Imam Ali bin Abi Talib, peace be upon him

Imam Ali bin Abi Talib, peace be upon him, known as-Commander of the Faithful، (13 Rajab in the year 23 before the Hijra - 21 Ramadan in the year 40 AH)He is the first imam according to the Shiite sects. A companion, a narrator, a writer of revelation, and the fourth of the Rightly Guided Caliphs according to the Sunnis. cousin The Most Noble Prophet (PBUH) And his son-in-law. Husband Lady Fatima (peace be upon her)He is the father of Imams Al-Hasan and Al-Hussein and the grandfather of nine other Shiite imams. His father is Abu Talib, and his mother is Fatima bint Asad. Shiite scholars and most Sunni scholars mentioned that he was born in the Kaaba, and that he was the first man to believe in the Prophet (PBUH). Shiites believe that Imam Ali (PBUH), by order of God and a text from the Prophet (PBUH), is the direct and without separation caliph after the greatest Messenger (PBUH).

Imam Ali (peace be upon him) was credited with many virtues, and on the Day of Resurrection he appointed him Prophet (PBUH) His guardian and successor, and when the Quraysh conspired to kill the Prophet (PBUH), he died Imam Ali In his bed so that the enemies would not be able to kill the Prophet (PBUH), and therefore the Prophet (PBUH) migrated to Medina in secret, and the Prophet (PBUH) made brotherhood between him and himself. Shiite sources and some Sunni sources say that about 300 verses from the Holy Qur’an were revealed about his virtues. Among them: the verse of Mubahalah and the verse of purification, and some of them indicate his infallibility as well.

Ali (peace be upon him) participated in all of the conquests of the Prophet (peace be upon him), except for the battle of Tabuk, where the Prophet (peace be upon him) appointed him as his successor over Medina. Among his positions was that he killed a large number of polytheists in the Battle of Badr, and in the Battle of Uhud he defended the Prophet (peace be upon him) from harm beingfall him, and in the Battle of Khandaq he killed Amr bin Abd Wad, and the battle ended with his death, and in the Battle of Khaybar he took down the door of the fort, and the battle was decided.

After the Prophet (PBUH) completed the Farewell Pilgrimage, and based on the verse of notification, he ordered the people to gather in the Ghadir Khumm area, then he delivered the Ghadir sermon, raised the hand of Imam Ali (PBUH), and said: “Whoever I am his master, Ali is his master. Oh God, befriend whoever befriends him, and be hostile to whoever is hostile to him.”Some of the companions, such as Omar bin Al-Khattab, congratulated Imam Ali (peace be upon him) on his leadership of the believers after this sermon, and they nicknamed him By the Commander of the FaithfulShiite commentators and some Sunnis believe that the verse of completion was revealed on this day, and the Shiites infer the meaning of the caliphate after the Prophet (peace be upon him) from the phrase “Whoever I am his master, then Ali is his master,” which the Prophet (peace be upon him) spoke on the Day of Ghadir, and based on that, the Shiites see its identity as What distinguishes it from other sects is its belief in the appointment of Imam Ali (peace be upon him) by God as successor to the Prophet (peace be upon him), in contrast to the opinion of the Sunnis who say that the successor to the Prophet (peace be upon him) comes through the choice of the people.

Status

Ali bin Abi Talib had and still enjoys a distinguished and high status among the Shiites, and is considered the best, most pious, and most knowledgeable personality yet. Prophet (PBUH)And his true successor. Accordingly, there are some of the Companions who followed Imam Ali (peace be upon him) after the death of the Prophet (peace be upon him), and they became his fans, that is, his Shiites. The Shiites are those who believe that Imam Ali (peace be upon him) is the direct successor of the Prophet (peace be upon him), although the Sunnis are They believe that the caliph after the Prophet (PBUH) comes through the people’s selection of him.

Contemporary German Orientalist Heinz Halm says: The Shiites believe that the pledge of allegiance to Imam Ali (peace be upon him) for the caliphate on the 19th of Dhul-Hijjah in the year 35 AH was a recent implementation of a procedure that the Prophet (peace be upon him) emphasized in many situations during his life, especially in the incident of Ghadir Khumm, where he appointed him as Imam of the nation. Islam and his successor, and the Shiites see the saying of the Prophet: “Whoever I am his master, then Ali is his master” on the Day of Ghadir is his inauguration as successor to the Prophet (PBUH); Those present in that place (i.e., Ghadir Khumm) congratulated Ali bin Abi Talib (peace be upon him) on his leadership of the believers, and called him the Commander of the Faithful. Based on this belief, Ali (peace be upon him) is truly the Caliph, and the title “Commander of the Faithful” is appropriate only for him, and the short period of his state was the legitimate state that the Islamic nation witnessed after the departure of the Prophet.

His biography

Ali bin Abi Talib bin Abdul Muttalib bin Hashim bin Abd Manaf bin Qusay bin Kilab, Al-Hashemi Al-Qurashi, the first Shiite imam and the fourth Rightly-Guided Caliph among the Sunnis.
His father, Abu Talib, was one of the most prominent Quraishi figures, known for his generosity, justice, and high status among the Arab tribes. He is an uncle Messenger of God His uncles were kind to him, and when the Quraysh showed their hostility to him, he helped him and defended him. He died in the tenth year of the mission, believing in his nephew's message.
His mother is Fatima bint Asad bin Hashim bin Abd Manaf.
His siblings: males, Talib, Aqeel, and Jaafar, and females, Hind, known as Umm Hani, Jumana, Ritat al-Makanat, known as Umm Talib, and Asma.

His nicknames are: Abu Al-Hassan, Abu Al-Hussein, Abu Al-SibtainAbu Al-Rihantain, Abu TurabAnd the father of the imams.
Among his titles are: Commander of the Faithful، Dragonfly religionAnd he fought Nakthein وThe two cassettes وRoguesAnd the master of the believers, and the likeness of Harun, and Haidar, and Al-Murtada, and the soul of the Messenger, and the brother of the Messenger, andVirgin husbandAnd the drawn sword of God, and the prince of righteousness, and the killer of the immoral, and the divider of Paradise and Hell, andThe owner of the brigade, AndBiggest friend, AndFarouk, AndCity gateThe guardian, the judge of the religion of the Messenger of God, the fulfiller of his promise, the great news, the straight path, andVentricular dissection.

Birth, childhood and youth

He, peace be upon him, was born in Mecca, in the Holy Kaaba, on Friday, the 13th of Rajab, the thirtieth year of the Year of the Elephant.
His birth in the Holy Kaaba was stated by Shiite scholars: Al-Sayyid Al-Radi, Al-Sheikh Al-Mufid, Al-Qutb Al-Rawandi, Ibn Shahr Ashub, in addition to many Sunni scholars such as Al-Hakim Al-Nishaburi, Al-Hafiz Al-Kanji Al-Shafi’i, Ibn Al-Jawzi Al-Hanafi, Ibn Al-Sabbagh Al-Maliki, and he said that Al-Halabi is frequent. And Al-Masoudi.
His death occurred on Friday night, the night of the 21st of Ramadan in the year 40 AH after Ibn Muljam al-Muradi beat him in the Kufa Mosque on the night of the nineteenth of the same month. He was buried secretly in the western part of Najaf in Kufa.

Childhood

Some historical sources mentioned that the Quraysh were struck by a severe crisis, and Abu Talib had many children, so he said Messenger of God To his uncle Abbas: O Abbas, your brother Abu Talib has many children, and what you see of this crisis has befallen the people, so go with us to him. Let us relieve him of his family... So the Messenger of God took Ali and took him to him, and Al-Abbas took Jafar and took him to him. Ali remained with the Messenger of God until God sent him to prophecy. The Commander of the Faithful described that period by saying: And you knew my position with the Messenger of God by close kinship and special status. He placed me in his lap when I was a newborn, holding me to his chest, shrouding me in his bed, his body touching me, and his mane smelling me. He would chew something, then feed it to me, and what he found for me was A lie in words, and no error in action.

His physical characteristics and physical strength

He, peace be upon him, was described as being: a quarter of a man, closer to short, and closer to fat, he has the fittest eyes, the most sleek, soft in his eyes, the thickest of the eyebrows, a beautiful face, one of the most beautiful people, tends to be tanned, smiles a lot, has thinned hair (which is receding hair). From either side of the forehead), the forehead protrudes, he has a sandal behind him, as if it were a wreath, and his neck is as if a silver jug, he has a thick beard, his beard adorns his chest, and his gray hair does not change. He was thinner, broad between the shoulders, and his shoulders had epiphyses like the epiphyses of a wild lion. (In one narration) he had large epiphyses like the epiphyses of a wild lion. He did not distinguish his forearm from his forearm. They were integrated together. A man has ever caught himself and was unable to breathe. He has a large stomach, a long back, a broad chest, a lot of hair, huge hairline, large radiators, thick muscles, thick legs, large arm muscles, and a narrow point. When he walks, he bends over (i.e. leans forward). .

Ibn Qutaybah narrated that: He never wrestled with anyone except that he struck him down. Ibn Abi Al-Hadid described him by saying: As for strength and strength, he is the one who uprooted the Gate of Khaybar, and a group of people gathered to overthrow it but they did not overthrow it, and he is the one who uprooted Hubal from the top of the Kaaba, and he was very great, and threw him to the ground. He was the one who uprooted the great rock during his caliphate with his own hand, after the entire army was unable to reach it, and extracted the water from under it.

His wives and children

His first wife Fatima Alzahraa The daughter of the most honorable Prophet, and Abu Bakr, Omar, and Abd al-Rahman ibn Awf had engaged to her before him, but he rejected them, saying: Her matter is up to her Lord, if He wishes, let her husband marry her.

Historians have differed regarding the date of Ali’s marriage to Fatima. Some of them said that it occurred at the beginning of Dhul-Hijjah in the second year of the Hijra, and some of them said that it occurred in the month of Shawwal of the same year. A third opinion held that it occurred on the twenty-first of the month. Muharram.

Fatima gave birth to three boys: Al Hassan, AndELHussein, Al-Mohsen, and two daughters: Zainab Al-Kubra and Umm Kulthum Al-Kubra.

After the martyrdom of Fatima Al-Zahra, he married (Umamah) the daughter of Abu Al-Aas bin Al-Rabi’ bin Abdul-Uzza bin Abdul Shams, and her mother was Zainab, the daughter of the Prophet.

Then he married Umm al-Banin, daughter of Hizam bin Darim al-Kalabiya, who bore him Abu al-Fadl al-Abbas, Jaafar, Uthman, and Abdullah, all of whom were martyred on the Day of At-Taf - in Karbala - in victory. ELHussein.

Then he married Laila bint Masoud bin Khaled Al-Nahshaliya Al-Darimiyya Al-Tamimiyya.

Among his wives was Asmaa bint Umays al-Khathamiyya, who bore him his two sons, Aoun and Yahya. Among his wives was Umm Habib bint Rabi’a al-Taghlibiyya, whose name was Al-Sahba. Khawla bint Jaafar bin Qais bin Maslama al-Hanafiyya - and it was said Khawla bint Ayas - who gave birth to his son Muhammad, known as Ibn al-Hanafiyyah. Among his wives also were Umm Saad or Saeed bint Urwa bin Masoud Al-Thaqafiyya and Makhabah bint Imru’ Al-Qais bin Adi Al-Kalbiyah.

Sheikh Al-Mufid said in Al-Irshad: The children of the Commander of the Faithful, peace be upon him, are twenty-seven children, between male and female. They are:

Al Hassan.
ELHussein.
Zainab Al-Kubra.
Zainab Al-Sughra, nicknamed Umm Kulthum, their mother is Fatima Al-Batoul (peace be upon her).
Muhammad, nicknamed Abu Al-Qasim, his mother was Khawla bint Jaafar bin Qais Al-Hanafiyya
Omar.
Ruqayya, they were twins, their mother was Umm Habib bint Rabia
Abbas.
Jafar.
Othman.
Abdullah, and these four, their mother is Umm al-Banin bint Hizam bin Khalid bin Dharm.
Muhammad Al-Asghar, nicknamed Abu Bakr.
Obaidullah, the two martyrs, with their brother Al-Hussein Baltaf, and their mother, Laila bint Masoud Al-Darimiyya.
Yahya, whose mother was Asmaa bint Umays Al-Khathamiyya.
Umm Al-Hassan.
Ramla, their mother is Umm Saeed bint Urwa bin Masoud Al-Thaqafi.
Fatema
Precious.
Zainab Al-Sughra.
Ruqaya Al-Sughra.
Mother of Hani.
Dear mother.
Jumana Al-Maqanna, mother of Jaafar.
Imamah.
Umm Salama.
auspicious.
Khadija. To various mothers.

Then he says: Among the Shiites, there are those who mention that Fatima (peace be upon her) had a miscarriage after the Prophet, whom the Messenger of God called Muhsin: According to this sect’s opinion, the sons of the Commander of the Faithful are twenty-eight.

His role in the conquests of the Prophet (PBUH)

Most important life events Imam Ali (peace be upon him)
in Mekkah

10 before the prophetic mission	Birth
1 for the prophetic mission	The first to convert to Islam
	The death of his father, Abu Talib
622	Overnight: spending the night in bed The most honorable Prophet (s)
in the city
622	He migrated to the city
2 AH	Participation in the Battle of Badr
3 AH	Participation in the Battle of Uhud
4 AH	The death of his mother, Mrs. Fatima bint Asad
5 AH	Participating in the Battle of Al-Ahzab and killing Amr bin Abdul Wad
6 AH	Writing the text of the Hudaybiyyah Peace Treaty by order of Prophet (PBUH)
7 AH	Conqueror of Khaybar Castle in the Battle of Khaybar
8 AH	Participation in the conquest of Mecca and the breaking of idols by order of the Prophet
9 AH	The successor of the Prophet in Medina during the Battle of Tabuk
10 AH	Participation in the farewell pilgrimage
10 AH	Ghadir Khumm incident
11 AH	The Prophet’s departure, washing, and shrouding him with a hand Imam Ali
The era of the three caliphs
11 AH	The case of Saqifa Bani Sa’idah and the beginning of Abu Bakr’s caliphate
11 AH	Migration Mrs. Zahra (Wife of the Commander of the Faithful)
13 AH	The beginning of the Caliphate Omar
23 AH	Attending the caliphate shura appointed by Omar to appoint the caliph
23 AH	The beginning of the Caliphate of Uthman
Government
35 AH	People pledged allegiance to him and the beginning of the Imam’s rule
36 AH	Battle of the camel
37 AH	Battle of Siffin
38 AH	Battle of Nahrawan
40 AH	His martyrdom

The Commander of the Faithful had a prominent role in all the events and wars that took place in that era The most honorable Prophet Historians have confirmed his participation in all the raids and campaigns except in Tabuk, where he did not participate. Hence, he was considered the second military commander and distinguished personality after the Messenger of God.

The Great Battle of Badr

It was the first battle that the Muslims fought against the polytheists on Friday, corresponding to the seventeenth of the month of Ramadan in the second year of the Hijra, at the wells of Badr, in which the polytheists were defeated after seventy of them were killed, led by the chiefs of the people and their leaders, such as Abu Jahl, Utbah, Shaybah, and Umayyah.

The tradition followed by the Arabs in wars was for fighting to begin with individual duels and then group campaigns would take place. Based on this custom, three knights - from the Quraish camp - who were known from the ranks of the Meccan army came out and were called to the duel. They were: Utbah and Shaybah, who were the sons of Rabi’a bin Abd Shams. And Al-Walid bin Utbah bin Rabia, so they began to roam the battlefield and called for a duel, then their herald called: O Muhammad, bring out to us the most worthy of our people. And he said Messenger of God“Get up, O Ubaida bin Al-Harith, get up, O Hamza, get up Ali».

So they got up and went out for a duel. Ali fought Al-Walid, Hamza fought Utbah, and Ubaida fought Shaybah. Ali and Hamza killed their opponents on the spot, then they helped Ubaida kill his opponent.

Ali had the main role in this battle, as nearly twenty of the polytheist army were killed at his hands, including: Hanzalah bin Abi Sufyan, Al-Aas bin Saeed, and Tuaimah bin Adi.

Battle of Uhud

It is known in this battle that the balance of the fighting at the beginning of the battle was in favor of the Muslims, but it tilted in favor of the polytheists after Khalid bin Al-Walid turned around from behind the mountain, and as a result the Muslims were defeated, and only Ali, Hamza, Abu Dujana, and a small group of Muslims remained with the Prophet, and they confronted the polytheists with all valor. And courage, and Ali - as we knew him in the Battle of Badr - was the first man in the battle, which was acknowledged by many historians, as they proved that: When Ali bin Abi Talib killed the brigades, the Messenger of God saw a group of polytheists from Quraish, and he said to Ali: Charge against them. So he attacked them, dispersed their group, and killed Amr bin Abdullah Al-Jumahi. Then the Messenger of God saw a group of polytheists from Quraish, and said to Ali: Attack them, so he attacked them, dispersed their group, and killed Shaybah bin Malik, one of the Banu Amer bin Luay.

Gabriel said: O Messenger of God, this is consolation. The Messenger of God said: “He is from me and I am from him.” Gabriel said: I am one of you. So they heard a voice saying: There is no sword except Dhu al-Fiqar*** and no youth except Ali.

Battle of the Trench (Al-Ahzab)

One of the things that the Muslims invented in this battle was to dig a trench around the city to prevent it from the polytheist army, which was done on a signal from Salman Al-Farsi.

When the Muslims completed digging the trench, the armies of the polytheists arrived and found between them and the Muslims a barrier that could not be crossed except with difficulty. They remained in this state - throwing arrows and stones - for several days without fighting. When the fifth day came, Amr bin Abd Wad Al-Amiri - a group of polytheists - came out and broke into the trench from a narrow place. Amr began to walk around, calling for a duel, so Ali got up and asked... Prophet (PBUH) Permission was given to fight him, so he was given permission, and after a round of fighting, the Imam threw him to the ground and killed him. The accolade he received in this battle was that after he returned from the killing of Amr ibn Abd Wad, the Messenger of God said: “A strike against Ali on the Day of the Trench is better than the worship of the two heavyweights.”

Battle of Khaybar

In Jumada al-Awwal of the seventh year of the Hijra, the Prophet issued his orders to head towards the Jewish fortresses, and after the Muslim army besieged those fortresses, the Prophet sent Abu Bakr with his banner to some of the forts, and he returned, but there was no victory. Then the next day he sent Omar ibn al-Khattab, but there was no victory, so the Messenger of God said: “ I will give the banner to a man who loves God and His Messenger, and whom God and His Messenger love. So he said: Call upon Ali for me and hand the banner to him, so God will grant him victory.”

Sheikh Al-Mufid said: So the Commander of the Faithful proceeded with the banner until he came to the fort, and Marhab came out carrying a fork and a stone being exposed to war, so Ali appeared for him. Regarding this incident, he says: We fought twice, so I attacked him and struck him, cutting off the stone, the forearm, and his head until the sword fell into his molars, and he fell dead. He also says: When I dealt with the Gate of Khaybar, I made it a shield for myself and fought them with it.

The conquest of Mecca

The conquest was in the month of Ramadan, the eighth year of the Hijra, and he had prepared his army and confirmed his desire to keep this matter secret in order to raid the Quraysh in Mecca before preparing for war. The banner was with Saad bin Ubadah, so he took it from him and gave it to the Commander of the Faithful. Al-Halabi says: After the conquest of Mecca, the Messenger of God, Ali, set off at night until he came to the Kaaba to destroy the idols, saying: “Climb on my shoulders and demolish the idol.” So he climbed on top of the Kaaba, and when he ascended, God honored his face. He said to him: Throw away their largest idol, and it was made of copper, and it was said of glass - that is, glass. So he threw the idols, and all that remained was the idol of Khuza’ah, pinned with iron pegs. Then the Messenger of God said: Treat it, so he treated it, saying: Yes, the truth has come and falsehood has perished. Indeed, falsehood has perished. So he continued treating it until he got control of it, so he threw it away and it was shattered.

Battle of Hunayn

The battle took place in the eighth year of the Hijra, and the reason for the event was that when God granted victory to... His Messenger The nobles of Hawazin and Thaqif of Mecca marched towards each other and became afraid - that is: they feared that the Messenger of God would attack them - and said: He has fulfilled his desire for us - that is: he has no objection to us - and the opinion was that we should invade him, so they mobilized and committed aggression... Ali had a pivotal role in this battle as well, and as Al-Waqidi says: He placed the brigades and banners among its people, with the Muhajireen a banner carried by Ali, and the battle erupted in a horrific clash, in which heads fell, cavalry fell, and hands fell, so the Prophet said: Now the battle is heated, and Ali is in his hands, supporting the battalions. The knights shook until forty of the people’s knights were killed, but their movement failed...

Battle of Tabuk

It is the only battle in which the Commander of the Faithful did not participate due to a caliphate Prophet (PBUH) It is upon Medina, and Sheikh Al-Mufid referred to this issue in Al-Irshad, saying: When the Prophet wanted to leave, he appointed the Commander of the Faithful as his successor in charge of his family, his children, his wives, and his immigrants, and said to him: O Ali, Medina will not be reformed except with me or with you, and that is because he and his family, peace be upon him, knew of the evil intentions of the Bedouins. Many of the people of Mecca and those around it, who had invaded them and shed their blood, feared that they would seek Medina when he was far away from it... And when the hypocritical people learned of the Messenger of God’s succession to Ali over Medina, they envied him for that, so they shuddered at him and said: The Messenger of God did not appoint him as successor out of honor, reverence, and affection for him, but rather he succeeded him out of entitlement. When the Commander of the Faithful heard that the hypocrites were terrified of him, he wanted to deny them and expose their disgrace, so he followed the Prophet and said: O Messenger of God, the hypocrites claim that you succeeded me out of embarrassment and detestation? The Prophet said to him: Return, my brother, to your place, for the city will not be reformed except through me or through you. You are my successor among my family, my home of migration, and my people. Aren’t you satisfied, O Ali, to be to me what Aaron was to Moses, except that there is no prophet after me?

Evidence of his Imamate

A narration narrated from the Prophet (PBUH) in some Shiite sources

There are many verses and narrations that indicate his imamate and succession to the Noble Prophet, including:

Verse of those in authority

﴿ O you who have believed, obey God and obey the Messenger and those in authority among you﴾. The Shiite scholars unanimously agreed that it was revealed about Ali and that it clearly indicates the necessity of obeying him.

Guardianship verse

﴿Your guardian is only Allah and His Messenger and those who believe, those who establish prayer and pay zakat while they bow.﴾. The narrations are unanimous in the Shiite and Sunni narrations that the verse was revealed about the Commander of the Faithful, Ali, when he gave alms with his ring while he was in prayer, so the verse is specific and not general. The blessed verse indicates his authority.

Status talk

One of the hadiths indicating his caliphate is the saying of the most honorable Prophet addressing the Imam You are to me what Aaron was to Moses, except that there will be no prophet after me

The talk of the house

When God Almighty revealed: And warn your closest familyCollection of the Prophet Bani HashemHe presented Islam to them, and asked them to believe in it and support him in the matter of the message, but only Ali, peace be upon him, responded to him, and he said to him: You are my brother, my minister, my heir, and my successor after me.

The Ghadeer incident

When the Messenger of God performed the rituals of Hajj in the tenth year of the Hijra, and after guiding the Muslims to the rituals of their Hajj, he returned to Medina with the Muslims, until he reached the known place (Baghdir Khumm) on the 18th of Dhul-Hijjah, so he descended at the place, and the Muslims descended with him, and the reason for his descent was In this place, the Qur’an was revealed to him, declaring him the Commander of the Faithful, Ali bin Abi Talib, as Caliph of the nation after him. He ordered the caravan to stop until the first one returned and joined the late one.

So he informed them of the divine command issued in the Almighty’s saying: O Messenger, convey what has been sent down to you from your Lord, and if you do not do so, then you have not conveyed His message, and God will protect you from people. After the Muslims gathered around him.

Hadith scholars and historians mentioned that when the Muslims gathered around him, he mounted the mounts that had been gathered for him, and Ali ascended with him, then he addressed the people at the top of his voice: ((Am I not more worthy of you than yourselves?They said: Yes!

He said to them: So whoever I am his master, then Ali is his master. O God, befriend whoever befriends him, be hostile to whoever is hostile to him, support whoever supports him, and abandon whoever abandons him..

Death of the Prophet

In the last moments of life The most honorable Prophet He said: Call my brother and my friend for me, so the Commander of the Faithful was called. When he approached him, he motioned to him and he leaned on him, so the Messenger of God had a long peace with him... Then he became heavy and death approached him, and the Commander of the Faithful was present with him. When his death was about to come, he said to him: O Ali, place my head in your lap, for the command of God Almighty has come. If my soul is empty, take it in your hand and wipe your face with it, then face me to the Qiblah, take charge of my affairs, and pray for me first among people, and do not leave me until you have hidden me in my shelter, and seek help from God Almighty.

As soon as the soul of the Messenger of God was exhausted and Ali and the Prophet’s family were busy preparing him in order to bury his pure body in its final resting place, some of the Muhajireen and Ansar held a meeting for them in the shed of Bani Sa’idah, including: Abu Bakr, Omar, Abu Ubaidah Al-Jarrah, Abd al-Rahman bin Awf, Saad. Bin Ubadah, Thabit bin Qais, Othman bin Affan; This was to choose the Caliph after him, and after a long quarrel and dispute, Abu Bakr was elected - without regard to the commandments of the Prophet - as Caliph for the Muslims.

The stage of the three caliphs

During the time of the three caliphs, the Imam and his family faced a wide range of incidents and problems, such as the people’s attack on the house of Fatima (peace be upon her), the forcible taking of allegiance to Abu Bakr, and the usurpation of Fadak and the martyrdom. Fatema (Peace be upon her).

This period lasted 25 years. He had a prominent role in the affairs of society. He did not isolate himself from society and did not tire of carrying out his duties in it, such as scientific and social giving. He was proficient in all of these services, such as compiling the Qur’an and providing advice and consultation to the three caliphs regarding the challenges they faced in rule, war, conquests, and... In addition to his economic activity in support of the poor and needy, including that he endowed money in Khaybar and Wadi al-Qura, and endowed the money of Abu Nero and others, and he produced a hundred springs that he made for pilgrims, and he dug wells on the road to Mecca and Kufa, and he built the Al-Fath Mosque in Medina and in front of the grave of Hamza, in the Miqat, in Kufa, and the Basra Mosque, and other things. The result of these arrests was forty thousand dinars. Reference will be made to examples of his giving.

Forced pledge of allegiance

The Commander of the Faithful and a group of companions refrained from pledging allegiance to the first caliph, which posed a great danger to the caliphate. Both the first caliph and Omar bin Al-Khattab sensed this danger threatening them, so they deliberately took allegiance from him by force to eliminate the opposition movement.

Abu Bakr only sent his servant, known as Qunfud, to him more than once to pledge allegiance to the Caliph, but he did not respond to him. Then Omar said: Take us to him, so Abu Bakr, Omar, Othman, Khalid bin Al-Walid, Al-Mughirah bin Shu’bah, Abu Ubaidah bin Al-Jarrah, and Qunfud stood up, and when they reached the door, she saw them. Fatima (Peace be upon her) closed the door in their faces, not suspecting that no one would enter her without her permission. However, they broke the door and left her (Peace be upon her) between the wall and the door and took out Ali, wearing a mask. They took him to the shed of Banu Sa`idah, where he was told to pledge allegiance to Abu Bakr. He said: I have more right to this matter than you. I do not pledge allegiance to you while you are more deserving of the pledge of allegiance to me. You took this matter from the Ansar, and you invoked their kinship to the Prophet as an excuse, and you are taking it from us, the People of the House (peace be upon them), by force? Did you not claim to the Ansar that you were more deserving of this matter than them since Muhammad was one of you? So they gave you leadership and handed over the leadership to you, and I argue against you in the same way as you argued against the Ansar. We are more deserving of the Messenger of God, alive and dead, so be fair to us if you believe, otherwise be afflicted with injustice while you know.

Collection of the Qur’an

The scholars of both groups - Shiites and Sunnis - submitted that he took upon himself the honorable task of collecting the verses of the Holy Qur’an, and that was very early after the death of the Messenger of God, so he did not leave his house, except to pray until he collected it in implementation of the Messenger’s commandment. It was reported that he said: “When the Messenger of God died, I swore that I would not put my cloak on my back until I collected what was between the two tablets, so I did not put my cloak on until I collected the Qur’an.” In another narration, he collected it within six months.

Roman invasion

When Abu Bakr thought about invading the Romans, he consulted a group of companions, but they were not unanimous in their opinion. So he consulted the Commander of the Faithful about the matter and said: If you do so, you will be victorious. Abu Bakr said: I gave good news. Abu Bakr ordered the people to leave after Khalid bin Saeed ordered them to leave.

Principle of Islamic history

Al-Hakim Al-Naysaburi narrated that Omar Ibn Al-Khattab consulted the Commander of the Faithful about the principle of Islamic dating, so he advised him to make the starting point of dating the Prophet’s migration from Mecca to Medina.

The stage of his succession

After Othman was killed, the Commander of the Faithful, peace be upon him, rose and entered his house, and the companions of the Messenger of God came to him and said: This man has been killed, and the people must have an imam, and today we do not find anyone more deserving of this matter than you. I have no precedent and no closer than the Messenger of God. God. He said: Do not do so, for I am better to be a minister than to be a prince. They said: No, by God, we will not do so until we pledge allegiance to you. He said: In the mosque, my pledge of allegiance will not be hidden.

So he went out to the mosque, and the Ansar pledged allegiance to him, and the Ansar pledged allegiance to Ali, except for a small number of them, including Hassan bin Thabit, Ka’b bin Malik, Maslama bin Mukhlid, Abu Saeed Al-Khudri, Muhammad bin Maslama, Al-Nu’man bin Bashir, Zaid bin Thabit, Rafi’ bin Khadij, and Fadalah. Ibn Ubaid and Ka'b Ibn Ajra were Ottoman. No one other than the Ansar pledged allegiance to him: Abdullah bin Omar, Zaid bin Thabit, and Osama bin Zaid, all of whom were close to Othman.

It can be said that the reason for his refusal to accept the pledge of allegiance in the beginning lies in the widespread corruption in society at all levels, to the point that it has become difficult to reform it, and this is what he, peace be upon him, indicated when addressing those who pledged allegiance to him: Leave me alone and seek someone else, for we are facing a matter that has many faces and colors for which hearts cannot stand and for which minds cannot stand, and the horizons have darkened and the argument has faded. She disguised herself.

The rights of the shepherd and the flock

The Commander of the Faithful gave these two rights great importance on both the theoretical and practical levels, and this is what you find clearly in his words, as in his saying: “(The right) does not apply to anyone except that it applies to him, and it does not apply to anyone except that it applies to him, even if it were for someone that it applies to him and it does not apply to him.” This would be purely for God Almighty and not for His creation. Because of His power over His servants, and because of His justice in all that His decrees have occurred, but God, Glory be to Him, has made His right upon His servants to obey Him, and He has made their reward for Him to be doubled in reward, out of His kindness and expansion of what He deserves more.”

He believed that these two rights had great results and important fruits, and this is what he pointed out in the same sermon when he said:

“And the greatest of those rights imposed by Him, Glory be to Him, is the right of the ruler over the subjects and the right of the subjects over the ruler... The subjects are not reformed except through the righteousness of the rulers, and the rulers are not reformed except through the uprightness of the subjects. If the subjects render to the ruler his right, and the ruler renders to it its rights, the right will be honorable among them. And the methods of religion were established, And the features of justice became moderate, and the Sunnahs applied to their humiliation...”

Then he says:

“And if the subjects prevail over their ruler, or the ruler is unfair to his subjects, there will be differences in speech, signs of injustice will appear, distortions in religion will increase, the foundations of the Sunnahs will be neglected, and whims will be acted upon, rulings will be suspended, and the ills of souls will multiply. A monster of a great right has been disrupted, nor of a great falsehood that has done it. There the righteous are humiliated. The wicked will be exalted, and the consequences of God, Glory be to Him, will be magnified before His servants.”

He, peace be upon him, paid great attention to the human personality, and he focused on that a lot in the books and commandments that he provided to his workers and governors, including what was stated in a letter he wrote to his workers regarding the tax:

“So be fair to the people towards yourselves, and be patient with their needs. For you are the treasurers of the people, the agents of the nation, and the ambassadors of the Imams. Do not deprive anyone of his needs, and do not withhold him from his requests.”

Among his advice to his workers regarding zakat:

“And do not intimidate a Muslim, and do not pass by him if he is unwilling, and do not take from him more than what God has due in his wealth. When you come to a neighborhood, go down with them without mixing with their relatives, then go to them with tranquility and dignity until you stand among them and greet them, and do not go out of your way to greet them, then It says: Servants of God, God’s guardian and successor sent me to you. To take from you God’s right to your money. Does God have any right to your money so you should give it to his guardian? If someone says: No. Do not turn him back, but if he grants you a favor, go with him without frightening him, threatening him, oppressing him, or exhausting him.”

It was stated in his well-known reign with Malik al-Ashtar (may God be pleased with him) when he appointed him ruler of Egypt:

“And make your heart feel compassion for the subjects, love for them, and kindness to them, and do not be a predatory beast over them, taking advantage of their food, for they are of two types: either your brother in religion or your equal in creation.”

He corrected it, peace be upon him

In the early days of his government, he took a strict stance against financial corruption and the illicit spending of wealth, emphasizing justice in distribution, which is based on pioneering Islam and jihad in its cause and other true standards. He emphasized this approach when he emphasized equality in giving, saying: “I read Between the covers of the Qur’an, I did not find in it that the Banu Ishmael had any superiority over the Banu Ishaq.”

When Ammar bin Yasser and Abu Al-Haytham bin Al-Tayhan took over the treasury of Medina, he wrote to them: The Arab, the Qurayshi, the Ansari, the Ajami, and everyone in Islam from the Arab tribes and the Ajami races alike.

He also took a categorical position on the necessity of recovering what Uthman had given to the Umayyads and those close to him, and he issued a decree in which he said: “Every severance that Uthman made, and every money he gave from God’s money, is returned to the treasury, for the old right is not invalidated by anything, even if I found him to have married women and dispersed across countries, so I would return him to his condition, for there is ample justice, and whoever is restricted by justice, injustice is even narrower to him.”

Equality in dividing the bid

He was also strict in his equality in giving. He was very careful about the Muslims’ treasury. He did not allow even the people most closely related to him to dispose of it, even if only for a small amount. Historians have narrated that he was very hard on himself and his family, and would not allow one of his daughters to be adorned with an expensive necklace that she borrowed from the treasury. Guaranteed, so he takes it from her and returns it to the treasury, blaming and rebuking her and the treasurer, Ibn Abi Rafi’, considering this a betrayal of the Muslims, saying: “Are you betraying the Muslims, O Ibn Abi Rafi’? How did you lend the daughter of the Commander of the Faithful the necklace that is in the Muslims’ treasury, without my permission and their consent?”

He said, addressing Abdullah bin Zam’a, who was one of his Shiites, because he came to him during his caliphate asking him for money, so he said: “This money is neither mine nor yours. Rather, it is spoils for the Muslims, and brought their swords. If you participated in their war, you would have a share similar to theirs. Otherwise, the perpetrators of their hands would be none other than their mouths.”

Strictness in implementing laws

There was no approach to tolerance or leniency in the laws and provisions of Sharia, which made some people intolerant of that. Examples of this include:

He ordered Qanbar to hit a man, but Qanbar made a mistake and added three lashes, so he led the man who had been struck by Qanbar to Ali, and he gave him three lashes.

One of Basra's influential men invited his handler in Basra, Othman bin Hanif, and wrote to him, disciplining and disciplining him to raise him above suspicion, and raise him to the highest level of humanity, saying to him:

“Now then, O Ibn Hanif, I have heard that a man from among the young people of Basra invited you to a banquet, so you hastened to it. You may enjoy the colours, and you will be transferred to dryness. I did not think that you would respond to the food of a people whose breadwinners are destitute and whose rich people are invited. So look at what you eat of this.” So, if you are not sure of his knowledge, speak it, and if you are certain of the goodness of his face, then get it... Verily, every person prayed in prayer has an imam whom he follows and is illuminated by the light of his knowledge. Verily, your imam has been satisfied with his worldly life by burying it, and of his taste by pinching it, and you are not able to do that, but help me with piety. And diligence, chastity, and diligence.”

His attitude towards praise and flattery

The Imam took an approach that rejected praise and compliments, especially those done in a flattering manner, and he often warned against the prevalence of this method of dealing with rulers. Examples of his response to this method include:

It was narrated that when he arrived at Kufa, coming from Siffin, he passed by the Shibami, and Harb bin Sharhabeel Al-Shibami came out to him. He was one of the notables of his people, walking with him while he was riding, and he said: “Go back, for someone like you walking with someone like me is a trial for the governor and a humiliation for the believer.”

One day the Imam was giving a sermon, and one of his companions answered him with a long speech in which he praised him abundantly, and mentioned his listening and obedience. He said to him: “One of the most ridiculous conditions of governors in the eyes of good people is that they are thought to love pride, and their affairs are placed on arrogance. I would hate for you to think that I love flattery and listening to praise, but I am not like that, thank God, and if I had liked that to be said, I would have abandoned it as a disgrace to God Almighty... So do not speak to me of what the tyrants spoke, and do not be cautious of me with what is reserved for the people of the initiative, and do not mix with me in opposition, and do not think of me. Out of a burden on the truth that was said to me, and not seeking glorification for myself, for whoever finds the truth being told to him or justice being offered to him burdensome, acting on them is more burdensome for him.”

He said that when he was on his way to the Levant, he was met by the raiders of Anbar, so they dismounted to him and fought before him: What is this that you have done? They said: He is created from among us by which we venerate our princes. He said: “By God, your princes will not benefit from this. Indeed, you will make yourselves difficult in this world, and will be made difficult by it in your hereafter. And I will not lose hardship after it is punished, and I will gain from meekness, along with it, safety from the Fire.”

Interest in the military and armed forces

He looked at matters realistically, and looked at social classes in a way that preserved their social status first and their role in the stability of society second, and from here we see him taking an interest in the armed forces, and recommending them to his workers that “soldiers, with the permission of God Almighty, are the fortresses of the subjects, and the rulers are beautified, and the glory of religion, and the path to security.” And preservation, and the subjects cannot be sustained except by them, and then the army will not be sustained except by what God Almighty and Majestic gives them from the tax with which they strengthen themselves in the struggle against their enemy and rely on Him for what is best for them, and that is for their needs.”

Then, in the same will, he explains to Amilla the method of electing soldiers, saying: “Be careful of the people of experience and modesty among them, people of good homes and ancient standing in Islam, for they are more honorable in morals, healthier in character, less bright in ambitions, and more insightful in the consequences of matters. Then grant them sustenance, for that will give them strength to reform themselves, save them from having to eat what is under their control, and be an excuse against them if they disobey your command or breach your trust.

He also emphasizes the relationship between soldiers and the masses and that public support and support is the basis for the stability of countries and the stability of governments, as he says: “The discontent of the elite is forgivable with the satisfaction of the public. There is no one among the subjects who is more burdensome to the ruler in times of prosperity, less helpful to him in times of calamity, more averse to being fair, more persistent in asking, less grateful when giving, more slow to excuse when he is denied, and less patient in times of distress than the people of the elite. But the pillar of religion, the community of Muslims, and the enemy’s enemy is the common people of the nation, so let your attention be to them, and your inclination be with them.”

Workers and governors

During his reign, he paid attention to the affairs of governors, so he appointed many of them, replaced them, or changed their places. Among these governors were: Qais bin Saad bin Ubadah Al-Khazraji, who appointed him as Commander of the Faithful in Egypt, then after that the governorship of Azerbaijan, from which he was summoned in his war with Muawiyah after he wrote to him appointing Abdullah Al-Ahmasi as the successor. status; Among them was Muhammad bin Abi Hudhayfah, who was his governor of Egypt, so he replaced him with Muhammad bin Abi Bakr. Among them is Malik al-Ashtar al-Nakha’i, his governor of Nisibis and Sinjar, then appointed him governor of Egypt. Among his governors were: Abdullah bin Abbas, who was his governor of Basra, Abu Ayyub al-Ansari, his governor of Medina, and Abu Musa al-Ash’ari, who was Uthman’s governor of Kufa and was approved by the imam, with the advice of Malik al-Ashtar, for a period of time, after which he dismissed him after signs of betrayal became clear and people were discouraged from following. With the Imam’s army before the Battle of the Camel, and among them was Hudhayfah bin Al-Yaman, who was also the governor of Othman in Al-Mada’in, and the Imam supported him. Among them was Kamil bin Ziyad, his governor of Hit, Mikhnaf bin Sulaym, his governor of Isfahan, Al-Ray, and Hamdan, and Suleiman bin Surad, his governor on the mountain.

Among his governors were: Malik al-Ashtar, Muhammad ibn Abi Bakr, Abdullah ibn Khabbab ibn al-Art, Muhammad ibn Abi Hudhayfah, and Hassan ibn Hassan al-Bakri, and among them al-Hilu ibn Awf al-Azdi, whom the imam appointed as governor of Oman, but the Banu Najiya attacked him and killed him.

Among them are those who died due to his old age and did not complete his term, and they are: Sahl bin Hanif, Abu Qatada, and Hudhayfah bin Al-Yaman.

There are governors who continued their work until the martyrdom of Imam Ali, such as Qais bin Saad, Uthman bin Hanif, Kamil bin Ziyad, Saad bin Masoud, and Suleiman bin Sard Al-Khuza’i.

Among them were those who were rebuked by the Imam for his negligence in his work, such as Ubaidullah bin Al-Abbas and Saeed bin Nimran.

Among them were those who were dismissed by the Imam for his betrayal, such as Al-Mundhir bin Al-Jaroud and Uqba bin Amr.

His wars

Battle of the Camel (Nakthiin)
Wars of Imam Ali	opposite direction	The date the battle took place
Battle of the camel	Camel owners	Jumada Al-Akhir 36 AH
Battle of Siffin	Muawiyah's army	Safar 37 AH
Battle of Nahrawan	Kharijites	38 AH

Battle of the Camel (Nakthiin)

The Battle of the Camel is the first battle that the Imam fought during his reign with the renunciators - the people of the Camel, because they broke their pledge of allegiance - Talha, Al-Zubayr and their followers, in Jumada Al-Akhirah in the year thirty-six AH.

Al-Tabari says: When the year thirty-six began, Ali dispersed his workers over the cities. Talha and Al-Zubayr had previously coveted the caliphate, and after the people gathered against the Commander of the Faithful and pledged allegiance to him, they tried to obtain one of the important positions in the state. Al-Tabari referred to this issue, saying: He asked Talha and Al-Zubayr: He ordered them to go to Kufa and Basra, but the Imam did not respond to them because they were among those accused of killing Othman - in fact, he was one of the most intense agitators against him and those accused of killing him in Medina - on the one hand, and there was someone more competent than them on the other hand. Hence, they decided to join Aisha, who was also one of the most agitating and inciting people to kill Uthman. Othman, and she saw the revolutionaries besieging Othman seeking rights, and she recalled - as Al-Tabari says - when she was informed of Othman’s killing of the Egyptians, but - and the same is also said by Al-Tabari - when she was informed of Othman’s killing and the people’s gathering against Ali, she said: Return me that Othman was killed unjustly, so seek the blood of Othman so that Islam may be consoled. .

Aisha had a strong hatred and hatred for Ali, and from here she went along with Talha and Al-Zubayr in their war against Ali, so they prepared an army consisting of three thousand fighters, as some historians say, and marched with it towards Basra. Aisha was carried on a camel called Askar. The procession of the disobedient ones moved, led by Aisha, Talha, and Al-Zubair, and they reached Basra. The Imam was directed by the companion Uthman bin Hanif Al-Ansari, who prevented them from entering. Then they pledged not to do anything until Ali came.

When the Commander of the Faithful descended, he tried to stop bloodshed through dialogue with the leaders of the disobedient ones. Al-Tabari referred to this by saying: When the two armies saw each other, Al-Zubayr came out on a horse with a weapon, and it was said to Ali: This is Al-Zubayr...and Talha, so Ali went out to them, and we approached them until the necks of their animals were apart. Ali said: By my life, you have prepared weapons, horses, and men. If you have prepared an excuse with God, then fear God, Glory be to Him, and do not be like the woman who unwrapped her thread after Ankatha’s strength. Have I not been your brother in your religion? You have forbidden my blood and I have forbidden your blood! Is there any event that made my blood lawful for you?

However, the Imami's efforts did not succeed in stopping the war, as the war broke out after the camel owners killed one of the Imam's soldiers. Al-Yaqubi said in his history, referring to this case: Talha and Al-Zubayr went out among those with them, and they stood in their ranks, so Ali sent to them: What are you asking for and what do you want? They said: We ask for the blood of Othman! Ali said: May God curse the killers of Othman! Ali's companions lined up, and he said to them: Do not shoot with an arrow, do not stab with a spear, or hit with a sword... Excuse me. Then a man from the people’s military shot an arrow, killing a man from the companions of the Commander of the Faithful. He brought it to him and said: Oh God, bear witness. Then another man shot, killing a man of Ali’s companions. He said: Oh God, bear witness. Then another man shot, hitting Abdullah bin Badil bin Warqa’. Al-Khuza’i killed him, and his brother Abd al-Rahman brought him carrying him. Ali said: Oh God, bear witness. Then the war broke out.

Al-Zubayr had withdrawn from the battle before that after the Imam reminded him of the hadith of the Messenger of God, but he was killed after his withdrawal at the hands of Amr bin Jarmuz.

The war took place for four hours during the day, and it was reported that more than thirty thousand people were killed that day. Then a herald called out to Ali: Do not attack a wounded person, do not follow a loyalist, and do not stab in the face of a plotter. Whoever throws down his weapon is safe, and whoever closes his door is safe. Then secure the black and red.

When the war had ended, Ali came to Aisha and said: Didn’t you forbid this path? She said: O Ibn Abi Talib! I was able to make amends! He said: Go out to Medina and return to your house where the Messenger of God ordered you to stay. She said: I do. He sent with her seventy women from Abd al-Qays, dressed as men, until they brought them to Medina.

War of Siffin (Al-Qastin)

It is the second battle of the battles that took place during the rule of the Imam with the two oppressors (Muawiyah and his soldiers) in the month of Safar in the year thirty-seven AH in the Levant on the shore of the Euphrates in an area called Siffin, and it ended with arbitration in the month of Ramadan in the year thirty-eight AH.

Historians have confirmed that Muawiyah bin Abi Sufyan did not provide the third caliph, Uthman, with any aid or support to break the rebels’ siege on him, despite Uthman’s appeal to him and his request to do so more than once. However, after killing him, he tried to exploit his killing as an excuse - in front of the Levantine people - to achieve his goals and adhere to the rule. The Levant, and from here he began spreading among the Levantine people the idea of defending Othman and that he would demand revenge for Othman, and claiming that Ali had failed to demand Othman’s blood, and that he was even behind the killing of Caliph Othman. Hence, he abstained from pledging allegiance and did not respond to the letters that the Imam sent to him asking him to enter into what the people had entered into, and when he did not find anything to confirm his accusation against the Imam, he asked him to hand over the killers of Uthman to take revenge on them, and after all peaceful attempts with Muawiyah failed and after it came to the attention of the Imam that Muawiyah Preparing for war, peace be upon him prepared his army and the two armies met in the Siffin area. As the two armies lined up, the Imam did his best to stop the blood of the Muslims, but his efforts did not bear fruit, so war broke out between the two groups in the thirty-seventh year of the Hijra.

When the war struck the people and Ali’s companions approached the conquest, Amr ibn al-Aas said to Muawiyah: Here is a trick that necessitates disagreement and division between them, and that is because Ali and his companions are people of piety and religion, so in the morning we raise the Qur’an and say: Between us and you is the Book of God. When morning came, they raised the Qur’an and said: Between us and you is the Book of God. God is God in the rest. They received Ali bin Abi Talib with copies of the Qur’an, and Ali said:

By God, this is not what the writers want, and this is a plot on their part, so fear God, servants of God, and carry out your truth and honesty and fight your enemy. By God, they did not raise it to act on it, and they raised it only as a deceit, weakness, and a plot against you. Then his companions dispersed and their words differed.

Then the Imam wrote - under compulsion - in response to Muawiyah’s letter: Then you have called me to the rule of the Qur’an, and I have learned that you are not among the people of the Qur’an, and you do not want its rule. God is the Helper. We have responded to the Qur’an for its ruling, but we have not responded to you.

Both parties were satisfied with the two arbitrators, so the people of the Levant chose Amr ibn al-Aas. Al-Ash’ath ibn Qays and those who became Kharijites after that said: We have been satisfied with Abu Musa Al-Ash’ari. Ali said: He is not satisfied with me and I am making Al-Ashtar arbitrator. Al-Ash’ath said: Has the land been priced for us except Al-Ashtar? !. Then Abdullah bin Abbas was nominated for arbitration, and Al-Ash’ath and those with him said: No, by God, Mdrian will never rule over us until the Hour comes! But there will be a man from Mudar and a man from Yemen. Ali said: And you refused except Abu Musa? They said: Yes. He said: Do whatever you want.

However, the arbitration incident ended with the deception of Abu Musa Al-Ash’ari by Amr ibn Al-Aas, who ruled to install Muawiyah after Al-Ash’ari had preceded him to depose Ali.

Battle of Nahrawan (Rogues)

As soon as the well-known arbitration case, which was marred by a kind of betrayal, ended, the Kharijites came out against the Imam - they were the ones who had resorted to arbitration before that - and said: Why did you rule over men? There is no judgment except God. They are the rogues who met with Nahrawan.

The renegades continued to spread corruption in their regions. They plundered, assassinated, and committed many atrocities, the most prominent of which was the killing of Abdullah ibn al-Khabab ibn al-Art - one of the best companions - and they cut open - i.e., cut open - the stomach of his wife while she was pregnant, and they began to attack people and spread terror, so the Commander of the Faithful sent to them to ask them. About this corruption. After all efforts failed, including the effort of Abdullah bin Abbas, whom the Imam sent to them to seek their opinion and dialogue with them about the reason for their departure and killing of the Muslims, peace be upon him went to them himself, and after a long dialogue, he was able to convince many of the Kharijites to abandon their opinion and withdraw from the arena. However, a large group Of them, estimated at four thousand, they remained persistent in their error and stubbornness, and when they did not find an excuse to rely on, and they did not abandon their error, he was forced to confront them, and the battle ended with a terrible defeat for the Kharijite army, where - according to historical documents - only nine of them remained, and only seven of the Imam’s army were killed. Or nine.

His martyrdom, peace be upon him

After the Battle of Nahrawan ended, the Imam began to prepare and incite the people to war with Muawiyah and the Levantine people. However, he found no desire among the Iraqis to fight the Levantine war, except for a few of them. This is on the one hand, and on the other hand, Muawiyah adopted the method of raiding the parties that fell under the Imam’s government in the Arabian Peninsula. And Iraq; To spread fear and terror among them, and to pave the way for the conquest of Iraq.

During that period, when he was preparing for the Levantine war, Abd al-Rahman bin Muljam al-Muradi (may God curse him) struck him in the mihrab of the Kufa Mosque on the night of the nineteenth of Ramadan in the year 40 AH. Ibn Muljam was one of three Kharijites who gathered in Mecca. They had mentioned the people of Nahrawan and expressed their mercy for them, and decided to kill Ali, Muawiyah, and Amr bin Al-Aas. Abdul Rahman bin Muljam Al-Muradi said: I will suffice for you from Ali. Qattam played a role in the success of his plan.

After his testimony, his sons rose Al Hassan و ELHussein Muhammad ibn al-Hanafiyyah helped them with Abdullah ibn Jaafar by burying him secretly in the area of al-Gharyan, the place of the well-known grave in Iraq, and the traces of his grave were hidden by his will. For fear of the Umayyads and their helpers, the Kharijites, and their likes from digging up the grave.

His shrine is known as the Shrine of Imam Ali (peace be upon him), and Shiites from all over the country come to visit it.

His commandments

“I advise you, and all my children, my family, and anyone who has reached my book, to fear God, organize your affairs, and reconcile your affairs, for I heard your grandfather say: Reconciliation between people is better than general prayer and fasting.
God is God in the orphans, so do not shut their mouths, and let them not be lost in your presence.
God bless your neighbors, for they are the will of your Prophet. He continues to bequeath them, until we thought he would inherit them.
Allah in the Qur'an is not going before you work with you and others.
God is God in prayer, for it is the pillar of your religion.
God is God in the house of your Lord, do not leave it as long as you remain, for if he leaves you will not debate.
God is God in jihad with your money, your lives, and your tongues for the sake of God.”
Nahj al-Balagha, Al-Risala 47, pp. 320-321.

Historical documents conveyed to us his instructions to his children and household regarding how to wash him, shroud him, pray over him, and bury him. He had instructed them to hide the location of his grave, so they carried him to the other side of Najaf, Kufa, and he was buried there at night before dawn.

Among his commandments that he gave to his children is that he said For the good وELHussein When Ibn Muljim beat him:

Then he said: O Banu Abdul Muttalib! I do not see you wading in the blood of Muslims, saying: (The Commander of the Faithful was killed), and do not kill for me except my killer. Look, if I die from this blow of his, then strike him blow for blow, and do not imitate the man, for I heard the Messenger of God say: “Beware of imitating even a vengeful dog.”

Hide his honorable grave

Historians and researchers have indicated that he recommended that he be buried secretly out of fear of the Umayyads and their helpers, the Kharijites, and their likes. Perhaps if they had exhumed him despite their knowledge of his location, this would have prompted the Banu Hashim to wage war and quarreling, which he overlooked while he was alive. So how could he not recommend leaving what was in it the subject of conflict after his death? .

His virtues and virtues (peace be upon him)

Quranic verses

Scholars and commentators have pointed out the numerous Qur’anic verses that were revealed about Ali bin Abi Talib, explaining some of his virtues and virtues. It was narrated on the authority of Ibn Abbas that he said: “Three hundred verses were revealed about Ali.” We refer here to examples:

Mubahala verse: ﴿So whoever disputes with you about it after the knowledge that has come to you, say, “Come, let us call upon our sons and your sons, and our women and your women, and ourselves and your souls, and then we will pray and be saved.” May God’s curse be upon liars﴾.

The verse was revealed in the tenth year of the Hijra when a delegation of Christians from Najran came to the Prophet... When the Messenger of God invited them to the Mubahala, they waited for him until the morning of the next day of that day... When the next day came, the Prophet came, taking Ali bin Abi Talib by the hand andAl Hassan وELHussein In his hands they walk andFatema (peace be upon them) walked behind him, and the Christians came out, led by their bishop, and when they saw the Prophet in this state, their master said: I see a man who dares to show off, and I fear that he is honest, and he said: O Abu al-Qasim, we do not show respect to you, but we will make peace with you, so make peace with us based on what he promotes.

The verse of purification is the Almighty’s saying: ﴿God only desires to remove impurity from you, O People of the House, and to purify you with a thorough purification.﴾.

Shiite scholars and commentators said that the aforementioned verse was revealed in the house of Umm Salamah’s wife the ProphetIt was narrated about her: “When this verse was revealed, the Messenger of God called Ali, Fatima, Hassan, and Hussein (peace be upon them) and clothed them, and said: Oh God, these are the people of my household. Oh God, remove impurity from them, and purify them with a thorough purification.

The verse of affection is the Almighty’s saying: ﴿Say, “I do not ask you for any reward for it except affection for my kin.”﴾.

It was narrated on the authority of Ibn Abbas that he explained it to the Ahl al-Bayt, and he reported that to the Prophet, and he said: They said: O Messenger of God - when the verse was revealed - who are these relatives of yours whose affection is obligatory for us? He said: “Ali, Fatima, and their two sons (peace be upon them).”

The first people to convert to Islam

He was famous among Muslims for saying that he was the first person to convert to Islam. It was narrated on the authority of Salman that he said: The Messenger of God said: “The first of you to come to the basin (the Kawthar River), the first of you to embrace Islam, is Ali bin Abi Talib.” He also addressed his daughter Fatima, saying: “Or do you not accept that I, your wife, are the most peaceful of my nation, the most knowledgeable, and the most forbearing?”

A night in bed

When God Almighty permitted the Prophet to go to war, and the Ansar pledged allegiance to him for Islam and to support him and those who followed him and took refuge with them among the Muslims, the Messenger of God ordered his companions, the immigrants from his people, and the Muslims who were with him in Mecca, to go out to Medina and migrate to it, and join their brothers from the Ansar.

When the Quraysh saw this, they warned of the departure of the Messenger of God, so they gathered in the conference house and consulted about it... Abu Jahl said: I think that we take from each tribe a boy relative, and give each boy among them a sword, then they strike him with the blow of one man and kill him, and if they do that, his blood will be dispersed among the tribes. All of them, so the Banu Abd Manaf were not able to fight their people as a whole, and they were satisfied with us with the blood money (i.e. blood money), so Gabriel came to the Prophet and said: Do not spend the night in your bed... Then he said to Ali bin Abi Talib: Sleep on my bed, and cover yourself with my green cloak. He ordered him to pay what he had of deposits, trusts, and other things. The Messenger of God left as an immigrant.

The commentators have pointed out in their discussion of the revelation of the Almighty’s saying And among the people is he who sells himself seeking the pleasure of God, and God is compassionate to His servants.. It was revealed that night. Al-Fakhr Al-Razi said: It was revealed about Ali bin Abi Talib. He spent the night on the bed of the Messenger of God on the night he went out to the cave.

Brotherhood with the Prophet (PBUH)

When the Prophet came to Medina and brought brotherhood between the immigrants and the Ansar, he brought brotherhood between him and Ali bin Abi Talib. Ibn Abd al-Barr says: We narrated from several sources on the authority of Ali that he used to say: I am the servant of God and the brother of the Messenger of God, and no one says it except me, except a liar. Abu Omar said: The Messenger of God made brotherhood between the immigrants in Mecca, then he made brotherhood between the immigrants and the Ansar in Medina, and he said to each of them to Ali: “You are my brother in this world and the hereafter.”

The sun replied

In the seventh year of the Hijra, when it was Ras Messenger of God In Ali's lap, while he was being inspired to him, Ali did not pray the afternoon prayer until the sun had set. The Messenger of God said: Oh God, he was in obedience to You and Your Prophet, so return the sun to him. God returned it to him.

Informing the verses of exoneration

When the first verses of Surat Al-Baraa were revealed in order to break the covenant between the Messenger of God and the polytheists, which they had agreed upon between him and them: ﴿A disavowal from God and His Messenger to those polytheists with whom you have made an agreement.﴾ It was not the Prophet’s intention to go to Hajj that year, so he was told: O Messenger of God, if you would send it to Abu Bakr, he said: Only a man from my family will perform it on my behalf. Then he called Ali Ibn Abi Talib and sent him to convey these verses. And in the history of al-Tabari And Ali walked away giving the call to prayer innocently, so he stood up on the Day of Eid al-Adha and gave the call to prayer, and said: No polytheist shall approach the Sacred Mosque after this year, nor should they circumambulate the Kaaba naked, and whoever has a covenant between him and the Messenger of God shall have his covenant for the duration...

Ali's talk with the truth

The talk of closing doors

Al-Muttaqi Al-Hindi narrated that he said, addressing Ali: Moses asked his Lord to purify his mosque with Aaron, and I asked my Lord to purify my mosque through you and your descendants. Then he ordered that the doors be closed except Ali’s door, and when he was asked about that he said: I did not close your doors and open Ali’s door, but God Ali opened the door and closed your doors.

His establishment of Islamic sciences

The Prophet’s Hadith: “I am the city of knowledge and Ali is its gate” from the repeated hadiths

Ibn Abi al-Hadid al-Mu'tazili (scholars of the seventh century AH) says in his introduction to his explanation of Nahj al-Balagha: What I say about a man to whom his enemies and opponents acknowledged his virtue, but who could not deny his virtues or conceal his virtues. I knew that the Umayyads seized the authority of Islam in the east and west of the earth. They tried with all their tricks to extinguish his light, to incite against him, to point out his faults and shortcomings, and they cursed him on all pulpits, and threatened those who praised him. Rather, they imprisoned and killed them, and they prevented the narration of a hadith that included a virtue in him, or raised a mention of him, to the point that they prohibited anyone from being named by his name, so that was more than that. Except that it was elevated and sublime, and it was like musk. Whenever it was concealed, its mane spread, and whenever it was concealed, its spread became hidden.

Ibn Abi Al-Hadid continues by saying: What I say about a man to whom every virtue is attributed, to whom every group ends, and who every group attracts. He is the head of the virtues and their source, the father of their excuse, the forerunner of their field, and the expanse of their arena. Everyone who emerged in it after him took it from him, and he can be traced back to him. His example is imitated.

theology

Ibn Abi Al-Hadid says: I have learned that the most honorable science is divine science. Because the honor of knowledge is the honor of the known, and what is known is the most honorable of existences, so it was the most honorable of sciences.

And from his words he quoted, and from him it was transmitted, and from him it ended, and from him he began. The Mu’tazilites - who are the people of monotheism and justice, and the masters of theorizing, and from whom people learned this art - were his students and companions. Because their eldest was Wasil bin Ata’, a student of Abu Hashim Abdullah bin Muhammad bin Al-Hanafiyyah, and Abu Hashim was his father’s student and his father was his student.

As for the Ash’arites, they belong to Abu al-Hasan Ali bin Ismail bin Abi Bishr al-Ash’ari, who is a student of Abu Ali al-Juba’i, and Abu Ali is one of the sheikhs of the Mu’tazila. The Ash’aris trace their lineage to the Mu’tazila’s professor and teacher, who is Ali bin Abi Talib. As for the Imamis and Zaidis, their affiliation to him is clear.

Jurisprudence

Ibn Abi Al-Hadid says: Among the sciences is the science of jurisprudence, which is its origin and foundation, and every jurist in Islam is dependent on him and benefits from his jurisprudence. As for Shiite jurisprudence, his return to it is clear.

As for the companions of Abu Hanifa, such as Abu Yusuf, Muhammad, and others, they learned from Abu Hanifa, and as for Al-Shafi’i, he read to Muhammad bin Al-Hasan, so his jurisprudence is also attributed to Abu Hanifa, and as for Ahmad bin Hanbal, he read to Al-Shafi’i, so his jurisprudence also goes back to Abu Hanifa, and Abu Hanifa read to Ja’far bin Muhammad, and Jaafar read to his father, and the matter ended up with Ali. As for Malik bin Anas, he recited to Rabi’ah al-Ra’i, Rabi’ah recited to Ikrimah, Ikrimah recited to Abdullah bin Abbas, and Abdullah bin Abbas recited to Ali bin Abi Talib, and if you wish, you can return to him the Shafi’i jurisprudence by reciting it to Malik, you have that. These are the four jurists. .

Also, the jurists of the Companions were: Omar bin Al-Khattab and Abdullah bin Abbas, both of whom took from Ali.

As for Ibn Abbas, it is apparent, and as for Omar, everyone knew that he referred to him in many issues that caused problems for him and other companions, and his saying more than once: “If it had not been for Ali, Omar would have perished,” and his saying: “No, I am left with a dilemma that Abu Al-Hasan does not have.” And he said: “No one in the mosque should give fatwa when someone is present. It is also known from this perspective that jurisprudence ends with him.” The public and the private have narrated his saying: “I judge you according to me,” and judgment is jurisprudence, so if he makes them understand it.

tafsir

When he, peace be upon him, advanced in interpretation and was the head in this field, Ibn Abi Al-Hadid also said: Among the sciences: the science of interpreting the Qur’an, and it was taken from him, and from it is a branch. If you refer to the books of interpretation, you will know that this is true. Because most of it is from him and from Abdullah bin Abbas, and people knew the condition of Ibn Abbas in his companionship with him, his isolation, and that he was his student and graduate. It was said to him: Where is your knowledge of your cousin’s knowledge? He said: It is like the ratio of a drop of rain to the surrounding sea.

Knowledge and knowledge of the method

Regarding his progress in this science, Ibn Abi Al-Hadid says: Among the sciences: the science of the method and the truth, and the conditions of Sufism, and I have known that the masters of this art in all the countries of Islam end with it, and with it they stop, and it is sufficient for you to indicate that the cloth that is their slogan to this day, and the fact that they support it with a continuous chain of transmission. mechanism .

Language Science

Here also, Ibn Abi Al-Hadid confirms his progress in this art of science, saying: Among the sciences is “the science of grammar and Arabic,” and he taught all people that he was the one who invented and created it, and dictated to Abu Al-Aswad Al-Du’ali its comprehensive principles and principles, among which all speech is three things: a noun, a verb, and a letter. Among them: dividing the word into definite and indefinite, and dividing the grammatical forms into nominative, accusative, genitive, and jussive.

Eloquence and eloquence

Regarding his eloquence and eloquence, Ibn Abi Al-Hadid says: As for eloquence: he is the imam of the eloquent, and the master of eloquent speakers, and it was said about his speech: below the words of the Creator, and above the words of created beings. From him people learned to speak and write. Abd al-Hamid bin Yahya said: I memorized seventy of the bald man’s speeches, and they continued and continued. Ibn Nubatah said: I have memorized a treasure of preaching that only spending increases in abundance and abundance. I have memorized a hundred chapters of Ali bin Abi Talib’s sermons.

Its moral characteristics

His goodness and generosity

Ibn Abi Al-Hadid says: As for generosity and generosity, his condition therein was evident, and he used to fast and do plenty of food and was generous with his provisions, and about it was revealed And they feed food out of love for Him to the poor, the orphan, and the captive. We only feed you for the sake of God. We do not desire from you any reward or gratitude.. The commentators narrated that he only owned four dirhams, so he gave away one dirham in charity at night, one dirham during the day, one dirham secretly, and one dirham publicly, and it was revealed about it:Those who spend their money day and night, secretly and openly.. It was narrated that he used to irrigate the palm trees of some of the Jews of Medina with his hand, until his hand became thick and infirm, and what looked like blisters appeared on it, and he gave the wages in charity and tied a stone to his stomach. He never said “no” to a questioner.

His enemy and the one who hates him, who strives to slander and shame him, Muawiyah bin Abi Sufyan, said to Mihfn ibn Abi Mihfn al-Dhabi when he said to him: I came to you from the most stingy of people, so he said: “Woe to you! How can you say that he is the most stingy of people? If he owned a house made of dust (gold) and a house made of straw, he would run out of dust before his straw.”

His dream and his page

Ibn Abi Al-Hadid described this, saying: He was the most forgiving of people when he committed a sin, and the most forgiving of a wrongdoer, and the truth of what we said was demonstrated on the Day of the Camel, when he defeated Marwan bin Al-Hakam - who was the most hostile of people to him, and the most hated of them - so he forgave him.

Abdullah bin Al-Zubayr used to insult him in the presence of witnesses, and he delivered speeches on the Day of Basra - in which he insulted the Imam a lot and spoke in the ugliest words - and Ali used to say: Al-Zubayr was still a man from among us, the People of the House, until Abdullah grew up - so the Imam defeated him on the Day of the Camel, so he took him prisoner, and he forgave him. And he said: Go, so I will not show you. He did not say anything more than that. He defeated Saeed bin Al-Aas after the Battle of the Camel in Mecca. He was an enemy of his, but he turned away from him and did not say anything to him.

You knew what Aisha was in his affairs, so when he got hold of her, he honored her and sent with her to Medina twenty of Abd al-Qays’s women. He turbaned them with turbans and tied them with swords. When she was on the way, she reminded him of something that it is not permissible for him to be mentioned with, and she frowned and said: You will see his men and soldiers who He appointed them all to me. When she reached Medina, the women threw off their turbans and said to her: We are only women. The people of Basra fought him and struck his face and the faces of his children with swords, insulting him and cursing him. When he defeated them, he raised the sword from them, and his herald called out to the regions of the army: Do not follow a loyalist, do not finish off a wounded man, do not kill a captive, and whoever throws down his weapon is safe. And whoever sides with the Imam’s army... It is safe. He did not take their burdens, nor did he take captive their descendants, nor did he take any of their wealth. If he had wanted to do all of that, he would have done so, but he refused to do anything except pardon and abstain from the Sunnah of the Messenger of God on the day of the conquest of Mecca, for he pardoned, the grudges did not cool, and the offense was not forgotten.

When Muawiyah's army took possession of the water and surrounded him according to the law of the Euphrates, and the leaders of the Levant said to him: Kill them with thirst just as they killed Uthman with thirst. Ali and his companions asked them to make it lawful for them to drink water, and they said: No, by God, not even a drop until you die of thirst as Ibn Affan died. When he saw that Death inevitably advanced with his companions, and launched heavy campaigns against Muawiyah's soldiers, and they took possession of water over them. Muawiyah's companions were in the desert, without water, so his companions and his Shiites said to him: Withhold water from them, O Commander of the Faithful, as they prevented you, and do not give them a drop of it, and kill them with the swords of thirst. Take them by hand, and you have no need for war. He said: No, by God, I will not reward them with the same action as they did. Make room for some of the Sharia for them, for the edge of the sword is no substitute for that.

Humans and facial fluency

As for his good morals, good-natured face, fluency of face, and smiling: he was the one who was given such a proverb that his enemies criticized him for it. Sa’saa bin Suhan and other of his Shiites and companions said: He was like one of us, gentle-minded, very humble, and easy to lead, and we feared him as a prisoner tied to the swordsman standing on his head.

his courage

Ibn Abi Al-Hadid says in describing his courage: He made people forget to mention those who came before him, and erased the name of those who came after him, and his positions in war are famous and proverbs will be cited until the Day of Resurrection. He is the brave one who never fled, was not terrified by a battalion, and did not confront anyone except He killed him, and he never struck a blow, so the first needed a second, and in the hadith, “His blows were a string.” And when he called Muawiyah to a duel so that the people could find relief from the war by killing one of them, Amr said to him: I have done justice to you, and Muawiyah said: You have not cheated me since you advised me until today! Do you command me to fight Abu al-Hasan, knowing that he is the brave and courageous one? I see you coveted the Emirate of the Levant after me!

Ibn Abi Al-Hadid also said: The Arabs were proud of their support in the war against him, but as for those who killed him, their group’s pride in the fact that he killed them was more evident and greater. The Arabs were proud of this in order to gain pride and honor for themselves, just as Abdullah bin Al-Zubair was proud when he woke up one day with Muawiyah, and saw Abdullah bin Al-Zubayr sitting under his feet on his bed, so he sat down, and Abdullah said to him, caressing him: O Commander of the Faithful, if you wanted me to kill you, I would have done so, so he said - Muawiyah did not hide his sarcasm: You have been encouraged after us, Abu Bakr. He said - Abdullah boasts and is proud -: What do you deny about my courage when I stood in the line opposite Ali bin Abi Talib! He said - Muawiyah, as if he had let out a tongue of sarcasm -: There is no crime, he killed you and your father with his left hand, and his right hand remained empty, asking for someone to kill him with it.

Worship Him

Regarding his worship, Ibn Abi Al-Hadid says in his explanation of Al-Nahj: He was the most devout of people and the one who prayed and fasted the most, and from him people learned the night prayer, the constant ritual prayers, and the voluntary prayers, and what do you think of a man who was so good at maintaining his prayers that a battle would be spread out for him between the two rows on the night of a kitten, and his rose and arrows would be prayed over him? It falls in front of his hands and passes over his meatus right and left, so he is not alarmed by that, and does not get up until he finishes his job! What do you think of a man whose forehead was like the flesh of a camel due to the length of his prostration?

And if you contemplate his supplications and supplications, and consider what they contain of glorification and reverence for God Almighty, and what they contain of submission to His prestige, submission to His glory, and seeking protection from Him, you will know the sincerity it entails, and you will understand from what heart it came out, and on what tongue it took place!

Asceticism in this world

As for asceticism in this world, he is the master of asceticism, the substitute for abjection, and to him journeys are made, and with him dreams are dispersed, he is never satisfied with food.

He was the rudest of people in terms of food and clothing. Abdullah bin Abi Rafi’ said: I entered him on the day of Eid, and he presented a sealed bag, and we found in it dry, bruised barley bread. He brought it and ate, and I said: O Commander of the Faithful, how do you seal it? He said: These two children were afraid that they would eat him with ghee or oil. His dress was patched with leather at times and fiber at other times, and his sandals were made of fiber. He used to wear a thick scarf, and if he found that its sleeve was long, he cut it with a blade and did not sew it, so it would continue to fall on his arms until there was nothing left without flesh. It would become dirty if it was covered with vinegar or salt. If it rose above that, then some plants from the ground, and if it rose beyond that, then with a little water. Camel dairy, and he only eats meat a little, and he says: Do not make your stomachs animal graves. Despite this, he was the strongest of people and had the greatest strength. Hunger did not erode his strength, and his end did not be betrayed - that is, diminished - by diminishment.

He was the one who divorced the world, and money was collected from all Islamic countries except from the Levant, so he used to disperse them.

His works and writings

Nahj al-Balaghah Nahj al-Balagha represents a collection of the words chosen by Sayyid al-Sharif al-Radi (one of the scholars of the fourth century) from the words of Imam, Commander of the Faithful, Ali ibn Abi Talib, and it is the most famous of his words. The book al-Nahj enjoyed a lofty status in the Shiite community, as it came in second place after the Holy Qur’an in sanctity. He attained a prominent position in the circles of Arabic literature, to the extent that this precious book was described as full of words that the speaker can learn and train the speaker with. In it there are some of the best sayings, and some of the most sober meanings, words sweeter than the tune of the Qian, and more beautiful than the blessings of heaven... and his eloquence has reached a status higher than the ability of the creature and below the status of the Creator.

Al-Sayyid Al-Radi organized the words of the Commander of the Faithful into three chapters: speeches, letters, and the short words section.

1. As for the sermons, the book contained 239 sermons distributed over three chronological stages: A - what he issued before his caliphate; B. During his succession; C- After his succession.

2. As for the letters section, it included 79 letters, most of which were issued by him during his rule.

3. Short Words Section. In this section, Al-Radi collected 480 words from his short words and sermons.

The approach has received great attention from researchers and commentators to the extent that its explanations have exceeded more than fifty, the most famous of which are: Explanation of Ibn Maitham al-Bahrani, Explanation of the approach by Ibn Abi al-Hadid al-Mu’tazili, Explanation of Muhammad Abduh, Explanation of Sheikh Muhammad Taqi al-Jaafari, Minhaj al-Bara’ by Qutb al-Din al-Rawandi, Lessons in Nahj al-Balagha by Sheikh Hussein Ali al-Muntazari, and an explanation of Nahj al-Balagha by Muhammad Baqir Nawab Lahijani.

Deceived judgment and pearls of speech

Gharar al-Hikam wa Durar al-Kalam was compiled by Abd al-Wahid bin Muhammad al-Amdi (one of the scholars of the fifth century AH). The book includes a collection of the Imam’s short rulings, which amount to approximately 10760 words distributed over a group of topics: beliefs, acts of worship, morals, politics, economics, and society.

Constitution of the features of governance and the sayings of Makarem Al-Shim

The constitution of the landmarks of governance and the maxims of Makarim al-Shim, written by Imam Judge Muhammad bin Salama al-Qadha’i, one of the Shafi’i scholars in the fifth century, and there are those who went to say that the man became a Shiite.

The book includes nine chapters: Chapter One: On the benefits of his rule that were narrated from him; The second is what was narrated from him in his condemnation of the world and his abstinence from it. The third is in the sermons that were narrated from him. The fourth is regarding what was narrated from him of his commandments and prohibitions. The fifth is in what is narrated from him, including his answers to the issues and questions; The sixth is regarding what is narrated from him, and his words are strange. The seventh is in the anecdotes of his words that are narrated from him. The eighth is in his supplications and monologues; The ninth chapter is about what the author concluded from his poetry.

Among its effects are:

A Scattering of Pearls, compiled by Abu Ali al-Fadl ibn al-Hasan al-Tabarsi, owner of the Bayan Complex in the Interpretation of the Qur’an.

Every student is required to learn from the words of Ali bin Abi Talib, Ikhtiyar Al-Jahiz and the explanation of Abu Ishaq Rashid Al-Din Al-Watwat.

Qala’id al-Hakam wa Fara’id al-Kalam: Collected by Judge Abu Yusuf Ya’qub bin Sulaiman al-Asfaraini.

Proverbs of the Imam, his sermons and letters extracted from the book The Battle of Siffin by Nasr bin Muzahim.

His friends

Salman Al-Farsi (may God be pleased with him), one of the most devoted companions Messenger of God And the Commander of the Faithful, about whom many narrations have been mentioned about the Ahl al-Bayt, most notably the Prophet’s saying: “Salman is one of the Ahl al-Bayt.”

Malik Al-Ashtar Al-Nakha'i, he is Malik bin Harith bin Abd Yaghouth Al-Nakha'i Al-Kufi, born in Yemen. He was the first to pledge allegiance to Ali and to ride with him in his three wars. He was one of the most prominent commanders in Al-Jamal, Siffin, and Al-Nahrawan.

Abu Dhar al-Ghifari is Jundub bin Junada, one of those who converted to Islam and was at the side of the Commander of the Faithful during the life of the Prophet and after his death, and one of the first to be loyal to him and to claim his imamate and to abstain from pledging allegiance to Abu Bakr.

Al-Miqdad bin Amr, (Al-Miqdad bin Al-Aswad) was one of the first seven who believed in the most honorable Prophet and one of those who remained with the Commander of the Faithful after the Prophet’s departure for 25 years, and one of those who denounced Abu Bakr’s advancement to the caliphate and those who abstained from pledging allegiance to him.

Kamil bin Ziyad is Kamil bin Ziyad Al-Nakha'i, one of the followers and one of the loyal companions of the two Imams, the Commander of the Faithful andAl Hassan (Peace be upon them both). He was one of the first Shiites of the Imam to rush to pledge allegiance to him and to walk under him in the wars he fought during his rule.

Ammar bin Yasser, one of the first to convert to Islam and believers in the Messenger of God, migrated to Abyssinia and from there to Medina after he learned of the Prophet’s migration there. After the Prophet’s departure, he stayed with the passengers of the Commander of the Faithful. He was one of the staunchest defenders of the rights of the Prophet’s family. He was the ruler of Kufa in the time of Omar, but he was dismissed. Because of his justice, integrity, and asceticism, which did not please some, he returned to Medina. He accompanied the Commander of the Faithful and supported him in the wars of the Camel and Siffin, in which he was martyred. In it, the prophecy of the most honorable Prophet was fulfilled when he said to him: “The transgressing group will kill you.” Al-Hafiz Abu Nu’aym and Ibn Asakir included, as in the order of the collection of Al-Jawaami’ 7, p. 72, on the authority of Zaid bin Wahb... on the authority of the Messenger of God, who said, addressing him: The transgressing group will kill you. The killer of Ammar will be in Hell.

Ibn Abbas is Abdullah bin Abbas, the uncle of the Prophet and the Commander of the Faithful. He narrated a lot on the authority of the Noble Prophet. He believed that Ali was entitled to the caliphate after the departure of the Prophet and was one of those who accompanied him during his confrontation with the caliphate and supported him in the wars of the Camel, Siffin and Nahrawan, and he was his governor of Basra.

- Muhammad bin Abi Bakr, (son of the first caliph), was born in the tenth year of the Hijra and was among the elite of the Commander of the Faithful, who believed in his imamate and that he was first in the caliphate and that those who preceded him usurped his right. He participated in the wars of the Commander of the Faithful, Al-Jamal and Siffin, and was appointed governor of Egypt in Ramadan in the year 36 AH. He was martyred at the hands of Muawiyah’s soldiers in the month of Safar in the year 38 AH.

Maitham Al-Tamar, the Asadi of Kufa, was the one who saved the companions of the Commander of the Faithful and Al-Hassan (peace be upon them), and he was one of the Al-Khamis police who pledged allegiance to the Commander of the Faithful to be loyal to him, and made a stipulation with him for Paradise.

Uwais Al-Qarni, he is Uwais bin Amer Al-Muradi, then Al-Qarni, the famous ascetic, realized the ProphetHe did not see him, and he lived in Kufa, and he was one of its major followers, the loyal Shiites of the Imam, the Commander of the Faithful, and those who pledged allegiance to him.

Zaid bin Suhan, he is Zaid bin Suhan Al-Abdi, one of the elite companions of the Commander of the Faithful, his lieutenants, and the commanders of his army. When he was injured on the Day of the Camel. Ali came to him and looked at him, and the Commander of the Faithful stood over him and said: May God have mercy on you, Zaid. By God, we have only known you with light provisions and a lot of assistance. So he raised his head to him and said: And you, may God have mercy on you, by God I have only known you as someone who knows God and knows His signs, and by God I have never fought with you due to ignorance.
Sa’saa bin Suhan, Al-Abdi, was one of the companions of the Commander of the Faithful and participated in his wars and was one of the first to pledge allegiance to the Commander of the Faithful after the killing of Othman.

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References

↑
The Holy Quran.
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