi Waqqas was absent and Abdullah ibn Umar abstained from offering his allegiance, but both of them assured Ali that they would not act against him.
Reign as Caliph
Since the conflicts in which Ali was involved were perpetuated in polemical sectarian historiography, biographical material is often biased. But the sources agree that he was a profoundly religious man, devoted to the cause of Islam and the rule of justice in accordance with the Quran and the Sunna; he engaged in war against erring Muslims as a matter of religious duty. The sources abound in notices on his austerity, rigorous observance of religious duties, and detachment from worldly goods. Thus some authors have pointed out that he lacked political skill and flexibility.
Ali inherited the Rashidun Caliphate—which extended from Egypt in the west to the Iranian highlands in the east—while the situation in the Hejaz and the other provinces on the eve of his election was unsettled. Soon after Ali became caliph, he dismissed provincial governors who had been appointed by Uthman, replacing them with trusted aides. He acted against the counsel of Mughira ibn Shu'ba and Ibn Abbas, who had advised him to proceed his governing cautiously. Madelung says Ali was deeply convinced of his right and his religious mission, unwilling to compromise his principles for the sake of political expediency, and ready to fight against overwhelming odds. Muawiyah I, the kinsman of Uthman and governor of the Levant refused to submit to Ali's orders; he was the only governor to do so.
When he was appointed caliph, Ali stated to the citizens of Medina
Ali succeeded in forming a broad coalition especially after the Battle of Bassorah. His policy of equal distribution of taxes and booty gained the support of Muhammad's companions especially the Ansar who were subordinated by the Quraysh leadership after Muhammad, the traditional tribal leaders, and the Qurra or Quran reciters that sought pious Islamic leadership. The successful formation of this diverse coalition seems to be due to Ali's charismatic character. This diverse coalition became known as Shia Ali, meaning "party" or "faction of Ali". However according to Shia, as well as non-Shia reports, the majority of those who supported Ali after his election as caliph, were shia politically, not religiously. Although at this time there were many who counted as political Shia, few of them believed Ali's religious leadership.
First Fitna
A'isha, Talhah, Al-Zubayr and Umayyad especially Muawiyah I wanted to take revenge for Uthman's death and punish the rioters who had killed him. They attacked Ali for not punishing the rebels and murderers of Uthman. However some historians believe that they use this issue to seek their political ambitions because they found Ali's caliphate against their own benefit. On the other hand, the rebels maintained that Uthman had been justly killed, for not governing according to Quran and Sunnah, hence no vengeance was to be invoked. Historians disagree on Ali's position. Some say the caliphate was a gift of the rebels and Ali did not have enough force to control or punish them, while others say Ali accepted rebels argument or at least did not consider Uthman just ruler.
Under such circumstances, a schism took place which led to the first civil war in Muslim history. Some Muslims, known as Uthmanis, considered Uthman a rightful and just Imam (Islamic leader) till the end, who had been unlawfully killed. Thus his position was in abeyance until he had been avenged and a new caliph elected. In their view Ali was the Imam of error leading a party of infidels. Some others, who are known as party of Ali, believed Uthman had fallen into error, he had forfeited the caliphate and been lawfully executed for his refusal to mend his way or step down, thus Ali was the just and true Imam and his opponents are infidels. This civil war created permanent divisions within the Muslim community regarding who had the legitimate right to occupy the caliphate.
The First Fitna, 656–661, followed the assassination of Uthman, continued during the caliphate of Ali, and was ended by Muawiyah's assumption of the caliphate. This civil war (often called the Fitna) is regretted as the end of the early unity of the Islamic ummah (nation). Ali was first opposed by a faction led by Talhah, Al-Zubayr and Muhammad's wife, Aisha bint Abu Bakr. This group, known as "the disobedient ones" (Nakithin) by their enemies, gathered in Mecca then moved to Basra with the expectation of finding the necessary forces and resources to mobilize people of Iraq. The rebels occupied Basra Battle
Ali appointed Ibn Abbas governor of Basra and moved his capital to Kufa, the Muslim garrison city in Iraq
Later he was challenged by Muawiyah I, the governor of Levant and the cousin of Uthman, who refused Ali's demands for allegiance and called for revenge for Uthman. Ali opened negotiations hoping to regain his allegiance, but Muawiyah insisted on Levant autonomy under his rule. Muawiyah replied by mobilizing his Levantine supporters and refusing to pay homage to Ali on the pretext that his contingent had not participated in his election. The two armies encamped themselves at Siffin for more than one hundred days, most of the time being spent in negotiations. Although, Ali exchanged several letters with Muawiyah, he was unable to dismiss the latter, nor persuade him to pledge allegiance. Skirmishes between the parties led to the Battle of Siffin in 657. After a week of combat was followed by a violent battle known as laylat al-harir (the night of clamor), Muawiyah's army were on the point of being routed when Amr ibn al-Aas advised Muawiyah to have his soldiers hoist mus'haf (either parchments inscribed with verses of the Quran, or complete copies of it) on their spearheads in order to cause disagreement and confusion in Ali's army. Ali saw through the stratagem, but only a minority wanted to pursue the fight.
The two armies finally agreed to settle the matter of who should be Caliph by arbitration. The refusal of the largest bloc in Ali's army to fight was the decisive factor in his acceptance of the arbitration. The question as to whether the arbiter would represent Ali or the Kufans caused a further split in Ali's army. Ash'ath ibn Qays and some others rejected Ali's nominees, 'Abd Allah ibn 'Abbas and Malik al-Ashtar, and insisted on Abu Musa Ash'ari, who was opposed by Ali, since he had earlier prevented people from supporting him. Finally, Ali was urged to accept Abu Musa. Some of Ali's supporters, later were known as Kharijites (schismatics), opposed arbitration and rebelled and Ali had to fight with them in the Battle of Nahrawan. The arbitration resulted in the dissolution of Ali's coalition and some have opined that this was Muawiyah's intention.
In the following years Muawiyah's army invaded and plundered cities of Iraq Egypt , Hijaz, Yemen and other areas. In the last year of Ali's caliphate, the mood in Kufa and Basra
Policies
What shows Ali's policies and ideas of governing is his instruction to Malik al-Ashtar, when appointed by him as governor of Egypt
Ali wrote in his instruction to Malik al-Ashtar:
Infuse your heart with mercy, love and kindness for your subjects. Be not in face of them a voracious animal, counting them as easy prey, for they are of two kinds: either they are your brothers in religion or your equals in creation. Error catches them unaware, deficiencies overcome them, (evil deeds) are committed by them intentionally and by mistake. So grant them your pardon and your forgiveness to the same extent that you hope God will grant you His pardon and His forgiveness. For you are above them, and he who appointed you is above you, and God is above him who appointed you. God has sought from you the fulfillment of their requirements and He is trying you with them.
Since the majority of Ali's subjects were nomads and peasants, he was concerned with agriculture. He instructed to Malik to give more attention to development of the land than to the collection of the tax, because tax can only be obtained by the development of the land and whoever demands tax without developing the land ruins the country and destroys the people.
Death
On the 19th of Ramadan, while worshipping in the Great Mosque of Kufa, Ali was attacked by the Khawarij Abd-al-Rahman ibn Muljam. He was wounded by ibn Muljam's poison-coated sword while prostrating in the Fajr prayer. Ali ordered his sons not to attack the Kharijites, instead stipulating that if he survived, ibn Muljam would be pardoned whereas if he died, ibn Muljam should be given only one equal hit (regardless of whether or not he dies from the hit).
Ali died a few days later on February 28, 661 (21 Ramadan 40 A.H). Hasan fulfilled Qisas and gave equal punishment to ibn Muljam upon Ali's death.
Burial
According to Al-Shaykh Al-Mufid, Ali did not want his grave to be desecrated by his enemies and consequently asked his friends and family to bury him secretly. This secret gravesite was revealed later during the Abbasid caliphate by Imam Ja'far al-Sadiq, his descendant and the sixth Shia Imam. Most Shias accept that Ali is buried at the Tomb of Imam Ali in the Imam Ali Mosque at what is now the city of Najaf, which grew around the mosque and shrine called Masjid Ali.
However another story, usually maintained by some Afghans, notes that his body was taken and buried in the Afghan city of Mazar-E-Sharif at the famous Blue Mosque or Rawze-e-Sharif.
Aftermath
After Ali's death, Kufi Muslims pledged allegiance to his eldest son Hasan without dispute, as Ali on many occasions had declared that just Ahl al-Bayt of Muhammad were entitled to rule the Muslim community. At this time, Muawiyah held both the Levant and Egypt and, as commander of the largest force in the Muslim Empire, had declared himself caliph and marched his army into Iraq
War ensued during which Muawiyah gradually subverted the generals and commanders of Hasan's army with large sums of money and deceiving promises until the army rebelled against him. Finally, Hasan was forced to make peace and to yield the caliphate to Muawiyah. In this way Muawiyah captured the Islamic caliphate and in every way possible placed the severest pressure upon Ali's family and his Shia. Regular public cursing of Imam Ali in the congregational prayers remained a vital institution which was not abolished until 60 years later by Umar ibn Abd al-Aziz. Muawiyah also established the Umayyad caliphate which was a centralized monarchy.
Madelung writes:
Umayyad highhandedness, misrule and repression were gradually to turn the minority of Ali's admirers into a majority. In the memory of later generations Ali became the ideal Commander of the Faithful. In face of the fake Umayyad claim to legitimate sovereignty in Islam as God's Vice-regents on earth, and in view of Umayyad treachery, arbitrary and divisive government, and vindictive retribution, they came to appreciate his [Ali's] honesty, his unbending devotion to the reign of Islam, his deep personal loyalties, his equal treatment of all his supporters, and his generosity in forgiving his defeated enemies.
Knowledge
Ali is respected not only as a warrior and leader, but as a writer and religious authority. Numerous range of disciplines from theology and exegesis to calligraphy and numerology, from law and mysticism to Arabic grammar and Rhetoric regarded as having been first adumbrated by Ali. According to Hadith which is narrated by Shia and Sufis, Muhammad told about him "I'm the city of knowledge and Ali is its gate..." Muslims regard Ali as a major authority on Islam. Ali himself gives this testimony:
Not a single verse of the Quran descended upon (was revealed to) the Messenger of God which he did not proceed to dictate to me and make me recite. I would write it with my own hand, and he would instruct me as to its tafsir (the literal explanation) and the ta'wil (the spiritual exegesis), the nasikh (the verse which abrogates) and the mansukh (the abrogated verse), the muhkam and the mutashabih (the fixed and the ambiguous), the particular and the general...
According to Seyyed Hossein Nasr, Ali is credited with having established Islamic theology and his quotations contain the first rational proofs among Muslims of the Unity of God. Ibn Abi al-Hadid has quoted.
As for theosophy and dealing with matters of divinity, it was not an Arab art. Nothing of the sort had been circulated among their distinguished figures or those of lower ranks. This art was the exclusive preserve of Greece
In later Islamic philosophy, especially in the teachings of Mulla Sadra and his followers, like Allameh Tabatabaei, Ali's sayings and sermons were increasingly regarded as central sources of metaphysical knowledge, or divine philosophy. Members of Sadra's school regard Ali as the supreme metaphysician of Islam.; According to Henry Corbin, the Nahj al-Balagha may be regarded as one of the most important sources of doctrines professed by Shia thinkers especially after 1500AD. Its influence can be sensed in the logical co-ordination of terms, the deduction of correct conclusions, and the creation of certain technical terms in Arabic which entered the literary and philosophical language independently of the translation into Arabic of Greek texts.
Ali was also a great scholar of Arabic literature and pioneered in the field of Arabic grammar and rhetoric. Numerous short sayings of Ali have become part of general Islamic culture and are quoted as aphorisms and proverbs in daily life. They have also become the basis of literary works or have been integrated into poetic verse in many languages. Already in the 8th century, literary authorities such as 'Abd al-Hamid ibn Yahya al-'Amiri pointed to the unparalleled eloquence of Ali's sermons and sayings, as did al-Jahiz in the following century. Even staffs in the Divan of Umayyad recited Ali's sermons to improve their eloquence. Of course, Peak of Eloquence
In addition, some hidden or occult sciences such as jafr, Islamic numerology, the science of the symbolic significance of the letters of the Arabic alphabet, are said to have been established by Ali through his having studied the texts of al-Jafr and al-Jamia.
Works
The compilation of sermons, lectures and quotations attributed to Ali are compiled in the form of several books.
· Nahj al-Balagha (Way of Eloquence) contains eloquent sermons, letters and quotations attributed to Ali which is compiled by ash-Sharif ar-Radi(d. 1015). Reza Shah Kazemi states: "Despite ongoing questions about the authenticity of the text, recent scholarship suggests that most of the material in it can in fact be attributed to Ali" and in support of this he makes reference to an article by Mokhtar Jebli. This book has a prominent position in Arabic literature. It is also considered an important intellectual, political and religious work in Islam. Masadir Nahj al-Balagha wa asaniduh written by al-Sayyid ‘Abd al-Zahra' al-Husayni al-Khatib introduces some of these sources. Also Nahj al-sa'adah fi mustadrak Nahj al-balaghah by Muhammad Baqir al-Mahmudi represents all of Ali's extant speeches, sermons, decrees, epistles, prayers, and sayings have been collected. It includes the Nahj al-balagha and other discourses which were not incorporated by ash-Sharif ar-Radi or were not available to him. Apparently, except for some of the aphorisms, the original sources of all the contents of the Nahj al-balagha have been determined. There are several Comments on the Peak of Eloquence by Sunnis and Shias such as Comments of Ibn Abi al-Hadid and comments of Muhammad Abduh.
· Ghurar al-Hikam wa Durar al-Kalim (Exalted aphorisms and Pearls of Speech) which is compiled by Abd al-Wahid Amidi(d. 1116) consists of over ten thounsads short sayings of Ali
· Nuzhat al-Absar va Mahasin al-Asar, Ali's sermons which has compiled by Ali ibn Muhammad Tabari Mamtiri
Descendants
Ali initially married Fatimah, who is his most beloved wife. After she died, he got married again. He had four children with Fatimah, Hasan ibn Ali, Husayn ibn Ali, Zaynab bint Ali and Umm Kulthum bint Ali. His other well-known sons were al-Abbas ibn Ali born to Fatima binte Hizam (Um al-Banin) and Muhammad ibn al-Hanafiyyah. Muhammad ibn al-Hanafiyyah is Ali's son from another wife from Hanifa clan of Central Arabia named Khawla bint Ja'far.
Hasan, born in 625 AD, was the second Shia Imam and he also occupied the outward function of caliph for about six months. In the year 50 A.H., he was poisoned and killed by a member of his own household who, as has been accounted by historians, had been motivated by Mu'awiyah.
Husayn, born in 626 AD, was the third Shia Imam. He lived under severe conditions of suppression and persecution by Mu'awiyah. On the tenth day of Muharram, of the year 680, he lined up before the army of caliph with his small band of followers and nearly all of them were killed in the Battle of Karbala. The anniversary of his death is called the Day of Ashura and it is a day of mourning and religious observance for Shia Muslims. In this battle some of Ali's other sons were killed. Al-Tabari has mentioned their names in his history. Al-Abbas ibn Ali, the holder of Husayn's standard, Ja'far, Abdallah and Uthman, the four sons born to Fatima binte Hizam. Muhammad and Abu Bakr. The death of the last one is doubtful. Some historians have added the names of Ali's others sons who were killed in Karbala
His daughter Zaynab—who was in Karbala
Ali's descendants by Fatimah are known as sharifs, sayeds or sayyids. These are honorific titles in Arabic, sharif meaning 'noble' and sayed or sayyid meaning 'lord' or 'sir'. As Muhammad's only descendants, they are respected by both Sunni and Shia, though the Shias place much more emphasis and value on the distinction.
Views
Muslim views
Except for Muhammad, there is no one in Islamic history about whom as much has been written in Islamic languages as Ali. Ali is revered and honored by all Muslims. Having been one of the first Muslims and foremost Ulema (Islamic scholars), he was extremely knowledgeable in matters of religious belief and Islamic jurisprudence, as well as in the history of the Muslim community. He was known for his bravery and courage. Muslims honor Muhammad, Ali, and other pious Muslims and add pious interjections after their names.
Shia
The Shia regard Ali as the most important figure after Muhammad. According to them, Muhammad suggested on various occasions during his lifetime that Ali should be the leader of Muslims after his death. This is supported by numerous Hadiths which have been narrated by both Sunnis and Shias, including Hadith of the pond of Khumm, Hadith of the two weighty things, Hadith of the pen and paper, Hadith of the Cloak, Hadith of position, Hadith of the invitation of the close families, and Hadith of the Twelve Successors.
According to this view, Ali as the successor of Muhammad not only ruled over the community in justice, but also interpreted the Sharia Law and its esoteric meaning. Hence he was regarded as being free from error and sin (infallible), and appointed by God by divine decree (nass) through Muhammad. Ali is known as "perfect man" (al-insan al-kamil) similar to Muhammad according to Shia viewpoint.
Shia pilgrims usually go to Mashad Ali in Najaf for Ziyarat, pray there and read "Ziyarat Amin Allah" or other Ziyaratnamehs. Under the Safavid Empire, his grave became the focus of much devoted attention, exemplified in the pilgrimage made by Shah Ismail I to Najaf and Karbala. [Also see below; Shia views of Ali.]
Sunni
Sunni Muslims regard Ali with great respect as one of the Ahl al-Bayt and the last of the Rashidun caliphs, as well as one of the most influential and respected leaders in Islam. Also, he is one of the Al-Asharatu Mubashsharun, the Ten Companions of Muhammad whom the Prophet of Islam promised Paradise .
Sufi
Almost all Sufi orders trace their lineage to Muhammad through Ali, an exception being Naqshbandi, who go through Abu Bakr. Even in this order, there is Ja'far al-Sadiq, the great great grandson of Ali. Sufis believe that Ali inherited from Muhammad the saintly power wilayah that makes the spiritual journey to God possible. Sufis recite Manqabat Ali in the praise of Ali (Maula Ali), after Hamd and Naat in their Qawwali.
As a deity
Some groups such as the Alawis believe that Ali is a deity in his own right or he was God incarnate. They are described as ghulat "exaggerators" by the vast majority of Islamic scholars. These groups have, in traditional Islamic thought, left Islam due to their exaggeration of a human being's praiseworthy traits. Ali is recorded in some traditions as having forbidden those who sought to worship him in his own lifetime.
Non-Muslim views on Ali
Edward Gibbon (British 18th century historian)
“The zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint; his wisdom still breathes in a collection of moral and religious sayings; and every antagonist,in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses.”
Washington Irving (American author and essayist)
“He was of the noblest branch of the noble race of Koreish. He possessed the three qualities most prized by Arabs: courage, eloquence, and munificence. His intrepid spirit had gained him from the prophet the appellation of The Lion of God, specimens of his eloquence remain in some verses and sayings preserved among the Arabs; and his munificence was manifested in sharing among others, every Friday, what remained in the treasury. Of his magnanimity, we have given repeated instances; his noble scorn of everything false and mean, and the absence in his conduct of everything like selfish intrigue.”
“He was one of the last and worthiest of the primitive Moslems, who imbibed his religious enthusiasm from companionship with the Prophet himself, and followed to the last the simplicity of his example. He is honourably spoken of as the first Caliph who accorded some protection to Belles-Lettres. He indulged in the poetic vein himself, and many of his maxims and proverbs are preserved, and have been translated in various languages. His signet bore this inscription: 'The kingdom belongs to God'. One of his sayings shows the little value he set upon the transitory glories of this world, 'Life is but the shadow of a cloud - the dream of a sleeper'.”
Thomas Carlyle (Scottish historian, critic, and sociological writer)
“As for this young Ali, one cannot but like him. A noble-minded creature, as he shows himself, now and always afterwards; full of affection, of fiery daring. Something chivalrous in him; brave as a lion; yet with a grace, a truth and affection worthy of Christian knighthood.”
Sir William Muir (Scottish scholar and statesman)
“Endowed with a clear intellect, warm in affection, and confiding in friendship, he was from the boyhood devoted heart and soul to the Prophet. Simple, quiet, and unambitious, when in after days he obtained the rule of half of the Moslem world, it was rather thrust upon him than sought.”
Dr. Henry Stubbe (Classicist, polemicist, physician, and philosopher)
“He had a contempt of the world, its glory and pomp, he feared God much, gave many alms, was just in all his actions, humble and affable; of an exceeding quick wit and of an ingenuity that was not common, he was exceedingly learned, not in those sciences that terminate in speculations but those which extend to practice.”
Simon Ockley (British Orientalist and Professor of Arabic at the University of Cambridge
“One thing particularly deserving to be noticed is that his mother was delivered of him at Mecca
Philip Khuri Hitti
“Valiant in battle, wise in counsel, eloquent in speech, true to his friends, magnanimous to his foes, he became both the paragon of Muslim nobility and chivalry (futuwah) and the Solomon of Arabic tradition, around whose name poems, proverbs, sermonettes and anecdotes innumerable have clustered.”
The poet Khalil Gibran said of him:
"In my view, Alī was the first Arab to have contact with and converse with the universal soul. He died a martyr of his greatness, he died while prayer was between his two lips. The Arabs did not realise his value until appeared among their Persian neighbors some who knew the difference between gems and gravels."
Gerald de Gaury
"Ali was to be forever the paragon of Muslim nobility and chivalry."
Charles Mills
“As the chief of the family of Hashem and as the cousin and son-in-law of him whom the Arabians respected …, it is apparently wonderful that Ali was not raised to the Caliphate immediately on the death of Mohammad. To the advantages of his birth and marriage was added the friendship of the Prophet. The son of Abu Talib was one of the first converts to Islamism and Mohammad’s favourite appellation of his was the Aaron of a second Moses. His talents as an orator, and his intrepidity as a warrior, were grateful to a nation in whose judgement courage was virtue and eloquence was wisdom."
Robert Durey Osborn
“With him perished the truest hearted and best Moslem of whom Mohammadan history had preserved the remembrance
Sources:
The primary sources for scholarship on the life of Ali are the Quran and the Hadith, as well as other texts of early Islamic history. The extensive secondary sources include, in addition to works by Sunni and Shī‘a Muslims, writings by Christian Arabs, Hindus, and other non-Muslims from the Middle East and Asia and a few works by modern Western scholars. However, many of the early Islamic sources are colored to some extent by a positive or negative bias towards Ali.
There had been a common tendency among the earlier western scholars against these narrations and reports gathered in later periods due to their tendency towards later Sunni and Shī‘a partisan positions; such scholars regarding them as later fabrications. This leads them to regard certain reported events as inauthentic or irrelevant. Leone Caetani considered the attribution of historical reports to Ibn Abbas and Aisha as mostly fictitious while proffering accounts reported without isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance of indiscriminately dismissing everything not included in "early sources" and in this approach tendentious alone is no evidence for late origin. According to him, Caetani's approach is inconsistent. Madelung and some later historians do not reject the narrations which have been complied in later periods and try to judge them in the context of history and on the basis of their compatibility with the events and figures
Until the rise of the Abbasid Caliphate, few books were written and most of the reports had been oral. The most notable work previous to this period is The Book of Sulaym ibn Qays, written by Sulaym ibn Qays, a companion of Ali who lived before the Abbasid. When paper was introduced to Muslim society, numerous monographs were written between 750 and 950 AD. According to Robinson, at least twenty-one separate monographs have been composed on the Battle of Siffin. Abi Mikhnaf is one of the most renowned writers of this period who tried to gather all of the reports. 9th and 10th century historians collected, selected and arranged the available narrations. However, most of these monographs do not exist anymore except for a few which have been used in later works such as History of the Prophets and Kings by Muhammad ibn Jarir al-Tabari (d.932).
Shia of Iraq actively participated in writing monographs but most of those works have been lost. On the other hand, in the 8th and 9th century Ali's descendants such as Muhammad al Baqir and Jafar as Sadiq narrated his quotations and reports which have been gathered in Shia hadith books. The later Shia works written after the 10th century AD are about biographies of The Fourteen Infallibles and Twelve Imams. The earliest surviving work and one of the most important works in this field is Kitab al-Irshad by Shaykh Mufid (d. 1022). The author has dedicated the first part of his book to a detailed account of Ali. There are also some books known as Manāqib which describe Ali's character from a religious viewpoint. Such works also constitute a kind of historiography.
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Shia view of Ali
Ali is regarded as the first Imam and is considered, along with his descendants, to be one of the divinely appointed successors of Muhammad who are the only legitimate religious and political leaders of the Muslim community. Though Imam Ali was regarded, during the lifetime of Muhammad, as the Prophet's initial successor, it would be 25 years before he was recognized with the title of Caliph (successor). Like the rest of his household, Ali is considered infallible and sinless. He is one of the 14 infallible members of the Holy Household of the Prophet Muhammed.
When the Shī‘ah refer to ‘Alī, they normally add "peace be upon him" ("‘alayhis salām") after it. Alternatively, the phrase "Allah has honoured his face" ("karram-allāhu wajhahu") is also used after his name, in reference to the Shī‘ah belief that ‘Alī converted to Islām before the prophet was sent the message and never joined in any idol worship of the traditional Meccan gods. His face, they say, was never defiled by prostrations before the idols.
Tradition states that Ali was born in Mecca (inside the Ka'ba), to the tribe Quraysh. Ali's father, Abu Talib ibn ‘Abd al-Muttalib, was custodian of the Ka'ba and a Sheikh of Banu Hashim; an important branch of the powerful tribe of the Quraysh. His mother was Fatimah binte Asad who was also from Banu Hashim. In Arab culture, this was a great honor for Ali that both of his parents were belong to Banu Hashim. Ali was also one of descendants of Ismail the son of Ibrahim.
During his childhood, Ali had spent his first six years under his father's house until, as a result of famine in and around Mecca
Ali migrated to Medina shortly after Muhammad. There Muhammad told Ali that he had been ordered by God to give his daughter, Fatimah, to Ali in marriage. For the ten years that Muhammad led the community in Medina, Ali was extremely active in his service, leading parties of warriors on raids, and carrying messages and orders. With the exception of Tabuk, Ali took part in all the battles fought for Islam during this time.
After the assassination of the third Caliph, Uthman Ibn Affan, the Companions of Muhammad in Medina Kufa
The compilation of sermons, lectures, and quotations attributed to Ali are compiled in the form of several books. Nahj al-Balagha is the most revered of them. It is considered by historians and scholars to be an important work in Islamic literature.
Birth
Fatimah binte Asad, the wife of Abu Talib, pregnant with Ali, completed her pregnancy term of 270 days but had not yet been induced into labor to give birth to the post-term baby. Abu Talib suggested to his wife that she perform circumambulations around the Ka'ba and pray for divine assistance. In the midst of performing her rounds, she went into labor; at one corner of the Ka'ba, designated as the Rukne Yamani, the Ka'ba split open and she was given a push from behind towards the direction of the opening.
Inside the Ka'ba Fatimah gave birth to Ali, and it wasn't until Muhammad had looked upon the infant that the infant's eyelids opened. At the time of Ali's birth a special relationship was hence imparted between Muhammad and Ali, and would be manifested from the time of the Prophet's Call in the year 610 A.D. until the Prophet's demise in the year 632. Imam Ali would be given the privilege of being to only person to be born inside the Ka'ba.
In a Muslim tradition regarded as authentic by Shias and included in Mawaddat al-Qurba and Peshawar Nights, Ali's mother Fatima bint Asad named him after her father, Asad. Abu Talib did not agree with her and said:
"O Fatima ! Let us go to the Qubais hills, and invoke Allah (some reporters say that he said they should go to the Al-Masjid al-Haram). He may tell us the name of this child."
The answer to the prayer was Ali, derived from one of 99 Names of God, Al Ali (The Exalted).
When Ali was about six years of age, Muhammad was granted permission from his uncle Abu Talib to bring him up as his own child. From his earliest days, Ali came directly under the tutelage of Muhammad, to share his high ethics and morals. For ten years, Imam Ali remained in the care of Muhammad, who kept him so close and inseparable that he was one with him in character, knowledge, self-sacrifice, forbearance, bravery, kindness, generosity, oratory and eloquence. From his very infancy, he prostrated himself before God along with Muhammad, as he himself said,
"I was the first to pray to God along with the Holy Prophet."
Ali was the first person to declare in public his belief in Muhammad, and his message of Islam—though Ali had been born a Muslim. His announcement came with Muhammad's first speech, directed to his family, about his divinely appointed mission. Tradition states that when the verse "And warn your close tribe (Quran 26:214)" was revealed to Muhammad, he called Ali and said to him,
"Ali, God has commanded me to warn my tribe of near kindred. I was troubled by this, since I knew that when I discuss the matter to them they would respond in a way which I would not like. I kept silent until Gabriel came to me and said "If you do not do what you are commanded, your Lord will punish you." So prepare a measure of wheat for us, add a leg of lamb to it, fill a large bowl of milk for us, and then invite sons of Abd al-Muttalib for me so that I may speak to them what I have been commanded to tell them."
Once Muhammad had gathered the members of Banu Abd al-Muttalib he spoke to them, saying,
"Banu Abd al-Muttalib, I don't know of any young man among Arabs who has brought for his people something better than what I have brought to you. I bring the best of this world and the world after, since God has commanded me to summon you to him. Which of you will aid me in this matter, so that he will be my brother, my executor (Wasi), my successor (Caliph) among you?"
They all held back from the words of Muhammad, and though Ali was the youngest, he replied,
"I will be your helper, O' Prophet of Allah." He put his hand on the back of Ali's neck and said "This is my brother, my executor (Wasi), my successor (Caliph) among you, so listen to him and obey him."
Some Banu Abd al-Muttalib rose up laughing and saying to Ali's father, Abu Talib,
"He has commanded you to obey your son and to obey him!"
(Tabari in Taríkh, and Ibn al Athír in al Kamil)
Marriage with Fatimah
The Shī‘ah believe that the decision of ‘Alī to marry Fātimah was a perfect union decreed by Allah in the seventh heaven and given to the Angel Gabrial to transmit directly to ‘Alī. It is also believed, that due to their sinless and infallible nature, there were never any arguments or differences between ‘Alī and Fātimah, and believe that ‘Alī never sought the hand of Abu Jahl's daughter in marriage, as that would, by definition make him fallible, as asking for the hand of marriage to a idol worshipper is a sin. They also believe that Muhammad did not grant him the title "Abū Turāb" in displeasure, but rather from his delight at the battle of al-Ashira.
Boycott of Banu Hashim
Muhammad’s denunciation of the Meccan traditional religion was especially offensive to his own tribe, the Quraysh, as they were the guardians of the Ka'aba. So they persecuted Muslims. According to the tradition, the leaders of Makhzum and Abd Shams, two important clans of Quraysh, declared a public boycott against the clan of Banu Hashim, their commercial rival in order to put pressure on the clan.
At this time, Muhammad arranged for some of his followers to emigrate to Ethiopia Mecca
Migration to Medina
In 622 CE, the year of Muhammad's migration to Yathrib (now Medina
Ali survived the plot, but risked his life again by staying in Mecca Medina with Fatima binte Asad (his mother), Fatimah (the daughter of Muhammad), and two other women.
Then Muhammad went on his final Hajj (pilgrimage) and when returning, he called all those who were ahead to come back and those who were behind to come ahead. They had stopped at a place called Khumm. Muhammad sat on a pulpit made of saddles. He then said "man kuntu mawla hu fa hadha aliun mawla." which is translated as whoever's master I am, Ali is also his master. The Sunni's translate it however as whoever's 'friend' I am Ali is also his friend.
Succession to Muhammad
After Muhummad's death, a sudden panic overcame the many tribes within the Arabian Peninsula. The question of succession as to who would receive the Caliphate. Though it was well known through many traditions related by the Prophet and Qur'an as to who was to succeed Muhammad (Imam Ali), a small number of prominent companions took to the "Saqifah Bani Sa'ida" or Saqifah, a roofed building used by the tribe of Sa'ida, in the city of Medina, to decide amongst themselves as to who was going to lead the Muslims. Such companions as Abu Bakr, Umar ibn al-Khattab, and Sa'd ibn Ubadah, who was killed later, were present. The small secret band of companions exchanged arguments until the majority gave their bay'at (allegiance) to Abu Bakr.
After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 signalled disagreement over who would succeed him as leader of the Muslim community. While Ali and the rest of Muhammad's close family were washing his body for burial, at a gathering attended by a small group of Muslims at Saqifah, a close companion of Muhammad named Abu Bakr was nominated for the leadership of the community. Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr disputed by some of the Muhammad's companions, who held that Ali had been designated his successor by Muhammad himself.
Later When Fatimah and Ali sought aid from the Companions in the matter of his right to the caliphate, they answered, O daughter of the Messenger of God! We have given our allegiance to Abu Bakr. If Ali had come to us before this, we would certainly not have abandoned him. Ali said, 'Was it fitting that we should wrangle over the caliphate even before the Prophet was buried?'
Following his election to the caliphate, Abu Bakr and Umar with a few other companions headed to Fatimah's house to force Ali and his supporters who had gathered there give their allegiance to Abu Bakr. Then, it is alleged that Umar threatened to set the house on fire unless they came out and swore allegiance with Abu Bakr. Then Umar set the house on fire and pushed the burnt door on Fatimah. Some sources say upon seeing them, Ali came out but was put in chains by Umar and his companions. Fatimah, in support of her husband, started a commotion and threatened to "uncover her hair", at which Abu Bakr relented and withdrew. Ali is reported to have repeatedly said that had there been forty men with him he would have resisted. When Abu Bakr's selection to the caliphate was presented as a fait accompli, Ali withheld his oaths of allegiance until after the death of Fatimah. Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife.
Fatimah had asked Ali not to allow the caliphate or any of his followers to join in her burial. Two to three months after her father’s death Fatimah herself died. As Ali was readying her body for burial he felt her broken ribs (done when she was wounded by Umar and those who tried to take her house) and started crying. At night Ali took her body for burial. The next day the Caliph and his followers wanted to disinter her body to pray over it, but Ali did not allow this.
This contentious issue caused Muslims to later split into two groups, Sunni and Shi'a. Shi'as believe that Muhammad explicitly named Ali as his successor at Ghadir Khumm and Muslim leadership belonged to him which had been determined by divine order.
The two groups also disagree on Ali's attitude towards Abu Bakr, and the two caliphs who succeeded him: Umar and Uthman Ibn Affan. Sunnis tend to stress Ali's acceptance and support of their rule, while the Shi'a claim that he distanced himself from them, and that he was being kept from fulfilling the religious duty that Muhammad had assigned to him. Sunnis maintain that if Ali was the rightful successor as ordained by God Himself, then it would have been his duty as leader of the Muslim nation to make war with these people (Abu Bakr, Umar and Uthman) until Ali established the decree. Shias contend that Ali did not fight Abu Bakr, Umar or Uthman, because he did not have the military strength and, if he had decided to, it would have caused a civil war amongst the Muslims. Ali also believed that he could fulfil his role of Imam'ate without this fighting .
Ali himself was firmly convinced of his legitimacy for caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. He told Abu Bakr that his delay in pledging allegiance (bay'ah) as caliph was based on his belief of his own prior title. Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him.
According to Shi'a historical reports, Ali maintained his right to the caliphate and said:
By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill...I put a curtain against the caliphate and kept myself detached from it... I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
Abu Bakr's era
Shia believe that the reason Ali did not aid Abu Bakr in the Rida wars was that those getting killed by Abu Bakr were his Shia.
Umar's era
Ali Asgher Razwy, a 20th century Shi'a Twelver Islamic scholar states:
“Umar, on his deathbed, had appointed six Muhajireen as members of a panel which was to choose one out of themselves as the future khalifa of the Muslims. They were Ali ibn Abi Talib, Uthman, Talha, Zubayr, Abdur Rahman bin Auf and Saad bin Abi Waqqas. Except Ali, all other members of the panel were capitalists, or rather, neo-capitalists. When they came from Makkah, they were penniless and homeless but within twelve years, i.e., from the death of Muhammad Mustafa in 632 to the death of Umar in 644, each of them, except Ali, had become rich like Croesus. Between these two dates, they had accumulated immense wealth, and had become the richest men of their times. Ali did not qualify as a member of this exclusive "club" because he was too short. But Umar admitted him anyway because he had the intention of marrying his daughter. Apart from the fact that Ali made his living as a gardener whereas his other five co-members lived on the revenues of their lands and estates, there was another gulf, even more unbridgeable, that separated him from them. In character, personality, temperament, attitudes, philosophy and outlook on life, Ali and the rest of them were the antithesis of each other. Ali was the only Muslim in the group; the rest had long apostated after the death of the Prophet.”
During this era, Ali lost his wife and daughter to Umar. His wife Fatima was murdered by Umar in the 'incident of the door' and he married his daughter Umm Khalthum to Umar as a result of pressure from the second Khalif. Ali was present in the room as his wife was being crushed between the door and the wall, but remained silent as he knew that Allah had decreed his wife was to die that day. He gave away his daughter to Umar, to keep peace amongst the Muslims in such times of turmoil.
Uthman's era
“Othman ordered that I should have audience with him on a very hot day. I placed my garment on my head and went to see him. I entered, and he was on his bed, a rod in hand, surrounded by rich wealth: two heaps of gold and silver. He said, `Take of this whatever you wish so you may have enough (i.e. buy enough food) to fill your stomach, for you have burnt me.’ I said to him, `You have surely been kind to your kin! If this wealth is an inheritance which you have inherited, or a giver gave it to you personally, or you earned it from a trade deal, I would then be one of two: I may either take of it or simply thank you for your offer [but not accept it], or I may refrain so I may work hard (to earn my living). But if it is a wealth that belongs to Allah, and the Muslims are to partake of it, and so are the orphans and the wayfarers, then by Allah, you have no right to give me any of it, nor do I have any right to take any of it.’ He said, `I, by Allah, insist that you should do what you have refused to do.’ Then he kept hitting me with the rod. By Allah, I did not keep his hand away from me till he had enough. I pulled my garment over my head and went back home. I said, `Allah is between you and me if I enjoined on you to do what is right or prohibited you from doing wrong.”
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Hasan ibn Ali
Al-Hasan ibn ‘Alī ibn Abī Tālib ( born March 1, 625 CE (Ramadhān 15th, 3 AH) – died 669 CE (Safar 7th or 28th, 50 AH) aged 47) is an important figure in Islam, the son of Fatimah the daughter of the Islamic prophet Muhammad, and of the fourth Caliph Ali ibn Abi Talib. Hasan is a member of the Ahl al-Bayt and Ahl al-Kisa. He briefly succeeded his father Ali ibn Abi Talib as the righteous Caliph following the latter's death, before retiring to Madinah and entering into an agreement with the first Umayyad ruler, Muawiyah ibn Abi Sufyan, who assumed the Caliphate. Both Sunni and Shia Muslims regard Hasan as a martyr.
According to Shia and Sunni sources, Muhammad, upon the birth of his grandson in 3 AH, was ordered by the archangel Gabriel to name him Hasan - a name not used in the pre-Islamic period. Muhammad also honoured his grandson by reciting the Adhān in his right ear, the Iqāmah in his left ear, shaving his head, and sacrificing a ram for the sake of his birth.
As a growing youth Hasan saw his father on the battlefield defending Islam as well as preaching to a vast congregation of believers on the occasion of hajj and as a missionary of Islam to Yemen before retreating to a passive role in the matters of the state during the period of the first three caliphs after the death of his grandfather, Muhammad. Hasan and his younger brother, Husayn ibn Ali, are believed to have been greatly beloved by their grandfather Muhammad as numerous hadiths affirm. There are also hadiths that state that Hasan and Husayn are the Masters of the youth in paradise and that Hasan and his brother Hussein are imams "whether they sit or stand". Hasan is one of five persons included in the Hadith of the Cloak. He is said to have been the first of the Prophet's family to enter Yemeni Kisa after Muhammad and to have walked hand in hand with Muhammad as a child to testify to the truth of Islam at Mubahila.
In Medina when Muhammad was sitting with his companions and Hasan, who was still a child, was playing between his hands, Muhammad is said to have gazed at Hasan and said to his companions "This (grand)son of mine is a delight, and may God place in his hands the reconciliation of two great groups of believers (mu'minun)."
When the third caliph was murdered by demonstrators in his palace in Mad'mah Ali was elected to lead the Muslims. Hasan assisted his father: he went to Kufa and raised an army against the dissenting Muslims, then participated actively in the battles of Basra, Siffin and Nahrawan alongside his father, demonstrating skill both as a soldier and a leader. He travelled to Mecca with Ammar ibn Yasir to summon armies to fight against the army accompanying Aisha.
The Shia view is that Ali’s right to the caliphate was usurped and his family abused by Abu Bakr but Ali, Hasan and his younger brother Husayn ibn Ali valued the Muslim community's stability above their own rights, even going to defend the third caliph Uthman before Ali himself received the caliphate.
Upon the death of Ali in Kufa a new caliph had to be elected. According to Ali's appointment before his death the choice was restricted to Hasan and his younger brother Husayn. The latter did not claim the caliphate so Kufi Muslims gave their allegiance (bay'ah) to Hasan without dispute. Most caliph chronologies do not include Hasan ibn Ali among the Rashidun Caliphs. However, many Sunni Muslim historians, such as Suyuti, Ibn al-Arabi, and Ibn Kathir accept Hasan ibn Ali as the last such caliph.
Muawiyah ibn Abi Sufyan, who had a long-running dispute with Ali, summoned the commanders of his forces in Syria, Palestine, and Transjordan to join him in preparation for battle. He first attempted to negotiate with Hasan, sending him letters asking him to give up his caliphate, believing he could thus avoid killing fellow Muslims and avoid lingering questions regarding his legitimacy should he kill Hasan outright. Most historians say that large sums of money and promises of vast properties and governorships of provinces were offered to commanders of Hassan's army who left him,one of which was ubaydallah ibn al abbas,the commander of Imam Hassan army and that Muawiyah was not interested in the functions of preaching piety or theology but in expanding his sphere of influence in the territories already conquered by the Muslims and in further conquests to the north and north west of Syria.
Negotiations failed and Muawiyah decided to march against Hasan's army of forty thousand with his own army, claimed to have numbered sixty thousand fighters. The two armies faced each other near Sabat. Hasan is said to have given a sermon in which he proclaimed his hatred of schism and appealed to his men to follow his orders even if they did not agree with them. Some of the troops, taking this as a sign that Hasan was preparing to give up battle, rebelled and attacked him. Hasan was wounded but loyal soldiers surrounded him and managed to kill the mutineers. One commander, Ubayd-Allah ibn Abbas, deserted him and joined Muawiyah’s forces.
The two armies fought a few inconclusive skirmishes. Hasan was distressed, understanding that the engagement of Muslims in a battle against each other would mean a loss of many: Muawiyah also had his concerns about being forced into a battle and sent two men from the Banu Quraish to negotiate a settlement. Shia scholars quote hadith from later Shia Imams to the effect that Hassan lacked the support to fight and win and so ceded power to Muawiya, signing an agreement that he would return the caliphate at his death. According to Shia scholars Hasan stipulated that the caliphate should be returned to him if he was still alive after Muawiyah's death, otherwise it should be given to his younger brother. According to Sunni scholars, Hasan stipulated that Muawiyah should follow the Qur'an and the Sunnah, allow a parliament (shura) as regards the caliphate after his death and refrain from any acts of revenge. Muawiyah accepted the conditions attached to the peace treaty;
1. the enforced public cursing of Ali, e.g. during prayers, should be abandoned
2. Muawiyah should not use tax money for his own private needs
3. there should be peace: followers of Hasan should be given security and their rights
Muawiyah proceeded to Kufa and demanded that the Muslims there pledge allegiance to him as caliph. He also asked Hasan to join him and support him in the fight against the rebellious Kharijites. Hasan is claimed to have written to him in response: "I have abandoned the fight against you, even though it was my legal right, for the sake of peace and reconciliation of the Muslim congregation (ummah). Do you think that I shall then fight together with you?"
Muawiyah did not comply with the terms of the treaty, saying to the people of Kufa, “do you think I have taken power to teach you? No, I have taken power and if any one of you tries to disagree with me he shall pay the costly price of the loss of his head.” He carried out his ambition of keeping the power in his family by nominating his son Yazid as caliph after him. But the decision stirred widespread agitation, particularly amidst prominent personalities such as Hussain, Abdul-Rahman ibn Abu Bakr, Abdullah ibn Umar, Abdullah ibn Al-Zubayr and others.
Hasan returned to Medina
On the other hand, Sunni historians see the treaty as conferring great benefits on the Muslim Empire in years to come. Hasan has been quoted as commenting:
"If Muawiyah was the rightful successor to the caliphate, he has received it. And if I had that right, I, too, have passed it on to him; so the matter ends there."
He donated all his belongings completely twice in his lifetime. Also, he divided his property between himself and the poor people equally three times.
Death
Hasan ibn Ali died in Medina
Madelung notes other traditions suggesting that Hasan may have been poisoned by another wife, the daughter of Suhayl ibn Amr, or perhaps by one his servants and also cites the early historians (Baladhuri, Waqidi, etc.). Madelung believed that Hasan was poisoned and that the famous early Islamic historian al-Tabari suppressed the tale out of concern for the faith of the common people.
Shia Muslims believe that Ja'da was promised gold and marriage to Yazid. Seduced by the promise of wealth and power, she poisoned her husband, and then hastened to the court of Muawiyah in Damascus to receive her reward. Muawiyah reneged on his promises and married her to another man.
Hasan had asked for his body to be taken to the prophet's grave, so that he could pay his last respect, and then to be buried near his mother Fatima bint Asad. This caused armed opposition. As the funeral proceeded towards the grave of Muhammad some Umayyads mounted on horses obstructed it. Aisha bint Abu Bakr appeared, riding a mule and shouting that the grave of Muhammad was in her house and she would not allow the grandson of Khadijah binte Khuwaylid to be buried beside Muhammad. A shower of arrows fell on the coffin. Husayn, fulfilling the last wish of his brother, turned the procession of the funeral towards Jannat al-Baqi, the general graveyard of Medina
After Hasan's death his Iraqi followers wrote to Husayn pledging allegiance and proposing to remove Muawiya. However, Husayn refused, choosing to abide by the treaty between Hassan ibn Ali and Muawiyah, which could not be broken at that time.
The shrine of Hasan's tomb was destroyed by 20th century Salafi Saudis. It was narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.” (Narrated by Muslim, 969).
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Hussein ibn Ali
Hussein ibn ‘Alī ibn Abī Tālib (3rd Sha'aban 4 AH – 10th Muharram 61 AH; 8 January 626 CE – 10 October 680 CE, also spelled Hussayn)
Hussein was the son of ‘Alī ibn Abī Ṭālib (final Rashidun Caliph and first Shia Imam) and Fātimah Zahrā (daughter of the Islamic prophet Muhammad) and the younger brother of Hasan ibn Ali. Husayn is an important figure in Islam as he is a member of the Ahl al-Bayt (the household of Muhammad) and Ahl al-Kisa, as well as being a Shia Imam.
Husayn ibn ‘Alī is exalted by all the Shia as a martyr who fought tyranny as he refused to pledge allegiance to Yazid I, the Umayyad caliph. He rose up to create a regime that would reinstate a "true" Islamic polity as opposed to what he considered the unjust rule of the Umayyads. As a consequence, Husayn was killed and beheaded in the Battle of Karbala in 680 (61AH) by Shimr Ibn Thil-Jawshan. The annual funeral in the memory of him, his family, his children and his As'haab (companions) is called Ashura (tenth day of Muharram) and is a day of mourning for Shia Muslims.
Revenge for Husayn's death was turned into a rallying cry that helped undermine the Umayyad Caliphate and gave impetus to the rise of a powerful Shia movement
According to most of the reports, Husayn ibn Ali was born on 3 Sha'aban 4 AH/10 January 626 CE.
Husayn and his brother Hasan ibn Ali, were the last descendants of Muhammad living during his lifetime and remaining after his death. There are many accounts of his love for them which refer to them together but at times confuse them with each other.
Muhammad is reported to have said that whoever loves them has loved him and whoever hates them has hated him. A famous narration declares them the "Masters of the Youth of Paradise"; this has been particularly important for the Shia who have used it in support of the right of Muhammad's descendants to be the righteous ones to succeed him. Other traditions record Muhammad with his grandsons on his knees, on his shoulders and even on his back during prayer at the moment of prostrating himself during their young age.
According to Wilferd Madelung, Muhammad loved them and declared them as his Ahl al-Bayt very frequently. The Qur'an has also accorded the Ahl al-Bayt an elevated position above the rest of the believers.
A collection of Hadith tells that during the 9th – 10th year after Hijra an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to Muhammad to argue which of the two parties erred in its doctrine concerning Jesus (Isa).
After likening Jesus' miraculous birth to Adam's (Adem) creation, -who was born to neither a mother nor a father- Muhammad called them to Mubahala (the cursing of the lower party) where each party should ask God to destroy the false party and their families. Muhammad, to prove himself to them as a prophet, brought his daughter Fatimah, son-in-law Ali ibn Abi Talib and both of his grandsons, Hasan and Husayn and came back to the Christians and said to them "This is my family, the (Ahl al-Bayt)" and covered himself and his family with a cloak.
According to this story, the Christians then agreed to a peace treaty and told Muhammad that they would not return.
A collection of Hadith tells that during the 9th – 10th year after Hijra an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to Muhammad to argue which of the two parties erred in its doctrine concerning Jesus (Isa).
After likening Jesus' miraculous birth to Adam's (Adem) creation, -who was born to neither a mother nor a father- Muhammad called them to Mubahala (the cursing of the lower party) where each party should ask God to destroy the false party and their families. Muhammad, to prove himself to them as a prophet, brought his daughter Fatimah, son-in-law Ali ibn Abi Talib and both of his grandsons, Hasan and Husayn and came back to the Christians and said to them "This is my family, the (Ahl al-Bayt)" and covered himself and his family with a cloak.
According to this story, the Christians then agreed to a peace treaty and told Muhammad that they would not return.
According to the Shia, Hasan was supposed to be the successor to Ali after Muhammad. Muawiyah had fought with Ali during his time and after his death, as Hasan was supposed to take Ali's place in successorship, he was another threat to Muawiyah in which he prepared to fight with him again.
Muawiyah began fighting Hasan and after a few inconclusive skirmishes between the armies of Hasan and Muawiyah. Thus, to avoid the agonies of another civil war, he signed a treaty with Muawiyah and relinquished the control of what had turned into an Arabian kingdom.
During Ali's caliphate Hasan, Husayn, Muhammad ibn al-Hanafiyyah and Abdullah ibn Ja'far appear as his closest assistants within his household.
Muawiyah's era
When Hasan ibn Ali agreed to make a peace treaty with Muawiyah I, the first Umayyad caliph, he left Kufa and went to Medina
According to the Shia belief, he lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Muawiyah and his aides made use of every possible means to put aside past disputes and remove the Household of Muhammad and the followers of Ali and his sons, and thus obliterate the name of Ali and his family.
Muawiyah I ordered for public curses of Ali and his major supporters including Hasan and Husayn.
According to the Shia, Husayn had gained the third Imam for a period of ten years after the death of his brother Hassan in 669. All of this time but the last six months coinciding with the caliphate of Muawiyah.
YAZID
One of the important points of the treaty made between Hasan and Muawiyah was that Muawiyah will not designate anyone as his successor after his death and the decision will be left to the Ummah (the Nation). But after the death of Hasan, he, thinking that no one will be courageous enough to object his decision as the Caliph, designated his son, Yazid I, as his successor in 680 CE, literally breaking the treaty.
Uprising
Husayn left Medina
Husayn opposed Yazid I and declared that Umayyad rule was not only oppressive, but also religiously misguided. In his view the integrity and survival of the Islamic community depended on the re-establishment of the correct guidance. Husayn also believed that the succession of Yazid I was an attempt to establish an illegitimate hereditary dynasty.
The religious attitudes of the Umayyad also inspired people who believed that leadership of the Muslim community rightly belonged to the descendants of Muhammed, so they urged Husayn to join them and come to Kufa to establish his caliphate since they had no imam. They told him that they did not attend the Friday prayer with the governor of Kufa, No'man ibn Bashir, and would drive him out of the town as soon as Husayn agreed to come to them.
To convince Husayn to come they sent him seven messengers with bags of letters of support by Kufan warriors and tribal leaders. Husayn wrote the Kufans and told them that he understood from their letters that they had no imam and they wished him to come to unite them by the correct guidance. He informed them that he was sending his cousin Muslim ibn Aqeel to report to him on the situation. If he found them united as their letters indicated he would quickly join them, for it was the duty of the imam to act in accordance with the Qur'an and to uphold justice, proclaim the truth, and to dedicate himself to the cause of God. The mission of ibn Aqeel was initially successful. The Kufans visited him freely, and 18,000 men are said to have enlisted with him in support of Husayn as their saviour and Caliph. He wrote to Husayn, encouraging him to come quickly to Kufa.
Husayn was also visited by a supporter with two of his sons from Basra Basra
In Kufa the situation changed radically when Yazid replaced Noman ibn Bashir with Ubayd-Allah ibn Ziyad, ordering the latter to deal severely with Huseyn's cousin, Muslim ibn Aqeel. Ubayd-Allah succeeded in intimidating the tribal chiefs, and a revolt collapsed when the rebels failed to capture the governor's palace. ibn Aqeel was found and delivered to Ubayd-Allah, who had him beheaded on the top of the palace and his body thrown down to the crowd. Yazid wrote to Ubayd-Allah, commending him highly for his decisive action and ordering him to set up watches for Husayn and his supporters and to arrest them but to kill only those who would fight him.
Yazid perceived Husayn's refusal to pledge allegiance as a danger to his throne because he was Muhammad's family, so he plotted to kill the grandson of Muhammad during the Hajj, in the precincts of the Kaaba, thus defiling and desecrating it (killing a person in Mecca
On his way, he was offered military support by the tribe of Banu Tayy as well as sanctuary in their hills from where he could (if he wanted to) safely lead a revolt and overthrow Yazid. But Husayn refused the offer and continued his journey with his few companions.
Husayn in his path toward Kufa encountered the army of Ubayd-Allah ibn Ziyad, the governor of Kufa, led by Hurr ibn Yazid Riyahi, A top commander in the Umayyad army who later changed sides. It is said that when Hurr and his one thousand men army initially encountered Husayn on the day of 4th Muharram, Hurr and his army were thirsty as they had been on rounds to capture Husayn for many days. Husayn offered his storage of water to Hurr, his army, and the horses of his army. It is said that if Husayn had not offered the water to Hurr and his army, the water in Husayn's camp would have lasted until 19th day of Muharram. Hurr did not arrest Husayn, but told him to set a camp in Karbala and stop his journey to Kufa.
Husayn and his family were also not allowed to set up tents close to the bank of the Euphrates. On the 7th day of Muharram, the water storage in Husayn's camp was finished. Husayn requested ibn Ziyad's army to allow him and his family members access to water, but his request was denied. Husayn sent his brother Al-Abbas ibn Ali to the river bank to bring water, but Ziyad's army fought with Abbas, cut off both his arms, and killed him. Husayn also went to ibn Ziyad's army and asked them to allow water for his six month old son, Ali al-Asghar ibn Husayn, but the army launched arrows toward Husayn, one of which killed Ali al-Asghar
At the Battle of Karbala it is recorded that seventy two people were killed.
... Don't you see that the truth is not put into action and the false is not prohibited? The believer should desire to meet his Lord while he is right. Thus I do not see death but as happiness, and living with tyrants but as sorrow.
—Husayn ibn Ali
On 10 October 680 (Muharram 10, 61 AH), he and his small group of his followers and family members, who were between 72 or more, fought with a large army under the command of Umar ibn Sa'ad, son of Sa`d ibn Abi Waqqas. Husayn and all of his men were killed and beheaded. The bodies were left for forty days without burial and survivors from Husain's family were taken as prisoners to al-Sham (Syria and Lebanon today) to Yazid.
Part of his speech on Ashura:
Behold; the illegitimate, son of the illegitimate [by birth], has settled between two, between unsheathing [the sword] and humiliation, and how impossible is humiliation from us! Allah refuses that for us, and his messenger, and the believers, and laps chastified and purified, and zealous noses [expression: heads that do not bow in humility], and repudiating souls [who repudiate/refuse oppression], that we desire obedience to the mean ones, than the killings of the honourable [martyrdom]. Behold that I move slowly with this family, despite the little number and deserting of helpers.
Today, the death of Husayn ibn Ali is commemorated during every Muharram by Shia Muslims, with the most important of these days being its tenth day, Ashura. Ashura is also commemorated by Sunni Muslims coincidentally for different reasons involving Moses.
Husayn's body is buried in Karbala
Husayn's grave became the most visited place of Ziyarat for Shias. The Imam Husayn Shrine was later built over his grave. In 850 Abbasid caliph, al-Mutawakkil, destroyed his shrine in order to stop Shia pilgrimages. However, pilgrimages continued. It is now a holy site of pilgrimage for Shia Muslims.
Commemoration of Husayn ibn Ali
The Day of Ashura is commemorated by the Shia society as a day of mourning for the death of Husayn ibn Ali, the grandson of Muhammad at the Battle of Karbala. The commemoration of Husayn ibn Ali has become a national holiday and all ethnic and religious communities participate in it.
Some say that a pilgrimage to Karbala and Husayn's shrine therein has the merit of a thousand pilgrimages to Mecca
The Shia view of Husayn
The Shia regard Husayn as an Imam (which is considered as a divine spiritual leader appointed by God) and a martyr. He is believed to be the third of the Imams from the Ahl al-Bayt which are supposed to succeed Muhammad and that he set out on his path in order to save the religion of Islam and the Islamic nation from annihilation at the hands of Yazid.
The traditional narration "Every day is Ashura and every land is Karbala Karbala
Sayings of Muhammad about Husayn ibn Ali
· Hasan and Husayn are the masters of the youth of Paradise and Fatimah is the master of their women.
· Husayn is from me and I am from him.
· Muhammad looked towards Ali, Fatimah, Hasan and Husayn and said, "I am at war with those who fight you and in peace with those who please you."
Sayings of notable non-Muslim people about him
· ((The historical progress of Islam, according to Gandhi, is not the legacy of the Muslim sword but a result of sacrifices of Muslim saints like Husain.))
· Edward Gibbon: ((In a distant age and climate, the tragic scene of the death of Hosein will awaken the sympathy of the coldest reader.))
· Charles Dickens: ((If Husain fought to quench his worldly desires, (as alleged by certain Christian critics) then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam.))
FAMILY
Husayn ibn Ali was the son of Ali, Muhammad's cousin, and his wife Fatimah, the daughter of Muhammad and his first wife Khadijah bint Khuwaylid. Husayn ibn Ali and his brother Hasan ibn Ali were regarded by Prophet Muhammed as his own sons due to his love for them and as they were the sons of his daughter Fatima and he regarded her children and descendants as his own children and descendants, and he said "Every mothers children are associated with their father except for the children of Fatima for I am their father and lineage" Thus only the descendants of Fatima are the descendants and progeny of the Prophet and his Ahlul Bayt.
Husayn ibn Ali was married to four women, Rubab bint Imra al-Qais with whom he fathered Ali al-Asghar ibn Husayn and Sukayna bint Husayn, Layla bint Abi Murrah al-Thaqafi mother of Ali al-Akbar ibn Husayn, Umm Ishaq bint Talhah, the widow of Hasan ibn Ali, mother of Fatimah bint Husayn. From his wife Shahrbanu he fathered Ali ibn Husayn whose descendants were the Shia Imamah. Other children include Sakinah bint Husayn and Fatema Sugra bint Husayn.
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The Battle of Karbala took place on Muharram 10, in the year 61 of the Islamic calendar (October 10, 680) in Karbala, in present day Iraq. On one side of the highly uneven battle were a small group of supporters and relatives of Muhammad's grandson Husain ibn Ali, and on the other was a large military detachment from the forces of Yazid I, the Umayyad caliph, whom Husain had refused to recognise as caliph. Husain and all his supporters were killed, including Husain's six months old infant son, and the women and children were taken as prisoners. The dead are regarded as martyrs by Muslims, and the battle has a central place in Shi'ah history and tradition, and has frequently been recounted in Shi'ah Islamic literature.
The Battle of Karbala is commemorated during an annual 10-day period held every Muharram by the Shi'ah as well as many Sunnis, culminating on its tenth day, Ashura.
The rule of the third Caliph Uthman ibn Affan concluded with a violent uprising. This uprising ended with the assassination of Uthman and for many days rebels seized and occupied the city of Medina. Under the overwhelming pressure of the Ummah, Ali ibn Abu Talib was elected as the fourth Caliph with massive numbers of people swearing their allegiance to him. His immediate steps were to ensure the unity of Muslims. He issued the orders of not attacking the rebels until order was restored. The governor of Syria, Muawiya, kinsman to the murdered Caliph Uthman, refused allegiance to Ali and revolted against him, using his cousin's unpunished murder as a pretext. This resulted in armed confrontations between the Islamic Caliph Ali ibn Abu Talib and Muawiya. Practically, the Muslim world became divided. At the death of Ali ibn Abu Talib, his elder son Hasan ibn Ali succeeded him but soon signed a treaty with Muawiya to avoid further bloodshed. Muawiya remained the ruler of Syria. Prior to his death, Muawiya was actively plotting a major deviation from Islamic norms. He was establishing his son Yazid I as the next ruler hence establishing dynastic rule for the first time in Islam. This was a move which was considered unacceptable by some leaders of the ummah including the younger son of Ali ibn Abu Talib, Husain ibn Ali.
The majority of Muslims were observing the conduct of the leaders of prominent companion families, namely, Abdullah Ibn Abbas, Abdullah Ibn Zubair, Abdullah Ibn Omar, Husain ibn Ali and Abdu'l-Rahman ibn Abu Bakr. In his written instructions to Yazid, Muawiya suggested specific strategies for each one of them. Muawiya warned Yazid specifically about Husain ibn Ali, since he was the only blood relative of the prophet Muhammad. Yazid was successful in coercing Abdullah ibn Abbas, Abdullah Ibn Omar and Abdu'l-Rahman ibn Abu Bakr. Abdullah Ibn Zubair took refuge in Mecca. Husain ibn Ali believed the appointment of Yazid as the heir of the Caliphate would lead to hereditary kingship, which was against the original political teachings of Islam. Therefore, he resolved to confront Yazid.
Muawiya I died on Rajab 22, 60 AH (680 CE). In violation of Islamic tradition and his own written agreement with Hasan ibn Ali, Muawiya I appointed his son Yazid as his successor, converting the Caliphate into a dynasty. Few notables of the Islamic community were crucial to lending some legitimacy to this conversion of Caliphate into a dynasty, even people like Said ibn Uthman and Al Ahnaf ibn Qays denounced his Caliphate. Husain ibn Ali was the most significant threat to this dynastic rule, since he was the only living grandson of the prophet Muhammad. Yazid instructed his Governor Walid in Medina to force Husain ibn Ali to pledge allegiance to Yazid. Husain refused it and uttered his famous words that "Anyone akin to me will never accept anyone akin to Yazid as a ruler." Husain departed Medina on Rajab 28, 60 AH (680 CE), two days after Walid's attempt to force him to submit to Yazid I's rule. He stayed in Mecca
It is mainly during his stay in Mecca
Husain's representative to Kufa, Muslim ibn Aqeel was welcomed by the people of Kufa, and most of them swore allegiance to him. After this initial observation, Muslim ibn Aqeel wrote to Husain Ibn Ali that the situation in Kufa was favorable. However, after the arrival of the new Governor of Kufa, Ubayd-Allah ibn Ziyad, the scenario changed. Muslim ibn Aqeel and his host, Hani ibn Urwa, were executed on Dhu al-Hijjah 9, 60AH (September 10, 680 CE) without any considerable resistance of the people. This shifted the loyalties of the people of Kufa, in favor of Yazid against Husain ibn Ali. Husain ibn Ali also realized a deep conspiracy that Yazid had appointed `Amr ibn Sa`ad ibn al As as the head of an army, ordering him to take charge of the pilgrimage caravans and to kill al Husain ibn Ali wherever he could find him during Hajj, and hence decided to leave Mecca on 08th Dhu al-Hijjah 60 AH (12 September 680 AD), just a day before Hajj and was contented with Umrah, due to his concern about potential violation of the sanctity of the Kaaba. He delivered a famous sermon in Kaaba highlighting his reasons to leave that he didn't want the sanctity of Kaaba to be violated, since his opponents had crossed any norm of decency and were willing to violate all tenets of Islam.
When Husain ibn Ali was making his mind to leave for Kufa, Abd-Allah ibn Abbas and Abdullah ibn Zubayr held a meeting with him and advised him not to move to Iraq, or, if he was determined to move, not to take women and children with him in this dangerous journey. Husain ibn Ali, however, had resolved to go ahead with his plan. He gave a speech to people the day before his departure and said:
"... The death is a certainty for mankind, just like the trace of necklace on the neck of young girls. And I am enamored of my ancestors like eagerness of Jacob to Joseph ... Everyone, who is going to devote his blood for our sake and is prepared to meet Allah, must depart with us..."
On their way to Kufa, the small caravan received the sad news of execution of Muslim ibn Aqeel and the indifference of the people of Kufa. Instead of turning back, Husain decided to continue the journey and sent Qais ibn Musahhar al-Saydavi as messenger to talk to the nobles of Kufa. The messenger was captured in the vicinity of Kufa but managed to tear the letter to pieces to hide names of its recipients. Just like Muslim ibn Aqeel, Qais ibn Musahhar was executed.
The Events of Battle
Husain and his followers were two days away from Kufa when they were intercepted by the vanguard of Yazid's army; about 1000 men led by Hurr ibn Riahy. Husain asked the army, "With us or against us?" They replied: "Of course against you, oh Aba Abd Allah!" Husain ibn Ali said: "If you are different from what I received from your letters and from your messengers then I will return to where I came from." Their leader, Hurr, refused Husain's request to let him return to Medina. The caravan of the Mohammad's family arrived at Karbala
Ubayd-Allah ibn Ziyad appointed Umar ibn Sa'ad to command the battle against Husain ibn Ali. At first Umar ibn Sa'ad rejected the leadership of the army but accepted after Ibn Ziyad threatened to take away the governorship of Ray city and put Shimr ibn Zil Jawshan in his place. Ibn Ziyad also urged Umar ibn Sa'ad to initiate the battle on the sixth day of Moharram.
Umar ibn Sa'ad moved towards the battlefield with an 80,000-strong army and arrived at Karbala
Ibn Ziyad sent a brief letter to Umar ibn Sa'd that commanded, "Prevent Husain and his followers from accessing water and do not allow them to drink a drop [of water]. Ibn Sa'ad followed the orders, and 5000 horsemen blockaded the Euphrates. One of Husain's followers met Umar ibn Sa'ad and tried to negotiate some sort of access to water, but was denied. The water blockade continued up to the end of the battle on Muharram 10th (October 10, 680 CE).
Umar ibn Sa'ad received an order from Ibn Ziyad to start the battle immediately and not to postpone it further. The army started advancing toward Husain's camp on the afternoon of Muharram 9th. At this point Husain sent Abbas ibn Ali to ask Ibn Sa'ad to wait until the next morning, so that he and his men could spend the night praying. Ibn Sa'ad agreed to the respite.
On the night before the battle, Husain gathered his men and told them that they were all free to leave the camp in the middle of the night, under cover of darkness, rather than face certain death if they stayed with him. None of Husain's men defected and they all remained with him. Husain and his followers held a vigil and prayed all night.
Day of Battle
On Muharram 10th, also called Ashura, Husain ibn Ali completed the morning prayers with his companions. He appointed Zuhayr ibn Qayn to command the right flank of his army, Habib ibn Muzahir to command the left flank and his half-brother Abbas ibn Ali as the standard bearer. There is controversy regarding the date for the day of Ashura in the Gregorian Calendar. October 10 is a calculated date through calculators. These calculators however, are not always correct. According to the book Maqtal al Husain, Muharram 9th is October 12, 680; if that book is correct Muharram 10th was October 13, 680 A.D.
Husain ibn Ali's companions numbered 32 horsemen and 40 infantrymen. Husain rode on his horse Zuljenah.
Husain ibn Ali called the people around him to join him for the sake of Allah and to defend Muhammad's family. His speech affected Hurr ibn Yazid Al-Riyahi, the commander of the Tamim and Hamdan tribes who had stopped Husain from his journey. He abandoned Umar ibn Sa'ad and joined Husain's small band of followers.
On the other side, Yazid had sent Shimir (his chief commander) to replace Umar ibn Sa'ad as the commander.
Umar ibn Sa'ad advanced and fired an arrow at Husain ibn Ali's army, saying: "Give evidence before the governor that I was the first thrower." Ibn Sa'ad's army started showering Husain's army with arrows. Hardly any men from Husain ibn Ali's army escaped from being shot by an arrow. Both sides began fighting. Successive assaults resulted in the death of a group of Husain ibn Ali's companions.
The first skirmish was between the right flank of Imam Husain's army with the left of the Syrian army. A couple of dozens men under the command of Zuhayr ibn Qain fought heroically and repulsed the initial infantry attack and in the process destroyed the left flank of the Syrian army which in disarray collided with the middle of the army. Seeing this, the Syrian army quickly retreated and broke the pre-war verbal agreement of not using arrows and lances. This agreement was made in view of the small number of Husain ibn Ali's companions. Umar ibn Sa'ad on advice of 'Amr ibn al Hajjaj ordered his army not to come out for any duel and to attack Husain ibn Ali's army together.
`Amr ibn al-Hajjaj attacked Husain ibn Ali's right wing, but the men were able to maintain their ground, kneeling down as they planted their lances. They were thus able to frighten the enemy's horses. When the horsemen came back to charge at them again, Husain's men met them with their arrows, killing some of them and wounding others. `Amr ibn al-Hajjaj kept saying the following to his men, "Fight those who abandoned their creed and who deserted the jam`a!" Hearing him say so, Husain ibn Ali said to him, "Woe unto you, O `Amr! Are you really instigating people to fight me?! Are we really the ones who abandoned their creed while you yourself uphold it?! As soon as our souls part from our bodies, you will find out who is most worthy of entering the fire!
In order to prevent random and indiscriminate showering of arrows on Husain ibn Ali's camp which had women and children in it, Husain's followers went out to single combats. Men like Burayr ibn Khudhayr, Muslim ibn Awsaja and Habib ibn Mazahir were slain in the fighting. They were attempting to save Husain's life by shielding him. Every casualty had a considerable effect on their military strength since they were vastly outnumbered by Yazid I's army. Husain's companions were coming, one by one, to say goodbye to him, even in the midst of battle. Almost all of Husain's companions were killed by the onslaught of arrows or lances.
After almost all of Husain's companions were killed, his relatives asked his permission to fight. The men of Banu Hashim, the clan of Muhammad and Ali, went out one by one. Ali al Akbar ibn Husain, the middle son of Husain ibn Ali, was the first one of Hashemite who received permission from his father.
Casualties from Banu Hashim were sons of Ali ibn Abi Talib, sons of Hasan ibn Ali, a son of Husain ibn Ali, a son of Abdullah ibn Ja'far ibn Abi-Talib and Zaynab bint Ali, sons of Aqeel ibn Abi Talib, as well as a son of Muslim ibn Aqeel. There were seventy-two Hashemites dead in all (including Husain ibn Ali).
Abbas ibn Ali advanced toward Euphrates branch along a dyke. Abbas ibn Ali continued his advance into the heart of ibn Sa'ad's army. He was under heavy shower of arrows but was able to penetrate them and get to the branch leaving heavy casualties from the enemy. He immediately started filling the water skin. In a remarkable and immortal gesture of loyalty to his brother and Muhammad's grandson he did not drink any water despite being severely thirsty. He put the water skin on his right shoulder and started riding back toward their tents. Umar ibn Sa'ad ordered an outright assault on Abbas ibn Ali saying that if Abbas ibn Ali succeeds in taking water back to his camp, we will not be able to defeat them till the end of time. A massive enemy army blocked his way and surrounded him. He was ambushed from behind a bush and his right arm was cut off. Abbas ibn Ali put the water skin on his left shoulder and continued his way but his left arm was also cut off. Abbas ibn Ali now held the water skin with his teeth. The army of ibn Sa'ad started shooting arrows at him, one arrow hit the water skin and water poured out of it, now he turned his horse back towards the army and charge towards them but one arrow hit his eyes and someone hit a gurz on his head and he fell off the horse.In his last moments when Abbas ibn Ali was wiping the blood in his eyes to enable him to see Husain's face, Abbas ibn Ali said not to take his body back to the camps because he had promised to bring back water but could not and so could not face Bibi Sakinah, the daughter of Husain ibn Ali. Then he called Imam Husain, "brother" for the first time in his life. Before the death of Abbas, Husain ibn Ali said: "Abbas your death is like the breaking of my back".
Husain ibn Ali told Yazid's army to offer him single battle, and they gave his request. He killed everybody that fought him in single battles. He frequently forced his enemy into retreat, killing a great number of opponents. Husain and earlier his son Hazrat Ali Akbar were the two warriors who penetrated and dispersed the core of Ibn-Saad's army (Qalb-e-Lashkar), a sign of extreme chaos in traditional warfare.
Imam Husain advanced very deep in the back ranks of the Syrian army. When the enemies stood between him and the tents he shouted:
"Woe betide you oh followers of Abu Sufyan's dynasty! If no religion has ever been accepted by you and you have not been fearing the resurrection day then be noble in your world, that's if you were Arabs as you claim."
Then his enemies invaded back toward him.
They continuously attacked each other, Until his numerous injuries caused him to stay a moment. At this time he was hit on his forehead with a stone. He was cleaning blood from his face while he was hit on the heart with arrow and he said: "In the name of Allah, and by Allah, and on the religion of the messenger of Allah." Then he raised his head up and said: "Oh my God! You know that they are killing a man that there is son of daughter of a prophet on the earth except him." He then grasped and pulled the arrow out of his chest, which caused heavy bleeding.
He became very weak and stopped fighting. The soldiers approaching him gave up confrontation, seeing his position. One soldier, however, walked up to Imam Husain and hit him on his head with his sword.
The enemies hesitated to fight Imam Husain, but they decided to surround him. At this time Abd-Allah ibn Hassan, an underage boy, escaped from the tents and ran to Husain. When a soldier intended to slay Husain, Abd-Allah ibn Hassan defended his uncle with his arm, which was cut off. Imam Husain hugged Abd-Allah, but the boy was already hit by an arrow.
Imam Husain got on his horse and tried to leave, but Yazid's army continued pursuit. According to Shia tradition, a voice came from skies stating: "We are satisfied with your deeds and sacrifices." Husain then sheathed his sword and tried to get down from the horse but was tremendously injured and so the horse let him down. He then sat against a tree.
Umar ibn Sa'ad ordered a man to dismount and to finish the job. Khowali ibn Yazid al-Asbahiy preceded the man but feared and did not do it. Then Shimr ibn Dhiljawshan dismounted his horse and cut Husain's throat with his sword whilst Husain was prostrating to Allah. Just before his throat was about to be cut, Imam Husain asked Shimr ibn Dhiljawshan, "Have you done your prayers today?" and this shocked Shimr because he did not expect anyone in the position of Husain to ask about such a question. Lanti Shimr ibn Dhiljawshan was saying: "I swear by God that I am raising your head while I know that you are grandson of the messenger of Allah and the best of the people by father and mother" when he raised head of Husain ibn Ali on a spear. The ibn Sa'ad's men looted all the valuables from Husain's body.
Another Report
While Imam Husain was taking rest against the tree, Shimr knew that Imam Husain was unable to fight and sent one of his men to go and kill him. The man went and seeing Imam Husain's eyes,he got extremely scared and ran back to his camp. When Shimr asked why he had not killed Imam Husain, the man replied that looking into his eyes he saw prophet Muhammad. Angrily, Shimr sent another man. This one was so frightened that he droped his sword and ran back to his camp. This time when Shimr asked him why he had not killed him, he said he saw into his eyes and saw the angry look of Ali ibn Abi Talib. Shimr was angry, said that he would have to do it himself and wearing his armor, he went to where Imam Husain was. Using his iron boots he kicked Imam Husain in the ribs. Imam Husain fell to the floor, when Shimr disrespected and sat on top of him. Using a blunt knife, he rugged 12 times against Imam Husain's throat. While his head was on the floor, Shimr removed his head from his body.
The army of Ibn Sa'ad rushed to loot the tents. The daughters of Mohammad's family were expelled from the tents, unveiled and barefooted, while weeping and crying for their slain relatives. The army set all the tents on fire. The women were asking: "By Allah, will you make us pass the site of the murder of Husain?" And when they saw the martyrs and wailed. Then Sakinah bint Husain (Death, 117 AH) embraced her father's body until some people dragged her away.
Umar ibn Sa'ad called volunteering horsemen to trample Imam Husain's body. Ten horsemen trampled his body such that his chest and back were ground.
According to Shia tradition, it is believed that Imam Husain's body was martyred but his 'noor' (light) and Imamat were passed on to his son Ali who became Imam Ali Zainul Abideen (Sahifa-e-Sajjadiya is a collection of his supplications).
Aftermath
Umar ibn Sa'ad sent Husain's head to ibn Ziyad on Ashura afternoon and ordered to sever heads of his comrades to send them to Kufa. The heads were distributed to various tribes enabling them to gain favor of ibn Ziyad. Ibn Sa'ad remained in Karbala
After ibn Sa'ad's army went out of Karbala
On Muharram 11 (October 11, 680 CE), all captives including all women and children were then loaded onto camels with neither saddle nor shade and were moved toward Kufa. As they approached Kufa, its people gathered to see them. Some women of Kufa gathered veils for them upon knowing that they are relatives of Muhammad. Among the captives were Hazrat Ali ibn Husain, who was gravely ill, as well as Hazrat Hassan ibn Hassan al-Muthanna, who was seriously injured in the battle of Karbala
Zaynab bint Ali pointed at the people to be quiet. Then she addressed the people of Kufa:
"The praise is exclusively attributed to Allah. And greetings to my father (grand father), Muhammad, and to his pure and benevolent family. And then, Oh people of Kufa! Oh deceitful and reneger people! Do you weep? So let tears not be dried and let groans not be finished. ... Beware, such a bad preparation you have made for yourself that Allah became furious of you and you will be at punishment forever. Do you weep and cry? Yes, by Allah, do weep numerously and do laugh less! Since you brought its shame and fault on yourself and you will not be able to cleanse it forever. ..."
During the journey from Karbala to Kufa, and from Kufa to Damascus , Husain's sister Zaynab bint Ali and Umm-Kulthoom bint Ali, and son Ali ibn Husain gave various speeches that exposed the truth about Yazid and told the Muslim world of the various atrocities committed in Karbala
The prisoners were held in Damascus Damascus Syria and parts of Iraq , Yazid ordered their release and return to Medina
Sources:
Primary sources
The first historian to systematically collect the reports of eyewitnesses of this event was Abi Mikhnaf (died in 157 AH/774 CE) in a work titled "Kitab Maqtal Al-Husayn". Abi Mikhnaf's original seems to have been lost and that which has reached today has been transmitted through his student Hisham Al-Kalbi (died in 204 AH.) There are four manuscripts of the Maqtal, located at Gotha (No. 1836), Berlin (Sprenger, Nos. 159–160), Leiden (No. 792), and St. Petersburg
Rasul Jafarian has counted five primary sources that are now available. Among the original works on maqātil (pl. of maqtal or place of death / martyrdom and hence used for books narrating the incident of Karbalà) the ones that could be relied upon for reviewing the Karbala happenings are five in number. All these five maqtals belong to the period between the 2nd century AH (8th CE) and the early 4th century AH (10th CE). These five sources are the Maqtal al-Husayn of Abu Mikhnaf, the Maqtal al-Husayn of Ibn Sa'd -Sunni Historian-, the Maqtal al-Husayn of Baladhuri -Sunni Historian-, the Maqtal al-Husayn of Dinawari, and the Maqtal al-Husayn of Ibn A'tham.
Commemorations
Shia Muslims commemorate the Battle of Karbala every year in the Islamic month of Muharram. The mourning begins on the first day of the Islamic Calendar and then reaches its climax on Muharram 10, the day of the battle, known as Ashurah. It is a day of Majlises, public processions, and great grief. Men and women chant and weep, mourning Husain ibn Ali, his family, and his followers. Speeches emphasize the importance of the values the sacrifices Husain ibn Ali made for Islam. Shia mourners in countries with a significant Shi'a majority flagellate themselves with chains or whips, usually causing bleeding. This mainly takes place in countries such as Pakistan and Iraq and the villages and poorer areas of Iran. Most Shias show grievances, however, through weeping and beating their chests with their hands in a process called Lattum while one recites a Latmyah . Forty days after Ashurah, Shias mourn the death of Husain ibn Ali in a commemoration called Arba'een.
In South Asia, the Battle of Karbala has inspired a number of literary and non-musical genres, such as the marsiya, noha, and soaz.
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Ali ibn al-Husayn Zayn al-'Abidin
‘Alī ibn Al-Husayn (approximately 6 January 659 – 20 October 712) known as Zayn al-‘Ābidīn ("Beauty/Best of the Worshippers") was a great-grandson of Muhammad, as well as the fourth Shī‘ah Imām (the third Imām according to Ismā‘ilīs). His mother was Shahrbānū and his father was Ḥusayn ibn ‘Alī. His brothers include ‘Alī al-Aṣghar ibn Ḥusayn and ‘Alī al-Akbar ibn Ḥusayn. He is also referred to as Imām al-Sajjad "the Prostrating Imām" and Sayyid as-Sājjadīna wa r-Rāki‘īn "Leader of Those who Prostrate and Bow".
Alī ibn Ḥusayn was born on 15th Jamad ul-Awwal or 5th Shabaan 38 AH (654) in Medina. His father, Husayn ibn ‘Alī, was a grandson of prophet Muhammad. His brothers were Ali al-Akbar and Ali al-Asghar. His sisters were Sakinah (Fatima al-Kubra) bint Husayn, Fatima al-Sughra bint al-Husayn and Ruqayyah.
He dedicated his life to learning and became an authority on prophetic traditions and Sharia. He is regarded as the source of the third holiest book in Shī‘ah Islam after the Qur'an and the Nahj al Balagha: the Saḥīfa al-Sadjadiyya, commonly referred to as the Psalms of the Household of Muhammad. ‘Alī ibn Ḥusayn had many supporters such as Sa‘īd ibn Jubayr.
He was beside his father right from the moment of his migration towards Karbala
“You are the only memorial remnant of this family and the Imam after Hussain ibn Ali and you are the guardian of all of us. Your divine mission is to convey the message of the martyrs to the people.”
Although a segment of the people who are unaware consider Ali ibn Hussain to be a sick, invalid, handicapped, and a weak person. But they are seriously mistaken because the illness of Ali ibn Hussain was an expedience and policy of Allah, so that he may remain safe from the harm of the enemy's sword, and become the living history of Karbala
He was the only one of the sons of Hussain whose life was spared during the massacre at Karbala
At the Battle of Karbala on the day of Ashura, Hussain ibn Ali and most of his family were killed. Zayn al-Abidin survived because he was too sick to fight, and was bedridden. Afterwards, he was taken prisoner by the Umayyad forces and transported to Damascus where he was made a prisoner of the Caliph, Yazid I. After some years, he was freed, and returned to Medina
‘Alī ibn al-Husayn, along with the left behind families of the fallen, was besieged by the enemy, came out on the morning of 11 Muharram, 61 AH. They had chained his hands and feet with a set of chains called al-Jameaa and placed the heads of the dead in front of him so that his sorrow and grief was increased, and those chains made big scars and marks on his body; and it was seen by his sons when they were washing him before burial; and they saw these scars and marks – how painful it was and how it was marked.
The family of ‘Alī ibn al-Ḥusayn, as against the concept of a group who think they were defeated, where ever they set foot, they would announce the success of their revolution and the defeat of Yazid. It was Damascus
Yazid had given the Imam his freedom to return to his home in Medina out of guilt and fear regarding what he did to prophet's family in Karbala
To save his crown, Yazid turned to using force. He decided to kill anyone who opposed him. The Imam had to place himself in such a position that no one could say that he was also amongst those plotting to overthrow Yazid. Otherwise, the Imam would not be able to complete the mission of saving Islam from its enemies. He would either be imprisoned again or even be killed. Who would then be there to serve Islam the way Allah wished it to be served?
When martyrdom was necessary to keep Islam alive, Imam Husain publicly opposed Yazid I and was killed as a result.
He held regular mourning session in his house. Those who attended these sessions would then be served with food in the name of his father, Imam Husain. Imam Zainul Abidin through such mourning sessions let the world know the reason why it was necessary for Imam Husain to sacrifice his life but not accept Yazid as the rightful ruler of the Muslims.
The one most important thing that the Imam did after returning from Damascus
The plot of Yazid and his family of Bani Umayyah to rule the Muslim areas.
In this way through mourning for his father and praying to Allah.
The greatest result of the Imam's decision to lead a quiet life was: the government became sure that he was not going to be dangerous to them. They, therefore, left him alone.
What the government failed to understand was that Imam Zainul Abidin opposed them.
By being left on his own, not only did the Imam widen the horizons of Islam, but also found a place for himself to let the Muslims community see for themselves who truly was the representative of the Prophet. This was a very important job to be done by the Imam.
The effect of the teaching and the pure life-style of the Imam was such that he came to be regarded as an excellent person and an authority of the religion of Islam.
By the time the Bani Umayyah realised the wisdom of Imam Zainul Abidin's approach to establish Islam through the memory of his father and prayers of Allah, it was too late. Without the knowledge of the government the Imam had raised his position in the Muslims community so high that none of the rulers could reach, with all their wealth and power.
PIETY
One of the special features of Ali ibn al-Husayn's character was his piety and abstinence.
Muhammad al-Baqir, the son of Zayn al-‘Ābidīn (‘Alī ibn Ḥusayn) and the fifth Shi’ah Imam, said
“ One day I happened to see my father, I saw him (completely) immersed and (thoroughly pre occupied) in the prayers and with all the attention towards Allah. His color was faded and his eyes were sore and red due to weeping, his feet were swollen by (prostration) and legs, and knees had developed corns. I said humbly "Oh father, why do you lose your self control during the prayers and put yourself in such an inconvenience and discomfort?" My father wept and said, "Oh son however and whatsoever amount of prayers I perform even then it is meager and very little as compared to the prayers of your grandfather, Ali ibn Abi Talib."
‘Alī ibn Ḥusayn resided in Medina Medina
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Muhammad al-Baqir
Muḥammad ibn ‘Alī al-Bāqir (676-733 AD or 1 Rajab 57 AH – 7 Dhu al-Hijjah 114 AH) was the Fifth Imām to the Twelver Shi‘a and Fourth Imām to the Ismā‘īlī Shī‘a. His father was the previous Imām, ‘Alī ibn Ḥusayn, and his mother was Fatimah bint al-Hasan. He is revered by Shi'a Muslims for his religious leadership and highly respected by Sunni Muslims for his knowledge and Islamic scholarship as a leading jurist of Madinah, the City of the Prophet.
Muhammad al-Baqir was born on the 1st of the month of Rajab, 57th Hijra, in the city of Medina
Because of his resemblance to his great-grandfather he was named Muhammad, because of it that he analyzed the knowledge and made manifest its secrets he became known with the title of al-Baqir.
He was the first Imam whose lineage ascended and reached the Islamic prophet Muhammad both from the paternal and maternal sides.
His life history can be divided into two parts:
· the period before his Imamate, led in Medina
· the Period of Imamate, which stretched up to 20 years and is counted as the duration of his propagation and dissemination of Islamic knowledge and wisdom.
Imam Muhammed al-Baqir was awarded the title Baqir al-'Ulum "Revealer of Knowledge" because of his ample religious and judicial knowledge and his enthusiasm to teach others.
Imam Muhammad al-Baqir’s son, Imam Ja'far as-Sadiq, was his student and benefited from his knowledge. He founded the precursor of Shī‘ah jurisprudence. Many historians like Yakubi asserts that the Imam split open knowledge, that He scrutinized it and examined the depths of it so that it can be spread to all people truly and correctly. In his life of respectable and scholarly retirement at Madina, the Imam was frequently called upon to explain particular teachings in regard to Imamat. A synopsis of his teaching in the Ma’athirul-Baqir is given in Cannon Sell’s Ithna Ashariya, an interesting part of which may well be quoted, as it shows the emphasis at this early period on the intellectual and spiritual character of the Imamat.
While in Medinah Imam Muhammed al-Baqir continued with the progress of the schools of theology opened up on his advice and with the support of the companions of Ahlulbayt. It is noted by many historians that until the death of The 5th Imam there were 25000 students in these schools learning Fiqh, Theology and Islamic science. It was at this time that 400 books of Hadith were compiled by the students of these school under the guidance of Imam Muhammed al-Baqir.
Despite his aversion to politics, the Umayyad rulers harassed Muhammad al-Baqir for fear of his popularity and influence. This was the time when the early discussions and differences in the community surrounded the question of who has the right to rule. The actions of his brother and other kinsmen made them distrust him. Numerous Shia individuals and delegations from Kufa traveled to Medina under the cover of the Hajj ritual to attend al-Baqir's teaching and to ask him specific questions.
Muhammad al-Baqir was poisoned by the order of Hisham ibn Abd al-Malik on 7 Dhu al-Hijjah 114 at the age of 57 years. His body was buried beside the graves of other Imams in the graveyard of Jannatul Baqee'. The more the Ummayad Government learnt about The Imam’s prestige and popularity, the more intolerable his existence became. At last they resorted to the same soundless weapon, poison which used to be applied by the cunning monarchs quite often to eliminate their opponents or suspects. A saddle was presented to the Imam in which poison was applied most skilfully. When he mounted on it the poison effected his whole body. After few days in pain the Imam expired on 7th of Dhu al-Hijjah 114 Hijri.
According to his Will he was shrouded in three pieces of cloth. These included a Yamani sheet which he used to put on Friday prayers and a shirt which he always wore. He was laid to rest underneath the same dome in Jannatul Baqee where Imam Hasan ibn Ali and Imam Zayn al-Abidin were buried.
Sayings:
"Our followers are of three kinds, one who follows us but depends on others, one who is like a glass involved in his own reflections, but the best are those who are like gold, the more they suffer the more they shine".
”I admonish you regarding five things; if you are wronged, do not commit wrong doing to others, if you are betrayed, do not betray anyone, if you are called a liar, do not be furious, if you are praised, do not be jubilant, if you are criticised do not fret and think of what is said in criticism, if you find in yourself what is criticised about you, then you are falling down in the eyes of God; when you are furious about the truth, it is much greater calamity then your falling down in the eyes of the people. And if you are opposite of what is said (in criticism) about you, then it is a merit you acquired without having to tire yourself in obtaining it”.
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Ja'far al-Sadiq
Jafar ibn Muhammad al-Sādiq (702–765 C.E. or 17th Rabī‘ al-Awwal 83 AH – 25th Shawwāl 148 AH) was a descendant of Muhammad and a prominent Muslim jurist. He is revered as an Imam by the adherents of Shi'a Islam and as a renowned Islamic scholar and personality by Sunni Muslims. The Shi'a Muslims consider him to be the sixth Imam or leader and spiritual successor to Muhammad. The internal dispute over who was to succeed Ja'far as Imam led to schism within Shi'a Islam. Al-Sadiq was celebrated among his brothers and peers and stood out among them for his great personal merits. He is highly respected by both Sunni and Shi'a Muslims for his great Islamic scholarship, pious character, and academic contributions.
Although he is perhaps most famous as the founder of Shi'a Islamic fiqh, known as Ja'fari jurisprudence, he had many other accomplishments. He was the teacher of many subsequent Muslim scholars such as the founders of both Sunni and Shi'a Islamic schools of jurisprudence. As well as being considered an Imam of the Shi'a, he is revered by the Naqshbandi Sunni Sufi chain. He was a polymath: an astronomer, alchemist, Imam, Islamic scholar, Islamic theologian, writer, philosopher, physician, physicist and scientist.] He was also the teacher of the famous chemist, Jābir ibn Hayyān (Geber), and of Abū Ḥanīfa, the founder of the Hanafi school of Sunni Islamic jurisprudence.
Ja'far al-Sadiq was born in Medina to Umm Farwah bint Al-Qasim ibn Muhammad ibn Abi Bakr on 20 April 702 AD (17 Rabi' al-Awwal, 83 AH).
Ja'far ibn Muhammad has three titles; they are As-Sadiq, Al-Fadil, and At-Tahir. His father, Muhammad al-Baqir is considered by the Shi'a to be the fifth Shi’a Imam. His mother, Umm Farwah, was the grand-daughter of Muhammad ibn Abi Bakr, who was the son of Abu Bakr, the first Rashidun Caliph in Islam as considered by Sunnis.
Ja'far al-Sadiq was 34 years old when his father was poisoned upon which, according to Shi'a tradition, he inherited the position of Imam.
Ja'far married Fatima Al-Hasan, a descendant of Hasan ibn Ali, who bore him two sons Isma'il ibn Jafar (the Ismaili Imām-designate) and Abdullah al-Aftah.
Following his wife's death Al-Sadiq purchased a slave of Berber origin named Hamidah Khātūn, freed her, trained her as an Islamic scholar, and then married her. She bore Mūsá al-Kāżim (the seventh Shi’ah Imam) and Muhammad al-Dibaj and was revered by the Shī‘ah, especially by women, for her wisdom. She was known as Hamidah the Pure. Imam Ja'far al-Sadiq used to send women to learn the tenets of Islam from her, and used to remark about her, "Hamidah is pure from every impurity like the ingot of pure gold."
Scholar
As a child, Ja'far Al-Sadiq studied under his grandfather, Zayn al-Abidin. After his grandfather's death, he studied under and accompanied his father, Muhammad al-Baqir, until Muhammad al-Baqir died in 733.
Ja'far Al-Sadiq became well versed in Islamic sciences, including Qur'an and Hadith. In addition to his knowledge of Islamic sciences, Ja'far Al-Sadiq was also an adept in natural sciences, mathematics, philosophy, astronomy, anatomy, alchemy and other subjects.
The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja'far Al-Sadiq's most prominent student. Ja'far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views.
Abū Ḥanīfa was an Islamic scholar and Jurist. He was a student of Ja'far Al-Sadiq, as was Malik ibn Anas, who quotes 12 hadiths from Jafar Sadiq in his famous Al-Muwatta.
Allamah ash-shibli writes in his book Siratu'n- Nu'man: "Abu Hanifah remained for a considerable period in the attendance of Ja'far as-Sadiq, acquiring from him a great deal of precious research on fiqh and hadith. Both the sects – Shi'ah and Sunni – believe that the source of Abu Hanifah's knowledge was mostly derived from his association with Ja'far as-Sadiq." He devoted his whole life to the cause of religious preaching and propagation of the teachings of Muhammed and never strove for power.
Ja'far Al-Sadiq is also cited in a wide range of historical sources, including al-Tabari, al-Yaqubi and Al-Masudi. Al-Dhahabi recognizes his contribution to Sunni tradition and Isma’ili scholars such as Qadi al-Nu'man recorded his traditions in their work.
· Scholars believed to have learned extensively from Ja'far Al-Sadiq:
· Sunni scholars who either attended Ja'far Al-Sadiq's lectures or learnt from him:
· Others that attended lectures by Ja'far Al-Sadiq:
Jurisprudence
Ja'far al-Sadiq developed Ja'fari jurisprudence at about the same time its Sunni legal fiqh counterparts were being codified. It was distinguished from Sunni law "on matters regarding inheritance, religious taxes, commerce, and personal status."
Under the Umayyad rulers
Ja'far Al-Sadiq lived in violent times. Ja'far Al-Sadiq was considered by many Shia (follower) of 'Ali ibn Abi Talib to be the sixth Shi'a imam, however, the Shi'ahs were considered heretics and rebels by the Umayyad caliphs. Many of Ja'far Al-Sadiq's relatives had died at the hands of the Umayyad. Shortly after his father's death, Ja'far Al-Sadiq's uncle, Zayd ibn Ali led a rebellion against the Umayyads. Ja'far Al-Sadiq did not participate, but many of his kinsmen, including his uncle, were killed, and others were punished by the Umayyad caliph. There were other rebellions during these last years of the Umayyad, before the Abbasids succeeded in grasping the caliphate and establishing the Abbasid dynasty in 750 CE, when Ja'far Al-Sadiq was 48 years old.
Muhammad al-Baqir and his son, Jaffar al-Sadiq, explicitly rejected the idea of armed rebellion. Many rebel factions tried to convince Ja'far al-Sadiq to support their claims. Ja'far Al-Sadiq evaded their requests without explicitly advancing his own claims. Al-Sadiq declared that even though he, as the designated imam, was the true leader of the ummah, he would not press his claim to the caliphate. He is said to burned their letters (letters promising him the caliphate) commenting, "This man is not from me and cannot give me what is in the province of Allah". Ja'far Al-Sadiq's prudent silence on his true views is said to have established Taqiyya as a Shi'a doctrine. Taqiyya says that it is acceptable to hide one's true opinions if by revealing them, one put oneself or others in danger.
The incidents and difficulties, which come into human life can, measure and find out the extent of his energy and faith. The difficulties, which cropped up in the life of Ja'far Al-Sadiq and the patience and forbearance, which, he showed towards them, illuminated his personality and worth. Howsoever they (enemies) abused and teased him he showed patience and forbearance and admonished them. He never cursed or used foul language about them.
Under the Abbasid rulers
The new Abbasid rulers, who had risen to power on the basis of their claim to descent from Muhammad's uncle ‘Abbas ibn ‘Abd al-Muttalib, were extremely suspicious of Ja'far al-Sadiq, whom many considered to have a better claim to the caliphate. Many followers of Zayd ibn Ali were ready to listen to al-Sadiq after being prosecuted ruthlessly by the Abbasids. Al-Sadiq was watched closely and, occasionally, imprisoned to cut his ties with his followers. Ja'far endured the persecution patiently and continued his study and writing wherever he found himself.
He died on 14 December 765. He was poisoned by Al-Mansur. He is buried in Medina
After Ja'far al-Sadiq's death during the reign of the ‘Abbāsids, various Shī‘ī groups organised in secret opposition to their rule. Among them were the supporters of the proto-Ismā‘īlī community, of whom the most prominent group were called the "Mubārakiyyah".
There are hadīth which state that Ismā‘īl ibn Ja‘far "al-Mubārak" would be heir to the Imamate, as well as those that state Musa al-Kadhim was to be the heir. However, Ismā‘īl predeceased his father.
Some of the Shī‘ah claimed Ismā‘īl had not died, but rather gone into hiding, but the proto-Ismā‘īlī group accepted his death and therefore that his eldest son, Muḥammad ibn Ismā‘īl, was now Imām. Muḥammad remained in contact with this "Mubārakiyyah" group, most of whom resided in Kūfah.
In contrast, Twelvers don't believe that Isma'il ibn Jafar was ever given the nass ("designation of the Imamate"), but they acknowledge that this was the popular belief among the people at the time. Both Shaykh Tusi and Shaykh al-Sadūq did not believe that the divine designation was changed (called Bada'), arguing that if matters as important as Imāmate were subject to change, then the fundamentals of belief should also be subject to change. Thus Twelvers accept that Mūsá al-Kāżim was the only son who was ever designated for Imāmate.
This is the initial point of divergence between the proto-Twelvers and the proto-Ismā‘īlī. This disagreement over the proper heir to Ja‘far has been a point of contention between the two groups ever since. The split among the Mubārakiyyah came with Muḥammad's death. The majority of the group denied his death; they recognised him as the Mahdi. The minority believed in his death and would eventually emerge in later times as the Fāṭimid Ismā‘īlī, ancestors to all modern groups.
Another Shia branch that emerged around the figure of Ja'far al-Sadiq was the Tawussite Shia. Following the death of al-Sadiq, the Tawussite's denied that he died and instead believed in his Mahdism.
SAYINGS
Someone once asked Ja'far Al-Sadiq to show him God. Ja'far Al-Sadiq replied, "Look at the sun." The man replied that he could not look at the sun because it was too bright.
Ja'far Al-Sadiq replied: "If you cannot see the created, how can you expect to see the creator?"
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Musa al-Kadhim
Mūsá ibn Ja‘far al-Kāżim / al-Kādhim (November 6, 745 AD - September 1, 799 // Safar 7, 128 AH – Rajab 25, 183 AH) was the seventh of the Twelve Imams. He was the son of the sixth Imam, Ja‘far aṣ-Ṣādiq and his mother was Hamidah Khātūn, a student and former slave of North African descent. His wife Najmah was also a former slave purchased and freed by Hamidah, his mother.
Mūsá al-Kāżim was born during the power struggles between the Umayyad and the Abbasid. Like his father, he was assassinated by the Abbasids. He bore three notable children: the eighth Imām, ‘Alī ar-Riżá, and two daughters, Fāṭimah al-Ma‘sūmah and Hajar Khatun.
Mūsá al-Kāżim was born in Abwa between Mecca and Medina. His mother was originally a slave of Berber origin, but after his father purchased her, he freed her and trained her as an Islamic scholar.
Mūsá al-Kāżim became the seventh Shi’ah Imam at the age of 21. According to the Kitab al-Irshad of Sheikh al-Mufid:
“Among the shaykhs of the followers of Abu Abd Allah Ja'far al-Sadiq, peace be on him, his special group (khassa), his inner circle and the trustworthy righteous legal scholars, may God have mercy on them, who report the clear designation of the Imamate by Abu Abd Allah Jafars peace be on him, for his son, Abu al-Hasan Musa, peace be on him, are: al-Mufaddal b. Umar al-Jufi, Mu'adh b. Kathir, Abd al-Rahman b. al-Hajjaj, al-Fayd b. al-Mukhtar, Yaqub al-Sarraj, Sulayman b. Khalid, Safwan al-Jammal... [That designation] is also reported by his two brothers, Ishaq and Ali, sons of Jafar, peace be on him.”
Some Shi‘ah believe that the eldest son of Imam Ja‘far, namely Isma'il ibn Jafar, received the Imamate rather than Mūsá al-Kāżim. The Twelvers believe he predeceased his father and therefore was never appointed Imam. The descendents of the supporters of Isma'il's Imamate today comprise the Ismaili, which includes several independent groups.
Other Shia believed that Imam al-Sadiq's eldest surviving son Abdullah al-Aftah was the Imam to succeed his father. This sect was known as the Aftahiyya/Fathiyya/Fathites.
Death
In 795, Harun al-Rashid imprisoned Mūsá al-Kāżim; according to Twelver Shia tradition, four years later, he ordered Sindi ibn Shahiq to poison Musa. Mūsá al-Kāżim's body is now said to rest within al Kadhimiya Mosque in Kadhimayn, Iraq. He left nineteen sons and eighteen daughters.
A group of Shia rejected the death of Musa al-Kadhim. They were called the Waqifite Shia. They believed Musa was the Mahdi and was alive, but in occultation.
Children
He had 36 children
18 sons: Ali al-Ridha, Ibrahim, Abbas, Salih, Qasim, Ahmad, Mohammad, Hamza, Ismail, Ja'far, Haroon, Husayn, Abdullah, Ishaq, Ubayd-il-lah, Zayd, Hasan, Al-Fadl and Sulayman
18 daughters: Fatima al-Kubra, Fatima al-Sughra, Ruqaya, Ruqaya al-Sughra, Hakeema, Umm Abeeha, Umm Kulthum, Umm Salma, Umm Ja'far, Lubana, Alya, Amina, Hasana, Bareeha, Aisha, Zainab, Khadija and Hajar Khatun.
Traditionally, the Shia believe that Imam Musa al-Kadhim had 73 children, however this is not verifiable as only 36 have been recorded by Shia scholars.
SAYINGS
1. The best generosity is the help to the oppressed.
2. The world is soft and beautiful like a snake but there is a fatal poison hidden inside.
3. Reliance on Allah has grades. One of them is that you rely on Him in every matter and be pleased with whatever He decides for you and know that He never hesitates in providing you any good and grace and that every decision is from Him so leave every affair to His Will and rely and put trust only in Him
4. One who gives circulation to a sin is banished and forsaken and the one who covers a sin will be forgiven by God
5. Every person who strives to obtain Halaal (permissible) sustenance or provision is like a fighter in the path of God.
6. After the acknowledgement of God, the best acts of the offertory to God are the prayers, piety to the parents, and evasion of envy, self-conceit, and pride
7. The few deeds of the intelligent will be accepted and doubled, while the many deeds of the followers of passions and the ignorant will be rejected.
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Ali ar-Ridha
Alī ibn Mūsā al-Riḍā (commonly known as, ‘Alī al-Riḍā, Ali Rezā, or Ali Rizā) (ca. December 29, 765 – August 23, 818) was the seventh descendant of the Islamic prophet Muhammad and the eighth of the Twelve Imams, according to Shia sect of Islam as well as an Imam of knowledge according to the Zaydi Shia school and Sufis. His given name was ‘Alī ibn Mūsā ibn Ja‘far.
On the eleventh of Dhu al-Qi'dah, 148 AH, a son was born in the house of Imam Musa al-Kadhim (the seventh Imam of Islam) in Medina, who took over the position of the Imamate, after his father. He was named Ali and titled al-Ridha. He was born one month after the death of his grandfather, Ja'far as-Sādiq. Like his father and grandfather, his education came at the hands of his father. The mother of Ali al-Ridha was Najmah, who was considered to be the most notable and distinguished lady in the realm of wisdom and faith. Najmah was originally a Berber (from the Maghreb i.e. Northwest Africa). She was purchased and freed by Bibi Hamidah Khatun, wife of Imam Ja'far al-Sadiq, and like Bibi Hamidah was also a notable Islamic scholar.
Right from his childhood, Ali al-Ridha accompanied his father, Imam Musa al-Kazim, who repeatedly used to tell his friends, "Ali al-Ridha shall be the Imam after me." As such, Makhzumi says one day Musa al-Kadhim summoned and gathered us and said, "I invited you to be witnesses that this child (Ali al-Ridha) is my executor and successor."
Since an extreme choking atmosphere and pressure prevailed in the period of Musa al-Kazim, he added, "What I said must remain (restricted) up to you and do not reproduce it to anybody unless you know he is one of our friends and companions."
Ali al-Ridha's father was martyred in 799, when Ali al-Ridha was 35, and he was given the responsibility of the Imamate. However, his Imamate was rejected by the Waqifite Shia. Ali al-Ridha was not looked upon favorably by Hārūn Rashīd, and the people of Medina were disallowed from visiting Ali al-Ridha and learning from him. Harun attempted to kill him but was unsuccessful.
Ali al-Ridha is considered an infallible Imam according to Shia Islam. Below are some historical notes about him.
Shaykh Saduq narrates through the words of Ibrahim ibn Abbas that, "I never saw Ali al-Ridha committing excess over anyone in talking and interrupting anybody's speech before its coming to the end. He did not stretch his legs in the presence of others. When the meal table was laid he invited the servants to it, and took his meals with them. After taking rest in the nights he got up and made himself busy with the prayers to Allah. Similar to his fore fathers he carried food to the houses of the afflicted ones at the mid of nights."
Muhammad ibn Abi Ibad says about Ali al-Ridha, "He used mats of palm date leaves, straws and marsh reed in the summer season, and woolen carpets in the winter."
He led a simple life in his home, but when he went out he used to decorate himself and put on new and clean dress. He respected and honored the guests to the extent that one night a lamp of the house went out of order, the guest got to his feet to put it right. Ali al-Ridha made him sit and he set the lamp right, and said, "We do not employ our guests (exploit) upon work."
Yasir, the servant of Ali al-Ridha says, Ali Ridha said to us, "Whenever you are busy taking your meal, if I call you, do not get up till you have finished up eating." Another friend of Ali al-Ridha says, "One day a stranger came Ali al-Ridha's house and said, I am one of your friends and I am also not a poor man but my money has finished up and I do not have the expenses to return. You give me an amount and when I return to my city I will give it out as alms on your behalf." Ali al-Rida got up and went to another room, brought an amount of two hundred dirhams and gave it to him from behind the door and said, "Take this and go and it is not necessary to give it away as alms on my behalf."
They asked Ali al-Ridha, "Why did you do it this way that he may not see you."
He said, "So that he does not catch my sight and get ashamed (embarrassed)."
Sulaiman, one of the friends of Ali al-Ridha says, "I went along with the Ali Ridha to the house. The labors were busy at work. There was a stranger among them whom Ali al-Ridha did not recognize." He said, "Who is this man?" They said we have brought him from outside, so that he may help us. He said, "Have you concluded an agreement with him and fixed his wages?" They said, "No, he is a good man, whatever we pay him he accepts it and does not utter a word."
Ali al-Ridha was angry and annoyed and said, "I have always told you that when you employ someone for a job first of all fix his wages. Because, when his wages are fixed and you give more than that to him, he will become happy. But if you do not fix his wages and give him three times the amount, he thinks you have not given him the correct wages."
BROTHER
Once Ali al-Ridha was summoned to Khurasan and he forcibly accepted the special conditions of the succession of al-Ma'mun, al-Ma'mun summoned his brother, Zayd, who had revolted and brought about a riot in Medina to his court in Khurasan. Al-Ma'mun kept him free as a regard and honor to Ali al-Ridha and overlooked his punishment.
One day, when Ali al-Ridha was delivering a speech in a grand assembly, he heard Zayd praising himself before the people, saying I am so and so. Ali al-Ridha asked him saying, "Oh Zayd, have you trusted upon the words of the grocers of Kufa and are conveying them to the people? What kind of things are you talking about? The sons of Ali ibn Abi Talib and Fatimah Zahra are worthy and outstanding only when they obey the command of Allah, and keep themselves away from sin and blunder. You think you are like Musa al-Kadhim, Ali ibn Husayn, and other Imams? Whereas, they took pains and bore hardships on the way to Allah and prayed to Allah day and night. Do you think you will gain without pain? Be aware, that if a person out of us the Ahl al-Bayt performs a good deed, he gets twice the reward. Because not only he performed good deeds like others but also that he has maintained the honor of Muhammad. If he practices something bad and does a sin, he has performed two sins. One is that he performed a bad act like the rest of the people and the other one is that he has negated the honor of Muhammad."
Oh brother! The one who obeys Allah is from us the Ahl al-Bayt and the one who is a sinner is not ours. Allah said about the son of Noah who cut the spiritual bondage with his father, "He is not out of your lineage; if he was out of your lineage, I would have (saved) and granted him salvation."
SUFIS
Maruf Karkhi who was converted to Islam through Ali ar-Ridha is one of the foremost figures in the golden chain of most Sufi orders. He was a devoted student of Ali ar-Ridha and is an important figure for Sufism and Shi'ism.
Death
Ali al-Ridha did not outlive al-Ma'mun, and died on May 26, 818, in Persia while accompanying al-Ma'mun at Tus. He was poisoned by al-Ma'mun using grapes. Ali al-Ridha is buried within Imam Ridha Mosque, in Mashhad, Iran.
After the death of Hārūn Rashīd, Hārūn's two sons began fighting for control of the Abbāsid Empire. One son, Al-Amin, had an Arab mother and thus had the support of Arabs, while his half-brother Al-Ma'mun had a Persian mother and the support of Persia. Al-Ma'mun believed that Persia was sympathetic to the Hashemites and asked for Ali al-Ridha to meet him in Persia. Ali al-Ridha left his only son, Muħammad at-Taqī, and his wife and set out for Merv.
After defeating his brother, al-Ma'mun named Ali al-Ridha his successor. He hoped to win Shī'a support through this move, but the passage of caliphate would occur only if Ali al-Rida outlived al-Ma'mun (as with all promises of succession). Al-Ma'mun even changed the black Abbāsid flags to green, the traditional color of the house of Alī ibn Abī-Tālib, the first Shī'a imam.
On the night of his death Ali al-Ridha saw his grandfather prophet Muhammad in the dream saying, "Come to us tomorrow, what we have for you is better than the condition you are in."
Harthama says, Ali al-Ridha got up in the mid of the night and called me so that I be present before him. I put on my dress and went to Ali al-Ridha. He said to me, "al-Ma'mun has decided to poison me through grapes tomorrow. Be aware, after my martyrdom he wishes to give me a bath. Tell him to refrain from it. If you do that Allah will not give you chance and respite (any-longer). At that time my son will arrive from Medina and give me a bath and coffin, without anyone seeing it or getting informed.
Then, they will carry me to the tomb of Hārūn al-Rashīd. Al-Ma'mun wants to bury me behind him. But howsoever they work on the earth the pickaxe; they will fail to dig the soil. At that time tell al-Ma'mun to dig the earth in front of the grave so that a ready-made grave will appear. At that instance a white water boils out of the head-side (grave) and rises up. Small fish appear in that. Then a big fish appears which eats up the small fish. Thereafter, the water will settle down. After that lay me in the grave. Do not put the soil on my grave since; it will be filled up by itself. Oh Harthama, do what I have said and do not allow things to happen against what I told you, otherwise, Allah will torment you (people)."
At last al-Ma'mun poisoned Ali al-Ridha through grapes in Tus, on the way back from Merv to Baghdad. Ali al-Ridha came to the house and said to his old friend Aba Salat, "Collect the carpets of the house and do not allow anyone to enter the house, as this is the time when my soul departs (dying) I want to die on the earth like my grandfather Husayn ibn Ali."
Before the death of Ali ar-Ridha, al-Ma’mun stood next to his pillow (head side). Ali Rida opened his eyes and said to him, "have a good conduct with my son Muhammad al-Taqi for his death and yours are close to each other and do not have much distance in between."
The body of Ali al-Ridha was buried in Mashhad. This occurred when Ali Ridha was 55 years of age.
Following the death of Ali al-Ridha a revolt took place in Khorasan. Al-Ma’mun wept and beat upon his head to show that he was a mourner. Despite this, A wave of despises and noise awn against al-Ma’mun. So that he did not allow the funeral to be carried out for a day and a night. Because, he was afraid that the disturbance may expand and the angry hostile and flared up masses may annihilate all the set ups and organizations. This is the reason why he sent a few men among the people to exhibit and shows the death of Ali al-Ridha as a natural one and tells them that al-Ma’mun did not have a hand in it. But for all he did, he could not get himself acquitted off and prove his innocence. At last, day-by-day he became more and more worthless and despicable in the eyes of the people, until he died in a very bad shape.
SHRINE
Today the Imam Reza shrine in Mashhad occupies a total area of 598,657 m2 (6,443,890 sq ft) – the shrine area occupies 267,079m2 while the seven courtyards which surround it cover an area of 331,578m2. Thus making it the largest mosque in the world, having an area larger than Masjid al-Haram and Masjid al-Nabawi (which have areas of 356,800 m2 and 400,500 m2 respectively).
The courtyards also contain a total of 14 minarets, and 3 fountains. From the courtyards, external hallways named after scholars lead to the inner areas of the mosque. They are referred to as Bast (Sanctuary), since they were meant to be a safeguard for the shrine areas.
The Bast hallways lead towards a total of 21 internal halls (Riwaq) which surround the burial chamber of Ali al-Ridha. Adjacent to the burial chamber is also a mosque dating back to the 10th century known as, Bala-e-Sar mosque.
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Muhammad al-Taqi
Muhammad al-Taqī or Muhammad al-Jawād (Rajab 10, 195 AH – Dhu al-Qi'dah 29, 220 AH; approximately April 8, 811 AD – November 24, 835 AD) was the ninth of the Twelve Imams of Twelver Shi'ism. His given name was Muhammad ibn ‘Alī ibn Mūsā, and among his titles, al-Taqī and al-Jawād are the most renowned. Muhammad al-Taqī was the shortest-lived of the Twelve Imāms, dying at the age of 25.
He was born on the tenth of Rajab, 195 AH. His mother was Khaizaran, also known as Sabika, a woman from the family of Maria al-Qibtiyya.
Hakima, the sister of Ali ar Rida, is reported saying that on the night of al-Taqi’s birth her brother advised her to be present beside his wife. According to a tradition, al-Taqi at his birth looked at the sky and uttered confirmation of the Oneness of Allah and the prophethood of Muhammad and Walaya of Imam Ali.
He undertook the responsibility of Imamate at the age of eight years.
He was a child when his father was killed. He did not act upon childish or whimsical impulses and he accepted adult responsibility and behaviours at an early age. His possession of extraordinary knowledge at a young age is similar to that of the Islamic tradition of Jesus – a figure called to leadership and prophetic mission while still a child.
The story of Mamun al-Rashid's first meeting with Imam Muhammad Jawad (as) is interesting. Once Mamun was passing a street in Baghdad with his soldiers. When the other children saw the caliph, they ran away but Imam Jawad (as) did not.
Noting this, Mamun al-Rashid stopped his carriage and asked, "Young man, why did you not run away like the other children?"
Imam Jawad replied calmly, "For the following two reasons: Neither had I committed a crime, nor was I blocking the way. Why should I have run away or be afraid? And I also know that you will not cause any unnecessary trouble when your way is not blocked, and your horses may go around me."
Mamun al-Rashid was surprised with this mature reply and asked, "What is your name?"
"Muhammad," came the reply. "Whose son are you?" asked Mamun al-Rashid. "Son of Ali."
"Ali son of who?" said Mamun, "Son of Musa, son of Jafar, son of Muhammad, son of Ali, son of Husayn, brother of Hasan, son of Ali the cousin and successor to Muhammad the Messenger of God"
Mamun al-Rashid became even more surprised at the latter answer and rode on. During his hunt the hawk returned to him with a small fish in its beak. He returned back toward the city. Once again, he found this young man who said he was Muhammad son of Imam Ali Ridha (as) who remained where he was left.
Mamun stopped his carriage near Imam Jawad (as) and said, "What does this hawk do for me?", then he changed his mind and hid the fish in his fist and said "No, instead tell me, what is there in my fist?"
Imam Jawad (as) replied, "Allah has created tiny fish in the river. The hawks of kings sometimes catch fish from there and bring it to the Kings. These kings hide it in their fist and ask a member of the Ahlul Bayt of the Prophet, "Tell me what is there in my fist."
Mamun al-Rashid said, "Truly, you are the worthy son of Imam Ali Ridha (as). Mamun al-Rashid took the young Imam Jawad (as) with him, and let him live in a nearby house next to the Royal Palace.
Since Imam Muhammad Jawad inherited the responsibility of Imamate at a very small age, people became suspicious of his ability to lead the Muslim Ummah. To clear this misconception Yahya ibn Aktham who was serving as the Chief Justice of the Abbasid empire and was the most learned man of that time was called by Mamun al-Rashid to test his knowledge. Muhammad al-Taqi was asked a question concerning Islamic jurisprudence. The Imam was asked, "What is atonement for a person who hunts a game while he is dressed in the pilgrimage garb (‘Ahram)." Muhammad al-Taqi responded by saying, "Your question is utterly vague and lacks definition. You should first clarify : whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how can you have a definite answer?"
According to Twelver Shi’ah Islam, the Imams are perfectly able to give judgment on all matters of religious law and their judgment is always legally correct. To that end Imam Muhammad al-Jawad (as) like the other Imams of Ahl al-Bayt and the Prophets of Islam were born with extraordinary knowledge though not complete, and they would consistently keep learning through their lifespans, like Jesus son of Maryam did in the cradle in the Quran. To that end it is reported, that during his time in Baghdad he performed incredibly in a public debate with one of the leading scholars of the city, namely Yahya ibn Aktham, and publicly humiliated him.
After Al-Ma'mun had poisoned Ali al-Ridha to death he endeavored to show that the death had come by a natural cause. Al-Ma'mun also brought al-Jawad (as) from Medina to Baghdad with the plan of marrying him to his daughter, Umul Fazal. Although the Abbasids made strenuous attempts to forestall it, the marriage was duly solemnised.
After living in Baghdad for eight years, al-Taqi and Umul Fazal returned to Medina. There he found his relationship with his wife strained and upon the death of al-Ma'mun in 833 his fortunes deteriorated. Since Umul Fazal did not have any issues (children) Imam Muhammad Jawad (as) married Soumaneh, who gave him a son and successor, Ali al-Hadi. The successor to his father-in-law, Mamun's caliphate, was Al-Mu'tasim. With the new Abbasid ruler in power al-Jawad (as) was no longer protected and his interests and position were imperilled by the dislike that al-Mu'tasim had for him.
In 835, al-Mu'tasim called al-Jawad back to Baghdad. The latter left his son Ali al-Hadi (the tenth Shi’ah Imam) with his mother Soumaneh in Medina and set out for Baghdad. He resided there for one more year, becoming a well known scholar and popular in debates.
There are various accounts of the circumstances of his death.
Ibn Sheher Ashoob records that Al-Mu'tasim encouraged Umul Fazal to murder him. She duly poisoned him to death on the twenty-ninth of Dhu al-Qi'dah, 220 Hijra (the 26th year after his birth).
Muhammad at-Taqi is buried beside the grave of his grandfather Musa al-Kadhim (the seventh Shi’ah Imam) within Al Kadhimiya Mosque, in Kadhimayn, Iraq – a popular site for visitation and pilgrimage by Shi’a Muslims.
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Ali al-Hadi
‘Alī al-Hādī also known as ‘Alī an-Naqī was the tenth of the Twelve Imams. His full name is ‘Alī ibn Muhammad ibn ‘Alī. The exact date of his birth and death are unknown, but it is generally accepted that he was born between 827–830 CE (2nd Rajab, 212 AH-214 AH) and he died in 868 CE.
‘Alī al-Hādī was born in Medina to the ninth Shī‘ah Imām, Muhammad al-Taqi, (also known as Imam Muhammad al-Jawad), and Lady Sumānah who was originally a Berber (from the Maghreb i.e. Northwest Africa). His father bestowed upon him the surname Abu'l-Hasan, after the surnames given to his grandfather Imam Ali ar-Ridha and his great grandfather Imam Musa al-Kadhim.
According to Shi'a accounts, after his father's assassination at the will of Al-Mu'tasim, the Abbasid caliph ordered Umar bin al-Faraj to find a teacher in Medina for the young Imam that would preach hatred toward the ahl al-bayt. After finding al-Junaydi to perform the task, the teacher set to work. However, al-Junaydi often reported on the Imam's intelligence. Imam al-Hadi would often provide perspectives on literature that al-Junaydi hadn't thought of, and at his young age he had even developed a comprehensive understanding of the Qu'ran and the revelations within. Al-Junaydi, impressed and astounded by the young boy, concluded that it could only be by divine causes that the Imam could be so knowledgeable, and in doing so he dropped what animosity he had held towards the family of the Prophet.
Imam al-Hadi utilized the Prophet's Mosque in Medina as a place to teach people about knowledge, principles, and morals that could be derived from Islam. The Imam was dedicated to teaching so much that he would pay for students' supplies if they needed it (in addition to the regular charity he gave to the poor). Due to his kindness, most people in Medina that interacted with him were loyal to him.
Despite the general population's love for the Imam, one man despised the Imam for the support he had amongst the people. Abdullah bin Muhammad was the wali of Medina, and he told al-Mutawakkil that Imam al-Hadi was dangerous because some Islamic nations were giving him money with which he could use to buy weapons; those weapons could then be used to revolt against al-Mutawakkil. When Imam al-Hadi learned of what Abdullah bin Muhammad had told the caliph, he sent a letter to al-Mutawakkil assuring him that the warning had no bearing, and that it was merely a product of a grudge he had held against the ahl al-bayt.
Al-Mutawakkil responded to the letter with another, stating that he had deposed the wali and that the Imam should come to Samarra and be under house arrest so that the caliph could "protect" him. At the same time, al-Mutawakkil ordered Yahya bin Harthama to go to Medina to both investigate Abdullah's claims and to bring Imam al-Hadi to Samarra'. When the Imam received the letter, he knew that in being invited to live in Samarra', he was actually being banished from Medina. While he hated to leave, he also knew that if he rejected the invitation, he would eventually be forcibly removed, which was a situation he wished to avoid. Yahya thus searched the Imam's house and found nothing more than copies of the Qu'ran; afterward he had but one task left.
Yahya thus forced the Imam and his family to leave Medina towards Samarra. Their caravan stopped off in Bahgdad, where Yahya visited the governor Isaaq bin Ibrahim adh-Dhahiri. The two talked, and the governor warned Yahya that if he were to say anything about the Imam that was negative, al-Mutawakkil would have him killed; the blame would thus be on Yahya's shoulders for the death of a member of the ahl al-bayt on the Day of Judgement (Islamic eschatology). After arriving at Samarra, Yahya met with al-Mutawakkil and spoke only good things about the Imam, and he told him that he didn't find anything in his home that supported Abdullah's claims. Al-Mutawakkil dropped his anger towards the Imam and met with him. Even as the caliph had not reason to be suspicious of Imam al-Hadi, he insisted upon him to stay in Samarra' under house arrest. While the Imam was under house arrest, al-Mutawakkil maintained a strange relationship with the Imam. The caliph turned to and trusted the Imam over his own personal jurisprudents when he was presented with legal predicaments, however, part of the caliph still held resentment toward him.
On one occasion, al-Mutawakkil organized a conference to be held in his palace. He had asked Ibn as-Sakkit to ask the Imam a question that he didn't think the Imam would could answer, so that al-Mutawakkil could embarrass and defame him before the theologians and jurisprudents he had invited. Not only was the Imam capable of answering as-Sakkit's question, but he also answered the questions that Yahya bin Aktham had been told to prepare as backup. Despite Ibn as-Sakkit's agreeance to the task, he actually ended up dying at the hands of al-Mutawakkil; the caliph asked him "Are my sons more respectable than Hasan and Husayn?" To which as-Sakkit replied,"...Imam Ali's slave Qamber is more respectable than both of your sons.". In addition to this attempt to humiliate the Imam, al-Mutawakkil imposed penalties upon anyone that was found giving the Imam gifts, giving him money, or trying to obtain knowledge about Islam from him. Furthermore, even with the Imam suffering under the caliph's house arrest, al-Mutawakkil order on several occasions the arrest of the Imam and the searching of his house on suspicion of having money and weapons with which he could revolt; each time the Imam was cleared of the charges.
Al-Mutawakkil had grown tired of people preaching of the knowledge and piety of Imam al-Hadi, but mostly he had grown angry hearing the Shi'a talk of how the Imam was more worthy of the caliphate than he was. It was at this point that the caliph hired several non-Muslims to kill the Imam. After explaining what he wanted done, Imam al-Hadi arrived with several palace guards. When al-Mutawakkil saw him, he started to reflect on what he had ordered and had become afraid for his fate in the afterlife. He immediately embraced the Imam, referring to him as "my master," and kissed him on the forehead. His actions confused the men he had hired, and as such they refrained from killing the Imam. The caliph, having given up on killing Ali al-Hadi, decided he would try to humiliate him instead. He ordered that the officials, notables, and the Imam(so it wouldn't look like the act was intended for him) would have to travel on foot during a hot summer day while the caliph remained mounted on his horse. The Imam, having almost suffered a heat stroke, recited the Qur'anic verse,"Enjoy yourself in your abode for three days, that is a promise not to be belied." Another account of this prediction stated that the Imam was imprisoned by the caliph, and it was that act which provoked the Imam to foretell of his death. Within three days of that event, plotters assassinated the caliph; one of the assassins was actually his son, al-Muntasir.
The Abbasid caliph (there is disagreement between whether it was al-Mu'tamid or al-Mu'tazz) felt the same way that his predecessor al-Mutawakkil did about Imam al-Hadi. He was jealous of how people talked of the Imam's virtues and knowledge, and he had him poisoned in 868 C.E. The poison reacted violently and caused great amounts of pain upon the Imam until his death. His son and successor, Hasan al-Askari, performed the purification rituals and buried his father in a grave outside the house he had been confined to during his house-arrest under al-Mutawakkil. Some accounts say that there was a great crowd that attended his funeral, while others have claimed that it was only his son who was there. His burial spot is now the al-‘Askarī Mosque, one of the holiest Shī‘ah shrines.
Ali al-Hadi was given a vast amount of descriptive names throughout his life, each with a specific meaning. He was called An-Nasih (loyal), to describe his dedication to his nation. He was called Al-Mutawakkil (reliant on Allah), however he disliked this name because it was the same as the epithet for Ja'far al-Mutawakkil, a known critic of the ahl al-bayt. Ali al-Hadi was given other epithets such as at-Taqiy (pious), al-Murtadha (being pleased with Allah), al-Faqeeh (jurisprudent), al-Aalim (knowledgeable), al-Ameen (trustee of religion and life), at-Tayyib (generous), al-Askari (military), al-Muwadhdhih (explainer of the verdicts of the Qu'ran and the sunnah), ar-Rasheed (wise), ash-Shaheed (the martyr), al-Wafiy (loyal), and al-Khalis (pure from defect). These epithets were both characteristic of the way al-Hadi presented himself and the way the Muslims in the 9th century perceived him.
There were many times throughout the Imam's life that he exhibited extreme generosity. In one instance, two men came to the Imam, with one complaining of the others debt to him. To solve the problem, the Imam gave to both men 30,000 dinars. Another account described how a nomadic man came to Imam al-Hadi to tell him of how he was heavily in debt and in need of assistance. Imam al-Hadi, being short of money himself, gave the man a note saying that he was in debt to the nomad, and instructed him to meet the Imam in Samarra, where he had a meeting, and to insist that the Imam pay back the debt. The nomad did as he was told, and the Imam apologized to the nomad in front of those at the meeting for being incapable of paying him back. The officials at the meeting reported the Imam's debt to the calph, al-Mutawakkil, who then sent the Imam 30,000 dirhams, with which he then presented to the nomad. Essentially, the way in which the Imam lived his life gives enough evidence to understand exactly why he was given the epithet at-Tayyib.
In Twelver Shi'ism, he is described as being endowed with the knowledge of the languages of the Persians, Slavs, Indians and Nabataeans in addition to foreknowing unexpected storms and as accurately prophesying other events. In the presence of al-Mutawakkil, he unmasked a woman falsely claiming to be Zaynab, daughter of Ali, by descending into a lions' cage in order to prove that lions do not harm true descendants of Ali (a similar miracle is also attributed to his grandfather, Ali al-Rida). A theological treatise on human free will and some other short texts and statements ascribed to al-Hadi are quoted by Abū Muhammad al-Ḥasan ibn Alī ibn al-Ḥusayn ibn Shuʻbah al-Harrānī.
The Imam worked on his farm to support and feed his family. Through working on the farm, he relieved himself and his family of any tendencies towards lavishness; whatever they needed they would provide for themselves. It was reported that when people would ask Ali al-Hadi why he worked on a farm, he would then state, "Who was better than me and than my father, worked with spade in his farm." When they would inquire as to who he was talking about, he would tell them that he was referring to the Prophet Muhammad; the fact that he emulated the Prophet Muhammad so much that he lived in the same manner that he did helps in understanding why he was given the epithet of at-Taqiy.
Narrations
Imam al-Hadi understood the importance of the teachings of the Prophet, and because of this he dedicated his time to obtaining them so that people could find guidance with regards to morals, disciplines, intellectual issues, and social issues. In addition to narrating Hadith, he narrated saying from Imam Ali, Imam Muhammad al-Baqir, Imam Ja'far al-Sadiq, Imam Musa al-Kadhim, and Imam Ali ar-Ridha. Imam al-Hadi thought it very important for people to comprehend and follow Hadith and the sayings of the infallible imams, and he instructed those Muslims who understood them to adhere to them, and those who didn't should approach their present infallible Imam and ask them to explain it to them.
Jurisprudence
Imam al-Hadi was dedicated to upholding Shariah law with regards to its verdicts, teachings, and principles. He was considered to be one of the most knowledgeable men of his time concerning the matter, and there were many occasions where even al-Mutawakkil would refer to him for help. To this day, some Shi'a practices are derived from that which was determined by the Imam. On one account, a man wanted to know that if a Shi'a Muslim died and there happened to be Murjites present (followers of Islamic school Murji'ah) while the washed wanted to wash the corpse, whether the washer should wash the body like the Murjites (no turban or palm branch) or not. The Imam determined that he should wash the body according to the way of the ahl al-bayt, and that the palm branch should be put on secretely so the Murjites couldn't see it happen. Another account detailed one man's predicament concerning Shi'a jurisprudents regarding the clothes one could wear during prayer. It is unlawful to wear clothing during prayer made of animals whose meat Muslims aren't allowed to eat, but this particular man lived in an area whereby those were the only clothes available; he feared that if he took them off for prayer, he would freeze. The Imam thus told him that if needed to wear the fur of an animal, it should come from fennec or beaver, thus establishing a tradition whereby men could pray in the fur of only those two animals. The Imam also dealt with the question that some had about the validity of a prayer when someone walks in front of them. Imam al-Hadi replied that the prayers were indeed valid, and they would be accepted by God. The Imam was asked questions regarding the act of fasting during Ramadan. Ali al-Hadi decided and set into tradition that only when a Muslim first sees the sun do they have to begin fasting. He also stated that women who were breast feeding were not obliged to fast; only if a wet nurse could be employed is a woman allowed to fast. These are but a few of the many times that Imam al-Hadi was consulted in matters of jurisprudence, and they help to explain the epithet of al-Faqeeh that was given to him.
Theological Arguments
Imam al-Hadi lived during a time when people had grand misunderstandings about the theology surrounding Islam. As such, the Imam not only found it necessary to confute these misconceptions, but he contributed to the books of "argumentation" that were compiled by Shi'a scholars to further refute misguided beliefs about the religion.
One such issue the Imam dealt with was whether or not it was possible to see God. Imam al-Hadi said that it was impossible to see Him, because, "When the seer equals the seen thing in the cause of sight between them, sight takes place, but those who compare between the seer(man) and Allah they are mistaken because they have liken Allah to man..." Essentially, to say that you can see God is to say that you have the same qualities as God, which, in this case, is the ability to be seen. Another issue that the Imam dealt with was the believe that God has a body (embodiment of God). Imam al-Hadi chastised those who believed it and stated that, "He, who claims that Allah is a body, is not from us and we are free from him in this world and the afterworld...body(substance) is created and it is Allah Who has created and bodied it." To attribute Allah with embodiment is to characterize Him with need and to limit Him to a body. Essentially, it is wrong to equate God with created things due to His nature as our creator.
Imam al-Hadi also expressed strong feelings about the impossibility of describing God's Essence. The rationale behind his objection was that God is so Great that as humans, we are incapable of conceiving how truly amazing He is, and that the only one that can truly describe God is God Himself. He then uses this as a segue into the belief that true Muslims, the Prophet, and the infallible imams cannot be described either, because their obedience to God draws them closer to the Essence of God, and descriptions cannot wholly encompass their virtuous qualities that result from submitting to God.
Heretics
Ibn Hasakah preached to the people that Imam al-Hadi was in fact God. On top of that, he told people that he was a prophet sent by Imam al-Hadi to guide the Muslims, and with that declaration he also claimed that prayer, zakat, hajj, and fasting were no longer required. Upon hearing this, Imam al-Hadi immediately rejected what Ibn Hasakah had said and ordered that those who preach such blasphemy should be both rejected and killed. Muhammad bin Nusayr al-Fihiri an-Namiri was also a heretic claiming the Imam to be God. He claimed that it was permitted to marry close relatives, such as a sister or a daughter, and he permitted sodomy and promoted the idea of transmigration of the soul. Other heretics went as far as to claim that words such as "zakat" or "prayer" didn't mean praying or giving alms, but instead that the words referred to a man and not to an actual action. Again, Imam al-Hadi immediately rejected the claims and he ordered that Muslims reject them as well. In addition, he ordered their deaths, as made evident when he said,"...if you overcome any of them (extremists), break his head with a stone!" His commands act to show the extreme importance the Imam placed on making sure that all Muslims remained pure of blasphemy so that they wouldn't be led astray into hellfire.
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Hasan al-Askari
Hasan al-‘Askarī (Tenth of Rabi' al-thani 232 AH – Eighth of Rabi' al-awwal 260 AH; approximately: 6 December 846 – 4 January 874) was the eleventh of the Twelve Imams. His given name was Hasan ibn ‘Alī ibn Muhammad. His title al-Askari derives from the Arabic word Asker which means military.He was given this title mainly because the city he lived in (Samarra) was a military camp. Hasan al-‘Askarī was 22, when his father was killed. The period of his Imāmate, following his father's death, was six years. Hasan Al-‘Askarī died at the age of 28 in the year, 260 Hijra and was buried in Samarra.
Hasan al-Askari, whose ancestor was the Prophet of Islam Muhammad, was born in Medina.His father was Imam Ali al-Hadi (a.s.), the tenth Imam of the Shia. He was from the masters of the Ahlul Bayt. His mother was a bondmaid from an-Nawbah. Historians disagreed on her name. Some of them said her name was Saleel which was the most correct according to the previous tradition of Imam al-Hadi (a.s.). Some said she was called Sawsan. Others said her name was Hadithah, and others said Hareebah.
Imam Hasan al-Askari also had two other siblings, Muhammad Abu Ja’far, al-Husayn bin Ali al-Hadi and a sister named Aa'liyah or Aliyyah. Imam Hasan al-Askari and al-Husayn were called “as-Sibtayn” and were named after their two grandfathers Imam Hasan and Imam Hussain.
Hasan al-Askari lived almost his entire life under house arrest in Samarra and under supervision of Abbasid caliphs.
Al-Mutawakkil son al-Mu’tasim was the first of these oppressive caliphs. He assumed the rule in 232 AH. In the same year Imam Abu Muhammad (a.s.) was born. Al-Mutawakkil had strong animosity towards the any members of the Ahlul Bayt and as such he ordered his men to bring Imam al-Hadi to Samarra from Medina. He imposed house arrest on the Imam and had detectives and policeman watching all his activities and preventing the Shii from having any contact with him. The reign of al-Mutawakkil was ended by his son, al-Muntasir, who joined forces with the Turks to kill his father. After the coup al-Muntasir assumed the rule that once belonged to his father. He was not like his father, and during this time Imam Hasan al-Askari felt freedom. This reign did not last long, as al-Muntasir died shortly thereafter. Most historians believe he was assassinated by the Turks, via poison, due to their fear that he might end their domination over the Islamic nation. After the death of al-Muntasir, al-Musta'een took control. he had little political influence and was considered by many to be a tool controlled by the Turks. He had bitter hatred of Imam al-Askari and feared that he might rise in a revolt against the Abbasid rule. He was thus again placed under house arrest. Eventually, al-Musta'een's rule too was ended by the Turks and he was forced to hand the position over to al-Mu'tazz. Imam Hasan al-Askari continued to live under house arrest under the reign of al-Mu'tazz, al-Muhtadi, and al-Mu'tamid, until his death. The cause of his death has largely been speculated to be due to poison administered by the last Abbasid caliph of his time, al-Mu'tamid.
QURAN COMMENTARY
He was very knowledgeable and despite being confined to house arrest for almost his entire life, Hasan al-Askari was able to teach others about Islam, and even compiled a commentary on the Qur'an that would be used by later scholars. This became known as Tafsir al-Askari. However, there was many suspicion regarding whether or not it truly was his or not. The Tafsir was accused by some to be weak in its chain of authorities (Sanad), which is an essential part of the transmission of a tradition. The tafsir was also questioned because it contained a few inconstancies and lacks eloquence which some claim ruin its validity by default. The main reason people questioned the validity of the Tafsir is the fact that the Imam was under constant watch by the Abbasid government who prevented any contact between him and the Shi'i so it would make it impossible for such knowledge to be transferred.
Hasan al-Askari's imamate met difficulty even before the death of his father. Many felt that Hasan al-Askari became the eleventh Imam by default because his older brother had died and was considered the designated successor to his father during his lifetime. Some of those who refused to accept the imamate of al-Askari, had instead chosen to follow his younger brother hereafter referred to as Ja'far (not to be confused with his deceased older brother). His right to succession was also challenged by this same brother.
Imam al-Askari represented the front of opposition to the Abbasid rule. He criticized the rulers for appropriating the wealth of the nation and extorting the people under their rule. He did so by not communicating with or cooperating with kings who took wealth unlawfully and used followers of Islam as slaves. Due to the domination of the Turks, al-Askari had little effect on the Political life during his time. The state remained in a political crisis, as the Abbasid Caliphs were considered puppets of the Turks who ruled with terrorism.
The religious life during the time of Imam al-Askari's imamate was also in shambles as well. Because al-Askari was under house arrest for a majority of his life, many non-believers took advantage of this time and tried to misguide the Muslims. He did continue to speak out against those who questioned the Qur'an. As was the case when a philosopher by the name of Isaaq al-Kindi wrote "The Contradiction of the Qur'an". Historians claim that al-Askari had a disciple relay a powerful message to the philosopher in which he stated
"If someone recites the Qur'an, is it possible that he means other meanings than what you think you understand? If he says it is possible say to him How do you know? He might mean other than the meanings that you think, and so he fabricates other than the Qur'an's meanings".
The claim that follows is that the Philosopher burned his book in light of the belief that no one besides a member of the Ahlul Bayt could say something like this and that he must truly be the eleventh Imam from this lineage. In this way the Imam had some influence on the religious lives of his followers. He would address them through the visitors he was permitted to receive.
Death
Because he lived a majority of his life being mistreated under house arrest by the caliphs of the time, eventually, Hasan al-Askari died on the 8th Rabi' al-awwal 260 AH (approximately: 1 January 874)
After his death, his brother Ja'far ibn Ali took it upon himself to seize what was left behind al-Askari. It is claimed by historians that he also took public possession of his late brother's property and also tried to take his place in the eyes of his followers. It is also claimed that he made vicious insinuations against his late brothers followers and also began threatening them if they did not follow him.
After the death of Hasan al-Askari, there was a sect of his followers who believed, as a result of shock and bewilderment, that he did not die, but had instead entered occultation and that he was the Mahdi. According to this sect, their beliefs were based upon the impossibility of the death of the Imam without an apparent known issue (this sect did not believe in the imamate or even existence of Muhammad al-Mahdi), since the earth can never be without an imam according to their doctrine. This sect later separated into several other groups. Among them were those who admitted the death of Imam Hasan al-Askari, but added that he returned to life after a little while, in accordance with a tradition on the meaning of the word Qa’im, i.e. one who returns to life after his death. Also among them were those who claimed that he did die and did not return to life, but that he will return to life in the future. These groups incorporated some traditions (into their thought) from some early Waqifite Shiite movements. Another part of historians studying the pedigrees of some Central Asian "shejere" saints, believe that the 12th Imam was not the only son of Imam Hasan al-Askari. In the 11th Imam had two sons, Sayyid Muhammad (ie Imam Mahdi) and Sayyid Ali Akbar. Descendant of Sayyid Ali Akbar considered holy Bukhara Ishan (Eshon) Imlo. Ishan Imlo. - Bukhara "saint of the last time," as it is called in Bukhara, as it is believed that after him the Saints had no more. The average Asian Muslims revere him as the last of the saint. Ishan Imlo, according to the source, he died in 1162 AH (1748-1749), the mausoleum (Mazar) is a saint in Bukhara on the same cemetery.
Hasan al-Askari is buried in the mausoleum containing the remains of his father, Ali al-Hadi – The Al-Askari Mosque in Samarra, Iraq. The site is considered a holy shrine for the Shi’a's, though a bomb blast on 22 February 2006 destroyed much of the structure, and another bomb blast on 13 June 2007 destroyed the two remaining minarets of the Al-Askariya Mosque.
As witnessed at his funeral, he had a son whose birth was concealed because of the difficulties of the time and because of the belief that he was Muhammad al-Mahdi; an important figure in Shi'i teaching who is believed will reappear at the end of time to fill the world with justice, peace and to establish Islam as the global religion.
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Muhammad al-Mahdi
Muḥammad ibn al-Ḥasan al-Mahdī(born c. July 29, 869 (15 Sha‘bān 255 AH), in Occultation since 941) is believed by Twelver Shī‘a Muslims to be the Mahdī, an ultimate savior of humankind and the final Imām of the Twelve Imams. Twelver Shī‘a believe that al-Mahdī was born in 869 and did not die but rather was hidden by God in 941 (this is referred to as the Occultation) and will later emerge with Isa (Jesus Christ) in order to fulfill their mission of bringing peace and justice to the world. He assumed the Imamate at 5 years of age. Some Shi‘īte schools do not consider ibn-al-Hasan to be the Mahdī, although the mainstream sect Twelvers do.
Sunnis believe that the Mahdi has not yet been born, and therefore his exact identity is only known to Allah. Aside from the Mahdi's precise, genealogy, Sunnis accept many of the same hadiths Shias accept about the predictions regarding the Mahdi's emergence, his acts, and his universal Khilafat. Sunnis also have a few more Mahdi hadiths which are not present in Shia collections.
In the biographies of Mahdi written by Shias themselves, it is hard to draw a line between hagiographical and historical works. In Shia sources even in historical works of Ibn Babuya the birth of Imam was miraculous which must be considered as hagiography. Aside from Shi'as works almost nothing is known about the life of this Imam. According to Yaan Richard some even cast doubt on his actual existence.
Even though, most scholars say Al Mahdi was born in 869 AD. His mother is Narjis. There are a couple of narrations regarding the origin of his mother. One is that his mother, Narjis was a Byzantine slave. Another narration says she was a black slave from Africa. Mohammad Ali Amir-Moezzi states that names like Sawsan, Narjis or Rayhana were common names for slaves at that times and his mother name supports this narration. Other narration says that she was a Byzantine Princess who pretended to be a slave so that she might travel from her kingdom to Arabia. Mohammad Ali Amir-Moezzi, in Encyclopedia of Iranica, suggests that the last version is "undoubtedly legendary and hagiographic".
To support Imam Mahdi's claim, Twelver Shi'as along with some other Muslim sects quote the following Hadith: "I and `Ali are the fathers of this nation; whoever knows us very well also knows Allah, and whoever denies us also denies Allah, the Unique, the Mighty. And from `Ali's descendants are my grandsons al-Hasan and al-Husayn, who are the masters of the youths of Paradise, and from al-Husayn's descendants shall be nine: whoever obeys them obeys me, and whoever disobeys them also disobeys me; the ninth among them is their Qa'im and Mahdi."
The eleventh Imam of the Twelve Imams Hasan al-Askari died on 1 January 874 AD (8th Rabi' al-awwal, 260 AH) and since that day, his son Mahdi is believed by Shi'as to be the Imam, appointed by Allah, to lead the believers of the era. The most popular account of al-Mahdi in Shi'a literature is taken from his father's funeral. It is reported that as the funeral prayer was about to begin, al-Mahdi's uncle, Jafar ibn Ali approached to lead the prayers. However, al-Mahdi approached and commanded, "Move aside, uncle; only an Imam can lead the funeral prayer of an Imam." Jafar moved aside, and the five-year-old child led the funeral prayer for his father. It is reported that it was at this very moment that al-Mahdi disappeared and went into ghaybat, or occultation.
Significance of the Twelfth Imam
Some hadith indicate significance to the twelfth generation of descendants of Muhammad.
A hadith from the Shi'a text (Kitab Al-Kafi) containing a conversation between the first Shia Imam Ali ibn Abu Talib and a man named al-Asbagh ibn Nubata, as well as a Hadith in Sahih Bukhari and Sahih Muslim in which Muhammad speaks of Twelve Successors.
“ I heard Muhammad saying, "Islam will continue to be strong to twelve Muslim rulers." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Bani Hashem." [Sahih Bukhari 89.329]
In a hadith widely regarded as authentic, Muhammad said,
“ Even if the entire duration of the world's existence has already been exhausted and only one day is left before the Day of Judgment, Allah will expand that day to such a length of time, as to accommodate the kingdom of a person out of Ahl al-Bayt who will be called by my name and my father's name. He will then fill the Earth with peace and justice as it will have been filled with injustice and tyranny before then.” [Sahih Tirmidhi, V2, P86, V9, P74–75]
The Occultation
Twelver Shi'as believe that, for various reasons, Allah concealed the twelfth and current Imam of the Twelve Imams, al-Mahdi, from mankind.
Period
The period of occultation (ghaybat) is divided into two parts:
· Ghaybat al-Sughra or Minor Occultation (874–941), consists of the first few decades after the Imam's disappearance when communication with him was maintained through deputies of the Imam.
· Ghaybat al-Kubra or Major Occultation began 941 and is believed to continue until a time decided by Allah, when the Mahdi will reappear to bring absolute justice to the world.
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Minor Occultation
During the Minor Occultation (Ghaybat al-Sughra), it is believed that al-Mahdi maintained contact with his followers via deputies (the four leaders). They represented him and acted as agents between him and his followers.
Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf. For the Shia, the idea of consulting a hidden Imam was not something new because the two prior Imams of the Twelve Imams had, on occasion, met with their followers from behind a curtain. Also, during the oppressive rule of the later Abbasid caliphs, the Shia Imams were heavily persecuted and held prisoners, thus their followers were forced to consult their Imams via messengers or secretly.
Shia Tradition hold that four deputies acted in succession to one another:
In 941 (329 AH), the fourth deputy announced an order by al-Mahdi, that the deputy would soon die and that the deputyship would end and the period of the Major Occultation would begin.
The fourth deputy died six days later and the Shi'a Muslims continue to await the reappearance of the Mahdi. In the same year, many notable Shi'a scholars such as Ali ibn Babwayh Qummi and Muhammad ibn Yaqub Kulayni, the learned compiler of al-Kafi also died.
Major Occultation
According to the last letter of al-Mahdi to Ali ibn Muhammad al-Samarri "from the day of your death [the last deputy] the period of my major occultation (al ghaybatul kubra) will begin. Hence forth, no one will see me, unless and until Allah makes me appear."[] Another view is that the Hidden Imam is on earth "among the body of the Shia" but "incognito." "Numerous stories" exist of the Hidden Imam "manifesting himself to prominent members of the ulama."
Reappearance
Twelver Shi'as cite various references from the Qur'an and reports, or Hadith, from Imam Mahdi and the Twelve Imams with regard to the reappearance of al-Mahdi who would, in accordance with Allah's command, bring justice and peace to the world by establishing Islam throughout the world.
Mahdi is reported to have said:
Shi'as believe that Imam al-Mahdi will reappear when the world has fallen into chaos and civil war emerges between the human race for no reason. At this time, it is believed, half of the true believers will ride from Yemen carrying white flags to Makkah, while the other half will ride from Karbala, in Iraq, carrying black flags to Makkah. At this time, Imam al-Mahdi will come wielding Allah's Sword, the Blade of Evil's Bane, Zulfiqar, the Double-Bladed Sword. He will also come and reveal the texts in his possession, such as al-Jafr and al-Jamia.
Shi'as believe that Jesus will also come (after Imam Mahdi's re-appearance) and follow the Imam Mahdi to destroy tyranny and falsehood and to bring justice and peace to the world.
Titles
The 12th Imam is known by many titles in Shia Islam, including:
· Al-Mahdi (the Guided one)
· Al-Muntathar (the Awaited one)
· Al-Qa'im (the Rising one)
· Sahab az-Zaman (the Master of the Age)
· Imam az-Zaman (the Leader of the Age)
· Wali al-'Asr (the Guardian of the Era or alternatively, the Guardian in the Twilight [of man])
· Al-Hujjah (the Proof [of Allah's justice])
Sunni view
The majority of Sunni Muslims do not consider the son of Hasan al-Askari to be the Mahdi nor to be in occultation. However, they do believe that the Mahdi will come from Muhammad's family, more specifically from Al-Hasan's descendants. Sunnis believe that the Mahdi has not yet been born, and therefore his exact identity is only known to Allah. Aside from the Mahdi's precise, genealogy, Sunnis accept many of the same hadiths Shias accept about the predictions regarding the Mahdi's emergence, his acts, and his universal Khilafat. Sunnis also have a few more Mahdi hadiths which are not present in Shia collections, such as the following:
Abu Sa'id al-Khudri narrated that Muhammad said:
Our Mahdi will have a broad forehead and a pointed (prominent) nose. He will fill the earth with justice as it is filled with injustice and tyranny. He will rule for seven years
Shia books do not explicitly mention the Mahdi having a pointed (prominent) nose.
However, the Shi'a traditions do state (about Imam Mehdi's nose): "His Nose; Abu Sa‘īd al-Khidri narrates from the Messenger of Allah (a.s) that he said, 'The Mahdi is from us the Ahl al-Bait, a man from my Ummah. He has a high nose. He will fill the earth with equity as it will be full of corruption.'"
Other Sunni hadith regarding the Mahdi are virtually identical to their counterparts in Shia books:
Umm Salamah said:
I heard the Messenger of Allah say: "The Mahdi is of my lineage and family"
Abu Sa’eed al-Khudri said:
The Messenger of Allah said: "He is one of us"
In the light of traditions and interpretations, the personality of the Promised Mahdi would be as such:
It is said "predictions and lore concerning the Mahdi abound" Among them are that the promised Mahdi would be a Caliph of God and that to make a covenant with him is obligatory. He would belong to the House of Muhammad and would be in the line of Imam Hassan. His name would be Muhammad and his family name would be Abul Qasim, his father's name would be ‘Abdu’llah [rather than Hassan],and he would appear in Mecca
What Sunnis fail to notice in this objection, is that this in fact helps the case of the Shias. The daughter of Imam Hassan Fatima bint Hasan married the fourth Imam, Imam Ali Zaynul Abideen, and therefore all the Imams from the fifth Imam (Imam Muhammad Baqir) through the twelfth (Imam Muhammad Al-Mahdi) are descended not only through Imam Husayn but also his brother Imam Hassan as well. Another argument could be made that the twelfth Imam's father is named Hasan ibn Ali as well, and therefore he fits. As for the second hadith (hadith of the Mahdi's father being named Abdullah) it does not take precedent to the hadith of being from Hasan, and it is less common, because it is less reliable.
Sunnis also believe that Jesus will return alongside the Mahdi, with the only difference being that they disagree with the Shia regarding exactly who the Mahdi is.
[References: “A Brief History of The Fourteen Infallibles” (1994); and Baqir Shareef al-Qurashi - “The Life of Imam Muhammad Al-Jawad” (2005).]
THE END
[Source: Wikipedia, on July 2012.]
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