Brief Life History of Imam Husain (a.s) -Part #4

IMAM AL-HUSAIN IBN  ALI  (A.S.)- PART #4

Source: “Shia Islam AT A Glance” BY: Sheikh Abdul Jalil Nawee; and Shia Youth Inc. Website: www.Shia-youth.org.
Early Life:
Imam Ḥusain ibn ‘Alī ibn Abī Tālib (a.s.) , born on 10 October 625  (3 Sha’aban AH 4 ), also spelled as HusaynHussain or Hussein, was the son of Imam Ali ibn Abi Ṭalib (a.s.), the first Imam of Shia Islam , and  Fatimah Zahra (s.a.), the daughter of the Holy Prophet Muhammad (pbuh).  He was the younger brother of the second Shia ImamHasan ibn Ali (a.s.). Imam Husain (a.s.) is an important figure in Islam, as he is a member of the Ahlul Bayt (the household of Muhammad) and Ahl al-Kisa, as well as being the third Shia Imam. According to most reports, Imam Husain (a.s.) and his brother Imam Hasan (a.s.) were the last descendants of Prophet Muhammad (pbuh) living during his lifetime and surviving after his death. There are many accounts of his love for them which refer to them together. Holy Prophet Muhammad (pbuh) is reported to have said that “He who loves me and loves these two, their father and their mother, will be with me at my place on the Day of Resurrection,” and that “Husain is of me and I am his. Allah loves those who love Husain”. Husain is a grandson among grandsons. One narration declares them the “Masters of the Youth of Paradise”. This statement has been particularly important for the Shia who have used it in support of the right of Prophet Muhammad’s (a.s.) descendants to succeed him. The Shias maintain that the infallibility of the Imam is a basic rule in the Imamate. “The theologians have defined the Imamate, saying: “Surely the Imamate is a grace from Allah, Who grants it to the most perfect and best of His servants to Him”. Other traditions record Prophet Muhammad (pbuh) with his grandsons on his knees, on his shoulders, and even on his back during prayer at the moment of prostrating himself, when they were young.   Prophet Muhammad (pbuh) loved them and frequently declared them as his Ahlul Bayt. He has also said: “Every mother’s children are associated with their father (for lineage) except for the children of Fatima (s.a..) for I am their father and lineage”. Thus only the descendants of Fatima (s.a.) are the descendants and progeny of Prophet Muhammad (pbuh) and his Ahlul Bayt (see Holy Qur’an 33:33)

Imam Husain (a.s.) Assumes As 3rd Imam:

According to the Shia muslims,Imam Husain (a.s.) became the third Imam soon after the death of Imam Hasan (a.s.) in 50 AH. At that time he was 46 years old. He spent most of his time in his mission of teaching Islam. A large number of people kept coming to see him and to learn from him. This process continued for a period of about  ten years when people began to hear an ugly rumor that Mu’wiya wanted to designate his son, Yazid to succeed him.

Mu’awiya Commits Breach of Treaty:

Imam Hussain (a.s.) became the head of Shia Islam and the head of Banu Hashim after his older brother, Imam Hasan ibn Ali (a.s.), was poisoned to death by Mu’awiya in 670 (AH 50). Imam Hussain (a.s.)’s father’s supporters in Kufa accepted him to be his leader and gave their allegiance. However, he told them he was still bound by the peace treaty between Imam Hasan (a.s.) and Mu’awiya and they should wait until Mu’ awiya was dead. Mu’awiya began a campaign to introduce Monarchy into the structure of Islam. He sent his agents to prominent tribal Chiefs to obtain their loyalty to his son as his successor. A majority of public knew that Yazid was not fit to be Khalifa, so they protested vigorously. There was anger and protest every where. To control the situation temporarily, Mu’awiya decided to send his son to Mecca for the pilgrimage. Yazid went to Mecca taking with him alcohol as well as a chorus of girls to entertain him.

Imam Husain Refuses Allegiance To Yazid:

Upon Mu’wiya’s death, Yazid managed to impose himself upon the people and became Khalifa. Imam Husain (a.s.) did not accept the succession of Yazid, and considered this action a breach of the Imam Hasan–Mu’awiya treatyImam Husain (a.s.) refused to pledge allegiance to Yazid. He insisted on his legitimacy to be the Khalifa based on his own special position as a direct descendant of Prophet Muhammad (pbuh) and his legitimate legatee. Yazid ordered Waleed Ibn Ut’ba, his Governor over Medina, to ask for Imam Husain’s allegiance of Loyalty or else upon refusal, his head.  Imam Husain (a.s.) refrained from  giving his allegiance.  He strongly believed that Yazid was openly going against the teachings of Islam in public and changing the sunnah of prophet Muhammad (pbuh). In his view, the integrity and survival of the Islamic community depended on re-establishment of the correct guidance for Ummah. He, therefore, accompanied by his household, his sons, brothers, nephews, and the companions left Medina to seek asylum in Mecca.

While in Mecca Abd Allah ibn al-Zubayr, Abdullah ibn Umar and Abdullah ibn Abbas advised Imam Husain Ibn Ali (a.s.) to make Mecca his base and fight against Yazid from Mecca. On the other hand, the people in Kufa who were informed about Mu’awiya’s death and his breaching of the Treaty that he had signed with Imam Hasan (a.s.), by appointing Yazid as his successor, sent letters urging Imam Husain ibn Ali (a.s.) to join them and pledged to support him against Umayyads. Imam Husain (a.s.) wrote back to them saying that he would send his cousin, Muslim ibn Aqeel, to report to him on the situation. If he found them united, as their letters indicated, he would speedily join them, because Imam should act in accordance with the Quran, uphold justice, proclaim the truth, and dedicate himself to the cause of God. The mission of Muslim ibn Aqeel was initially successful and according to reports 18,000 men pledged their allegiance to Imam Husain (a.s.). But situation changed radically when Yazid appointed Ubayd Allah ibn Ziyad as the new governor of Kufa, ordering him to deal severely with Muslim Ibn Aqeel. Imam Husain (a.s.) while waiting in Mecca for any reply from Muslim, sensed some danger on his life, so he immediately decided to leave for Kufa without doing the pilgrimage. He assembled his caravan and set out for Kufa.

 Imam Husain(a.s.)’s Caravan Leaves For Kufa:

On the way, Imam Husain (a.s.) found that his messenger, Muslim ibn Aqeel, was killed in Kufa. He broke the news to his supporters and informed them that people in Kufa had deserted him. Then, he encouraged anyone among companions, who so wished, to leave him freely without guilt. Most of those who had joined him at various stages on the way from Mecca now left him.  On his journey towards Kufa, Imam Husain (a.s.) encountered the army of Ubaydullah ibn Ziyad.  Imam Husain (a.s.) sent a message to the Kufans, reminding them that they had invited him to come because they were without an Imam. He informed them that he had intended to proceed to Kufa with their support, but if they were now opposed to his coming, he would return to where he had come from. However, the Ziyad’s army urged him to choose another way. Thus, he turned to left and reached a place called Karbala, where the army forced his caravan to stop at a location that was near the bank of river Euphrates.

Battle Of Karbala:

 Umar ibn Sa’ad, the head of Ziyad’s army, sent a messenger to Imam Husain (a.s.) to inquire about the purpose of his coming to Iraq. Imam Husain (a.s.) answered again that he had responded to the invitation of the people of Kufa but was ready to go back if they now disliked his presence. When Umar ibn Sa’ad reported it back to Ubaydullah ibn Ziyad, the governor, who instructed him to offer Ḥusain and his supporters the opportunity to swear allegiance to Yazid. He also ordered Umar ibn Sa’ad to cut off Husain and his followers from access to the water of the river Euphrates.

On the next morning, as Umar ibn Sa’d arranged the Kufan army consisting of over 30,000 soldiers in a battle order. Before the actual engagement was to take place, Al-Hurr ibn Yazid al Tamimi the previous commander of Yazid army enemy, felt his conscience violently stirring. He was in turmoil. Upon realizing the gravity of the situation, he suddenly challenged Umar ibn Sa’ad of his action, and broke away from Umar Sa’ad’s camp and went over to Imam Ḥusain (a.s.) to pledge his allegiance. He vainly addressed the Kufans, rebuking them for their treachery to the grandson of Prophet Muhammad (pbuh). For three days Umar Sa’ad cut off Imam‘s family and companions access to river Euphrates from which they they were to get water. Women, children, and all supporters spent three days without water. On the day of Ashura, Umar Sa’ad ordered his army to start the battle against Imam Husain (a.s.) and his companions. The Battle of Karbala lasted from morning till sunset of Muharram 10, AH 61. Hurr was the first  person to fight the battle and got martyred. All of Imam Husain’s small group of companions and family members bravely fought and were brutally killed by Umar Sa’ad’s army. Imam Husain’s supporters insisted on being first to fight. Therefore, they took the brunt of the enemy attack. The battle was ferocious. Within a short time Imam‘s supporters slay a large number of the enemy fighters. They were on the offensive and enemy on the defensive. This caused apprehension and confusion in the enemy military. Worried and nervous, the enemy commander reinforced his fighters with more troops. The heroes began to fall. They were men of valor welcoming martyrdom, they fell one after another, for the enemy was overwhelming in number. Ali Akbar, Imam Husain’s son obtained permission to fight and dashed toward the enemy. He engaged them in fierce fighting, jumping on them like a thunder slaying numerous fighters. He continued to move forward, deep inside the enemy. The enemy surrounded him and threw swords and spears at him. His body became full of wounds all over gushing blood, until he embraced the martyrdom. Imam Husain (a.s.) rushed to the area and picked up the wounded body and brought it to the appalled camp. His sister Sayyedah Zainab (s.a) and other women were horrified and shocked at the scene. Hadhrat Abbas and four other brothers of Imam Husain (a.s.) went to fight. They all fought bravely and engaged the enemy in a fierce confrontation. Hadhrat Abbas went toward the river to bring some water for the thirsty children. While he was returning on his horse with the water, he was attacked by a large horde of the enemy throwing arrows at him, cutting off his one shoulder and wounding him severely. As much as he tried, Hadhrat Abbas could not save the water. He fell from his horse and breathed his last. There after three nephews, Qasim the son of Imam Hasan (a.s.) and two sons of Sayyedah Zainab (s.a) went to the battle field. They were all in their teens but each stood bravely and showed no less enthusiasm in their quest to embrace martyrdom.

Imam Husain (a.s.) And His Baby:

By the afternoon of the day of Ashura, 70 brave persons had sacrificed their lives in Karbala to save Islam. All had fought under nerve racking conditions, severe thirst, dehydration, exhaustion, and a desperate feeling of what would happen to the family of the Holy Prophet (pbuh) afterwards. Imam Husain (a.s.) endured all that and more, for that he saw all his beloved ones brutally massacred including children. Remaining the only one, Imam Husain (a.s.) was to face the enemy head on. Precisely at that moment Imam Husain (a.s.) heard his baby crying incessantly, agonizing because of thirst. He held this six months old babu, his youngest son (Ali Asghar) in his arms, and appealed to the enemy fighters for some water for the baby. Imam wanted to awaken their conscience and stir their human feelings but the stone hearted enemy, instead of giving water, zoomed an arrow toward the thirsty baby and killed him instantly. Imam Husain (a.s.) was shocked. He felt an unbearable wave of pain. The sight of the martyred baby in his arms was agonizingly painful. He filled his palm with the blood of the baby, and threw it upwards towards the sky, complaining Allah The Almighty:

                      ” O’ Allah, O’ my Lord! My consolation is the fact that Thou in Thine Majesty are witnessing what I am going through.”

Imam Husain By Himself Facing the Enemy:

Imam Husain (a.s.) was alone, one man against a large force of thousands of soldiers. After conferring Imama to his son  Zainul Abedin, and saying goodbye to the family members, Imam Husain(a.s.) proceeded to the battle with the enemy. He fought bravely, and kept fighting, receiving many wounds in the process. Thousands of enemy fighters were surrounding him but none dared to move towards him. The silence was broken when Shimr screamed for attack and a sword fell on Imam‘s left wrist and deeply cut his left hand. The blood gushed like a fountain.Another sword attack hit his upper back. Imam Husain (a.s.) felt numb as he felt to the ground, bleeding profusely.He was near the point of shock, even though staggering he tried to stand by leaning on his sword. Imam decided to say his last prayer. He put his head on the ground for sujood. The prayer was still continuing that Shimr came forward and severed Imam Husain (a.s.)’s noble head from the body. The noble head was kissed often by the Holy Prophet (pbuh). Umar Sa’ad ordered the horsemen to trample upon the severed body of Imam Husain (a.s.) and all others who were killed to disfigure them even further. For three days the holy bodies of the martyrs were left lying in the desert of KarbalaThe people of the tribe of Banu – Asad who were not away from the battle field, helped to bury them into the ground. The survivors included few ladies, children and Imam Husain’s young son, Ali Ibn Husain Zainul Abedin, who was severely ill during that battle. After killing 72 persons, Umar Sa’ad set fire to the camps of women and children’s and the martyrs’ bodies were trampled on by the hoofs of the horses; nobody in the history of the human kind has seen such atrocities.

 Lessons of Karbala:

Many famous and notable personalities of the world like Mahatma Gandhi, Sir William Muir and Edward Gibbon have praised highly Imam Husain (a.s.) for his stand for truth, justice, human dignity, and preservation of rights. The Battle of Karbala is a reflection of a collision of good versus evil, virtuous versus wicked, and a Holy Imam versus a devil Yazid.  Karbala proved to be a clash involving Islamic truths versus falsehood, right versus wrong, oppressed versus oppressor, and faith against a brute forceful force. Karbala’s battle was about standing in the face of oppression, regardless of the cost or sacrifice of one’s own life. Thus in Karbala, Al-Husain (a.s.) the 57 year old grandson of the Holy prophet Muhammad (pbuh) sacrificed himself, his children, his companions, and all he had for one goal. That goal was to let the truth triumph over falsehood eventually, and he did that brilliantly. Undoubtedly, the lessons of Karbala are not meant for any particular group or community, rather are meant for all humanity.

Marriages:

 

Imam Husain (a.s.) married four times and had six children. His wives were Shahr Banu, Umm Layla, Umm Rubab, and Umm Ishaq.  Shahr Banu gave birth to two children,including Ali ibn Husain (who was later designated the fourth Imam by Imam Husain (a.s.). Umm Layla gave birth to Ali Akbar and Fatima Sughra. Umm Rubab also gave birth to two children, Sukayna and Ali Asghar. (Note: Umm Ishaq was a widow of Imam Hasan (a.s.).

Next week’s installment – The Fourth  Imam Zainul Abedin (a.s.) in Part #5.

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Brief Life History of Imam Hasan (a.s) -Part #3

Imam Al-Hasan Ibn Imam Ali  (a.s.) – Part #3

Source: “Shia Islam AT A Glance” BY: Sheikh Abdul Jalil Nawee; and Shia Youth Inc. Website: www.Shia-youth.org.
Early Life :

Imam Ḥasan ibn Imam Ali (a.s.) was the second Shiite Imam, succeeding his father Imam Ali (a.s.) and preceding his younger brother, Imam Husayn ibn Ali (a.s.). He was the elder son of Imam Ali (a.s.) and Holy Prophet Muhammad’s (pbuh) daughter, Fatima (s.a.). Muslims respect him as the grandson of Prophet Muhammad (pbuh) and a member of Ahlul-Bayt (a.s.). Imam Hasan (a.s.) was born in the year 625 AD and grew up in Medina with his parents.  Both Shia and Sunni Muslims consider Imam Hasan (a.s.) to belong to the Ahlul-Bayt (literally: People of the Holy Prophet’s House),  to the Ahlul-Kisa (literally: People of the Cloak), and participants of the Event of Mubahala. It is said that Prophet Muhammad (pbuh) slaughtered a ram for the poor on the occasion of Imam Hasan‘s (a.s.) birth, and chose the name “Hasan” for him. Fatimah (s.a.) shaved the child’s head and gave the weight of his hair in silver as alms.

There are many narrations showing the love and respect of Prophet Muhammad (pbuh) toward his grandsons, including the statements that his two grandsons would be the lords of the youth (sayyedā šabāb) of Paradise and that they were Imams, divinely chosen, and also his prediction that Imam Hasan (a.s.) would make peace between two factions of Muslims. During the year 10AH, Hasan was only about 6 years old when he participated in the event of Mubahala.

Imam Hasan As 5th Caliph:

Imam Hasan ibn Ali (a.s.) served his father Imam Ali (a.s.) during the Battle of Siffin. After Imam Ali (a.s.) was assassinated and following the custom established by Abu Bakr, Imam Hasan (a.s.) made a speech at the mosque of Kufa praising the merits of his family and quoting the verses of the Quran which exalt the special position of the Ahl-ul Bayt, and said “I am of the family of the Prophet from whom God has removed filth and whom He has purified, whose love He has made obligatory in His Book when He said: “Whosoever performs a good act, We shall increase the good in it. Performing a good act is love for us, the Family of the Prophet”.  Qays ibn Sa’d was the first to give allegiance to him and then stipulated the conditions on which the Bay’at should be based: 1) on the Quran, 2)  on the Sunnah of Prophet Muhammad, and 3) on the condition of the war (Jihad) against those who declared lawful (Halal) that which is sinful (Haram). Imam Hasan (a.s.), however, tried to avoid the last condition by saying that it was implicitly included in the first two.

There was not a significant difference between the idea of Imamate, or divine right, expressed by each Imam designating his successor and other ideas of succession at first. Imam Ali (a.s.), before he died, had, on several occasions, expressed his idea that “only the Prophet’s Ahlul Bayt (the members of the house) were entitled to rule the Community”; and Imam Hasan (a.s.), whom he had appointed his inheritor, must have been the obvious choice, as he was also chosen by the people as the 5th Caliph.

It is said that one day the Abbasid Caliph Harun al-Rashid questioned the seventh Shiite Imam, Musa al-Kadhim (a.s.), saying why he had permitted people to call him “Son of Allah’s Apostle,” while he and his forefathers were Prophet Muhammad’s (pbuh) daughter’s children. And that “the progeny belongs to the male ((Imam Ali (a.s.)) and not to the female (Fatimah (s.a.))”. In response, Imam al-Kadhim (a.s.) recited the verses, Quran, 6:84 and Quran, 6:85, and then asked, “Who is Jesus’s father, O Commander of the faithful?”. “Jesus had no father.” said Harun. Imam Al-kadhim (a.s.) argued that God in these verses had ascribed Jesus to the descendants of the prophets through Mary; “similarly, we have been ascribed to be the descendants of the Holy Prophet (pbuh) through our mother Fatimah (a.s.),” said Imam al-Kadhim (a.s.). It is related that Harun asked Imam Musa  al-Kadhim (a.s.) to give him more evidence and proof. Imam Al-Kadhim (a.s.) thus recited the verse of Mubahala arguing that “None claims that the Holy Prophet (pbuh) made someone enter under the cloak when he challenged the Christians to a contest of prayer to God (mubahala) except Imam Ali (a.s.), Fatimah (a.s.), Imam Hasan (a.s.), and Imam Husayn (a.s.). So in the verse: “Our sons” refers to Imam Hasan (a.s.) and Imam Husayn (a.s.).

Mu’awiya Refuses Allegiance To Imam:

As soon as the news of Imam Hasan‘s (a.s.) selection reached Mu’awiya, who had been fighting Imam Ali (a.s.) for the caliphate, he condemned the selection, and declared his decision not to recognize Imam Hasan (a.s.) as the Caliph. Letters exchanged between Imam Hasan (a.s.) and Mu’awiya before their troops faced each other were to no avail. However, these letters, which are recorded in Shia books, provide useful arguments concerning the rights of his Caliphate. In one of his long letters to Mu’awiya, summoning him to pledge allegiance to him, Imam Hasan (a.s.) made use of the argument of his father, Imam Ali (a.s.), which the latter had advanced against Abu Bakr after the death of Prophet Muhammad (pbuh). Imam Ali (a.s.) had said: “If Quraysh could claim the leadership over the Ansar on the grounds that the Prophet (pbuh) belonged to Quraysh, then the members of his family, who were the nearest to him in every respect, were better qualified for the leadership of the community.”

Mu’awiya’s response to this argument was irrelevant. For Mu’awiya, while recognizing the excellence of Prophet Muhammad’s (pbuh) family, further asserted that “ he would willingly follow Imam Hasan‘s (a.s.) request were it not for his own superior experience in governing:”…You are asking me to settle the matter peacefully and surrender, but the situation concerning you and me today is like the one between you [your family] and Abu Bakr after the death of the Prophet…I have a longer period of reign [probably referring to his governorship], and I am more experienced, better in policies, and older in age than you. …if you enter into obedience to me now, you will accede to the caliphate after (my death)”.

There was further correspondence between Imam Hasan (a.s.) and Mu’awiya with no result so the negotiations stalled.  Mu’awiya summoned all the commanders of his forces in Syria, Palestine, and Transjordan, and began preparations for war. Soon after he marched his army of sixty thousand men through Mesopotamia to Maskin, on the Tigris boundary of Mosul towards the Sawad. Meanwhile, he attempted to negotiate with Imam Hassan (a.s.), sending the young heir letters asking him to give up his claim.

As the news of Mu’awiya’s army reached Imam Hasan (a.s.), he sent someone to his local governors ordering them to get ready to set out, and then addressed the people of Kufa with a lukewarm war speech: “God had prescribed the jihad for his creation and called it a loathsome duty. There was no response at first, as some tribal chiefs, paid by Mu’awiya, were reluctant to move. Imam Hasan‘s (a.s.) companions scolded them (tribal chiefs), asking whether they won’t answer to the son of the Prophet’s daughter? Turning to Imam Hasan (a.s.) they assured him of their obedience, and immediately left for the war camp. Imam Hasan (a.s.) admired them and later joined them at al-Nukhayla, where people were coming together in large groups.

Imam Hasan (a.s.) appointed Ubayd Allah ibn al-Abbas as the commander of his vanguard of twelve thousand men to move to Maskin. There he was asked to hold back Mu’awiya’s advance until Imam Hasan (a.s.) arrived with the main army. Ubayd Allah was advised not to fight unless attacked and should consult with Qays ibn Sa’d who was appointed as second in command, if he (Ubayad Allah) were killed.

Imam Hasan‘s (a.s.) Sermon and its Aftermath:

While Imam Hasan‘s (a.s.) vanguard was waiting for his arrival at Maskin, Imam Hasan (a.s.) himself was facing a serious problem at Sabat near al-Mada’in, where he gave a sermon after morning prayer. In the sermon he declared that he prayed to God to be the most sincere of His creation to His creation; that he bore no resentment nor hatred against any Muslim, nor did he want evil and harm to anyone; and that “whatever they hated in community was better than what they loved in schism”. He was, he continued, looking after their best interests, better than they themselves; and instructed them not to disobey whatever orders he gave them.

When Ubayd Allah arrived with the Kufan vanguard at al-Maskin where Mu’awiya had already reached, the latter sent an envoy to tell them that he had received letters from Imam Hasan (a.s.) asking for an armistice and that he asked the Kufans not to attack until he finished his negotiations with Imam Hasan (a.s.). Mu’awiya’s claim was untrue; since because of his larger military force, he had good reason to think that he could make Imam Hasan (a.s.) to give in. The Kufans, however, insulted Mu’awiya’s envoy and reviled him. Thereafter, Mu’awiya sent the envoy to visit the commander Ubayd Allah in private, and swore to him that Imam Hasan (a.s.) had requested Mu’awiya for a truce, and that Muawiya was offering Ubayd Allah 1,000,000 dirhams, half of which to be paid at once, the other half in Kufa, provided he went over to him. Ubayd Allah accepted the bribe and abandoned at night to Mu’awiya’s camp. Muawiya was extremely pleased and fulfilled his promise to him.

Next morning the Kufans waited for Ubayd Allah to emerge and lead the morning prayer. Then Qays ibn Sa’d took charge and, in his sermon, severely denounced Ubayd Allah, his father and his brother, from whom nothing good had ever come. The people shouted: “Praise be to God that He has removed him from us; stand up with us against our enemy. Believing that the abandonment of Ubayd Allah had broken the spirit of his enemy, Mu’awiyah sent Busr with a troop to make them give up. Qays attacked and drove him back. The next day Busr attacked with a larger troop but was kept back again. Mu’awiyah now sent a letter to Qays offering bribes but Qays replied that he “would never meet him except with a lance (a long arrow shaped weapon).  Suddenly, the news of the riot against Imam Hasan (a.s.) and of his having been wounded arrived, however, both sides abstained from fighting to wait for further news.

Imam Hasan (a.s.) Agrees To A Truce:

Muawiyah who had already started negotiations with Imam Hasan (a.s.), sent high-level envoys, while committing himself in a witnessed letter to appoint Imam Hasan (a.s.) as his successor and give him whatever he wished. Imam Hasan (a.s.) accepted the offer in principle and sent Amr ibn Salima al-Hamdani al-Arhabl and his own brother-in-law Muhammad ibn al-Ash’ath back to Muawiya as his negotiators, together with the envoys of the latter. Muawiyah then wrote a letter saying that he was making peace with Imam Hasan (a.s.) on the basis that Imam Hasan (a.s.) would inherit the reign after him. He swore that he would not seek to harm him; and that he would give him 1,000,000 dirhams from the treasury (Bayt al-mal) annually, along with the land tax of Fasa and Darabjird; to which Imam Hasan (a.s.) was to send his own tax agents to collect it. The letter was witnessed by the four envoys and dated in August 661.When Imam al-Hasan (a.s.) read the letter, he commented: “He is trying to appeal to my greed for a matter which, if I desired it, I would not surrender to him. Then he sent Abd Allah ibn al-Harith, whose mother Hind was Mu’awiya’s sister, to Muawiya, instructing him: “Go to your uncle and tell him: If you grant safety to the people I shall pledge allegiance to you.” Thereafter, Mu’awiya gave him a blank paper with his seal at the bottom, inviting Imam Hasan (a.s.) to write on it whatever he desired. Imam Hasan (a.s.) who was reluctant to engage in bloodshed of Muslims decided to agree to a truce in the interest of public peace and safety. He would surrender the reign over the Muslims to Mu’awiya on the basis that “Mu’wiya would act and abide by the four major conditions of the truce as described below:

  1. That Mu’awiya would follow the holy Qur’an and the tradition of the Holy Prophet.
  2. That Mu’awiya would stop abusing Ali ibn Abu Talib which he had enforced even from pulpits of the Mosques.
  3. That Mu’wiya would give protection of life, property, and honor of Shias, the devotees of Imam Ali.
  4. That Mu’wiya would not appoint any one as his successor to the throne.

The agreement was testified by Abd Allah ibn al-Harith, and Amr ibn Salima and transmitted by them to Muawiyah for him to take recognition of its contents and to confirm his acceptance. Imam Hasan (a.s.), thus, surrendered his control of Iraq in Rabi II 41 AH/August 661 AD after a reign of seven months.

Surrender Ceremony at Kufa:

After the peace treaty with Imam Hasan (a.s.), Mu’awiya set out with his troops to Kufa, where, at a public surrender ceremony, Imam Hasan (a.s.) rose and reminded the people that he and Imam Husayn (a.s.) were the only grandsons of Holy Prophet Muhammad (pbuh). And that he had surrendered the reign to Mu’awiyah in the best interest of the community: “0 people, surely it was God who led you by the first of us and Who has spared you bloodshed by the last of us. I have made peace with Mu’awiya, and I know not whether this be not for your trial, and that ye may enjoy yourselves’ declared Hasan”.

In his own speech Mu’awiya told them, the reason why he had fought them was not to make them pray, fast, perform the pilgrimage, and give alms, because they had been already doing those. In fact he had fought to be their commander and leader (Amir), and God had bestowed him that against their will. According to some sources, he also said “The agreement I made with (ImamHasan (a.s.) is null and void. It lies trampled under my feet.” Then he shouted: “God’s protection is dissolved from anyone who does not come forth and pledge allegiance. Surely, I have sought revenge for the blood of Uthman, may God kill his murderers, and have returned the reign to those to whom it belongs in spite of the rancor of some people”.

Retirement to Medina

In the nine-year period between Imam Hasan‘s (a.s.) abdication in 41 H/660 AD and his death in 49 H/669 AD, Imam Hasan (a.s.) retired in Medina trying to keep aloof from political involvement for or against Mu’awiya. In spite of that, however, he was considered the chief of Prophet Muhammad’s (pbuh) house by the Banu Hashim and the partisans of Imam Ali (a.s.), who pinned their hopes on his final succession to  Mu’awiyah.

Occasionally, however, Shiite, mostly from Kufa, went to Imam Hasan (a.s.) and Imam Husain (a.s.) in small groups, and asked them to be their leaders, a request to which they declined to respond. Imam Hasan (a.s.) has been quoted as commenting, “If Mu’awiya 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.”  Madelung has quoted Al-Baladhuri, as saying that Imam Hasan (a.s.), on the basis of his peace terms with Mu’awiya, sent his tax collectors to Fasa and Darabjird. The caliph had, however, instructed Abdullah ibn Aamir, governor of Basra, to incite the Basrans to protest that this money belonged to them by right of their conquest. And that they chased Imam Hasan‘s (a.s.) tax collectors out of the two provinces. According to Madelung, however, that Imam Hasan (a.s.) would send tax collectors from Medina to Iran, after just having made plain that he would not join Mu’awiya in fighting the Kharijites, is entirely incredible. In any case, as Muawiyah came to know that Imam Hasan (a.s.) would not help his government. Relations between them became worse. Imam Hasan (a.s.) rarely, if ever, visited Mu’awiya in Damascus.

Family Life:

It is related that Imam Hasan (a.s.) spent most of his youth in “making and unmaking marriages”, so that “these easy morals gained him the title mitlaqthe divorcer, which involved Imam Ali (a.s.) in serious enmities”.  Even though he married several times, according to his grandson Abdullah ibn Ḥasan, he never exceeded the four wives  limit allowed by the law. Imam Hasan (a.s.) had 15 sons and 9 daughters. Many of these children died in their early years. It is said that most of these marriages had a political intent in his father’s interest to maintain peaceful and religious relations with different tribal chiefs. One of his daughter Fatima married Imam Zainul Abideen (a.s.) and became mother of the 5th Imam Muhammad al-Baqir (a.s.). Imam Hasan‘s(a.s.) one son Qasim participated in Battle of Karbala and got martyred along with 72 other devotees in 61 AH.

IMAM Poisoned By Wife Jo’da:

The early sources are nearly in agreement that Imam Hasan (a.s.) was poisoned by his wife, Ja’da bint al-Ash’at at the instigation of Mu’awiya and died in the year 670. Imam Husain (a.s.) is said to have refused to name his suspect to Imam Husain (a.s.) for fear that a wrong person be killed in revenge. He was 38 years old when he abdicated the reign to Mu’awiyah who was at the age of 58 at the time. This difference in age indicates a serious obstacle for Mu’awiya, who wanted to nominate his son Yazid as his heir-apparent. This was not possible due to the terms on which Imam Hasan (a.s.) had abdicated to Mu’awiya; and considering the big difference in age, Mu’awiyah had not hoped that Hasan would die before him. Hence, Mu’awiya would naturally be suspected of having a hand in a killing Imam Hasan (a.s.) to remove an obstacle to the succession of his son Yazid.

Imam Hasan‘s (a.s.) burial was another problem which was expected to lead to bloodshed. Imam Hasan (a.s.) had instructed his brothers to bury him near his grandfather, Prophet Muhammad (pbuh), but if they feared evil, they were to bury him in Al-Baqi’ cemetery. The Umayyad governor, Saʿid b. al-ʿĀṣ, did not interfere, but Marwan I swore that he would not permit Imam Hasan (a.s.) to be buried near Prophet Muhammad with Abu Bakr and Umar. As the parties were about to fight, Muhammad ibn al-Hanafiyyah reminded Imam Husayn (a.s.) of Imam Hasan (a.s.) who made it conditional, saying “unless you fear evil”. “What evil could be greater than what you see?” Said Muhammad ibn al-Hanafiyyah. And so the body was carried to Al-Baqi’  Marwan now joined those carrying the coffin and, when questioned, he said he gave his respect to a man “whose forbearance weighed mountains”.

 

 

Apology:   Last week, in Part #2 it was inadvertently stated Imam Al-Hasan (a.s.) as third Imam instead of the second Imam. Shia Youth Team regrets the error. Should you notice any error or discrepancy, please notify Shia Youth Team by email: [email protected]. Thank you.

Next week’s installment – The Third  Imam Al-Husain (a.s.) in Part #4.

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Brief Life History of Imam Ali (a.s.) -Part #2

Source: ” Shia Islam At A Glance” By: Sheikh Abdul Jalil Nawee, and Shia Youth Inc. Website www.Shiya-youth.org.
Continued from Part 1.
IMAM ALI  IBN ABU TALIB (A.S.) – PART #2

Saqifah, Ijma – A Controversy:

Sunni Muslims believe that the selection of Abu Bakr as the first Caliph was unanimous at the ijma or the general consensus.  Shia Muslims disagree with that statement and note that there were only three individuals present at the Saqifah to elect the first caliph.  The three individuals were Abu Bakr, Umar bin Khattab, and Abu Ubaida Bin Jarra.   Since no other members of Muslim Umma was invited to Saqifah, Shias believe that it is very likely that a political conspiracy was hatched by these three persons even before the Holy Prophet (pbuh) was buried and while Imam Ali (a.s.) was busy giving final burial rites to the Holy Prophet (pbuh).  Neither Imam Ali (a.s.) nor any of his Bani Hashim tribe members were invited to the ijma. Imam Ali (a.s.) was deliberately not informed about the meeting at Saqifah.

Shia -Sunni Disagreements Over Saqifah:

Sunni Muslims made up several vague arguments for rushing the process of selection of the first caliph and deliberately not inviting Imam Ali (a.s.) or many other learned scholars and companions of the Holy Prophet (pbuh). They argued that Abu Bakr was more experienced and was a companion of the Holy Prophet (pbuh) and hence he was selected.  This argument is rebutted in the book, Peshawar Nights (p.182), with reference to Tabuk expedition. It is noted that when the Holy Prophet (pbuh) left for the Tabuk expedition, the hypocrites had secretly planned to revolt in Medina during his absence. Therefore, he appointed an experienced man, Imam Ali (a.s.), in Medina as his successor and caliph in order to control the situation even though Abu Bakr and Umar were present.  Also, for the recitation of the verses of the Chapter Al Barra’s (Immunity) of the Holy Qur’an to the infidels of Mecca, the Holy Prophet (pbuh) called back the older Abu Bakr from his half-completed journey and instead sent young Imam Ali (a.s.) to perform this important task. Similarly, to guide the people of Yemen, Holy Prophet (pbuh) selected Imam Ali (a.s.) superseding Abu Bakr, Umar, and others. In short, if Holy Prophet (pbuh) trusted Imam Ali (a.s.) with such important missions over Abu Bakr and Umar, why wouldn’t the ijma select him for the caliphate?

Usama Bin Zaid  who was appointed Commander-In-Chief of the Muslim Army by the Holy Prophet (pbuh) himself, while designating  Abu Bakr and Umar to work as subordinate to Usama. When Usama learned that Abu Bakr had been appointed a caliph, he was upset and cried aloud, “With whose permission have you appointed a caliph? What was the significance of a handful of people, who, without consulting the companions, appointed a caliph?”.

Shia Scholars See No Justification:

Shia scholars argue that in 617 AD,  Banu Quraysh enforced a boycott against the Banu Hashim.  Prophet Muhammad (pbuh), along with his supporters from Banu Hashim, were totally cut off in a pass away from Mecca. All social relations with the Banu Hashim were also cut off and the Holy Prophet (pbuh) and his households were put to a state of imprisonment. Before the atrocities reached to its peak, many Muslims migrated to Ethiopia|Abyssinia (now Ethiopia). Abu Bakr, feeling distressed, left the holy prophet, his wife Khadija, and Imam Ali ibn Abi Talib (a.s.) to their own fate in Mecca, and set out for Yemen and then to Abyssinia for shelter. After about two years, when situation somewhat calmed down and he found relief for him in the hands of Quraysh, he returned to Mecca.

Additionally, both Abu Bakr and Umar were sadly disappointed when Holy Prophet Mohammed (pbuh) did not give them the flag to lead an attack on Battle of  Khyber but instead gave it to Imam Ali (a.s.), as the prophet (pbuh) had done in almost all the battles fought during his prophethood. Shia scholars major complaint was that the caliph selectors at Saqifah did neither pay any heed to the Holy Prophet (pbuh)’s forceful declaration in front of a large gathering of Muslims at Ghadeer-e- Khum, where he declared ” Mau Kunto Maulaho fa Haza Aliyun Maulaho” (To whomsoever I am the Master, Ali is the Master) , nor to the numerous statements made publicly by the Holy prophet (pbuh) during his life time. A few such statements are:  “Ali is of me and I  am of Ali”. “We are of one and the same light”. “Ali is to me what Aaron was to Moses”. “Ali’s flesh is my flesh and Ali’s blood is my blood”.  “Ali is my brother in this world and hereinafter.” “I and Ali are fathers of this Muslim nation”. Ahl e Sunnah argue that Imam Ali (a.s.) was too young and too inexperienced to become the first caliph even though he was 33 years of age. As regards Imam Ali’s experience, his knowledge was as vast as that of the Holy Prophet (pbuh) who had publicly said ” I AM MADINATUL ILMI WA ALIYUN BABUHA” ( I am city of knowledge Ali is its gate). Imam Ali’s knowledge was not only limited to Islam. Once he said to the Chief Priest (Jalut) of the Jews in a Mosque in Medina, ” I know Torah and Gospel better than thou knowest them. The followers of Moses were divided into seventy-one sects, one of them is safe, the others are lost. The followers of Jesus are divided into seventy -two sects, one of them is safe and rest are lost. And the people of Prophet Muhammad (pbuh) will be divided into seventy-three sects, one of them will be on the safe side and others will be lost.” 

Imam Ali’s Refusal of Allegiance to Abu Bakr:

 Most of the scholars, ulemas, and companions of Holy Prophet (pbuh) did not give their allegiance to Abu Bakr.  These included not only Imam Ali (a.s.) but also eighteen persons who were prominent and distinguished companions of the Holy Prophet (pbuh).  These included veterans such as Salman Farsi, Abu Dhar Gaffari, Ammar-e-Yasir, Sa’d Bin Ubaida, and Abdulla Bin Abbas.

Abu Bakr’s Era:

  Shia sources claim that Imam Ali (a.s.) did not give his oath of allegiance to Abu Bakr at all even after the death of his wife, Fatimah (s.a.), in the year 633 AD. In Shia’s view, Imam Ali (a.s.) never fought in the Ridda wars which were prompted because the Muslims defied the caliphate of Abu Bakr by not paying taxes. In Sahih Bukahri, the daughter of Abu Bakr, wife of Holy Prophet Mohammed (pbuh), Aisha, narrates, after Fadak was taken away by Abu Bakr, Fatima (s.a.), the daughter of Allah’s last Apostle (pbuh), got angry and stopped speaking to Abu Bakr, and continued that attitude until she died.The narration also gives the reason for this anger: Abu Bakr refused to give Lady Fatima bint Mohammad (s.a.) her inheritance. The matter was put on trial where Abu Bakr was the judge. In the trial she gave her famous sermon wherein she asserted her own rights to Fadak, and the rights of her husband, Imam Ali ibn Abu Talib (a.s.), as successor to her father. Part of the sermon in which the Lady of Light, Fatima Zahra (s.a.) addressing the masses in Al-Masjid an-Nabawi, the site of the trial, she said: “Nevertheless, I see that you are inclined to easy living; dismissed he who is more worthy of guardianship (Imam Ali (a.s.)); you secluded yourselves with meekness and dismissed that which you accepted… Here it is! Bag it (leadership) and put it on the back of an ill she camel, which has a thin hump with everlasting disgrace, marked with the wrath of Allah”.

After the Fadak trial, Imam Ali’s (a.s.) house was burnt down  in which his wife, Fatima Zahra (s.a.), sustained injuries causing her miscarriage and her eventual death. Abu Bakr had dispatched his nominator, Umar, to have Imam Ali (a.s.) swear the oath of allegiance but, Lady Fatima (s.a.) would not let him through the door so he forced his way into the house. Imam Ali ibn Abu Talib (a.s.) was put in ropes and dragged like a camel with a rope around his neck and every kind of cruelty and humiliation was leveled against him…
In light of the above noted facts and the Holy prophet’s numerous declarations and statements all pointing towards Imam Ali (a.s.) to be the rightful successor after his death, it is not logical, from Shia point of view, to believe that Imam Ali ibn Abu Talib (a.s.) gave the oath of allegiance to Abu Bakr, or to any other caliph.

Umar’s Succession:

Abu Bakr a few days before his death made an eloquent speech in which he insisted that there is no person better than Umar for succession after him. Soon after Abu Bakr’s death in 634AD, Umar became the 2nd caliph without any selection, election, or any kind of approval process by the Muslim Umma.

Ali Asgher Razwy a 20th-century Shia Twelver scholar states in his book (The Restatement of History….):  The second Khalifa, Umar bin Al- Khattab, lived in morbid fear, and expressed his utter hatred for Imam Ali ibn Abi Talib (a.s.), and never wanted him to become caliph of the Muslims. Once it was reported to him that some one said that after his (Umar’s ) death, he would acknowledge Imam Ali (a.s.) as the  3rd caliph. This greatly alarmed Umar, and he immediately warned the Muslims against doing so.

  Selection of Uthman as Khalifa:

Umar, on his deathbed,  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 Imam Ali (a.s.), Uthman, TalhaZubayrAbdur Rahman bin Auf and Saad bin Abi Waqqas. Except Imam Ali (a.s.), all other members of the panel were capitalists, or rather, neo-capitalists. When they came from Mecca, they were penniless and homeless but within twelve years, i.e., from the death of Prophet Muhammad Mustafa (pbuh) in 632 to the death of Umar in 644, each of them, except Imam Ali (a.s.), had become filthy rich like Croesus. Between these two dates, they had accumulated immense wealth, and had become the richest men of their times. Imam Ali (a.s.) did not qualify as a member of this exclusive panel but Umar included him anyway. Apart from the fact that Imam 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, Imam Ali (a.s.) and the rest of them were the antithesis of each other.

 Umar summoned Abdur Rahman bin Auf and gave him directives in private to select a successor to be the next caliph. Abdur Rahman sensed and knew exactly whar Umar wanted him to do. Umar called Abu Talha, a commander, and told him: God has given honor to Islam through you “the Ansar” , and now you take your 50 armed men to watch the members of electoral committee, and do not let them disperse without choosing a khalifa which they must do in three days. 

Abdur Rahman, being  the key figure of the electoral committee, made himself a chairman of the committee. Imam Ali (a.s.) hesitated to accept Abdur Rahman as the chairman, and  put a condition that  he (Abdur Rahman) will not be a slave to his lusts, and that his decision will be taken only to win the pleasure of God and His Messanger.  Abdur Rahman readily gave his pledge to do so.

 Abdur Rahman held a series of meetings with all candidates to find a satisfactory solution of the problem but his efforts bore no fruits. The first two days ended in stalemate. On the third day, the choice of becoming khalifa was narrowed down to only two men, Imam Ali (a.s.) and Uthman bin Affan.  Abdur Rahman consulted Amr bin Aas and  developed a plan which will checkmate Imam Ali (a.s.).

On the following morning, Muslims assembled in the Mosque of the Holy Prophet in Madina, where  Abdur Rahman made the announcement of the purpose of the gathering and called upon the Muslims to abide by the decision of  the electoral committee which Umar had appointed. The situation turned tense, and every one became anxious to learn of the Committee’s decision.  Abdur Rahman got up and  held Imam Ali (a.s.) ‘s hand and posed the following question:

            ” If we give you charge of the government of the Muslims and put you in authority over  their affairs, do you solemnly promise to act according to the Book of God, the Sunnah of His Apostle, and the precedents of Abu Bakr and Umar?”. Imam Ali replied: “I shall act according to the Book of  God, and the Sunnah of His Apostle. As for following the  precedents of Abu Bakr and Umar, I have a judgment of my own, and I am going to use it”  .

Imam Ali (a.s.) knew just what would happen next. Abdur Rahman turned to Uthman, and repeated the same question to him. Uthman immediately agreed and thus became the third  khalifa of Muslims. Imam Ali (a.s.) protested, and said to Abdur Rahman: “It is not the first time that you have deprived the heirs and children of  Muhammad, the Apostle of God, of their rights through treachery. For this you are answerable to God.  But for me it is better to put my trust in God Who Alone is Just, Fair, and Merciful”.  Imam Ali (a.s.) thus declared publicly that precedents of Abu Bakr and Umar were not  acceptable to him.  Once Uthman  approached Imam Ali (a.s.) to offer him some of his wealth,  Imam Ali then told him,  “by Allah, you have no right to give me any of it, nor do I have any right to take any of it.”

Khalifa Uthman’s Rule with Wide Spread Corruption:

When Uthman became khalifa, the happiness of Banu Umayya knew no limits. Life for them, they knew, would be all cream and peaches.  Abu Sufyan, 90 year old and blind, visited the new khalifa and congratulated him on his selection.  Abu Sufyan gave him the following advice:

            “It is after a long time that khilafat has come to us. Now kick it around, like a ball, and use it to strengthen Banu Umayya.  This new power which now you have in       your hands, is every thing…..” Uthman loved his own clan, the Banu Umayya. The Umayyads were the arch-enemies of Islam, and they had fought  against the Holy Prophet (pbuh) for more than two decades. Now suddenly, Uthman made them masters of the vast Muslim empire. Uthman opened the gates of public treasury to his relatives and friends. He gave them rich presents, vast estates, and high ranks and positions in the Government.  He appointed his uncle Hakkam as collector of taxes, Hakam’s son, Marwan, as his prime Minister. His two sons-in-law received gifts of 300,000 to 600,000 dirhams from public treasury.  Abdullah, his half-brother, whom the Prophet of Islam (pbuh) had ordered to be executed as an apostate, was appointed as Governor of Egypt, and Mu’awiyah, an enemy of Islam, Governor of Syria.  All the Government appointees including  governors were found abusing powers and plundering public treasury in every province of the Muslim empire.

The  corruptions and mismanagement brought a lot of anger and dissatisfactions among the general public. Abu Dharr El-Ghafari, a companion of the Prophet (pbuh), protested against the widespread injustices and embezzlement of public funds. Khalifa Uthman banished  him  to Rebza Desert.  Public dissatisfaction and anger gradually spread all over the khilaphat, including Medina. One day, a crowd of angry Muslims entered the palace, captured the Khalifa, and killed him, while his relatives like Marwan, and others, succeeded in escaping through a secret door.

Imam Ali (a.s.) Becomes 4th Khalifa:

After assassination of Uthman, the third Khalifa, in the year 656 AD, Imam Ali (a.s.) was offered to become the fourth khalifa. He first refused to become khalifa because his most vigorous supporters were rebels. However, when some notable companions of the Holy prophet (pbuh) and the residents of Medina urged him to accept the position, he finally agreed. After becoming the 4th khalifa, Imam Ali (a.s.) soon met with resistance from several factions, owing to his relative political inexperience. Imam Ali (a.s.) moved his capital from Medina to Kufa. The resulting conflict, which lasted from 656 AD until 661 AD, is known as the First Fitna (“civil war”). Mu’awiyah I, the governor of Syria, a relative of Uthman ibn al-Affan and Marwan I, wanted the murderers of Uthman arrested.  Marwan I manipulated everyone and created conflict.  Aisha, the wife of Holy Muhammad (pbuh), and Talhah and Al-Zubayr, two of the companions of  Holy Prophet Muhammad (pbuh), went to Basra to tell Imam Ali (a.s.) to arrest the suspects who murdered Uthman.  Marwan I and other people who wanted conflict manipulated everyone to fight. The two sides clashed at the Battle of the Camel in 656 AD, where Imam Ali (a.s.) won a decisive victory.

Following this battle, Imam Ali (a.s.) fought a battle against Mu’awiyah, known as the Battle of Siffin. The battle was almost won by Imam Ali (a.s.) when it was stopped suddenly before either side had achieved victory, as the two parties agreed to arbitrate their dispute.  After the battle, Amr ibn al-As was appointed by Mu’awiyah as an arbitrator, and Imam Ali (a.s.) appointed Abu Musa Ashaari. Seven months later, in February 658, the two arbitrators met at Adhruh, about 10 miles northwest of Maan in Jordan. Amr ibn al-As convinced Abu Musa Ashaari that both Imam Ali (a.s.) and Mu’awiyah should step down and a new caliph be elected. Imam Ali (a.s.) and his supporters were stunned by the decision which had lowered the caliph, Imam Ali (a.s.), to the status of the rebellious Mu’awiyah I. Imam Ali (a.s.) was therefore outwitted by Mu’awiyah and Amr. Imam Ali (a.s.) refused to accept the verdict and found himself technically in breach of his pledge to abide by the arbitration. This put Imam Ali (a.s.) in a weak position even amongst his own supporters. The most vociferous opponents in Imam Ali’s (a.s.) camp were the very same people who had forced Imam Ali (a.s.) into the ceasefire. They broke away from Imam Ali’s (a.s.) force, rallying under the slogan, “arbitration belongs to God alone.” This group came to be known as the Kharijites (“those who leave”). In 659 AD, Imam Ali’s (a.s.) forces and the Kharijites met in the Battle of Nahrawan. Although Imam Ali (a.s.) won the battle, the Kharijites caused so much trouble that in both the early Sunni and the early Shia books Imam Ali (a.s.) said: “You should be beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf.”

While dealing with the Iraqis, Imam Ali (a.s.) found it hard to build a disciplined army and effective state institutions to exert control over his areas and as a result later spent a lot of time fighting the Kharijites.  Imam Ali (a.s.) was assassinated by Kharijites in 661 AD. On the 19th of Ramadan 40 AH, while praying in the Great Mosque of Kufa, Imam Ali (a.s.) was attacked by the Kharijite Abd-al-Rahman ibn Muljam. He was wounded by ibn Muljam’s poison-coated sword while prostrating in the Fajr prayer.

Imam Ali (a.s.), who lived 59 years, spent all his life in inspiring the Muslim Ummah to practice the pillars of Islam, give charity, and be humble, truthful, patient, and obedient, specifically to parents and elderly. Those who possessed these qualities will be rewarded by Allah the Almighty, see the Quran verse 33:35. From his marriage with the Lady of Light Fatima Zahra (s.a.), he had five children, Al-Hasan, Al-Husain, Zainab, Umm Kulthum, and Mohsin.

 

United Nations Comments on NAHJ AL- BALAGHA

 

Un Secretariat, the Committee on Human Rights in New York under  the chairmanship of the Secretary General Kofi Annan issued, in 2002 AD the historic resolution.

“The Caliph Ali ibn Abi Talib is considered the fairest governor who appeared during human history (After Prophet Muhammad)”.  UN declaration was based on document of 160 pages in English. UN was specifically impressed with  Quotations  and Letters in Nahj al- Balagha, specifically by content of  Letter No 53 which Caliph Ali ibn Abi Talib (a.s.) wrote to his governor Malik ibn Ashtar describing in detail the rules of governance, more importantly the emphasis on just and fair treatment with minorities like Christian and Jews.

For this reason, the World Organizations for Human Rights called the rulers of the world to follow the example of his sound and humanitarian method in ruling which revealed the spirit of social justice and peace,.

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

The United Nations Development Program (UNDP) in its 2002 Arab Human Development Report distributed around the world, listed six sayings of Imam Ali (a.s.) about local governance.

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

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

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

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

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

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

Ref:  UN  Arab Human Development Report 2002.

 ________..________

Next week – The Third Holy Imam Hasan (a.s.) in Part #3

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Brief Life History of Imam Ali (a.s.)

 

IMAM ALI  IBN ABU TALIB (A.S.) – PART #1

Sources: “Shia Islam At A Glance” By: Molana Sheikh Abdul Jalil Nawee, and Shia Youth Inc. website: www.Shia-youth.org.  

 

Under miraculous circumstances, Hadhrat Abu Talib’s wife, Fatima bint Asad, gave  birth to a baby boy in the most sacred sanctuary of Ka’bah, Mecca, on 13 Rajab 21 BH (Before Hijrat). Ka’bah is the holiest place in Islam. It was only two or three days after the birth, the Holy prophet (pbuh) took the new born into his arms.  The child immediately opened his eyes and the first person he saw was the Prophet of Islam (pbuh). The Holy  prophet named him “Ali” meaning the exalted one.  Imam Ali’s father, Abu Talib, who was uncle of the Holy Prophet (pbuh), was at that time custodian of Ka’bah and a Sheikh of Banu Hashm tribe. Imam Ali’s mother, Fatima bint Asad, also belonged to Banu Hashim, thus making Imam Ali a descendent of Prophet Ishmael (pbuh) who was the son of Prophet Abraham (pbuh).

When the Holy prophet was orphaned and later lost his grand father, Abdul Muttalib, Abu Talib took the nephew to his home and shouldered full responsibility of supporting him. The Holy prophet (pbuh)  thus had close relationship with his uncle Abu Talib. Imam Ali was born approximately three years after the Holy Prophet had married Khadija bint Khuwaylid. When Ali was five or six years old, a famine occurred in and around Mecca affecting seriously the financial conditions of his father Hadhrat Abu Talib.  The Holy prophet brought Ali to live with him in his home. Upon the Holy prophet’s declaration of Islam, Imam Ali was the first young male who accepted Islam.

For ten years the Holy prophet (pbuh) propagated Islam and guided the community in Medina. Imam Ali (a.s.) was active in his services as Prophet Muhammad’s (pbuh) deputy, serving in Muslim armies as bearer of banner in almost all battles. In the year 623 the Holy Prophet told Imam Ali (a.s.) that God had ordered him to give his daughter Fatima Zahra to Imam Ali (a.s.) in marriage.  After the marriage, the prophet said to Fatima, “I have married you to a noble person who is dearest to me”. Imam Ali (a.s.) had four children born to Fatima. The family is glorified by the holy prophet by declaring it his Ahlul-Bayt (holy household) in events such as Mubahila or the Hadith of Event of Cloak (referred to above). The family was also glorified in the Quran in several cases such as “The verse of purification”.  Imam Ali (a.s.) and Fatima’s two sons, Hasan and Husain, were cited by the Holy prophet as his own sons, and honored them numerous times in his life time, and titled them “the leaders of the youth of Jannah (the Heaven)” .Imam Ali’s (a.s.) and Fatima’s marriage lasted until Fatima’s death ten years later. Although polygamy was permitted, Imam Ali (a.s.) did not marry another woman while Fatima was alive. After Fatima’s death, Imam Ali (a.s.) had taken other wives and had fathered several children.

With the exception of Battle of Tabouk, Imam Ali (a.s.) took part in all battles fought for Islam. He distinguished himself as a superb warrior in 624 AH at the Battle of Badar by, defeating the Umayyad champion, Wali ibn Utba, and killing approximately 30 enemy soldiers.

Imam Ali (a.s.) was also prominent in the ”’Battle of Uhud”  which  was fought on 3 Shawwal  3 AH in the valley located in front of Mount Uhud, in what is now northwestern Arabian Peninsula. It occurred between a force from the Muslim community of Medina led by the Holy prophet (pbuh) and a force led by Abu Sufyan ibn Harb from Mecca, the town from which many of the Muslims had previously immigrated to Medina. The Battle of Uhud was the second military encounter between the Meccans and the Muslims, preceded by the Battle of Badr which had occurred 17 Ramadhan, 2 AH, where a small Muslim army had defeated a larger Meccan army.

Marching out from Mecca towards Medina on March 11, 625 AD, the Meccans desired to avenge their losses at Badr and strike back at Prophet Muhammad (pbuh) and his followers. The Muslims readied themselves for war soon afterwards, and the two armies fought on the slopes and plains of Mount Uhud.

Whilst outnumbered, the Muslims gained the early initiative and forced the Meccan lines to retreat, thus leaving much of the Meccan camp unprotected. When the battle looked to be only one step away from a decisive Muslim victory,  a serious mistake was committed by a part of the Muslim army, which altered the outcome of the battle. A breach of Prophet Muhammad’s (pbuh) orders by the Muslim who left their assigned posts to despoil the Meccan camp, allowed a surprise attack from the Meccan cavalry, led by Meccan war veteran Khalid ibn al-Walid, which brought chaos to the Muslim ranks. Many Muslims were killed, and even Prophet Muhammad (pbuh) himself was badly injured. The Muslims had to withdraw up the slopes of Uhud. The Meccans did not pursue the Muslims further, but marched back to Mecca declaring victory.

In legend, the exclamation ”lā fata ʾillā ʿAlī lā sayf ʾillā Ḏū l-Fiqār” is attributed to Prophet Muhammad (pbuh), who is said to have uttered it in the Battle of Uhud in praise of Ali’s exploit of splitting the shield and helmet of the strongest Meccan warriors, shattering his own sword in the same stroke. Thereafter, Prophet Muhammad (pbuh) is said to have given his own sword Dhu-l-Fiqar to Imam Ali (a.s.) to replace the broken sword.

According to the Shia Twelvers, Dhū al-Fiqār is currently in possession of the “hidden” Imam Muhammad al-Mahdi (a.s.)

Imam Ali (a.s.) was commander of Muslim army in the Battle of Khyber. Following this battle, the Holy prophet (pbuh) gave Imam Ali (a.s.) the name Asadullah which in Arabic means “Lion of God”. Imam Ali (a.s.) is also known by other titles such as Al-Murtadha (The Chosen One), Amir Al-Mu’minin (Commander of the Faithful),  Bab-e-Madinatul-ilm (Door to the City of Knowledge),   Abu Turab (Father of the Soil), and Hyder (Brave Heart).

Imam Ali (a.s.) also defended the prophet of Islam in the Battle of Hunayn in the year 630 AD. After the death of Holy Prophet Muhammad (pbuh), Imam Ali (a.s.) had expected to be the leader and the first Khalifa of the Muslim Umma based on the Holy Prophet’s (pbuh) pronouncement at Ghadir-e-Khum. Holy Prophet Muhammad (pbuh) had prepared Imam Ali (a.s.) to take the responsibility of protecting the Quran, preserving the principles of Islam, and guiding the Ummah to the right path.

 

Succession 

Saqifah:  After Prophet Muhammad’s (pbuh) death, a sudden panic overcame the many tribes within the Arabian Peninsula. The question was of succession as to who would receive the caliphate. Though it was well known through many traditions related by Prophet Muhammad (pbuh) and in the Quran as to who was to succeed Prophet Muhammad (pbuh), viz. Imam Ali (a.s.), a small number of prominent companions went to the “Saqifah Banu 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. Companions such as Abu BakrUmar ibn al-Khattab, and Sa’d ibn Ubadah, who was killed later, were present at the Saqifah. The small secret band of companions exchanged arguments until the majority gave their bay’at (allegiance) to Abu Bakr. All these maneuverings took place in a hurry while Imam Ali (a.s.) and the rest of Prophet Muhammad’s (pbuh) close family were washing his body for burial. The choice of Abu Bakr as the first caliph was disputed by some of Prophet Muhammad’s (pbuh) companions, who held that Imam Ali (a.s.) had been designated his successor by Prophet Muhammad (pbuh) himself.

An 18th century mirror writing in Ottoman calligraphy depicts the phrase, ‘Ali is the vicegerent of God’, in both directions. Later when Fatima (s.a.) and Imam Ali (a.s.) sought aid from the companions in the matter of Imam Ali’s (a.s.) right to the caliphate, they answered, “O daughter of the Messenger of God! We have given our allegiance to Abu Bakr. If Imam Ali (a.s.) had come to us before this, we would certainly not have abandoned him. Imam Ali (a.s.) said, ‘Was it fitting that we should wrangle over the caliphate even before the Prophet (pbuh) was buried?'”

Following his election to the caliphate, Abu Bakr and Umar, with a few other companions, headed to Fatimah’s house to force Imam Ali (a.s.) and his supporters who had gathered there to take their allegiance for Abu Bakr as a Caliph. Thereafter, it is alleged that Umar Ibn Khattab threatened to set Imam Ali’s (a.s.) house on fire, unless they came out and swore allegiance to Abu Bakr. It is also alleged that Umar Ibn Khattab set the house on fire and pushed the burnt door on Fatimah (a.s.), who was pregnant at the time, causing her to miscarry. Some sources say, upon seeing them, Imam Ali (a.s.) came out but was put in chains by Umar and his companions. Fatimah (s.a.), in support of her husband, started a commotion and threatened to “uncover her hair”, at which Abu Bakr relented and withdrew. Imam Ali (a.s.) is reported to have said repeatedly 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, Imam Ali (a.s.) withheld his oath of allegiance even after the death of Fatimah (s.a.) . Imam Ali (a.s.) did not actively assert his own right because he did not want to throw the nascent Muslim community into strife.

Fatimah (s.a.) had asked Imam Ali (a.s.) not to allow the caliphate or any of his followers to join in her burial. Six to seven months after her father’s death, Fatimah (a.s.) herself died. As Imam Ali (a.s.) was readying her body for burial, he felt her broken ribs (broken when she was wounded by Umar and those who tried to burn her house) and started crying. In the darkness of the night, Imam Ali (a.s.) took her body for burial. The next day the Caliph and his followers wanted to disinter her body to pray over it, but Imam Ali (a.s.) did not allow this. 

This contentious issue caused Muslims to later split into two groups, Sunni and Shia. Shias believe that Prophet Muhammad (pbuh) explicitly named Imam Ali (a.s.) as his successor at Ghadir e Khumm and at many other occasions. Shia believe that Muslim leadership belonged to Imam Ali (a.s.) which had been determined by divine order.

The two groups also disagree on Imam Ali’s (a.s.) attitude towards Abu Bakr, and the two caliphs who succeeded him: Umar Ibn Khattab and Uthman Ibn Affan. Sunni Muslims tend to stress Imam Ali’s (a.s.) acceptance and support of their rule, while the Shia Muslims claim that he distanced himself from them, and that he was being kept from fulfilling the religious duty that Prophet Muhammad (pbuh) had assigned him. Sunnis maintain that if Imam Ali (a.s.) 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 Imam Ali (a.s.) established the decree. Shias contend that Imam Ali (a.s.) 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. Imam Ali (a.s.) also believed that he could fulfill his role of Imam’ate without fighting. Imam Ali (a.s.) defended his position on Caliphate in his book, Nahjul Balaga, Khutba or the Sermon (3) of ash-Shiqshiqiyyah, Amir al-mu’minih’s view about the First three Caliphs’rule, troubles created by the opponents during his own rule, p.105-118.

Imam Ali (a.s.) himself was firmly convinced of his legitimacy for caliphate based on his close kinship with Prophet Muhammad (pbuh), his intimate association with and his knowledge of Islam and his merits in serving its cause.

According to Shia historical reports, Imam Ali (a.s.) 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 Umar Ibn al-Khattab after himself”.

 

Ali’s Proclamation to Infidels:

Imam Ali (a.s.) recalled one of the divine revelations pertained to him. In the end of the ninth year after migration (631 AD), Prophet Muhammad (pbuh and his Progeny) sent from Medina a delegation of over 50 Muslims to perform the Hajj according to the new Islamic way. Abu Bakr was appointed as the leader of the delegates.

Some time after Abu Bakr and his party had left for Hajj, Prophet Muhammad (pbuh) received  a revelation through Archangel Gibrael about the regulations of the Hajj, and the ordering of disgust towards the infidels. It was also revealed (Qur’an Chapter IX) that the proclamation to infidels should come from Prophet himself or by one from him.

Prophet Muhammad (pbuh) summoned Imam Ali (a.s.), and asked him to proclaim the revealed verses to the people on the day of Eid al-Azha when they assembled at Mina, Saudi Arabia.  Imam Ali (a.s.) immediately went forth on Prophet Muhammad’s (pbuh) slit-eared camel, and overtook Abu Bakr. Abu Bakr thought Imam Ali (a.s.) had brought special order or message of the Prophet (pbuh). Imam Ali (a.s.) said that he had  come to replace Abu Bakr and that his  mission  was to make a proclamation to the infidels.  

At Mecca, on the day of Eid ul-Adha, Imam Ali (a.s.) read the proclamation on behalf of Prophet Muhammad (pbuh). The main points of the proclamation were:

  1. Henceforward the non-Muslims were not to be allowed to visit the Ka’bah   or perform    the pilgrimage.
  2. No one should circumambulate the Ka’bah naked (as was a pagen custom).
  3. Polytheism was not to be tolerated. Where the Muslims had any agreement with the polytheists, such agreements would be honored for the stipulated periods. Where there were no agreements, a grace period of four months was provided and thereafter no  extention was to be given to the polytheists.

 

From the day this proclamation to infidels was made, a new era dawned in Arabia. Hence forward, Islam alone was to be supreme in Arabia.

Shia scholars advance an argument  that as on this occasion the proclamation was read by Imam Ali (a.s.) on behalf of  Prophet Muhammad (pbuh), this establishes the precedence of Imam Ali (a.s.)’s over Abu Bakr for the succession as Khalifa. Therefore, after the death of Prophet Muhammad (pbuh), when Abu Bakr became the Khalifa, in disregard of the claims of Imam Ali (a.s.), Shia scholars claim Abu Bakr was an usurper………….

 

TO BE CONTINUED IN PART #2 NEXT WEEK. The Status of Free Ziyaraat Plan will also be provided next week  insha’Allah.
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Chart of The Infallible Holy Fourteen (a.s.)

Chart of The Infallible Holy Fourteen (a.s.)

 

 

The following ia a historical Chart which consists of the Holy Prophet Muhammad (pbuh) and his Ahlul-Bait (a.s.)  comprised of his daughter Fatema Zahra (s.a.) and the twelve Holy Imams. All of them are infallible since they are divinely purified (Holy Qur’an verse 33:33) and chosen by Allah the Almighty. The Holy Prophet (pbuh) stated: “Likeness of my Ahlul Bait is that of Arc of Noah, he who got into it is saved, he who turned away from it got himself drowned and lost”. 

In the following weeks, Shia Youth Inc. intends to provide brief life history of each of the twelve Holy Imams in short weekly installments by emails. The first part will be sent out on Friday March 27, 2020 insha’Allah. All parts will gradually posted under this Category.

Corrections: Imam al-Baqir (a.s.) death date is 7 Ziqaad and not 7 Zilhijja.