Imam 'Ali ibn Abi Talib (علي, translit. ʿAlī, 15 September 601 – 29 January 661) was the cousin and the son-in-law of Prophet Muhammad (s). He is the first Imam of Shi'a Muslims and the fourth Rightly Guided Caliph of the Sunni Muslims. He was born on Rajab 13, 23 BH (March 17, 599 AD) inside the Holy Ka'ba in Mecca.
as salam alaikum
poverty has been always present along history due to the exploitation exercised by some people and groups on others. The Prophet and the Imams, peace be upon them, presented and supported a system that in fact aims at the eradication of poverty but due to various circumstances was not fully implemented even by Muslims themselves. The believers are called to revive, preserve and spread that system based on cooperation, altruism and charity in order to eliminate, or at least lessen, poverty in the world.
With prayers for your success.
A good book to read on this is The Succession to Muhammad [s] by Wilferd Madelung, who explains very clearly the subtleties of the political situation of 'Uthman. 'Uthman had incited fury among Egyptians, Kufans and others because of his nepotism and awarding his family property that belonged to the umma. He had also cut 'Aisha's stipend, angering her. The Egyptians came as a delegation to 'Uthman with their grievances, but he refused to listen to them. Instead, he appealed to Imam Ali (as) to tell them to go away. Imam 'Ali (as) warned 'Uthman more than once that in order to calm the situation, he must listen to their grievances and correct his actions. 'Uthman refused to listen, and so Imam 'Ali (as) distanced himself. 'A'isha sent out letters inciting those who were angry with 'Uthman to kill him. 'Uthman's palace was stormed. Interestingly, 'Uthman was abandoned by his cousin Marwan and his sons in his time of need. Imam 'Ali (as) sent just Imam Hasan (as) (not Imam Husayn) and some others to try to calm the crowds, but they went ahead and killed 'Uthman. Because Imam 'Ali (as) had not directly intervened, Aisha later took advantage of this and accused him of being responsible for 'Uthman's murder. She used this allegation to try to overthrow Imam Ali (as). Imam 'Ali (as) says in sermon 30 in Nahj al-Balagha that both parties were in the wrong: 'Uthman was wrong for misappropriating property and governing badly; and the Egyptians and others were wrong for murdering 'Uthman, basically meaning that the grievances should have been addressed through a legal process: "If I had ordered his assassination I would have been his killer, but if I had prevented others from killing him I would have been his helper... I am putting before you his case. He appropriated wealth and did it badly. You protested against it and committed excesses therein. With Allah lies the real verdict between the appropriator and the protestor.' Thus, in sending Imam Hasan (as) to try to calm the crowds, Imam 'Ali (as) was not actually siding with 'Uthman, nor supporting him, but was rather trying to prevent excessive and unlawful behaviour on behalf of the aggrieved parties.
The birth of Imam Ali (AS) inside the Ka’bah has been narrated
by many of leading Sunni Ulama in their books. Today when you hear from some enemies of Ahlul Bayt (AS) denying or doubting this fact, you should advise them to
refer to the leading Sunni Ulama who have confirmed the fact that Ali
(AS) was born inside the Ka’bah. These are just few example:
1. Al-Haakim al Nisaburi in al-Mustadrak Ala al-Saheehayn (Hadeeth
no. 6098): He stated that the narrations are too many that Fatimah
Bint Asad gave birth to Ameerul Mo’meneen Ali ibn Abi Talib
(Karramallah Wajha) inside the Ka’bah.
2. The well known Sunni scholar Allamah Badakhshi in his book
Miftaah An Najah (page no. 20), he stated that no one was born inside
the Bait al Haram except Ali ibn Abi Talib and no one will be born
after him and this is a special tribute gifted by Allah (SWT) to Ali
ibn Abi Talib (AS).
3. The famous Egyptian scholar and author Abbas Mahmood al-Aqqaad in
his book Abkariat al-Imam Ali (AS) (page no. 43) he stated that Ali
(AS) was born inside the Ka’bah.
4. Sunni scholar known by Ali Fikhri al-Qahiri in his book Ehsan
al-Qasas (vol. III pg. 178) stated Ali (AS) was born in Makkah in
al-Bait al-Haraam in the year 32 after the birth of the prophet
5. Ibn al-Sabbagh al-Maliki in his book al-Fusoul al-Mohimmah (pg.
30) stated: Ali (AS) was born in Makkah inside al-Bait al-Haram
6. Al-Kunji al-Shafi'ei in his book Kifaayat at-Talib (pg. 407)
stated : “Ameerul Mo’meneen Ali ibn Abi Talib (AS) was born in Makkah
inside Baitullah al-Haram”.
7. Al-Haakim al-Nisaburi in Kitab Ma’refat al-Sahabah (Hadeeth no. 6044).
8. Al-Masoodi in Murooj al-Dhahab (vol. II pg. 349).
9. The famous Persian Sunni poem Sa’adi al-Sirazi
10. Al-Dahlawi in Izaalat al-Khafaa’ (pg. 251)
11. Al-Shablanji in Noor al-Absaar (vol. 85)
12. Al-Safoori in Nuzhat al-Majaalis (vol. II pg. 454)
13. Al-Halabi in Al-Seerah al-Halabiyah (vol. I pg. 139)
14. Ibn Al-Batreeq in his book al-Omdah (pg. 8)
15. Al-Tustari in Arjah al-Mataalib (vol. 388, Lahore edition)
16. Abu Zakariyah al-Asadi in Tareekh al-Mosil (pg. 58, Dr Habeebah in Cairo.
17. Khairul Deen Afandi al-Aaloosi in Ghaliyat al-Mawa’idh (vol. II pg. 89,
18. Allamah Bakatheer al-hadhrami in Waseelat al-Maal (pg. 145)
19. Ibn al-Jawzi in Tathkirat Khawas al-Ummah (vol.113)
20. Ahmad bin Mansour al-Kazarooni in Miftah al-Futooh (pg. 48)
21. Noor al-Deen al-Halabi al-Sha’fei in Insan al-Uyoon (vol. I pg.221,
Mustafa al-Baabi edition in Egypt)
22. Ashraf Ali in Riyadh al-Jinan (vol. I pg 111, Bombay edition)
23. al-Kahlani al-San’ani in al-Rawdhah an-Nadiyah (pg. 89,
Ansari in Delhi)
24. Abdul Rahman Al-Safoori in al-Mahasin al-Mujtameah (pg. 156)
25. Kamaluddin bin Talha as-Shafe’ei in Matalib al-Saool (pg. 11)
26. The well known Egyptian scholar Tawfeeq Abu 'Alam in his book Ahlul Bayt (pg. 189, 1st edition of 1390 AH).
And many others.
The narration from Imam Ali (AS) that “I recognized Allah (SWT) through
revoking of determination and the breaking of the decisions ( عرفت الله سبحانه بفسخ العزائم ونقض الهمم ) means that one of the clear signs of Allah (SWT) is that the
decisions of people are not always fulfilled or implemented as they decided. Allah (SWT)' decision is The Final.
The human being should never think that he will do what he wants to do
and he will achieve his determination and decisions. Allah (SWT)
creates different situations and circumstances which make many of the
determinations and decisions invalid. This is one of the signs of the
unlimited power of Allah (SWT).
The next part of the quotation reads: “I recognized God through revoking the determinations and breaking the intentions. When I determined and I was prevented from achieving my determination and I intended and the fate contradicted my intention, I realized that the administrator was other than me.”
My understanding of this is that sometimes things do not happen in life as we plan or expect, either immediately or long-term. For instance, I may intend to go somewhere, but be stopped by illness, traffic, an unexpected visitor, an unexpected job, etc. I may never intend to go somewhere but be given an unexpected opportunity or gift. (For instance, how some people do not have the resources to perform the hajj but nonetheless are able to do it because someone else facilitates it for them. Some people have the money but are never able to go.) This is true for everyday things as well as long-term things like a university education, a job, a marriage, etc.
Often, when you look back at the big picture, you can see that there was in fact a fate plan, and things did not happen randomly. This is a sort of internal evidence that there is a Planner. Of course, we still have free will and should make our efforts to plan and do our best in things!
Thank you for your question. Naming children according to sectarian lines was not a factor in the early ages of Islam and therefore, it is not an indication of holding a certain person with the same name in high esteem. For example, certain companions of the Imams (as) were named Yazid and Mu'awiya, but this in no way indicated that they condoned the actions of the Caliphs with the same names, or held them in high esteem.
May you always be successful.
Thank you for your question. It has been narrated in al-Kafi concerning prayers in the month of Ramadan, that Imam Ali (as) near the end of his life would recite 1000 rakats during the day and night (meaning in a 24hr period).
The possibility of this is improved when the time of each rakat is adjusted. If each rakat took 15 seconds it would take around 4hrs if someone was constantly praying. If it took 30 seconds the 1000 rakats would take around 8hrs, and so on.
May you always be successful
I think it is good to look at these texts with a proverbial grain of salt and in the historical context, including but not limited to a common trend of denigrating certain enemies of the Imams (A) on the grounds that they were illegitimate, as well as a heavily tribal culture where once's ancestry generally affected one's social identity and life opportunities. In the time of the later Imams, there seems to have been a particularly strong focus on one's paternal ancestry.
Infants are obviously not born with a conscious hatred of Imam Ali (A) since they have to learn first who he is, and their opinions of him are generally shaped according to what they are told. Of course, one could argue that on an existential level, we encounter Imam Ali (A) prior to birth and thereby develop some relationship. One could also argue that one is born with an inherent disposition towards or against what he stood for (justice, truth, etc). Still, one finds, in practice, many people who are not born within the context of a marriage who do have a strong love for Imam Ali, and many people historically who were born within the context of a marriage who fought him. So it is worth considering these statements in more of a historical/cultural context rather than as absolutes.
It is more difficult to comment in practice regarding the latter since most people don't know whether or not they were conceived during that time. However one can glean the general idea that what happens during conception/pregnancy can leave an imprint on the child, and so one who is siring/carrying a child should be thoughtful of that.
Imam Al Mahdi (ATFS) will come to establish peace and justice all over
the world. He will not fight with people and will never endanger the
life of anyone except those who fight against him. Our responsibility
is to prepare ourselves to be strong practicing believers. Our real
strength depends on th degree of our Imaan (Faith).
The secret of the strength of Imam Ali (AS) is his greatest degree of
humbleness to Allah (SWT) which is next only to the greatness of the
Holy Prophet (SAWA). And when we are unable to know the greatness of
the Holy Prophet (SAWA) and Imam Ali (AS) because of our limited
abilities of understanding, there is no question for us to understand
the secret of his extra-ordinary strength and power but only to say
that it is linked with his great humbleness and faith in Allah SWT).
Allah (SWT) , The Glorious, gives names to his most humble servants as we
read in the Holy Qur’an that Allah (SWT) gave names to Prophet Isaa (AS)
and Prophet Yahya (AS) was given by Allah SWT, The Glorious. How did
this name was conveyed, it is a matter known to Allah (SWT) who gave the
name to the Holy Prophet (SAWA) when he was born. The names of all the
children of Imam Ali (AS) and Lady Fatemah (SA), i.e. Imam Hasan
(AS), Imam Husain (AS) , Lady Zainab (AS) and Hazrat Mohsin (AS) were
given by Allah SWT.
Thank you for your question. There are traditions in Manaqib Al Abi Talib, vol 2, p 135; al-Burhan fi tafsir al-Qur'an, vol 3, p 578 and Bihar al-anwar vol 38, p 76 to the effect that Imam Ali (as) climbed on the shoulders of the Prophet (saw) to destroy the idol hubl (which was the biggest of the idols).
Below is one of the traditions in Manaqib Al Abi Talib:
May you always be successful.
أَبُو بَكْرٍ الشِّيرَازِيُّ فِي نُزُولِ الْقُرْآنِ فِي شَأْنِ أَمِيرِ الْمُؤْمِنِينَ ع عَنْ قَتَادَةَ عَنِ ابْنِ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ لِي جَابِرُ بْنُ عَبْدِ اللَّهِ دَخَلْنَا مَعَ النَّبِيِّ مَكَّةَ وَ فِي الْبَيْتِ وَ حَوْلَهُ ثَلَاثُمِائَةٍ وَ سِتُّونَ صَنَماً فَأَمَرَ بِهَا رَسُولُ اللَّهِ فَأُلْقِيَتْ كُلُّهَا لِوُجُوهِهَا وَ كَانَ عَلَى الْبَيْتِ صَنَمٌ طَوِيلٌ يُقَالُ لَهُ هُبَلُ فَنَظَرَ النَّبِيُّ إِلَى عَلِيٍّ وَ قَالَ لَهُ يَا عَلِيُّ تَرْكَبُ عَلَيَّ أَوْ أَرْكَبُ عَلَيْكَ لِأُلْقِيَ هُبَلَ عَنْ ظَهْرِ الْكَعْبَةِ قُلْتُ يَا رَسُولَ اللَّهِ بَلْ تَرْكَبُنِي فَلَمَّا جَلَسَ عَلَى ظَهْرِي لَمْ أَسْتَطِعْ حَمْلَهُ لِثِقَلِ الرِّسَالَةِ قُلْتُ يَا رَسُولَ اللَّهِ بَلْ أَرْكَبُكَ فَضَحِكَ وَ نَزَلَ وَ طَأْطَأَ لِي ظَهْرَهُ وَ اسْتَوَيْتُ عَلَيْهِ فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَوْ أَرَدْتُ أَنْ أُمْسِكَ السَّمَاءَ لَأَمْسَكْتُهَا بِيَدِي فَأَلْقَيْتُ هُبَلَ عَنْ ظَهْرِ الْكَعْبَةِ فَأَنْزَلَ اللَّهُ تَعَالَى وَ قُلْ جاءَ الْحَقُّ وَ زَهَقَ الْباطِلُ إِنَّ الْباطِلَ كانَ زَهُوقاً
The verse ( Surely, your only masters are Allah, His messenger, and Those who establish prayers and give Zakat during Rokoo’) (5:55) was revealed when Ali (AS) gave his ring to a poor person during Rokoo’.
This fact is mentioned in many Sunni books like:
1. Al-Majma’ Al-Awsat by al-Tabaraani , Hadeeth number 6414.
2. Al-Majma’ Al-Kabeer by al-Tabaraani, Hadeeth number 948.
3. Tafseer al-Tabari, Vol 6, page 389 ( Arabic).
4. Tafseer al-Dorr al-Manthour by Al-Soyooti, 2: 293.
5. Tafseer ibn Katheer, 7:394.
6. Tafseer al-Qurtobi , 6:221.
7. Tafseer ibn Abi Haatam , Hadeeths 6583, 6585 and 6587.
8. Ma’rifat al-Sahabah by Abi Na’eem, Hadeeth 815.
9. Ma’rifat Oloom Al-Hadeeth by Al- Hakim, Hadeeth 210.
10. Hilyat al-Awliyaa’ , Hadeeth 3835.
11. Tafseer al-Baidhaawi in Tasfeer of 5:55.
12. Tafseer al-Fakhrudin Al-Raazi, 12: 25 to 31.
13. Noor al-Absaar by Shiblanji , page 86 and 87.
14. Tafseer al-Kashshaaf by Al-Zamakhshari, 1: 624.
15. Kanz al-Ommal, 13:108
and many other books.