Hazrat Ali (ra) bin Abi Talib

In another instance, whilst mentioning how the Holy Prophet (sa) granted cure through his blessed hands, Hazrat Musleh-e-Maud (ra) states:

“We witness such examples in this world wherein certain people stricken with illness are miraculously cured without even undergoing any medical treatment, or at times, they are granted cure when the medical treatment proves unsuccessful. A similar kind of incident in regard to granting cure is found in the life of the Holy Prophet (sa) during the Battle of Khaybar. During the Battle of Khaybar, the Holy Prophet (sa) stated, ‘The victory of Khaybar has been destined with the one whom I grant my flag to.’ Hazrat Umar (ra) relates that when the time [of battle] approached, he raised his neck and began to look around in the hope that perhaps the Holy Prophet (sa) would grant him the flag. However, the Holy Prophet (sa) did not assign him with this duty. In the meanwhile, Hazrat Ali (ra) came and at the time, he was experiencing a lot of pain in the eyes. The Holy Prophet (sa) placed his blessed saliva upon his eyes and he was immediately cured from the ailment of his eyes. The Holy Prophet (sa) then placed the flag in Hazrat Ali (ra)’s hand and entrusted him with the conquest of Khaibar.”  

*(Hasti-e-Bari Ta‘ala, Anwar al-Ulum, Vol. 6, p. 327)*

The Holy Prophet (sa) grants cure through his blessed hands

Whilst narrating this incident, Hazrat Musleh-e-Maud (ra) states:

“A weak companion disclosed to the Meccans that the Holy Prophet (sa) was departing for Mecca with an army of 10,000 companions. [In the letter] he wrote, ‘I am not aware exactly where the Holy Prophet (sa) is heading towards but I assume he is travelling to Mecca. Some of my close relations and family relatives live in Mecca, I hope that during this difficult hour you will extend them your help and support and not allow them to be harmed in any way.’ 

“This letter had not reached Mecca yet, when the Holy Prophet (sa) called for Hazrat Ali (ra) in the morning and stated, ‘Go to such and such place, for Allah the Almighty has informed me that you will find a woman there who will be mounted upon a camel and will have a letter which she will be taking to the Meccans. Take the letter from her and immediately return to me.’ When Hazrat Ali (ra) was about to leave, the Holy Prophet (sa) stated, ‘Remember, she is a woman, therefore do not treat her harshly. Try to pressure and persuade her to admit that she has a letter; however, if she still does not comply despite your efforts to convince her, then you may take strict action, even if you have to kill her, but you must not allow that letter to reach [Mecca]. 

“And so, Hazrat Ali (ra) reached that particular location and also found that woman. When she was asked to be searched, she began to cry and swore that she was not a traitor or a cheat. In any case, they searched her and looked into her pockets and possessions but could not find the letter. The Companionsra suggested that it seemed she did not have the letter. However, Hazrat Ali (ra) became impassioned and told them to remain silent. He then very passionately stated, ‘I swear by Allah, the Messenger (sa) of Allah can never utter a lie.’ And so he told the woman, ‘The Messenger (sa) of Allah has told us that you have a letter and I swear by God, I am not lying.’ 

“After this, Hazrat Ali (ra) drew his sword and said, ‘Produce the letter, otherwise if I have to take off all of your clothes and search, then I will do that because the Messenger (sa) of Allah has indeed spoken the truth and you are the one who is lying.’ Thus, she became frightened and upon being threatened to have her clothes removed, she quickly took the letter out from the bun of her hair and gave it over.”  

*(Sair-e-Ruhani, Number 7, Anwar al-Ulum, Vol. 24, pp. 262-263)*

In another instance, whilst narrating the details of this incident, Hazrat Musleh-e-Maud (ra) stated:

“During the lifetime of the Holy Prophet (sa), one of the companions tried to secretly reveal information to his relatives in Mecca about the plans of the Muslims to attack Mecca so that owing to this act of compassion, they would in turn afford kind treatment to his relatives. However, the Holy Prophet (sa) was informed of this by divine revelation. The Holy Prophet (sa) sent Hazrat Ali (ra) along with a few other companions to a particular place and told them to retrieve a letter from a woman. Upon reaching there, they demanded the letter from that woman; however, she denied having it. Some of the companions thought that perhaps the Holy Prophet (sa) had made a mistake. However, Hazrat Ali (ra) insisted that this was not the case and that the Holy Prophet (sa) could never be wrong. He stated that until she did not produce the letter, he would not leave. Hazrat Ali (ra) then admonished the woman and as a result, she produced the letter and gave it to them.”  

*(Khutbat-e-Mahmud, Vol. 4, p. 182, 183, delivered 25 September 1914)*

An Important Mission to Intercept a Letter (Hazrat Musleh-e-Maud’s (ra) Narration)

Whilst discussing the phenomenon that there is a treasure of blessings hidden behind each trial and tribulation, Hazrat Musleh-e-Maud (ra) states:

“When Hazrat Ali (ra) returned from the Battle of Uhud, he handed Hazrat Fatimah (ra) his sword and said, ‘Clean this, for today this sword served me well.’ The Holy Prophet (sa) heard this and said, ‘Ali, it was not only your sword which excelled, rather many of your brethren used their swords exceptionally.’ He then mentioned the names of six or seven companions saying, ‘Their swords were by no means inferior to yours.’” 
 
*(Masa‘ib ke Neeche Barkaton ke Khazane Makhfi hote hein, Anwar al-Ulum, Vol. 19. p. 59)*

In other words, they passed through similar trials and eventually succeeded.  


Succeeding in Trials

In relation to Hazrat Ali’s (ra) acceptance of Islam, Ibn Ishaq relates that Hazrat Ali (ra) bin Abi Talib came to the Holy Prophet (sa) a day after Hazrat Khadijah (ra) had accepted Islam and she was now offering prayers alongside the Holy Prophet (sa). The narrator states that upon observing the Holy Prophet (sa) and Hazrat Khadijah (ra) offering prayers, Hazrat Ali (ra) enquired, “O Muhammad (sa), what is this you are doing?” The Holy Prophet (sa) replied, “This is the religion of Allah which He has chosen and has established it through His messengers. Thus, I invite you to Allah and His worship and to denounce Lat and Uzza [idols of the Meccans].” 

Upon this, Hazrat Ali (ra) stated, “This is something which I had never heard of till this day. However, I cannot say anything until I have mentioned it to Abu Talib.” The Holy Prophet (sa) did not wish for this matter to be disclosed before his formal announcement of prophethood. And so, the Holy Prophet (sa) stated, “O Ali, even if you do not wish to accept Islam, keep this matter to yourself.” 

That very night, Allah inspired the heart of Hazrat Ali (ra) to accept Islam and so, the next morning he presented himself before the Holy Prophet (sa) and submitted, “O Muhammad (sa), what is it that you called me towards yesterday?” The Holy Prophet (sa) stated, “To testify that there is none worthy of worship except Allah. He is One and has no partner. And to denounce belief in Lat and Uzza and express your aversion to those who are held as partners of Allah the Almighty.” Hazrat Ali (ra) gave testimony and accepted Islam. 

Fearing Abu Talib, Hazrat Ali (ra) would discreetly visit the Holy Prophet (sa) and kept his acceptance of Islam hidden from others. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 88-89)*

According to the narrations, Hazrat Ali (ra) was already staying in the house of the Holy Prophet (sa), but nonetheless, this is how it is narrated in Usdul Ghabha. 


Acceptance of Islam

There is an incident of the Holy Prophet (sa) admonishing his close relatives in accordance with the commandment of Allah the Almighty. Hazrat Baraa (ra) bin Azib relates that when the following verse of the Holy Quran was revealed to the Messenger (sa) of Allah: 

وَأَنْذِرْ‭ ‬عَشِيْرَتَكَ‭ ‬الْأَقْرَبِيْنَ‬‬

“And warn thy nearest kinsmen” [Ch.26: V.215] the Holy Prophet (sa) instructed Hazrat Ali (ra) to prepare one saa of food and also a leg of a she-goat and according to another narration, it was one mud instead of a saa. There are four mud in one saa which is approximately 2.5 seir or 2.5 kilograms. It also states here that in Kufa and Iraq, the measurement of one saa is equal to eight mud, which is approximately 4.5 seir. But regardless of whether it was 2.5 seir or 4 seir, the Holy Prophet (sa) instructed for the food to be prepared in this small quantity and also instructed for a bowl of milk to be prepared and to then gather the people of Banu Abdil Muttalib. 

Hazrat Ali (ra) stated, “I did exactly as I was instructed and approximately 40 people gathered. The Holy Prophet’ssa uncles, Abu Talib, Hamzah, Abbas and Abu Lahb were also present. I presented the large tray of food before them. The Messenger (sa) of Allah took a small piece of meat and broke it with his teeth and placed its pieces on the edges of the tray in order to bless the food. The Messenger (sa) of Allah then invited them to eat in the name of Allah and everyone ate to their fill. 

“I swear by Allah, the food I presented before them was sufficient only for one person. Thereafter, the Holy Prophet (sa) instructed me to give everyone something to drink. I brought the bowl of milk and they all drank from it to their fill. And I swear by Allah that the amount I presented was only sufficient for one person to drink. When the Holy Prophet (sa) decided to address everyone present in the gathering, Abu Lahab quickly interjected and said, ‘Look at how your fellow tribesman has cast a spell upon you all.’ Upon this, everyone dispersed and the Messenger (sa) of Allah was unable to address them. 

“The next day, the Messenger (sa) of Allah, stated, ‘O Ali, prepare the same food and drink as you had prepared yesterday.’ I did just that and gathered everyone and the Messenger (sa) of Allah blessed the food in exactly the same manner as he did the previous day. Everyone then ate and drank to their fill. Thereafter, the Messenger (sa) of Allah stated, ‘O Banu Abdil Muttalib, I do not know of any young man from among the Arabs who has conveyed a better message than what I bring to you. I convey to you a message regarding this world and the Hereafter. Who will assist me in this regard?’” 

Hazrat Ali (ra) further states, “Upon hearing this, everyone fell silent. I then submitted, ‘O Messenger (sa) of Allah, despite the fact I am younger than everyone present here, I will be your helper.’” 

*(Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], 324) (Lughat al-Hadith, Vol. 2, p. 648, zair-e-lafz “sa”)*

Admonishment of Close Relatives

Jumai bin Umair states, “I went to Hazrat Aisha (ra) with my aunt, who asked her, ‘Who was the most beloved to the Holy Prophet (sa)?’ to which she replied, ‘Fatimah’. She then asked, ‘And who was it from among the men?’ Hazrat Aisha (ra) replied, ‘Her husband, Hazrat Ali (ra)’. 

*(Sunan al-Tirmidhi, Kitab al-Manaqib, Hadith 3874)*

Most Beloved to the Holy Prophet (sa) from amongst the Men

Mujama‘ Taimi narrates that once Hazrat Ali (ra) distributed all the wealth that was in the Treasury [Bait-ul-Mal] amongst the Muslims. He then ordered for it to be whitewashed with limestone. After this, he offered the Salat and hoped that this [room of the treasury] would be a witness for him on the Day of Judgement. 

*(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Jil, 1992], 1111-1113) (Lughat al-Hadith, Vol. 3, p. 575, Nashir Nu‘mani Kutub Khana, Lahore, 2005)*

Rightful Spending of the Treasury 

Nonetheless, this is the same incident that I have presented from several different sources. In essence, the incident is the same, but it has been explained in different ways. The reason why I mention all of them in detail with further explanations is so that one can learn new things from it or it is presented in a different manner that sheds further light from a different angle. 

Furthermore, it highlights the different aspects of their personality or the personality of the companion, who in this case is Hazrat Ali (ra). One can learn of each companion’s relationship with the Holy Prophet (sa). 

Thus, it may seem like the same incident is being repeated again, but the way it has been mentioned is different and for this reason, I mention them all. 

Similarly, through the various narration, we find different aspects of Hazrat Ali (ra). 


Importance of Various Narrations

At another instance, Hazrat Musleh-e-Maud (ra) states:

“There is a commandment in the Holy Quran that before consulting with the Holy Prophet (sa) on any matter, one should give sadaqa [alms]. It is mentioned that before this commandment, Hazrat Ali (ra) had never consulted with the Holy Prophet (sa). However, after this commandment had been revealed, Hazrat Ali (ra) went to the Holy Prophet (sa) and after giving some amount as sadaqa [alms], he said that he wished to consult the Holy Prophet (sa) on a matter and so the Holy Prophet (sa) took Hazrat Ali (ra) to one side and spoke with him. 

“Another companion later asked Hazrat Ali (ra) what it was that he had consulted the Holy Prophet (sa) about. Hazrat Ali (ra) replied, ‘I did not need to consult about anything specific; however, I wished to fulfil this commandment of the Holy Quran.’” 

*(Khutbat-e-Mahmud, Vol. 33, p. 752)*

Such was the example of the companions.

In another narration, with regard to this incident, it is mentioned that a companion would go from house to house in order to fulfil the Quranic injunction that if a member of a house turns them away, then they must return from there. He says, “I tried on several occasions, and in fact, at times I would go daily to people’s houses hoping that one would tell me to go back and that I may do so happily and thereby fulfil this commandment of the Holy Quran; yet this wish of mine was never fulfilled as no one from any of the houses would tell me to return.” 

*(Al-Qurtubi, Tafsir al-Jami‘ li Ahkam al-Quran, Vol. 15, p. 199, Surah al-Nur, Ayah 29, Mu‘assisat al-Risalah, Beirut, 2006)*

Nowadays, if it is said to anyone that they are busy and they should return or that they cannot meet, people get offended by it, but the level of righteousness of the companions was such that they would try to act upon each and every injunction of the Holy Quran. 

![The Holy Qur'an](https://sahabaapp-storage-dpqdg2r4eoj1c102909-production.s3.eu-west-1.amazonaws.com/public/Image/Pictures/quran-4178711-%281%29.jpg)


Desire to Fuflill Qur’anic Commandments

In a narration of Sahih Bukhari, Hazrat Sohail (ra) bin Saad relates that the Holy Prophet (sa) went to the house of Hazrat Fatimah (ra), but did not find Hazrat Ali (ra) at home. The Holy Prophet (sa) enquired, “Where is the son of your paternal uncle?” Hazrat Fatimah (ra) replied, “We had an argument. He was upset with me and left and did not take his siesta at home either.” Upon this, the Holy Prophet (sa) instructed someone to look for him. This individual returned and said, “O Messenger (sa) of Allah! He is sleeping in the mosque.” The Holy Prophet (sa) went to the mosque and found Hazrat Ali (ra) lying there. His back was slightly uncovered as a result of which it had some dust on it. The Holy Prophet (sa) wiped away the dust and said, “Get up, O Abu Turab! Get up, O Abu Turab!” Since then, he started being called by the title of Abu Turab [the Father Dust]. <I>

*(Sahih al-Bukhari, Kitab al-Salah, Bab Naum al-Rijal fi al-Masjid, Hadith 441)* </i>

O Abu Turab!

Hazrat Ali’s (ra) body was washed by his two sons and also Hazrat Abdullah bin Ja‘far (ra). Hazrat Ali’s (ra) son, Hazrat Hasan (ra) led the funeral prayer and recited four takbiraat [proclaiming Allah is the Greatest]. Hazrat Ali (ra) was wrapped in three sheets, which did not include a shirt. He was buried before dawn. It is said that Hazrat Ali (ra) had some sacred musk, which was left over from the musk that was applied to the blessed body of the Holy Prophet (sa). Hazrat Ali (ra) had stated as part of his will for that musk to be used on his body. There is a difference of opinion with regard to Hazrat Ali’s (ra) age at the time of his demise. Some narrations state that he was 57 years old at the time of his demise, while some state that he was 58. According to some, he was 65 years old, while others say he was 73 years old. The majority of the sources record the narration of 73 years old to be the most correct. 

*(Ali Ibn al-Athir, Usdul Ghabah fi Ma‘rifatis Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 115)*

Burial Rites & Funeral Prayers

Hazrat Abdullah (ra) bin Abbas relates that one day, Hazrat Ali (ra) bin Abi Talib came out of the house, in which the Holy Prophet (sa) was staying during his final illness prior to his demise. People enquired, “O Abul-Hasan! How is the Holy Prophet’s (sa) health this morning?” Hazrat Ali (ra) replied, “Alhamdolillah [all praise belongs to Allah], he is feeling better this morning.”
 
Upon this, Hazrat Abbas (ra) bin Abd-il-Muttalib took hold of Hazrat Ali’s (ra) hand and said “By God! You will be under the guardianship of someone else after three days because, by Allah, I can see that the Holy Prophet (sa) will soon pass away owing to this illness. The reason for this is that from my experience, I can tell when the people of the Banu Abd-il-Muttalib are near to their demise simply by looking at the condition of their faces. Come, let us go the Holy Prophet (sa) and ask him who will be entrusted with this matter now”, i.e. Khilafat, “and whether it is granted to someone from amongst us or to someone other than us; in either case we will find out and the Holy Prophet (sa) will impart us with some guidance in relation to it.”  

Hazrat Ali (ra) replied, “By God! If we ask the Holy Prophet (sa) about this and he does not grant us this honour, then people will also not grant it to us following his demise. By God! I will certainly not ask the Holy Prophet (sa) in relation to this.” This narration is also taken from Bukhari. 

*(Sahih al-Bukhari, Kitab al-Maghazi, Bab Maradh al-Nabisa Wafatuh, Hadith 4447; Translation by Hazrat Syed Zain-ul-Abidin Waliullah Shahra, Vol. 9, pp. 337-338)*

The Arabic words which are mentioned in this narration of Bukhari are as follows: 

أَنْتَ‭ ‬وَاللّٰهِ‭ ‬بَعْدَ‭ ‬ثَلَاثٍ‭ ‬عَبْدُالْعَصَا
‬‬‬‬
[By God! In three days, you will be under the guardianship of someone else.]

In relation to this, Hazrat Syed Waliullah Shah Sahib (ra) has added the following note in his book:

“To say that he shall fall under the guardianship of someone else after the demise of the Holy Prophet (sa) has in fact been used to indicate that the Holy Prophet (sa) would pass away after three days.” 

*(Sahih al-Bukhari, Translation by Hazrat Syed Zain-ul-Abidin Waliullah Shahra, Vol. 9, p. 337)*

Inquiry to the Holy Prophet (sa) regarding Khilafat

With regard to events mentioned relating to Hazrat Ali (ra), Hazrat Musleh-e-Maud (ra) has elaborated on an extremely important matter. 

Hazrat Musleh-e-Maud (ra) states: 

“As you are similar to the Companions [of the Holy Prophet (sa)], it is my desire to present historical events, demonstrating how Muslims fell into disarray and what were the reasons that led to this division. Therefore, take heed from this and educate those who join you in the future.” That is, they should be given correct moral training and religious education.

“The disorder that emerged during the time of Hazrat Uthman (ra) was not instigated by the Companions. Those who say that this mischief was caused by the Companions are mistaken. There is no doubt that many Companions stood in opposition to Hazrat Ali (ra) and many stood in opposition to Mu‘awiyahra. However, I say that the Companions were not the cause of this disorder; rather, it was those who joined [Islam] later and were not fortunate enough to have received the companionship of the Holy Prophet (sa) and never sat in his company. 

“Hence, I draw your attention towards this and inform you of the method to abstain and protect yourselves from this disorder and that is to frequently and repeatedly come to Qadian” – Hazrat Musleh-e-Maud (ra)  was in Qadian at that time – “so that your faith is rejuvenated and so that you increase in your fear of Allah.” 

*(Anwar al-Khilafat, Anwar-ul-Ulum, Vol. 3, p. 171)*

In other words, it is so that you remain firmly attached with the Centre (Markaz) as well as with Khilafat. If this bond remains firm, then you will also receive the correct moral training. Nowadays, Allah the Almighty has blessed us with MTA. The sermons are listened to and broadcast across the entire world. There are also other programmes that are shown. Therefore, it is essential for your moral training that, apart from personally studying the books of the Promised Messiah (as), you also watch MTA regularly. You should particularly listen to the Friday sermons on MTA so that your relationship with Khilafat remains firm and continues to increase and strengthen. 

<iframe width="560" height="315" src="https://www.youtube.com/embed/w6i3z7zsBns?start=384" title="Friday Sermon | خطبئہِ جمعہ | December 25, 2020" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen></iframe>

Attachment to Khilafat

Hazrat Musleh-e-Maud (ra) states: 

“The Holy Prophet (sa) stated, ‘Hazrat Ali (ra) and Hazrat Fatimah (ra) will be in the same station in Paradise as me.’” 

*(Barkaat-e-Khilafat, Anwar-ul-Ulum. Vol. 2, p. 254)*

Station in Paradise

With regard to Hazrat Ali (ra) being sent to Yemen, it is mentioned in a narration that in 10 AH, the Holy Prophet (sa) sent Hazrat Ali (ra) to Yemen. Prior to this, the Holy Prophet (sa) sent Hazrat Khalid (ra) bin Walid towards the people of Yemen to invite them towards Islam, but they refused. Upon this, the Holy Prophet (sa) sent Hazrat Ali (ra). Hazrat Ali (ra) read the letter of the Holy Prophet (sa) before the people of Yemen as a result of which the entire residents of Hamadan accepted Islam in a single day. Hazrat Ali (ra) wrote a letter to the Holy Prophet (sa) informing him of their acceptance of Islam. Owing to this, the Holy Prophet (sa) recited three times: “May peace be upon the people of Hamadan.” Hamadan is situated in Yemen and is approximately 1,150 kilometres south east of Medina. After this, the people of Yemen accepted Islam. Hazrat Ali (ra) wrote to the Holy Prophet (sa) informing him about this, upon which he prostrated out of gratitude. 

*(Al-Kamil fi al-Tarikh, Vol. 2, p. 168, Dhikr Irsal Ali ila al-Yaman wa Islam Hamadan, Dar al-Kutub al-Ilmiyyah, Beirut, 2006) (Ghazwat wa Saraya az Allamah Muhammad Azhar Fareed Shah, p. 550, Fareed Publications Sahiwal, 2018)*

Missionary to Yemen

When the Egyptians had besieged Hazrat Uthman’s (ra) house, they acted so severely that they cut off all supplies of food and drink to his home. When Hazrat Ali (ra) became aware of this, he went to those who laid the siege and said, “The manner in which you have sieged this house is not only un-Islamic, but it is also inhumane. When the disbelievers capture Muslims, even they do not deprive them of food and drink. What harm has this man caused you that you are treating him in such a cruel manner?” The ones who laid the siege took no notice of Hazrat Ali’s (ra) appeal and outright refused to ease the severity of the siege. Hazrat Ali (ra) became furious and throwing down his turban, he left. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 1, Amir al-Momineen Hazrat Ali al-Murtadara [Lahore, Pakistan: Islami Kutub Khana Urdu Bazar], 207-208)*

The people had besieged Hazrat Uthman’s (ra) house and cut off his water supply. Hazrat Uthman (ra) peered from above and asked the people if Ali (ra) was among them? They replied that he was not. Hazrat Uthman (ra) then asked if Saad was present? To which they replied in the negative. 

Hazrat Uthman (ra) paused briefly and then said, “Is there anyone among you who can deliver my message to Ali (ra) that if he can bring us some water.” When Hazrat Ali (ra) became aware of this he sent three water bags to Hazrat Uthman (ra); however, the rebels intercepted them and would not allow them to reach the house of Hazrat Uthman (ra). In an attempt to deliver these water bags to Hazrat Uthman (ra), many slaves of the Banu Hashim and Banu Umayyah were injured. Eventually, they managed to provide Hazrat Uthman (ra) with this water.

When Hazrat Ali (ra) learnt that there was a plan to murder Hazrat Uthman (ra), he ordered his sons – Imam Hasan (ra) and Imam Husain (ra) – to go with their swords and stand guard at Hazrat Uthman’s (ra) door. He warned them that no rebel should get anywhere near them. Upon seeing this, the rebels fired a burst of arrows towards Hazrat Uthman’s (ra) door, which severely injured Hazrat Hasan (ra) and Muhammad (ra) bin Talha. 

During this time, Muhammad bin Abi Bakr and two accomplices quietly jumped into Hazrat Uthman’s (ra) house from the side of an Ansari companion’s home and then martyred Hazrat Uthman (ra). When Hazrat Ali (ra) heard this news, he came to see for himself and learnt that he had indeed been martyred. He then asked his sons, “How could Hazrat Uthman (ra) be martyred whilst you two were on guard?” Upon this, Hazrat Ali (ra) slapped Hazrat Hasan (ra), struck the chest of Hazrat Husain (ra) and rebuked Muhammad bin Talha and Abdullah (ra) bin Zubair and returned home filled with anger. 

*(Jalauddin Abd al-Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa, pp. 123-124, Dar al-Kutub al-Arabi, Beirut, Lebanon, 1999)*

Shaddad bin Aus narrates, “On the ‘Day of Dar’ when the siege of Hazrat Uthman (ra) became severe (the ‘Day of Dar’ is the day when the rebels surrounded Hazrat Uthman’s (ra) house and martyred him mercilessly.) Hazrat Uthman (ra) peered over and said, ‘O servants of Allah!’” 

The narrator states:

“I saw that Hazrat Ali (ra) was leaving his house and he was wearing the turban of the Holy Prophet (sa) and was carrying his sword. Ahead of him was a group of Muhajireen and Ansar among whom was Hazrat Hasan (ra) and Hazrat Abdullah (ra) bin Umar. They attacked the rebels and managed to move them away from there. They then entered Hazrat Uthman’s (ra) house, after which Hazrat Ali (ra) said, ‘O Leader of the Faithful! May peace be upon you! The faith was strengthened and elevated to lofty heights when the Holy Prophet (sa), along with his Companions, fought against those who stood in opposition to him. By God! I see that these people will certainly kill you. Thus, grant us permission to fight against them.’ 

“Upon this, Hazrat Uthman (ra) said, ‘Whosoever believes in Allah and considers that I have a right over them, I implore them in the name of Allah not to shed anyone’s blood for me, even the amount that is spilt in the practice of bloodletting, nor should they spill their own blood for my sake.’ Hazrat Ali (ra) then made the same request again, but Hazrat Uthman (ra) gave the same reply as before.”

The narrator then states: 

“I then saw Hazrat Ali (ra) departing from Hazrat Uthman’s (ra) house and was saying, ‘O Allah! You are a witness that we exhausted all our efforts in this cause.’ He then went to Masjid al-Nabawi and it was time for prayer. The people said to Hazrat Ali (ra), ‘O Abul Hasan! Proceed forward and lead us in prayer.’ Hazrat Ali (ra) stated, ‘I cannot lead you in prayer whilst the Imam is under siege. I will offer prayers on my own.’ 

“Thus, he offered prayers on his own and then left. Hazrat Ali’s (ra) son came to him and said, ‘O my father! By God, the enemy has attacked Hazrat Uthman’sra house.’ Hazrat Ali (ra) said:

اِنَّا‭ ‬للهِ ‬وَاِنَّا‭ ‬اِلَيْهِ‭ ‬رَاجِعُوْنَ‬‬‬

“‘[Verily to Allah we belong and to Him shall we return.] By God, they will kill him!’ The people asked where Hazrat Uthman (ra) would be” i.e. after his martyrdom. “Hazrat Ali (ra) stated, ‘I swear by God, he will be in Paradise.’ The people then asked, ‘O Abul Hasan! Where will those people be?’” i.e. the ones who martyred Hazrat Uthman (ra). “Hazrat Ali (ra) answered, ‘I swear by God, they will be in the Hellfire.’ He repeated this three times.” 

*(Riyad al-Nadirah fi Manaqib al-Asharah, Vol. 3, pp. 68-69, Chapter 3, Fi Manaqib Amir al-Momineen Uthman (ra) bin Affan, Chapter 11, fi Maqtalih wa ma Yata‘alaq bih, Dar al-Kutub al-Ilmiyyah, 1984)*

Well-Wisher of Hazrat Uthman (ra) even in his Final Moments

Hazrat Ali (ra) took part in this expedition, regarding which it is narrated in Musnad Ahmad bin Hanbal – Hazrat Ammar bin Yasir (ra) stated: 

“Hazrat Ali (ra) and I were together in the journey during the expedition of Zatul Ushairah. When the Holy Prophet (sa) reached there and settled, we saw the people of Banu Mudlij who were working in one of the springs of their date-orchard. Hazrat Ali (ra) asked me, ‘O Abu Yaqzaan, what do you think, shall we go closer and see what they are doing?’ 

“Thus we went towards them and watched them work for some time. Then we began to feel tired, so Hazrat Ali (ra) and I left from there and rested on the ground between two date palms and fell asleep. By God, it was the Holy Prophet (sa) who woke us up. He prodded us with his foot to wake us up, as we were covered in dust [from the ground beneath]. On that day, upon seeing the dust on Hazrat Ali’s (ra) body, the Holy Prophet (sa) said, ‘O Abu Turab [father of dust]!’ Then he said, ‘Shall I not tell you about two of the most wretched men?’” 

I spoke in the previous sermon about the title of “Abu Turab”, that once the Holy Prophet (sa) saw Hazrat Ali (ra) sleeping in the mosque and he was covered in dust, so he said, “O Abu Turab!” He called him Abu Turab and from then on he was also known by this title. It is possible that he was given this title during this particular incident or in a later incident; or he may have called him by this title on both occasions. But in any case, it seems that this particular incident [of the mosque] took place first. 

“[The Holy Prophet (sa) said,] ‘Shall I inform you regarding two of the most wretched men?’ We submitted, ‘Yes, O Messenger (sa) of Allah.’ The Holy Prophet (sa) said, ‘The first was a man named Uhaimir from the people of Thamud who cut the legs of the camel of Prophet Salih (as). The second person, O Ali, is he who shall strike your head as a result of which your beard will drip with blood.’” 

*(Ahmad (rh) bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 6, Musnad Ammar (ra) bin Yasir, Hadith 18511 [Beirut, Lebanon: Alam al-Kutub, 1998], 261)*

Prophecy of his Martyrdom

Hazrat Musleh-e-Maud (ra), in another place, states:
 
“One of the biggest and harrowing defeats faced by the Muslims was during the Battle of Jisr. A very strong army of Muslims had been sent to fight against the Persian forces. The Persian forces had set up their trenches on the opposite side of the river and were sat in wait. 

“When the Muslim army approached, they attacked the Persian forces with great intensity and went right through them. However, this was the ploy of the commander of the Persian army. He then sent another contingent from the side, who took control of the bridge and then launched an attack against the Muslim army. 

“The Muslims planned to move back, but noticed that the bridge had been seized by the enemy, they anxiously moved to another side, but came under a fierce attack from the enemy and many of the Muslims were left with no choice but to jump into the river and died. This was such a dangerous loss suffered by the Muslim army that its news left Medina in shock. 

“Hazrat Umar (ra) gathered the people of Medina and stated, ‘Now there is nothing that remains between Persia and Medina. Medina has become completely exposed and it is possible that the enemy may reach here in just a matter of days. Therefore, I wish to go myself as the commander of the army.’ 

“Everyone agreed to this suggestion; however, Hazrat Ali (ra) stated, ‘If, God-forbid, you were to be martyred, the unity of the Muslims will end and they will be dispersed. Therefore, you should not go but send someone else instead.’ Upon this, Hazrat Umar (ra) wrote to Hazrat Saad (ra), who at the time was engaged in battle against the Byzantines in Syria, and stated that he should send however many people he could because Medina was left completely exposed. If the enemy was not stopped immediately, they would eventually take control of Medina.” 

*(Majlis Khuddam-ul-Ahmadiyyah ke Salana Ijtima … Mein Aham Hidayat, Anwar al-Ulum, Vol. 22,pp. 56-57)*

Consul during the Battle of Jisr

The question about the location of Hazrat Ali’s (ra) grave is often asked. Differing narrations are found in the books of history which are as follows: 

Hazrat Ali (ra) was buried in Kufa and the location was kept secret.

It is also said that Hazrat Ali (ra) was buried in the central mosque in Kufa.

Another narrations states that Hazrat Imam Hasan (ra) and Imam Husain (ra) took the body of Hazrat Ali (ra) to Medina and buried him in Janat al-Baqi, next to Hazrat Fatimah (ra).

According to another narration, when they [i.e. Imam Hasan (ra) and Imam Husain (ra)] placed Hazrat Ali’s (ra) body in a casket and loaded it onto a camel, the camel went missing. The camel was captured by the Tayy tribe and they thought that the casket contained some wealth. However, when they opened it, they found a body but were unable to identify it. They then buried the casket with the body inside and nobody knows where Hazrat Ali’s (ra) grave is now.

Then in another narration, it is stated that Hazrat Hasan (ra) buried Hazrat Ali (ra) in Kufa, in the quarters belonging to one of the family members of Jadah bin Hubaidah. It is said that Jadah was Hazrat Ali’s (ra) nephew.

Imam Ja‘far Sadiq narrates, “Hazrat Ali’s (ra) funeral prayer was offered in the night and he was buried in Kufa. The location of his grave was undisclosed, but it was near to the Qasr Imarat.” 

In another narration it is mentioned that after the demise of Hazrat Ali (ra), Hazrat Imam Hasan (ra) led Hazrat Ali’s (ra) funeral prayer and he was buried outside of Kufa. His grave was undisclosed lest the Khawarij etc. dishonoured it.

Some Shias say that Hazrat Ali’s (ra) grave is located in Najaf at a place which is known today as Mashad al-Najaf.

According to another narration, Hazrat Ali (ra) was martyred in Kufa, but the whereabouts of his grave are unknown. After the demise of Hazrat Ali (ra), Hazrat Imam Hasan (ra) led the funeral prayer and he was buried in the Dar al-Imarat of Kufa, fearing that the Khawarij would dishonour his body. 

Allama Ibn Athir writes:

“There is a famous narration; which states that whosoever claimed that Hazrat Ali’s (ra) body was loaded on an animal and the animal went missing and that nobody knows where it went, this narration is incorrect. The one who stated such a thing was careless and has no knowledge of the true events, nor can rationale or the Shariah agree with this narration. The majority of the ignorant Rafawid hold the belief that Hazrat Ali’s (ra) grave is located in Mashad al-Najaf. There is no proof or evidence to support this. On the contrary, it is believed that this is the grave of Hazrat Mughirah bin Shu‘bah (ra).” 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ch. 7 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], pp. 316-317) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], p. 477)*

Imam Ibn Taimiyya writes: 

“Scholars are in agreement that the grave at Mashad in Najaf is not of Hazrat Ali’s (ra). In fact, that is the grave of Hazrat Mughirah (ra) bin Shu‘bah. Despite being in government in Kufa and more than 300 years passing, the Ahl-e-Bait [family of the Holy Prophet (sa)], Shias and other Muslims never claimed that this was the grave of Hazrat Ali (ra). 300 years after the martyrdom of Hazrat Ali (ra), that site became known as Mashad-e-Ali. Thus, the narrations which state that this is the grave of Hazrat Ali (ra) are completely incorrect.” 

*(Encyclopaedia Sirat Al-Sahaba Al-Kiram, Vol. 1, [Dar al-Salam, Riyadh, 1438 AH] p. 436)*

After stating the different narrations that have been mentioned above regarding the tomb of Hazrat Ali (ra), Allama Ibn Jawzi writes in his book of history: 

وَاللّٰهُ‭ ‬اَعْلَمُ‭ ‬اَيُّ‭ ‬الْاَقْوَالِ‭ ‬اَصَحُّ
‬‬‬‬
“Allah knows best which narration is most correct and authentic.” 

*(Al-Muntazam Fi Tarikh Al-Ummam Wa Al-Maluk, Vol. 5, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012] p. 178)*

Location of his Grave

Hazrat Musleh-e-Maud (ra) states that the Holy Prophet (sa) once asked the Companions (ra) for some chanda. Hazrat Ali (ra) went out, cut some grass and having sold it, gave the amount he had received from it in chanda. 

*(Khutbat-e-Mahmud, Vol. 33, p. 357)*

Passion to Offer Financial Sacrifice

Despite their impoverished and straitened circumstances, Hazrat Ali (ra) and Hazrat Fatimah (ra) were examples of devotion and piety. In the ahadith, we find a narration in which Hazrat Ali (ra) states, “Hazrat Fatimah (ra) complained of pain in her hands due to using the hand mill. During this time, a few prisoners were brought to the Holy Prophet (sa). Hazrat Fatimah (ra) went to visit the Holy Prophet (sa), but she did not find him at home. Hazrat Fatimah (ra) met Hazrat Aisha (ra) and informed her of the reason why she came. When the Holy Prophet (sa) returned, Hazrat Aisha (ra) informed him why Hazrat Fatimah (ra) had visited.” Hazrat Ali (ra) further narrates, “The Holy Prophet (sa) visited us when we had just retired to our beds. We were about to stand up for him, but the Holy Prophet (sa) stated, ‘Remain as you are.’ He then sat with us in a way that I felt the coolness from his feet near my chest. He then said, ‘Shall I not inform both of you about that which is better than what you came to ask for earlier? That is when you both lie down to sleep recite ‘Allahu Akbar’ [Allah is the Greatest] 34 times, ‘Subhanallah’ [Glory to Allah] 33 times and ‘Alhamdolillah’ [All praise is due to Allah] 33 times. This will be better for both of you than requesting for a worker for the house.’”

Hazrat Abu Hurairah (ra) narrates, “Hazrat Fatimah (ra) went to the Holy Prophet (sa) in order to request for a worker for the home and expressed difficulty in the housework. The Holy Prophet (sa) stated, ‘You will not find such a worker with me’”, meaning that she would not be given a worker, as the Holy Prophet (sa) did not wish to give her one. Even though Hazrat Ali (ra) was entitled one from the spoils of war. However, the Holy Prophet (sa) did not give him one. Instead, the Holy Prophet (sa) said to her, “Shall I not tell you about something which will be better for you than obtaining a worker? Before going to sleep, you should recite ‘Subhanallah’ 33 times, ‘Alhamdolillah’ 33 times and ‘Allahu Akbar’ 34 times.” This is a narration of Sahih Muslim. 

*(Sahih Muslim, Kitab al-Dhikr wa al-Du’a wa al-Taubah, Bab al-Tasbih Awwal al-Nahar w inda al-Naum, Hadith 6915, 6918)*

Examples of Devotion & Piety

It is said that three people from among the Khawarij had been selected – Abdur Rahman bin Muljam Muradi, who was from the Himyar tribe and was a part of the Murad tribe who were confederates of the Banu Jabala from the Qindah family, along with Burak bin Abdullah Tamimi and Amr bin Bukair Tamimi. The three met in Mecca and made a solemn oath that they would certainly kill Hazrat Ali (ra) bin Abi Talib, Hazrat Mu‘awiyyah (ra) bin Abi Sufyan and Hazrat Amr (ra) bin Aas, as has already been mentioned earlier in the quote of Hazrat Musleh-e-Maud (ra), that there were three assailants and these were their names and their intention was to “save” the people from them. 

Abdur Rahman bin Muljam said that he would undertake the task of killing Ali (ra) bin Abi Talib. Burak said that he would undertake the task of killing Mu‘awiyyah (ra), while Amr bin Bukair said that he would grant them freedom from Amr (ra) bin Aas [i.e. he would kill him]. After this, they made a solemn oath and assured one another that they would not back down from killing the person they had each mentioned and they would not return until they had killed them, otherwise they would give their own lives in this endeavour, meaning that they would go and either kill those three people or they would give their lives for this and not return. 

They decided amongst themselves to set the 17th night of Ramadan to carry out this task. Then each of the three set out towards the city in which their targeted person lived, meaning the person who they intended to kill. Abdur Rahman bin Muljam went to Kufa and met with his Khariji friends, whom he would go to see or they would come to see him; however, he kept his mission secret from them. 

One day, he saw a group of people from the Taimur Ribaab tribe, among whom was a woman named Qatam bint Shijnah bin Adi. During the Battle of Nahrawan, Hazrat Ali (ra) had killed her father and brother. Ibn Muljam became fond of that woman and sent her a proposal for marriage. She replied saying that she would not marry him unless he made a promise to her. Ibn Muljam said that he would do whatever she asked. She said that she wanted 3,000 dirhams and for Ali (ra) bin Abi Talib to be killed. Upon this, he said, “By God, I have come to this city for the very purpose of killing Ali and so I will certainly grant you that which you have asked for.” 

Then Ibn Muljam met Shabib bin Bajrah Ashja‘i and informed him of his plot and asked that he join him, to which Shabib agreed. Abdur Rahman bin Muljam spent the night before the intended day of his mission to kill Hazrat Ali (ra), hidden in the mosque of Ash‘ath bin Qais Qindi. As the time of dawn drew near, Ash‘ath told him to wake up as it was now morning. Abdur Rahman bin Muljam and Shabib bin Bajrah stood up with their swords with them and sat near the entrance from where Hazrat Ali (ra) used to pass through. 

Hazrat Hasan bin Ali (ra) narrates that he went and sat by Hazrat Ali (ra) early in the morning. At that time, Hazrat Ali (ra) said that he had spent the night waking his family members [for prayer] and himself was overcome by sleep and he saw the Holy Prophet (sa) in a dream. Hazrat Ali (ra) said to the Holy Prophet (sa) [in the dream], “O Messenger (sa) of Allah, I have been made to endure discord and conflict from the people of your Ummah.” 

The Holy Prophet (sa) replied, “Pray to Allah the Almighty against them.” Hazrat Ali (ra) prayed, “O Allah, give me in exchange for them that which is better than them, and give them in exchange that which is worse than me.” In the meantime, the muazzin [caller to prayer], Ibn Nabah, arrived and said that it was time for prayer. Hazrat Hasan (ra) states that he took hold of Hazrat Ali’s (ra) hand, then he stood up and began walking. Ibn Nabah was in front of him and Hazrat Hasan (ra) was behind him. As soon as he emerged from the door, he called out saying, “O people, it is time for prayer, it is time for prayer” – every morning, he would call out in this manner saying “Salat, Salat.” 

Whenever he would leave, he would have a whip in his hand which he used to hit on people’s doors in order to wake them up. At that very moment, the two assailants came before him. According to eye-witness accounts, some say that they saw the glistening of a sword and heard someone say, “O Ali, only Allah has the power to command, not you.” Then another sword was also seen and then both launched a joint attack. Abdur Rahman bin Muljam’s sword struck Hazrat Ali’s (ra) forehead to the crown of his head and penetrated his brain, whilst Shabib’s sword struck the wooden door. 

[Hazrat Hasan (ra)] heard Hazrat Ali (ra) saying that these men should not get away and though people converged upon them from all sides, Shabib was able to escape while Abdur Rahman bin Muljam was captured and was brought to Hazrat Ali (ra). Hazrat Ali (ra) said, “He should be fed well and be given a comfortable place to sleep; if I remain alive, then I will decide as to whether I will forgive him or seek retribution. However, if I die, then he too should be killed and be sent along with me; I will settle the matter with him in the presence of the Lord of All the Worlds”, meaning he would present the matter before Allah. 

*(Ibn Saad, At-Tabaqat-ul-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], pp. 25-27)*

The Three Assassins from among the Khawarij

According to the narration of Abu Sinan, he went to visit Hazrat Ali (ra) after he was wounded. He states, “I said, ‘O Amirul Momineen [Leader of the Faithful]! We are very concerned to see you in this wounded state.” Hazrat Ali (ra) replied, “By God, I am not concerned at all, because the Truthful Messenger (sa) of Allah informed me that I would sustain wounds in this particular place” and he then pointed to his temples. Hazrat Ali (ra) then stated, “… and the Holy Prophet (sa) had also stated that ‘blood will flow from here until your beard will be filled with its colour and the one who does this to you will be the worst and most wretched of people of this Ummah, just as the one who hamstrung the she-camel was the most wretched from among the people of Thamud.’”
 
*(Hakim al-Nishapuri, Al-Mustadrak ala al-Sahihain, Vol. 3, Hadith 4648 (Beirut, Lebanon: Dar al-Fikr, 2002), p. 327)*

A Prophecy of his Martyrdom 

At another instance, Hazrat Musleh-e-Maud (ra) states in relation to Hazrat Ali (ra):

“It is mentioned in the hadith that once, while the Holy Prophet (sa) was reciting the Holy Quran [during prayer], Hazrat Ali (ra) reminded him of a certain portion. After the prayer had concluded, the Holy Prophet (sa) said to Hazrat Ali (ra), ‘It was not your duty to do so; I have appointed certain people to remind me if I ever make a mistake.’” 

*(Khutbat-e-Mahmud, Vol. 33, p. 299)*

The Holy Prophet (sa) was reciting the Holy Quran during prayer when he missed a portion, upon which Hazrat Ali (ra) reminded him. The Holy Prophet (sa) told him that he had already appointed certain people for this task and so Hazrat Ali (ra) did not need to, despite the fact that Hazrat Ali (ra) was quite learned as well. 


An Important Admonishment

Hazrat Musleh-e-Maud (ra) states that there was an individual who used to teach Hazrat Ali’s (ra) sons, Hassan (ra) and Hussain (ra). Once, Hazrat Ali (ra) passed by his sons and heard their tutor teaching them to pronounceخَاتِمَ‭ ‬النبيين  [Khatiman Nabiyyeen]. Hazrat Ali (ra) said, “Do not teach my sons to sayخَاتِمَ النبيين ; rather, teach them to say‭ ‬خَاتَمَ النبيين [Khataman Nabiyyeen]” in other words, with a fathah [a diacritical mark] above the latter ta as opposed to a kasrah [a diacritical mark] under it. “Despite the fact that both pronunciations are possible; however, I prefer for it to be pronounced as خَاتَمَ النبيين because it means the ‘Seal of the Prophets’ whereas خَاتِمَ‭ ‬النبيين would mean ‘the one who ends prophethood.’ Thus, teach my sons [to pronounce it] with a fathah above the letter تاء[ta].” ‬‬‬

*(Farizah-e-Tabligh aur Ahmadi Khawatin, Anwar al-Ulum, Vol. 18, p. 404)*

Preference of the word ‘Khatam’ over ‘Khatim’

Hazrat Ali’s (ra) father was Abd Manaf, who was known by the title of Abu Talib. The name of his mother was Fatimah bint Asad bin Hashim. He was born 10 years prior to the advent of Prophet Muhammad (sa). 

Birth & Parents

Mentioning this incident Hazrat Musleh-e-Maud (ra) has written: 

“Hazrat Ali (ra) was 11 years old when he stood up in support of his faith.” Children ought to listen to this in particular. “When the Holy Prophet (sa) received divine revelation, he organised a feast in which all the prominent chieftains of Mecca were invited. After the meal, the Holy Prophet (sa) stood up and said, ‘I would like to speak about my claim [of prophethood]’, but all of them stood up and swiftly left the gathering. 

“Witnessing this, Hazrat Ali (ra) came to the Holy Prophet (sa) and said, ‘O my brother! What did you do? You are aware that these people only care for worldly things; you should have spoken to them first and then presented them with food. These wretched people ran away as soon as they finished the meal because they were only interested in the food. If you spoke to them first, then even if you spoke for two hours, they would certainly have remained sitting and then we should have given them food.’ 

“Thus, the Holy Prophet (sa) invited them again, but this time, he first spoke to them and then presented them with food. He then stood up and said, ‘O people! What I mentioned to you were the words of God. Is there anyone among you who will assist me and help with this task.’ All the elders remained seated, but Hazrat Ali (ra) stood up and said, ‘My dear cousin! I shall assist you.’ 
“Thinking that he was a mere child, the Holy Prophet (sa) stood up again and said, ‘O people! Is there anyone among you who will assist me?’ Again, all the elders remained seated, but that 11-year-old child stood up and said, ‘My dear cousin! I am with you and I shall assist you.’ The Holy Prophet (sa) then realised that in the eyes of God, the only courageous man is this eleven-year-old child and instead all the elders are like children (devoid of any strength; only this child is wise).
 
“Thus, Hazrat Ali (ra) joined with him and remained by his side until the very end. It was the same Ali (ra) who later became a Khalifa and further strengthened the foundations of the faith. Similarly, God Almighty blessed him with pious progeny and 12 Imams were born from his progeny for 12 consecutive generations.” 

*(Iftitahi Taqrir Jalsa Salana 1955, Anwar al-Ulum, Vol. 25, pp. 187-188)*

Whilst mentioning Hazrat Ali (ra), Hazrat Musleh-e-Maud (ra), at another instance, stated:

“When Hazrat Ali (ra) accepted Islam, he was only a child, but he professed belief knowing full well that he would have to endure every hardship and difficulty for the sake of Islam”, although he was only a child, but he professed belief and understood that he would have to make sacrifices, “to the extent that if necessary, he would even have to sacrifice his life for God Almighty.
 
“From the ahadith, we learn that in the early days of his prophethood, the Holy Prophet (sa) organised a feast in which Banu Abdil Muttalib were invited. They were informed about the divine message [of Islam] during this gathering in which many of the relatives of the Holy Prophet (sa) were present. When everyone had eaten, the Holy Prophet (sa) wished to deliver an address, but Abu Lahab made everyone leave and they all left without hearing what the Holy Prophet (sa) had to say. The Holy Prophet (sa) was astonished that these people did not even listen despite eating the meal. Nevertheless, the Holy Prophet (sa) was not disheartened by this, in fact he instructed Hazrat Ali (ra) to prepare another feast for them. Thus, they were all invited once again.
 
“When they had eaten to their fill, the Holy Prophet (sa) stood up and said, ‘Consider how much Allah the Almighty has favoured you by sending His Prophet from among your people. I call you towards God; if you pay heed to my words, then you will become the recipients of both spiritual and worldly bounties. Is there anyone among you who will assist me in this task?’ 

“Upon hearing these words, a deafening silence descended over the gathering, but then all of a sudden, a young child stood up and said, ‘Even though I may be the weakest and youngest of all those gathered here, but I will assist you.’ This child was Hazrat Ali (ra), who, at such a time, announced his support for the faith.” 

*(Tafsir-e-Kabir, Vol. 7, pp. 24-25)*

Admonishment of Close Relatives (Hazrat Musleh-e-Maud’s (ra) Narration)

With regard to the Battle of Badr, Hazrat Mirza Bashir Ahmad Sahib (ra) writes:

“Hazrat Ali (ra) relates that during the course of battle, whenever the Holy Prophet (sa) would come to mind, he would run towards his tent, but whenever he went there, he found the Holy Prophet (sa) weeping in prostration. He also heard that the Holy Prophet (sa) would constantly repeat the words: 

يَا‭ ‬حَيُّ‭ ‬يَاقَيُّوْمُ۔‭ ‬يَاحَيُّ‭ ‬يَاقَيُّوْمُ‬‬‬‬

“‘O my Ever-Living, Life-Giving Master! O my Ever-Living, Life-Giving Master!’

“Hazrat Abu Bakr (ra) was greatly anxious by this state of the Holy Prophet (sa) and at times, would spontaneously say, ‘O Messenger (sa) of Allah! May my mother and father be sacrificed for you! Do not worry, Allah shall certainly fulfil His promises.’ However, the Holy Prophet (sa) remained constantly engaged in his supplications (out of fear that some promises of Allah the Almighty are conditional).” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 361)*

The Holy Prophet’s (sa) Fervent Supplications During the Battle of Badr

On another occasion, Hazrat Musleh-e-Maud (ra) states:

“Hazrat Umar’s (ra) Khilafat was further away from the era of the Holy Prophet (sa) as compared to the Khilafat of Hazrat Abu Bakr (ra). The same was the case with Hazrat Uthman (ra) and Hazrat Ali (ra). Undoubtedly their rank was lesser than that of the Caliphs before them. However, the incidents that occurred in the time of Hazrat Uthman (ra) and Hazrat Ali (ra) were not as a result of them being lower in rank, but it was owing to the distance from the era of the Holy Prophet (sa). The reason for this is that the majority of the people present during the eras of Hazrat Abu Bakr (ra) and Hazrat Umar (ra) were those who had spent time in the company of the Holy Prophet (sa). However, later on, those who had not enjoyed the company of the Holy Prophet (sa) became more influential. Thus, a person once asked Hazrat Ali (ra) the reason why the conflict and discord witnessed in his time were not witnessed in the eras of Hazrat Abu Bakr (ra) and Hazrat Umar (ra)? To this, Hazrat Ali (ra) replied, ‘The fact of the matter is that the people serving under Hazrat Abu Bakr (ra) and Hazrat Umar (ra) were like me and the people serving under me in this era are like you.’”

*(Jamaat-e-Ahmadiyya aur Hamari Zimmadarian, Anwar al-Ulum, Vol. 5, p. 95)*

The Reason of Conflict & Discord During his Caliphate

Yahya bin Ya‘mur relates that on one occasion, Hazrat Ali (ra) bin Abi Talib delivered an address. After offering praise and glorifying Allah the Almighty, he stated:

“O people, there were those who came before and were destroyed owing to their sins. Their pious people and their religious scholars would not warn them against committing sins. Subsequently, when they exceeded all bounds in their sins, they were seized by all kinds of punishment.  Therefore, you ought to exhort others to do good and stop them from committing evil, lest you also face punishment like them. Remember, exhorting others to do good and stopping them from evil will neither diminish your livelihoods, nor bring you closer to death.” 

*(Ibn Kathir, Tafsir-ul-Quran Al-Azim, Vol. 3, p. 132 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1998], p. 132)*

An Address on Exhorting Good & Stopping  Evil

Hazrat Musleh-e-Maud (ra) has written about this sacrifice by Hazrat Ali (ra) in the following manner:

“When the Holy Prophet (sa) was leaving, he instructed Hazrat Ali (ra) to lay down on his charpoy. In those days there was no custom of using charpoy [traditional woven bedstead used in the subcontinent]; in fact even today, it is not commonly used in Mecca. In some narrations, it has been incorrectly mentioned that the Holy Prophet (sa) asked him to lie down on his charpoy. This referred to the place where they would usually sleep as there were no proper beds as such. 

“At night, when the Holy Prophet (sa) passed by those people, some of them even saw him but thought that it was someone else who had come to meet Muhammad (sa) and was returning home. The reason for this was that the Holy Prophet (sa) left his home in the most courageous manner whereby he was not fearful in the slightest. The enemies thought Muhammad (sa) would never dare to leave his home in such a brave and bold manner. Indeed, it could only be someone else who came to visit him. Then to reassure themselves that he was still there, they peaked through the gap of the door and upon seeing a person sleeping they thought that it was Muhammad (sa). Thus, they stood watch over the house the entire night. 

“When they thought the time was right, they entered the house. Perhaps noticing the person laying down they became suspicious that it did not seem like Muhammad (sa). When they removed the cloak from his face, or perhaps the face was uncovered, they realised that the one sleeping was Ali (ra) and not Muhammad (sa). They then discovered that Muhammad (sa) had safely departed and for them there was nothing left but to live with this defeat.” 

*(Tafsir-e-Kabir, Vol. 8, p. 510)*

In another place, Hazrat Musleh-e-Maud (ra) states: 

“Allah the Almighty enabled Hazrat Ali (ra) to make a great sacrifice. On the night of the migration, when the Holy Prophet (sa) was departing his home, he instructed Hazrat Ali (ra) to lay down where he would sleep, so that if the disbelievers peered inside, they would see that someone was sleeping there and to prevent them leaving to search for him. At that time, Hazrat Ali (ra) did not say, ‘O Messenger (sa) of Allah! The house is surrounded by carefully chosen youths of the Quraish with swords in hand. If in the morning they discover that you have left, they may kill me’; instead Hazrat Ali (ra) calmly laid down in the place of the Holy Prophet (sa) without any hesitation. The Holy Prophet (sa) placed his sheet over him. 

“In the morning, when the Quraish realised that Hazrat Ali (ra) was the one sleeping [in the house] instead of the Holy Prophet (sa), they became enraged. They even hit and beat Hazrat Ali (ra), but what more could they have achieved by doing this? Divine decree had come to pass and the Holy Prophet Muhammad (sa) had safely left Mecca. At that time, little did Hazrat Ali (ra) know as to what he was going to receive in return for his level of faith. Indeed, Allah the Almighty knew that in return for this sacrifice, He was not only going to honour Hazrat Ali (ra), but in fact Hazrat Ali’s (ra) progeny would also be granted honour.
 
“Thus, the first grace Allah the Almighty bestowed upon Hazrat Ali (ra) was that he had the honour of becoming the son-in-law of the Holy Prophet (sa). The second blessing Allah the Almighty bestowed upon him was that He instilled so much love in the heart of the Holy Prophet (sa) for Hazrat Ali (ra) that the Holy Prophet (sa) praised him on countless occasions.” 

*(Tafsir-e-Kabir, Vol. 7, p. 25)*

Sacrifice During the Hijra [Migration] (Hazrat Musleh-e-Maud’s (ra) Narration)

Hazrat Musleh-e-Maud (ra) states:

“The commentators [of the Holy Quran] have mentioned an incident relating to Hazrat Ali (ra), which is that He once called out to one of his servants, but he did not respond. Hazrat Ali (ra) called him several times, but he still did not reply. After a short while, this servant coincidentally appeared before Hazrat Ali (ra), upon which Hazrat Ali (ra) asked him:

مَا‭ ‬لَكَ‭ ‬لَمْ‭ ‬تُجِبْنِي
‬‬‬
“‘What happened to you? I called you numerous times, but you did not respond to me!’ He replied:

قَالَ لِثِقَتِيْ بِحِلْمِكَ وَاَمْنٍ مِنْ عُقُوْبَتِكَ فَاسْتَحْسَنَ جَوَابَهٗ وَاَعْتَقَهٗ

“‘The fact of the matter is that I was certain of your kindness and I considered myself protected from your punishment, therefore, I did not respond to you.’ Hazrat Ali (ra) was so pleased with this reply of his that he set him free.” 

*(Tafsir-e-Kabir, Vol. 58 p. 255)*

Now, if this had been a worldly person, he may have punished him for taking advantage of his kindness; however, Hazrat Ali (ra) rewarded him instead.


Kind Treatment of Servants

Hazrat Musleh-e-Maud (ra), whilst narrating this incident, states:
  
“One night, the Holy Prophet (sa) visited the house of his son-in-law, Hazrat Ali (ra), and his daughter, Hazrat Fatimah (ra), and enquired, ‘Do you offer the Tahajud prayer?’ In other words, the prayer which is offered after waking up in the middle of the night. Hazrat Ali (ra) submitted, ‘O Messenger (sa) of Allah, we try to offer it, but at times, owing to the will of Allah, we remain asleep and miss the Tahajud prayer. The Holy Prophet (sa) stated, ‘You should offer the Tahajud prayer’ and then left to return home and whilst walking back, he kept repeating: 

وَكَانَ‭ ‬الْاِنْسَانُ‭ ‬اَكْثَرَ‭ ‬شَيْءٍ‭ ‬جَدَلًا‬‬‬‬

This is a verse of the Holy Quran, which means that most often, one is reluctant to admit and acknowledge his error and offers all kinds of justifications in order to conceal his faults. In other words, Hazrat Ali (ra) and Hazrat Fatimah (ra) should have said that sometimes they commit the mistake [and oversleep], instead of saying that it is owing to the will of God Almighty that they remain asleep. Why did they attribute their error to Allah the Almighty.” 

*(Dibachah Tafsir al-Quran, Anwar al-Ulum, Vol. 20, pp. 389-390)*

Further explaining this incident, Hazrat Musleh-e-Maud (ra) states:
 
“Hazrat Ali (ra) narrates an incident when on one occasion he responded to the Holy Prophet (sa) in a manner which had a slight tone of contentiousness, but instead of expressing any displeasure, the Holy Prophet (sa) gave such a beautiful response which perhaps Hazrat Ali (ra) continued to enjoy its sweet delight for the rest of his life and indeed the pleasure he derived from this was his right alone. But even now, when one carefully ponders over this expression of displeasure of the Holy Prophet (sa), they are left astounded. 

“There is a tradition from Bukhari, in which Hazrat Ali (ra) narrates, ‘One night, the Holy Prophet (sa) visited me and Fatimah al-Zahra (ra), the daughter of the Holy Prophet (sa), and enquired whether we offered the Tahajud prayer. I replied, “O Messenger (sa) of Allah, our lives are in the hands of Allah and whenever He wills, He causes us to wake up.” Upon hearing this, the Messenger (sa) of Allah returned home and did not say anything to me. However, when he stood up and his back was towards me, I heard him say whilst he was tapping his hand on this thigh, “But of all things, man is most contentious.”’ 

“By Allah, look how beautifully the Holy Prophet (sa) explained to Hazrat Ali (ra) that he should not have responded in the manner he did. Had it been anyone else, firstly they would have responded back by saying that considering his position and rank, he had no right to give a response like that. Or, at the very least, he would have argued that what he had said was incorrect in that a person has no choice and that all of one’s actions are controlled by Allah the Almighty; He does so as He wills, including whether one offers their prayers or not. He would have argued that such a concept of compulsion was against the Holy Quran. However, the Holy Prophet (sa) did not respond in either manner, nor did he become angry or argue with Hazrat Ali (ra) in order to highlight his error. In fact, he turned to one side and expressed his astonishment at the fact that how one is always able to find a justification and becomes contentious. The reality of the matter is that this one statement of the Holy Prophet (sa) was filled with countless lessons and had it been anyone else, they would not have been able to convey a fraction of it even if they had argued a hundred times.  From this hadith, we can derive many lessons which shed light on the various aspects of the Holy Prophet’s (sa) morals and it will be appropriate to mention them here.” 

Hazrat Musleh-e-Maud (ra) further states:

“Firstly, it reveals just how much concern the Holy Prophet (sa) had for the adherence to religion and faith that he would personally visit the homes of his close relatives in the night and look after their needs in this regard. There are many people, who, although are virtuous themselves and also counsel others to do the same, but the condition of their own home is not in order. They do not have the potential to even reform the people within their own household and the famous proverbial expression, ‘Just below the lantern lies the darkness’ applies to these very people.
 
“In other words, their example can be likened to a lantern which grants light to its surroundings, but right beneath it remains darkness. Such people counsel others, but have no concern for their own home as to whether the people of their own household are deriving any benefit from their light. However, the Holy Prophet (sa) wished the members of his household to also partake of this spiritual light which he wanted to illumine the world with. For this, the Holy Prophet (sa) would constantly counsel them and regularly enquire from them and assess their condition. The moral training of one’s own household members is such a moral excellence that if the Holy Prophet (sa) did not possesses this, then this invaluable trait would have been devoid from his moral qualities. The second aspect which is evident [from this hadith] is the absolute conviction the Holy Prophet (sa) had in this teaching which he presented before the world. Not even for a single moment did the Holy Prophet (sa) ever entertain a doubt regarding this teaching. People level the allegation that, God-forbid, the Holy Prophet (sa) did not receive any divine revelation and only did all of this in order to mislead the people and thereby establish his own rule. However, this was certainly not the case. 

“The Holy Prophet (sa) had such conviction in his prophetood and having been commissioned by God that one cannot find any such example in the world. It is possible that one can put on an act before people in order to prove their truthfulness; however, it is not possible that one would go in the late of hours of the night to the house of their own daughter and son-in-law and enquire whether they offered the prayer which one offers by waking up in the middle of the night and which is not even obligatory, but rather has been left for the believers to decide for themselves based on their circumstances. 

“Thus, for the Holy Prophet (sa) to visit the house of his daughter and son-in-law at such a time and to encourage them to offer the Tahajud prayer proves the absolute conviction he had in this teaching which he wanted others to adhere to as well. Otherwise, in the case of a liar, he knows that someone may or may not follow his teaching, but he would never discreetly visit the home of his children and advise them to adhere to this teaching. In other words, whether one follows such a teaching is a different matter, but he would never advise his own children at such a time when no else is around to see. 

“This could only be possible when a person’s heart is filled with conviction that without following this teaching, one cannot attain any excellence. (In other words, whether one follows a teaching or not is a different matter. However, to advise someone about this in the night and away from the sight of others can only happen if one has complete conviction that without this teaching one cannot attain the excellences of that faith or its teaching.) 

The third aspect which is evident [from this hadith] is the very reason why I narrated this incident in that it shows how the Holy Prophet (sa) would show great patience whilst explaining matters to others and instead of quarrelling, he would make them realise their mistake with love and affection. In this particular incident, Hazrat Ali (ra) responded to the Holy Prophet’s (sa) question by saying that once they had fallen asleep, they had no control over themselves in order to wake up. (A person who is asleep has no control over himself.) Therefore, once he had fallen asleep, he no longer had any knowledge that a certain time had come and he must now do such and such thing. If Allah caused them to wake up, then they would offer the prayer because they had no other choice. (There were no alarm clocks at the time.) 

“Undoubtedly, the Holy Prophet (sa) was surprised to hear this response because the level of faith that was instilled in the heart of the Holy Prophet (sa) was such that it would never allow such a thing to happen whereby the time for Tahajud would pass by and the Holy Prophet (sa) remained unaware of it. Therefore, the Holy Prophet (sa) simply turned the other way and said that man never acknowledges his mistake but becomes contentious. In other words, in future, they should not offer an excuse but instead make an effort so that they do not miss the time [for the Tahajud prayer]. Thus, Hazrat Ali (ra) states that from that day on, he never missed his Tahajud prayer.” 

*(Sirat al-Nabi, Anwar al-Ulum, Vol. 1, 588-590)*

An Inquiry Regarding Tahajjud (Hazrat Musleh Maud’s (ra) Narration)

In other narrations, it has been mentioned that Hazrat Ali (ra) did not perform the bai‘at of Hazrat Abu Bakr (ra) until after the demise of Hazrat Fatimah (ra). For example, in the narration of Bukhari it states that Hazrat Ali (ra) did not perform the bai‘at until after the demise of Hazrat Fatimah (ra). 

*(Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Khaibar, Hadith 4240)*

However, many ulema [Islamic scholars] have expressed varying opinions on this narration of Bukhari. Imam Bayhaqi in Sunan al-Kubra has commented on the narration of Imam Shahaab-ul-Din Zuhri in which it states that Hazrat Ali (ra) did not perform the bai‘at of Hazrat Abu Bakr (ra) until after the demise of Hazrat Fatimah (ra). The translation of this is that Imam Zuhri’s narration in which it states that Hazrat Ali (ra) did not perform the bai‘at of Hazrat Abu Bakr (ra) until after the demise of Hazrat Fatimah (ra) is munqati‘ [the chain of narrators is incomplete]. On the other hand, the narration of Hazrat Abu Saeed Khudri (ra) is more authentic wherein it states that Hazrat Ali (ra) performed the bai‘at at the hand of Hazrat Abu Bakr (ra) after the initial bai‘at had been taken in Thaqifah [meeting place of the Banu Saidah]. 

*(Imam al-Baihaqi, Al-Sunan al-Kubra, Kitab Qism al-Fai‘ wa al-Ghanimah, Bab Bayan Musrif Arba‘ah Ikhmas al-Fai‘ ba‘d Rasulillahsa, Hadith 12732)*

Other scholars have sought to reconcile these two narrations by stating that the second bai‘at [i.e. after the demise of Hazrat Fatimah (ra)] was a pledge of reaffirmation. Perhaps these scholars thought that in light of the fact that this narration has been recorded in an authentic book like Bukhari and therefore it must have some significance, hence [these scholars] felt the need to give this second pledge a particular name. However, it is not necessary that all the narrations in Bukhari are completely accurate. 

For example, Dr Ali Muhammad Salabi in his book, Sirat Amir-il-Muminin Ali bin Abi Talib Shakhsiyyatuh wa Asruh writes that according to Allama Ibn Kathir and many other scholars, Hazrat Ali (ra) once again performed the bai‘at and reaffirmed his pledge of allegiance after the demise of Hazrat Fatimah (ra). 

*(Sirat Amir-il-Momineen Ali bin Abi Talib Shakhsiyyatuh wa Asruh, p. 121, Vol. 1, Ali bin Abi Talib fi Ahd al-Siddiq, Dar al-Ma‘rifah, Beirut, Lebanon, 2006)*

Thus, this bai‘at was named as “The Pledge of Reaffirmation”. Hazrat Ali (ra) had initially taken the bai‘at, but after the demise of Hazrat Fatimah (ra), he once again reaffirmed his pledge of allegiance. Allama Ibn Kathir writes that after the demise of Hazrat Fatimah (ra), Hazrat Ali (ra) decided to pledge his allegiance at the hand of Hazrat Abu Bakr (ra) once again. 

*(Ibn Kathir, Al-Sirah al-Nabawiyyah, Dhikr E‘tiraf Saad bin Ubadah bi Sihhat Ma Qalahu al-Siddiq Yaum al-Saqifah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005], 694)*

The Pledge of Reaffirmation 

When Ibn Qami‘ah martyred Hazrat Mus‘ab (ra) bin Umair during the Battle of Uhud, he thought that he had martyred the Holy Prophet (sa). Hence, he returned to the Quraish and said that he had killed Muhammad (sa). When Hazrat Mus‘ab (ra) was martyred, the Holy Prophet (sa) handed the flag to Hazrat Ali (ra). Thus, Hazrat Ali (ra) and the Muslims continued in the battle. 

*(Ibn Hisham, Al-Sirah al-Nabawiyyah, Ghazwat Uhud, Maqtal Mus‘ab bin Umair [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], 529)*

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Flag-Bearer During the Battle of Uhud

Hazrat Musleh-e-Maud (ra) states in another place:

“When a Byzantine king learnt of the war between Hazrat Ali (ra) and Hazrat Muawiyah (ra), he wished to launch an attack against the Islamic states. Hazrat Muawiyah (ra) wrote to him and said, ‘Beware! Do not be deceived by our internal dispute. If you launch an attack, I will be the first general to march against you and fight under the army of Hazrat Ali (ra).’” 

*(Tafsir-e-Kabir, Vol. 4, p. 430)*

Hazrat Musleh-e-Maud (ra) has mentioned this in more detail in another place:

“There was a time when seeing the conflict between Hazrat Ali (ra) and Hazrat Amir Muawiyah (ra), a Byzantine king wished to send an army to attack the Muslims. At the time, the Byzantine Empire wielded the same power that USA holds today. Upon learning of his intentions to launch an attack, a Christian priest, who was very intelligent, said, ‘Your Majesty, take my advice and refrain from launching an attack. Even though they have disagreements amongst themselves; however, they will all unite against you, leaving aside all their differences.’” 

He then gave an example; either he did it in a contemptuous manner or perhaps he felt that this was a better example to give; in any case, he said:

“‘If you bring some dogs and starve them for a while and then place some meat before them, they will begin to fight one another. However, if you were to set a lion against the same dogs, they both will set aside their differences and launch a joint attack on the lion.’ Through this example, he conveyed [to the king] that he wanted to take advantage of the disagreement between Hazrat Ali (ra) and Muawiyah (ra); however, he should know that if ever there was a question of an external attack, they both would cast their differences aside and will unite against the enemy. And this is precisely what happened. 

When Hazrat Muawiyah (ra) learnt of the Byzantine King’s intentions, he sent him a message, stating, ‘You seek to take advantage of the disagreements between us and attack the Muslims; however, let it be known that even though there is discord between me and Hazrat Ali (ra), but if your army launches an attack, then I will be the first general to set out against your army from Hazrat Ali’s (ra) side.’” 

*(Majlis Khuddam-ul-Ahmadiyya Markaziyyah ke Jalsa Salana Ijtima 1956 mein Khitabat, Anwar al-Ulum, Vol. 25, p. 416-417)*

Amir Muawiyah’s (ra) Response to the Byzantine King 

The expedition of Safwan Badrat-ul-Ula, took place near the end of Jamadi-ul-Akhir in 2 AH. Hazrat Mirza Bashir Ahmad Sahib (ra) has expounded upon this in the following words:

“10 days had not passed since the return of the Holy Prophet (sa) to Medina when a chieftain of Mecca named Kurz bin Jabir Fihrii very cunningly, along with a company of the Quraish, suddenly raided a pasture of Medina, which was situated only three miles from the city and fled with camels etc. belonging to the Muslims. As soon as the Holy Prophet (sa) received news of this, he appointed Zaid (ra) bin Harithah as the amir in his absence and set out in his pursuit along with a group of the Muhajireen. The Holy Prophet (sa) pursued him until he reached Safwan which is an area close to Badr, but he managed to escape. This ghazwah is also known as Ghazwah Badrat-ul-Ula.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 330)*

During this expedition, the Holy Prophet (sa) gave Hazrat Ali (ra) a white flag.
 
*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Dhikr Maghazi Rasul-Allah (sa) wa Sarayahu [Beirut, Lebanon: Dar Ihya al-Turah al-Arabi, 1996], 253)*

Expedition of Safwan Badrat-ul-Ula

With regard to the background of Hazrat Ali’s (ra) martyrdom, Hazrat Musleh-e-Maud (ra) states:

“The matters had not yet completely settled when a party of the Khawarij suggested to put an end to this disorder by killing all the prominent figures. Hence, some of their bold and brave men set out with the firm intention that one of them would kill Hazrat Ali (ra), while the other two would kill Hazrat Mu‘awiyah (ra)  and Amr (ra) bin Aas, all in the same day and at the same time. 

“The individual who set off towards Hazrat Mu‘awiyah (ra)  managed to attack him, but since he did not land a clean strike with his sword, Hazrat Mu‘awiyah (ra)  sustained only a minor injury. This individual was caught and was subsequently killed. The individual who set off to kill Amr (ra) bin Aas also failed in his attempt. This is because Hazrat Amr (ra) bin Aas could not go to the mosque to lead the prayer owing to an illness. Instead, the person who came to lead the prayer on behalf of Hazrat Amr (ra) bin Aas was killed. This person was also caught and subsequently executed. 

“The individual who set off to kill Hazrat Ali (ra) attacked him when he was about to stand up to lead the morning prayer and as a result, Hazrat Ali (ra) was severely wounded. At the time of the attack, this individual uttered the following words: ‘O Ali! It is not your right that each and every word of yours be obeyed. This is the sole right of Allah!’” 

*(Anwar-e-Khilafat, Anwar-ul-Ulum, Vol. 3, p. 202)*

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Martyrdom

Hazrat Amr (ra) bin Shas Aslami, who was part of the Treaty of Hudaibiyyah, states:
“On one occasion, I travelled to Yemen with Hazrat Ali (ra). During the journey he dealt with me in a strict manner and I began to harbour grievances against him. Thus, when we returned from Yemen, I complained about him in the mosque and the Holy Prophet (sa) came to know about my complaint. One day, when I entered the mosque, the Holy Prophet (sa) was sitting with a few of his companions. When the Holy Prophet (sa) saw me, he observed me closely.” He further narrates, “The Holy Prophet (sa) looked towards me intently. When I sat down, the Holy Prophet (sa) said, ‘O Amr! By God, you have caused me pain!’ I replied, ‘O Messenger (sa) of Allah! I seek refuge in Allah from that which causes you pain.’ The Holy Prophet (sa) said, ‘Certainly whoever causes Ali pain, causes me pain.’” This is a narration of Musnad Ahmad bin Hanbal. 

*(Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 5, Hadith Amr bin Shas, Hadith 16056 [Beirut, Lebanon: Alam al-Kutub, 1998], 478-479)*

“Whoever Causes Ali pain, causes me pain.”

The Promised Messiah (as) states:

“It is vital to believe that Siddiq-e-Akbar (ra) [Hazrat Abu Bakr Siddiq (ra)], Hazrat Farooq-e-Umar (ra) [Hazrat Umar Farooq (ra)], Hazrat Dhun-Nurain (ra) [Hazrat Uthman (ra)] and Hazrat Ali Murtaza (ra) were all the custodians of the faith.” 

*(Maktubat-e-Ahmad, Vol. 2, p. 151, Maktub Number 2, Maktub ba Nam Hazrat Sahib Muhammad Ali Khan Sahib)*

Custodians of the Faith

Whilst giving further details of this incident, Hazrat Mirza Bashir Ahmad Sahib (ra) writes:

“Amr was an extremely renowned swordsman and due to his bravery, was considered to be the like of 1,000 warriors by himself. Since he had returned from Badr frustrated and unsuccessful, his heart was charged with feelings of malice and revenge. As soon as he took to the field, he called for a duel in a very arrogant manner, asking if there was anyone who would confront him. Certain Companions were reluctant in confronting him, but Hazrat Ali (ra) stepped forward to square up to him with the permission of the Holy Prophet (sa). The Holy Prophet (sa) bestowed his own sword to him and prayed for him.

“Hazrat Ali (ra) advanced and said to Amr, ‘I have heard that you have vowed that if a person from the Quraish requests two things of you, you shall accept one of the two.’ ‘Indeed’, said Amr. Hazrat Ali (ra) responded, ‘Then I ask you first to embrace Islam and become the recipient of divine favours by accepting the Holy Prophet (sa).’ ‘This is not possible’, said Amr. Hazrat Ali (ra) said, ‘If not this, then come forward and prepare to battle me.’ 

“At this, Amr began to laugh and said, ‘I did not believe that anyone would ever muster the courage to say such words to me.’ Then he asked Hazrat Ali (ra) to provide his name and line of descent and upon hearing his lineage, he said, ‘Nephew! You are still a child. I do not wish to spill your blood; send forth your elders.’ ‘You do not wish to spill my blood’, said Hazrat Ali (ra), ‘but I feel no hesitation in spilling yours.’ 

“Upon hearing this, Amr became blind in rage and after jumping from his horse, hamstrung it (so that there was no way to return). Then he madly marched forward towards Hazrat Ali (ra) like a fierce flame of fire and wielded his sword against him with such force, that it cut through the shield of Hazrat Ali (ra) and struck his forehead, who was wounded to some extent. However, Hazrat Ali (ra) retaliated with such lightning speed, calling out a slogan of God’s greatness, that Amr was left fending for his life. The sword of Hazrat Ali (ra) penetrated his shoulder and cut him to the ground. Amr fell to the ground and gave up his life tossing and turning in agony.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 588-589)

After the death of Amr bin Abd Wudd, the disbelievers sent word to the Holy Prophet (sa) that they would give 10,000 dirhams in exchange for his corpse. In response to this, the Holy Prophet (sa) said, “Take it, for we do not wish to make money of the deceased.” 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 4, Ghazwat al-Khandaq wa hiya Ghazwat al-Ahzab [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] 116)*


Courage at the Battle of Khandaq (Hazrat Mirza Bashir Ahmad Sahib’r (ra) Narration)

With regards to the Battle of Tabuk which took place in Rajab 9 AH, Mus‘ab (ra) bin Saad narrates an incident on the authority of his father that when the Holy Prophet (sa) departed for Tabuk, he appointed Hazrat Ali (ra) in charge of Medina in his absence. Hazrat Ali (ra) said, “Are you leaving me behind with the women and children?” The Holy Prophet (sa) stated, “Are you not pleased that you have the same relation to me that Aaronas had with Moses (as), with the exception that there is no prophet after me.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 842) (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwat Tabuk wa hiya Ghazwat al-Usrah, Hadith 4416)*

![Dome of the Prophet's (sa) Mosque, Medina](https://sahabaapp-storage-dpqdg2r4eoj1c102909-production.s3.eu-west-1.amazonaws.com/public/Image/Pictures/religious-2262788-%281%29.jpg)

Amir of Medina During the Battle of Tabuk

Hazrat Ali’s (ra) titles were: Abul Hasan, Abu Sibtain and Abu Turab. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 87, 88) (Sahih al-Bukhari, Kitab al-Salah, Bab Naum al-Rijal fi al-Masjid, Hadith 441)*

Titles

With regard to Hazrat Ali’s (ra) marriages and progeny, it is mentioned that he married a total of eight times during different periods. The names of his wives are as follows: Fatimara, daughter of the Holy Prophet (sa), Khaulah bint Ja‘far bin Qais, Lailah bint Mas‘ud bin Khalid, Umm Al-Baneen bint Hazaam bin Khalid, Asma bint Umais, Sahaba Umm Habib bint Rabi‘ah and Umamah bint Abil Aas bin Rabi‘ – the granddaughter of the Holy Prophet (sa) from his daughter, Hazrat Zainabra – and Umm Saeed bint Urwah bin Masud Thaqafi. Allah the Almighty granted Hazrat Ali (ra) many children who numbered more than 30 – 14 boys and 19 girls. Hazrat Ali’s (ra) progeny continued through Hazrat Hasan (ra), Hazrat Husain (ra), Muhammad bin Hanafiyya, Abbas bin Kilabiya and Amr bin Taghlabiah. 

*(Ibn Saad, At-Tabaqat-ul-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p. 14), (Dr Ali Muhammad Salabi, Syedna Ali bin Abi Talib [Translation], [Al-Furqan Trust, Muzaffar Garh, Pakistan], pp. 82-83)*

Marriages & Progeny

In his biography of the Holy Prophet (sa), Hazrat Musleh-e-Maud (ra) mentions this incident whilst quoting the reference mentioned in Sahih Bukhari:

“Hazrat Fatimah (ra) complained to the Holy Prophet (sa) that using the hand mill caused her pain. During this time, some captives were brought to the Holy Prophet (sa). Hazrat Fatimah (ra) went to visit the Holy Prophet (sa) but did not find him at home. She then informed Hazrat Aisha (ra) as to the reason why she came and then returned home. When the Holy Prophet (sa) returned home, Hazrat Aisha (ra) informed him about the reasons for Hazrat Fatimah (ra) visiting earlier. Hazrat Fatimah (ra) states, ‘The Holy Prophet (sa) came to visit us when we had retired to bed. Upon seeing him, I attempted to get up, but the Holy Prophet (sa) stated for us to remain lying down. He sat down with us in a way that I felt the breeze from his footsteps near my chest. When he sat down, he said, ‘Shall I not inform you of something which is better than that which you enquired about? That is, before you go to sleep, recite ‘Allahu Akbar’ [Allah is the Greatest]] 34 times, ‘Subhanallah’ [Glory to Allah] 33 times and ‘Alhamdolillah’ [All praise is due to Allah] 33 times. This will be far greater for you than a worker.’”

Hazrat Musleh-e-Maud (ra) further writes:

“This incident demonstrates just how particular the Holy Prophet (sa) was in regard to the distribution of wealth. Despite the fact that Hazrat Fatimah (ra) was in need of a worker owing to pain in her hands from grinding stones, the Holy Prophet (sa) did not give her one and instead, drew her attention towards God Almighty by urging her to pray. If the Holy Prophet (sa) wished, he could have given a worker to Hazrat Fatimah (ra) because the wealth that would come to the Holy Prophet (sa) was for the distribution amongst the companions. And Hazrat Ali (ra) had a right from that share, as did Hazrat Fatimah (ra). However, the Holy Prophet (sa) acted with caution and did not wish to bestow anything from that to any of his close relations. The reason for this was that perhaps the people that came later would have drawn their own conclusions from this incident and kings would deem that they had a right over the wealth that belonged to the people. Therefore, remaining cautious of this, the Holy Prophet (sa) did not bestow Hazrat Fatimah (ra) anyone from among the captives that were brought to him. 

It should be remembered here that God Almighty had already stipulated a portion from the wealth for the Holy Prophet (sa) and his relatives. He would spend from among this and also grant to his family members. However, until his portion was not granted to him, he would never spend from it, nor would he give it to his relatives. Can the world present the example of any king who was so cautious and careful with spending from the treasury? If such an example exists, then it is only from among the servants of this pure individual, otherwise no other religion can present such an example.” 

*(Sirat al-Nabi, Anwar al-Ulum, Vol. 1, 544-545)*

Examples of Devotion & Piety (Hazrat Musleh-e-Maud’s (ra) Narration)

Hazrat Ammar bin Yasir (ra) relates that he heard the Holy Prophet (sa) say to Hazrat Ali (ra), “O Ali, Allah the Almighty has endowed you with a quality, which no other person has been granted the like of and that is aversion from material world. Allah the Almighty has made you in a way that you do not partake of anything from this world and the world does not take anything from you.” 

In other words, he did not have any desire for material things and similarly those who are desirous of worldly material did not wish to keep any relationship with him.

“Moreover, Allah the Almighty has granted you love for the needy and they are well pleased by appointing you as their leader and you are pleased to be their leader. Thus, there are glad-tidings for one who shows love to you and speaks the truth about you and those who bear enmity against you, and those who utter lies about you shall perish. Those who show love to you and speak the truth about you will be your neighbours in Paradise and the companions of your palace. And those who bear enmity against you and fabricate lies against you, then Allah the Almighty has taken it upon Himself that on the Day of Judgment, He shall raise them amongst the most hardened liars.” 

*(Ali Ibn al-Athir, Usdul Ghabah fi Ma‘rifatis Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], pp. 96-97)*


A Unique Quality

With regard to the appearance of Hazrat Ali (ra), it is mentioned that he was of average height, had dark eyes and was of a heavy build with broad shoulders. 

*(Ibn Hajar al-Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1995], 464) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 87, 88) (Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 218)*

Appearance

At another instance, Hazrat Musleh-e-Maud (ra) says:

“Once, a companion invited the Holy Prophet (sa) for a meal. Some other companions had also been invited, among whom was Hazrat Ali (ra). Hazrat Ali (ra) was younger in age as compared to the others and so, some companions decided to engage with him in a light-hearted manner. 

“As they ate dates, they would place the date-stones in front of Hazrat Ali (ra) and the Holy Prophet (sa) was doing the same. Hazrat Ali (ra) was young and occupied himself in eating and so he did not notice. When he finally did realise, he found a pile of date-stones in front of him. The companions, in a light-hearted manner, said to Hazrat Ali (ra), ‘You have eaten all the dates! Look at the pile of date-stones in front of you.’ Hazrat Ali (ra) also had a light-hearted disposition and would not become annoyed at such things. Had this been his nature, he would have argued with the companions and said that they were falsely accusing him or were thinking ill of him. 

“Hazrat Ali (ra) understood that they were simply doing this in a humorous manner and so, he thought to himself that it was best for him to also reply in kind. Hence, he said, ‘You have even eaten the date-stones as well, whilst I have been keeping them to one side.”’ Meaning [Hazrat Ali (ra) said in a light-hearted manner] that unlike him, they were eating the dates including the date-stones and the proof was that he had a pile of date-stones in front of him. Thus, through this light-hearted response of his, the joke reverted back onto the companions. 

*(Khutbat-e-Mahmud, Vol. 33, pp. 259-260)*

Light-Heartedness

The Holy Prophet (sa) passed the verdict of death for Huwairith bin Nuqaid as he had greatly persecuted the Holy Prophet (sa) in Mecca and devised a number of schemes to cause him harm and would also revile him. When Hazrat Abbas (ra), the uncle of the Holy Prophet (sa), prepared the camel for Hazrat Fatimah (ra) and Hazrat Umm Maktum to leave from Mecca to Medina and they sat down, Huwairith caused the camel to fall down. Hazrat Ali (ra) killed Huwairith on the occasion of the Conquest of Mecca when he had already fled from there. 

*(Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Bab Dhikr Maghaziyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 131)*

Death of Huwairith

The Promised Messiah (as) then further states:

“The Khawarij proclaim that Hazrat Ali (ra) was rebellious and accuse him of committing many unrighteous acts. In fact, they consider him to be completely devoid of any faith. Thus, a natural question that arises here is that if righteousness, truthfulness and honesty is an essential requirement for one to become a Siddiq [the truthful one], then why is it that God Almighty made certain matters appear unclear or doubtful for the people relating to these pious men, who were prophets, messengers and saints?” Why were people not able to understand the true reality of the matters in relation to them? Why were their circumstances and their true character hidden from these people “and why did they fail to understand their words and actions to such an extent that they completely expelled them from the fold of righteousness, truthfulness and honesty and considered them to be from among the oppressors, who usurped the wealth of others, unlawfully shed the blood of others, committed deception and treachery and were subservient to their inner desires and committed vice? 

“In fact, there are many people in the world who neither claim to be a messenger, nor a prophet, saint, imam or khalifa of the Muslims, and yet no one levels a single allegation against their way of life or their character. The answer to this question is that God Almighty did this so that the true reality of those who are His chosen and beloved servants remains hidden from those evil ones, who are quick to pass judgment and in whose nature it is to think ill of others just as God Almighty has concealed Himself from others.” 

*(Tiryaq al-Qulub, Ruhani Khaza‘in, Vol. 15, p. 422)*

In other words, just as people think ill of Allah the Almighty, Who is hidden, in the same way these evil people think ill of His beloved servants as well and are quick to level allegations against them. These very people are ones who are devoid of righteousness and yet level accusations against those who are righteous.

The Promised Messiah (as) further states:

“There is no doubt that Hazrat Ali (ra) was a hope for the seekers of the truth and an unparalleled model of generosity. He was divine proof for the people and the best example of his time. He was the light of Allah that was to illuminate the world. However, the era of his Khilafat was not a time of peace and safety, but a time of intense conflict and discord. People differed between his Khilafat and the Khilafat of Ibn Abi Sufyan and would look to them in a state of utter perplexity. Some people considered them to be like two bright furqad [two bright stars of Ursa Minor] stars and considered them equal in stature. 

“The fact of the matter is that the truth was on the side of [Ali] Al-Murtaza. Those who fought against him were rebellious and transgressors. However, his Khilafat was not the recipient of the glad-tidings given by the Gracious God regarding the establishment of peace and security. In fact, Hazrat Ali al-Murtazara was given a lot of pain from his opponents and his Khilafat was tarnished through various kinds of evils. Allah had greatly blessed him, but he remained full of sorrow and grief his entire life. He was not able to propagate the message of Islam and eradicate the Satanic forces [in the land] like the Khulafa before him; in fact, he was not even spared from being reviled by his own people. His every plan and desire was denied by his people and they failed to unite around him; rather, they were bent on continuously carrying out injustices against him and causing him pain. They hindered him and placed obstacles in every path of his. However, he was extremely patient and amongst the righteous, but still we cannot say that his Khilafat was a fulfilment of the glad-tidings mentioned in Ayat-e-Istikhlaf because his Khilafat was during an era of disorder, rebellion and turmoil.” 

*(Sirr al-Khilafah, Ruhani Khaza‘in, Vol. 8, pp. 352-353, Urdu Tarjumah of Sirr al-Khilafah, pp. 95-96, Nazarat Ishaat)*


The Reality of the Situation during Hazrat Ali’s (ra) Khilafat

Narrating another incident on a different occasion, Hazrat Musleh-e-Maud (ra) stated:

“During the time when the war between Hazrat Ali (ra) and Muawiyah (ra) was ensuing, a person went to Hazrat Abdullah bin Umar (ra) and said, ‘Why do you not participate in the wars alongside Hazrat Ali (ra), when the Quran clearly states:

وَقٰتِلُوْهُمْ‭ ‬حَتّٰي‭ ‬لَا‭ ‬تَكُوْنَ‭ ‬فِتْنَةٌ
‬‬‬‬
[And fight them until there is no persecution. (Ch.2: V.194)] 

To this, Abdullah bin Umar (ra) replied, ‘… We fulfilled this commandment in the time of the Holy Prophet (sa) when Islam was still spreading and one would be persecuted owing to their religion, i.e. one would either be killed or tortured for accepting Islam. Until a time when Islam spread and then no one would be put in trial due to their faith.” 

*(Tafsir-e-Kabir, Vol. 2, pp. 427-428)
*

This means, the wars that were [previously] fought were because the [Muslims] were forced to change their faith and it was against those who wished to return them back to their original faith [idolatry]. He stated that now that faith had been established, there was no dispute over one’s religion anymore, but there was a difference in opinion on certain matters. That is why these wars were taking place and for this reason he do not take part in them. Nevertheless, this was his viewpoint.


Hazrat Abdullah bin Umar’s (ra) Abstinence from the Chaos

Whilst mentioning the qualities of Hazrat Ali (ra), the Promised Messiah (as) states:

“Was he not the most eloquent among the people, the most articulate in speech and the one who could breathe life through his words? Thus, he could have gathered people around him within an hour or even less due to the strength of his speech and oration, which would have affected the listeners and attracted them.” 

*(Sirr al-Khilafah, Ruhani Khazain, Vol. 8, p. 350, Urdu Tarjumah of Sirr al-Khilafah, pp. 89-90, Nazarat Ishaat)*

The Promised Messiah (as) further states:

“I know for certain that no one can be deemed a true believer nor a Muslim until they instil within themselves the qualities of Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra) and Hazrat Ali (ra), may Allah be pleased with them all. Their hearts were pure from the love of this world; instead they devoted their lives in the way of God Almighty.” 

*(Lecture Ludhiana, Ruhani Khaza‘in, Vol. 20, p. 294)*

The Qualities of the Khulafa-e-Rashideen

In relation to the aforementioned incident which took place during the time of migration, it is written in Sirat Khatam-ul-Nabiyyin:

“In the darkness of the night, the cruel Quraish from various tribes had besieged the home of the Holy Prophet (sa) with their bloodthirsty intentions. They were waiting for dawn, or for the Holy Prophet (sa) to come out of his home, so as to launch a sudden assault and assassinate him. 

“Various trusts belonging to the disbelievers were still with the Holy Prophet (sa), for despite their extreme enmity, many people would often entrust their belongings to the Holy Prophet (sa) on account of his truthfulness and trustworthiness. Therefore, the Holy Prophet (sa) explained the accounts of these trusts to Hazrat Ali (ra), and instructed him not to leave Mecca until these trusts were returned. Then he instructed, ‘You lie on my bed,’and assured him that no harm would come to him. He lay down and the Holy Prophet (sa) covered him with his red-coloured mantle. After this, the Holy Prophet (sa) invoked the name of Allah, and left his home. 

“At that time, the besiegers were present in front of the Holy Prophet’s (sa) door. However, since they did not anticipate that the Holy Prophet (sa) would leave his home so early in the night, at that time, they were in such a state of unawareness that the Holy Prophet (sa) left right through their midst, leaving them in their ignorance, and they had not a clue. 

“Now, the Holy Prophet (sa) was silently, but quickly, passing through the streets of Mecca, and it was not long before he reached the outskirts of the town and started towards the Cave of Thaur. The entire matter had been pre-settled with Hazrat Abu Bakr (ra), who also met the Holy Prophet (sa) en-route. 

“The Cave of Thaur, which is remembered as a sacred memorial, due to this very occurrence, is situated to the south of Mecca. In other words, to the other side of Medina, at a distance of about three miles atop a wild and abandoned mountain, the Cave of Thaur is situated at a substantial height. Its trail is also very difficult to cross.” It is not in the direction of Medina, but is in the opposite direction. “Arriving there, Hazrat Abu Bakr (ra) squeezed in first and cleaned the area, and then the Holy Prophet (sa) also entered.

“On the other hand, the Quraish, who had besieged the home of the Holy Prophet (sa), would peer through after short intervals and upon seeing Hazrat Ali (ra), who was in fact lying in the place of the Holy Prophet (sa), they would find comfort. 

“But the next morning, they found out that their prey had slipped their hands. Upon this, they franticly ran here and there, searched the streets of Mecca, looked in the homes of Companions, but nothing was to be found. In their rage, they took hold of Hazrat Ali (ra) and beat him somewhat.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 236-237)*

Sacrifice During the Hijra [Migration] (Hazrat Mirza Bashir Ahmad Sahib’s (ra) Narration)

Hazrat Umm Atiyya (ra) relates that the Holy Prophet (sa) sent an army [for an expedition] and Hazrat Ali (ra) was also a part of it. She states that she heard the Holy Prophet (sa) recite the following prayer: “O Allah, do not cause me to die until You show me Ali.” 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr ‘Ali bin Abi Talib [Beirut, Lebanon: Dar al-Fikr, 2003], 100)*

The Holy Prophet (sa) sent Hazrat Ali (ra) on a military expedition and when he returned, the Holy Prophet (sa) stated to him, “Allah, His Messenger (sa) and Gabriel are pleased with you.” 

*(Kanz al-Ummal, Vol. 13, p. 107, Hadith 36349, Mu’assisat al-Risalah, Beirut, 1985)*

The Holy Prophet’s (sa) Affection 

In regard to Hazrat Ali (ra), the Promised Messiah (as) states:  

“Hazrat Ali (ra) initially held back from taking the bai‘at of Hazrat Abu Bakr (ra). However, upon reaching home, only Allah knows what thought crossed his mind that he immediately left without even putting on his turban and simply covered his head with a cap and came to perform the bai‘at. It was only later that he called for his turban to be brought. It seems that he deemed this to be a grave sin and thus left in such a hurry that he did not even tie his turban.” 

*(Malfuzat, Vol. 10, p. 183, 1984 Edition)*

In other words, he did not even fully dress and came at once.


Pledge of Allegiance to Hazrat Abu Bakr (ra) (The Promised Messiah’s (as) Narration)

The Promised Messiah (as) further states regarding the status of Hazrat Ali (ra):

“Ali, may Allah be pleased with him, was righteous and pious. He was a beloved of Allah, the Gracious God. He was the elect of Allah and the chief of his era. He was the victorious lion of Allah, the Benevolent, a pure-hearted and generous youth who belonged to God. He was peerless and his bravery was such that he would remain resolute in the battlefield, even if an army from among the enemy stood in front of him.

“He lived his life with great humility, reaching the highest peak of piety that a mortal can attain. He would sacrifice his money and wealth and was the foremost in consoling and helping the destitute, orphans and his neighbours. On the battlefield, he demonstrated extraordinary feats of bravery and displayed a miraculous skill in handling the sword and spear.

“At the same time, he was soft-spoken and an eloquent orator. His words would penetrate the hearts of the listeners and remove the corrosion of their minds. His countenance shone bright with the light of truth. He was an outstanding orator; whosoever competed with him in this field would themselves step down, overpowered and defeated [by his eloquence]. His every attribute was outstanding and he was flawless in his speech and eloquence. He who denies his perfection adopts the way of the shameless.

“He would encourage others to remove the difficulties of the helpless. He would command to feed the poor and needy. He was among those who were honoured with the nearness of God and the foremost people who drank from the fountain of the Quran’s wisdom and was gifted with a deep understanding and insight of the intricacies of the Quran.

“I have seen him (i.e. Hazrat Ali (ra)), but not in a dream, rather in a state of wakefulness. I met him in a vision [kashf] and whilst in this state, Hazrat Ali (ra) bestowed upon me the commentary of the Book of Allah, the Knower of the Unseen, and said: 

“‘This is my commentary, and now it is bestowed upon you; rejoice over that which has been bestowed upon you.’” In other words, Hazrat Ali (ra) gave this commentary to the Promised Messiah (as).

“He stated, ‘May this be a blessing for you.’ Thus, I stretched forth my hand and took the commentary and thanked Allah, the Mighty and Bestower of All Things. I found Hazrat Ali (ra) to be of proportionate build, possessing moral excellence, humble, strong, and had a radiant countenance.

“I affirm, on oath, that Hazrat Ali (ra) met me with great love and affection. It was conveyed to me that he knew me and was aware of my beliefs and he was also aware that my views and beliefs were opposed to the beliefs held by the Shias. But he never expressed any sort of displeasure or disapproval at this, nor did he turn away from me. Instead, he met like one’s beloved and showed me great affection just like a true and sincere friend would do so.

“He was accompanied by both Hasan (ra) and Husain (ra) and by the Chief of the Messengers, the Seal of the Prophets (sa). Also in their company was a very beautiful, righteous young woman of high status; she was blessed, pure, dignified and worthy of honour: her inner and outer qualities were infused with spiritual light. I found her to be in a state of grief, which she was trying to suppress. It was conveyed to me that she was Fatimah al-Zahra.

I was lying down as she approached me and sat down next to me. She placed my head upon her thigh and was most kind to me. I noticed that she was sorrowful and anxious on account of my troubles, as mothers are anxious on account of the tribulations of their children.” 

Certain non-Ahmadis raise allegations on this stating that how wrong it is to say such a thing in that he placed his head on her thigh. However, the Promised Messiah (as) has given the example of a mother. If one reads the entire extract from the beginning and the qualities he has mentioned in relation to her and then reads this particular sentence, in which it states that she showed kindness to him like that of a mother, then it leaves no room for any allegation. However, since their minds are polluted, therefore they raise such allegations. In any case, the Promised Messiah (as) states: 

“It was then conveyed to me that my relationship with her” i.e. with Hazrat Fatimah (ra) “was like that of a spiritual son. It passed through my mind that her sorrow was an indication of the persecution that I was to undergo at the hands of my people, countrymen and enemies. Then Hasan (ra) and Husain (ra) approached me and expressed their affection towards me like that of brothers and met me like kind well-wishers. This vision was one of those that I experienced while I was awake and this took place many years ago. I have a unique relationship with Hazrat Ali (ra) and Hazrat Husain (ra), of which only God, the Lord of East and West, knows its true reality. In fact, I have deep love for Hazrat Ali (ra) and his sons. I am an enemy of the one who is an enemy of them. However, I am not unjust, nor am I from among the oppressors. It is not possible for me to turn away from what Allah the Almighty has revealed to me and I am not of the transgressors. However, if you fail to accept this, then for you are your deeds and for me, my deeds and Allah will judge between us for He is the best of judges.” 

*(Sirr al-Khilafah, Ruhani Khaza‘in, Vol. 8, pp. 358-359, Urdu Tarjumah of Sirr al-Khilafah, pp. 108-112, Nazarat Ishaat)*

The Status of Hazrat Ali (ra)

When news of the Holy Prophet’s (sa) demise spread, many of the Arab tribes became apostates and refused to pay the Zakat. Hazrat Abu Bakr (ra) decided to fight against them. Urwah relates that Hazrat Abu Bakr (ra) took the Muhajireen and the Ansar along with him and left Medina. When he reached a lake which was situated opposite the mountainous area of Najd, the Bedouins had fled from there along with their families. In actuality they did not completely become apostate, but still claimed to be Muslims and yet refused to pay the Zakat. Thus, it was for this reason that Hazrat Abu Bakr (ra) decided to fight against them and not because they had become apostates. 

When these Bedouins fled from there, it was suggested to Hazrat Abu Bakr (ra) that he should return to the women and children left behind in Medina and appoint someone as the commander of the army in his place. Upon the persistent suggestions from others, Hazrat Abu Bakr (ra) appointed Hazrat Khalid (ra)  bin Waleed as the commander of the army and said to him, “If they wish to accept Islam and pay the Zakat, (in other words, reaffirm their pledge of allegiance), then if anyone from among them wishes to return, then they can do so.” After this, Hazrat Abu Bakr (ra) returned to Medina. 

*(Jalauddin Abdur Rahman bin Abi Bakr al-Suyuti, Tarikh al-Khulafa, p. 61, al-Khalifa al-Awwal Abu Bakr Siddiq (ra), Fasl fi ma Waqa‘a fi al-Khilafah)*

Apostasy of the Arab Tribes after the Demise of the Holy Prophet (sa)

Hazrat Musleh-e-Maud (ra) has explained the events after the martyrdom of Hazrat Uthman (ra) in the following manner:

“When Hazrat Uthman (ra) was martyred, the rebels looted the treasury and announced that whosoever challenged them would be put to death. People were not permitted to congregate anywhere (people were not allowed to gather in groups and they had imposed a restriction similar to Section 144 that is imposed these days) and Medina was under complete siege, with no one allowed to leave, (or similar to the curfews that are imposed nowadays) to the extent that Hazrat Ali (ra) – whom the rebels claimed to love – was prevented from leaving, all the while the rebels ransacked Medina. 

“On the other hand, the stone-heartedness of the rebels was such that they did not stop at having murdered a pious individual such as Hazrat Uthman (ra) – whom the Holy Prophet (sa) greatly praised – rather, they went even further and for three or four days, they prevented the body of Hazrat Uthman (ra) from being buried. Eventually, some companions went out at night and buried him secretly. Alongside Hazrat Uthman (ra), some servants were also martyred. They too were prevented from being buried and their corpses were fed to the dogs.

“Having perpetrated this act against Hazrat Uthman (ra) and his servants, the rebels granted respite to the people of Medina as they did not have any dispute with them. At this time, the Companions (ra)  began to leave Medina. For five days, Medina remained without a ruler. The rebels wished to appoint a Khalifa of their choosing so that he would carry out their demands. However, no one from among the Companions (ra) of the Holy Prophet (sa) could ever imagine becoming the appointed Khalifa of those who had murdered Hazrat Uthman (ra). 

“The rebels went to Hazrat Ali (ra), Talha (ra) and Zubair (ra) in turn and asked them to become the Khalifa, but they all refused. After hearing their refusal, the rebels knew that whilst these three individuals were alive, the Muslims would never accept a Khalifa who was not from among them, therefore they decided to resort to coercion in this matter as well. They thought that if a Khalifa was not appointed soon, they would face a great storm of opposition throughout the Islamic world. They announced that it would be wise to choose a Khalifa within two days, otherwise they would kill Ali (ra), Talha (ra), Zubair (ra) and all other prominent persons. At this, the people of Medina became fearful that the people who killed Hazrat Uthman (ra) would leave no stone unturned in their mistreatment of their families and children. They went to Hazrat Ali (ra) and pleaded with him to become the Khalifa. He refused and said, ‘If I become the Khalifa, everyone will assume that I had Uthman (ra) killed and I cannot bear such a burden.’ Hazrat Talha (ra) and Hazrat Zubair (ra) also gave the same response. Whoever from among the Companions (ra)  was asked to become the Khalifa, refused. 

“Ultimately, everyone went to Hazrat Ali (ra) again and said that he ought to take up this burden. Eventually he agreed on the condition that everyone should gather in the mosque and accept him. Thus, the people gathered in the mosque and pledged allegiance to Hazrat Ali (ra). Some, however, refused to accept any Khalifa until those who killed Hazrat Uthman (ra) were punished, while others, albeit very few in number, said that a Khalifa should not be chosen until the opinion of the people outside of Medina was ascertained. Hazrat Ali (ra) accepted the proposal to become the Khalifa in such circumstances, but the events unfolded just as he had feared and people throughout the Islamic world began to allege that Hazrat Uthman (ra) had been murdered on the order of Hazrat Ali (ra).”

Hazrat Musleh-e-Maud (ra) writes:

“If we put all of Hazrat Ali’s (ra) attributes and qualities to one side, in my opinion, for him to accept the office of Khilafat in such precarious times was an extremely brave and courageous step and is worthy of immense praise and admiration. For the sake of Islam, he did not care at all about himself nor his honour and instead took upon himself a burden of such magnitude.” 

*(Waqi‘at Khilafat Alwi, Anwar al-Ulum, Vol. 4, pp. 635-637)*

Then, with regard to the incidents following the martyrdom of Hazrat Uthman (ra), Hazrat Musleh-e-Maud (ra) states at another instance: 

“For about a day or two [after Hazrat Uthman’s (ra) martyrdom] pillaging and looting was rampant; however, when the rebels’ emotions subsided, they began worrying about their fates and were fearful for what would happen next. Hence, some thought that since Hazrat Muawiyah (ra) was a great man, he would surely seek retribution [for the martyrdom of Hazrat Uthman (ra)]. 

“Hence, they set out towards Syria and upon reaching there, they began lamenting over the martyrdom of Hazrat Uthman (ra) and the fact that no one was seeking retribution for it. Other rebels ran towards Mecca and met with Hazrat Zubair (ra) and Hazrat Aisha (ra) and said, ‘How grave it is that the Khalifa of Islam was martyred, yet the Muslims remain silent.’ Then there were others who ran towards Hazrat Ali (ra) and said, ‘This is a time of great adversity and we fear that the Islamic rule may collapse. Therefore accept our pledge of allegiance so that people’s fear may dissipate and peace and security may be established.’ 

“The Companions (ra) who were present in Medina also unanimously advised that it was best for Hazrat Ali (ra) to take on this responsibility [of Khilafat] for it would prove to be a source of great blessings and attaining the pleasure of God. Seeing as he was being compelled from all sides – though he refused many times – he finally conceded and accepted this responsibility, after which he allowed others to pledge allegiance to him. There is no doubt in the fact that this decision made by Hazrat Ali (ra) was full of wisdom; had he not taken bai‘at from the Muslims, then even more harm would have come to Islam than that which befell it as a result of the war between him and Hazrat Muawiyah (ra).” 

*(Anwar al-Khilafah, Anwar al-Ulum, Vol. 3, pp. 197-198)*

Election as Khalifa (Hazrat Mulseh-e-Maud’s (ra) Narration)

When Hazrat Ali (ra) bin Abi Talib passed away, Hazrat Hasan bin Ali (ra) stood up on the pulpit and said, “O people! Tonight, the person who has passed away is one who has no parallel among the people before him, nor will those coming after him ever attain his rank. When the Holy Prophet (sa) would send him on an expedition, Angel Gabriel would be on his right and Angel Michael on his left. He would never return until Allah the Almighty granted victory at his hands. He has only left behind 700 dirhams, with which he intended to purchase a servant and his soul was raised up on the same night that the soul of Jesus (as) was raised up” i.e. the 27th night of the blessed month of Ramadan. In another narration it states that he passed away on the 17th night of Ramadan in 40 AH. His martyrdom took place in 40 AH and Hazrat Ali’s (ra) Khilafat lasted for four years, eight and a half months. 

*(Ibn Saad, At-Tabaqat-ul-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 28), (Ibn Hajar al- Asqalani, Al-Isabah fi Tamyiz al-Sahabah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2005], p. 468)*

Hazrat Hasan’s (ra) Address

A member of the Thaqeef tribe narrated that Hazrat Ali (ra) appointed him as the governor of Sabur. Sabur is an area in Iran which is situated approximately 75 miles from the city of Shiraz. Hazrat Ali (ra) instructed him that he should not punish anyone even over one dirham of tax, nor go after their wealth or their clothes whether it be the season of summer or winter. In other words, the tax should not be sought in a manner that they become deprived of even their clothing. He also admonished that he should not take any animal from them in tax which they used for their work. No one should be made to endure trouble if they paid less tax by even a dirham. In other words, he was not to cause the people to endure any kind of hardship or trouble in the collection of the tax or the Jizyah. Upon this, he submitted, “O Leader of the Faithful! In that case, I shall return to you in the same state as I am leaving for I will not be able to collect anything.” Hazrat Ali (ra) replied, “Indeed, even if it means that you return empty handed, because I have been commanded that we are only to take [tax/Jizyah] from the surplus wealth of people.”
 
*(Ali Ibn al-Athir, Usdul Ghabah fi Ma‘rifatis Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Fikr, 2003], p. 98) (Mujam-ul-Buldan, Vol. 3, p. 188)*

Lenient Approach to the Manner of the Collection of Jizyah

Hazrat Ali (ra) narrates that the Holy Prophet (sa) called him and said, “Your example is like Prophet Jesus (as) in that the Jews opposed him so much that they fabricated a grievous calumny against his mother. The Christians exceeded all bounds in their love for him (i.e. for Jesus (as)) to the extent that they gave him a rank and station that was not for him.” 

Hazrat Ali (ra) then said:

“Take heed! Two types of people will perish owing to their beliefs about me; the first are they who exceed all limits in their love for me and grant me that rank that is not for me, while the second are they who harbour malice against me and forge calumnies against me.” 

*(Ahmad bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Musnad Ali bin Abi Talib, Hadith 1377 [Beirut, Lebanon: Alam al-Kutub, 1998], 439.)*

Recipient of both Immense Love & Malice

There are also narrations in regard to Hazrat Ali (ra) being amongst those 10 fortunate companions, who in this very world were given the glad-tidings of Paradise through the blessed words of the Holy Prophet (sa) [ashra mubashara]. 

Hazrat Saeed bin Zaid relates:

“I can testify regarding nine people that they shall enter paradise and if I were to say the same about the 10th individual, I would not be committing a sin.” Upon being asked how he knew, he stated, “We were standing on Mount Hira with the Holy Prophet (sa) when it began shaking. The Holy Prophet (sa) then said, ‘Remain still, O Hira, for there is none upon this mount except for a prophet, siddiq [truthful] and a shaheed [a martyr].’” 

Someone then asked who those 10 individuals were who were given the glad-tiding of entering Paradise. Hazrat Saeed bin Zaid (ra) replied, “The Holy Prophet (sa), Abu Bakr (ra), Umar (ra), Uthman (ra), Ali (ra), Talha (ra), Zubair (ra), Saad (ra) and Abdur Rahman (ra) bin Auf.” When asked who the 10th individual was, Hazrat Saeed bin Zaid (ra) replied, “It is me.” 

*(Sunan al-Tirmidhi, Abwab Al-Manaqib, Hadith 3757)*

One of the 10 Fortunate Companions (Ashra Mubashra)

In relation to this, Hazrat Mirza Bashir Ahmad Sahib (ra) presents his view. He writes:

“There is a discord amongst historians in reference to who the first convert among the men was after Hazrat Khadijah (ra). Some name Hazrat Abu Bakr (ra) Abdullah bin Abi Quhafah, while others say Hazrat Ali (ra), whose age at the time was only 10 years. Others assert that the freed slave of the Holy Prophet (sa), Hazrat Zaid (ra) bin Harithah was the first one to embrace Islam. However, to us, this argument is futile. 

“Hazrat Ali (ra) and Zaid (ra) bin Harithah were among the house-folk of the Holy Prophet (sa) and lived with him as his own children. They were to follow whatever was said by the Holy Prophet (sa); as a matter of fact, no verbal declaration was even necessary. Thus, their names need not be included.” Whether the Holy Prophet (sa) issued a declaration or not, it was the same; they did not need any verbal declaration to accept Islam. “Among the rest, Hazrat Abu Bakr (ra) is unanimously accepted as the first and foremost in his acceptance of Islam.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 121)*

First Child to Accept Islam (Hazrat Mirza Bashir Ahmad Sahib’s (ra) Narration)

Hazrat Ali’s (ra) mother named him after her father, Asad. Abu Talib was not at home at the time of his birth. When he returned, he changed his name from Asad to Ali. 

Birth Name

Hazrat Musleh-e-Maud (ra) has also narrated this account of Hazrat Ali (ra) fighting against this Jew in a similar manner. He writes: 

“Hazrat Ali (ra) once took part in a battle and came up against a very fierce opponent who very few people could challenge. Hazrat Ali (ra) fought against this strong Jewish solider for many hours. After many hours of fighting, Hazrat Ali (ra) managed to take the opponent down and knelt on his chest and decided to cut his neck with his dagger, when suddenly, he spat at Hazrat Ali (ra). Hazrat Ali (ra) immediately let him go and stood to one side. The Jewish solider was astonished and said, ‘That is strange; we have been fighting one another for many hours and finally you took me down and now you have suddenly let me go. What a foolish act you have committed.’ 

“Hazrat Ali (ra) replied, ‘I have not acted in a foolish manner, in fact when I took you down and you spat on my face, my heart became filled with anger as to why you spat at me. But with this, I also thought that up till now, whatever I was doing was for the sake of God, but now if I continue to fight against you, then I shall be killing you due to my personal anger.’” 

[In other words] Hazrat Ali (ra) stated, “This could be owing to my personal anger rather than for the sake of attaining the pleasure of God.” 

“‘Therefore, I deemed it appropriate that I should let you go. When my anger subsides, I will continue to fight against you.’” 

*(Ahmadiyyat Dunya Mein Islami Talim or Tamadun Ka Sahih Namuna Pesh Karne Ke Liye Qaim Ki Gayi Hai, Anwar-ul-Ulum, Vol. 16, p. 132)*

Self Control (Hazrat Musleh Maud’s (ra) Narration)

With regard to the bond of brotherhood that was formed with Hazrat Ali (ra), it is mentioned in the narrations that the Holy Prophet (sa) declared Hazrat Ali (ra) to be his brother on two occasions. On one occasion, the Holy Prophet (sa) formed bonds of brotherhood between the Muhajireen in Mecca and later the Holy Prophet (sa) formed bonds of brotherhood between the Muhajireen and Ansar after having migrated to Medina. On both occasions, the Holy Prophet (sa) said to Hazrat Ali (ra): 

اَنْتَ‭ ‬اَخِيْ‭ ‬فِي‭ ‬الدُّنْيَا‭ ‬وَالْآخِرَة‬‬‬‬

“You are my brother, in this world as well as in the Hereafter!” 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2016], 88)*

According to another narration, the Holy Prophet (sa) formed a bond of brotherhood between Hazrat Ali (ra) bin Abi Talib and Hazrat Sahl (ra) bin Hunaif. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017], 16)*

According to the historical references, this bond was formed on two occasions. A commentator of Sahih Bukhari, Allama Qastallani, states that the bond of brotherhood was formed on two occasions. Firstly, in Mecca, prior to the migration, where the Holy Prophet (sa) formed bonds of brotherhood between Hazrat Abu Bakr (ra) and Hazrat Umar (ra) and between Hazrat Uthman (ra) and Hazrat Abdur Rahman(ra) bin Auf and between Hazrat Zubairra and Hazrat Abdullah (ra) bin Masud and between Hazrat Ali (ra) and himself. Following this, and after having migrated to Medina, the Holy Prophet (sa) formed bonds of brotherhood between the Muhajireen and the Ansar at the house of Hazrat Anas (ra) bin Malik.

Ibn Saad relates that the Holy Prophet (sa) formed bonds of brotherhood between a hundred companions; that is, between 50 Muhajireen and 50 Ansar. 

*(Irshad al-Sari Sharh Sahih al-Bukhari, Vol. 8, pp. 410-411, Hadith 3937, Dar al-Kutub al-Ilmiyyah, 1996)*

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Bond of Brotherhood

With regard to the marriage of Hazrat Fatimah (ra) and Hazrat Ali (ra), a detailed account has been mentioned in Sirat Khatamun-Nabiyyin as follows:

“Hazrat Fatimah (ra) was the youngest child of the Holy Prophet (sa), from among the children he was blessed with from Hazrat Khadijah (ra). The Holy Prophet (sa) held Hazrat Fatimah (ra) most dear to himself and on account of her personal merit, she was undoubtedly most worthy of this distinct love. Now, her age had more or less reached 15 and she had begun to receive proposals of marriage. 

“It was Hazrat Abu Bakr (ra) who was the very first to make a request for Hazrat Fatimah (ra) but the Holy Prophet (sa) apologised. Then, Hazrat Umar (ra) made a proposal, but his request was not accepted either. After this, upon judging that the intention of the Holy Prophet (sa) seemed to be with respect to Hazrat Ali (ra), both these honourable men approached Hazrat Ali (ra) and encouraged him to make a proposal with regards to Hazrat Fatimah (ra). 

“Hazrat Ali (ra) who was perhaps already desirous, but was silent out of modesty, immediately presented himself before the Holy Prophet (sa) and submitted a proposal. The Holy Prophet (sa) had already received an indication by way of divine revelation that the marriage of Hazrat Fatimah (ra) should take place with Hazrat Ali (ra) . Hence, when Hazrat Ali (ra) presented a request, the Holy Prophet (sa) said, ‘I have already received a divine indication in this respect.’ Then, the Holy Prophet (sa) sought the consent of Hazrat Fatimah (ra), who remained silent out of modesty. 

“In a way, this was also an expression of acceptance. Therefore, the Holy Prophet (sa) gathered a community of the Muhajireen and Ansar and formally announced the marriage of Hazrat Ali (ra) and Hazrat Fatimah (ra) [i.e. the nikah]. This event took place in the beginning or middle of 2 AH.
 
“Afterwards, when the Battle of Badr had taken place, it was proposed that the rukhsatanah [when the bride is sent off by her parents to her new home] be held in the month of Dhul-Hijjah 2 AH. The Holy Prophet (sa) called upon Hazrat Ali (ra) and enquired of him as to whether he had anything to pay the mehr. (The incident regarding the orchard which was mentioned earlier was before the marriage took place, therefore I was correct in saying that this incident took place before the marriage.) Hazrat Ali (ra) submitted, ‘O Messenger (sa) of Allah! I have nothing.’ The Holy Prophet (sa) responded, ‘What about that chainmail I gave to you on that day (i.e., from the spoils of Badr)?’ Hazrat Ali (ra) responded, ‘That, I do have.’ The Holy Prophet (sa) said, ‘That shall suffice, bring it.’ Hence, this chainmail was sold for 480 dirhams and the Holy Prophet (sa) arranged for the expenses of the wedding from this very amount. 

“The trousseau which the Holy Prophet (sa) gave to Hazrat Fatimah (ra) consisted of an embroidered shawl, a cushion made of hide which had been filled with dry date palm leaves and a water-skin. It is also related in one narration that the Holy Prophet (sa) also gave Hazrat Fatimah (ra) a hand-mill as part of her trousseau. When these items had been arranged for, there was a need to obtain a home. 

“Until now, Hazrat Ali (ra) perhaps lived with the Holy Prophet (sa) in an apartment built next to the mosque. However, a separate abode was now required, where husband and wife could reside after marriage. Therefore, the Holy Prophet (sa) instructed Hazrat Ali (ra) to find a place where both of them could reside. Hazrat Ali (ra) temporarily arranged for a home and the rukhsatanah of Hazrat Fatimah (ra) took place. On the very same day, after the rukhsatanah, the Holy Prophet (sa) visited their new home and called for some water to be brought to him, prayed on it and then sprinkled it on both Hazrat Fatimah (ra) and Hazrat Ali (ra), whilst repeating the following words:

اَللّٰهُمَّ‭ ‬بَارِكْ‭ ‬فِيْهِمَا‭ ‬وَبَارِكْ‭ ‬عَلَيْهِمَا‭ ‬وَبَارِكْ‭ ‬لَهُمَا‭ ‬نَسْلَهُمَا‬‬‬‬‬‬‬

“Meaning, ‘O my Allah! Bless their union, and bless those relations with others which are built from this union and bless their progeny.’ 

“After this, the Holy Prophet (sa) left the newly wedded couple alone and returned. Afterwards, one day, when the Holy Prophet (sa) came to visit Hazrat Fatimah (ra), she submitted to the Holy Prophet (sa) that Harithah (ra) bin Nu‘man Ansari was in possession of a few homes, and asked if the Holy Prophet (sa) would request him to vacate one of them. The Holy Prophet (sa) said, ‘He has already vacated so many homes for our sake. Now I feel embarrassed in requesting more of him.’ 

“In some way or another, when Harithah (ra) happened to find out about this, he came running to the Holy Prophet (sa) and submitted, ‘O Messenger (sa) of Allah! Everything I own belongs to you my Master. By God, whatever you accept of me causes me greater joy than that which remains with me.’ Then, this faithful companion insisted and vacated one of his homes and presented it to the Holy Prophet (sa). After this, Hazrat Ali (ra) and Hazrat Fatimah (ra) moved to this home.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 455-456)*

Marriage to Hazrat Fatimah (ra) (Hazrat Mirza Bashir Ahmad Sahib’s Narration)

Hazrat Musleh-e-Maud (ra) states:

“Prophet Moses (as) had to supplicate to Allah the Almighty to be granted a helper; however, the Holy Prophet (sa) holds such a lofty status that he was granted a helper without even having to ask for it.” 

Hazrat Musleh-e-Maud (ra) here is referring to Hazrat Khadijah (ra) and is explaining how she became a helper to the Holy Prophet (sa).
 
Hazrat Musleh-e-Maud (ra) further writes: 

“The Holy Prophet (sa) holds such a lofty status that he was granted a helper without even having to ask for it; in other words, his wife, whom he loved dearly and who was the first to accept Islam. 

“Everyone is free to adopt whatever religion and belief they wish to and no one can compel anyone to believe in something. Thus, it was possible that when the Holy Prophet (sa) informed her about receiving his first revelation from God Almighty, she would not have supported him and may have wanted to take her time to think about her decision. But this was not the case. Without any kind of hesitation or reluctance, Hazrat Khadijah (ra) immediately stood in support of his claim and the Holy Prophet’s (sa) concern that Khadijah (ra) may not accept him was removed and she in fact became the very first person to profess belief in the Holy Prophet (sa). 

“At that time, God Almighty, from the heavenly throne, was stating: 

أَلَيْسَ‭ ‬اللّٰهُ‭ ‬بِكَافٍ‭ ‬عَبْدَهٗ‬‬‬

“‘O Muhammad (sa)! You have great love and affection for Khadijah and you feared that perhaps Khadijah may leave you and were concerned as to whether or not Khadijah would profess her belief in you. However, did We not fulfil your need?’”
 
After this Hazrat Musleh-e-Maud (ra) further continues:
 
“After this, when the conversation regarding the divine revelations took place in the home [of the Holy Prophet (sa)], Zaid (ra) bin Haritha, who was a freed slave and lived in their home, came forward and submitted, ‘O Messenger (sa) of Allah! I profess my belief in you.’ 

“Hazrat Ali (ra), who at the time was 11 years old and only a child, was stood by the door and listened to the conversation taking place between the Holy Prophet (sa) and Hazrat Khadijah (ra). When he heard that the Holy Prophet (sa) had received a message of God and realised that now was the time for his passion to truly manifest; now was the time for the nurturing of his emotions and sentiments that were hidden within; when he saw that God was now calling him towards Him, the young Ali (ra) – who was a talented and intelligent child; who had piety rooted in his nature; whose passion to perform virtuous deeds would reinvigorate every now and then but was yet to reach its full perfection; who had such strong sentiments and feelings but were still deeply concealed within; whose disposition had been ingrained to accept belief in Allah the Almighty but had not yet found the opportunity to do so – in his state of deep anxiousness nervously and shyly went forth and submitted, ‘O Messenger (sa) of Allah! I also affirm belief in that which my aunt and Zaid have also accepted.’” 

*(Rasul-e-Karim ki Zindagi ke Tamam Aham Waqi‘at, Anwar al-Ulum, Vol. 19, p. 127)*

Acceptance of Islam (Hazrat Musleh-e-Maud’s (ra) Narration)

Hazrat Jabir (ra)  narrates, “One day, we visited the house of an Ansari woman with the Holy Prophet (sa). She had prepared a meal and had invited the Holy Prophet (sa). The Holy Prophet (sa) stated that a person was about to arrive, who was destined to enter Paradise. Soon after, Hazrat Abu Bakr Siddiq (ra) entered and everyone congratulated him. The Holy Prophet (sa) then again stated that soon, a person would come who was destined to enter Paradise. Soon after, Hazrat Umar (ra) entered and again everyone congratulated him. The Holy Prophet (sa), for a third time, stated that the person who was about to arrive would also be destined to enter Paradise. The narrator states that he saw that at the time, the Holy Prophet (sa) had hidden his head behind a small date palm plant and was saying, ‘O Allah, if You permit then allow Ali to be the next person to enter.’ Soon after, Hazrat Ali (ra) entered and everyone congratulated him as well.” 

*(Musnad Ahmad bin Hanbal, Vol. 5, p. 107, Hadith 14604, Alamul Kutub, Beirut, 1998)*

Hazrat Anas (ra) relates that the Holy Prophet (sa) stated, “Paradise is awaiting three individuals; they are Ali, Ammar and Salman.” 

*(Hakim al-Nishapuri, Al-Mustadrak ala al-Sahihain, Vol. 3, [Beirut, Lebanon: Dar al-Fikr], p. 348)*

Abu Uthman Nahdi relates that Hazrat Ali (ra) stated, “On one occasion, the Messenger (sa) of Allah was holding my hand and we passed through one of the streets of Medina and approached an orchard. I submitted, ‘O Messenger (sa) of Allah, how beautiful is this orchard.’ The Holy Prophet (sa) stated, ‘There is an even more beautiful orchard prepared for you in Paradise.’” 

*(Hakim al-Nishapuri, Al-Mustadrak ala al-Sahihain, Vol. 3, [Beirut, Lebanon: Dar al-Fikr 2002], pp. 349-350)*

Destined to enter Paradise

This was the conclusion reached by Hazrat Musleh-e-Maud (ra). Then he further states, “It should be remembered that it is wrong to say that after pledging allegiance to Hazrat Ali (ra), Hazrat Talha (ra) and Hazrat Zubair (ra) broke their oaths.” 

Some say that they pledged allegiance to Hazrat Ali (ra) with ease; however, it was not so simple. Hazrat Musleh-e-Maud (ra) writes in detail and addresses this notion that they went to Hazrat Aisha (ra) after breaking their oath and fought against [Hazrat Ali (ra)]; he writes:

“[Such a notion] is wrong and is proof of being unacquainted with history. This was not the case. History unanimously bears testament to the fact that Hazrat Talha (ra) and Hazrat Zubair (ra) did not willingly pledge allegiance to Hazrat Ali (ra); rather, they were compelled to pledge allegiance.
 
“Thus, it is related by two narrators in al-Tabari – Muhammad and Talha – that when Hazrat Uthman (ra) was martyred, the people consulted amongst themselves and decided that the next Khalifa should be appointed swiftly so that peace may be established and disorder may be done away with. Eventually, people went to Hazrat Ali (ra) and requested him to accept their pledge of allegiance. Hazrat Ali (ra) said to them, ‘If you wish to pledge allegiance to me, then you must remain obedient to me at all times. If you are willing to accept this, then I am prepared to accept your pledge of allegiance to me. If not, then you should appoint someone else as the Khalifa and I will remain obedient to whoever it is; in fact, I will be more obedient to the Khalifa than any one of you.’ 

“They replied by saying that they were willing to remain obedient to him. Hazrat Ali (ra) said, ‘Think about it once more and consult amongst yourselves.’ Thus they consulted one another and decided that if Hazrat Talha (ra) and Hazrat Zubair (ra) were to pledge allegiance to Hazrat Ali (ra), so too would everyone else. If they [Hazrat Talha (ra) and Hazrat Zubair (ra)] did not pledge allegiance to Hazrat Ali (ra), then peace could not be fully established. Thus, Hakim bin Jabalah, along with a few other men, were sent to Hazrat Zubair (ra), while Malik Ashtar along with a few men were sent to Hazrat Talha (ra). Both wielded their swords and called on them to pledge allegiance (meaning they drew their swords and stood before them saying that they must pledge allegiance to Hazrat Ali (ra), otherwise they would attack them). And so they [Hazrat Talha (ra) and Hazrat Zubair (ra)] were compelled to accept after which the two parties returned. The next day, Hazrat Ali (ra) stood at the pulpit and said, ‘O people, yesterday you sent me a message, to which I replied that you should ponder over it. Have you pondered over it? Are you still willing to accept what I said yesterday? If so, then remember that you must always remain obedient to me.’ Upon this, they went back to Hazrat Talha (ra) and Hazrat Zubair (ra) and forcefully brought them. It is clearly mentioned in the narration that when they went to Hazrat Talha (ra) and told him that he must pledge allegiance, he replied:

اِنِّىْ ‬اِنَّمَا‭ ‬اُبَايِعُ‭ ‬كَرْهًا
‬‬
“‘I am being forced to pledge allegiance, I am not doing so willingly.’ Similarly when a party went to Hazrat Zubair (ra) and told him to pledge allegiance, he replied in the same manner, saying:

اِنِّىْ اِنَِّمَا‭ ‬اُبَايِعُ‭ ‬كَرْهًا
‬‬
“‘You are forcing me to pledge allegiance; I am not pledging allegiance wholeheartedly.’ 

Similarly, Abdur Rahman bin Jundub narrates on account of his father that after the martyrdom of Hazrat Uthman (ra), Ashtar went to Talha (ra) and told him to pledge allegiance. He replied, ‘Give me some time as I wish to see what others decide.’ However, Ashtar did not accept this and:

جَاءَ‭ ‬بِهٖ‭ ‬يَتُلُّهٗ‭ ‬تَلًّا‭ ‬عَنِيْفًا
‬‬‬‬
‘Harshly dragged him along the ground just as one drags a goat and brought him back with him.’”
 
*(Khutbat-e-Mahmud, Vol. 18, pp. 300-302)*

The Bai’at of Hazrat Talha (ra) & Hazrat Zubair (ra)

With regard to the distribution of the spoils received known as “fay”, which are those spoils captured without a physical war taking place, Hazrat Ali (ra) adopted the practice of Hazrat Abu Bakr Siddiq (ra). When these spoils would come to him, Hazrat Ali (ra) would distribute everything and would not save anything from it, except for that which he was unable to distribute that day. He would say, “O material world! Go and deceive someone else [on account of your lure].” Hazrat Ali (ra) would not accept anything from the spoils of “fay”, nor would he give any to his close friends or relatives. He would only assign honest and trustworthy people as governors or to other offices. If he would learn about any dishonesty committed by any of his governors, he would write the following verses to them:

قَدْ‭ ‬جَاءَتْكُمْ‭ ‬مَوْعِظَةٌ‭ ‬مِنْ‭ ‬رَبِّكُمْ
‬‬‬‬
“[O mankind!] There has indeed come to you an exhortation from your Lord” [Ch.10: V.58]

And also: 

اَوْفُوا‭ ‬الْمِكْيَالَ‭ ‬وَالْمِيْزَانَ‭ ‬بِالْقِسْطِ‭ ‬وَلَا‭ ‬تَبْخَسُوا‭ ‬النَّاسَ‭ ‬اَشْيَاءَهُمْ‭ ‬وَلَا‭ ‬تَعْثَوْا‭ ‬فِي‭ ‬الْأَرْضِ‭ ‬مُفْسِدِيْنَ۔‭ ‬بَقِيَّةُ‭ ‬اللّٰهِ‭ ‬خَيْرٌ‭ ‬لَّكُمْ‭ ‬اِنْ‭ ‬كُنْتُمْ‭ ‬مُؤْمِنِيْنَ‭ ‬وَمَا‭ ‬اَنَا‭ ‬عَلَيْكُمْ‭ ‬بِحَفِيْظٍ
‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬
“Give full measure and full weight with equity and defraud not people of their things and commit not iniquity in the earth, causing disorder. That which is left with you by Allah is better for you, if you are believers. And I am not a keeper over you.” [Ch.11: V.86-87] 

He would further add, “From the time this letter reaches you, ensure that you safeguard the wealth that is entrusted with you until I send a person to you who can take those possessions from you.”

Hazrat Ali (ra) would then look towards the sky and pray, “O Allah! Verily You know that I never commanded them to commit injustice against Your people, nor did I command them to forsake the rights owed to You.”



Distribution of ‘Fay’

Hazrat Musleh-e-Maud (ra) further states:

“It is proven regarding Hazrat Ali (ra) that he had committed the Holy Quran to memory (hafiz) and in fact, he had started the work of compiling the Holy Quran according to the order of its revelation immediately after the demise of the Holy Prophet (sa).” 

*(Dibachah Tafsir al-Quran, Anwar al-Ulum, Vol. 20, p. 429)*

![The Holy Qur'an](https://sahabaapp-storage-dpqdg2r4eoj1c102909-production.s3.eu-west-1.amazonaws.com/public/Image/Pictures/quran-4178711-%281%29.jpg)

Dedication to Learning & Preserving the Holy Qur’an

Whilst mentioning an incident, perhaps in one of his darses [lectures], Hazrat Khalifatul Masih IV (rh)  stated that Hazrat Allamah Ubaidullah Sahib Bismil was a very distinguished Shia scholar. He was so learned and possessed such deep knowledge that even after becoming an Ahmadi, some of his books were not only being taught in the time of the Promised Messiah (as), but they were also being taught after the partition [of India] and continue to be taught in Shia schools today. 

Hazrat Khalifatul Masih IV (rh) says:

“I remember that a Shia gentleman came to speak to me when I was serving in the Waqf-e-Jadid department. After our discussion, he expressed his contentment and by the grace of Allah, he became an Ahmadi. After making this decision, he told me that he was a Shia scholar; however, he had not disclosed this to me previously. I do not remember exactly what position he held, but he was from a village in Sheikhupura or Faisalabad or from some area nearby. He told me that he held such and such position among the Shias and that he was a scholar.” 

Hazrat Khalifatul Masih IV (rh) was saying that the person who pledged his allegiance was a Shia scholar, who lived in Shekhupura. 

Hazrat Khalifatul Masih IV (rh) continued by saying:

“He told me that he was a scholar and had held a high status among the Shias. He further said to me that even to this day, the books of Ubaidullah Sahib Bismil are still being taught in their schools.” 

Hazrat Khalifatul Masih IV (rh)  says:

“Such was the immense influence of his knowledge and yet, these Shias do not even tell us that they teach the books of Bismil Sahib. I only happened to find out through this scholar, but even whilst teaching these books, they do not mention who Bismil Sahib was and what happened to him later. He accepted the Promised Messiah (as) and relinquished all the honour he had attained from the time he spent whilst following the Shia faith.”

This is a reference from his book. Hence, the reference is not from any ordinary person. 

Hazrat Musleh-e-Maud (ra) gave a reference from this book after explaining its background and said that Al-Bazar had written in his Musnad that Hazrat Ali (ra) asked of his people, “Tell me who is the bravest person?” They replied, “You are the bravest.” Hazrat Ali (ra) then said, “I always fight one who is equal to me so how can I be the bravest?” He asked again, “Who is the bravest?” (Bismil Sahib has written this reference in one of his books.) The people answered, “We do not know. Please tell us.” Hazrat Ali (ra) then stated, “The bravest and most courageous person is Hazrat Abu Bakr (ra).” 

Hazrat Ali (ra) stated, “The most brave and courageous was Hazrat Abu Bakr (ra). Hearken! During the Battle of Badr, we made a canopy for the Holy Prophet (sa) and began conferring amongst ourselves as to who would stay with the Holy Prophet (sa) under the canopy, lest an idolater attacks the Holy Prophet (sa). By God! None from among us had stepped forward yet when Hazrat Abu Bakr (ra) went with his sword drawn and stood beside the Holy Prophet (sa). Subsequently, no idolater dared to launch an attack. Had they dared to attack, Hazrat Abu Bakr (ra) would have struck them immediately. That is why he was the bravest of all” i.e. Hazrat Abu Bakr (ra). This incident was narrated by Hazrat Ali (ra).

Hazrat Ali, may Allah bestow him with honour, states: 

“On one occasion, the idolaters surrounded the Holy Prophet (sa) and were dragging him around saying that he was the one who says that God is one. By God! No one had the courage to stand up to the idolaters (Hazrat Ali (ra) is narrating this). By God! No one had the courage to stand up to the idolaters, but Hazrat Abu Bakr (ra) fought them and pushing them aside, he made them disperse. Hazrat Abu Bakr (ra) kept on repeating the words, ‘Woe be unto you! You harm a person who says that only Allah is his Lord.’” 

Stating this, Hazrat Ali (ra) lifted his cloak over his face and wept so profusely that his beard became soaked and then said, “May Allah guide you! O people tell me, were the believers from the people of the Pharaoh [in the time of Moses (as)] better or Hazrat Abu Bakr (ra)? Those from among the people of the Pharaoh who accepted belief did not sacrifice themselves for their prophet as much as Hazrat Abu Bakr (ra) did.” 

When the people heard this, they remained silent, upon which Hazrat Ali (ra) said, “O people! Why do you not respond? I swear by God! One moment [in the life] of Hazrat Abu Bakr (ra) is better and greater than a thousand moments of the believers from among of the people of Pharaoh. The reason for this is because the people in the time of the Pharaoh used to conceal their faith, whereas Hazrat Abu Bakr (ra) professed his faith openly.” 

*(Dars al-Quran Hazrat Khalifatul Masih al-Rabi‘ (rh), 16 February 1994)*

Immense Respect & Love for Hazrat Abu Bakr (ra)

In regard to this incident, Hazrat Mirza Bashir Ahmad Sahib (ra) states in the Sirat Khatamun-Nabiyyin: 

“The Holy Prophet (sa) instructed Hazrat Ali (ra) to make arrangements for a feast and invite Banu Abdil Muttalib so that the message of truth be delivered to them. Hence, Hazrat Ali (ra) made arrangements for a feast and the Holy Prophet (sa) invited all of his immediate relatives, who at that time, more or less, amounted to 40 people. 

“When they finished their meals, the Holy Prophet (sa) attempted to make an address, but the wretched Abu Lahab said something which caused everyone to disperse. Upon this, the Holy Prophet (sa) said to Hazrat Ali (ra), ‘We have lost this opportunity, but arrange for another feast.’ Thus, the Holy Prophet (sa) gathered his relatives once more. This time the Prophet (sa) addressed them saying:

“‘Look here O Banu Abdil Muttalib! I have brought unto you the like of which has been brought to no other tribe by any man. I call you to God. If you pay heed to my call you shall become the inheritors of all the bounties of religion and this world. Now tell me, which of you shall be my helpers in this cause?’

“Complete silence had overtaken the gathering, when suddenly, a feeble 13-year-old boy stood up with tears in his eyes and said, ‘Although I am among the weakest and youngest of all, I shall support you.’
 
“This was the voice of Hazrat Ali (ra). When the Holy Prophet (sa) heard these words of Hazrat Ali (ra), he turned to his relatives and advised, ‘If you but knew, listen to the voice of this child and believe.’ When the participants saw this spectacle, instead of taking a lesson from it, they burst into laughter and Abu Lahab stared at his elder brother Abu Talib, ‘Lo! Muhammad [peace and blessings of Allah be upon him] orders you to follow your son!’ Then these people left mocking the weakness of Islam and the Holy Prophet (sa).” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 128-129)*

Admonishment of Close Relatives (Hazrat Mirza Bashir Ahmad Sahib’s (ra) Narration)

Hazrat Musleh-e-Maud (ra) states: 

“It is proven from historical sources that during his era of Khilafat, Hazrat Umar (ra) appointed Hazrat Ali (ra) as the amir of Medina in his absence on certain occasions when he would have to travel somewhere. For example, in Tarikh al-Tabari it states that during the incident of Jisr, whereby the Muslim army suffered a huge setback from the Persian forces, Hazrat Umar (ra) decided upon consulting with various people that he would go with the Muslim army to the frontier region of Iran. On this occasion, Hazrat Umar (ra) appointed Hazrat Ali (ra) as the governor of Medina.” 

*(Haqq al-Yaqin, Anwar al-‘Ulum, Vol. 9, pp. 282-284)*

![Masjid Nabwi, Medina](https://sahabaapp-storage-dpqdg2r4eoj1c102909-production.s3.eu-west-1.amazonaws.com/public/Image/Pictures/masjid-nabi-4525144.jpg)

Appointed as Amir of Medina by Hazrat Umar (ra)

After Hazrat Khadijah (ra), Hazrat Ali (ra) was the first to accept Islam. At the time, he was 13 years of age and according to other narrations, his age has been reported as 15, 16 and 18. 

*(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], 200)*

Age at the Acceptance of Islam

In relation to how he came under the guardianship of the Holy Prophet (sa), Mujahid bin Jabr Abul Hajjaj relates: 

“The Quraish were faced with a great hardship, but Allah the Almighty ensured that this hardship was a blessing and good fortune for Hazrat Ali (ra). Hazrat Abu Talib had a large family, hence the Holy Prophet (sa) went to his paternal uncle, Hazrat Abbas (ra), who was among the more affluent people of the Banu Hashim and said, ‘O Abbas! Your brother, Abu Talib, has a large family. You are aware of the circumstances the people are facing due to the famine.’” There was an outbreak of famine at the time. “‘Let us go and help reduce the burden with regards to his family.’ The Holy Prophet (sa) said to Hazrat Abbas (ra), ‘I will take one of his sons and you should also take one. In this way, we will look after them to ease the burden from Abu Talib.’ 

“Hazrat Abbas (ra) agreed to this. Both of them went to Hazrat Abu Talib and said, ‘We wish to reduce the burden of your family, until a time when the circumstances faced by the people improve.’ Hazrat Abu Talib replied, ‘You may do as you please, but leave Aqeel with me.’ Hence, the Holy Prophet (sa) included Hazrat Ali (ra) as part of his family and Hazrat Abbas (ra) took Ja‘far and included him as part of his family. Hazrat Ali (ra) stayed with the Holy Prophet (sa) until Allah the Almighty appointed him as a prophet. Hazrat Ali (ra) affirmed his belief in the Holy Prophet (sa), accepted his message and testified to his truthfulness. Hazrat Ja‘far (ra) stayed with Hazrat Abbas (ra) until he, i.e. Hazrat Ja‘far (ra), accepted Islam. Following this, Hazrat Abbas (ra) released him from his guardianship.” 

This narration has been taken from Tarikh al-Tabari.

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, Dhikr al-khabar amma kana min amr Nabi Allahsa… [Beirut, Lebanon: Dar al-Fikr, 2002], 225)*

Mentioning the same incident, Hazrat Mirza Bashir Ahmad Sahib (ra) has presented it in the following manner: 

“Abu Talib was a very respectable man. However, he suffered from poverty and would just about survive of what he had. Particularly as a result of the drought in Mecca during those days, Abu Talib was the victim of great suffering. When Muhammad (sa) noticed the anguish of his paternal uncle Abu Talib, he approached his uncle Abbas (ra) and proposed, ‘O Uncle! Your brother Abu Talib lives in a state of difficulty. Would not it be worthy if from his sons you took one to your home and I bring one to my home.’Abbas (ra) agreed to this proposal and both of them went to Abu Talib and presented this proposal. Among his children, Abu Talib dearly loved his son Aqeel, hence he said, ‘Leave Aqeel with me and if you wish, you may take the others into your care.’ Therefore, Ja‘far was taken into the guardianship of Abbas (ra) and Ali (ra) was taken by Muhammad (sa). Hazrat Ali (ra) was approximately six to seven years of age and from that day he remained in the blessed guardianship of Muhammad (sa).” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 111)
*

Guardianship of the Holy Prophet (sa)

Amr Dhi Mur narrates:

“Hazrat Ali (ra) suffered wounds caused by a sword. When I went to see him, he had his head tied up. I said to him, ‘O Leader of the Faithful! Show me your wound.’ He removed the cloth from the wound to which I said, ‘It is only a minor injury and nothing more.’ Hazart Ali (ra) stated, ‘I am soon to depart from you all.’ Upon hearing this, Umm-e-Kulthumra, Hazrat Ali’s (ra) daughter, who was behind a curtain, began to cry. Hazrat Ali (ra) told her to stop and said, ‘If you saw what I am witnessing before me, you would not cry.’ I then said to him, ‘O Leader of the Faithful! What are you seeing before you?’ Hazrat Ali (ra) replied, ‘I see before me delegations of angels and prophets and also the Holy Prophet (sa) who is saying’”, i.e. this was in the form of a vision in which he saw angels, prophets “‘and the Holy Prophet (sa) was saying, “O Ali, rejoice! For the place where you are going to is better than the place where you currently are.”’”

In another narration, it is stated that when Hazrat Ali (ra) finished reciting his will, he said:

 “I say to you, may the peace and blessings of Allah and His mercy be upon you.” After this, he said nothing except the declaration of faith [Kalima] and thereafter, he passed away. 

*(Ali Ibn al-Athir, Usdul Ghabah fi Ma‘rifah al-Sahabah, Vol. 4, (Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003), pp. 114-115)*

A Narration of his Last Moments

Then, there was the Battle of Siffin. Regarding its details, it is mentioned that it was a battle that took place between Hazrat Ali (ra) and Hazrat Amir Muawiyah (ra) in 37 AH. 

Siffin is the name of an area located between Syria and Iraq. 

Hazrat Ali (ra) left Kufa along with his army and when they reached Siffin, they saw that the Syrian army under the command of Amir Muawiyah (ra) had already setup camp and one section of the army had taken over a valley near the Euphrates River. Hazrat Ali (ra) assured them that they had not come to fight but instead, had come to reconcile their differences; however, Amir Muawiyah (ra) was not willing to reconcile. The Syrian army stopped the army of Hazrat Ali (ra) from accessing the water from the Euphrates River. Upon this, Hazrat Ali (ra) ordered his army to launch an attack and they succeeded in pushing the Syrian army to retreat and thus establishing their access to the river. Hazrat Ali (ra), however, allowed the Syrian army to access the water from the Euphrates River. The Syrian army had prevented Hazrat Ali (ra) [and his army] from accessing water from the Euphrates River, but when Hazrat Ali (ra) took control of the river, he permitted them to access its water. 

Amir Muawiyah (ra) insisted that Hazrat Ali (ra) should hand over those who had carried out the killing of Hazrat Uthman (ra). At one point there was a potential danger that a battle was going to break out; however, some of the peacekeepers prevented this from happening and established calm. 

The battle took place in the month of Safar 37 AH, but prior to the actual battle commencing, small skirmishes broke out. Yet still, both parties abstained from engaging in a full battle considering its dangerous consequences. Both parties ensured to utilise all means possible in order to bring about reconciliation and thus both agreed that they should enter a temporary agreement of peace during the sacred months. However, this effort of theirs also proved unsuccessful. And so, at the beginning of the month of Safar, the actual battle was formally declared once again. 

For quite some time, the fighting continued without any conclusive victory and Amir Muawiyah’s (ra) resolve began to weaken. In such precarious circumstances, Hazrat Amr (ra) bin Aas advised that they should tie the copies of the Quran on the tip of their spears and announce that they should settle the matter in accordance with the Quran. Thus, they did exactly that and as a result a disagreement arose between Hazrat Ali’s (ra) men. A large party among them stated that their plea to adjudicate the matter by the Book of Allah should not be rejected. Subsequently, Hazrat Ali (ra) commanded the vanguard of the army to return and thus the battle stopped. The majority of the army of Hazrat Ali (ra) accepted the suggestion presented by Amir Muawiyah (ra) which was that each party should appoint an arbitrator and they should both reach a verdict based on the Holy Quran. According to the books of history, this incident is known as “Tahkim” [arbitration]. In any case, the Syrians appointed Hazrat Amr (ra) bin Aas as their representative and Hazrat Ali (ra) appointed Hazrat Abu Musa Ashari (ra). After signing this declaration, both armies dispersed.
 
This is a reference from the historical accounts by Ibn Athir. 

*(Ibn al-Athir, Al-Kamil fi al-Tarikh, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 161-201) (Lughat al-Hadith, Vol. 2, p. 608, Zair-e-Lafz Siffin)*

Battle of Siffin

Hazrat Ibn Abbas (ra) relates that Hazrat Umar (ra) used to say, “The most excellent reciter of the Holy Quran amongst us is Ubay (ra) bin Kaab and the one who is best in giving verdicts is Ali (ra).”
 
*(Sahih al-Bukhari, Kitab al-Tafsir, Surah al-Baqarah, Bab Qauluh Ma Nansakhu… Hadith 4481)*

Best in Giving Verdicts

The Battle of Badr took place in 2 AH, or March 623 CE. With regard to Hazrat Ali’s (ra) participation in this battle, it is recorded in the traditions that the Holy Prophet (sa) sent Hazrat Ali (ra), Hazrat Zubair (ra), Hazrat Saad (ra) bin Abi Waqas and Hazrat Busbus (ra) bin Amr to the spring of Badr to find out information regarding the idolaters. They saw the Quraish giving their animals water and they captured this group of idolaters and brought them to the Holy Prophet (sa). 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Ghazwat Badr [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], 256) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 349)*

During the Battle of Badr, when the two armies came face to face, the two sons of Rabi‘ah, Shebah and Utbah, along with Walid bin Utbah stepped forward and challenged the Muslims for a duel. Three Ansar companions from the Banu Harith tribe, Muaz, Muawwiz and Auf, who were the sons of Afra, stepped forward to battle with them. However the Holy Prophet (sa) did not like for the Ansar to be involved in the initial combat between the idolaters and Muslims. Instead, he desired that this glory should be exhibited by the progeny of his uncle and by his people [i.e. the Quraish]. Thus, he commanded the Ansar to return to their ranks and commended them for this act. Then, the idolaters said, “O Muhammad, send forth those individuals from our people who can compete with us.” Thus, the Holy Prophet (sa) said, “O Banu Hashim, go forth and fight for the truth – the truth with which Allah has sent your prophet, for these people have come with their falsehood in order to try and extinguish the light of Allah.” 

Thus, Hazrat Hamzah (ra) bin Abdul Muttalib, Hazrat Ali (ra) bin Abi Talib and Hazrat Ubaidah (ra) bin Harith went forth against them. Utbah told them to say something so that they may recognise them as they were wearing helmets due to which their faces were hidden. 

Hazrat Hamzah (ra) said, “I am Hamzah bin Abdil Muttablib. I am the lion of Allah and His Messenger (sa).” Upon this, Utbah said that he was a worthy opponent and that he himself was the lion of the tribes. Then he enquired regarding the other two. Hazrat Hamzah (ra) said that they were Ali (ra) bin Abi Talib and Ubaidah (ra) bin Harith. Utbah said that they too were worthy opponents. 

Then, Utbah said to his son, “O Walid, go forth.” Hazrat Ali (ra) went up against to fight him; both began wielding their swords and Hazrat Ali (ra) killed him. Then Utbah went forth and Hazrat Hamzah (ra) stood to fight him. Both wielded their swords and Hazrat Hamzah (ra) killed him. Then Shebah stood and Hazrat Ubaidah (ra) bin Harith went forth to fight him; on that day, Hazrat Ubaidah (ra) was the eldest amongst all the companions of the Holy Prophet (sa). Shebah struck Hazrat Ubaidah’s (ra) leg with his sword and wounded his calf. Hazrat Hamzah (ra) and Hazrat Ali (ra) attacked Shebah and killed him. 

*(Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Ghazwat Badr [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, 1996], 257)*

This same narration was mentioned two years ago, a part of which I will mention again. The aforementioned incident is recorded in this particular narration in which Hazrat Ali (ra) narrates that Utbah bin Rabi‘ah, along with his son and his brother, stepped forward and declared, “Who will come forth and challenge us?” Upon this, a few youngsters from the Ansar responded. Utbah asked who they were and they responded by saying that they were from among the Ansar. Utbah replied saying, “We have nothing to do with you, we only wish to fight the sons of our uncle.” The Holy Prophet (sa) then said, “O Hamzah, get up. O Ali, stand up. O Ubaidah bin Harith, go forth.” Hamzah (ra) set off towards Utbah and Hazrat Ali (ra) says that he went towards Shebah, while Ubaidah clashed with Walid. Both severely injured one another, after which both Hazrat Hamzah (ra) and Hazrat Ali (ra) went towards Walid and killed him and took Ubaidah (ra) away from the battlefield. 

*(Sunan Abi Dawud, Kitab al-Jihad, Bab fi al-Mubarazah, Hadith 2665)*

With regard to the Battle of Badr, Hazrat Ali (ra) states, “The disbelievers heavily outnumbered the Muslims. The Holy Prophet (sa) spent the entire night fervently praying to God. When the army of disbelievers came near and we formed our ranks, my gaze fell on a person who was riding a red camel which was walking through the ranks of the enemy. The Holy Prophet (sa) said, ‘O Ali, call Hamzah, who is stood close to the disbelievers and ask him who is riding the red camel and what he is saying.’ Then the Holy Prophet (sa) said, ‘If there is anyone from among the disbelievers who can give them good and beneficial advice, it is this person who is riding the red camel.’ Meanwhile, Hazrat Hamzah (ra) came and informed that it was Utbah bin Rabi‘ah, who was advising the disbelievers against fighting. However, Abu Jahl responded to him and said that he was a coward and was afraid of fighting. This incited Utbah’s pride and he said, ‘Today we shall see who is a coward.’” 

*(Ahmad (rh) bin Hanbal, Musnad Ahmad bin Hanbal, Vol. 1, Musnad Ali (ra) bin Abi Talib, Hadith 948 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1998], 338-339)*

Hazrat Ali (ra) narrates that on the occasion of the Battle of Badr, the Holy Prophet (sa) said to both him and Hazrat Abu Bakr (ra), “On the right side of one of you is Gabriel and on the right side of the other is Mikael; and Israfil is a great angel who is present during times of war and stands among the ranks.” 

*(Al-Mustadrak ala al-Sahihain, Vol. 3, p. 345, Kitab Marifat al-Sahabah, Dar al-Fikr, Beirut, 2002)*

Participation in the Battle of Badr

Hazrat Ali (ra) states:

“There was a time when I would have to tie a rock to my stomach due to excessive hunger. But today, my Sadaqah”, i.e. Zakat, “amounts to 4,000 dinars.” 

In another narration, it is mentioned as 40,000 dinars.

Abu Bahr narrates an incident from his teacher, who said, “I saw Hazrat Ali (ra) wearing a thick lower garment. Hazrat Ali (ra) said that he had bought it for five dirhams and that he would sell it to anyone who would give him one-dirham profit on it.” 

The narrator further states, “I saw a small pouch with money in the hands of Hazrat Ali (ra). Hazrat Ali (ra) said, ‘This is the revenue from my property in Yanbu.’” 

Yanbu is a settlement which is situated at a distance of 7 manzils [a manzil is a unit of distance equal to one day’s travel] from Medina towards the coast. 

The words: 

اَللّٰهُ‭ ‬الْمَلِكُ‬
“Allah is the true Sovereign” was engraved on the ring of Hazrat Ali (ra). 

*(Ali Ibn al-Athir, Usdul Ghabah fi Ma‘rifatis Sahabah, Vol. 4, [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], p. 97), (Ibn Saad, Al-Tabaqat-ul-Kubra, Vol. 3 ([Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], p.22), (Lughat al-Hadith, Vol. 4 [Lahore, Pakistan: Nu‘mani Kutub Khana, 2005], p. 613)*

Blessings in his Wealth

Hazrat Ali (ra) had three brothers: Talib, Aqeel and Ja‘far, and two sisters: Umm-e-Hani and Jumanah. Aside from Talib and Jumanah, all of them accepted Islam. 

*(Tarikh al-Khamis, Vol. 1, pp. 295-297; Vol. 2, p. 421, Dar al-Kutub al-Ilmiyyah, Beirut, 2009)*

Siblings

Hazrat Musleh-e-Maud (ra) further states, “Hazrat Ali (ra)’s army took over the spoils belonging to the Khwarij and distributed the weapons and the mounts used in the war amongst the people. But upon returning to Kufa, Hazrat Ali (ra) returned the possessions, slaves and concubines to their owners.” 

*(Masalah-e-Nubuwwat ke Muta‘alliq Islami Nazariyyah, Anwar al-Ulum, Vol. 23, p. 363)*

Compassion in the Return of Spoils

Hazrat Umm Hani (ra) bint Abi Talib narrates: 

“When the Holy Prophet (sa) stayed in the elevated part of Mecca, two of my in-laws from the Bani Makhzum tribe ran away and came to me.” Hazrat Umm Hani (ra) further states, “My brother, Ali [bin Abi Talib] came to me and said, ‘By God! I will kill them both.’” Hazrat Umm Hani (ra) states: “I shut them both inside the house. I then went to the Holy Prophet (sa) in the upper part of Mecca. I found that he was bathing at the time using a container which had remnants of dough inside. His daughter, Hazrat Fatimah (ra) was holding a cloth for a covering around him. After bathing, the Holy Prophet (sa) changed his clothes and then offered eight rak‘aat [units of prayer] of voluntary prayer at mid-morning. After this, he turned to me and said, ‘Welcome O Umm Hani! What brings you here?’” 

She then informed him about the incident with the two men and what Hazrat Ali (ra) had said about killing them and also that she had hid them inside her house. The Holy Prophet (sa) stated, “We also give refuge to whoever you granted refuge and I assure the safety of those whom you granted protection” i.e. the Holy Prophet (sa) ordered Hazrat Ali (ra) not to kill them. 

*(Ibn Hisham, Al-Sirah al-Nabawiyyah, Min Amr Rasul Allah (sa) bi Qatlihim [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], 743-744)*

Protection the Holy Prophet (sa) at the Conquest of Mecca

Abjar bin Jarmouz narrates that his father said to him, “I saw Hazrat Ali (ra) departing from Kufa. At the time, he was wearing two Qitri cloaks (Qitr is the name of a settlement in Bahrain, where red stripped cloth was made), one of which he was wearing as a lower garment that draped up to the middle of his calf and the other, he wore as a cloak. He held a whip in his hand and as he walked through the marketplace, he advised the people to fear Allah, to speak the truth, to buy and sell in good faith and to give full measure and accurate weight [of the goods].”

Calling Towards Goodness in the Markets

The service rendered by Hazrat Ali (ra) to the Holy Prophet (sa) during his final illness has been mentioned in a narration in Bukhari as follows: 

Ubaidullah bin Abdillah has related that Hazrat Aisha (ra) used to say, “When the Holy Prophet (sa) became ill and his illness intensified, he sought permission from the rest of his wives for me to take care of him in my home; hence, they granted him permission. Following this, he left the house with the support of two men, whilst his feet were leaving a trail on the ground [as a result of the weakness in his body]. He was being supported by Hazrat Abbas (ra) and another individual.” 

In other words, he was already in the home of Hazrat Aisha (ra) at the time and left her house with the support of two men in order to go to the mosque. Ubaidullah narrates that he mentioned what Hazrat Aisha (ra) had narrated to him to Hazrat Ibn Abbas (ra), upon which he enquired whether he knew the individuals whom Hazrat Aisha (ra) mentioned. Ubaidullah replied in the negative and Hazrat Ibn Abbas (ra) stated that she mentioned Hazrat Abbas (ra) and the other individual, who she did not name was Hazrat Ali (ra) bin Abi Talib. 

*(Sahih al-Bukhari, Kitab al-Azan, Bab Hadd al-Marid yashhadu al-Jama‘ah, Hadith 665)*

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Service to the Holy Prophet (sa) in his final illness

Hazrat Ali (ra) states, “The Holy Prophet (sa) appointed me as a qazi [judge] and sent me to Yemen. I said to the Holy Prophet (sa), ‘You are sending me [to Yemen] but I am young and do not know anything about matters of arbitration.’ To this the Holy Prophet (sa) stated, ‘Allah will certainly guide your heart and bless your words. Whenever two people are sat before you who are involved in a dispute, do not issue your verdict until you listen to both of their accounts. This will make it easy for you to make your decision.’” Hazrat Ali (ra) states that after this, he never faced any difficulty in making a decision. 

*(Sunan Abi Dawud, Kitab al-Aqdiyah, Bab Kaif al-Qada, Hadith 3582)*

Qazi [Judge] of Yemen

Hazrat Musleh-e-Maud (ra) states:

“Once, a legal matter involving Hazrat Ali (ra) was presented before a Muslim magistrate, who showed some leniency towards Hazrat Ali (ra). Upon this, Hazrat Ali (ra) stated, ‘This is the first act of injustice on your part by showing leniency to me. At this moment, me and the other party are equal.’” 

*(Khutbat-e-Mahmud, Vol. 16 p. 516)*

Fairness in Legal Matters

Mentioning the conditions when the rebels had besieged Medina, Hazrat Musleh-e-Maud (ra) states: 

“The Egyptians went to Hazrat Ali (ra). At the time, he was outside of Medina and was commanding one part of an army [against the rebels] and was preparing to crush the rebellion. When they reached Hazrat Ali (ra), they said, ‘Due to Hazrat Uthman’s (ra) poor administration, he is no longer fit for the position of Khalifa. We are here to depose him and hope that you will accept this office after him.’ Upon hearing these words of the hypocrites, Hazrat Ali (ra) responded with the honour he had for the faith that was befitting for a man of his rank and eminence and shunned them with full vigour, saying, ‘All righteous people know that the Holy Prophet (sa) spoke about the people camping at Dhul Marwah and Dhu Khushub (the places where the rebels were camping) and cursed them. 

*(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7 [Beirut, Lebanon: 1966] 174)*

“‘May God ruin you! Go back to where you came from.’ Hearing this they said, ‘Very well, we shall return’, and so they left.” 

*(Islam Mein Ikhtilafat ka Aghaz, Anwar al-Ulum, Vol. 4, p. 299)*

The Siege of Medina

There is another incident in which Amir Muawiyah (ra) asked Dirar Saudai to recount the qualities of Hazrat Ali (ra) to him. He replied, “O Leader of the Faithful, excuse me from this.” 

Amir Muawiyah (ra) insisted that he must inform him. Upon this, Dirar stated:

“If that is the case, then listen. By God, Hazrat Ali (ra) was a man of great courage and possessed strong faculties. He spoke decisively and issued verdicts based on justice. He was a fountain of knowledge and insight and his every word was filled with deep wisdom. He expressed aversion for worldly material and its attractions and loved the solitude of [the worship in the] night. He would weep profusely and carefully deliberate and ponder over matters. He dressed modestly and ate simple food. He lived among us just like an ordinary person. If ever we would ask him a question, he would give us the answer and if we enquired about an incident, he would inform us about it. 

“By God, despite the fact that we had a bond of great mutual love and closeness, but owing to the awe of his grandeur, we would speak very little before him. He would show great respect to those who were devout and pious and held the poor close. Even the strongest of people could not influence him with their falsehood and even the weakest would never be disappointed by his high level of justice. 

“By God, on certain occasions, I saw that when the night entered its latter stages and the stars began to dim, he would take hold of his beard and would tremble like one who has been bitten by a snake and would profusely weep like one who is overcome with extreme sorrow and he would say, ‘O world, leave me and go and deceive someone else. Why do you come to me with all your allure and attractions? What you desire of me shall never come to pass, shall never come to pass. I have announced my intentions to divorce you thrice, after which there is no possibility of reunion. This is because your life is short and you hold no significance.’” He was speaking symbolically to the world. “‘Your life is short and you hold no significance. There are very little provisions yet the journey is long and perilous.’”

When he mentioned all of these qualities, Amir Muawiyah (ra) began to cry upon hearing them and said, “May Allah bestow His mercy upon Abul Hasan (ra). By God, he was certainly like this. O Dirar, how sorrowful were you upon Ali’s (ra) demise?” Dirar replied, “The same level of grief that would be experienced by a mother whose child is slaughtered whilst in her lap.” 

*(Ibn Abd al-Barr, Al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Jil, 1992], 1107-1108.)*


An Account of his Qualities

There is a long narration in Sahih Muslim regarding the Battle of Khaibar, which took place in Muharram and Safar 7 AH. Hazrat Salama (ra) bin Akwa narrates, “When we reached Khaibar, their chief Marhab came out wielding his sword as he said, ‘Khaibar knows very well that I am Marhab and when battles come blazing forth, I am an armed, brave and an experienced warrior,’” meaning that he would display his bravery in such circumstances. 

The narrator continues, “My uncle Amir went forth to combat him whilst saying, ‘Khaibar knows that I am Amir, the armed, brave, and one who puts himself in the face of danger.’” 

The narrator further says, “Both traded blows; Marhab’s sword struck Amir’s shield. Amir tried to attack him from below the shield but he struck himself with his own sword which severed an artery as a result of which he was martyred.” 

Salama (ra) continues, “When I left from there, I heard some companions of the Holy Prophet (sa) saying that Amir’s deeds went in vain as he had killed himself.” 

He then further narrates: 

“I went to the Holy Prophet (sa) and was crying. I asked him, ‘O Messenger (sa) of Allah, have Amir’s deeds been wasted?’ The Holy Prophet (sa) replied, ‘Who has said this?’ I replied, ‘Some of your companions have said this.’ The Holy Prophet (sa) said, ‘Whoever said this is incorrect. In fact, he [Amir] has earned a double reward.’ Then the Holy Prophet (sa) sent me to Hazrat Ali (ra), who, at the time, was experiencing an ailment of the eyes. The Holy Prophet (sa) then said, ‘I will give this flag to he who loves Allah and His Messenger (sa), or he whom Allah and His Messenger (sa) love.’” 

The narrator continues to say, “I went to Hazrat Ali (ra) and brought him with me as he had some discomfort in his eyes (due to some ailment as a result of which they were swollen). Therefore, I took him along with me until we reached the Holy Prophet (sa). He placed some of his saliva on Hazrat Ali’s (ra) eyes as a result of which his pain was alleviated and then the Holy Prophet (sa) gave him the flag. Thereafter, Marhab came forward and said, ‘Khaibar knows that I am Marhab, and when battle rages forth, I am armed, brave and experienced.’ 

Hazrat Ali (ra) responded by saying,

أَنَا‭ ‬الَّذِي‭ ‬سَمَّتْنِي‭ ‬أُمِّي‭ ‬حَيْدَرَهْ‬‬‬‬
كَلَيْثِ‭ ‬غَابَاتٍ‭ ‬كَرِيْهِ‭ ‬الْمَنْظَرَهْ‬‬‬
اُوفِيْهِمُ‭ ‬بِالصَّاعِ‭ ‬كَيْلَ‭ ‬السَّنْدَرَهْ‬‬‬

‘My mother named me “Haidar”; the one who resembles a ferocious lion that roams the jungle. I shall give a Sandarah in exchange for a sa‘.’”

This is an Arabic idiom, which has the Urdu equivalents as:

سير‭ ‬كے‭ ‬مقابلے‭ ‬ميں‭ ‬سوا سير‬‬‬‬

This means to return someone’s attack with one that is fiercer. The literal meaning of sandarah is something in large scale, whilst one sa‘ only comprises of three seir [unit of measurement], thus a sandarah is greater.

The narrator continues, “After saying this, Hazrat Ali (ra) struck Marhab on his head and killed him. Thus, Khaibar was conquered at the hands of Hazrat Ali (ra).” 

This narration is from Sahih Muslim. 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 837) (Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab Ghazwah dhi Qirad wa Ghairiha, Hadith 4678, Urdu Tarjamah Sahih Muslim, Vol. 9, p. 240 with endnote, Noor Foundation)*

Conquest of Khaibar

The Battle of Nahrawan took place in 38 AH. Nahrawan is situated between Baghdad and Wasit and here the battle ensued between Hazrat Ali (ra) and the Khawarij. 

*(Yaqut Ibn Abdullah al-Hamawi, Mu‘jam al-Buldan, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], 375)*

Ibn Athir has written about this battle stating that in order to reconcile [between the two armies] during the Battle of Siffin, Hazrat Abu Musa al-Ash‘ari (ra) was appointed from Hazrat Ali’s (ra) side and Hazrat Amr (ra) bin al-Aas was appointed from Amir Mu‘awiyah’s (ra) side as the arbitrators. In history, this incident is referred to as Tahkim [arbitration]. 

One group from the army of Hazrat Ali (ra) disputed the tahkim. They rebelled and separated themselves and were subsequently known as the Khawarij. These Khawarij deemed the tahkim a sin and demanded Hazrat Ali (ra) to repent and abdicate the Caliphate, but Hazrat Ali (ra) refused outright to do such a thing. 

It has already been explained earlier why he refused. Hazrat Ali (ra) was already occupied in preparation to advance towards Syria against Amir Mua‘wiyahra when the Khawarij began their mischievous ploys. They appointed Abdullah bin Wahab as their leader and departed from Kufa towards Nahrawan. The army of the Khawarij in Basra also gathered together and joined the army of Abdullah bin Wahab in Nahrawan. 

Hazrat Abdullah (ra) bin Khabbab, a companion of the Holy Prophet (sa), was killed for siding with Hazrat Ali (ra). His pregnant wife was mercilessly killed by cutting open her abdomen. They also killed three other women of the Tayy tribe. 

When news of this situation reached Hazrat Ali (ra), he sent Harith bin Murrah to investigate. He went to them as an emissary, but the Khawarij killed him as well. Owing to these circumstances, Hazrat Ali (ra) abandoned the thought of advancing to Syria and instead, the army of approximately 65,000 which was prepared for Syria, was now advancing to combat the Khawarij.
 
When Hazrat Ali (ra) reached Nahrawan, the Khawarij were called towards reconciliation. Hazrat Abu Ayyub Ansari was handed the flag and it was announced that whoever stood beneath it would be granted refuge and they will not fight him. Having heard this announcement, 100 members of the Khawarij – who numbered a total of 4,000 – joined Hazrat Ali (ra) and a large number of those remaining, returned to Kufa. Only 1,800 people advanced forward under the command of Abdullah bin Wahab Khariji and the battle between them and the 65,000-strong army of Hazrat Ali (ra) ensued, in which all the Khawarijwere killed. 

According to one narration, a small amount of the Khawarij, numbering less than 10 survived. 
Seven people among the army of Hazrat Ali (ra) were martyred. 

*(Ibn al-Athir, Al-Kamil fi al-Tarikh, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 212-223) (Tarikh al-Mas‘udi, Chapter 2, p. 342, Nafees Academy Astrachan Road, Karachi, November 1985)*

Hazrat Amrahra bint Abdir-Rahman relates that before Hazrat Ali (ra) departed for Basra, he visited Hazrat Umm Salamah (ra), the noble wife of the Holy Prophet (sa). She said to Hazrat Ali (ra), “Go forth with the protection of Allah the Almighty. By God, you are in the right and the truth is with you. The Holy Prophet (sa) instructed us to remain in our homes. Were it not for my fear of disobeying Allah and His Messenger (sa), I would have accompanied you. But by Allah, I send my son, Umar, with you who is most beloved and dearer to me than my own self.” 

*(Al-Mustadrak ala al-Sahihain, Vol. 3, p. 574, Kitab Marifat al-Sahabah, Dhikr Islam Amir al-Momineen Ali, Hadith No. 3611, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)*

Battle of Nahrawan & The Khawarij

Whilst mentioning the same incident, Hazrat Musleh-e-Maud (ra) says: 

“Hazrat Ali (ra) was granted an opportunity on the day of Khaibar, when the Holy Prophet (sa) said, ‘Today I shall grant an opportunity to he who loves God and whom God Almighty loves and will give my sword to him who God Almighty has granted excellence.’ Hazrat Umar (ra) says that he was present in that gathering and he raised his head hoping that the Holy Prophet (sa) would see him and grant him the sword. However when the Holy Prophet (sa) looked towards him he remained silent. 

“Hazrat Umar (ra) raised his head again, yet upon seeing him, the Holy Prophet (sa) still remained silent. Then Hazrat Ali (ra) came and he was experiencing pain in his eyes. The Holy Prophet (sa) said, ‘Ali, come forward.’ When Hazrat Ali (ra) stepped forward, the Holy Prophet (sa) placed his saliva on Hazrat Ali’s (ra) eyes and said, ‘May Allah Almighty heal your eyes. Take this sword which Allah Almighty has entrusted to you.’” 

*(Khutbat-e-Mahmud, Vol. 19, p. 614, delivered 2 September 1938)*

Hazrat Musleh-e-Maud (ra) has mentioned the same incident in another instance when he says:

“Around five months after the Holy Prophet (sa) had returned from Hudaibiyyah, it was decided that the Jewish people who resided in Khaibar should be expelled for they resided only a short distance away from Medina and could easily plot against them. Thus, the Holy Prophet (sa) took 1,600 Companions with him and set out towards Khaibar in August 628 CE. Khaibar was a fortified city as there were forts on hills at all four corners of the city. To conquer such a well-protected city with such a small amount of people was no easy task.  Various small watch-posts were overtaken after some small skirmishes; however, when all the Jewish people gathered at the central fortress of the city, all plans to conquer it began to falter. 

“One day, God Almighty informed the Holy Prophet (sa) that this city was destined to be conquered at the hand of Hazrat Ali (ra). Thus, in the morning, the Holy Prophet (sa) announced that he would bestow the black coloured flag of Islam to he who was loved by God, His Messenger (sa) and by the Muslims, for God had decreed this fortress to be conquered at his hand. Then, the next morning, the Holy Prophet (sa) summoned Hazrat Ali (ra) and granted him the flag, who then led the Muslim army and attacked the fortress. Though the Jewish people were well protected, Allah the Almighty granted Hazrat Ali (ra) and other Companions such strength on this day, that before nightfall, the fortress had been conquered.” 

*(Dibachah Tafsir al-Quran, Anwar al-Ulum, Vol. 20, pp. 325-326)*

Then, at another instance, with reference to Hazrat Ali (ra) and the same incident, Hazrat Musleh-e-Maud (ra) states, 

“When the matter of conquering the fortress of Khaibar arose, the Holy Prophet (sa) called Hazrat Ali (ra) and desired to bestow upon him the flag of the Muslim army; however, Hazrat Ali (ra) was experiencing pain in his eyes (here, it is mentioned that his eyes were hurting) and due to the extreme pain, his eyes had become swollen. The Holy Prophet (sa) saw the state Hazrat Ali (ra) was in and said to him, ‘Come here.’ When Hazrat Ali (ra) went towards him, the Holy Prophet (sa) placed his saliva on the eyes of Hazrat Ali (ra) and his eyes were immediately relieved of the pain.” 

*(Tafsir-e-Kabir, Vol. 8, pp. 398-399)*

Conquest of Khaibar (Hazrat Musleh-e-Maud’s (ra) Narration)

Hazrat Ali’s (ra) jurisprudential verdicts are well-known and I will relate some of those which Hazrat Musleh-e-Maud (ra) has mentioned. Hazrat Musleh-e-Maud (ra) states:

“Tabari has written about an incident from the era of Hazrat Ali (ra) which illustrates the great caution they took right from the inception of Islam. The incident is as follows; Adl bin Uthman relates…” 

Hazrat Musleh-e-Maud (ra) has also included the entire Arabic text of this narration; however, I will leave the Arabic text out for now, but insha-Allah when the sermon is officially published, it will be included in that. 

‭‬رَاَيْتُ‭ ‬عَلِيًّا‭ ‬عَمَّ‭ ‬خَارِجًا‭ ‬مِنْ‭ ‬هَمْدَانَ‭ ‬فَرَاَي‭ ‬فِئَتَيْنِ‭ ‬تَقْتُلَانِ‭ ‬فَفَرَّقَ‭ ‬بَيْنَهُمَا‭ ‬ثُمَّ‭ ‬مَضٰي‭ ‬فَسَمِعَ‭ ‬صَوْتًا‭ ‬يَاغَوْثًا‭ ‬بِاللّٰهِ‭  ‬فَخَرَجَ‭ ‬يَحُضُّ‭ ‬نَحْوَهٗ‭ ‬حَتّٰي‭ ‬سَمِعْتُ‭ ‬خَفْقَ‭ ‬نَعْلِهٖ‭ ‬وَهُوَ‭ ‬يَقُوْلُ‭ ‬اَتَاكَ‭ ‬الْغَوْثُ‭ ‬فَاِذَا‭ ‬رَجُلٌ‭ ‬يُلَازِمُ‭ ‬رَجُلًا‭ ‬فَقَالَ‭ ‬يَا‭ ‬اَمِيْرَ‭ ‬الْمُؤْمِنِيْنَ‭ ‬بِعْتُ‭ ‬مِنْ‭ ‬هٰذَا‭ ‬ثَوْ‭ ‬بًا‭ ‬بِتِسْعَةِ‭ ‬دَرَاهِمَ‭ ‬وَشَرَطْتُ‭ ‬عَلَيْهِ‭ ‬اَنْ‭ ‬لَّا‭ ‬يُعْطِيَنِيْ‭ ‬مَغْمُوْرًا‭ ‬وَلَا‭ ‬مَقْطُوْعًا‭ ‬وَكَانَ‭ ‬شَرْطُهُمْ‭ ‬يَوْمَئِذٍ‭ ‬فَاَتَيْتُهٗ‭ ‬بِهٰذِهِ‭ ‬الدَّرَاهِمِ‭ ‬لِيُبَدِّلَهَا‭ ‬لِيْ‭ ‬فَاَبٰي‭ ‬فَلَزِمْتُهٗ‭ ‬فَلَطَمَنِيْ‭ ‬فَقَالَ‭ ‬اَبْدِلْهُ‭ ‬فَقَالَ‭ ‬بَيِّنَتُكَ‭ ‬عَلَي‭ ‬اللَّطْمَةِ‭ ‬فَاَتَاهُ‭ ‬بِالْبَيِّنَةِ‭ ‬فَاَقْعَدَهٗ‭ ‬ثُمَّ‭ ‬قَالَ‭ ‬دُوْنَكَ‭ ‬فَاقْتَصَّ‭ ‬فَقَالَ‭ ‬اِنِّيْ‭ ‬قَدْ‭ ‬عَفَوْتُ‭ ‬يَا‭ ‬اَمِيْرَ‭ ‬الْمُؤْمِنِيْنَ‭ ‬قَالَ‭ ‬اِنَّمَا‭ ‬اَرَدْتُ‭ ‬اَنْ‭ ‬اَحْتَاطَهُ‭ ‬فِيْ‭ ‬حَقِّكَ‭ ‬ثُمَ‭ ‬ضَرَبَ‭ ‬الرَّجُلَ‭ ‬تِسْعَ‭ ‬دُراتٍ‭ ‬وَقَالَ‭ ‬هٰذَا‭ ‬حَقُّ‭ ‬السُّلْطَانِ‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬

The translation is:
 
“[Adl bin Uthman relates] that Hazrat Ali (ra) was staying outside of Hamdan when he saw two groups fighting against each other. Hazrat Ali (ra) reconciled the two groups and made peace between them; however, he had not gone too far, when he heard someone calling for help. Hazrat Ali (ra) ran so quickly towards him that his footsteps could be heard and he kept repeating, ‘Help is here, help is here’. As he approached closer, he saw that one of the men had grabbed hold of another man. 

“Upon seeing Hazrat Ali (ra), he said, ‘O Leader of the Faithful, I sold him a piece of cloth for nine dirhams. However, the condition also was that none of the dirhams should be faulty or defective, which he, i.e. the buyer had agreed to. However, he gave me some defective dirhams and when I came to exchange these defective dirhams, he refused to do so. When I insisted, he slapped me.’ Hazrat Ali (ra) instructed the buyer to exchange the coins. He then asked the other individual to provide proof that he slapped him. When he presented the proof, Hazrat Ali (ra) told the one who slapped him to sit down and told the other individual to seek retribution. Upon this, he said, ‘O Leader of the Faithful, I forgive him.’ Hazrat Ali (ra) replied, ‘You may have forgiven him, but I wish to act with caution in relation to your rights.’” 

Hazrat Musleh-e-Maud (ra) further writes, “It seems that this individual was of a very simple disposition and was not fully aware of his loss and gains. And so, the one who had perpetrated the act of slapping him was whipped nine times as punishment. Hazrat Ali (ra) stated, ‘He may have forgiven you, but this punishment has been handed to you by the government.’” 

*(Tafsir-e-Kabir, Vol. 2, pp. 362-363)*

Hazrat Musleh-e-Maud (ra) has mentioned another incident:

“We find an excellent example of Hazrat Ali’s (ra) conduct from the following incident: Once, Hazrat Ali (ra) saw that someone had physically attacked another individual. Hazrat Ali (ra) stopped him and told the victim that he should now hit him back in retribution. However, he replied that he had forgiven him. Hazrat Ali (ra) realised that this individual was only refusing to do so out of fear of the other individual as the perpetrator of the act was very oppressive. Therefore, Hazrat Ali (ra) stated, ‘You have exercised your personal right and forgiven him; however, I will exercise my official right [as a leader].’ Hazrat Ali (ra) then handed him a punishment equal to that which he had committed against the weaker individual.” 

*(Tafsir-e-Kabir, Vol. 4, p. 331)*

Fulfilling People’s Rights in Jurisprudential Matters

With the exception of the Battle of Tabuk, Hazrat Ali (ra) participated alongside the Holy Prophet (sa) in all battles, including the Battle of Badr. On the occasion of the Battle of Tabuk, the Holy Prophet (sa) had instructed him to take care of his family. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Dhikr Ali bin Abi Talib [Beirut, Lebanon: Dar al-Fikr, 2003], 92)*

Participation in Battles Alongside the Holy Prophet (sa)

In relation to an incident regarding Hazrat Ali (ra), Hazrat Musleh-e-Maud (ra), states,

“Whenever Hazrat Ali (ra) was confronted with a huge trial, he would pray to Allah the Almighty in the following manner:

يَا‭ ‬كهٰيٰعص‭ ‬اِغْفِرْلِيْ
‬‬
“That is, ‘O Kaf Ha Ya ‘Ain Sad! Forgive me!’” (Tafsir-e-Kabir, Vol. 5, p. 17)

According to a narration of Umm-e-Hani, the meaning of these abbreviated letters, as mentioned by the Holy Prophet (sa), is as follows: Kaf stands for the attribute of Kafi (All-Sufficient), Ha stands for the attribute of Hadi (True Guide), ‘Ain stands for the attribute of ‘Aalim or ‘Alim (All-Knowing) and Sad stands for the attribute of Sadiq (Truthful).” 

*(Tafsir-e-Kabir, Vol. 5, p. 17)*

In other words, he was praying to Allah the Almighty in the following manner that “O Allah! You are the All-Sufficient, the True Guide, the All-Knowing and the Truthful! I implore You by all of Your attributes and ask You to forgive me!”


Supplication to Allah during Trials

The following narration has already been mentioned with reference to another companion; however, I shall mention it again in regard to Hazrat Ali (ra). 

This event took place on the occasion of the Conquest of Mecca, in Ramadhan 8 AH, January of 630 CE. Hazrat Ali (ra) narrates that the Holy Prophet (sa) sent him, Hazrat Zubair (ra) and Miqdad (ra) bin Aswad to Raudh Khaakh – this event in fact took place before the conquest of Mecca – and the Holy Prophet (sa) stated to them, “Go forth and when you reach Raudh Khaakh, there you will find a woman who will be mounted upon a camel and she has a letter. Take the letter from her.” 

Hazrat Ali (ra) further relates, “Subsequently, we raced off on our horses and reached Raudh Khaakh. Upon reaching there, we indeed found a woman mounted on a camel. We instructed her to hand over the letter; however, she denied having any letter. We then warned her that either she should produce the letter or we would be compelled to remove her clothes in order to search for it. Upon this, she took out the letter which was concealed in the bun of her hair and handed it over to us. We took the letter and returned to the Holy Prophet (sa). Upon opening the letter, we discovered that Hatib (ra) bin Abi Balta had addressed some of the idolaters of Mecca and was revealing information about a certain plan of the Holy Prophet (sa). The Holy Prophet (sa) called for Hatib (ra) bin Abi Balta and asked him to explain the matter. Hatib (ra) submitted, ‘O Messenger (sa) of Allah! Please do not make a decision in haste with regard to me. [The reason I have done this is because] I am not from the Quraish, but in fact I came and joined them. However, the other Muhajireen who are with you have relations in Mecca through which they are able to safeguard their wealth and properties. Therefore, since I have no relations there, I wished to do a favour for the people of Mecca, with the intention that perhaps through this favour of mine, they will have some regard for me. I did not commit this act owing to disbelief or apostasy, or owing to any hypocrisy” – he stated that neither was he a disbeliever, nor an apostate and he did not commit this act for any of those reasons – “nor can I ever give preference to disbelief after having accepted Islam. I assure you of this.’ Upon this, the Holy Prophet (sa) stated, ‘Indeed, you have spoken the truth.’ In other words, he accepted what he had said.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 840) (Sahih al-Bukhari, Kitab al-Jihad, Bab al-Jasus, Hadith 3007, Urdu Tarjamah Sahih al-Bukhari az Hazrat Sayed Zain al-Abidin Wali Allah Shah Sahib, Vol. 5, pp. 350-352, Nazarat Ishaat)*

An Important Mission to Intercept a Letter

Today, I will speak about the Khulafa-e-Rashidin (Rightly Guided Caliphs) and begin with Hazrat Ali (ra) bin Abi Talib. (His full name was) Hazrat Ali bin Abi Talib bin Abdil Muttalib bin Hashim. 

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Introduction

The next account that I shall narrate, which has been mentioned by the Promised Messiah (as), has been quoted previously as well. However, it is regarding Hazrat Ali’s (ra) self-control and being free of any egotism; therefore I shall mention it once again. The Promised Messiah (as) states:

“Hazrat Ali (ra), may Allah exalt him, was once fighting against an enemy and he was doing so purely for the sake of Allah. At one point, Hazrat Ali (ra) felled the opponent and was kneeling over his chest when he suddenly spat in Hazrat Ali’s (ra) face. Hazrat Ali (ra) immediately stood off his chest and let him go. He said, ‘The reason for this was that till now, I was fighting against you for the sake of God, but now that you have spat in my face, therefore there is a personal incentive now. Therefore, I do not wish to kill you for any personal reason.’ Thus it is evidently clear that Hazrat Ali (ra) did not consider anyone with whom he had personal enmity as his enemy. This is the nature and habit that one should instil in themselves.” The Promised Messiah (as) advised the Jamaat, “What can displease God Almighty more than this that one causes pain to others and increases in enmity over personal reasons?” 

*(Malfuzat, Vol. 8, p. 105)*

Then, on another occasion, the Promised Messiah (as) explained this in further detail:

“Learn from Hazrat Ali (ra) in relation to how one ought to distinguish between one’s personal desire and one’s passion for the sake of Allah the Almighty. Once, Hazrat Ali (ra) fought against a disbeliever who was very strong. Each time he would try to get hold of him, he would escape. Eventually, Hazrat Ali (ra) overcame him and firmly got hold of him and knelt upon his chest and was just about to kill him with his dagger, but he spat in his face. When he did this, Hazrat Ali (ra) immediately came off his chest and left him. Expressing his astonishment, the disbeliever asked Hazrat Ali (ra) why he let him go despite the fact that he had overcome him after so much struggle and also given the fact that he was an enemy of his and wanted to take his blood and kill him. Hazrat Ali (ra) replied:

“‘The fact is that there is no personal enmity between me and you. Since you torment the Muslims owing to your opposition of their faith, that is why you were deserving of death and I was only trying to overcome you for the sake of my faith. However, when you spat at me, I became angry and I realised that there was now a personal reason at stake and therefore, it would not be permissible for me to do anything against you, for there is nothing I do for the sake of any personal reason; rather, everything is for the sake of Allah the Almighty. When I return to my normal state and my anger subsides, I will continue to come against you as I was doing before.’ 

“Upon hearing this, it had such a profound impact on the disbeliever that his heart became free from any kind of disbelief and thought to himself as to which other faith could there be in this world which was better than this faith by which one becomes completely pure. And so, he immediately repented and became a Muslim.” 

*(Malfuzat, Vol. 9, p. 219)*

Thus, this is true taqwa [righteousness] which then bears its fruits. 


Quiz

Hazrat Ali (ra) bin Abi Talib