Throughout the history of humankind, there are not many figures who stood up for all the people whose voice have not been heard, whose rights have been taken away and lives stolen. And there are not many men or women whose apparent defeat turn out to be their ultimate success, immortalizing their message and their actions. Imam Hussain (AS) was one of these rare kinds whose voice is still heard from beneath the ashes of history. A figure whose sacrifices have kindled a light for anyone willing to follow his lead and make this world a better place to live. In what follows, we will have a glance at the life of this eminent Islamic personality.
Hussain ibn Ali ibn Abi Talib known as Abu 'Abd Allah and Sayyid al-Shuhada' (Lord of martyrs), the third leader (Imam) of Shias, was born on January the 8th on 626 A.D ( 3rd of Shaban, 4th Lunar year (Hijri Ghamari)) [1] in Medina as the second grandson of Prophet Muhammad (PBUH&HP) . His father was Ali ibn Abi Talib (AS), the first chosen leader by Prophet (PBUH&HP) and his cousin, and his mother was Lady Fatima (AS), the beloved daughter of Prophet Muhammad (PBUH&HP) [2]. He was only seven years old when the dear Prophet of Islam (PBUH&HP) passed away [3].
Prophet Muhammad (PBUH&HP) loved him dearly, and there has remained many accounts in which Prophet(PBUH&HP) directly admits his love and affection for his grandson, Hussain (AS). For instance, he said: “Hussain is of me, and I am of Hussain, God loves those who love him” [4]. It is also narrated that "When the Prophet (PBUH&HP) was asked whom he loved more among his family, he replied, 'Hasan and Hussain.'" [5] He also used to put him on his lap, kiss him and said, “You are noble, son of a noble person and [will be] the father of noble ones; you are a leader (Imam) and son of a leader (Imam) and the father of leaders” [6].
There is disagreement about the number of Imam Hussain’s (AS) children. Some believe he had six children, four boys, and two girls [7]. While others believe it to be nine, six boys, and three girls [8]. Some of the most notable ones who were present in the event of Karbala include Ali ibn al-Hussain (Imam Sajjad (AS)) who becomes the leader after his father’s martyrdom, Ali al-Akbar, the six-month-old Ali al-Asghar, and his daughters Sukayna, Fatima and Ruqayya [i].
Imam Hussain (AS), like his father and grandfather, Imam Ali (AS) and Prophet Muhammad (PBUH&HP), was never ignorant toward the ones in need and those who struggled for their livelihood. Aside from helping them financially wherever and whenever he could, he always treated them with respect and equal to other people. Once he was passing somewhere when he saw a group of impoverished people who were sitting on their cloaks and eating some dry bread crumbs. They invited him to join them. He kindly accepted and sat down with them, eating whatever they ate. Then he invited them to his house and offered them whatever he had of food [9].
Even while praying, he couldn’t turn a blind eye to the request of a needy person. He tried to recite the remainder of his prayer faster so that he could help that person and fulfill his need [10]. He would also pay the debts of those who were struggling with financial problems. For instance, he paid the debt of a dying man to relieve him of the burden of owing another person before his death [11]. After his martyrdom, some old scratches were found on his back, which turned out to be the marks of the heavy bags containing food. He used to carry them on his back every night to give them to the poor without being noticed [12].
Imam Hussain (AS) is widely known for his patience in the real sense of the word. First of all, he would not get angry quickly. Even when a Syrian man insulted him and his father, Imam Hussain (AS) didn’t lose his temper. Instead, he forgave him and treated him kindly and with generosity [13].
Furthermore, considering the event of Karbala and the many unbearable hardships he and his family went through, such as seeing his children suffering from thirst, martyrdom of his brother, sons and his dear companions and the thought of his family to be taken as a captive, we never see him complaining to Allah or surrendering to this deep pain. This patience, for sure, was the result of his deep faith in Allah and having no doubt in whatever He chooses for him.
Imam Hussain (AS), saw the injustice that was imposed upon the society of his time and realized how what the rulers called Islam was far from the true teachings of Islam. Oppression, tyranny, unjust use of public property, etc. made life miserable for people. Therefore, he stood up against what was wrong. But he never gave up his human virtues for the sake of furthering his purpose. He was courageous for the right cause. Neither was he after usurping the throne, nor manipulating people for his own sake. In that case, He would have been selfish rather than courageous.
Imam Hussain (AS) was known among the people of his time for his sincere and constant prayers and devotions to Allah. He traveled the distance between Medina to Mecca to participate in Hajj rituals twenty-five times in his lifetime on foot. He had a deep affection for the prayer (Salat). It has been narrated that on the night before the battle of Karbala, Imam Hussain (AS) told his brother, Abbas ibn Ali (AS): “Ask the enemy to let us spend this night praying and supplicating to Allah and reciting the Quran. My Merciful Lord knows how much I love praying, reciting the Quran, supplicating and repenting”. Also, in the midst of battle, while the enemy was attacking him and his companions on every side, he stood to perform the midday prayer (Salat al-Dhuhr) in the congregation [14].
Imam Hussain (AS) was the inheritor of Prophet Muhammad’s (PBUH&HP) vast knowledge and foresight. Everyone, whether friends or enemies, admitted this characteristic in him and found no one to be even close to him on this matter. He would answer people’s questions on different issues so wisely and with such command that impressed every person who had heard of it. There remain many sayings and quotes from him, each containing a moral teaching and a lesson that would help us lead a better and more productive life [15].
After the death of Muawiah, the caliph of Muslims at the time of Imam Hassan (AS), his son, Yazid usurped the throne. He was the first caliph who was chosen monarchically after Prophet Muhammad’s (PBUH&HP) death, and he was far from a suitable choice for the leadership of Muslims. He was an indecent tyrant who did not even follow an Islamic lifestyle in appearance. For instance, he would drink alcohol manifestly; which is a strictly forbidden act in Islam. Thus, Imam Hussain (AS) who lived in Medina at that time refused to accept Yazid’s oath of allegiance, despite Yazid’s threat to behead anyone who refuses to do so [16]. When the governor of Medina came to Imam Hussain (AS) to take his oath of allegiance, he asked for a few days to think and decide. Afterward, he left Medina to Mecca, where still remained some people who did not bend down under Yazid’s forceful allegiance [17].
In Mecca, many people were attracted to the intellectual, spiritual, and religious characteristics of Imam Hussain (AS). Also, the notable people in Iraq and especially Kufa who had received the news of Muawiah’s death wrote many letters to Imam Hussain (AS). They asked Imam Hussain (AS) to come to Kufa and accept their political leadership along with their intellectual and religious guidance [17]. Imam Hussain (AS) did not care much about these letters, at first. But when he saw the increasing number of letters sent from Kufa to him, he decided to send one of his relatives, called Muslim ibn Aqil, as a representative, with a letter to the heads of Kufa tribes to validate their invitation.
Over ten thousands of people of Kufa took the oath of allegiance with Muslim as Imam Hussain’s (AS) representative. So, Muslim wrote a letter to Imam Hussain (AS) and ensured him that Kufa was the right place for Imam Hussain (AS) and his companions to move to [18]. Thus, Imam Hussain (AS) along with his family and some of his companions left Mecca to Kufa. Also, he sent another representative, called Gheis, to Kufa, to inform them of his journey. However, people of Kufa were soon terrified and scattered from Muslim’s side. They even threw Muslim out of the resting place that they had given him before. The new governor captured Muslim and beheaded him [19]. Gheis (the second representative of Imam Hussain (AS)) also reached Kufa and declared Imam Hussain (AS)’s message to people of Kufa. However, the forces captured him and dropped him down from the top of a castle in Kufa [20].
Before his martyrdom, Muslim covertly sent one of his companions to Imam Hussain (AS), to inform him of people’s disloyalty and dishonesty and to stop him from coming to Kufa. But his message and the news of Kufa people’s infidelity, reached Imam Hussain (AS) when he had already left Mecca behind and was on his way to Iraq, near Kufa and Muslim had already been martyred. Imam Hussain (AS) decided to continue his journey toward Iraq and Kufa.
On the 7th of Muharram (10th of October 680 AD), Ibn Ziyad’s army blocked Imam Hussain (AS)’s and his followers’ access to the Euphrates (Furat river). About five hundred soldiers were ordered not to let Imam Hussain’s (AS) followers reach the river. On this night, a number of Imam Hussain’s (AS) companions managed to take some water from the river, and it was the last time they could do so [21].
On the 9th of Muharram, called Tasu’a, yet another ruthless and cruel commander, named Shimr, came to help Umar ibn Sa’ad’s army. Umar ibn Sa’ad’s army made many attempts to entice Imam Hussain’s (AS) followers and dissuade them from accompanying Imam Hussain (AS). But they did not succeed. On this day, Imam Hussain (AS) and his followers were besieged completely, and their access to water was entirely blocked. They had no water supply anymore. According to some accounts, except for the women and children, those who could fight along with Imam Hussain (AS), were about 72 people.
Imam Hussain (AS) was the last warrior in the battle of Karbala. His companions were all martyred, and he was now alone. It has been said, that for some time the soldiers from Kufa, did not come to fight with Imam Hussain (AS). Perhaps the people of Kufa were ashamed of themselves. Since they were the ones who invited Imam Hussain (AS) and now they were fighting against him. Despite his exhaustion and his wounded body, Imam Hussain (AS) fought against his enemies courageously and powerfully.
Imam Hussain (AS) was losing his strength. A person threw a stone toward Imam Hussain’s (AS) forehead, which made it full of blood. When he wanted to wipe it with his clothes, another soldier shot a poisoned arrow toward Imam Hussain’s (AS) chest. Another strike caused Imam Hussain (AS) to lose his remaining strength and fall on the ground. Shimr ordered his soldiers to give Imam Hussain (AS) the last strike and kill him, but no one dared to do so. Shimr himself came and beheaded Imam Hussain (AS) [22].
Imam Hussain’s (AS) revolution and the incident of Karbala carried a message for all humankind, of any religion, belief or nationality. His movement not only gives us the lesson of peacefulness but also teaches us to never be silent in the face of oppression and injustice and stand against it despite any difficulty. Thus, despite the passing of so many centuries, he is still held as a hero who can be the perfect role model for those seeking justice and humanity. Every year, on the tenth of Muharram, called Ashura, the day on which Imam Hussain (AS) was martyred, many people from all over the world gather and commemorate his personality and his exemplary movement. Also, millions of people attend the annual gathering of Arbaeen Walk which is a three-day journey on foot, walking the distance between Najaf to Karbala located in Iraq to honor and revive his lasting message of peace and truthfulness.
Notes
[i] There are some disagreements about the presence of a girl called Ruqayya as the daughter of Imam Hussain (AS). Some sources, including Lubab al-ansab, a sixth/twelfth-century source, and Kamil-i Baha'i, from the seventh/thirteenth century, report that he had a four-year-old daughter, who passed away in Damascus.
References
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 555.
- Imam Hussain
- Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 10, p. 369.
- Balādhurī, Ansāb al-ashrāf, vol. 3, p. 142.
- Tirmizī, Sunan, vol. 5, p. 323.
- Mawsu'at kalimat al-Imam al-Husayn, Baqir al-'Ulum Research Institute, p.91.
- Mufīd, al-Irshād, vol. 2, p. 135.
- Ṭabarī, Dalāʾil al-imāma, vol. 1, p. 74.
- Ibn ʿAsākir, Tārīkh madīnat Damascus, vol. 14, p. 181.
- Ibn ʿAsākir, Tārīkh madīnat Damascus, vol. 14, p. 185.
- Muhammad b. 'Ali b. Shahrashub, Manaqib Al Abi Talib, vol.4, p.66.
- Ibn ʿAsākir, Tārīkh madīnat Damascus, vol. 43, p. 224.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 417 & 441.
- Shaykh 'Abbas Qummi, Nafasul Mahmum, Relating to the heart rending tragedy of Karbala, p.21.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 338.
- Mufīd, al-Irshād, vol. 2, p. 34, 36-37.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 347 & 395.
- Mufīd, al-Irshād, vol. 2, p. 53-63.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 405.
- Mufīd, al-Irshād, vol. 2, p. 86.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 453.
In the previous article, we explained the importance of generosity in Islam. This article presents you with six codes of behavior that are to be observed in the acts of charities and alms-giving. The religion of Islam attaches great emphasis to the way how we offer our generous help and kindness to others. Some of the rules regarding generosity in Islam are as follows:
“‘We feed you only for the sake of Allah. We desire no reward from you, nor thanks’” (76:9)
In this verse, Allah praises the family of Prophet Muhammad (PBUH&HP) [Ahlul-Bayt (AS)], who would give their food to the needy only for the sake of God's grace and satisfaction without asking for rewards and even waiting for thanks.
“As for him who gives and is Godwary” (92:5)
The companionship of generosity in Islam with piety is to avoid stinginess in almsgiving and also to earn and spend in lawful (Halal) ways. You can choose a deceitful way to reach a laudable aim since the ends can never justify the means.
“Do not keep your hand chained to your neck, nor open it all together, or you will sit blameworthy and regretful ” (17:29)
This verse stresses the importance of moderation saying we should neither quit almsgiving by being tight-fisted nor be too open-handed in our act of kindness towards others.
“O you who have faith! Do not render your charities void by reproaches and affronts” (2:264)
Expressing or reminding your favor upon others may hurt their feelings and would definitely invalidate your charitable act. Islam strongly recommends us to treat each other with dignity and respect. Therefore, we should seriously avoid any kind of hurtful behavior or words which we think might offend the receiver of help.
“O you who have faith! Spend of the good things you have earned [through trade and the like] and of what We bring forth for you from the earth, and do not be of the mind to give the bad part of it, for you yourselves would not take it unless you ignore…” (2:267)
We are surely reluctant to receive anything worthless; so how could we give away something we do not like ourselves in the path of Allah? This is definitely disrespectful to our fellow brothers and sisters, insulting the high status of God.
It is highly recommended in Islam to give charity in secret so that the needy does not feel embarrassed and to safeguard his/her dignity and self-esteem. We should know that we are never superior to the one we are helping no matter how great our charity is.
Shall We Help the One Whom Allah Would Help if He Wished?
This question is asked by the disbelievers when Allah tells them to give charity: “When they are told, ‘Spend out of what Allah has provided you,’ the faithless say to the faithful, ‘Shall we feed [someone] whom Allah would feed if He wished? You are only in manifest error’” (36:47).
You might also wonder why Allah does not provide for the destitute Himself and orders the rich to help them! To resolve this doubt one should think about how people would develop virtues if they were all the same and had the same facilities! What would responsibility mean then? What about freedom of choice? Wouldn’t it be deterministic if God chose to help the ones He wished? “Does man suppose that he has been abandoned to futility?” (75:36)
There would be only one answer to all these questions: Each of us is responsible for everything that happens to us and also for our fellow human beings. The teachings of generosity in Islam are recommended in many verses of the holy Quran and stories from our infallible Imams to help us all lead a better life.
Not only that, psychologists and researchers of modern sciences have proven the positive impacts generosity has on our lives, as well. That is why people around the world nowadays are getting more and more engaged in many charitable acts like voluntary works, donations, etc., which would help the cycle of “good” going and make us all live in a happier world.
We know leaders, kings, and queens by their power and might and sometimes feel terrified hearing their names. Those in power, usually, being occupied with many apparently vital matters, forget about those beneath them, the deprived ones. But, looking at the life of Imam Ali (AS), the commander of faithful and Prophet Muhammad's (PBUH&HP) rightful successor, we find a leader whose manner was incomparable to the ones we've seen or heard about so far. He was the father of orphans, a provider for the needy, and the defender of justice.
In what follows, we will have a glance at the life of this exceptional Islamic figure of all time.
Imam Ali (AS) was born inside the Ka'ba in Mecca on September 28, 600 CE [1]. He was from Banu Hashim branch of Quraysh. His mother was Fatima bt. Asad and His father, Abu Talib, a respected man by various Arab tribes, was the uncle and guardian of the Prophet (PBUH&HP) and was of the most celebrated personalities of the Quraysh [2].
When he was six years old, a famine took place in Mecca. Since Imam Ali's (AS) father had a large family and providing for them in that situation was a difficult job, Prophet Muhammad (PBUH&HP) and his uncle, al-'Abbas, decided to help him. Therefore, they offered to take care of his children. So, Prophet Muhammad (PBUH&HP) took Imam Ali (AS) under his own guardianship [3]. Imam Ali (AS) recounted those days as such:
"When I was a young child, the Prophet (PBUH&HP) took care of me. He would bring me to his chest and I would sleep in his bed, so close to him that I could even smell his scent. He would chew food for me and then feed me with it. He found no lies in my speech, nor any shortcomings in my actions" [4].
When the prophethood assigned to Muhammad (PBUH&HP) in 610 A.D in Hira cave through Gabriel sent by Allah, Imam Ali (AS) was the first man, and Khadija (AS) was the first woman to acknowledge his call and believed in him. The ten-year-old Ali (AS) at the time would pray with the Prophet (PBUH&HP) on the mountains around Mecca [5]. He also supported Prophet Muhammad (PBUH&HP) when he was ordered to announce his mission publicly, starting with his close relatives. In return, Prophet Muhammad (PBUH&HP) declared him as his brother, executor of his will (Wasi), and successor [6].
In 615 A.D, Polytheists besieged Muslims in a valley called Abu Talib, where they were prohibited from trade and were under severe sanctions. During this challenging time, Imam Ali (AS) and his father Abu Talib, devotedly helped Prophet Muhammad (PBUH&HP). To save the Prophet's (PBUH&HP), which was under the threat of polytheists, Imam Ali (AS) risked his own life and even slept where Prophet Muhammad (PBUH&HP) used to sleep. The most well-known account of this sacrifice is when after Abu Talib's demise, Prophet Muhammad (PBUH&HP) decided to immigrate to Medina. He was informed of the secret plan of polytheists to murder him on the night when he was ready to start his journey to Medina. As a counteract, Imam Ali (AS) slept in Prophet Muhammad's (PBUH&HP) place, so that he could secretly leave his house to Medina [7]. A few days later, Imam Ali (AS), along with his mother and Prophet Muhammad's (PBUH&HP) daughter, lady Fatima (AS), joined the Prophet (PBUH&HP) in Medina.
In 632 A.D, Imam Ali (AS) accompanied Prophet Muhammad (PBUH&HP) on his last pilgrimage to Mecca [8]. After the Hajj, on his way back to Medina in an area called Ghadir Khum, the Prophet (PBUH&HP) proclaimed Ali (AS) to be his successor and the executor of his will [9]. This event is known as the Event of Ghadir Khum and is celebrated by many Muslims around the world.
Imam Ali (AS) asked Prophet Muhammad's (PBUH&HP) daughter's hand in marriage. He consulted this request with his daughter, lady Fatima (AS), and after realizing her willingness to marry such an honored and pious man, Prophet Muhammad (PBUH&HP) consented to their marriage.
There is a disagreement on the exact date of their marriage; however, the most accepted one is on May 25, 624 A.D [10]. Together, they had five children named Hasan, Hussain, Zaynab and Umm Kulthum [11] and also Muhsin, who was aborted before his birth.[12]
After Prophet Muhammad's (PBUH&HP) demise and despite his speech in the incident of Ghadir, while Imam Ali (AS) and the Prophet's (PBUH&HP) family were busy with his burial, a group of the heads of Medina gathered in a place called Saqifa Bani Sa'ida to choose a successor for the Prophet (PBUH&HP) from themselves [13]. As a result, Abu Bakr was chosen as the caliph of Muslims, which was followed by Umar ibn Khattab's caliphate and then Uthman b.Affan.
Finally, in June, 656 A.D and after the assassination of Uthman, Imam Ali (AS) became the caliph and the leader of the Muslims. Two days after the beginning of his caliphate, in his first sermon, Ali (AS) urged that all the wealth and properties that had been unjustly taken must be returned, and emphasized justice concerning the distribution of public properties and wealth [14].
As George Jordac, the Lebanese Christian writer puts:
"In the eyes of Ali son of Abu Talib rulership and caliphate did not mean that the ruler should sit on the throne of dignity, strengthen his power and make his position the means of enslaving the people… Caliphate does not mean that people should be subjugated at the point of the sword, and by means of bloodshed and force, or that they should obey the caliph on account of fear or covetousness. Ali was a man who did not worship God because he desired forgiveness or because he feared punishment. On the contrary, he worshipped God because He deserved to be worshipped. He wished that the people should obey the caliph on account of his being worthy of obedience and not because of fear or greed of gain" [15].
During his four-year rule, he never did injustice to a soul, and he distributed wealth among people fairly, was observant of the poor, orphans, and the homeless. He was more like a compassionate father to people than a mighty unapproachable ruler. He lived a simple life, as he thought his life had to be like the poorest in society. He never favored any of his relatives over others in his government and refused to give them what they didn't deserve or had not any right to. In short, his government was the best instance of an ideal Islamic political and social system.
As Prophet Muhammad (PBUH&HP) said in a narration Imam Ali's (AS) virtues and merits are impossible to number [16]. Nevertheless, we will try to mention some of his most significant characteristics.
His Unbound Compassion and Generosity
Kindness and compassion was an inherent characteristic of Imam Ali (AS). Poor or rich, young or old, Muslim or non-Muslim, man or woman, all would enjoy his regard and profound generosity. It is said that he used to water the date gardens of Jews in Medina with his own hands [17]. Jordac describes this characteristic of him as such:
"Ali was more kind to the people than anyone else and refrained from harming any person. He became oblivious of his own self in order to assist others and considered this self-abnegation to be part and parcel of his life. His entire life was dedicated to the support of the oppressed and the helpless so that he might realize their rights from the tyrants who considered themselves entitled to usurp the rights of others on account of noble descent and racial discrimination." [18]
This noble character was so kind that he refused to take revenge from the person who attacked him while praying in the mosque, which caused his martyrdom a few days later. He forbade his children to bring any harm to this person and commanded them to give him food and drink instead and treat him respectfully.
Prophet Muhammad (PBUH&HP) said: "I am the city of knowledge, and Ali (AS) is its gate, whoever wants to enter this city, has to pass the gate first." [19]. Allah had endowed Prophet Muhammad (PBUH&HP) a breath of His divine wisdom, so when he calls Imam Ali (AS) as "the gate" to this divine wisdom through which people can enter, he is considering Imam Ali's (AS) wisdom as the prerequisite for reaching out to this vast knowledge.
As Jordac puts: "Ali was brought up by his cousin. He became his disciple and adopted his habits and conduct. The Prophet's heritage became implanted in his heart and brain. He reflected over the Qur'an with the intellect and eye of a sage and learned its latent realities" [20].
Imam Ali (AS) himself used to invite people to ask him their questions before they lost him since he was sure he would answer them in the wisest manner possible [21].
Imam Ali (AS) used to fast during the day and give away his food to the poor at night and slept hungrily. Based on an account, he and his family fasted for three days, and each night gave away their Iftar to one needy person who had come to their door. Some interpreters of the Quran believe that this act of Imam Ali (AS) and his family was followed by revealing this verse of the Quran [22]:
"Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve" (2:274)
He also gave away the money he earned through labor and tied a stone to his stomach to fight off his hunger. Whenever he gained a considerable amount of money, he informed the poor and the needy of it and divided it between them and then gave thanks to Allah through performing Salat [23].
According to some hadiths, one day a beggar entered the mosque and asked for help; but, no one gave him anything. He raised his hands toward the sky and said, "O God! Witness that I asked for help in the mosque of Your Prophet (PBUH&HP) and no one gave me anything." When he said this, Imam Ali (AS) was performing ruku' in prayer and pointed to the small finger of his right hand which had a ring on. The beggar went near and took the ring off from Imam's (AS) finger. Some exegetes believe [24] that this verse of the Quran referred to this incident: "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down" (5:55).
He loved Allah, and his love was not tainted by fear or expecting a reward. His worships and prayers were purely for His sake and with the intention of His satisfaction; "The basis of this worship is reason, conscience, and spiritual perfection" [25]. This deep and pure faith that had penetrated his very bones turned him into a self-aware and pious man who aligned his every action with Allah's will and commands. As Jordac puts:
"Ali's piety was not the outcome of circumstances like that of other pious persons, who engage themselves in worship on account of the weakness of their souls, or to escape the vicissitudes of life and to keep aloof from the people, or in imitation of their ancestors, and the effects of the events of life confirm it because as a rule, people accord respect to ancestral customs and traditions… His worship was, in fact, a continuous effort and a campaign against mischief for the sake of human life and prosperity… According to Ali, the essence of piety is to sacrifice one's life for the sake of truth and justice" [26]
He was born in the house of Allah, Ka'aba, and martyred in his dwelling, the mosque. As if Allah had destined him to always be in His arms.
Imam Ali (AS) said: "Your faith should be at such a level that you should prefer truth to falsehood even though it may cause you loss and falsehood may bring you gain" [27]. And he did so in practice. He would choose truthfulness no matter what the result and never surrendered to injustice.
Another sign of his bravery was his disapproval of going into a war. Despite his strength and high physical power, he would rather peace and would not start a war unless it was inevitable. However, when he attended a battlefield, he fought courageously and never escaped from the enemy. Even on the battlefield, he was the forgiving man who pardoned his enemy when he found them defeated and defenseless.
On the morning of January 26, 661, Imam Ali (AS) was struck with a poisoned sword of Abd al-Rahman b. Muljam al-Muradi who was one of the renegades (Kharijites) [i] while performing Salat in the Grand Mosque of Kufa (today's Najaf in Iraq). He was martyred from this injury two days later and was buried secretly at his request [28].
Imam Ali, The Beacon of Justice and Humanity
Imam Ali's (AS) exemplary character and life can be a guiding light for all truth-seeking human beings. His deep affection for people, his care for justice and equality, his social and political insight, and his sincere devotion and faith in Allah made him a man whose fame reaches out to generations centuries later than his martyrdom.
Notes:
[i] Khawārij or Kharijites were a group of Muslims who rioted against Imam Ali (AS) in the middle of, and after, the Battle of Siffin, as well as in the event of Arbitration. They then began the Battle of Nahrawan against the Imam (AS).
References:
- Mufīd, al-Irshād, vol. 1, p. 5.
- Ibn Athīr, Usd al-ghāba, vol. 1, p. 15.
- Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 162.
- Nahj al-balagha, Sermon 192, p. 222.
- Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760.
- Muhammad ibn Jarir al-Tabari, History of the Prophets and Kings, vol.2, p.331.
- http://en.wikishia.net/view/Laylat_al-Mabit
- Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 2, p. 131.
- Ayyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 4.
- Mufīd, Masār al-Shīʿa, p. 17.
- Masʿūdī, Ithbāt al-waṣīyya, p. 153.
- Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 133.
- http://en.wikishia.net/view/Incident_of_Saqifa
- Nahj al-Balagha, Sermon 15. , p.39.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.72. PDF.
- Yusuf b. Qazawughli, Tadhkirat al-khawas, p. 13.
- http://en.wikishia.net/view/Imam_%27Ali_b._Abi_Talib_(a)#Moral_Characteristics
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.33. PDF.
- Al-Hakim al-Nishapuri, Al-Mustadrak alaa al-Sahihain, vol.3, p. 126.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.40. PDF.
- Ali ibn Abd-al-Malik al-Hindi, Kanz al-Ummal, vo.13, p.165.
- Abbas Qomi, Muntahi al-Amal, vol.1, p.284.
- al-Shaykh al-Saduq, Al-Amali, p.169.
- Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 209-239.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.29. PDF.
- ibid, p.28.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.70. p.106.
- Mufīd, al-Irshād, vol. 1, p. 27-28.