Friday, July 16, 2010
Sunday, June 20, 2010
Saturday, June 19, 2010
Thursday, June 10, 2010
Taliban release video of 2 Former ISI Officials abducted by Taliban - 1
In the complex undercurrents that dictate the ebb and flow of Pakistani politics and policy, yesterday's hero can very quickly become today's scoundrel. Just ask Sheikh Rashid Ahmed. Sheikh Rashid is leader of the Pakistan Muslim League and minister for information in the administration of President General Pervez Musharraf, with whom he enjoys a very cozy relationship. Sheikh Rashid's world was rocked recently when Kashmiri militant leader Yasin Malik, on a visit to Pakistan, praised Sheikh Rashid's services for the mujahideen fighting in Kashmir and recalled that he used to provide military training to militants. Sheikh Rashid strongly denied running any such training camp and maintained that he was only running a humanitarian camp for refugees from Jammu & Kashmir. In an effort to throw some light on these startling revelations, and equally strong denials, Asia Times Online spoke to Khalid Khawaja, a former Inter-Services Intelligence (ISI) official who was dismissed from the service by the late dictator General Zia ul-Haq because of his outspoken nature. Khalid subsequently became a close associate of Osama bin Laden, and played an important behind-the-scenes role in both regional and national politics. Before the US attack on Afghanistan in late 2001, he was a part of the back-room diplomacy between the US and the Taliban, which failed miserably. Asia Times Online: The heroes of the past are the terrorists of the present. Everything changes dramatically, so that someone like Sheikh Rashid, who was once proud to take part in Kashmir's struggle, is now afraid he will be labeled a terrorist if he admits that he ever supported armed struggle in Kashmir. Why? [Sheikh Rashid and Khalid were interviewed together on television and Rashid not only denied that he had ever run a training camp, but also refused to identify Khalid as an old friend.] Khalid Khawaja: In fact, the issue is terrorism. It is states and governments which sponsor terrorism to begin with, and subjects become the ultimate victims, and then a vicious cycle of terror rotates. In this state-sponsored crime there is no exception, and Pakistan, India, the US and Israel all have the same role. Many of us call it a battle between East and West, between the Islamic and Judeo-Christian world, but it is neither of these. It is in fact the ruling regimes that want to dictate their will, and then they exploit [people] in various ways. Sometimes in the garb of monarchy, sometimes for democracy, and sometimes for dictatorship. Ninety percent of people accept to be ruled, but there always remain some elements who refuse to succumb. They fight for freedom and resist till their last. However, in this conflict of two minorities - those who impose their will and those who resist it - the majority remains the sole victim. Yet people talk about Islam versus Christianity or Judaism. The basic theme remains the same. There is a group of people who want to impose their will, whether they happen to be Christian or Muslim, and there is a group of people who want to resist, and there is a silent majority which is trampled in between. This is exactly the interpretation when we talk about Pakistan and India in the perspective of Kashmir. In fact, Pakistan was never sincere with Kashmiris. It was a selfish military strategic maneuver to bleed India. Whatever was done, it was for "Pakistanism". Meaning to impose Pakistan's strategic agenda in the region. We just used religion and jihad. It was just a ploy to engage Indian forces in Kashmir and keep their financial resources squeezed. ATol: Did not Pakistan morally support the Kashmiri struggle so that the Muslim population would get its rights? KK: What are you talking about? Indian Muslims enjoy more rights than Muslims enjoy in Pakistan. There are hundreds of Pakistani people, including army-men, clerics, scholars and common people, who have been missing from their homes for over two years. It is a known fact that they were picked up by intelligence agencies. They were never tried in any court of law. Several of them were killed without any trail. Even the British system of justice during British India days was better, when nobody was kept in detention without trial. We ask, okay, don't give us the rights that free nations have, but at least give us those rights people had during the time of the British Raj. A few years ago, a Muslim was picked by an Indian intelligence agency. Prominent Muslim leader and scholar Maulana Asad Madani met the governor of the province and protested. The governor said that this kind of interrogation was common in Pakistan, "So why do you protest in India?" Asad Madani reminded the governor in very strong words that this was not Pakistan, but India, and one had to produce a person in court, so eventually the Muslim was produced. The biggest curse in Pakistan is things done in the name of patriotism. I do not buy this theory. Patriotism is a vague term until it is allied with a proper ideology. I remember Colonel [Syed] Farooq's words [Farooq was a Bangladeshi officer who took part in the killing of Sheikh Mujib Rehman - Bangladesh's founding father - and his family in 1975] when he visited Pakistan in the late 1980s. He said that before the partition of British India [1947] he was a loyal citizen of the East India Company, then Pakistan, and even joined the Pakistan army. Then he became a loyal citizen of Bangladesh, and he said he may become loyal to something else in the future. Therefore, patriotism for a piece of land is nonsense.ATol: What happened in Afghanistan? KK: In Afghanistan's case, a similar game was carried out on a massive scale when Muslim youths from all over the world were brought in by Pakistan and the US [to fight against the Soviets in the 1980s]. They were tools for the empires' proxy war. The name of jihad was used. The state religion in those days supported jihad against India [in Kashmir] and the USSR [in Afghanistan]. However, once jihad was established, the states did not have any way to convince Muslims that jihad was only against the USSR and India, and not against the US. Now, again, it is a question of a state imposing its will. The message is clear: if you are against us, we will kill you and your sympathizers. In this state terrorism, there is no exception, be it Christianity, Judaism, Islam, Pakistan, India, the US or Israel. All are the same. You talk about terrorism by individuals, but you do not discuss what they were in the past and why they became terrorists. In fact, it is state terrorism which starts it all. A state recruited Muslim fighters all across the world and gathered them in Afghanistan. The US tried to kill them with a cruise missile attack in 1998 [in retaliation for terror attacks on US embassies in Africa]. That terrorism was unaccounted for, yet several innocent women and children were killed by a proven US attack. It had yet to be proven that the 9-11 incident was carried out by Osama, but the US attacked Afghanistan and targeted all. When the reaction came, and helpless people became suicide bombers, they were called terrorists. I have the example of Ahmed Saeed Khadr's family. The whole family was Canadian, and they came to Afghanistan to take part in the country's rehabilitation. First his 14-year-old son Omar Khadr was arrested in Afghanistan. He was taken to Guantanamo Bay. It is narrated in the US media and all information is available on the world-wide web how he was sexually abused in prison by US soldiers. His second son Abdul Karim was shot in the back by US soldiers, and was paralyzed. Another son, Abdul Rahman, agreed to become a US informer. The stories were published by the US media that despite his services, he was also shabbily treated. Ahmed Saeed Khadr and his family, including his wife, granddaughter and two daughters, took refuge in South Waziristan [in Pakistan]. They were not spared by Pakistani authorities. Ahmed Saeed was brutally killed. His wife and daughters were brought to Islamabad and then set free. They were homeless. Nobody was ready to give them a house for rent. The families of the worst kind of criminals are not deprived of this basic right. Our government did so. Ahmed Saeed's family demanded his body be handed over. The government of Pakistan even refused that demand. Now just get into the shoes of the victim and think how many options you would have if you faced such consequences. Now Minister of Information Sheikh Rashid comes on TV every day and proudly announces that we have killed so many foreign militants. This is the same minister who privately ran a similar military training camp in the past and prepared militants. Had he been out of government, he would have been labeled a terrorist, but since he is part of the government agenda, he is okay. In this fight of interests, only pawns are crushed. India and Pakistan fought proxy wars, the victims were innocent Kashmiris who were raped, detained and killed, or those who sacrificed their lives in armed struggle. Now the two countries are friends and the victims are those who sacrificed their lives for armed struggle. Now they are terrorists. When two elephants fight, it is the grass that gets crushed. When two elephants make love, it is again the grass that gets crushed. Whether states fight with each other or make friendships, it is only the tools who became victims. ATol: Explain how Sheikh Rashid started the training camp. KK: The story starts in 1986-87, when out of emotion I wrote a letter to General Zia ul-Haq saying that he was a hypocrite and he was only interested in ruling Pakistan, rather than imposing Islamic law in the country. General Zia immediately ordered my dismissal from my basic services in the Pakistan air force, where I was a squadron leader, and from the ISI, where I was deputed at the Afghan desk. I went to Afghanistan and fought side-by-side with the Afghan mujahideen against Soviet troops. There I developed a friendship with Dr Abdullah Azzam [a mentor of bin Laden], Osama bin Laden and Sheikh Abdul Majeed Zindani [another mentor of bin Laden's]. At the same time, I was still in touch with my former organization, the ISI, and its then DG [director general], retired Lieutenant General Hamid Gul. After General Zia's death in a plane crash [1988], elections were announced and there was a possibility that the Pakistan People's Party [PPP] led by Benazir Bhutto would win, which would be a great setback for the cause of jihad. We discussed this situation, and all the mujahideen thought that they should play a role in blocking the PPP from winning the elections. I joined my former DG Hamid Gul and played a role in forming the then Islamic Democratic Alliance comprising the Pakistan Muslim League and the Jamaat-i-Islami. The PPP won the elections by a thin margin and faced a strong opposition. Osama bin Laden provided me with funds, which I handed over to Nawaz Sharif, then the chief minister of Punjab [and later premier], to dislodge Benazir Bhutto. Nawaz Sharif insisted that I arrange a direct meeting with the "Sheikh", which I did in Saudi Arabia. Nawaz met thrice with Osama in Saudi Arabia. The most historic was the meeting in the Green Palace Hotel in Medina between Nawaz Sharif, Osama and myself. Osama asked Nawaz to devote himself to "jihad in Kashmir". Nawaz immediately said, "I love jihad." Osama smiled, and then stood up from his chair and went to a nearby pillar and said. "Yes, you may love jihad, but your love for jihad is this much." He then pointed to a small portion of the pillar. "Your love for children is this much," he said, pointing to a larger portion of the pillar. "And your love for your parents is this much," he continued, pointing towards the largest portion. "I agree that you love jihad, but this love is the smallest in proportion to your other affections in life." These sorts of arguments were beyond Nawaz Sharif's comprehension and he kept asking me. "Manya key nai manya?" [Agreed or not?] He was looking for a Rs500 million [US$8.4 million at today's rate] grant from Osama. Though Osama gave a comparatively smaller amount, the landmark thing he secured for Nawaz Sharif was a meeting with the [Saudi] royal family, which gave Nawaz Sharif a lot of political support, and it remained till he was dislodged [as premier] by General Pervez Musharraf [in a coup in 1999]. Saudi Arabia arranged for his release and his safe exit to Saudi Arabia. That was a typical situation, when Osama was famed for his generosity, and even politicians like Ghulam Mustafa Jatoi, who was president of the National People's Party and president of the Islamic Democratic Alliance, and then interim prime minister, were also after me to arrange meetings with the "Sheikh". Then Nawaz Sharif introduced me to Sheikh Rashid, and he took me to his Freedom House camp near Fateh Jang Road near Rawalpindi. He asked me to get support from Arabs. I took several of my Arab friends to his training camp, and they provided him with some money, though they were not satisfied with the environment. The youths were mostly trained to fire AK-47 rifles, but there was no arrangement for the ideological training of youths. That was the point on which the Arabs objected, that it is ideological training that makes a difference between a mercenary and a mujahid. Rashid was the least bothered about ideological training, he was interested in money - Rs50,000 per person. Some money was provided to Rashid, and he claimed that he procured AK-47 guns with that money. How many, I do not remember. ATol: What you are saying means that it was all a fraud in the name of jihad? KK: Jihad needs strong justification, and when it is launched it requires piety in character. We as Muslims believe that if a person is wrongly killed it amounts to the killing of entire humanity. ATol: What do you say about suicide bombers who carry out random attacks? KK: They are reactionaries whose reactions are illustrations of anger and frustration, but we cannot call it Islam at all. In their behavior, although they are Muslims, they are the same as [Pentagon chief Donald] Rumsfeld, [President George W] Bush and [Vice President Dick] Cheney, who, in reaction to 3,500 killed people in New York, made a full season of killing people in Afghanistan and Iraq. The way the US imposed war on Afghanistan, the real mujahids, like [Taliban leader] Mullah Omar and Osama went into the background, and the leadership is in the hands of those who do not know what jihad is all about. They are just venting their frustration against the US.
Wednesday, June 9, 2010
SHAH JO RAGH---AT HAZRAT SHAH ABDUL LATIF BHITAI DARGAH
Life And Times Of Shah Bhitai
"Beloved! you are aware of my illness, Beloved's enduring love is that chronic illness. My physician! for you to this ailment am I confined, Give me health's good tidings, remove distress of my mind. For you I weep, for you my cries are destined; Idle and wicked am I, free me from this evil design, May you come, who are my expert physician. Disappointed consulting other physicians, you alone are my medicine, You, who are so near, clasp me to your bosom." .........Bhitai [Sur Sasui] The Opening Perhaps the only original poet whose poetry has passed unadulterated into the Sindhi language and has become a part of the rich literature of Sindh is Shah Abdul Latif Bhitai. He is not only considered a celebrated poet, but a celebrated saint (Oulia). This makes him even more prominent among the worthies of this great land, the Sindh. "The poet", says a great writer, "is a heroic figure belonging to all ages. Let nature send a Hero-soul; in no age is it other than possible that he may be shaped into a poet." This compliment is not for hom who takes up his pen and ink, and puts down stanzas on paper. That is but a poor thing, indeed, come out with his flimsy but pleasant tit-bits to amuse himself and his friends for a while. It is for that strange individual who, on different occasions, is seen among the villagers toiling in fields for their scanty earnings, among the gypsies loitering through the hills and valleys, among the soldiers fighting for their fatherland, among the learned doctors preaching sermons to religious congregations, among the merry band of love-stricken dizzy-brained sensualists, - in fact, among all classes of people, - observing, deeply observing different phases of natur and mind, chanting, as he shifts from place to place, those sweet strains that rend the hearts of the hearers. Shams-ul-Ulema Mirza Kalich Beg...click, in his book "Life Of Shah Abdul Latif Bhitai," emphasises that, "this individual, this original, world-observing, myriad-minded individual is the true poet. He thinks musically; he speaks musically, he acts musically. His very silence is musical". Poet And Prophet The ancients were not much wrong when they made no difference between Poet...click and Prophet...click. Perhaps in the case of no other poet can these remarks be more applicable, then in the case of the great poet of Sindh, Shah Abdul Latif Bhitai. If this poet cannot be identified with Prophet...click, he may, in every way, be identified with Saint. He is invested with an intense transcedentalism and a sacred glory. If he is not deified, he is certainly caumised. A spiritual guide, while living, - a poetical saint, while dead, - he still reigns over the hearts of millions, by his grave, musical, mystical...click, mysterious strains. The Early Life Shah Abdul Latif Bhitai is known throughout the length and breadth of Sindh, as well as, in places all over the world where Sindhis live. He was not just adored for his poetry alone. People from far and near respected and loved this man as a saint, a sufi and a spiritual guide. Not much is known about the early life of this noble son of Sindh from written records. Most of the information that has come down to us has been collected from oral traditions. A renowned Sindhi scholar, educationist, and a foremost writer of plays, dramas and stories, Mirza Kalich Beg, has rendered a yeoman service to Sindhi literature by collecting details about the early life of Shah Bhitai, from the dialogues that he has constantly held with some of the old folks, still living at that time, who knew these facts from their fathers and grandfathers for they had seen Shah Latif in person and had even spoken to him. "The next day I sat down, and listened to the Story of the 'Vairagis.' Their salmon-coloured clothes were covered with dust. Their hair-bands were worn out. They had let their hair grow quite long. The lonely ones never talk to anyone about their being. These 'Nanga' are content and happy. They move about unmarked amongst the common folk." ........Shah Latif Bhitai He was born sometime around 1689 A.D. (1102 A.H.) at a small village called Bhainpur near Khatian. More properly, his birthplace was Hala Haveli (a cluster of houses to the Southeast of Bhainpur, not very far from it), of Taluka Hala in Hyderabad district of Sindh. He died, at the age of sixty three, on 14th Safar 1165 Hijra, that is, 1752 A.D. To commemorate his memory, every year, on 14th Safar of the Hijri Calendar, an Urs - a fete, a fair - is held at Bhitshah, where he lived the last years of his life and where his elaborate and elegant mausoleum stands. "Beloved's seperation kills me friends, At His door, many like me, their knees bend. From far and near is heard His beauty's praise, My Beloved's beauty is perfection itself." .....Bhitai [Sur Yaman Kalyan] The Urs The Urs is a grand affair, perhaps, the only fete or fare (mela) in Sindh, where people from almost every village and town of Sindh - rich and poor, young and old, scholars and peasants - make a determined effort to attend. The Urs lasts for three days. Along with other features, like food fairs, open-air markets selling traditional Sindhi ware, and entertaining and competitive sports, a literary gathering is also held where papers concerning the research work done on the life, poetry, and message of Bhitai, are read, by scholars and renowned literary figures. His disciples and ascetics, singers and artists, gather around and sing passages from his Risalo. Scholarly debates and exhibitions of his work and traditional Sindhi artefacts are also organised. "Sleeping on the river's bank, I heard of Mehar's glory, Bells aroused my consciousness, longing took its place, By God! fragrance of Mehar's love to me came, Let me go and see Mehar face to face." .....Bhitai [Sur Suhni] Bhitai's Ancestry Shah Abdul Latif's lineage has been traced back directly to the Holy Prophet Muhammad, through Imam Zain-ul-Abideen, son of Imam Hussain, grandson of the Prophet. His ancestors had come fro Herat in Central Asia, and settled at Matiari. Sah Abdul Karim (1600 A.D.), whose mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic (Sufi) poet of considerable repute, was his great, great grand father. His verses are extant and his anniversary is still held at Bulri, in the form of an Urs (fete or fare). Shah Latif's father, Syed Habib Shah, lived in Hala Haveli, a small village (now in ruins...click - this is how Sindhi's care for their heritage!), at a distance of about fourty miles from Matiari and not far from the village of Bhitshah. Later he left this place and moved to Kotri, where Shah Latif spent some part of his adolscent life. Bhitai's Education Early education of our beloved poet idi not exceed what the village school curriculum could provide. His first teacher was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated. Although he has received scanty formal education, the Risalo gives us an ample proof of the fact that he was well-versed in Arabic and Persian. The Holy Qur'an, the Hadith, the Masnawi of Maulana Jalaluddin Roomi, along with the collection of Shah Karim's poems, were his constant companions, copious references of which have been made in Shah Jo Risalo. Bhitai's Appearance and Characteristics In appearnce, Bhitai was a handsome man, of average height - like every othe son of mother Sindh. He was strongly built, had black eyes and an intelligent face, with a broad and high forehead. He grew a beard of the size of the Holy Prophet's beard. He had a serious and thoughful look about himself and spent much time in contemplation and meditation, since he was concerned about his moral and spiritual evolution with the sole purpose of seeking proximity of the Divine. He would often seek solitude and contemplate on the burning questions running through his mind concerning man's spiritual life: Why was man created? What is his purpose on this earth? What is his relationship with his Creator? What is his ultimate destiny? Although he was born in favoured conditions, being the son of a well-known and very much respected Sayed family, he never used his position in an unworthy manner, nor did he show any liking for the comforts of life. He was kind, compassionate, generous and gentle in his manner of speech and behaviour which won him the veneration of all those who came across him. He had great respect for woman, which, unfortunately, the present day Sayed's and Vaderas (the landlords) do not have, and he exercised immense reserve in dealing with them, in an age when these qualities were rare. He hated cruelty and could never cause physical pain to any man or even to an animal He live a very simple life of self-restraint. His food was simple and frugal, so was his dress which was often deep yellow, the colour of the dress of sufis, jogis, and ascetics, wtitched with black thread. Till this day, his relics are preserved at Bhitsah (where his mausoleum stands), some of which include a "T"-shaped walking stick, two bowls, one made of sandal-wood and another of transparent stone, which he used for eating and drinking. His long cap and his black turban are also preserved. Children of Sindh, all over the world, go and see for yourself your great heritage. Organise tours to the Holy Land of mother Sindh - afterall, as a Muslim you go for Pilgrimage...click to Mecca, and as a Hindu, you go for yatra to Temples, Mandirs and Gurdwaras in India. How sad, how pity, how unfortunate, how shameful that the mother, which has given you your life, you have abandoned and neglected. Yes, your pilgrimage or yatra should, be first to the Holy Mother Sindh, and then go ahead and fulfil your religious obligations. Perhaps, it would be appropriate to mention here, that the Sayed's, who are called Sayed's because it is believed that they are the descendants of the Prophet, are held in great reverance, respect and awe by the common Sindhis, who would do anything at a Sayed's bidding. Most of the Sayed families in Sindh have given birth to scholars, educationists, professional - and they have served Sindh well. However, there are many unscrupulous Sayed's, who has ruthlessly and obscenely used and abused thier name and power to subjugate and oppress the poor, simple and naive common Sindhi people for their own selfish, lascivious and greedy - political and economical - gains. It is these Sayeds and the Vadera's (the landlords) of Sind, who has taken away the dignity of the simple people and turned them into serfs, slaves, and subervient and servile subjects of their vast empire-like serfdom. So, you see, it is not just the Arabs, the Arghuns, the Targhuns, the Mughals, and the Mohajirs, alone to be blamed for the rape of mother Sindh. Sindhis should blame themselves first. The devil lies within us. It is we, especially, the Sayeds, the religious fanatics and bigots, the Mirs, the Vaderas, the Merchants, the Vanias, of the beuatiful land of Sindh, who have methodically and surreptitiously clawed and mauled away the august and venerable body of their mother, Sindh. Shame! What a shame! "Cloud was commanded to prepare for rain, Rain pattered and poured, lightening flared. Grain horders, hoping for high prices, wring their hands, Five would become fifteen in their pages they had planned. From the land may perish all the profiteers, Herdsmen once again talk of abundant showers, Latif says have hope in God's blessed grace." ......Bhitai [Sur Sarang] Bhitai's Quest For Religious Truths In quest of religious truths, Shah Bhitai travelled to many parts of Sindh and also went to the bordering lands. He kept himself aloof from the political scene of favouritism and intrigues which was going on at the height of the power and rule of Kalhoras...click in Sindh. Instead of visiting towns and cities, in political canvassing, to serve the purpose of the rulers and elite of the land, though he was much respected by the members of the dynasty and could have benefited from it, he went to hills, valleys, the banks of river, and the fields, where he met the ordinary simple people, the sufis (mystics), the jogis (ascetics) - all dressed in the same saffron-coloured (gayr-oo) clothes as himself, stitched in black thread. Most of these jogis and sanyasis were Hindus. He wandered far and near, disguised as a jogi, in the company of these sanyasis. He went to the Ganjo Hills in the south of Hyderabad for contemplation, and then to mountains in Las Bela in the south of Sindh and Baluchistan. For three years, he travelled with these jogis and sanyasis, in search of the truth, peace, and harmony, to Hinglay, Lakhpat, Nani at the foot of the Himalays and to Sappar Sakhi. At several places in the Risalo...click, mention has been made of these jogis and of his visits to these wonderful, holy and peaceful places. The two surs...click, Ramkali and Khahori, describe them under various endearing names and a detailed account of the jogis' lifestyle is given. He also travelled to such far away places as Junagardh. Jesalmere and parts of the Thar desert. "In deserts, wastes and Jessalmir it has rained, Clouds and lightening have come to Thar's plains; Lone, needy women are now free from care, Fragrant are the paths, happy herdsmen's wives all this share." ..........Bhitai [Sur Sarang] My brother, Khalid Makhdoom, visited the Thar recently, along with his friends - like Bhitai visiting Jesalmere with the jogis and sanyasis. He was shocked to see this cradle of mother Sindh in such a sorry, pathetic and pitiable state - no water, no electricity, not much food to eat, thatched mud and straw houses, and no formal facilities for the education of Thari youngsters. And, yet, the people were so beautiful, loveable, affectionate, hospitable, jovial, cultured, and magnanimous - like, what every child of mother Sindh ought to be. Isn't this what our mother Sindh expects us to be? Isn't this the way our mother Sindh has brought us up to be? Isn't this the teaching of our saints, sufis, jogis, adn sanyasis. Isn't this what is required from Sindhis of us through the guidance, preaching and implorations of the Shah, Sachal, Sa'ami, and countless other sages of Sindh? What has come of us! I wonder, I wonder! And, yet, with no formal education to their credit, the Tharis, these genuine and illustrious children of mother Sindh, could recite the entire Shah Jo Risalo (the Message of Shah) by-heart. Every evening they gather around the logs of fire, especially in winter, and sing the songs, in various surs - the ka'afis, the vais, the dohiros of Shahi Bhitai. Bhitai - His Piety, His Ascetism By the time he was a young man of twenty one years, he began to be known for his piety, his ascetic habits and his absorption in prayers. Observation and contemplation were chief traits of his character. A number of people flocked round him adding to the already large number of his disciples. This aroused jealousy of some powerful, ruthless, tyrranical persons - landlords, Pirs, Mirs, and Rulers - who became his enemiesfor some time. Later, seeing his personal worth, and the peaceful and ascetic nature of his fame, abandoned their rivalry. At this time he was living with his father at Kotri, five miles away from the present site of Bhitshah. It was here that his marriage was solemnised in 1713 A.D. with Bibi Sayedah Begum, daughter of Mirza Mughul Beg. She was a very virtuous and pious lady, who was a proper companion for him. The disciples had great respect for her. They had no children. In the true ascetic spirit, Shah Latif was now in search of a place where in solitude, he could devote all his time in prayers and meditation. Such a place he found near lake Karar, a mere sand hill, but an exotic place of scenic beauty, four miles away from New Hala. This place was covered by thorny bushes surrounded by many pools of water. It was simply and aptly called 'Bhit' (the Sand Hill). On the heaps of its sandstones he decide to settle down and build a village. As it was sandy, he along with his disciples dug out the hard earth from a distance and covered the sand with it to make the ground firm. After months of hard labour, carrying the earth on their heads and shoulders, the place was now fit enough for the construction of an underground room and two other rooms over it, alongwith a room for his old parents. A mosque was also built and the houses of his disciples properly marked out. In 1742, whilst he was still busy setting up a new village, Bhit, he got the sad news of the death of his dear father.. Soon after this Shah Latif shifted all his family members from Kotri to Bhitsah, as the village now began to be called. His father was burried there, in accordance to his will, where his mausoleum stands only eight paces away, from that of Shah Abdul Latif, towards its north. Bhitai - The Final Years For the last eight years of his remarkable life, Shah Latif lived at Bhitshah. A few days before his death, he retired to his underground room and spent all his time in prayers and fasting, eating very little. "Laggi Laggi wa'a-u wiarra angrra latji, Pa-i kharren pasah-a pasand-a karrend-i pirin-a jay." ......Bhitai "Wind blew! The sand enveloped the body, Whatever little life left, is to see the beloved." "These Naangas" [1] go to Hinglaj [2] To see Mother Kali, They have been to Dwarka, These worshippers of Shiva. There is nothing like them On the Frontier Or in Sindh Or in Hindustan! They have woven their souls in Rama: Inside of them, there is only Rama: Where Shiva oversees, that is where they settle. I am conversant with the Yogis Who always seek the sun. All the hours of the day, their eyes are on mother Kali." ....Bhitai [translated by Professor D.H. Butani in "The Melody and Philosophy of Shah Latif"] [1] type of Yogi, [2] Devi's (Shiva's consort) temple - a place of pilgrimage in Sindh After 21 days in there, he came out and having bathed himself with a large quantity of water, covered himself with a white sheet and asked his disciples to sing and start the mystic music. This went on for three days continuously, when the musicians, concerned about the motionless poet, found that his soul had already left for its heavenly abode to be in the proximity of the Beloved for whome he had longed for, all his life, and only the body was there. He suffered from no sickness or pain of any kind. The date was 14th Safar 1165 (Hijra) corresponding to 1752. A.D. He was burried at the place where his mausoleum now stands, which was built by the ruler of Sindh, Ghulam Shah Kalhoro. His name literally means, 'the servant of the Shah'. He, along with his mother, had adored and revered Shah Latif and were his devoted disciples. The work of the construction of the mausoleum was entrusted to the well-known mason, Idan from Sukkur. The mausoleum, as well as the mosque adjoining it, were later repaired and renovated by another ruler of Sindh, Mir Nasir Khan Talpur. A pair of kettle drums, that are beaten every morning and evening even till today by the fakirs, jogis and sanyasis, who frequent the mausolem, were presented by the Raja of Jesalmeer. "Korren kan-i salam-u achio a'atand-a unn-a jay." "Countless pay homage and sing peace at his abode." -------------------------------------------------------------------------------- "Tell me the stories, oh thorn-brush, Of the mighty merchants of the Indus, Of the nights and the days of the prosperous times, Are you in pain now, oh thorn-brush? Because they have departed: In protest, cease to flower. Oh thorn-brush, how old were you When the river was in full flood? Have you seen any way-farers Who could be a match of the Banjaras? True, the river has gone dry, And worthless plants have begun to flourish on the brink, The elite merchants are on decline, And the tax collectors have disappeared, The river is littered with mud And the banks grow only straws The river has lost its old strength, You big fish, you did not return When the water had its flow Now it's too late, You will soon be caught For fishermen have blocked up all the ways. The white flake on the water: Its days are on the wane." ......Bhitai
"Beloved! you are aware of my illness, Beloved's enduring love is that chronic illness. My physician! for you to this ailment am I confined, Give me health's good tidings, remove distress of my mind. For you I weep, for you my cries are destined; Idle and wicked am I, free me from this evil design, May you come, who are my expert physician. Disappointed consulting other physicians, you alone are my medicine, You, who are so near, clasp me to your bosom." .........Bhitai [Sur Sasui] The Opening Perhaps the only original poet whose poetry has passed unadulterated into the Sindhi language and has become a part of the rich literature of Sindh is Shah Abdul Latif Bhitai. He is not only considered a celebrated poet, but a celebrated saint (Oulia). This makes him even more prominent among the worthies of this great land, the Sindh. "The poet", says a great writer, "is a heroic figure belonging to all ages. Let nature send a Hero-soul; in no age is it other than possible that he may be shaped into a poet." This compliment is not for hom who takes up his pen and ink, and puts down stanzas on paper. That is but a poor thing, indeed, come out with his flimsy but pleasant tit-bits to amuse himself and his friends for a while. It is for that strange individual who, on different occasions, is seen among the villagers toiling in fields for their scanty earnings, among the gypsies loitering through the hills and valleys, among the soldiers fighting for their fatherland, among the learned doctors preaching sermons to religious congregations, among the merry band of love-stricken dizzy-brained sensualists, - in fact, among all classes of people, - observing, deeply observing different phases of natur and mind, chanting, as he shifts from place to place, those sweet strains that rend the hearts of the hearers. Shams-ul-Ulema Mirza Kalich Beg...click, in his book "Life Of Shah Abdul Latif Bhitai," emphasises that, "this individual, this original, world-observing, myriad-minded individual is the true poet. He thinks musically; he speaks musically, he acts musically. His very silence is musical". Poet And Prophet The ancients were not much wrong when they made no difference between Poet...click and Prophet...click. Perhaps in the case of no other poet can these remarks be more applicable, then in the case of the great poet of Sindh, Shah Abdul Latif Bhitai. If this poet cannot be identified with Prophet...click, he may, in every way, be identified with Saint. He is invested with an intense transcedentalism and a sacred glory. If he is not deified, he is certainly caumised. A spiritual guide, while living, - a poetical saint, while dead, - he still reigns over the hearts of millions, by his grave, musical, mystical...click, mysterious strains. The Early Life Shah Abdul Latif Bhitai is known throughout the length and breadth of Sindh, as well as, in places all over the world where Sindhis live. He was not just adored for his poetry alone. People from far and near respected and loved this man as a saint, a sufi and a spiritual guide. Not much is known about the early life of this noble son of Sindh from written records. Most of the information that has come down to us has been collected from oral traditions. A renowned Sindhi scholar, educationist, and a foremost writer of plays, dramas and stories, Mirza Kalich Beg, has rendered a yeoman service to Sindhi literature by collecting details about the early life of Shah Bhitai, from the dialogues that he has constantly held with some of the old folks, still living at that time, who knew these facts from their fathers and grandfathers for they had seen Shah Latif in person and had even spoken to him. "The next day I sat down, and listened to the Story of the 'Vairagis.' Their salmon-coloured clothes were covered with dust. Their hair-bands were worn out. They had let their hair grow quite long. The lonely ones never talk to anyone about their being. These 'Nanga' are content and happy. They move about unmarked amongst the common folk." ........Shah Latif Bhitai He was born sometime around 1689 A.D. (1102 A.H.) at a small village called Bhainpur near Khatian. More properly, his birthplace was Hala Haveli (a cluster of houses to the Southeast of Bhainpur, not very far from it), of Taluka Hala in Hyderabad district of Sindh. He died, at the age of sixty three, on 14th Safar 1165 Hijra, that is, 1752 A.D. To commemorate his memory, every year, on 14th Safar of the Hijri Calendar, an Urs - a fete, a fair - is held at Bhitshah, where he lived the last years of his life and where his elaborate and elegant mausoleum stands. "Beloved's seperation kills me friends, At His door, many like me, their knees bend. From far and near is heard His beauty's praise, My Beloved's beauty is perfection itself." .....Bhitai [Sur Yaman Kalyan] The Urs The Urs is a grand affair, perhaps, the only fete or fare (mela) in Sindh, where people from almost every village and town of Sindh - rich and poor, young and old, scholars and peasants - make a determined effort to attend. The Urs lasts for three days. Along with other features, like food fairs, open-air markets selling traditional Sindhi ware, and entertaining and competitive sports, a literary gathering is also held where papers concerning the research work done on the life, poetry, and message of Bhitai, are read, by scholars and renowned literary figures. His disciples and ascetics, singers and artists, gather around and sing passages from his Risalo. Scholarly debates and exhibitions of his work and traditional Sindhi artefacts are also organised. "Sleeping on the river's bank, I heard of Mehar's glory, Bells aroused my consciousness, longing took its place, By God! fragrance of Mehar's love to me came, Let me go and see Mehar face to face." .....Bhitai [Sur Suhni] Bhitai's Ancestry Shah Abdul Latif's lineage has been traced back directly to the Holy Prophet Muhammad, through Imam Zain-ul-Abideen, son of Imam Hussain, grandson of the Prophet. His ancestors had come fro Herat in Central Asia, and settled at Matiari. Sah Abdul Karim (1600 A.D.), whose mausoleum stands at Bulri, about 40 miles from Hyderabad, a mystic (Sufi) poet of considerable repute, was his great, great grand father. His verses are extant and his anniversary is still held at Bulri, in the form of an Urs (fete or fare). Shah Latif's father, Syed Habib Shah, lived in Hala Haveli, a small village (now in ruins...click - this is how Sindhi's care for their heritage!), at a distance of about fourty miles from Matiari and not far from the village of Bhitshah. Later he left this place and moved to Kotri, where Shah Latif spent some part of his adolscent life. Bhitai's Education Early education of our beloved poet idi not exceed what the village school curriculum could provide. His first teacher was Noor Muhammad Bhatti Waiwal. Mostly, Shah Latif was self-educated. Although he has received scanty formal education, the Risalo gives us an ample proof of the fact that he was well-versed in Arabic and Persian. The Holy Qur'an, the Hadith, the Masnawi of Maulana Jalaluddin Roomi, along with the collection of Shah Karim's poems, were his constant companions, copious references of which have been made in Shah Jo Risalo. Bhitai's Appearance and Characteristics In appearnce, Bhitai was a handsome man, of average height - like every othe son of mother Sindh. He was strongly built, had black eyes and an intelligent face, with a broad and high forehead. He grew a beard of the size of the Holy Prophet's beard. He had a serious and thoughful look about himself and spent much time in contemplation and meditation, since he was concerned about his moral and spiritual evolution with the sole purpose of seeking proximity of the Divine. He would often seek solitude and contemplate on the burning questions running through his mind concerning man's spiritual life: Why was man created? What is his purpose on this earth? What is his relationship with his Creator? What is his ultimate destiny? Although he was born in favoured conditions, being the son of a well-known and very much respected Sayed family, he never used his position in an unworthy manner, nor did he show any liking for the comforts of life. He was kind, compassionate, generous and gentle in his manner of speech and behaviour which won him the veneration of all those who came across him. He had great respect for woman, which, unfortunately, the present day Sayed's and Vaderas (the landlords) do not have, and he exercised immense reserve in dealing with them, in an age when these qualities were rare. He hated cruelty and could never cause physical pain to any man or even to an animal He live a very simple life of self-restraint. His food was simple and frugal, so was his dress which was often deep yellow, the colour of the dress of sufis, jogis, and ascetics, wtitched with black thread. Till this day, his relics are preserved at Bhitsah (where his mausoleum stands), some of which include a "T"-shaped walking stick, two bowls, one made of sandal-wood and another of transparent stone, which he used for eating and drinking. His long cap and his black turban are also preserved. Children of Sindh, all over the world, go and see for yourself your great heritage. Organise tours to the Holy Land of mother Sindh - afterall, as a Muslim you go for Pilgrimage...click to Mecca, and as a Hindu, you go for yatra to Temples, Mandirs and Gurdwaras in India. How sad, how pity, how unfortunate, how shameful that the mother, which has given you your life, you have abandoned and neglected. Yes, your pilgrimage or yatra should, be first to the Holy Mother Sindh, and then go ahead and fulfil your religious obligations. Perhaps, it would be appropriate to mention here, that the Sayed's, who are called Sayed's because it is believed that they are the descendants of the Prophet, are held in great reverance, respect and awe by the common Sindhis, who would do anything at a Sayed's bidding. Most of the Sayed families in Sindh have given birth to scholars, educationists, professional - and they have served Sindh well. However, there are many unscrupulous Sayed's, who has ruthlessly and obscenely used and abused thier name and power to subjugate and oppress the poor, simple and naive common Sindhi people for their own selfish, lascivious and greedy - political and economical - gains. It is these Sayeds and the Vadera's (the landlords) of Sind, who has taken away the dignity of the simple people and turned them into serfs, slaves, and subervient and servile subjects of their vast empire-like serfdom. So, you see, it is not just the Arabs, the Arghuns, the Targhuns, the Mughals, and the Mohajirs, alone to be blamed for the rape of mother Sindh. Sindhis should blame themselves first. The devil lies within us. It is we, especially, the Sayeds, the religious fanatics and bigots, the Mirs, the Vaderas, the Merchants, the Vanias, of the beuatiful land of Sindh, who have methodically and surreptitiously clawed and mauled away the august and venerable body of their mother, Sindh. Shame! What a shame! "Cloud was commanded to prepare for rain, Rain pattered and poured, lightening flared. Grain horders, hoping for high prices, wring their hands, Five would become fifteen in their pages they had planned. From the land may perish all the profiteers, Herdsmen once again talk of abundant showers, Latif says have hope in God's blessed grace." ......Bhitai [Sur Sarang] Bhitai's Quest For Religious Truths In quest of religious truths, Shah Bhitai travelled to many parts of Sindh and also went to the bordering lands. He kept himself aloof from the political scene of favouritism and intrigues which was going on at the height of the power and rule of Kalhoras...click in Sindh. Instead of visiting towns and cities, in political canvassing, to serve the purpose of the rulers and elite of the land, though he was much respected by the members of the dynasty and could have benefited from it, he went to hills, valleys, the banks of river, and the fields, where he met the ordinary simple people, the sufis (mystics), the jogis (ascetics) - all dressed in the same saffron-coloured (gayr-oo) clothes as himself, stitched in black thread. Most of these jogis and sanyasis were Hindus. He wandered far and near, disguised as a jogi, in the company of these sanyasis. He went to the Ganjo Hills in the south of Hyderabad for contemplation, and then to mountains in Las Bela in the south of Sindh and Baluchistan. For three years, he travelled with these jogis and sanyasis, in search of the truth, peace, and harmony, to Hinglay, Lakhpat, Nani at the foot of the Himalays and to Sappar Sakhi. At several places in the Risalo...click, mention has been made of these jogis and of his visits to these wonderful, holy and peaceful places. The two surs...click, Ramkali and Khahori, describe them under various endearing names and a detailed account of the jogis' lifestyle is given. He also travelled to such far away places as Junagardh. Jesalmere and parts of the Thar desert. "In deserts, wastes and Jessalmir it has rained, Clouds and lightening have come to Thar's plains; Lone, needy women are now free from care, Fragrant are the paths, happy herdsmen's wives all this share." ..........Bhitai [Sur Sarang] My brother, Khalid Makhdoom, visited the Thar recently, along with his friends - like Bhitai visiting Jesalmere with the jogis and sanyasis. He was shocked to see this cradle of mother Sindh in such a sorry, pathetic and pitiable state - no water, no electricity, not much food to eat, thatched mud and straw houses, and no formal facilities for the education of Thari youngsters. And, yet, the people were so beautiful, loveable, affectionate, hospitable, jovial, cultured, and magnanimous - like, what every child of mother Sindh ought to be. Isn't this what our mother Sindh expects us to be? Isn't this the way our mother Sindh has brought us up to be? Isn't this the teaching of our saints, sufis, jogis, adn sanyasis. Isn't this what is required from Sindhis of us through the guidance, preaching and implorations of the Shah, Sachal, Sa'ami, and countless other sages of Sindh? What has come of us! I wonder, I wonder! And, yet, with no formal education to their credit, the Tharis, these genuine and illustrious children of mother Sindh, could recite the entire Shah Jo Risalo (the Message of Shah) by-heart. Every evening they gather around the logs of fire, especially in winter, and sing the songs, in various surs - the ka'afis, the vais, the dohiros of Shahi Bhitai. Bhitai - His Piety, His Ascetism By the time he was a young man of twenty one years, he began to be known for his piety, his ascetic habits and his absorption in prayers. Observation and contemplation were chief traits of his character. A number of people flocked round him adding to the already large number of his disciples. This aroused jealousy of some powerful, ruthless, tyrranical persons - landlords, Pirs, Mirs, and Rulers - who became his enemiesfor some time. Later, seeing his personal worth, and the peaceful and ascetic nature of his fame, abandoned their rivalry. At this time he was living with his father at Kotri, five miles away from the present site of Bhitshah. It was here that his marriage was solemnised in 1713 A.D. with Bibi Sayedah Begum, daughter of Mirza Mughul Beg. She was a very virtuous and pious lady, who was a proper companion for him. The disciples had great respect for her. They had no children. In the true ascetic spirit, Shah Latif was now in search of a place where in solitude, he could devote all his time in prayers and meditation. Such a place he found near lake Karar, a mere sand hill, but an exotic place of scenic beauty, four miles away from New Hala. This place was covered by thorny bushes surrounded by many pools of water. It was simply and aptly called 'Bhit' (the Sand Hill). On the heaps of its sandstones he decide to settle down and build a village. As it was sandy, he along with his disciples dug out the hard earth from a distance and covered the sand with it to make the ground firm. After months of hard labour, carrying the earth on their heads and shoulders, the place was now fit enough for the construction of an underground room and two other rooms over it, alongwith a room for his old parents. A mosque was also built and the houses of his disciples properly marked out. In 1742, whilst he was still busy setting up a new village, Bhit, he got the sad news of the death of his dear father.. Soon after this Shah Latif shifted all his family members from Kotri to Bhitsah, as the village now began to be called. His father was burried there, in accordance to his will, where his mausoleum stands only eight paces away, from that of Shah Abdul Latif, towards its north. Bhitai - The Final Years For the last eight years of his remarkable life, Shah Latif lived at Bhitshah. A few days before his death, he retired to his underground room and spent all his time in prayers and fasting, eating very little. "Laggi Laggi wa'a-u wiarra angrra latji, Pa-i kharren pasah-a pasand-a karrend-i pirin-a jay." ......Bhitai "Wind blew! The sand enveloped the body, Whatever little life left, is to see the beloved." "These Naangas" [1] go to Hinglaj [2] To see Mother Kali, They have been to Dwarka, These worshippers of Shiva. There is nothing like them On the Frontier Or in Sindh Or in Hindustan! They have woven their souls in Rama: Inside of them, there is only Rama: Where Shiva oversees, that is where they settle. I am conversant with the Yogis Who always seek the sun. All the hours of the day, their eyes are on mother Kali." ....Bhitai [translated by Professor D.H. Butani in "The Melody and Philosophy of Shah Latif"] [1] type of Yogi, [2] Devi's (Shiva's consort) temple - a place of pilgrimage in Sindh After 21 days in there, he came out and having bathed himself with a large quantity of water, covered himself with a white sheet and asked his disciples to sing and start the mystic music. This went on for three days continuously, when the musicians, concerned about the motionless poet, found that his soul had already left for its heavenly abode to be in the proximity of the Beloved for whome he had longed for, all his life, and only the body was there. He suffered from no sickness or pain of any kind. The date was 14th Safar 1165 (Hijra) corresponding to 1752. A.D. He was burried at the place where his mausoleum now stands, which was built by the ruler of Sindh, Ghulam Shah Kalhoro. His name literally means, 'the servant of the Shah'. He, along with his mother, had adored and revered Shah Latif and were his devoted disciples. The work of the construction of the mausoleum was entrusted to the well-known mason, Idan from Sukkur. The mausoleum, as well as the mosque adjoining it, were later repaired and renovated by another ruler of Sindh, Mir Nasir Khan Talpur. A pair of kettle drums, that are beaten every morning and evening even till today by the fakirs, jogis and sanyasis, who frequent the mausolem, were presented by the Raja of Jesalmeer. "Korren kan-i salam-u achio a'atand-a unn-a jay." "Countless pay homage and sing peace at his abode." -------------------------------------------------------------------------------- "Tell me the stories, oh thorn-brush, Of the mighty merchants of the Indus, Of the nights and the days of the prosperous times, Are you in pain now, oh thorn-brush? Because they have departed: In protest, cease to flower. Oh thorn-brush, how old were you When the river was in full flood? Have you seen any way-farers Who could be a match of the Banjaras? True, the river has gone dry, And worthless plants have begun to flourish on the brink, The elite merchants are on decline, And the tax collectors have disappeared, The river is littered with mud And the banks grow only straws The river has lost its old strength, You big fish, you did not return When the water had its flow Now it's too late, You will soon be caught For fishermen have blocked up all the ways. The white flake on the water: Its days are on the wane." ......Bhitai
Turkish Sufi Raqs / Dance / Dancers - Sema Ceremony of the Whirling Derv...
Sometimes Darveshes swirl in commemoration of Maulanas raqs, but sometimes they are really in wajd. According to spiritual scientists each and every particle of the universe is in wajd and busy in Zikr Allah as Allah o Noor us Samawat e wal arz Allah is the light of universe, discovery of atom, light theory all tell the same
Monday, June 7, 2010
Islami song
Allah ( God )
"To God ( Allah ) belongs 99 names"
It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.
The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:
"In the name of God, the Merciful, the Compassionate.Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."
Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child."
But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:
"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)
Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.
The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.
The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.
[Note that what is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills. - MSA of USC]
The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."
He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.
"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63)
"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)
God's Attributes
If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.
The Quran summarizes this argument in the following verses:
"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)
And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)
The Oneness of God
The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:
"Do you worship what you have carved yourself?" (37:95)
"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)
To the worshippers of heavenly bodies it cites the story of Abraham:
"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)
The Believer's Attitude
In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.
Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.
When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'ibada' (worship).
The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'
A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.
The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:
"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)
"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)
"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)
Friday, June 4, 2010
Ya ALI madad
Raat aaee hai Shabbir pey yalgaar-e-bala hai
Sathi na koi Yar na gamkhawr raha hai
Monis hai to Ek dard kee Gangore Ghata hai
Musfaq hai to Ek Dil key Dharakney kee sada hai
Tanhai kee, gurbat kee, pareshani kee shab hai
Yeh Khana-e-Shabbir kee Wirani kee shab hai
Night has set in, manifold miseries have Shabbir chained,
No friend, no companion and no well-wisher has remained,
The dark clouds of pain and suffering, are but his soother,
And the throb of his wounded heart, is the only comforter,
It’s the night of a lonely being, stranger, stranded and molested,
It’s the night of Shabbir’s house, which is desolate and devastated.
Dushman kee sipah khawab mein madhosh pari thee
Pal bhar ko kisi kee na idhar Ankh lagi thee
Har ek ghari Aaj qiyamat kee ghari thee
Yeh Raat bhot Aal-e-Mohammad pey karhi thee
Reh reh key bukaa Ahl-e-Haram kartey they
Aisay Tham tham key Diya Aakri shab jalta hai jaisay
Fast Asleep, the enemy soldiers were senselessly lying,
But this side, non could even wink in a situation trying,
This day, each and every moment was mortifying,
To the progeny of the Holy Prophet, this night was most terrifying,
The house-folks bewailed so, at times but helplessly,
As if the snuffed-out candle, flickers at the night-end slowly.
Ek ghoshay mein Un Sokhta Samanoan key Salaar,
Un Khak basar, Khaknuma Weeranaoun key Sardaar,
Tasna lab-o-Darmanada-o-Majboor-o-Dil-Figaar,
Is shaan sey bhaithay they Shah-e-Lashkar-e-Ahraar,
Masnad thi, na khilaat thi, na khuddam kharaey they,,
Haa tan pey jidhar dekhyee, So Zakham Sajay they
In a nook there was, the Commander of the deprived creatures,
The Chief of those uprooted and molested creatures,
Broken-hearted, exhausted, helpless and thirsty,
The Leader was sitting but with great dignity,
Neither was royal cushion, nor robe, nor were the attendants standing,
Multiple wounds were on his body, blood from each was oozing.
The Significance of Ya Ali Madad and Naad-e Ali! May Ali Help You and Call Ali! We greet each other with a hearty "Ya Ali Madad" everyday and you see faces light up immediately but have you wondered at the history and significance of this greeting? Even though I do not have access to scholarly texts or reference material at my disposal, I'll make a humble attempt of my own understanding of this piece of history, from oral traditions, general knowledge, web sources and, of course, my personal experience in invoking this powerful prayer. If anyone has a more detailed account or analysis, I'd really appreciate your contribution.
As we all know, Hazrat Ali (a.s.) was the first male Muslim convert (Hazrat Khatija being the first female believer) and he took up the responsibility to propagate the Holy Message delivered to our beloved Prophet Muhammad (s.a.s.) at a tender age. He was only twelve when Prophet Muhammad asked who would come to his help with this work at a family gathering at Abd-al Muttalib's (their grandfather) house. Hazrat Ali (a.s.) was the only one who stood up and declared his allegiance and offered full support for Prophet Muhammad's (s.a.s.) mission. The Prophet blessed Imam Ali (a.s.) and said, "From now on you are my helper, my Wazir and the Khalif after me on earth."
There were many other historical incidences where Hazrat Ali was always at the Prophet's side working to forward the cause of Allah. This meant not only educating the new Muslims about the fresh revelations but also defending the believers from the opposition to this new faith. Prophet Muhammad came to rely on Hazrat Ali's help as his chief commander of his army and with the help of his two-horned sword named Zulfiqar (which means 2-pronged), Hazrat Ali defeated many an army. At the battle at the Fort of Khyber, Hazrat Ali had stayed behind, and when the Muslims were losing hopelessly, Prophet Muhammad called for the help of Hazrat Ali in his prayer to Allah. Ya Ali Bilutfika Adrikani! O Ali, come to my help by Thy Favor! Hazrat Ali came riding and to the rescue of his team; he held the door of the fort across the moat, miraculously, with one arm, until all the Muslims had crossed over. This resulted in victory for the Muslims.
"Hazrat Ali was never defeated in a war or a combat throughout his life. His physical strength was beyond human comprehension. He removed from the hinges the strong doors of the Khyber fort with a single jolt of his hand. Later, seven strong men with Abu Ra'fe', the famous strongman, could not lift even an inch from the ground one of the corners of the door. When asked about his wonderful display of strength, in removing the doors, Hazrat Ali replied that it was his divine power." (Sayyidul Ausiya, p. 65) "Ali, Son of Abu Talib, Son-in-Law and first cousin of Prophet Mohammad (Peace be upon him), father of Imam Hasan and the greatest Martyr Imam Husain, the Lion of God, Gateway of Knowledge, the mightiest of mighty; does not need an introduction, He was at the same time master of the Pen and Sword -- a rare combination. Even today in the battle fields the Cry of "Ya Ali !" resounds, invoking his help. Sportsmen, Wrestlers and Athletes, taking part in manly games, chant the Slogan of "Ya Ali !" for their victory.
On the other hand, the pious devoted entirely to the service of God, almost all of them trace the spiritual lineage from Ali and believe him to be the Fountain Head of all Knowledge." -
"Ali is absent today from our midst only physically. His soul even to this day is the greatest spiritual resort to everyone who seeks the help of God through his medium. Thousands and thousands of people call out to him in their difficulties, and the word "Ya Ali Madad", automatically comes to them. A famous prayer known as "NADEY ALI" (Call Ali) is recited wherever abound the lovers of Ali." - Majlisi
khyber
"Here the garrison came out in great force, and on that day every attack made by the Muslims was repulsed. "Tomorrow," said the Prophet, "will I give the standard unto a man whom God and His messenger love. God will give us the victory by his hands; he is not one who turneth back in flight." "In his previous campaigns the Prophet had used relatively small flags as standards, but to Khaybar he had brought a great black standard made . They called it 'the Eagle', and this he now gave to Ali." -
Martin Lings in his book: "Muhammad - his life based on the earliest sources" "Ali was one of the most courageous and able men in the Muslim army. He was appointed the standard-bearer at the battles of both Badr and Khaybar.
At Khaybar (A.H. 7) the following tradition is related by several Sunni and Shi'i histories. This is the version found in a Sunni collection of Traditions, the Sahih of Muslim: 'The Apostle of God said on the day of Khaybar: "I shall certainly give this banner to a man who loves God and His Apostle and through whom God will give victory." Umar ibn al-Khattab said: "I never wished for a leadership except on that day." And he also said: "And so I leapt up towards it hoping to claim it as a right." And the Apostle of God summoned Ali, the son of Abu Talib, and gave it to him and said "Go! And do not turn aside until God gives you victory."
"When the Prophet left to go on his longest expedition, to Tabuk, Ali was left in charge at Medina. According to some accounts, Ali felt insulted to be left with the women and children while, according to others, rumours spread that Ali had been left behind because it was feared he would bring misfortune to the expedition. In any case, Ali went to the Prophet voicing his discontent at being left behind. It was at this time, according to numerous Sunni and Shi'i Traditionists, that the famous Hadith of Manzilat Harun (position of Aaron) was revealed.
According to this Tradition, Muhammad said to Ali: " Are you not content to be with respect to me as Aaron was to Moses, except that after me there shall be no other Prophet." The implication was that Ali was to be Muhammad's chief assistant in his lifetime and his successor after him." -
Manna kuntum mola
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On Friday, the 13th of the blessed month of Rajab, 12 years before the ordainment of Muhammad (s.a.w ) as Allah's Messenger, Fatimah bint Asad felt that she was about to give birth to her child. She came to the Sacred Ka'bah and began to circumambulate praying as she walked, "O Allah! I believe in You and in the messengers and the scriptures You have sent. I believe in what has been said by my grandfather, Abraham (a.s.) who built the Ancient House (the Ka'bah). So, for the sake of the builder of this House, and for the sake of the child in my womb, I implore You to make my labor easy "(3)
Fatimah bint Asad leaned against the wall of the Ka'bah to rest. Miraculously, the wall opened. Fatimah bin Asad entered and the wall closed behind her. 'Abbas bin 'Abd al-Muttalib, the Prophet's (s.a.w.) uncle witnessed this miracle. He and his companions rushed to the gate of the Sacred House, which was locked, and tried in vain to open it. Understanding that the Divine was at work there, he and his companions ceased to interfere. The news of this incident soon spread throughout Mecca.
Imam Ali (a.s.) was born within the Ka'bah with his eyes closed and his body in humble prostration before the Almighty Allah. Fatimah stayed in the Ka'bah for three days and as the fourth day approached, she stepped out, carrying her baby in her arms. She found the Holy Prophet (s.a.w.) waiting to receive the newly-born child in his anxious arms. Then the Holy Prophet recited the Adhan and Eqamah in the ears of the baby.
Imam Ali's (a.s.) birth inside the honored Ka'bah is unique in the history of the world. Neither a prophet nor a saint was ever blessed with such an honor.(4) It is an undisputed historical fact recognised by all historians that the Holy Ka'bah is the birthplace of Ali bin Abi Talib (a.s.).
Glad tidings were brought to Abu Talib and his household. Upon their arrival at the Sacred House they saw Muhammad al-Mustafa (s.a.w.) there with the child in his arms.(5) He carried the baby Ali to the house of Abu Talib, where he, himself was brought up.
A great banquet was prepared, slaughtering many animals, in honor of the blessed new-born child.(6)
The party was attended by a crowd of people. They offered their congratulations, spent hours of merriment expressing their high feelings towards their chieftain, the sheikh of Al-Abtah, and towards his blessed child.
Days passed quickly as the blessed child grew up in the arms of his parents and his cousin, Muhammad (s.a.w.), who used to frequent his uncle's house, where he had formerly tasted the warmth of affection, and drank from the fountains of sincerity and loyalty during the years of his childhood and youth.
Muhammad (s.a.w.) continued to frequent his uncle's house, although he was now a married man, living with his wife, Khadijah, in their own house. He cherished Ali and surrounded him with affection and care, speaking to him tenderly, rocking his cradle or carrying him in his arms.
THE PATRONAGE OF THE MESSENGER OF' ALLAH
Six years passed after Ali's birth. The Quraish (Muhammad's tribe) suffered from an acute economic crisis which had a heavy effect on Abu Talib, who had to support a large family, as well as a host of poor people who used to come to him as a prominent figure in the community at Mecca. Could the "Chosen One" (s.a.w.) and Bani Hashim (his family) accept such a hard situation for their leader?
The Messenger of Allah (s.a.w.) went to his uncle, Al-Abbas bin Abdul-Muttalib, the wealthiest of the Bani Hashim, and said, "O uncle! your brother, Abu Talib, sustains a large family, and the people are badly afflicted by the situation. So, let us go to him to lighten his hammad though he to be sustained by us."(7)
The proposal from Al-Mustafa (the Chosen One) (s.a.w.) was gladly accepted by his uncle, Al-Abbas, and they both hurried to Abu Talib and talked him into accepting the suggestion.
Abu Talib said, "If you let me have Aqil and Talib, I will let you do as you see fit..."(8)
Al-Abbas took Ja'far, and Muhammad (s.a.w.) took Ali (a.s.), then six years old.(9)
Having chosen Ali (a.s.), the Messenger of Allah (s.a.w.) said: "I have chosen whom Allah had chosen for me above you - Ali." (10)
Thus, Ali (a.s.), from his early childhood, lived under the patronage of Muhammad (s.a.w.), grew up under his care and drank from the fountains of his affection and tenderness. The Messenger of Allah (s.a.w.) brought him up as his Lord had taught him. He never separated from him until he joined the Almighty .
A PRODUCT OF THE PROPHETIC RAISING
Imam Ali (a.s.) referred to the vast dimensions of the education he received at the hands of his guide, the Messenger of Allah (s.a.w.) in one of his speeches known by the title " Al-Qasi'ah" (censure):
"...you know what my relations with the Holy Prophet (s.a.w.) were. From the very beginning of my life, he loved me and I loved him. He took me in his lap when I was a baby and thence I was always with him. He often kept me embraced to his heart. He used to lay me next to him. We used to be so close to each other that I felt the warmth of his body and smelled the fragrance of his odor. When I was a baby, he fed me with his hands, often chewing hard bits for me. He never found me lying nor weak and wavering. From the time of his (the Prophet (s.a.w.)) infancy, Allah had appointed the greatest of His angels to always be with him, and His Arch Angel was leading him towards exemplary qualities and high moral values, and I followed him (s.a.w.) step by step as a baby camel follows its mother. Daily he used to place before me a fresh standard of efficiency and used to order me . to follow it. Every year he used to stay in a grotto of the Hara' for some time, and nobody used to be with him but I. None could then see or hear him but I. During those days Islam was the religion of only the Prophet and his wife, Khadijah. I was the third of the trio. Nobody else in this world had accepted Islam. Even then I used to see the divine light of revelation and prophethood and smell the heavenly fragrance of prophethood."(11)
In his own words, this text reveals how Imam Ali (a.s.), during his childhood, was treated by the Messenger (s.a.w.) with care, tenderness and self-denial. The Prophet went to the extent of chewing morsels of food and putting them in Ali's mouth, holding him in his arms and treating him as though he were his own beloved son.
During his boyhood and youth, the Messenger of Allah (s.a.w.) exerted his efforts to form Ali's personality. He used to instruct him to do as he did, to follow his wake. Every day the Messenger of Allah (s.a.w.) would demonstrate a new example of high morality for Ali to follow, step by step, as is described in his speech.
Therefore, it is a mistake not to believe that Ali (a.s.) was initially and purposely chosen to come as an illustration of the Messenger of Allah (s.a.w.) in his thought, attitudes and diverse aspects of his conduct, even in his way of walking.(12)
Imam Ali (a.s.) was so pure in spirit and straightforward in morality, according to the education he received from the Messenger of Allah (s.a.w.), that many shadows of the hidden future were lighted before him. He says: "...When the Holy Prophet (s.a.w.) received the first revelation, Satan lamented so loudly that I asked the Holy Prophet: Who is lamenting and why? He replied, 'It is Satan who has given up hopes of acquiring complete sway over human minds. In his disappointment, he is lamenting over the chance lost. Verily Ali, you also hear whatever I hear, and you see whatever I see, only you are not a prophet. But you are my wazir (minister), successor and helper, and you will always hold the truth and justice."(13)
The path which he walked, in the proximity of Allah, the Exalted, to obey His commands and to enact His Messenger's practice, qualified him to be a minister to prophethood--the post that is entrusted only to those who already covered a long distance towards the peak of virtue and the fear of God. It was only the prophethood's calling that separated him from the Prophet (s.a.w.). So he deserved and rightly ascended to the ministerial platform. Thus was Imam Ali (a.s.)!
UNDER THE SHADE OF REVELATION
Although Imam Ali (a.s.) lived in the custody of his father and brothers for six tender years, with a prominent role played by the Messenger of Allah (s.a.w.) in attendance, it became a complete task of rearing him and educating him when the responsibility fell to the Holy Prophet (s.a.w.) from his sixth year. As already mentioned, it was then that he moved to the Prophet's house because of the financial crisis which befell his father, Abu Talib.
Since that early age, Imam Ali (a.s.) lived with the Messenger of Allah (s.a.w.). It was there that he spent his teens and adolesence during which he was a close observer of all the developments that happened in the life of the Messenger of Allah (s.a.w.).
So, Imam Ali's (a.s.) education was not an ordinary one, nor one which a normal child receives from his father, or elder brothers. The training and instruction he received was very special and it suffices to know that he followed Prophet Muhammad (s.a.w.) like his shadow, even during periods of exclusive privacy inside the Hara' grotto where the mental and spiritual developments were witnessed through which Prophet Muhammad (s.a.w.) was passing.
Imam Ali (a.s.), remembering those momentus days, during a decisive period of his life, recalls "...Every year he used to stay in a grotto of Hira' Mountain for some time, and nobody would be with him but I..."(14)
Yes, it was only Imam Ali (a.s.) who witnessed the tremendous spiritual change which had been ripening in the soul of Al-Mustafa (s.a.w.), until the blessed Divine revelation shined forward upon him.
Owing to the far-reaching extent of the spiritual and moral level to which his soul had attained, Imam Ali (a.s.) deeply felt the revolution that had taken place in the unseen world, where Satan had been defeated, after losing hope of being worshipped by hearing the final message revealed to the Seal of the Prophets (s.a.w.). He had seen the preliminary signs of prophethood personified in no one less than his tutor and guide, when the light of deliverance shone, and the Messenger of Allah (s.a.w.) received the first Divine Communique entrusting him with his mission for mankind:
"Read: In the name of your Lord Who created. Created man from a clot. Read:
And your Lord is the Most Bounteous, Who teaches by the pen, teaches man that which he knew not
THE FIRST BELIEVER
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Having received the first Divine Communique concerning carrying the Message, Prophet Muhammad (s.a.w.) returned home and informed Imam Ali (a.s.) about it.(15) Imam Ali (a.s.) received him with complete certainty and belief, and so did Khadijah, his great and supportive wife. Thus, sprang the first nucleus of the society of believers on the earth.
It is particularly poignant, that the Messenger of Allah (s.a.w.) never invited Imam Ali (a.s.) to Islam as he did others later on, because he was already a Muslim by God-granted nature. He was never polluted with the permissiveness of the Ignorant Era, and was never involved in any of its debased practices. As it is related: The Messenger of Allah (s.a.w.) informed Imam Ali (a.s.) of his Message and Call and he immediately believed in the truthfulness of the Final Message, and offered to receive and carry out the Messenger's orders. That was why he was given the attribute of: 'Karramallahu wajhah'. May Allah grant him honor. This is amazing in the light of the fact that Imam Ali (a.s.) was still a mere boy of ten at the time!
Imam Ali (a.s.) had been prepared, as we said, to follow the Messenger, since the Prophet (s.a.w.) himself had built his personality and character and fixed its foundations on high moral and virtues.
Nothing new is added by saying that Imam Ali (a.s.) was not taken by surprise at hearing about the Blessed Message, because, as we know, he lived under the patronage and trust of the AI-Mustafa (s.a.w.) who would worship his Lord, the Exalted, and was far removed from the misconcepts, misconducts and irrational behavior which prevailed during the pre-Islamic era, prior to the revelation of the first Sura (chapter) of the Qur'an...(16)
Imam Ali (a.s.) knew about the Messenger of Allah's (s.a.w.) worship and practices, as well as his ascendent mental and spiritual changes. He used to worship with him, follow him and do as he did, even at a tender age.
No sooner had the Messenger of Allah (s.a.w.) told him about the Divine call than he responded to it with all his heart and body and without being surprised. The only new departure was the practical way of applying the Message and the degree of responsibility to be shouldered, as the details of the Divine religion were revealed.
On entrusting the Messenger of Allah (s.a.w.) with the Divine task of carrying out his blessed call, he was told to begin with his household. Ibn Hisham, in his 'Sirah' says: "...Then the Messenger of Allah (s.a.w.) began relating about Allah's bounty--the Prophethood and secretly communicating it to those of his household whom he trusted most..." (17)
Thus, he talked to Imam Ali (a.s.) and Khadijah about his Message and later on to Zaid bin Harithah. No one except these, and some others of his close household, knew about it.
Imam Ali bin Hussein (a.s.), in a speech about the Islam of his father, Ali bin Abi Talib (a.s.), said:
"....and he believed in Allah, the Exalted, and in His Messenger. He preceded the others in Islam and in reciting prayers by a three year interval."(18)
On his early acceptance, Imam Ali (a.s.) himself said:
"...I was the third of the trio (The Prophet, Khadijah and himself). Nobody else in this world had accepted Islam. I would even see the divine light of revelation and message and smell the heavenly fragrance of prophethood..."
Having passed the stage of calling his close household, the Message came to the stage of calling potential individuals whom the Prophet (s.a.w.) believed would be responsive to his call. So, a number of people embraced Islam. They were mostly the youth of Mecca, the deprived and oppressed. They met to recite the Glorious Qur'an and to obtain information about the preachings of the religion of Allah, the Exalted. At that time, it was an underground movement.
THE FIRST AMONG THE CALLERS TO ISLAM
He, Allah, the Exalted, told His Messenger to invite other members of his tribe, Bani Hashim, so as to widen the circle of the Message:
"And warn your tribe of near kindred. And lower your wing (in kindness) unto those believers who follow you. And if they disobey you, say: Lo! I am innocent of what you do."
Holy Qur'an (26:214.216)
On receiving, from his Exalted Lord, the command to warn his nearest kin, the Messenger of Allah (s.a.w.) ordered Imam Ali (a.s.) to invite them to a banquet. They came to the Prophet's house, forty in number.
After dinner, the Messenger told them:
"O Bani Abd Al-Muttalib! Allah has sent me to all creation, and to you in particular. He said. 'And warn your tribe of near kindred'. So, I ask you to say two phrases, light on the tongue, heavy in the scales, by which you will master the Arabs and the Ajams (non-Arabs), the nations will follow you and by them you will enter Paradise, and will be saved from Hell: to bear witness that there is no god save Allah, and that I am the Messenger of Allah. Whoever responds to this and supports me to carry it out will be my brother, vicegerent, helper, inheritor and successor..."(19)
While Abu Lahab criticised and warned the Messenger (s.a.w.) against carrying on his mission, on the other hand, Abu Talib offered his support and said to the Messenger (s.a.w.): "GO ahead with Your errand! By God I will never stop protecting and defending you."(20) At this time, Ali bin Abi Talib, the youngest of them all, stood up and said, "O Messenger of Allah! I will back you up in this matter." The Messenger (s.a.w.) told him to sit down. But seeing nobody else responded, he stood once again and offered his readiness to serve him, but the Messenger (s.a.w.) told him again to sit down.
The Messenger repeated his words. Still nobody responded, except Imam Ali (a.s.) whose voice was raised once again in answer to the call, announcing his full support to the cause. It was his firm commitment and strong faith that broke their silence. Since, for the third time there was no response except from Imam Ali (a.s.), the Messenger (s.a.w.) turned to him and said: "Sit down. You are my brother, vicegerent, minister, inheritor, and successor after me."(21)
The group stood up to leave and somewhat sarcastically addressed Abu Talib, saying: "Congratulations on accepting the religion of your nephew who made your son commander over you!"(22)
CONFRONTING DISBELIEVERS
After tribal members refused the invitation, the Divine Mission entered a delicate stage of confrontation. The first ones to lead the conflict were Abu Lahab and his wife, who started encountering the Messenger of Allah (s.a.w.) and planting difficulties in his way, in an attempt to force him to change his mind and give up his blessed task. But the call of Allah, the Exalted, advanced, clearing its way through society in the Age of Ignorance. The invitation to embrace Islam moved from privacy to generality. The Messenger of Allah (s.a.w.) stood in the Sacred House (Ka'bah in Mecca) and loudly proclaimed to the people that he was Allah's Messenger sent to them...(23)
The success of extending the invitation was to increase the number of believers, many of which were young and came from all walks of the Meccan society. The growth in numbers had a great impact on the attitude of the disbelievers, who resorted to terrorist tactics.
Each tribe, as well as every family, began a compaign to outcast believers from among their members, torturing them and trying to suppress their faith.(24) But those who were resolute and had a strong belief in the message of Truth and Guidance, pronounced by the voice of the Messenger of Allah (s.a.w.), were resilient inside their souls and thirsty to do good and be emancipated.
The brutality of physical torture to which the believers were subject became such that the Messenger of Allah (s.a.w.) ordered them to migrate to Habashah (Ethiopia), under the leadership of Ja'far bin Abi Talib, who was 10 years older than his brother, Imam Ali (a.s.). Ja'far's sagacity was effective in foiling the plans of Quraish who tried to instigate the King of Habashah to move against the emigrants and expel them from his country.(25)
ABU TALIB'S CONFRONTING THE ENEMIES OF THE MESSAGE
Although the Quraish confronted the forerunners of believers with violence and oppression, they were unable to harm the Holy Prophet (s.a.w.), as the leader of the movement and the carrier of the Message. They knew that Abu Talib, the Sheikh of Abtah, would not let them commit any sort of terror against the Messenger of Allah (s.a.w.) himself.
Abu Talib commanded very much respect and influence, not only among the Bani Hashim, but from all other Meccan tribes. He was a stalwart for the mission and stood like a high wall in the face of its enemies from the rise of its glowing dawn. The Quraish knew this very well and therefore adapted methods of discussions, bargaining and inducing: negotiating with the Messenger of Allah (s.a.w.), himself, about his mission and guidance, or with Abu Talib for him to give up his support. They offered wealth and power to Prophet Muhammad (s.a.w.) to abdicate his divine mission and at the same time, tried to talk Abu Talib over, asking him to use his influence with the Prophet to persuade him to give up his task. They even threatened him and warned him of severe conflict between him and the Quraish if he did not stop supporting Muhammad (s.a.w.).
But Abu Talib persisted in staying on the Messenger's side and in defending him, notwithstanding what great sacrifices might lie ahead of him.
ABU TALIB, WITH THE MESSENGER OF ALLAH, IN THE BLOCKADE
When all efforts failed and the Quraish despaired of getting Muhammad (s.a.w.) to forsake his mission, their leaders held an urgent meeting in "Dar Al-Nadwah" , the house of Qusay bin Kilab, where they would meet to consult about decisive events in their lives. The final result was to boycott the Bani Hashim and whoever chose to identify themselves with them. They decided to isolate them through an economic and social blockade, which meant that no one should deal with the Bani Hashim and their followers in matters of buying and selling and in marriage. This agreement bore the signatures of forty of the Quraish's chiefs.
To protect themselves against the assaults of the Quraish, the Bani Hashim, on a command from their head, Abu Talib, entered the "shi'b" of Abi Talib (a mountain pass). They were thus no longer able to enter Mecca, except in the two seasons of pilgrimage: Umrah and Hajj, during the months of Rajab and Dhulhijjah respectively. As the situation aggravated between the Bani Hashim and Quraish, Abu Talib strengthened the guard on the Shi'b, lest the Quraish might carry out a surprise offensive.
The Bani Hashim, including the Messenger of Allah (s.a.w.) and Imam Ali bin Abi Talib (a.s.), endured this situation for three years--some say: four years--suffering a hard life of poverty and deprivation such as to bring grief and bleeding to the heart.
The extent of this test was added to by the Quraish intensifying their siege to the limits, of either cutting off all provision, or doubling prices so that friends of Bani Hashim might not be able to purchase them. Thus, the Bani Hashim suffered a real famine, and it is recorded that their children's cries of hunger could be heard from a far distance.
After the elapse of these three heavy and painful years, the Messenger (s.a.w.) told his uncle, Abu Talib, that the Quraish's boycott pact, with its injustices, had been eaten up, except the phrase "In Your Name, O God!" Abu Talib hurried to the Quraish and said:
"My nephew has told me that your paper has been eaten up by moths, except the name of Allah. So, if he is right, you are to spare him the evil of your decision, but if he is wrong, I will hand him over to you..."
"You are fair enough," they agreed. The paper was brought and opened. It was eaten up as he had said. A decisive dispute followed. Then the paper was torn to pieces, the boycott cancelled and the siege lifted.(26) This miraculous defeat of the boycott had its great effect in gaining more and more supporters and sympathizers to the Message in Mecca.
Such were the sacrifices of the family of Imam Ali bin Abi Talib (a.s.) in the way of Allah.
While Imam Ali (a.s.) was the first to answer the call to Truth and remained foremost a fighter in the Islamic front all his life, his father sacrificed even his social prestige amongst the Quraish and tasted bitter calamities to uphold the Message of Allah, the Most High. He was, in fact, the protecting shield for the Messenger (s.a.w.) and his mission, despite the fact of holding such a social position in that tribal society that all men dreamed of.
Ja'far bin Abi Talib, Imam Ali's (a.s.) brother, inaugurated his life in Islam by leading the procession of the first emigration of Muslims to Habashah. Then it was crowned by his martyrdom in the Battle of Mu'tah, when he became known as "the Flying Ja'far", the one who flies with the angels in Paradise, as the Messenger of Allah (s.a.w.) had proclaimed.(27)
The Messenger of Allah (s.a.w.) loved him very much. When Ja'far returned to Madinah from Habashah--which coincided with the day of liberating Khaibar--the Messenger (s.a.w.) hugged him and kissed his forehead, saying "...I do not know with which I should be more pleased: with Ja'far's return or the conquest of Khaibar!"(28)
TO DAR AL-SALAM
The death of Abu Talib was a calamity for Islam. The severe conflict between the blessed Divine Call and ignorance and disbelief was continuing and the painful event grieved the Prophet (s.a.w.). He knew that Quraish would accelerate its campaign against his Mission, and against his person in particular.
The Quraish, which used to fear Abu Talib in his prestigious social capacity, now had less obstacles to interfere with their desires after his death. The Messenger of Allah (s.a.w.) had lost his strong and persistent support. In the same year he also received another severe blow with the death of his loyal wife, Khadijah. He thus called that year "The Year of Sorrows."
Abu Talib's death was so important to the progress of the historical Divine Call that the Messenger of Allah (s.a.w.) said: "The Quraish kept away from me until Abu Talib died."(29)
The Quraish duly did increase their attacks on the Messenger of Allah (s.a.w.) and the early believers. So, the Messenger (s.a.w.) looked to somewhere other than Mecca, in which they might settle, and where the tree of Guidance might grow. He started his search contacting tribes and informing the people dwelling around Mecca about his cause. He visited Ta'if and spoke with the heads of the tribes there but none of their socially distinguished chiefs responded to him. Nevertheless, he did not let despair creep into his heart. He continued offering his message to the people outside Mecca.
On the occasion of hajj he met a number of people of "Yathrib" (Madinah). He talked to them about his mission and they accepted Allah's invitation. They returned home carrying with them the Word of Allah to their people.
Twelve men of Yathrib came and swore allegiance to the Messenger (s.a.w.). They undertook to carry the Message. The Messenger (s.a.w.) sent Mas'ab bin Umair with them to teach them the laws of the religion of Allah, to educate them of His Message, and to teach them the Glorious Qur'an. He stayed with them for a year. A considerable number accepted the blessed Call and embraced Islam.
During the next hajj, a large delegation of them came to Mecca, led by Mas'ab bin Umair. They joined the Messenger of Allah (s.a.w.), and swore to assist him if he emigrated to their town.
Allah's command came enjoining the Muslims to emigrate. So, the processions of the Muslims emigrants started to move towards their new residence, leaving behind their wealth, property and relatives.
While Islam was entering a new stage in its steady advance, the heads of the Quraish gathered in their "Dar Al-Nadwah" to consult about the Messenger (s.a.w.). They decided to collectively assassinate him. Each tribe would send one of its men to carry out the assassination at night, thus laying the blame of the proposed murder on no one tribe.
Arch Angel Gabriel (a.s.), however, disclosed to the Messenger of Allah (s.a.w.) the intent of the plot the Quraish had planned:
"And when those who disbelieve plot against you (O Muhammad) to wound you fatally, or to kill you, or to drive you forth; they plot, but Allah (also) plots, and Allah is the best of plotters."
Holy Qur'an (8:30)
DECOY FOR THE MESSENGER
Gabriel (a.s.) told the Messenger (s.a.w.) that Allah en joined that he should also emigrate to Madinah. When darkness spread, the conspirators hurried to besiege the house of the Messenger of Allah (s.a.w.) so as to prevent his escape. Here came another role for Imam Ali (a.s.).
The Messenger of Allah (s.a.w.) told Imam Ali (a.s.) about all that was transpiring. He asked him to sleep in his bed and cover himself with the Prophet's (s.a.w.) garment. Imam Ali (a.s.) asked if by doing so the Messenger of Allah (s.a.w.) would be safe. The Messenger of Allah (s.a.w.) confirmed that he would. Imam Ali (a.s.) without further comment agreed to act as a decoy.
Then the Messenger of Allah (s.a.w.) left the house, and, passing through the besiegers, he recited:
"And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not."
Holy Qur'an (36:9)
Indeed, none of the disbelievers saw him. At daybreak the conspirators broke into the house of the Messenger of Allah (s.a.w.) to commit their crime. When they entered the Holy Prophet's chamber, Imam Ali (a.s.) jumped out of the bed, shouting at them: "What do you want?"
"Where is Muhammad?" they asked.
"Did you appoint me to watch him?" he replied. "Didn't you say you would expel him from your town? Now he has left you..."(30)
Their plot was foiled and (hey left the house in failure. It occurred to them to search for the Messenger of Allah (s.a.w.), and track him through the mountains and valleys. For this purpose they took Abu Karz with them. Abu Karz was an expert tracker and he managed to trace the Messenger's tracks up to a grotto at Mount Thowr. He told them that Muhammad (s.a.w.) had ended there, and, if he was not there, he must have flown away, or dived into the earth.(31)
Allah, the Exalted, had sent a spider which immediately spread its web over the entrance of the grotto. The conspirators did not think that the Messenger of Allah (s.a.w.) could be behind flimsy threads it had woven. Thus, they were misled. Then, under the protection of the dark night, Imam Ali (a.s.) and Hind bin Abu Halah, hurried to the grotto to see the Messenger of Allah (s.a.w.).(32)
The Messenger of Allah (s.a.w.) discussed with Imam Ali (a.s.) what he should do during his emigration to Madinah. He told Imam Ali (a.s.) to stay behind in Mecca to hand the deposits of the people back to them, and then to join him in Madinah, bringing with him Fatimah al-Zahra' (a.s.) and the rest of the women of his household.
WAITING IN QUBA
After a few days walk, the convoy arrived at "Quba" where the Messenger of Allah (s.a.w.) called on Kulthum bin Hadm, one of the heads of Bani Amru bin Awf.(33) There he built the "Mosque of Quba," while waiting for Imam Ali bin Abi Talib (a.s.).(34) He dictated a letter asking Imam Ali (a.s.) to join him. The letter was carried by Abu Waqid al-Laithi.
Imam Ali (a.s.) had already carried out what the Messenger of Allah (s.a.w.) had told him to do before his emigration. He had returned the deposits which had been entrusted to the Messenger of Allah (s.a.w.). He had the howdahs ready to carry the women, Fatimah bint Muhammad (a.s.), Fatimah bint Asad, Fatimah bint Hamzah and Fatimah bint Zubair. Thus the caravan was called the "Caravan of the Four Fatimahs."
Then he ordered some of the believers to leave the town at night, while he, the women and Abu Waqid al-Laithi, travelled boldly during the daytime.(35)
Within a few days the convoy arrived in Quba. The Messenger of Allah (s.a.w.) received them. He embraced Imam Ali (a.s.) and wept for the pains and the hardships they had to suffer. Imam Ali (a.s.) had walked over the hot sands of the desert to reach the Holy Prophet. His feet were swollen and bloodied...then the Holy Prophet prayed for him. This produced instaneous relief.(36)
On Friday, 16th of Rabi'i, the Holy Prophet (s.a.w.) left Quba for Madinah. Quba lies two miles (approx. 3.2 kms) south of Madinah.
The Holy Prophet's (s.a.w.) caravan was enthusiastically received by the people in many districts through which they passed. The Messenger of Allah (s.a.w.) arrived at a place where his mosque was afterwards built.
There, the Messenger's (s.a.w.) mount halted. The Messenger (s.a.w.) dismounted, and went with Abu Ayub Ansari (may Allah be pleased with him) as his guest. Later, he called for a mosque to be built on the spot where his camel had halted, together with rooms for his household. His room was built next to A'ishah's.(37
TASKS AFTER EMIGRATION
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Madinah entered a new era of its history with the arrival of the Messenger of Allah (s.a.w.). There he erected the pillars of the realm of the Qur'an, and fortified it so as to be a lighthouse radiating the beacon of Truth to all horizons, and dispersing the dense darkness of the Age of Ignorance (Jahiliyah).
After the higrah (emigration), the Mission transformed into a state providing much means of protection and might. This did not imply that an end had come to the enemy's menace and plots to extinguish the light of Islam however. On the contrary, the forces of ignorance, with their diverse aspects, resolved to wage war against Islam and its state. Many tribes entered the arena against Islam and the Messenger of Allah (s.a.w.), as they realized that their very existence was endangered by this religion and code of life. Now that Islam had organized into a state, with a governing head and an army for defense, it was catering to its needs and carrying out its objectives. it was more a threat the ever to the idol worshippers' dominance over the lands of Arabia.
Therefore, the post emigration period placed before the Muslims wider and more important tasks such as strengthening the state and guarding it, building a society and consolidating it, repelling the enemy, spreading the message of Islam and its unique way of life.
The nature of the struggle changed from being a struggle among individuals and tribes, or the nobility and unarmed commoners who possessed nothing but their religion and faith in Allah, to an organized military conflict between forces brought together by common interests and desires, even if temporarily on the one side, and the great blossom of Islam as the danger which would destroy their very existence on the other This military conflict exploded in an unprecedented way in history.
It suffices to know that the state, built on the Qur'an, witnessed, within the ten years that the Messenger of Allah (s.a.w.) spent in Madinah, dozens of military operations, defensive and offensive wars, in which the Muslims made numerous sacrifices and faced all kinds of difficulties. But, at last, the existence of Arab Ignorance was overcome, and the state of Islam prevailed over the whole Arab Peninsula.
Going over the history of those crucial early years of the Final Message, we realize that the role of Imam Ali bin Abi) was unsurpassed. In all the wars Islam fought against Talib (a.s., its enemies, Imam Ali (a.s.) was always the victor, not merely through taking part in the excursions in person, but by his sacrifices and bravery which surpassed all others. His combat skills and feats of daring were so well known that many of the enemy would not face him, knowingly, on the battlefield.
It is worthwhile to refer to some of the battles fought by the Islamic forces in those days and Imam Ali's (a.s.) specific role in each of them.
1. THE BATTLE OF BADR:
Badr lies 200 miles from Mecca and 80 miles from Madinah. It was the site of the first battle fought by the forces of the Islamic state. The Muslims were outnumbered by 3:1 by an army of Meccans led by Abu Jahl. In the winter of 2 A.H. (after higrah) his army was proceeding toward Madinah when the Messenger of Allah (s.a.w.) sent out his forces of 313 to prevent bloodshed inside the city limits.
The provisions of the Muslims was scanty. Three or four men had to share one camel, taking turns riding. The standard bearer of this small courageous band was Imam Ali (a.s.).(38) There was a single horseman-- Miqdad bin Aswad Kindi. Some of the Muslims were armed only with sticks made from palm trees.
Warfare in those days was quite different than what we know today. Before the general battle began, a number of duels were fought between the leading warriors Of each side. When the Muslims reached the fertile vale of Badr, a favorite watering place and camping ground on the caravan route, three stations northwards from Mecca, the Prophet ordered a halt, taking suitable positions near a stream of fresh water, to await the arrival of the infidel army On the next day, Friday, the 17th of Ramadhan, the enemy blowing their trupets, approached the Muslims.(39)
Three of the infidel warriors, Utbah, the father-in-law of Abu Sufyan, his brother, Shaibah, and Al-Walid came out of the ranks and arrogantly challenged the Muslims. Three Ansars of Madinah immediately stepped out to accept the challenge. The Meccans were outraged and refused to fight the Ansars saying: "We have not come all this way to cross arms with the Madinites, against whom we bear no grudge. We challenge the people of Mecca who have the courage to defy us."
Upon hearing this Imam Ali (a.s.) and Ubaidah, both cousins of the Messenger of Allah (s.a.w.), and Hamzah, his uncle, responded to the challenge.
Sir Thomas Bodley (1545-1613), the English diplomat and founder of the Bodleian Library, says: "At the taunt of the Quraishites, Ali dashed out of the Muslim ranks glittering in breastplate and helmet. He was soon followed by Ubaidah bin al-Harith, a paternal cousin of Muhammad, and Hamzah who wore an ostrich feather in his cuirass. The three companions were thus closely related to Muhammad and fulfilled the Quraish demand for Hashimite blood!"
Col. Bodley continues, "The three duels were as rapid as they were murderous. Hamzah killed Shaibah, while Ali killed Al-Walid. Ubaidah was mortally wounded, but before he fell, Ali and Hamzah were able to come to his rescue. Hamzah hurled himself at Utbah, and with a sweep of his sword cut off his head. In a few minutes three of Mecca's most important warriors had been sent to find out the truth about the hell which Muhammad had promised them!"
"Three more Meccans ventured forward from Abu Jahl's army to challenge Imam Ali (a.s.) and Hamzah. They too went down before the sword of Islam. A further three were dealt the same fate. In a moment of hesitation, the Messenger of Allah (s.a.w.) sent his soldiers charging into a general attack."(40)
The Muslims invoked Allah to help them and give them victory over their enemy. Allah, the Exalted, responded by supplying them with angels:
"When you sought aid from your Lord, so He answered you: I will assist you with a thousand of the angels following one another."
Holy Qur'an (8:9)
The line of Quraish wavered and a number of their bravest and noblest fell; they took to flight ignominiously. in their haste to escape they threw away their armour and abandoned their transport animals with all their camp and equipment.
The battle ended with the death of seventy of the unbelievers, almost half of them killed by Imam Ali (a.s.) alone.(41)
2. THE BATTLE OF UHUD:
Thirteen months later, the Messenger Of Allah (s.a.w.), had given the standard of the Muhajirin (the emigrants) to Imam Ali (a.s.) once again. This time at Uhud. It was the 7th of Shawwal in the year 3 A.H. Again the soldiers of Islam faced the treacherous Quraish of Mecca.
The Quraish, led by Abu Sufyan, advanced in the form of a crescent and the right wing of their cavalry was led by Khalid bin Walid, a notorious warrior. Abu Amru, a Meccan champion, stepping forward with his fifty archers, showered arrows towards the Muslims who retaliated promptly. Thus the fight began. The Meccan archers withdrew and their standard bearer, Talha bin Abi Talha, coming forth, challenged the Muslims. Imam Ali (a.s.) stepped forward and struck off one of his legs. He fell and another champion hoisted the standard. He was killed by Hamzah. A third now took the standard and was slain by Imam Ali (a.s.) Thus nine or ten standard bearers fell, one after the other, by Imam Ali's (a.s.) sword alone.
It is narrated by many authorities that when Imam Ali (a.s.) struck off the leg Talha, as he fell to the ground his lower garment became loosened and fell off. Instead of finishing him off, Imam Ali (a.s.) turned away from him and the Messenger of Allah (s.a.w.) questioned him about his behavior he said that the man was nude and entreated for the sake of Allah to spare his life.(42)
Imam Ali (a.s.) and Hamzah, the champions of Badr, unsparingly dealing out death, worked havoc among the enemy. Hamza, however, while duelling with Saba bin Abd-al-Uzzah, a Meccan champion, was treacherously speared from behind by Wahshi, an Ethiopian slave, who lurked behind a rock for this very purpose, having been promised his freedom by Hind, the wife of Abu Sufyan. She was present at the battle and looking for revenge for the death of her father and brother slain by Imam Ali and Hamzah in the battle of Badr.
Imam Ali (a.s.) and two other Muslim champions charged the enemy. The force of the charge broke the enemy's ranks, they wavered and Imam Ali (a.s.) and his aides gained the enemy camp. The Meccans turned and fled, leaving their camp to the Muslims who at once proceeded to appropriate it.
It appeared victory was on the Muslims' side. But the warriors whom the Messenger of Allah (s.a.w.) had ordered to cover them from the back at Mount Uhud, seeing defeat of the disbelievers and urged by their greed, left their posts to get their portion of the booty. This gave a golden opportunity to Khalid bin Walid, to mount an attack on the Muslims' rear. The situation turned against the Muslims and in favor of the disbelievers. The Muslims lost many of their best. The Messenger of Allah (s.a.w.) himself was wounded in the face. A rumor began that the Prophet of Allah (s.a.w.) had been killed.
The Muslims were checked. They found themselves surrounded by the Meccans, fearing the death of their leader, confused and off-guard. Discipline could not be restored. Some were saying that Muhammad would not have been killed had he been a true Prophet, others were talking about seeking pardon from Abu Sufyan and taking refuge with him. The following verses were revealed about these 'Muslims':
"And Muhammad is no more than a Prophet; the Prophets have already passed away before him; if then he dies or is killed, will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least; and Allah will reward the grateful."
Holy Qur'an (3: 143)
"O you who believe! if you obey those who disbelieve, they will turn you back upon your heels, so you will turn back losers.
"Holy Qur'an (3:148)
"Remember when you ran off precipitately on the heights and looked not back any of you, while the Prophet was calling you from the rear! So He has inflicted on you with anguish after anguish, that you might not grieve at what you lose, nor at what befell you; and Allah is Aware of what you do."
Holy Qur'an (3:152)
These verses refer to the behavior and conduct of the majority of the Muslims at the battle of Uhud. An enquiry into the details as to who is Who in Islam with reference to the reports about the conduct of the companions in the several defensive battles fought to save Islam and the Muslims, would disclose as to the legitimacy of the claim to companionship of the Holy Prophet (s.a.w.) of many of those who later on, with selfish motives managed to become the leaders of the Muslims and consequently misled them also in religious matters.(43) Of course, many true believers resolved to fight for their sincere belief even though their beloved prophet might be dead. Their thirst for martyrdom was quenched.
Now the Messenger of Allah (s.a.w.) was deserted by his main force, only Imam Ali (a.s.), Abu Dajjanah and Sahl bin Hunaif surrounded the Holy Prophet (s.a.w.) to defend him from attack by the forces of Abu Sufyan. Imam Ali (a.s.) was fighting hard to save the Holy Prophet (s.a.w.) and Islam. His gallantry was such that he was praised by Arch Angel Gabriel (a.s.) whose voice was heard saying:
"There is no (victorious) youth save Ali! There is no sword (weapon of success) except the 'Dhulfiqar'!
(the sword of Imam Ali (a.s.)) (44)
Imam Ali (a.s.) received sixteen wounds in this battle, four of which were so serious that he was falling down from his horse. On each occasion a beautiful youth took hold of him, lifted him up to his saddle and soothed him by saying: "Go on fighting, O hero! Allah and His Prophet appreciate your services." This was none other than Gabriel the Evangel (a.s.), who praised Imam Ali (a.s.) to the Prophet of Allah (s.a.w.) for his zeal and ardent devotion to him at the time when all others had deserted him. The Holy Prophet (s.a.w.) told Gabriel (a.s.):
"No wonder! Ali comes from me and I myself come from him."
Whereupon Gabriel (a.s.) remarked that he also came from both of them. (All were created from the same Light.)(45)
On finding out that the Messenger of Allah (s.a.w.) was only wounded and not killed, the Muslims began to rally around him. The Meccans, having no courage to rout them, contented themselves with the honor of snatching back the victory from the Muhammad (s.a.w.); and left the field after mangling and mutilating the bodies of the Muslims. Halting at Rowha, 8 miles from Uhud, Abu Sufyan felt uneasy at the utter fruitlessness of his campaign having taken the biggest loss of men, and began to contemplate a raid on Madinah. The Holy Prophet (s.a.w.), suspecting some treachery, resolved on immediate action and pursued them the next morning as far as Hamra al-Asad. He was informed that the Meccans, receiving intelligence of his advance, had already taken their road homeward.
3. THE BATTLE OF AHZAB (THE ALLIES):
Again in the month of Shawwal, two years later in 5 A.H., another great war was on the rise. The Jews allied themselves with the unbelievers of Mecca led by Abu Sufyan, the Bedouin tribes of Ghatafan, Solaim, Bani Qais and Bani Asad as well as the Jews of Kaibar to destroy Islam and its Prophet in a final escapade.
This battle is historical in its nature and an example of the excellent defensive capabilities of the Messenger of Allah (s.a.w.). it is known also as the Battle of Khandaq (ditch or trench) because of the innovative strategy of digging a trench fifteen feet wide and as deep along the undefended north-west edge of the city. The enemy soon approached and were struck dumb with astonishment. This mode of defence was unknown to the Arabs, and they were at a loss to understand how to overcome this obstacle so they laid seige.
Madinah was besieged by 10,000 idolators(46) from diverse clans. Banu Quraidah severed their peace agreement with the Messenger of Allah (s.a.w.) and joined the ranks of the unbelievers. Thus, the balance of forces changed in favor of the enemy. The Muslims were deeply frightened. The Qur'an describes them saying:
"When they came upon you from above you and from below you, and when the eyes turned dull and the hearts rose up to the throats, and you began to think diverse thoughts concerning Allah."
Holy Qur'an (33:10)
More than a fortnight elapsed, when a party of the besiegers' horsemen found the narrowest and weakest guarded part of the ditch. Amru bin Abd Wid, Nawfal bin Abdullah and Dzarar bin Al-Khattab, led by Ikrimah bin Abu Jahl, spurring their horses leaped forward towards the Muslims and challenged them to single combat.
Amru bin Abd Wid, on horseback, strolled conceitedly on the other side of the trench, taunting the Muslims and taking pride in his heroic deeds. He, then, shouted: "Is there anyone among you who will challenge me in a single combat?"
Imam Ali (a.s.) asked the Messenger of Allah (s.a.w.) to permit him to accept the challenge, but the Messenger of Allah (s.a.w.) said: "Sit down. It is Amru."
Abd Wid repeated his challenge debasing the Muslims and mocking them, saying: "Where is your Paradise to which you allege to go if you were killed? So, why don't you send me a man accepting my challenge?"
As none of the Muslims showed willingness to accept his challenge, Imam Ali (a.s.) repeated his request: "I am for him, O Messenger of Allah!"
The Messenger of Allah (s.a.w.) again declined saying:
"Sit down, it is Amru!"
Imam Ali (a.s.) showed little respect for Amru and others like him, and said, "What if he is Amru!".
At this stage the Messenger of Allah (s.a.w.) agreed to let him go. He gave Ali (a.s.) his own sword, Dhulfiqar, dressed him with his own armor, and put his own turban on his head, and then he said,
"O Lord! this is my brother and cousin. So, my Lord, do not let me alone. You are the best of inheritors!"(47)
Ali went to the battle-field and talked to Amru, saying:
"you had made a promise to God that no man of the Quraish would give you two courses without you choosing one of them."
"Indeed," replied Amru, "What is that""
"I summon you to Allah, His Messenger and to Islam," Imam Ali (a.s.) said.
"I have no need of that,", he answered.
"Then I summon you to fight, said Imam Ali (a.s.).
"Go back,", he told him, "There was great friendship between me and your father, and I do not like to kill you."
"But, by Allah, I like to kill you."
Amru became angry and darted at Imam Ali (a.s.), who faced him boldly, as usual, and killed him. The voice of Imam Ali (a.s.) was heard heralding "Allahu Akbar" (Allah is the Greatest!) which indicated victory.(48)
When Imam Ali (a.s.) returned from the battlefield, the Messenger of Allah (s.a.w.) received him and said:
"The fighting of Ali bin Abi Talib with Amru bin Abd Wid is greater in measure than the actions of my people until the Day of Resurrection."(49)
After the killing of Amru bin Abd Wid, Imam Ali (a.s.) had the gap in the trench which Amru had breached blocked, and took his post at that point(50) with the intention of confronting anyone who might try to cross the trench. Otherwise, the army of the disbelievers, with their thousands, would have invaded Madinah and beaten the Muslims.
Thus, Imam Ali's (a.s.) heroism in the Battle of Ahzab was the most decisive factor in victory for the Muslims, and in defeating the army of the disbelievers. The death of Amru struck terror in the hearts of the enemy and they began to abandon the fight group by group. Soon Abu Sufyan, as well, had to retreat.
The crushing defeat suffered by the unbelievers in the Battle of Ahzab at the hands of Imam Ali (a.s.) so shattered their power and pride that they never afterwards thought of advancing towards Medinah with any sinister design. This battle also showed them beyond doubt that with a selfless supporter, and a dauntless warrior like Imam Ali (a.s.) to protect the Holy Prophet of Allah (s.a.w.) and his Mission, Islam had come to stay.(51)
Following the Battle of Ahzab, several minor wars took place in which the reputation of Imam Ali (a.s.) gained great notoriety and fear in the hearts of anyone who opposed him. Many great warriors would refuse to face him on the battlefield and sometimes Imam Ali (a.s.) in order to put an end to a battle would disguise himself or move stealthily at night so that the enemy would not recognise him. The battles of Banu Quraidah, Banu Mustalaeq and Fadak are some of these.
4. THE BATTLE OF KHAIBAR:
Khaibar is situated about 100 miles to the north east of Medinah, and means, literally, a fortified place. The Jews of Khaibar constituted a serious threat to the Muslims. The Jews who had lost their fights against the Messenger of Allah (s.a.w.) had slowly and imperceptibly collected in the vicinity of this fort and had begun to incite their brethen to wage war against the Muslims.
The valley surrounding Khaibar was considered as one of the most fertile of the desert oases and its great gardens of date palms were most jealously guarded by the various Jewish tribes whose territory it was. The Jews of Khaibar were considered the bravest warriors, and they posed a most powerful challenge to the supremacy of Islam.
The valley of Khaibar was studded with fortresses strongly situated on rocky hillocks, which numbered about ten. Many of these strongholds were considered impregnable.(52)
The Jews, counting on their large numbers and upon their valor as well as their strongholds, resolved to resist. When the Messenger of Allah (s.a.w.) heard of this he set out with 1,400 Muslims to face them. The Jews, about 10,000 strong, all armored, collected themselves in their forts. But, when besieged in any of their citadels, they could not resist very long and eventually evacuated it after one or two sorties. The Muslims advanced fighting and subduing the forts until the last one appeared to be invulnerable.
The Jews rallied around their chief, the king of their nation, Kinanah bin Al-Rab. He lived in this strongly fortified citadel of Khaibar named Al-Qamus, built on a steep rock and considered totally unapproachable. Three times the Muslim army returned unsuccessful from this fort. Ultimately, the Messenger of Allah (s.a.w.) made his famous announcement which marks one of the most brilliant additions in the laurels of Imam Ali (a.s.).
Realising that the Muslim leaders present there were unable to subdue this last fort which occupied the key position for the Jews, the Messenger of Allah (s.a.w.), pointing to the banner of the Muslim army, announced:
"Tomorrow I shall hand over this banner to a man who attacks relentlessly and never flees away; he loves Allah and His Prophet and Allah and His Prophet love him, and he would not return until Allah grants him victory."(53)
This announcement kindled a desire in the heart of every Muslim present to be the man who was "beloved of God and His Prophet." The most covetous for this unique honor was Sa'd bin Waqqas and Umar bin Khattab. No one thought of Imam Ali (a.s.), the cousin and Vicegerent of the Prophet. The hero of all previous wars was suffering badly from sore eyes and could not see anything.
Imam Ali (a.s.), who had been left behind in Medinah because of his illness, could not remain there and despite his loss of sight, left for Khaibar reaching there just on the eve of this great day.
The longed for morning dawned, but the Messenger of Allah (s.a.w.) appeared not to take notice of anyone. When he broke the silence he asked for Imam Ali (a.s.) and all, in one voice, answered that he was at a considerable distance and was suffering badly from sore eyes so that he was utterly unable to see. The Prophet commanded them to bring Imam Ali (a.s.) to him. On being informed of the Prophet's (s.a.w.) call, Imam Ali (a.s.) presented himself to the Prophet (s.a.w.) led by Selma bin Akuas he himself could not see his way.
The Messenger of Allah (s.a.w.), taking Imam Ali's (a.s.) head into his lap, applied the saliva of his mouth to his eyes and prayed for his recovery. Instantaneously, his eyes became so clear as if he had never suffered from the disease. It is said that throughout his life he never had any more trouble with his eyes again.
The Messenger of Allah (s.a.w.) handed over the banner to Imam Ali (a.s.), armed him with Dhulfiqar, and thus designated him as the man whom Allah and His Prophet loved. He directed him to lead the assault and to fight until the Jews submitted. Imam Ali (a.s.) with his force scrambled up the stony rock in front of the fortress and planted the banner over its top resolving never to recede until the citadel was taken.
The Jews sallied forth to drive down the assailants. A Jewish priest asked Imam Ali (a.s.) his name which he gave as Ali bin Abi Talib or Haidar (the name his mother gave him).The priest, hearing the name, warned his men that the assailant would not withdraw without capturing the citadel. However, Harith, a Jewish champion, who had vigorously repulsed the previous attacks, stepped forward and killed several of the Muslims. Imam Ali (a.s.) advanced and killed Harith in hand to hand combat. The brother of Harith was a gigantic man with a huge form. He was unequalled in valor among the Jews. To revenge the death of his brother he came out covered from his neck to his waist with a double coat of mail wearing a helmet for protection against the stroke of a scimitar. He had a huge gird on both his sides and brandished a big spear with tripleforked sharp pointed heads.
Stepping forward from the Jewish lines he challenged his adversaries to single combat.
"I am Marhab," he cried, "as all Khaibar knows, the greatest warrior in the world." None among the Muslims would dare to go forward to confront him. Imam Ali (a.s.) himself advanced wearing a scarlet vest covered with a breastplate of steel saying: "I am he whom his mother named Haidar, a lion of the wilderness; I weigh my foes in a gigantic balance." Imam Ali's word were not meaningless. He knew, through inspiration, that Marhab had lately dreamt of a rugged lion tearing him to pieces; so he reminded Marhab of the dream. The words had their effect. As they closed in on each other, Marhab made a thrust at Imam Ali (a.s.) with his three-pronged lance. Imam Ali (a.s.) warded off the strike and before Marhab could recover, he dealt him a blow with Dhulfiqar which divided his buckler, passed through his helmet right down to his chest severing him in half. He fell lifeless to the ground and the winner announced his victory in his usual manner of shouting, "Allahu Akbar".
The Muslims rushed forward in a body, seven of the Jews' most distinguished warriors fell by Imam Ali's (a.s.) sword. The Jews retreated into the citadel with the Muslims hotly in pursuit. In the heat of the battle, a Jew dealt a blow on Imam Ali's (a.s.) arm knocking down his shield which another Jew ran away with. Imam Ali (a.s.), being enraged, performed superhuman feats of prowess, he jumped over a trench, approached the iron gate of the fortress, wrenched if off its hinges and used it as a buckler for the remained of the battle.
Abu Rafe, one of those who stormed the fort with Imam Ali (a.s.), testified that after the war he examined the gate and tried with seven other person to turn it over but the attempt failed. The citadel was captured and the victory was decisive. The Jews lost 93 men, while on 19 Muslims were martyred throughout the campaign.
According to Suyuti in "Tarikh al-Khulafa", Imam Ali (a.s.) held the gate in one hand, making his companions stand on the flat gate, went on placing them across the ditch by a movement of his hand. Suyuti adds that later the gate could not be moved by 80 persons! (54)
After the victory, the Messenger of Allah (s.a.w.) received Imam Ali (a.s.) with a warm embrace and a kiss on the brow. He said:
"Ali, had I not been afraid that the Muslims would start regarding you as the Christians regard Jesus, I would have said things about you which would have made the Muslims venerate you and to consider the dust of your feet as something worth venerating; but it will suffice to say that you are from me and I am from you; you will inherit me and I will inherit you; you are to me what Aaron was to Moses; you will fight for my causes, you will be nearest to me on the Day of Judgement; you will be next to me at the Fountain of Kawthar; enmity against you is enmity against me; a war against you is a war against me; your friendship is my friendship; to be at peace with you is to be at peace with me; your flesh is my flesh; your blood is my blood; who obeys you obeys me; truth is on your tongue, in your heart and in your mind. You have as much faith in Allah as I have. You are a door to me. As per the order of Allah, I give you these tidings that your friends will be rewarded in Heaven and your enemies are doomed for Hell."(55)
The terms of surrender of the Jews of Khaibar have been recorded as such: The inhabitants were free to leave the country after giving up their whole property to the victors, each one taking a camel load of food stuffs with him. Concealment of valuables was deemed an infraction of the conditions and the violator was subject to capital punishment. People preferring to live in the country might occupy and reside in the houses possessed by them and might also cultivate the land they occupied; but no immoveable property was to be owned by them, they being treated as tenants bound to cede half of their products to the conqueror who could put them in exile at his will and pleasure.
5. IN THE BATTLE OF HUNAIN:
It seems that the month of Shawwal was the month for wars. Again in this month in the year 8 A.H. the Battle of Hunain took place.
The tribes of Banu Hawazin and Banu Thaqeef who lived outside of Mecca had remained outside of the growing state of Islam. They began mobilising their forces to attach the Muslims and had collected an army of 20,000. The Muslims marched out to meet them with 12,000 forces. The unbelievers hid themselves in the hilly area of Hunain between Ta'if and Mecca and the Muslims reached there in the early morning when the unbelievers gave them a surprise attack from their hiding places.
The Muslims, taken unprepared lost all courage and great confusion followed in their ranks. They began to run away. Nobody remained with the Messenger of Allah (s.a.w.) except Imam Ali (a.s.),(56) Al Abbas and some of Ahlul-Bait (the close relatives of the Messenger (s.a.w.)). Their steadfastness brought victory after the Muslims were urged on by their example to return to the battlefield.
These are a few examples of the heroic and miraculous achievements of Imam Ali bin Abi Talib (a.s.) recorded before the Messenger of Allah (s.a.w.), his leader, in the most critical moments of the early days of Islam.(57)
Imam Ali (a.s.) took part in all the wars faced by the Messenger of Allah (s.a.w.) except the Battle of Tabuk(58), where he did not participate in obedience to the Messenger's (s.a.w.) order. In all these wars he played the largest role, not counting those which he had led himself.
Any researcher looking into the life of Imam Ali (a.s.), especially concerning his battles, will be spell-bound at his unrivalled bravery and the beneficial sacrifices he made. Yet heroism, as a mere attribute, was not the most prominent characteristic of his leading example for the sake of Allah (Jihad), though it was strategically employed and remains a feature of Imam Ali's (a.s.) personality. The most important aspect of his heroism was concerning his faithfulness to Allah and his sacrifice for Him.
Ali's faith in Allah was the only motive behind his great episodes of heroism which the history of Islam has recorded in its most illuminated pages, the like of which it has not been reproduced about anyone else.
Many of the elite Arab rulers, not to speak of the ordinary people, have at times shown, in many military situations, weakness and defeat, yet as far as Imam Ali (a.s.) is concerned, history records nothing on his account but resistance and triumph in all circumstances regardless of whether others remained to help him or deserted him at any stage of the battle. This is a fact which can be explained only through the merits which Imam Ali (a.s.) had been endowed with: true faith, seeking Allah's help and depending on Him, serving Him alone, and being indifferent to anything except Him, big or small. Further, Imam Ali bin Abi Talib (a.s.) enjoyed superior valor and resolution and was fearless and sublime.
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