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The Imam In His Own Words

So much has already been written about Imam ‘Ali Ibn Abu Talib (‘a) that to treat the subject will entail repetition. In this chapter, I have thought it prudent to introduce the Imam in his own words. In his various discourses compiled in Nahjul Balagha, and in other Islamic works, he has referred to his childhood, his youth, his old age, and to many events, attending upon his life. And in so doing he has vividly portrayed his concepts and convictions.

For nearly three decades, ‘Ali (‘a) lived with the Prophet (S), among the phalanx of companions most of whom were senior to him in age.

After the Prophet’s (S) death, he continued to live in Medina for twenty-five years virtually as a recluse, acting as a counsel whenever called upon to advise. All these years, he was treated and acknowledged as a man of impeccable conduct, frank, fearless, pious and wise. Apart from the authentic traditions of the Prophet, peace be upon him and his progeny, which bear witness to ‘Ali (‘a)’s enviable attributes and attainments, history is fraught with attestation by his contemporaries, friends, and foes alike, to his excellences.

A new generation came into existence, which had neither seen the Prophet (S) nor known ‘Ali (‘a)’s contribution in the early days of Islam. They knew ‘Ali (‘a) as they saw him: aloof from the administration, full of learning, matchless jurist yet acting as a mere counsel, modest, austere, just and upright. Elders sometimes touched upon the attributes of ‘Ali (‘a) and cited traditions from the Prophet (S), in praise of ‘Ali (‘a), but as history tells us, such a practice was not looked upon with favour by the authorities.

The most easily discernible effect of ‘Ali (‘a)’s conduct and personality was reflected in those companions of the Prophet who remained close by his side, accepting him as a guide. These companions were all, without exceptions, acknowledged by the contemporaries for their probity, piety, knowledge, and steadfastness. Among thousands of Muslims in Medina and Mecca, and elsewhere where Islam had already found a foothold, historians have singled them out for their exceptional qualities.

Allama Mohammed Taqi Ja’fferi in his commentary on Nahjul Balagha (Part 1) has enumerated 81 such companions of the Prophet. Among them, the most well-known are:

  1. Salman al-Farsi

  2. Abu Dharr al-Ghifari

  3. Malik Al-Ashtar Nakh’i

  4. Muhammad Ibn Abu Bakr

  5. Miqdad Ibn Aswad al-Kindi

  6. Ammar Ibn Yasir

  7. Abu Ayyub Ansari

  8. Maytham Tammar

  9. Asbagh Ibn Nabatah

  10. Hujr Ibn Adi

  11. Adi Ibn Hatim Tai

  12. Rushayd Hujari

  13. Owais Qarani

  14. Kumail Ibn Ziyad

  15. Jabir Ibn Abdillah al-Ansari

  16. Abu Saeed El Khudari

  17. Amru Ibn El-Humuq Khizai

  18. Habib Ibn Mazahir Asadi

  19. Qambar

  20. Zayd and Sa’sa’ sons of Suhan

These companions loved ‘Ali (‘a) and lived with him as his wards. They looked upon him as a model, and emulated his ways. They considered him to be the Prophet’s rightful successor and vicegerent.

As can be seen, the new and the old generation knew ‘Ali Ibn Abu Talib (‘a) for his excelling attributes and virtue. However, when we pore over the pages of early Islamic history, we find that some of the companions purposefully ignored ‘Ali, pretending to forget his achievements and contributions, and, at times, stirring up opposition against him by reminding various clans that their dear ones had been the victims of ‘Ali’s sword.

It is a paradox that the most outstanding quality of ‘Ali (‘a) turned up against him, and created enemies for him in various groups. ‘Ali (‘a)’s justice is proverbial, and he is known for having acted without fear or favour in the most trying times. While people found this quality quite plausible, when it was their turn to experience ‘Ali (‘a)’s stern and strict measures, they cried aloud with chagrin and disapproval.

At the end of the third Caliphate, people gathered around ‘Ali (‘a), pressing him to ascend to the seat of leadership. The statement given by him at that time is chillingly prescient, but it seems that people expected that ‘Ali (‘a) would bend with the times. He said:

Leave me alone, and find someone else - for with my acceptance, we will all soon face a situation, colourful and full of divergent aspects. And when that turns up, your hearts would not acquiesce, and your judgments would falter. The horizon is covered with dark clouds, and the once bright path is now under a gloom. You very well know that if I take over the reins, I will lead you unto the goal I know, paying no heed to the critics nor to those who are disgruntled or chagrined. And if you leave me as I am then I am one of you; and, no doubt, ‘Ali has been the most loyal and obedient citizen amongst you. Perhaps, you might find it comfortable to have me as a counsel, then as a ruler.”

‘Ali (‘a)’s eldest brother Aqeel was known for meagre means. He had a large family to support and was given a stipend from public treasury, which was just sufficient. It once occurred to him that he might as well try to win a favour from his brother who was also a Caliph. So, one day he came to ‘Ali (‘a) with a request for an increase. This incident is related by ‘Ali (‘a) himself, and makes an interesting reading. He says:

By God, I saw Aqeel stricken with poverty. He requested me to spare him an extra bushel of wheat from public granary. I saw his children, unkempt and disheveled, their complexion dusty and black. He came to me quite often, and prevailed upon me persistently. I lent him my ears till he thought that I was prepared to sell my conscience and faith at his hands; following his dictates and falling apart from my way. I heated a piece of iron in fire, and when it was red hot, I brought it nearer to him so that he may just feel the heat. He screamed in pain like an ailing man, about to be scorched and shriveled. So, I said, ‘May the mourners mourn you, O, Aqeel, you groan and moan because of this little heat generated by fire lit by man in a playful demonstration and wish to drive me to the fire kindled by the Almighty for retribution’.

Aqeel is known to have reluctantly sought periodical refuge at the court of Mua’wiya, the chief adversary of ‘Ali (‘a). Mua’wiya deliberately showered upon him special favours, and tried to win him over. Once, he asked Aqeel to curse ‘Ali (‘a) in accordance with the custom of the Omayyid court. Aqeel went to the pulpit, and said, “Here is Mua’wiya, he has asked me to curse ‘Ali Ibn Abu Talib, so O you believers, curse him.” The listeners invoked the curse of God without ascertaining to whom the pronoun referred.

Those were the tumultuous and eventful days in which ‘Ali (‘a) lived. While he left an indelible stamp of his clean conduct and unsurpassed virtue, there was always a group of people ready at hand to tarnish his name, underestimate his contribution, and diminish his exalted status.

For a man like ‘Ali Ibn Abu Talib (‘a), an exercise in self-introduction may not be a very pleasant task. But since his life, belief and practice are so very closely linked with Islam, he has drawn a self portrait to give an accurate analysis of his days, and to lay bare the truth for which he so vehemently fought.

The next chapter presents ‘Ali Ibn Abu Talib (‘a) as portrayed by himself in his sermons, addresses and letters.