Virtues of Imam Ali (a)

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Virtues

Birth Inside the Ka'ba

Main article: The Child of Ka'ba

According to Allama Amini, sixteen Sunni sources, fifty Shiite sources, and forty-one poets since the second/eighth century have mentioned the birth of Imam Ali (a) inside the Ka'ba. Allama Majlisi also reports the birth of Imam Ali (a) inside the Ka'ba from eighteen (mostly Shiite) sources. According to these reports, Fatima bt. Asad, the mother of Imam Ali (a), prayed to God near the Ka'ba to make the delivery easy for her. Afterwards, the wall of the Ka'ba was torn, and Fatima went inside. She stayed there for three days, and on the fourth day she came out while holding her son, Ali (a), in her arms.

The First Muslim

Main article: The First Muslim

It is a well-known and widely transmitted hadith that 'Ali (a) was the first Muslim who believed in the prophet (s).[231] According to some Shi'a hadiths, the Prophet (s) described Imam Ali (a) as the first Muslim, the first believer and the first person who acknowledged him. Al-Shaykh al-Tusi mentioned a hadith from Imam al-Rida (a) who mentioned Imam Ali (a) as the first believer in the Prophet (s). Al-Khasibi, the Shi'a author of the fourth/tenth century, mentioned Imam Ali (a) as the first Muslim and al-Allama al-Majlisi mentioned the order of believers as following, "First, Imam Ali (a), then Khadija (a) and then Ja'far b. Abi Talib believed in the Prophet (s)." Some researchers considered the consensus of Shi'a believing on the fact that Imam Ali (a) was the first Muslim man.

Some Sunni historians including al-Tabari, al-Dhahabi and others have mentioned reports suggesting that Imam Ali (a) was the first Muslim. In another narration, the Prophet (s) said to his daughter, Fatima (a) that, "Does it not please you that I urge you to marry a man from my Umma, who believed in Islam prior to anyone else, and who is the most learned and the most patient among them?"[232]


Helping the Prophet from very first moments

Main article: Hadith Yawm al-Dar

According to sources of Islamic history and Qur'anic exegesis, when the al-Indhar Verse was revealed to the Prophet (s) three years after Bi'tha, the Prophet (s) ordered Ali b. Abi Talib (a) to provide some food and invite the sons of 'Abd al-Muttalib to a banquet so that he calls them to Islam. Around forty people, including Abu Talib, Hamza, and Abu Lahab went to the meeting. After having the food, the Prophet (s) said: "O' sons of 'Abd al-Muttalib! I swear to God that I do not know any youth among Arabs who brought for his tribe something better than what I brought to you; I have brought to you the best in this world and in the afterlife, and God has ordered me to call you to it. So which of you assists me in this mission so that I make him my brother and my successor and my caliph among you?" Nobody responded to him except Ali (a) who was the youngest of all. He said: "O' the prophet! I will assist you". The Prophet (s) said: "This is my brother and my successor among you. Listen to him and obey him".


Sacrifice in the Night of Migration

Main article: Laylat al-Mabit

After the Muslims were severely persecuted by the Quraysh, the Prophet (s) ordered his companions to emigrate to Medina, and so they gradually left Mecca.[233] After exchanging ideas in the Dar al-Nadwa meeting, the Quraysh decided to designate brave young men from each tribe to assassinate the Prophet (s) in his house. The archangel Gabriel came to the Prophet (a), informed him of their plot, and commanded him not to sleep in his bed and to leave Mecca and emigrate to Medina that same night. The Prophet (s) informed 'Ali (a) of the enemy's plot and asked him to sleep in his bed to fool the enemy.[234]

Exegetes of the Qur'an regard the following verse to have been revealed about this event and about the virtues of 'Ali (a):[235]

“And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants.”
— Quran, 2:207

Brother of the Prophet (s)

Main article: Pact of Brotherhood

After his emigration to Medina, the Prophet (s) created bonds of brotherhood between the Muhajirun and the Ansar. Both times, he told 'Ali (a), "You are my brother in this world and in the hereafter", and so he established a bond of brotherhood between himself and 'Ali (a).[236]


Returning of the Sun

Main article: Radd al-Shams

In 7/628, the Prophet (s) and 'Ali (a) prayed the noon prayer. The Prophet (s) then sent 'Ali (a) on a mission when he had not yet prayed the Asr prayer. After 'Ali (a) returned, the Prophet (s) laid his head on 'Ali's (a) lap and slept until the sun set, and the time for prayer had expired. When the Prophet (s) woke up, he prayed to God saying, "O God! Your servant, 'Ali (a), dedicated himself for his Prophet (s). Turn the sun back for him." The sun returned, and 'Ali (a) made an ablution before prayer and performed his Asr prayer after which the sun set again.[237]


Delivering the Bara'a Verses

The first verses of Quran 9 state that the polytheists had four months to accept monotheism and to become Muslims. However, if they were to refuse stubbornly, the Qur'an warns that they should be ready for war. When the verses were revealed, the Prophet (s) was not planning on attending the hajj to deliver its message. So, according to the divine decree that, "such messages should be delivered by the Prophet (s) himself, or by one who is from him and nobody else is competent to do so"[238] , the Prophet (s) called 'Ali (a) and ordered him to go to Mecca so that on the Eid al-Adha he could deliver these verses to the polytheists in Mina.[239]


Truth Hadith

The Prophet (s) said, "Ali (a) is with the truth, and the truth is with 'Ali (a)."[240]


Closing the Doors except Ali's house

Main article: Sadd al-Abwab

The Prophet (s) ordered that all doors opening to the mosque of Medina (al-Masjid al-Nabawi) should be locked except for the door of 'Ali's house (and his own). When the Prophet (s) was asked of the reason, the Prophet (s) said, "I was ordered to lock the doors except that of 'Ali's (a). However, there is a lot of talk about it. I swear by God that I never locked or opened any door, except that I was ordered to do so and thus did it."[241]


Compiling the Qur'an

Main articles: Qur'an and Mushaf of Imam 'Ali (a)

Both Shi'a and Sunni scholars agree that Imam 'Ali (a) was the pioneer in compiling the Qur'an according to the will and advice of the Prophet (s).[242] It is related in a tradition that Imam'Ali (a) swore an oath not to wear his robe [and exit his house] until he had finished compiling the Qur'an.[243] It is also said that Imam 'Ali (a) compiled the Qur'an within six months of the demise of the Prophet (s).[244]


Beginning of Islamic Calendar

Main article: Islamic Calendar

Imam 'Ali (a) was the one who suggested that 'Umar set the immigration of the Prophet (s) from Mecca to Medina as the beginning of Islamic calendar.[245]

Ali's Virtues in the Qur'an

Several verses of the Qur'an were revealed about the virtues of 'Ali (a) and the number of these verses is so great that it is narrated from Ibn 'Abbas that more than 300 verses of the Qur'an are related to 'Ali.[246] Some of these verses include:

Al-Mubahala Verse

Main article: al-Mubahala Verse
“Say, 'Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and invoke the curse of Allah upon those who lie.”
— Quran, 3:61

On the day of mubahala in 9/631, the Prophet (s) and the Najran Christians agreed to curse one another, until Allah punished those who were on the wrong path. So, the Prophet (s) took 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) with him. When the Christians saw that he was so confident in his success that he had only brought his closest relatives, they grew apprehensive and accepted to pay the jizya instead of going through with the challenge. In the verse 'Ali (a) is mentioned as the soul of the Prophet (s) ("our souls and your souls").

Al-Tathir Verse

Main article: al-Tathir Verse
“Indeed Allah desires to repel all impurity from only you, O Ahl al-Bayt, and purify you with a thorough purification.”
— Quran, 33:33

According to Shi'a scholars, this verse was revealed to the Prophet (s) in the house of his wife Umm Salama. During its revelation, 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) were also there with him. After the verse was revealed, the Prophet (s) used his cloak to cover himself, 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a)–the Ashab al-Kisa' (people of the cloak). Raising his hands in prayer, he said, "O God! My Household are these four people. Remove any impurities from them."[247]

Al-Mawadda Verse

Main article: al-Mawadda Verse
“Say, 'I do not ask you any reward for it (the mission) except love of [my] relatives.'”
— Quran, 42:23

Ibn 'Abbas says: "When this verse was revealed, I asked the Prophet (s) who were those whom love for them had become obligatory. He (s) stated, "'Ali, Fatima, al-Hasan, and al-Husayn". He repeated this three times."[248]

Other Virtues

The Founder of Islamic Sciences Imam Ali (a) is believed to have been the founder of many Islamic sciences. Ibn Abi l-Hadid, a Mu'tazili scholar, maintains that Imam Ali (a) was the pioneer of all virtues, and thus all sects and denominations try to attribute themselves to him. This is why despite all the hostilities towards him and his followers, his reputation has remained high. Ibn Abi l-Hadid also believes that Ali (a) was the founder of Islamic sciences such as theology, jurisprudence, exegesis, recitation, and Arabic grammar and rhetoric. He states that Ali (a) started the elaboration of theological issues, and that the Mu'tazila are his students through Muhammad b. al-Hanafiyya. Ash'arites, Twelver Shiites, and Zaydis are similarly his students. In jurisprudence, Ahmad b. Hanbal, Malik b. Anas, al-Shafi'i, and Abu Hanifa were indirectly his students. In the science of recitation, the reciters are his students through Abu Abd al-Rahman al-Sulami. Finally, Ali (a) is regarded as the founder of Arabic grammar, since his student Abu l-Aswad al-Du'ali disseminated the rules of this discipline.

Sufi Orders The majority of Sufi orders trace back their chains of spiritual descent (silsila) to the Prophet (s) through Imam Ali (a).

Imamate and Wilayah

The Prophet's (s) repeated designation of Imam Ali (a) (s) as his successor shows, according to some scholars, that the Prophet's (s) greatest concern was the leadership of the Muslim community after himself.[249] These recurrent designations started since the early years of the Prophet's (s) mission when he gathered his close kin and invited them to Islam,[250] and continued until the final days of his life when he asked the Companions to bring him a pen and paper to write them something that would protect them against deviation.[251]

Some of the evidence for the Imamate of Ali (a) explicitly indicate his designation for imamate and wilaya after the Prophet (s) and some indicate his virtues and excellence. The former includes the Wilaya Verse (Qur'an 5:55), which was revealed when Ali (a) gave his ring, while bowing down in his prayer, to a poor man;[252] Qur'an 5:3 "Today the faithless have despaired of your religion. So do not fear them, but fear Me. Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion" and Qur'an 5:67 "O Apostle! Communicate that which has been sent down to you from your Lord, and if you do not, you will not have communicated His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot," which were revealed during the Event of Ghadir, in which the Prophet (s) was tasked by God with designating Ali (a) as his successor; and Hadith al-Ghadir, which is the most important proof for the imamate of Ali (a) and which occurred in the final year of the Prophet's (s) life.

Other evidence that are regarded as indirect indications of the imamate and wilayah of Ali (a) are the following verses and hadiths that point out his virtues and excellence: Quran 33:33; 3:61; 9:119; 98:7; 16:43; 2:207; 58:12; 66:4; 4:59 (Uli l-Amr Verse); hadith al-Thaqalayn, the hadith of the City of Knowledge, the hadith of Flag, hadith al-Kisa', hadith al-Wisaya, hadith Yawm al-Dar, the hadith of Brotherhood, hadith al-Manzila, hadith al-Wilaya, the hadith al-Safina, and the hadith of Closing the Doors.

Moral Characteristics

Generosity and Openhandedness

The Shelter, painted by Mahmoud Farshchian, about taking care of orphans by Imam 'Ali (a)

Ibn Abi l-Hadid says, "Regarding generosity, 'Ali's (a) position is clear. He fasted and gave what he would break his fast with (iftar) to the poor to the extent that the following verse was revealed about him:

“They give food, for the love of Him, to the needy, the orphan and the prisoner.”
— Quran, 76:8

Exegetes of the Qur'an have said that one day, 'Ali (a) had only four dirhams. He gave one of them as charity at night, another as charity during the day, the third secretly as charity, and the fourth openly as charity. The following verse was revealed regarding this and it says:

“Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.”
— Quran, 2:274

It is said that he would water the date gardens of the Jews in Medina with his own hands until they became calloused, and he gave all of his profits to the poor, and tied stones to his stomach (so that he could handle the pangs of his own hunger]. It is said that he never said "no" to a beggar.

Once, Mahfan b. Abi Mahfan went to Mu'awiya who asked him: "Where are you coming from?" In order to flatter Mu'awiah, he said, "From the company of the stingiest among people (i.e. 'Ali.)" Mu'awiya replied, "Woe to you! How can you say such a thing about a person who, if he had two storehouses, one filled with gold and another filled with straw, he would empty out the one with gold and spend it for the poor, before he would spend his storehouse of straw?"[253]

Forbearance and Endurance

Ibn Abi l-Hadid says, "'Ali (a) was greater than all with regards to forbearance, magnanimity, and in forgiving a wrongdoer. What happened in the Battle of Jamal best supports this claim. When he caught Marwan b. al-Hakam, who was a hostile enemy, 'Ali (a) released him and forgave his great sin. 'Abd Allah b. al-Zubayr swore at him in public, and when he came to Basra with 'A'isha's army, he delivered a speech about 'Ali, insulting him as much as he could. He even said that 'Ali was "the most inferior and the most ignoble among people" However, 'Ali (a) forgave him when he was caught, and only told him 'Go, so I do not see you!' He also caught Sa'id b. al-'As in Mecca who was among his enemies in the Battle of Jamal. But, he turned his back on him and did not say anything to him."

His behavior towards 'A'isha after the Battle of Jamal has been famously narrated. When he won the battle, he treated 'A'isha with respect, and returned her to Medina accompanied by twenty women from the tribe of 'Abd al-Qays. They were dressed as men, and each of them carried a sword in a baldric, however, 'A'isha did not know that they were women. 'A'isha swore at 'Ali (a) throughout the journey, claiming that he had dishonored her by making a number of men accompany her. When they arrived in Medina, the women revealed that they were in fact, women, who had accompanied her.

After the Battle of Jamal, he granted freedom to all the people of Basra who had fought him and had killed a number of his men. He told his army that none should trouble them, and that anyone who had dropped their weapons was free. He took no prisoners from among them nor any spoils, and did what the Prophet (s) did in the Conquest of Mecca.

In the Battle of Siffin, Mu'awiya's men blocked the waterway and prevented 'Ali's (a) army from getting water from the Euphrates River. In fact, leaders of Mu'awiya's army said 'We must kill 'Ali (a) and his men while they are thirsty in the same way that he killed 'Uthman while he was thirsty." 'Ali's army fought and managed to get control of the water from the enemy. Thereafter, his men wanted to retaliate and not let Mu'awiya's army get water, so that they could die of thirst. Imam 'Ali (a) said, "Never will we do that. Allow them to use a part of the Euphrates."[254]

Geniality

Ibn Abi l-Hadid says, "He was an exemplar of geniality and cheerfulness, to the extent that his enemies criticized his geniality as a flaw in his character." Sa'sa'a b. Sawhan and other companions of Imam 'Ali said "Among us, 'Ali (a) was like one of us who did not have any special privileges. While he was humble and modest, he still had such an awe-inspiring personality that before him, we were like captivated prisoners whose hands and feet were tied, held captive by a man with a sword."[255]


Jihad

Ibn Abi l-Hadid says "Both friends and enemies admit that he was the master of the Mujahidun, and that compared to him, no one deserved this title. Everyone knew that the most difficult and the heaviest of the battles of Islam with polytheists was the Battle of Badr, in which 70 of the polytheists were killed. Half of them were killed by 'Ali (a), and the other half were killed by other Muslims with the help of angels. His place in the battles of Uhud, Ahzab, Khaybar, Hunayn, and other battles is famous in history, and do not need to be mentioned."[256]

Bravery

Ibn Abi l-Hadid says, "He was the sole champion in courage, who erased his predecessors from people's memory and blurred and faded his successors. The position of 'Ali (a) in battles was so eminent that it made him an example forever. He was the brave man who never ran away, never feared a large army, never fought anyone without annihilating them, and he was the man whose strikes were so effective that they never required a second try. When he challenged Mu'awiya to a fight so that people find peace if one of them died, 'Amr b. al-'As told Mu'awiya,' 'Ali (a) is treating you with justice.' Mu'awiya told him, 'Since the day you have been with me, you have never deceived me like this! Are you advising me to fight a man, from whose hands no one has ever escaped? I suppose you dream ruling Syria after me!'

His enemies always boasted that they once fought against 'Ali (a) in a battle, or that someone of their relatives had been killed by him. Once, Mu'awiya was sleeping on his throne. Suddenly, he opened his eyes, and saw 'Abd Allah b. al-Zubayr at his side. He sat up, and 'Abd Allah said to him jokingly "O' Amir al-Mu'minin!, let us wrestle if you agree." Mu'awiya told him "Oh, you speak of boldness and bravery?!" 'Abd Allah said "Do you deny my bravery?! I am the man who went to fight 'Ali and was his opponent in the battle." Mu'awiya said "That is not true at all. If you would have ever stood for a moment against 'Ali (a), he would have killed you and your father using only his left hand, leaving his right hand free, waiting for a fight."[257]

Worship

Ibn Abi l-Hadid says, "Ali (a) was the greatest worshiper amongst people, and he prayed and fasted more than anyone else. People learned the night prayers, persistence in the recitation of dhikrs, and the recommended prayers from him. And what do you think of a man who was so persistent in recommended prayers that even on the Laylat al-Harir in the Battle of Siffin, a carpet was set on the ground for him in between two lines of the armies, and he engaged in prayer without any fear while arrows flew by his ears from the left and the right. His forehead was like the knee of a camel because of his frequent and long sajdas. Anyone who carefully considers his prayers and supplications will see his glorification of God, his humbleness before His glory, and his prostration before Him, and will realize the ikhlas in him. They will know from what a great heart these prayers have come and through what a grand tongue they have flowed."[258]

Zuhd

'Ali (a) was the master of the ascetics, and whoever wanted to practice self-discipline remembered him. He never ate to his full. His food and clothing were of the most coarse materials. 'Abd Allah b. Abi Rafi' says, "Once I went to 'Ali (a) on a day of eid. I saw that he had a sealed bag. When he opened it, I saw that it contained bits of whole-grain barley bread. He started eating them. I said, "O' Amir al-Mu'minin, why have you sealed that?" He said, "I fear that my children would rub butter or olive oil on them."

His clothes were sometimes stitched with bark and sometimes with the fibers of date palms. He always wore sandals made of palm bark. He wore the coarsest canvas clothes. If he had anything besides bread to eat, it would be vinegar or salt. If it ever went beyond these, it would include some kind of plants, and if at all further, a little camel-milk. He did not eat meat except very little and said "Do not make your stomachs the graveyards of animals." Nevertheless, he was the strongest among people and hunger did not reduce his power. He had abandoned the world while the wealth of the entire Islamic empire (except that of Syria) had come to him- and so, he distributed all of it amongst the people.[259]

Sayings and Writings

During the lifetime of Imam Ali (a), the people transmitted his sayings, sermons, and poems orally. Later, Muslim scholars (both Shiite and Sunni) wrote down and collected the Imam's (a) words.

Nahj al-balagha

Main article: Nahj al-balagha

Nahj al-balagha is the most famous collection of some of Imam 'Ali's (a) sayings and writings which has been compiled by al-Sayyid al-Radi, a scholar who lived in the fourth/tenth century. It is one of the most sacred Shi'a texts and widely considered to be the greatest literary text in Arabic, after the Quran. The book is divided into three sections: sermons, letters, and some short sayings which have all been attributed to 'Ali (a):

  1. Sermons: 239 sermons which are divided into three parts based on their time in history
  2. Letters: 79 letters of which almost all of them were written during his caliphate
  3. Qisar or qisar al-hikam (maxims): 480 sayings

Some commentaries on Nahj al-balagha include:

Ghurar al-hikam wa durar al-kalim

Ghurar al-hikam wa durar al-kalim was compiled by 'Abd al-Wahid b. Muhammad al-Tamimi al-Amidi, a scholar of the sixth/twelfth century. In this book, almost 10,760 hadiths of Imam 'Ali (a) have been organized alphabetically by subjects of theology, worship, morality, politics, economy, and society.[261]

Dastur ma'alim al-hikam wa ma'thur makarim al-shiyam

Dastur ma'alim al-hikam wa ma'thur makarim al-shiyam was compiled by Qadi al-Quda'i. He was a Shafi'i scholar who lived in the fourth/tenth century and was considered to be reliable among traditionists. Some scholars regard him as a Shi'a.[262]

The book is divided into nine chapters: 'Ali's (a) beneficial maxims, his denunciation of this world, his aversion to it, his sermons, his advice and prohibitions, his answers to questions, his peculiar words, his rare words, his prayers and supplications, and a poem attributed to him.[263]

Collection of Poems

The poems attributed to Imam Ali (a) are collected in one book and published repeatedly by various publications.

Writings

In Shiite and some Sunni sources the following written sources are attributed to Imam Ali (a):

Jafr and Jami'a Jafr and Jami'a are the titles of two hadith collections in which Imam Ali (a) wrote down the hadiths that the Prophet (s) dictated to him. These two books are from the Trusts of Imamate and the sources of an Imam's knowledge. The content of Jafr is an account of the future events until the Day of Judgment. According to Imam al-Kazim (a), only the Prophet (s) and his successors can read this book.

Jami'a also contain the news of the past and future events until the Day of Judgment, as well as the esoteric meanings of all Quranic verses and the names of the Imams from the family of the Prophet (s) and what happens to them. A number of people saw the book of Jami'a.

Mushaf Ali Mushaf Ali refers to the first complete copy of the Qur'an, which was transcribed by Imam Ali (a) after the Prophet's (s) demise. This copy is not available today, but it is reported that the order of the Quranic chapters was based on the order of the revelation and that the occasion of the revelation of the verses and also information about the abrogated and abrogating verses were recorded in it. The Shia believe that this copy of the Qur'an has been with the Infallible Imams (a), and today it is with the Twelfth Imam (a).

Mushaf Fatima Mushaf Fatima is the title of a book whose content was conveyed by an angel (Gabriel, according to some hadiths) to Lady Fatima (a) and transcribed by Imam Ali (a). The book contains an account of the future events and of the place of the Prophet (s) in Paradise. This book also has been with the Infallible Imams (a) and it is with the Twelfth Imam (a) today; no other person has had or will have access to this book.

Other Collections

Some other collections of 'Ali's (a) sayings are as follows:

  • Nathr al-La'ali by Al-Fadl b. al-Hasan al-Tabrisi
  • Matlub kull al-talib min kalam Amir al-Mu'minin 'Ali b. Abi Talib (a), selected by al-Jahiz, commentary by Rashid al-Din Watwat
  • Qala'id al-hikam wa fara'id al-kalim compiled by Qadi Abu Yusuf Ya'qub b. Sulayman Isfarayini
  • Amthal al-Imam 'Ali b. Abi Talib, Imam 'Ali's (a) sayings and letters in Siffin by Nasr b. Muzahim

Companions

Salman al-Farsi was among the best friends of the Prophet (s) and 'Ali (a). Many hadiths about him have been quoted from the infallibles (a).[264] For example, once the Prophet (s) said, "Salman is one of us, the Ahl al-Bayt (a)."[265]

Abu Dhar al-Ghifari (Jundab b. Junada) was the fourth person who converted to Islam. He became 'Ali's (a) defender after the demise of the Prophet (s).[266] He was among the few who refused to pledge allegiance with Abu Bakr.[267]

Miqdad b. 'Amr (Miqdad b. Aswad al-Kindi) was among the seven people who believed in the Prophet (s) from the beginning of his mission and became Muslim. After the Prophet (s) passed away, Miqdad did not pledge allegiance with Abu Bakr and sided with 'Ali (a) during the 25 years before he assumed the caliphate.[268]

Uways al-Qarani, (Uways b. 'Amir al-Muradi al-Qarani) was a famous ascetic who converted to Islam at the time of the Prophet (s).[269] Uways was among the special companions of 'Ali (a) who pledged allegiance with him and promised to defend him until the last moments of his life, and in doing so, would never turn his back from the enemy [i.e. escape the enemy].[270]

'Ammar b. Yasir was one of the first people who believed in the Prophet (s) and immigrated to Ethiopia with the first group of Muslims and after the Prophet (s) immigrated to Medina, he joined the Prophet (s). After the Prophet (s) passed away, Ammar stood in defense of the Ahl al-Bayt (a) and 'Ali (a). Under the rule of 'Umar b. al-Khattab, he became the governor of Kufa for a period of time, but since he was just and lived a simple life, some tried to get him dismissed. He returned to Medina and stood with 'Ali (a) and benefited from him.[271]

Ibn 'Abbas ('Abd Allah b. al-'Abbas) was a cousin of the Prophet (s) and 'Ali (a). He narrated many hadiths from the Prophet (s).[272] During the time of the three caliphs before 'Ali (a), Ibn 'Abbas was always of the opinion that 'Ali (a) deserved the caliphate. During the rule of 'Ali (a), Ibn 'Abbas helped him in the battles of Jamal, Siffin and Nahrawan and was appointed by 'Ali (a) to become the governor of Basra.[273]

Malik al-Ashtar al-Nakha'i (Malik b. al-Harith) was born in Yemen. He was the first one who pledged allegiance with Imam 'Ali (a). He was a commander of Imam 'Ali's army (a) in the Battle of Jamal, the Battle of Siffin, and the Battle of Nahrawan.[274]

Kumayl b. Ziyad al-Nakha'i was one of Tabi'un of the companions of the Prophet (s) and of the special companions of Imam 'Ali (a) and Imam al-Hasan (a).[275] He was among the Shi'a who swore allegiance to Imam 'Ali (a) and fought in all of the wars against Imam 'Ali's (a) enemies.[276] Imam 'Ali (a) taught the Supplication of Khidr to him which later became know as supplication of Kumayl .

Muhammad b. Abi Bakr (a son of the first caliph) was born in 10/631. He was among the special companions of Imam 'Ali (a) who believed that the previous caliphs had taken the right of 'Ali (a) and said that there was no one more deserving of the caliphate than 'Ali (a). He became the governor of Egypt in the month of Ramadan 36/657 and was killed by Mu'awiya's army in Safar of 38/658.

Maytham al-Tammar al-Asadi al-Kufi was one of the special companions of Imam 'Ali (a), Imam al-Hasan (a) and Imam al-Husayn (a). He was of the Shurtat al-Khamis who was a group of men who promised Imam 'Ali (a) to help him until their last breath of life.[277]

Zayd b. Sawhan al-'Abdi was a companion of 'Ali (a) who participated in different battles against the enemies of 'Ali (a) and was finally killed by the Nakithun army in the Battle of Jamal.[278]

Sa'sa'a b. Sawhan al-'Abdi was one of the companions of 'Ali (a) who participated in the battles imposed upon him.[279] He was among those who pledged allegiance with 'Ali (a) after 'Uthman's death.[280]

See also

Notes

  1. Jump up↑ Suyūtī, al-Durr al-manthūr, vol. 6, p. 379.
  2. Jump up↑ Mufīd, Awāʾil al-maqālāt, p. 35.
  3. Jump up↑ Ījī, Sharḥ al-mawāqif, vol. 8, p. 354.
  4. Jump up↑ Halm, Shi'ism, p. 3.
  5. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 15.
  6. Jump up↑ Ibn Athīr, Usd al-ghāba, vol. 1, p. 15.
  7. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 2.
  8. Jump up↑ Majlisī, Biḥār al-anwār, vol. 19, p. 57.
  9. Jump up↑ Qanawāt, "Dar kinār-i pidar," p. 68.
  10. Jump up↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760.
  11. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 5.
  12. Jump up↑ Marʿashī Najafī, Mawsūʿat al-imāma, vol. 6, p. 197-198; Muḥammadī Riyshahrī, Dānishnāmah-yi Amīr al-Muʾminīn, vol. 14, p. 308.
  13. Jump up↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 321-334.
  14. Jump up↑ Majlisī, Biḥār al-anwār, vol. 37, p. 334; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 14, p. 600.
  15. Jump up↑ Amīn, Sīra-yi maʿsūmān, vol. 2, p. 13.
  16. Jump up↑ Ibn Qutayba, al-Maʿārif, p. 121.
  17. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 1, p. 21.
  18. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 5.
  19. Jump up↑ Amīnī, al-Ghadir, vol. 6, p. 21-23.
  20. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 162.
  21. Jump up↑ Nahj al-balagha, Sermon 192, p. 222.
  22. Jump up↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760.
  23. Jump up↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760; Maʿādīkhāh, Tārīkh-i Islām, p. 64.
  24. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 80.
  25. Jump up↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 14.
  26. Jump up↑ Qanawāt, "Dar kinār-i pidar," p. 99.
  27. Jump up↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 14.
  28. Jump up↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760; Maʿādīkhāh, Tārīkh-i Islām, p. 155-158.
  29. Jump up↑ Rajabī, "Imām ʿAlī dar ʿahd-i Payāmbar," p. 161.
  30. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 188.
  31. Jump up↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 166; ʿAmilī, al-Ṣaḥīḥ min sīrat al-nabīyy, vol. 5, p. 60; Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 16.
  32. Jump up↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-ṭālibīyyīn, p. 59.
  33. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 410.
  34. Jump up↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 16; Qazwīnī, Faṭima al-Zahrāʾ, p. 192.
  35. Jump up↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 350.
  36. Jump up↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 16.
  37. Jump up↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 14.
  38. Jump up↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760.
  39. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 1027.
  40. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 537; Kulaynī, al-Kāfī, vol. 1, p. 461.
  41. Jump up↑ Ibn al-Jawzī, Tadhkirat al-khawāṣ, p. 6.
  42. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 555; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 246.
  43. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 3, p. 224; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 564.
  44. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 3, p. 234-237; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 574-673; Wāqidī, al-Maghāzī, vol. 2, p. 471-720.
  45. Jump up↑ Ibn Athīr, Usd al-ghāba, vol. 1, p. 15; Kaḥḥāla, Aʿlām al-nisāʾ, vol. 2, p. 91.
  46. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 2, p. 776.
  47. Jump up↑ Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 3, p. 500.
  48. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 642.
  49. Jump up↑ Ibn Ḥabīb, al-Muḥabbar, p. 115.
  50. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 674.
  51. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 678.
  52. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 789.
  53. Jump up↑ Ibn Ṭāwūs, al-Ṭarāʾif, vol. 1, p. 80.
  54. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 4, p. 163; Mufīd, al-Irshād, vol. 1, p. 156.
  55. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 926.
  56. Jump up↑ Bukhārī, Ṣaḥīḥ Bukhārī, vol. 5, p. 129; Muslim b. Ḥajjāj, Ṣaḥīḥ Muslim, vol. 2, p. 1870-1871; Tirmidhī, Sunan, vol. 5, p. 640-641; Suyūṭī, al-Durr al-manthūr, vol. 3, p. 236-291.
  57. Jump up↑ Rajabī, "Imām ʿAlī dar ʿahd-i Payāmbar," p. 209.
  58. Jump up↑ Shahīdī, "Zīstnāma-yi Imām ʿAlī," p. 211.
  59. Jump up↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 143.
  60. Jump up↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 2, p. 582; Rajabī, "Imām ʿAlī dar ʿahd-i Payāmbar," p. 213.
  61. Jump up↑ ʿAmilī, al-Ṣaḥīḥ min sīrat al-nabīyy, vol. 4, p. 319.
  62. Jump up↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 2, p. 131; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 148; Wāqidī, al-Maghāzī, vol. 2, p. 1089.
  63. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 7.
  64. Jump up↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 4.
  65. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 85.
  66. Jump up↑ Majlisī, Biḥār al-anwār, vol. 28, p. 299; Majlisī, Mirʾāt al-ʿuqūl, vol. 5, p. 320.
  67. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 1330; Balādhurī, Ansāb al-ashrāf, vol. 1, p. 586-587; Dīnawarī, al-Imāma wa l-sīyāsa, vol. 1, p. 29-30.
  68. Jump up↑ Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1761; Dīnawarī, al-Imāma wa l-sīyāsa, vol. 1, p. 29-30.
  69. Jump up↑ Mufīd, al-Fuṣūl al-mukhtāra, p. 40, 56.
  70. Jump up↑ Jawharī, al-Saqīfa wa Fadak, p. 72-73.
  71. Jump up↑ Ṭabrisī, al-Iḥtijāj, vol. 1, p. 109.
  72. Jump up↑ Ustādī, "Fadak," p. 366.
  73. Jump up↑ Majlisī, Biḥār al-anwār, vol. 29, p. 124.
  74. Jump up↑ Ṭabarī al-Imāmī, Dalāʾil al-imāma, p. 134.
  75. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 419-420; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 136-138.
  76. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 322, 331.
  77. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 379.
  78. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 348, 441.
  79. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 348, 453.
  80. Jump up↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 145; Masʿūdī, Murūj al-dhahab, vol. 4, p. 300.
  81. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 2519-2520.
  82. Jump up↑ Nuwayrī, Nahāyat al-arab, vol. 19, p. 347.
  83. Jump up↑ Kulaynī, al-Kāfī, vol. 5, p. 346; Ṭūsī, Tahdhīb al-aḥkām, vol. 8, p. 161; Balādhurī, Ansāb al-ashrāf, p. 189.
  84. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 513.
  85. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 540.
  86. Jump up↑ Ibn Saʿd, al-Tabaghāt al-kubrā, vol. 3, p. 344.
  87. Jump up↑ Ibn Athīr, al-Kāmil, vol. 3, p. 71.
  88. Jump up↑ Dīnawarī, al-Imāma wa l-siyāsa, vol. 1, p. 44-46; Ziriklī, al-Aʿlām, vol. 4, p. 210.
  89. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 146.
  90. Jump up↑ Maʿrifat, al-Tamhīd, vol. 1, p. 338-341.
  91. Jump up↑ Amīn, Aʿyān al-Shīʿa, vol. 7, p. 429.
  92. Jump up↑ Dīnawarī, al-Imāma wa l-sīyāsa, p. 61.
  93. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 773.
  94. Jump up↑ Dīnawarī, al-Imāma wa l-siyāsa, vol. 1, p. 57-58, 64.
  95. Jump up↑ Ibn Muzāhim, Waqʿat ṣiffīn, p. 271.
  96. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 58.
  97. Jump up↑ Lunar years
  98. Jump up↑ Mufīd, al-Irshād, p. 5
  99. Jump up↑ Majlisī, Biḥār al-anwār, vol. 43, p. 125; Ṭabarānī, al-Muʿjam al-kabīr, vol. 4, p. 34.
  100. Jump up↑ Mufīd, Masār al-Shīʿa, p. 17.
  101. Jump up↑ Ibn Ṭāwūs, Farḥat al-ghāri, 584.
  102. Jump up↑ Masʿūdī, Ithbāt al-waṣīyya, p. 153.
  103. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 354-355; Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 133; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 3, p. 213..
  104. Jump up↑ Muḥammadī Riyshahrī, Dānishnāmah-yi Amīr al-Muʾminīn, vol. 1, p. 108.
  105. Jump up↑ Mufīd, al-Irshād, 1428 AH, p. 270-271.
  106. Jump up↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 3, p. 24.
  107. Jump up↑ Aḥmadī, "Taḥlīl-i rivāyī-tārīkhī-yi parchamdarī-yi Imām ʿAlī," p. 37.
  108. Jump up↑ Ibn ʿAbd al-barr, al-Istīʿāb, vol. 3, p. 1090.
  109. Jump up↑ Balādhurī, Ansāb al-ashrāf, vol. 1, p. 2883.
  110. Jump up↑ Ibn Ḥajar, al-Iṣāba, vol. 8, p. 190.
  111. Jump up↑ Balādhurī, Ansāb al-ashrāf, vol. 1, p. 152.
  112. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 148.
  113. Jump up↑ Wāqidī, al-Maghāzī, vol. 1, p. 91.
  114. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 708-713.
  115. Jump up↑ Wāqidī, al-Maghāzī, vol. 1, p. 240.
  116. Jump up↑ Daylamī, Irshād al-qulūb, vol. 2, p. 346.
  117. Jump up↑ Kulaynī, al-Kāfī, vol. 8, p. 110 ;Ibn Athīr, al-Kāmil fī l-tārīkh, vol. 2, p. 107.
  118. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 3, p. 235.
  119. Jump up↑ Ibn Kathīr, al-Bidayā wa l-nihāya, vol. 4, p. 121.
  120. Jump up↑ Majlisī, Biḥār al-anwār, Vol. 20, P. 216.
  121. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 2, p. 328.
  122. Jump up↑ Muslimو Ṣaḥīḥ Muslim, vol. 15. P. 178-179.
  123. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 128.
  124. Jump up↑ Ayati. Ayatī, Tārīkh-i Payāmbar-i Islām, p. 459.
  125. Jump up↑ Zamakhsharī, Al-Kashshāf, vol. 3, p. 689
  126. Jump up↑ Ayatī, Tārīkh-i Payāmbar-i Islām, p. 481
  127. Jump up↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 62.
  128. Jump up↑ Mufīd, al-Irshād, vol. 1. P. 156; Ibn Hisham. al-Sira al-nabawiyya, vol. 4, p. 163.
  129. Jump up↑ Wāqidī, al-Maghāzī, vol. 2, p. 562; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 2, p. 69; Ibn Athīr, al-Kāmil fī l-tārīkh, vol. 2, p. 209.
  130. Jump up↑ Ayatī, Tārīkh-i Payāmbar-i Islām, p. 576.
  131. Jump up↑ Ibn Hishām, al-Sīra al-nabawīyya, vol. 4, p. 319; Wāqidī, al-Maghāzī, vol. 3, p. 826.
  132. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 131-132; Dhahabī, Tārīkh al-Islām, vol. 2, p. 690-691.
  133. Jump up↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 2, p. 128-129; Wāqidī, al-Maghāzī, vol. 3, p. 1802-1803.
  134. Jump up↑ Ibn Ḥanbal, Musnad, vol. 2, p. 225; Ḥākim al-Niyshābūrī, al-Mustadrak ʿalā l-ṣaḥīḥayn, vol. 3, p. 145.
  135. Jump up↑ Kulaynī, ‘’al-Kāfī’’, vol. 4, p. 245.
  136. Jump up↑ Kulaynī, ‘’al-Kāfī’’, vol. 4, p. 245.
  137. Jump up↑ Rashīd Riḍā, ‘’al-Minār’’, vol. 6, p. 384.
  138. Jump up↑ Mufīd, ‘’al-Irshād’’, vol. 1, p. 171.
  139. Jump up↑ Irbilī, ‘’Kashf al-ghumma’’, vol. 1, p. 237.
  140. Jump up↑ «أَلَسْتُمْ تَعْلَمُونَ أَنِّی أَوْلَى بِالْمُؤْمِنِینَ مِنْ أَنْفُسِهِمْ؟
  141. Jump up↑ Ibn Ḥanbal, ‘’Musnad’’, vol. 30, p. 430.
  142. Jump up↑ «مَنْ كُنْتُ مَوْلَاهُ، فَعَلِيٌّ مَوْلَاهُ، اللَّهُمَّ وَالِ مَنْ وَالَاهُ، وَعَادِ مَنْ عَادَاهُ»
  143. Jump up↑ Qummī, ‘’Tafsīr al-Qummī’’, vol. 1, p. 174.
  144. Jump up↑ Baghdādī, ‘’Tārīkh Baghdād’’, vol. 8, p. 284.
  145. Jump up↑ Makārim Shīrāzī, ‘’Tafsīr-i nimūna’’, vol. 4, p. 271.
  146. Jump up↑ Hilālī, ‘’Kitāb Sulaym b. Qays’’, vol. 2, p. 589.
  147. Jump up↑ See: Amīnī, al-Ghadir, vol. 1-2.
  148. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 186.
  149. Jump up↑ Muẓaffar, al-Saqīfa, p. 95-97.
  150. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 6, p. 8.
  151. Jump up↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 134.
  152. Jump up↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 73.
  153. Jump up↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 74.
  154. Jump up↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 134.
  155. Jump up↑ Qanawāt, "Dar kinār-i pidar," vol. 8, p. 166.
  156. Jump up↑ Ṭārimī, Dānishnāma-yi jahān-i Islām, vol. 2, p. 483-478.
  157. Jump up↑ Qarashī, Mawsūʿat al-Imām Amīr al-muʾminīn, vol. 2, p. 45-47.
  158. Jump up↑ Maʿādīkhāh, Tārīkh-i Islām, p. 283-284.
  159. Jump up↑ Mufīd, al-Fuṣūl al-mukhtāra, p. 40, 56.
  160. Jump up↑ Ṭabrisī, al-Iḥtijāj, vol. 1, p. 115-130.
  161. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 1, p. 151.
  162. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 6, p. 13.
  163. Jump up↑ Amīnī, al-Ghadir, vol. 2, p. 41-42.
  164. Jump up↑ Ṭūsī, al-Amālī, p. 232-233, 545.
  165. Jump up↑ Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 1, p. 388
  166. Jump up↑ Ṭusī, Talkhīṣ al-shāfī, vol. 3, p. 76; Shahristānī, al-Milal wa l-niḥal, vol. 2, p. 95.
  167. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 16, p. 316.
  168. Jump up↑ Pīshwāyī, Sīra-yi pīshwāyān, vol. 2, p. 191.
  169. Jump up↑ Majlisī, Biḥār al-anwār, vol. 28, p. 299.
  170. Jump up↑ Ibn Qutayba, al-Imāma wa l-siyāsa, vol. 1, p. 28
  171. Jump up↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 1, p. 527.
  172. Jump up↑ Mufīd, al-Fuṣūl al-mukhtāra, p. 56-57.
  173. Jump up↑ Jaʿfarīyān, Tārīkh-i sīyāsī-yi Islām, vol. 1, p. 306.
  174. Jump up↑ Rasūlī Maḥallātī, Zindigānī-yi Amīr al-muʾminīn, p. 253.
  175. Jump up↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 138.
  176. Jump up↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 132.
  177. Jump up↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 37.
  178. Jump up↑ Nahj al-balāgha, Sermon Shiqshiqīyya.
  179. Jump up↑ Ibn Ḥajar, al-Iṣāba, vol. 2, p. 509; Ibn ʿAbd al-barr, al-Istīʿāb, vol. 3, p. 39.
  180. Jump up↑ Jaʿfarīyān, Tārīkh-i sīyāsī-yi Islām, vol. 1, p. 306.
  181. Jump up↑ Ṣadūq, al-Khiṣāl, vol. 2, p. 424.
  182. Jump up↑ Wāqidī, al-Maghāzī, vol. 2, p. 251; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 121-124; Dīnawarī, al-Akhbār al-ṭiwāl, p. 126..
  183. Jump up↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 129.
  184. Jump up↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 229; Mufīd, al-Irshād, vol. 1, p. 288.
  185. Jump up↑ Ranjbar, "Mawāḍiʿ-i Imām ʿAlī," p.53-86.
  186. Jump up↑ Ibn ʿAbd al-barr, al-Istīʿāb, vol. 3, p. 1046.
  187. Jump up↑ Jaʿfar Murtaḍā al-ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Imām ʿAlī, p. 313.
  188. Jump up↑ Sayyid Murtaḍā, al-Shāfī fi l-imāma, vol. 4, p. 242.
  189. Jump up↑ Jaʿfar Murtaḍā al-ʿĀmilī, al-Ṣaḥīḥ min sīrat al-Imām ʿAlī, p. 318-320.
  190. Jump up↑ Nahj al-balāgha, Sermon 240.
  191. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 429.
  192. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 427- 431.
  193. Jump up↑ Nahj al-balagha, sermon 92
  194. Jump up↑ Shahīdī, ‘’Dānishnāma-yi Imām ʿAlī’’, p. 25.
  195. Jump up↑ Shahīdī, ‘’Dānishnāma-yi Imām ʿAlī’’, p. 26.
  196. Jump up↑ Shahīdī, ‘’Dānishnāma-yi Imām ʿAlī’’, p. 26.
  197. Jump up↑ Zubaydī, Tāj al-ʿarūs, vol. 3, p. 273.
  198. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 534.
  199. Jump up↑ Nahj al-balagha, sermon 148
  200. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 453.
  201. Jump up↑ Nahj al-balagha, sermon 174
  202. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 451, 544; vol. 5, p. 150.
  203. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 452.
  204. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 570.
  205. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 511
  206. Jump up↑ Shahidi, ʿAlī az zabān-i ʿAlī, p. 104
  207. Jump up↑ Shahidi, ʿAlī az zabān-i ʿAlī, p. 108
  208. Jump up↑ Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 188.
  209. Jump up↑ See: Shahidi, ʿAlī az zabān-i ʿAlī, p. 113-121
  210. Jump up↑ Shahidi, ʿAlī az zabān-i ʿAlī, p. 122
  211. Jump up↑ Naṣr b. Muzāḥim, Waqʿat Siffīn, p. 490.
  212. Jump up↑ Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 3, p. 163
  213. Jump up↑ Shahidi, ʿAlī az zabān-i ʿAlī, p. 129
  214. Jump up↑ Shahristānī, ‘’al-Milal wa l-niḥal’’, vol. 1, p. 135.
  215. Jump up↑ Shahidi, ʿAlī az zabān-i ʿAlī, p. 132.
  216. Jump up↑ Shahidi, ʿAlī az zabān-i ʿAlī, p. 132-134
  217. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 9.
  218. Jump up↑ Jaʿfarīyān, Guzida-yi ḥayāt-i sīyāsī wa fikrī-yi Imāmān-i Shīʿa, p. 53-54.
  219. Jump up↑ Jaʿfarīyān, Guzida-yi ḥayāt-i sīyāsī wa fikrī-yi Imāmān-i Shīʿa, p. 55.
  220. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 27-28
  221. Jump up↑ Sayyid b. Tawus, Farhat al-ghari, p. 93; Majlisi, Bihar al-anwar, vol. 42, p. 222
  222. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 13
  223. Jump up↑ Majlisi, Bihar al-anwar, vol. 36, p. 5.
  224. Jump up↑ ‘’Nahj al-balagha’’, sermon 47.
  225. Jump up↑ Thaqafī al-Kūfī, ‘’al-Ghārāt’’, vol. 2, p. 835-837.
  226. Jump up↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 29.
  227. Jump up↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 29.
  228. Jump up↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 29.
  229. Jump up↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 30.
  230. Jump up↑ Ḥakīm, ‘’al-Mufaṣṣal fī tārīkh al-Najaf’’, vol. 2, p. 31.
  231. Jump up↑ Amini, al-Ghadir, vol. 3, p. 191-213
  232. Jump up↑ Ahmad b. Hanbal, Fada'il Amir al-Mu'minin 'Ali, Vol. 5, p. 26
  233. Jump up↑ Ibn Hisham, al-Sira al-nabawiyya, vol. 1, p. 480
  234. Jump up↑ Ibn Athir, al-Kamil fi l-tarikh, vol. 2, p. 72; Majlisi, Bihar al-anwar, vol. 19, p. 59
  235. Jump up↑ Razi, Tafsir al-Razi, vol. 5, p. 223; Tabataba'i, al-Mizan fi tafsir al-Qur'an, vol. 2, p. 150
  236. Jump up↑ Amin, A'yan al-Shi'a, vol. 2, p. 27
  237. Jump up↑ Amini, al-Ghadir, vol. 3, p. 140; Shushtari, Ihqaq al-haqq, vol. 5, p. 522
  238. Jump up↑ Ibn Hisham, al-Sira al-nabawiyya, vol. 4, p. 545
  239. Jump up↑ Ibn Hisham, al-Sira al-nabawiyya, vol. 4, p. 188-190
  240. Jump up↑ Bahrani, Ghayat al-maram, Chapter 360
  241. Jump up↑ Muttaqi al-Hindi, Kanz al-'ummal, Vol. 6, p. 155
  242. Jump up↑ Suyuti, al-Itqan, vol. 1, p. 99; Ibn al-Nadim, al-Fihrist, p. 4241
  243. Jump up↑ Ibn al-Nadim, al-Fihrist, p. 41-42
  244. Jump up↑ Majlisi, Bihar al-anwar, vol. 89, p. 52
  245. Jump up↑ Hakim al-Nishaburi, al-Mustadrak 'ala l-sahihayn, vol. 3, p. 14
  246. Jump up↑ Khatibi al-Baghdadi, Tarikh Baghdad, vol. 6, p. 221
  247. Jump up↑ Saduq, al-Khisal, Vol. 2, p. 403; Sayyid Qutb. Fi zilal al-Qur'an, Vol. 6, P.586; Tabrisi, Majma' al-bayan fi tafsir al-Qur'an, vol. 8, p. 559
  248. Jump up↑ Majlisi, Bihar al-anwar, Vol. 23, p. 233
  249. Jump up↑ Ṭabāṭabāyīnizhād, "Adilla wa nuṣūṣ-i imāmat-i ʿAlī," p. 193-194.
  250. Jump up↑ Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 279.
  251. Jump up↑ Bukhārī, ‘’Ṣaḥīḥ al-Bukhārī’’, vol. 1, p. 37; vol. 4, p. 66; vol. 5, p. 137-138; vol. 7, p. 9.
  252. Jump up↑ Fakhr al-Rāzī, ‘’al-Tafsīr al-kabīr’’, vol. 13, p. 30; Ṭabāṭabāyī, ‘’al-Mīzān’’ vol. 6, p. 25.
  253. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 21-22
  254. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 22-24
  255. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 25
  256. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 24
  257. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 20-21
  258. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 27
  259. Jump up↑ Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 1, p. 26
  260. Jump up↑ Damiri, Muhammad Rida, Kitab shinasi-yi tafsili-yi madhahib Islami, p. 365-367
  261. Jump up↑ Damiri, Muhammad Rida, Kitab shinasi-yi tafsili-yi madhahib Islami, p. 375
  262. Jump up↑ Nuri, Husayn b. Muhammad Taqi, Mustadrak al-wasa'il, vol. 3, p. 367
  263. Jump up↑ Qadi al-Quda'i, Dastur ma'alim al-hikam. in Introduction
  264. Jump up↑ Majlisi, Bihar al-anwar, vol. 22, p. 343
  265. Jump up↑ Saduq, Muhammad b. 'Ali b. Babawayh, 'Uyun akhbar al-Rida, Vol. 1, p. 70
  266. Jump up↑ Muhammad b. Sa'd, al-Tabaqat al-kubra, vol. 4, p. 224
  267. Jump up↑ Al-Ya'qubi, Tarikh al-Ya'qubi, Vol. 1, p. 524
  268. Jump up↑ Al-Ya'qubi. Tarikh al-Ya'qubi, Vol. 1, p. 524
  269. Jump up↑ Ibn Athir, Usd al-ghaba, vol. 1, p. 179
  270. Jump up↑ Mufīd, al-Jamal, p. 59
  271. Jump up↑ Kumpani, Fadl allah. 'Ali (s) kist, p. 412
  272. Jump up↑ Mufīd, al-Amali, p. 140
  273. Jump up↑ Mufīd, al-Jamal, p. 265; Nasr b. Muzahim, Waqa't Siffin, p. 410; Ibn Abi l-Hadid, Sharh nahj al-balagha, vol. 2, p. 273
  274. Jump up↑ Nahj al-balagha, p. 565
  275. Jump up↑ Al-Rawandi, Qutb al-Din, Minhaj al-bara'a, vol. 21, p. 219; Mufīd, al-Ikhtisas, p. 7
  276. Jump up↑ Mufīd, al-Ikhtisas, p. 108
  277. Jump up↑ Shushtari, Qamus al-rijal, vol. 7, p. 495
  278. Jump up↑ Al-Shushtari, Qadi Nur Allah. Majalis al-Mu'minin, vol. 1, p. 289
  279. Jump up↑ Ibn Athir, Usd al-ghaba, vol. 3, p. 20
  280. Jump up↑ Al-Ya'qubi, Tarikh al-Ya'qubi, Vol. 2, p. 179

References

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  • Muḥammadī Riyshahrī, Muḥammad. Dānishnāmah-yi Amīr al-Muʾminīn. Translated by Javād Muhaddithī and Mahdī Mihrīzī. Qom: Dār al-Ḥadīth, 1389 SH.
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  • al-Shaykh al-Mufīd, Al-Irshad. Qom: mu'assisa al al-bayt.
  • Al-Saduq, Muhammad b. 'Ali b. Babawayh, 'Uyun akhbar al-rida. Tehran: Intisharat a'lami.
  • Al-Tabrisi, Fadl b. Hasan, Majma' al-Bayan fi Tafsir al-Qur'an]]. Beirut: mu'assisa al-a'lami.
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  • Ahmad b. Hanbal al-.Fada'ilu amir al-mu'minin 'ali (s). Ed. Sayyid Abd al-aziz Tabataba'i. Qom: Dar al-tafsir, 1433 Ah.
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  • Amin, sayyid Muhsin al-. A'yan al-Shi'a. Beirut: Dar al-Ta'arf al-matbu'at, 1998.
  • Baladhuri, Ahmad ibn Yahya al-.Ansab al-ashraf. Ed. Muhammad Baqir Mahmudi. Beirut: Muasisat al-a'lami, 1974.
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  • Ayati, Muhammad Ibrahim.Tarikh-i payambar-i Islam. Tehran: Danishgah Tehran, 1378 Sh.
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Further Reading



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Virtues of Imam Ali (a)


Virtues of Imam Ali (a) and his distinctive characteristics are reported in the Quran, Hadith, and historical sources. The Prophet (s) is reported to have said that the virtues of Ali (a) are innumerable. According to another hadith, retelling, writing, and listening to the virtues of Imam Ali (a) brings about forgiveness of sins.

Imam Ali's virtues are of two types: exclusive virtues and virtues shared by the other members of Ahl al-Bayt (a). The Verses wilaya, sale, and al-Infaq Verse, the hadiths of Ghadir, Tayr, Manzila, his birth inside the Ka'ba, and his giving charity while he was in the ruku' of his prayer are among his exclusive virtues.


During the Umayyad rule, retelling the virtues of Imam Ali (a) was banned, and those who related them were persecuted. Moreover, Mu'awiya would encourage people to fabricate virtues for other Companions of the Prophet (s) parallel to those of Imam Ali (a).

Nevertheless, numerous virtues have been recorded in Shiite and Sunni hadith collections for Imam Ali (a). Many Shiite and Sunni scholars also composed monographs on the virtues of the Imam (a), such as Fada'il Amir al-Mu'minin (The Virtues of the Commander of the Faithful) by Ibn Hanbal, Khasa'is Amir al-Mu'minin (Exclusive Virtues of the Commander of the Faithful) by al-Nasa'i, and Umdat uyun sihah al-akhbar fi manaqib Imam al-Abrar (The Major Springs of Authentic Reports on the Virtues of the Leader of the Righteous) by Ibn Bitriq.

Categorization

The virtues of Imam Ali (a) are reflected in a set of Quranic verses and hadiths and historical sources. By virtues we mean attributes and characteristics that make one superior to other people.[1] In Shiite theological works, the virtues of Imam Ali (a) are used to demonstrate that he was the rightful successor of the Prophet (s).[2]

The Prophet (s) is reported to have said that the virtues of Ali (a) are innumerable.[3] Ahmad b. Hanbal also reportedly stated that the amount of virtues that have been narrated for Ali (a) have not been narrated for any other Companion.[4]

Imam Ali's virtues are of two types:

  • Exclusive virtues, such as sleeping where the Prophet (s) used to sleep when the latter's life was in danger, about which the Quran 2:207 was revealed.
  • Shared virtues, which are the virtues of Imam Ali (a) and other members of Ahl al-Bayt (a), such as Hadith al-Thaqalayn and Hadith al-Kisa'.

According to a hadith narrated by Ibn Shadhan al-Qummi, the Prophet (s) said that he who writes a virtue of Ali (a), angels ask God to forgive him as long as a trace of that writing remains; he who listens to a virtue of Ali (a), the sins that he committed with his ears will be forgiven; and he who looks at a [sign of a] virtue of Ali (a), the sins that he committed with his eyes will be forgiven.[5]

In the Quran

A number of Quranic verses are revealed about Imam Ali (a) and his virtues. Ibn Abbas is reported to have said that the amount of Quranic verses that were revealed about Ali (a) is more than those revealed about any other Companion.[6] Ibn Abbas also reported that the Prophet (s) said, "God revealed no verse beginning with the expression 'O you who believe' but Ali is the head and commander of those believers."[7] Some scholars have counted more than 300 verses praising Imam Ali (a).[8] Among the Imam's virtues in the Quran are the following:

  • The Wilaya Verse which speaks of the wilaya of God, the Prophet (s), and those believers who establish prayer and pay zakat while in ruku'.[9] According to Shiite and Sunni commentators, this verse was revealed when Imam Ali (a) gave his ring, while he was in the ruku' of his prayer, to a poor man.[10] (see: Giving Ring as Charity)
  • The Sale Verse praises those who are ready to sacrifice their lives seeking God's pleasure.[11] According to the Mu'tazilite scholar Ibn Abi l-Hadid, all commentators believe that this verse was revealed on the occasion of Laylat al-Mabit, when the polytheists planned to invade the Prophet's house and murder him.[12] On that night, in order to preserve the Prophet's life, Imam Ali (a) slept where the Prophet (s) used to sleep.[13]
  • The Proclamation Verse in which God instructs the Prophet (s) to deliver a message to people and declares that if he does not deliver the message, he has failed to accomplish his mission.[14] Shiite and Sunni commentators have reported that this verse was revealed when the Prophet (s) was returning from his last pilgrimage and on the occasion of Ghadir.[15]
  • The Perfection Verse speaks of the perfection of Islam on a specific day.[16]18 Based on historical reports and hadiths, Shiite commentators have argued that this day was the day of Ghadir when the Prophet (s) proclaimed that Ali (a) would be the leader of the Muslim community after him and thus Islam was perfected by the imamate of Ali (a).[17]
  • Quran 9:119 commands the believers to "be with the honest." In Shiite traditions it is stated that "the honest" is a reference to Ahl al-Bayt (a), including Imam Ali (a).[18]
  • Quran 98:7 states that those who believe and do righteous deeds are the best of creation.[19] According to Shiite and Sunni hadiths, these are Imam Ali (a) and his followers.[20]
  • Quran 66:4 states that God, Gabriel and other angels, and "the righteous among the faithful" support the Prophet (s). According to a number of Shiite and Sunni hadiths,[21] Imam Ali (a) is meant by the expression "the righteous among the faithful."[22]
  • Quran 2:274 speaks of "those who give their wealth by night and day, secretly and openly," and states that such people "shall have their reward near their Lord."[23] According to commentators, this verse was revealed about Ali (a), who had four dirhams and gave one of them for the sake of God at night, one during the day, one secretly, and one openly.[24]
  • Quran 58:12 commanded the believers to give charity when they wanted to talk secretly to the Prophet (s).[25] Al-Tabrisi reports that according to most Shiite and Sunni commentators Ali (a) was the only person who obeyed this command.[26]
  • Quran 19:96 proclaims that God will endear "those who have faith and do righteous deeds" to others. According to some hadiths, the Prophet (s) told Imam Ali (a) to say, "O God put my love in the hearts of believers!" and then this verse was revealed.[27]
  • Quran 3:61 points to the story of mubahala and the Christian delegation from Najran that came to Medina. In this verse, the Prophet (s) is commanded to say to the Christian delegation, "Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah's curse upon the liars." According to the commentators, the expression "our souls" (or "ourselves") refers to Imam Ali (a),[28] which is understood to indicate the closeness between the Prophet (a) and Imam Ali (a).
  • The Purification Verse (Quran 33:33) proclaims God's will to purify the "household" of the Prophet (s) from all impurities. Shiite commentators maintain that the expression "ahl al-bayt" (household) in the verse refers to the People of the Cloak,[29] including Imam Ali (a), and indicates their infallibility.
  • Quran 4:59 commands believers to obey God, the Prophet (s), and "ulu l-amr"[30] (those vested with authority). Shiite commentators maintain that this verse indicates the infallibility of ulu l-amr,[31] who in turn are said in hadiths to be the Twelve Imams.[32]
  • Quran 76:7-9, according to the commentators, relates the story of the sacrifice made by Imam Ali (a) and Fatima (a) when they fasted, together with Fidda, for the healing of al-Hasan (a) and al-Husayn (a). At the sunset, when they were about to break their fasts and eat, a homeless man came to their house and asked for food, so they all gave him their food even though they needed it. The same thing happened on the second day of their fast when an orphan asked them for food at the time of iftar, and also on the third day when a captive came to their door and asked for food.[35]

In Hadiths

Among the hadiths that mention virtues of Imam Ali (a) are the following:

  • Hadith al-Ghadir: On the Prophet's (s) return from his last pilgrimage in a place called Ghadir Khumm, the Prophet (s) stopped and in a sermon introduced Ali (a) as the mawla of all Muslims. There is no disagreement among Muslims regarding the authenticity of this report, but they disagree as to the meaning of the word mawla. Shiite scholars have argued that it is clear from the context that mawla means "master" or "guardian," and thus the Prophet (s) meant to appoint Ali (a) as his successor and the leader of the Muslim community after himself.[38]
  • Hadith Madinat al-'Ilm: in a famous hadith, which is considered authentic by at least twenty-one Sunni hadith scholars, the Prophet (s) stated that he (s) is the city of knowledge and Ali (a) was its gate.[40]
  • Hadith Yawm al-Dar: According to this hadith, which is recorded in Shiite and Sunni sources, when the Prophet (s) invited his relatives to accept Islam, he declared that Ali (a) would be his legatee and successor.[41] Shiite theologians have referred to this hadith as evidence for the imamate and caliphate of Imam Ali (a).[42]
  • Hadith al-Wisaya: According to this hadith, the Prophet (s) introduced Ali (a) as his legatee.[43]55 This hadith also has been regarded as indicating the imamate of Ali (a).
  • Hadith al-Wilaya: In this hadith, the Prophet (s) says, "Ali is the wali of every believer after me." Shiite scholars argue that the word "wali" in this hadith cannot have meanings such as friend or helper, because Ali (a) was a helper and friend of believers during the Prophet's lifetime as well and there is no point in restricting this characteristic of Ali (a) to the time after the Prophet (s).[44] Therefore, wali in this hadith means "guardian" which indicates the imamate of Ali (a).[45]
  • Hadith al-Tayr: According to this hadith, the Prophet (s) once wanted to eat a roasted bird, so he asked God to send the best of His creation to eat the bird with him, and then Ali (a) appeared and joined the Prophet (s) in eating the bird.[46] This hadith is recorded in both Sunni and Shiite sources.[47]
  • Hadith al-Raya: According to this famous hadith, narrated by Shiites and Sunnis, in the Battle of Khaybar, the Prophet (s) said, "Tomorrow I will give the flag to a man who will open the gate of Kharybar. He loves God and His apostle, and God and His apostle love him," and then on the next day he gave the flag to Ali (a).[48]
  • Hadith al-Thaqalayn: In this well-known hadith, which is recorded in both Sunni and Shiite sources, the Prophet (s) proclaims, "I leave behind among you two precious things; as long as you hold on to them, you will never go astray: the book of God and my progeny, my household [ahl bayti]."[49] According to the Hadith al-Kisa' (see below) and other hadiths, the Prophet (s) would refer to Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) as his "household" (Ahl al-Bayt).
  • Hadith al-Kisa': This well-known hadith, recorded in both Shiite[50] and Sunni[51] hadith collections, reports that the Prophet (s) covered Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a) with a woolen cloak and prayed, "O God, these are my ahl al-bayt [household]. Repel all impurity from them and purify them."[52] This prayer was followed by the revelation of Qur'an 33:33, which declared the fulfillment of the Prophet's prayer and thus the purity of Ahl al-Bayt (a) from all impurity.
  • Hadith al-Safina: In this hadith, narrated by both Shiite and Sunnis, the Prophet (s) likens his Ahl al-Bayt (a) to the Ark of Noah, which those who embarked were saved and those who left were drowned.[53]
  • Hadith al-Shajara: The Prophet (s) is reported to have said, "Ali and I are of the same tree, and other people are of other trees."[54] Some scholars have interpreted the hadith as indicating the equality between Imam Ali (a) and the Prophet in that people are obliged to obey and love them.
  • Hadith al-Lawh: Among the hadiths narrated from the Prophet (s) is the hadith in which he names the Twelve Imams, starting from Imam Ali (a), as his successors.[55]
  • Hadith al-Haqq: In a well-known hadith, the Prophet (s) speaks of Imam Ali (a) as the criterion of truth: "Ali is with truth and truth is with Ali; they never part until they come to me at the Pond of Kawthar."[56]
  • Hadith al-Tashbih: In another hadith, the Prophet (s) mentions the similarity between Ali (a) and the past prophets. This hadith is recorded in both Shiite[57] and Sunni[58] sources.
  • La Fata Illa Ali: in a well-known hadith, it is announced that "there is no valorous man except Ali," indicating his utmost bravery. It is reported that it was Gabriel who made this announcement during the Battle of Uhud[59] because of the valorous deeds of Imam Ali (a) in the battle.
  • Hadith Qasim al-Janna wa l-Nar: the Prophet (s) is reported to have said that Ali (a) is the one who divides people on the Day of Judgment and determines who will go to Paradise and who will be doomed in hell.[60] This hadith is recorded in Shiite[61] and Sunni[62] sources with different wordings.

There are many other hadiths that mention virtues of Imam Ali (a), such as "the strike of Ali in the Battle of Khandaq is better than all the acts of worship performed by human beings and jinns",[63] "he who curses Ali has indeed cursed me",[64] "he who hurts Ali has indeed hurt me",[65] "love for Ali is a sign with which believers are recognized from hypocrites",[66] "Ali is from me and I am from Ali";[67] "remembering Ali is an act of worship";[68] and "looking at Ali is an act of worship."[69]

The titles al-Siddiq al-Akbar "the Greatest Truthful"[70] and al-Faruq al-A'zam "the Greatest Distinguisher"[71] are also applied in hadiths to him to reflect his virtues. Amir al-Mu'minin (the Commander of the Faithful) was another title of Imam Ali (a), which according to the Shiite view, was given to him by the Prophet (s).[72] On the basis of 220 hadiths from Sunni sources, al-Sayyid Ibn Tawus argues that this title was the exclusive title of Imam Ali (a).[73]

Other Virtues

Imam Ali (a) had other honorable characteristics such as

  • Being the husband of Fatima (a): It is reported that this marriage was done by the command of God[74] and that if Ali (s) did not exist, there would be no one to deserve being Fatima's husband.[75]
  • Birth inside teh Ka'ba: Another honorable characteristic of Imam Ali (a) was the fact that he was born inside the Ka'ba. No one before or after him has had this honor.[76]
  • Sadd al-Abwab: Another honor of Imam Ali (a) was the fact that the Prophet (s) ordered that those doors that opened to his mosque from the houses which were connected to the mosque had to be permanently closed except the door of the house of Ali (a).[77]
  • The first Muslim: Shiites and some Sunni scholars maintain that Ali (a) was the first man who embraced Islam.[79]
  • Declaration of Bara'a verses: In addition, according to Tafsir Nimuna, almost all the commentators and historians agree that when the first verses of Qur'an 9 was revealed, which declared the nullification of all the pacts between the Muslims and the Polytheists, the Prophet (s) first charged Abu Bakr with the task of going to hajj and declaring this nullification to all people. However, he annulled Abu Bakr's mission and entrusted Ali (a) with the task.[80]
  • Giving ring as charity: refers to giving Imam Ali's (a) ring (khatam) to a beggar in the ruku' of his prayer. This event has been narrated in Shi'a and Sunni books of hadiths.[81]
  • Radd al-Shams: (returning of the Sun) In this event, the Prophet (s) supplicated Allah so that the sun returned back and Imam Ali (a) had enough time to pray his Asr prayer.[82]

    Prohibition

During the Umayyad period, Mu'awiya prohibited relating and transmitting the virtues of Imam Ali (a). According to al-Mada'ini, a historian of the third/ninth century, Mu'awiya wrote to his governors that the life and properties of anyone who narrated anything regarding the virtues of Ali (a) and his family would no longer be protected.[83] Likewise, narrating hadiths from Imam Ali (a), saying good things about him, and naming one's children Ali were banned.[84] Mu'awiya used to curse Imam Ali (a) and would say, "I won't stop doing this until no one mentions any virtues for him."[85] He also commanded that Ali (a) be cursed on the pulpits[86]—a custom that continued for about sixty years until the time of Umar b. Abd al-Aziz.[87]

The Umayyads persecuted those who related virtues of Imam Ali (a) or transmitted hadiths from him. They also executed disciples of Imam Ali (a) such as Maytham al-Tammar, Amr b. al-Hamiq al-Khuza'i, Rushayd al-Hajari, Hujr b. Adi, and Kumayl b. Ziyad.

According to the Sunni scholar Muhammad Abu Zahra, the Umayyad dynasty has an effective role in concealing Imam Ali's hadiths, and this is why there are few hadiths from the Imam (a) in Sunni sources. Most Shiite scholars maintain that one of the reasons for banning the transmission of hadith after the demise of the Prophet (s) was preventing the transmission of the hadiths about Imam Ali's virtues.[88]

Forging Virtues for Others

Ibn Abi l-Hadid has reported that Mu'awiya charged a group of hadith transmitters to forge some hadiths that attribute negative deeds or characteristics to Ali (a).[89] In a letter to one of his governors, Mu'awiya ordered him to find the proponents of Uthman, promote them, and record what they relate about the virtues of Uthman.[90]

According to al-Mada'ini, some people began to forge hadiths in praise of Uthman in order to gain wealth and high positions.[91] Then, Mu'awiya wrote another letter to his governors to call people to relate virtues for the Companions, and especially the first three caliphs, so that for every virtue of Imam Ali (a) there be a parallel virtue for the first three caliphs or other Companions.[92]

Written Works

Imam Ali's virtues are recorded in Shiite and Sunni sources, including the Authentic Six, which are the most important Sunni hadith collections.[93] Also, in the works on the virtues of Ahl al-Bayt (a), there is a section devoted to the virtues of Imam Ali (a). Moreover, there are monographs on the Imam's virtues composed by Shiite and Sunni scholars.

Sunni Monographs

  • Fada'il Amir al-Mu'minin (The virtues of the Commander of the Faithful) by Ahmad b. Hanbal (d. 241/855) the founder of Hanbali branch. In this book, 369 hadiths on the virtues of Imam Ali (a) are collected.[94] Among the events reported by Ibn Hanbal in this book is the congratulation of Umar to Imam Ali (a) on the day of Ghadir.[95]
  • Manaqib al-Imam Ali b. Abi Talib (The virtues of Imam Ali b. Abi Talib) by Ibn al-Maghazili (d. 483/1046), which reports such virtues as being born in Ka'ba, being the first to embrace Islam, and the verses that were revealed about Ali (a).
  • Al-Mi'yar wa l-muwazana (The Criterion and balance, on the virtues of the Commander of the Faithful Imam Ali b. Abi Talib) by Muhammad b. Abd Allah al-Iskafi (fl. 7th/13th century).

Shiite Monographs

  • Al-Maratib fi fada'il Amir al-Mu'minin (The stages on the Virtues of the Commander of the Faithful) by the Zaydi scholar Abu l-Qasim al-Busti (fl. 4th/10th century). In this work, 450 virtues of Imam Ali (a) has been mentioned.
  • Al-Risala al-'Alawiyya fi fadl Amir al-Mu'minin (The Alid treatise on the superiority of the Commander of the Faithful to all creation except our master the Apostle of God). This work was written by Abu l-Fath al-Karajuki (d. 449/1057) and contains discussions on the superiority of Imam Ali (a) based on Quranic verses, the Imam's characteristics, and responses to questions about him.

Notes

  1. Jump up↑ Aṣgharpūr, Darāmadī bar manāqibnigārī-i Ahl Bayt, p. 267.
  2. Jump up↑ Bayāḍī, al-Ṣirāṭ al-mustaqīm, vol. 1, p. 151-298.
  3. Jump up↑ Ibn Shādhān, Miʾat manqaba, p. 177.
  4. Jump up↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 116.
  5. Jump up↑ Ibn Shādhān, Miʾat manqaba, p. 177.
  6. Jump up↑ Ibn Manẓūr, Mūkhtasar tārīkh Dimashq li-Ibn ʿAsākir, vol. 18, p. 11.
  7. Jump up↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 63-71; Shablanjī, Nūr al-abṣār, vol. 1, p. 159.
  8. Jump up↑ Ganjī al-Shāfiʿī, Kifāyat al-ṭālib, p. 231; Qundūzī, Yanābīʿ al-mawadat, vol. 1, p. 337.
  9. Jump up↑ Qur'an 5:55.
  10. Jump up↑ Ṭabāṭabāʾī, al-Mīzān, vol. 6, p. 25; Suyūṭī, al-Durr al-manthūr, vol. 2, p. 293; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 209-239.
  11. Jump up↑ Qur'an 2:207.
  12. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 13, p. 262.
  13. Jump up↑ Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 100.
  14. Jump up↑ Qur'an 5:67
  15. Jump up↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 332; Suyūṭī, al-Durr al-manthūr, vol. 2, p. 298; Ālūsī, Rūḥ al-maʿānī, vol. 6, p. 194.
  16. Jump up↑ Qur'an 5:3.
  17. Jump up↑ Amīnī, al-Ghadīr, vol. 2, p. 115.
  18. Jump up↑ Kulaynī, al-Kāfī, vol. 1, p. 208; Āmadī, Ghāyat al-marām, vol. 3, p. 52.
  19. Jump up↑ Qur'an 98:7.
  20. Jump up↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 459; Suyūṭī, al-Durr al-manthūr, vol. 6, p. 379.
  21. Jump up↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 341-352; Suyūṭī, al-Durr al-manthūr, vol. 6, p. 244; Ṣadūq, al-Amālī, p. 31; Ḥuwayzī, Nūr al-thaqalayn, vol. 5, p. 370.
  22. Jump up↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 332.
  23. Jump up↑ Qur'an 2:274.
  24. Jump up↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 38, p. 206.
  25. Jump up↑ Qur'an 58:12.
  26. Jump up↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 380.
  27. Jump up↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 56.
  28. Jump up↑ Suyūṭī, al-Durr al-manthūr, vol. 2, p. 39; Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 764; Ṭabāṭabāʾī, al-Mīzān, vol. 3, p. 30.
  29. Jump up↑ Ḥibarī, Tafsīr al-Ḥibarī, p. 297-311; Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 560; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 311.
  30. Jump up↑ Qur'an 4:59
  31. Jump up↑ Ṭabāṭabāʾī, al-Mīzān, vol. 4, p. 389; Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 10, p. 113.
  32. Jump up↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 251-252; Qundūzī, Yanābīʿ al-mawada, vol. 1, p. 341.
  33. Jump up↑ Qur'an 42:23.
  34. Jump up↑ Majlisī, Biḥār al-anwār, vol. 23, p. 232.
  35. Jump up↑ Zamakhsharī, Tafsīr al-kashshāf, vol. 4, p. 670.
  36. Jump up↑ Quran 16:43; Quran 21:7.
  37. Jump up↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 432.
  38. Jump up↑ Ḥillī, Kashf al-murād, p. 369.
  39. Jump up↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 19, hadith 3706; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1870-1871, hadith 2404; Kulaynī, al-Kāfī, vol. 8, p. 106-107, hadith 80; Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 156.
  40. Jump up↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 68; Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 137, hadith 4637.
  41. Jump up↑ Baḥrānī, al-Burhān, vol. 4, p. 186-189; Suyūṭī, al-Durr al-manthūr, vol. 5, p. 97; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 543.
  42. Jump up↑ Mufīd, al-Fuṣūl al-mukhtara, p. 96.
  43. Jump up↑ Majlisī, Biḥār al-anwār, vol. 38, p. 154-339; Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 392.
  44. Jump up↑ Ṣadūq, al-Amālī, p. 2.
  45. Jump up↑ Rahīmī Iṣfahānī, Wilāyat wa rahbarī, vol. 3, p. 119-121.
  46. Jump up↑ Nasā'ī, Khaṣāʾiṣ Amīr al-Muʾminīn, vol. 1, p. 29, hadith 10.
  47. Jump up↑ Nasā'ī, Khaṣāʾiṣ Amīr al-Muʾminīn, vol. 1, p. 29, hadith 10; Majlisī, Biḥār al-anwār, vol. 38, p. 355.
  48. Jump up↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 18, hadith 3701-3702; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1872, hadith 2406.
  49. Jump up↑ Kulaynī, al-Kāfī, vol. 1, p. 294.
  50. Jump up↑ Ṭūsī, al-Amālī, p. 368; Kulaynī, al-Kāfī, vol. 1, p. 287.
  51. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn, p. 184; Ṭabarī, al-Mustarshid, p. 598; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1883, hadith 2424.
  52. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn, p. 184; Ṭabarī, al-Mustarshid, p. 598; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1883, hadith 2424.
  53. Jump up↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 373, hadith 3312.
  54. Jump up↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 2, p. 363, hadith 2949; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 376-377.
  55. Jump up↑ Kulaynī, al-Kāfī, vol. 1, p. 527.
  56. Jump up↑ Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 16, p. 470; Ṣadūq, al-Amālī, p. 89.
  57. Jump up↑ al-Tafsīr al-mansūb ilā al-Imām al-Ḥasan b. ʿAlī al-ʿAskarī, p. 497-498; Ṣadūq, Kamāl al-dīn, vol. 1, p. 25; Mufīd, Kitāb al-amālī, p. 14; Ṭabarī, al-Mustarshid, p. 287; Ṭūsī, al-Amālī, p. 417; Ṭabarī Āmulī, Bishārat al-Muṣṭafā, p. 83.
  58. Jump up↑ ʿĀṣimī, al-ʿAsal al-muṣaffā, vol. 1, p. 124-126; Ibn ʿAsākir, Tarjumat al-Imām ʿAlī b. Abī Ṭālib, vol. 2, p. 280; Ibn Maghāzīlī, Manāqib ʿAlī b. Abī Ṭālib, p. 281; Khwārizmī, al-Manāqib, p. 84, 312; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 103; Ṭabarī, Dhakhāʾir al-ʿuqbā, p. 93-94; Ḥimawī, Farāʾid al-samṭayn, 1398 AH, vol. 1, p. 170.
  59. Jump up↑ Kulaynī, al-Kāfī, vol. 8, p. 110.
  60. Jump up↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27, 86; Ṣaffār, Baṣā'ir al-darajāt, p. 414-418.
  61. Jump up↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27, 86; Ṣaffār, Baṣāʾir al-darajāt, p. 414-418; Majlisī, Biḥār al-anwār, vol. 39, p. 193-211.
  62. Jump up↑ Ibn Maghāzīlī, Manāqib ʿAlī b. Abī Ṭālib, p. 107; Khwārizmī, al-Manāqib, p. 295; Ḥimawī, Farāʾid al-samṭayn, Muʾassisa Maḥmūdī, vol. 1, p. 235-326.
  63. Jump up↑ Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 14.
  64. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 194.
  65. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 174.
  66. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 172.
  67. Jump up↑ Ibn Ḥanbal, Musnad al-Imām Aḥmad, vol. 5, p. 179.
  68. Jump up↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, vol. 42, p. 356.
  69. Jump up↑ Ḥākim al-Nayshābūrī, al-Mustadrak ʿala l-ṣaḥīḥayn, vol. 3, p. 152, hadith 4681.
  70. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 183.
  71. Jump up↑ Ṭūsī, al-Amālī, p. 552.
  72. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 48.
  73. Jump up↑ Taqaddumī Maʿṣūmī, Nūr al-amir fī tathbīt khuṭbat al-ghadīr, p. 97.
  74. Jump up↑ Fattāl al-Nayshābūrī, Rawḍat al-wāʿiẓīn, p. 147.
  75. Jump up↑ Fattāl al-Nayshābūrī, Rawḍat al-wāʿiẓīn, p. 146.
  76. Jump up↑ Amīnī, al-Ghadīr, vol. 6, p. 21-23.
  77. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 177; Majlisī, Biḥār al-anwār, vol. 39, p. 35.
  78. Jump up↑ Ibn ʿAbd al-Barr, al-Istīʿāb fī maʿrifat al-aṣḥāb, vol. 3, p. 1097-1098.
  79. Jump up↑ Ibn Ḥanbal, Faḍaīl Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib, p. 186-187; Nasā'ī, Sunan al-kubrā, vol. 5, p. 107.
  80. Jump up↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 7, p. 275.
  81. Jump up↑ Ṭabāṭabāʾī, al-Mīzān, vol. 6, p. 25; Suyūṭī, al-Durr al-manthūr, vol. 2, p. 293; Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 201-239.
  82. Jump up↑ Mufīd, al-Irshād, vol. 1, p. 346.
  83. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  84. Jump up↑ Muḥammadī Reyshahrī, Dānishnāma-yi Amīr al-Muʾminīn, p. 475-483.
  85. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 4, p. 57.
  86. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  87. Jump up↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 94.
  88. Jump up↑ Mughnīya, al-Ḥusayn wa baṭalat Karbalā, p. 187.
  89. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 4, p. 63.
  90. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  91. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 44.
  92. Jump up↑ Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 11, p. 45.
  93. Jump up↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 18; Muslim Nayshābūrī, Ṣaḥīḥ Muslim, vol. 4, p. 1870-1871, hadith 2404.
  94. Jump up↑ Mardī, Remembrance of Muḥaqqiq Ṭabaṭabaʾī
  95. Jump up↑
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