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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