Ali ibn Talib 13th Rajab.22 or 16 BH 21st Ramaḍan 40 AH September 20 601 or July 17 607 or 600 January 27. 661 was the cousin and son-in-law of Islamic prophet Muhammad, ruling over the Islamic Caliphate from 656 to 661. A son of Abu Talib Ali was also the first male who accepted Islam.
Sahih al bukhare Sunnis consider Ali the fourth and final of the Rashidun rightly guided Caliphs while Shias regard Ali as the first Imam and consider him and his descendants the rightful successors to Muhammad, all of whom are members of the household of Muhammad. This disagreement split the Ummah Muslim community into the Sunni and Shia branches.
Muslim sources, especially Shia ones, state that Ali was the only person born in the Kaaba sanctuary in Mecca the holiest place in Islam. His father was Abu Talib and his mother was Fatima bint Asad but he was raised in the household of Muhammad who himself was raised by Abu Talib Muhammad's uncle and Ali's father. When Muhammad reported receiving a divine revelation, Ali was the first male to accept his message, dedicating his life to the cause of Islam.
Ali migrated to Medina shortly after Muhammad did. Once there Muhammad told Ali that God had ordered Muhammad to give his daughter Fatimah, to Ali in marriage. For the ten years that Muhammad led the community in Medina, Ali was extremely active in his service, leading parties of warriors in battles, and carrying messages and orders. Ali took part in the early caravan raids from Mecca and later in almost all the battles fought by the nascent Muslim community.
Ali was appointed Caliph by the Companions of Muhammad the Sahaba in Medina after the assassination of the third caliph Uthman ibn Affan. He encountered defiance and civil war during his reign. In 661 Ali was attacked one morning while praying in the mosque of Kufa, and died two days later.
Prophets in Islam
In Muslim culture Ali is respected for his courage, knowledge, belief, honesty, unbending devotion to Islam, deep loyalty to Muhammad equal treatment of all Muslims and generosity in forgiving his defeated enemies and therefore is central to mystical traditions in Islam such as Sufism. Ali retains his stature as an authority on Quranic exegesis Islamic jurisprudence and religious thought Ali holds a high position in almost all Sufi orders which trace their lineage through him to Muhammad. Ali's influence has been important throughout Islamic history.
Ali's father Abu Talib was the custodian of the Kaaba and a sheikh of the Bani Hashim, an important branch of the powerful Quraysh tribe. He was also an uncle of Muhammad. Ali's mother, Fatima bint Asad also belonged to Banu Hashim, making Ali a descendant of Ishmael the son of Ibrahim Abraham.
Many sources
especially Shia ones, attest that Ali was born inside the Kaibab in the city of Mecca, where he stayed with his mother for three days. According to a tradition, Muhammad was the first person whom Ali saw as he took the newborn in his hands. Muhammad named him Ali meaning the exalted one.
Muhammad had a close relationship with Ali's parents. When Muhammad was orphaned and later lost his grandfather Abdul Mutely, Ali's father took him into his house. Ali was born two or three years after Muhammad married Khadijah bent Khuwaylid. When Ali was five or six years old, a famine occurred in and around Mecca, affecting the economic conditions of Ali's father, who had a large family to support. Muhammad took Ali into his home to raise him.
Muslims identify the prophets of Islam as those humans who were assigned a special mission by God to guide humans. Muslims believe that every prophet was given a belief to worship God and their respective followers believed it as well. Each prophet, in Muslim belief, preached the same main belief The Oneness of the Divine Creator, worshiping of that One God, avoidance of idolatry and sin and the belief in the Day of Resurrection. Each came to preach Islam at different times in history and some told of the coming of the final prophet and messenger of God, who would be named Ahmad commonly known as Muhammad. Each prophet directed a message to a different group of people, and thus would preach Islam in accordance with the times.
Prophets are Messengers whom have been ordered to convey and propagate what God revealed to them. To believe in the Messengers means to believe that God has sent them to creation to guide them, and perfect their life, and their hereafter, and He has aided them with miracles which demonstrate their truthfulness; and that they have conveyed the message of God; and have revealed what they were ordered to reveal to the responsible and accountable individuals; and it is obligatory to respect all of them, and not to discriminate or differentiate between any of them, and they are infallible from minor sins and enormities.
Islamic tradition holds that God sent messengers to every nation. Muslims believe that God finally sent Muhammad to transmit the message of the Quran, the holy book which, according to Islam, is universal in its message. The reason the Muslims believe the Quran is universal and will remain uncorrupted is because they believe that previous Islamic holy books, namely the Torah given to Moses, the Psalms given to David, and the Gospel given to Jesus, were for a particular time and community and because they believe that, even if the books were corrupted, many prophets were still to come who could tell the people of what was correct in the scripture and warn them of corruptions. Muhammad therefore, being the last prophet, was vouchsafed a book which, in Muslim belief, will remain in its true form till the Last Day.
Ali's father Abu Talia was the custodian of the Kaibab and a sheikh of the Bane Hashmi, an important branch of the powerful Quays tribe. He was also an uncle of Muhammad. Ali's mother, Fatima bent Assad, also belonged to Bane Hashmi, making Ali a descendant of Ishmael, the son of Ibrahim Abraham.
Birth and childhood
Many sources, especially Shia ones, attest that Ali was born inside the Kaibab in the city of Mecca, where he stayed with his mother for three days. According to a tradition, Muhammad was the first person whom Ali saw as he took the newborn in his hands. Muhammad named him Ali, meaning the exalted one.
Muhammad had a close relationship with Ali's parents. When Muhammad was orphaned and later lost his grandfather Abdul Mutely, Ali's father took him into his house. Ali was born two or three years after Muhammad married Khadijah bent Khuwaylid. When Ali was five or six years old, a famine occurred in and around Mecca, affecting the economic conditions of Ali's father, who had a large family to support. Muhammad took Ali into his home to raise him.
The Quran literally meaning the recitation, also Romanized Quran or Koran is the central religious text of Islam, which Muslims believe to be a revelation from God Arabic Allah It is widely regarded as the finest piece of literature in the Arabic language. Muslims consider the Quran to be the only book that has been protected by God from distortion or corruption. However, major textual variations and deficiencies in scripts mean the relationship between the text of today's Quran and an original text is unclear.
Muslims believe that the Quran was verbally revealed from God to Muhammad through the angel Gabriel Fibril gradually over a period of approximately 23 years, beginning on 22 December 609 CE when Muhammad was 40, and concluding in 632 CE, the year of his death Shortly after Muhammad's death, the Quran was collected by his companions using written Quartic materials and everything that had been memorized of the Quran. Muslims regard the Quran as the most important miracle of Muhammad, the proof of his prophet hood and the culmination of a series of divine messages that started with the messages revealed to Adam and ended with Muhammad. The Quran assumes familiarity with major narratives recounted in the Jewish and Christian scriptures. It summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events. The Quran describes itself as a book of guidance. It sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence. The Quran is used along with the hadith to interpret sharia law. During prayers, the Quran is recited only in Arabic.
Someone who has memorized the entire Quran is called a hafiz. Some Muslims read Quartic ayahs verses with elocution, which is often called tarweed. During the month of Ramadan, Muslims typically complete the recitation of the whole Quran during Tarawa prayers.
Etymology and meaning
Quran in the British Museum.
The word Quran appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun master of the Arabic verb area. Meaning he read or he recited. The Syria equivalent is querying, which refers to scripture reading” or “lesson. While some Western scholars consider the word to be derived from the Syria, the majority of Muslim authorities hold the origin of the word is area itself. Regardless, it had become an Arabic term by Muhammad's lifetime. An important meaning of the word is the “act of reciting,” as reflected in an early Quartic passage It is for us to collect it and to recite it Quran au.
In other verses, the word refers to “an individual passage recited by Muhammad. Its liturgical context is seen in a number of passages, for example so when al-Quran is recited, listen to it and keep silent. The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel.
The term also has closely related synonyms that are employed throughout the Quran. Each synonym possesses its own distinct meaning, but its use may converge with that of Quran in certain contexts. Such terms include kitbag book ayah sign and surah scripture. The latter two terms also denote units of revelation. In the large majority of contexts, usually with a definite article al- the word is referred to as the revelation way that which has been sent down tonsil at intervals. Other related words are shirk remembrance used to refer to the Quran in the sense of a reminder and warning, and ḥikmah wisdom sometimes referring to the revelation or part of it.
The Quran describes itself as "the discernment or the criterion between truth and falsehood" al-furan the mother book umm al-kitbag the guide Huda the wisdom Hamah the remembrance shirk and the revelation tonsil something sent down, signifying the descent of an object from a higher place to lower place). Another term is al-kitbag the book. Though it is also used in the Arabic language for other scriptures, such as the Torah and the Gospels. The term mushed written work is often used to refer to particular Quartic manuscripts but is also used in the Quran to identify earlier revealed books. Other transliterations of Quran include al-Coram Coram Koran and al-Quran.
Election as Caliph
Ali was caliph between 656 and 661, during one of the most turbulent periods in Muslim history, which also coincided with the First Fiona.
Othman’s assassination meant that rebels had to select a new caliph. This met with difficulties since the rebels were divided into several groups comprising the Muhajirun, Ansari, Egyptians, Kuban’s and bastes. There were three candidates: Ali, Talan and al-Zakary. First the rebels approached Ali, requesting him to accept being the caliph. Some of Muhammad's companions tried to persuade Ali in accepting the office but he turned down the offer, suggesting being a counselor instead of a chief.
Talhah, Zakary and other companions also refused the rebels' offer of the caliphate. Therefore, the rebels warned the inhabitants of Medina to select a caliph within one day, or they would apply drastic action. In order to resolve the deadlock, the Muslims gathered in the Mosque of the Prophet on June 18, 656 to appoint the caliph. Initially Ali refused to accept simply because his most vigorous supporters were rebels. However, when some notable companions of Muhammad, in addition to the residents of Medina, urged him to accept the offer, he finally agreed. According to Abu Mekhnaf's narration, Talan was the first prominent companion who gave his pledge to Ali, but other narrations claimed otherwise, stating they were forced to give their pledge. Also, Talan and Zakary later claimed they supported him reluctantly. Regardless, Ali refuted these claims, insisting they recognized him as caliph voluntarily. Wilfred Made lung believes that force did not urge people to give their pledge and they pledged publicly in the mosque while the overwhelming majority of Medina's population as well as many of the rebels gave their pledge, some important figures or tribes did not do so. The Umayyad’s, kinsmen of Othman, fled to the Levant or remained in their houses, later refusing Ali's legitimacy. Salad ibn Abe Waa’s was absent and Abdullah ibn Umar abstained from offering his allegiance, but both of them assured Ali that they would not act against him.
Reign as Caliph
Since the conflicts in which Ali was involved were perpetuated in polemical sectarian historiography, biographical material is often biased. But the sources agree that he was a profoundly religious man, devoted to the cause of Islam and the rule of justice in accordance with the Quran and the Sunni; he engaged in war against erring Muslims as a matter of religious duty. The sources abound in notices on his austerity, rigorous observance of religious duties, and detachment from worldly goods. Thus some authors have pointed out that he lacked political skill and flexibility.
Ali inherited the Rashidun Caliphate—which extended from Egypt in the west to the Iranian highlands in the east—while the situation in the Hejaz and the other provinces on the eve of his election was unsettled. Soon after Ali became caliph, he dismissed provincial governors who had been appointed by Othman, replacing them with trusted aides. He acted against the counsel of Muglia ibn Shi’a and Ibn Abbas, who had advised him to proceed his governing cautiously. Made lung says Ali was deeply convinced of his right and his religious mission, unwilling to compromise his principles for the sake of political expediency, and ready to fight against overwhelming odds. Maliyah I, the kinsman of Othman and governor of the Levant, refused to submit to Ali's orders; he was the only governor to do so. When he was appointed caliph, Ali stated to the citizens of Medina that Muslim polity had come to be plagued by dissension and discord; he desired to purge Islam of any evil. He advised the populace to behave as true Muslims, warning that he would tolerate no sedition and those who were found guilty of subversive activities would be dealt with harshly. Ali recovered the land granted by Othman and swore to recover anything that elites had acquired before his election. Ali opposed the centralization of capital control over provincial revenues, favoring an equal distribution of taxes and booty amongst the Muslim citizens; he distributed the entire revenue of the treasury among them. Ali refrained from nepotism, including with his brother Aqeel ibn Abu Talib. This was an indication to Muslims of his policy of offering equality to Muslims who served Islam in its early years and to the Muslims who played a role in the later conquests.
Ali succeeded in forming a broad coalition especially after the Battle of the Camel. His policy of equal distribution of taxes and booty gained the support of Muhammad's companions, especially the Ansari who were subordinated by the Quays leadership after Muhammad, the traditional tribal leaders, and the Quran or Quran reciters that sought pious Islamic leadership. The successful formation of this diverse coalition seems to be due to Ali's charismatic character. This diverse coalition became known as Shi'a Ali, meaning "party" or "faction of Ali". However according to Shia, as well as non-Shia reports, the majority of those who supported Ali after his election as caliph, was Shia politically, not religiously. Although at this time there were many who counted as political Shia, few of them believed Ali's religious leadership.
First Fitna
Aisha, Talhah, Al-Zakary and Umayyad, especially Maliyah I and Marwan I, wanted Ali to punish the rioters who had killed Othman. They wanted Ali to arrest Afghan’s killer and not to fight Maliyah I. They encamped close to Basra. The talks lasted for many days and the subsequent heated exchange and protests during the parley turned from words to blows, leading to loss of life on both sides. In the confusion the Battle of the Camel started in 656, where Ali emerged victorious. Marwan was arrested but he later asked Hassan and Hussein for assistance and was released.
They went to Iraq to get Ali to arrest the murderers of Othman and not to fight Maliyah I. However some historians believe that they used this issue to seek their political ambitions because they found Ali's caliphate against their own benefit. On the other hand, the rebels maintained that Othman had been justly killed, for not governing according to Quran and Sunni; hence no vengeance was to be invoked. Historians disagree on Ali's position. Some say the caliphate was a gift of the rebels and Ali did not have enough force to control or punish them while others say Ali accepted the rebels' argument or at least did not consider Othman just ruler.
Under such circumstances, a schism took place which led to the first civil war in Muslim history. Some Muslims, known as Othman’s, considered Othman a rightful and just Caliph Islamic leader till the end, who had been unlawfully killed. Some others, who are known as party of Ali, believed Othman had fallen into error, he had forfeited the caliphate and been lawfully executed for his refusal to mend his way or step down; thus Ali was the just and true Imam and his opponents are infidels. This civil war created permanent divisions within the Muslim community regarding who had the legitimate right to occupy the caliphate.
The First Fiona, 656–661 followed the assassination of Othman, continued during the caliphate of Ali, and was ended by Maliyah’s assumption of the caliphate. This civil war often called the Fiona is regretted as the end of the early unity of the Islamic amah nation.
Ali appointed Abdi Allah ibn al -Abbas governor of Basra and moved his capital to Kura, the Muslim garrison city in Iraq. A few years earlier there had be tensions between Iraq, formally under the Persian Sassanid Empire and Syria, formally under the Byzantine Empire, during the Byzantine-Sassanid Wars. The Iraqis wanted the capital of the newly established Islamic State to be in Kura. They convinced Ali to come to Kura and establish the capital in Kura. Kura was also in the middle of Islamic land and had strategic position.
Policies
Later Maliyah I, the governor of Levant and the cousin of Othman, refused Ali's demands for allegiance. Ali opened negotiations hoping to regain his allegiance, but Maliyah insisted on Levant autonomy under his rule. Maliyah replied by mobilizing his Levantine supporters and refusing to pay homage to Ali on the pretext that his contingent had not participated in his election. Ali then moved his armies North and the two armies encamped themselves at Safin for more than one hundred days, most of the time being spent in negotiations. Although Ali exchanged several letters with Maliyah, he was unable to dismiss the latter, nor persuade him to pledge allegiance. Skirmishes between the parties led to the Battle of Safin in 657.
English historian Edward Gibbon wrote: "The Caliph Ali displayed a superior character of valor and humanity. His troops were strictly enjoined to wait the first onset of the enemy, to spare their flying brethren, and to respect the bodies of the dead, and the chastity of the female captives. The ranks of the Syrians were broken by the charge of the hero, who was mounted on a piebald horse, and wielded with irresistible force his ponderous and two edged sword." Of the estimated casualties, Ali's forces lost 25,000, while Maliyah’s forces lost 45,000. Appalled by the carnage, Ali sent a message to Muawiya and challenged him to single combat, saying that whoever won should be the Caliph. In Gibbon's words, "Ali generously proposed to save the blood of the Muslims by a single combat; but his trembling rival declined the challenge as a sentence of inevitable death.
After a week of combat was followed by a violent battle known as Layla al-hair the night of clamor Maliyah’s army was on the point of being routed when Amr ibn al-As advised Maliyah to have his soldiers hoist mushed (either parchments inscribed with verses of the Quran, or complete copies of it on their spearheads in order to cause disagreement and confusion in Ali's army Ali saw through the stratagem, but only a minority wanted to pursue the fight.
The two armies finally agreed to settle the matter of who should be Caliph by arbitration. The refusal of the largest bloc in Ali's army to fight was the decisive factor in his acceptance of the arbitration. The question as to whether the arbiter would represent Ali or the Kuban’s caused a further split in Ali's army. Ash'ath ibn Quays and some others rejected Ali's nominees, 'Abdi Allah ibn 'Abbas and Malik al-Attar, and insisted on Abu Musa Ashlar, for his neutrality. Finally, Ali was urged to accept Abu Musa. Amr ibn al-As was appointed by Maliyah as an arbitrator.
Seven months later the two arbitrators met at Adhruh about 10 miles North West of Man in Jordon in February 658. Amr ibn al-As convinced Abu Musa Atari that both Ali and Maliyah should step down and a new Caliph be elected. Ali and his supporters were stunned by the decision which had lowered the Caliph to the status of the rebellious Maliyah. Ali was therefore outwitted by Maliyah and Amr ibn al-As. Ali refused to accept the verdict and found himself technically in breach of his pledge to abide by the arbitration. This put Ali in a weak position even amongst his own supporters. The most vociferous opponents in Ali's camp were the very same people who had forced Ali into the ceasefire. They broke away from Ali's force, rallying under the slogan "arbitration belongs to God alone. This group came to be known as the Kharijites those who leave. They considered everyone to be their enemy. In 659 Ali's forces and the Kharijites met in the Battle of Narayan.
The arbitration resulted in the dissolution of Ali's coalition and some have opined that this was Maliyah’s intention.
In the following years Maliyah’s army occupied many cities of Iraq, which Ali's governors could not prevent, and people did not support him to fight with them. Maliyah overpowered Egypt, Hejaz, Yemen and other areas. In the last year of Ali's caliphate, the mood in Kura and Basra changed in his favor as Maliyah’s vicious behavior in the war revealed the nature of his reign. However, the people's attitude toward Ali differed deeply. Just a small minority of them believed that Ali was the best Muslim after Muhammad and the only one entitled to rule them, while the majority supported him due to their distrust and opposition to Maliyah.
What shows Ali's policies and ideas of governing is his instruction to Malik al-Attar, when appointed by him as governor of Egypt. This instruction, which is considered by many Muslims and even non-Muslims as the ideal constitution for Islamic governance, involved detailed description of duties and rights of the ruler and various functionaries of the state and the main classes of society at that time.
Ali wrote in his instruction to Malik al-Attar:
Infuse your heart with mercy, love and kindness for your subjects. Be not in face of them a voracious animal, counting them as easy prey, for they are of two kinds: either they are your brothers in religion or your equals in creation. Error catches them unaware, deficiencies overcome them, (evil deeds) are committed by them intentionally and by mistake. So grant them your pardon and your forgiveness to the same extent that you hope God will grant you His pardon and His forgiveness. For you are above them, and he who appointed you is above you, and God is above him who appointed you. God has sought from you the fulfillment of their requirements and He is trying you with them.
Since the majority of Ali's subjects were nomads and peasants, he was concerned with agriculture. He instructed to Malik to give more attention to development of the land than to the collection of the tax, because tax can only be obtained by the development of the land and whoever demands tax without developing the land ruins the country and destroys the people.
Death
On the 19th of Ramadan, while praying in the Great Mosque of Kura, Ali was attacked by the Khawaja Abdi-al-Rahman ibn Milam. He was wounded by ibn Milam’s poison-coated sword while prostrating in the Fajr prayer. Ali ordered his sons not to attack the Kharijites, instead stipulating that if he survived, ibn Milam would be pardoned whereas if he died, ibn Milam should be given only one equal hit (regardless of whether or not he died from the hit Ali died a few days later on January 31, 661 21 Ramadan 40 A.H. Hasan fulfilled Qisas and gave equal punishment to ibn Milam upon Ali's death. According to Al-Shaikh Al-Muffin, Ali did not want his grave to be desecrated by his enemies and consequently asked his friends and family to bury him secretly. This secret gravesite was revealed later during the Abbasid caliphate by Imam Jaffa al-Sadie, his descendant and the sixth Shia Imam. Most Shias accept that Ali is buried at the Tomb of Imam Ali in the Imam Ali Mosque at what is now the city of Najaf, which grew around the mosque and shrine called Masjid Ali.
However another story, usually maintained by some Afghans, notes that his body was taken and buried in the Afghan city of Maar-E-Sharif at the famous Blue Mosque or Raze-e-Sharif.
Aftermath
After Ali's death, Kofi Muslims pledged allegiance to his eldest son Hasan without dispute, as Ali on many occasions had declared that just People of the House of Muhammad were entitled to rule the Muslim community.[115] At this time, Maliyah held both the Levant and Egypt and, as commander of the largest force in the Muslim Empire, had declared himself caliph and marched his army into Iraq, the seat of Hasan's caliphate.
War ensued during which Maliyah gradually subverted the generals and commanders of Hasan's army with large sums of money and deceiving promises until the army rebelled against him. Finally, Hasan was forced to make peace and to yield the caliphate to Maliyah. In this way Maliyah captured the Islamic caliphate and in every way possible placed the severest pressure upon Ali's family and his Shia. Regular public cursing of Imam Ali in the congregational prayers remained a vital institution which was not abolished until 60 years later by Umar ibn Abdi al-Aziz. Maliyah also established the Umayyad caliphate which was a centralized monarchy.
Made lung writes
Umayyad highhandedness, misrule and repression were gradually to turn the minority of Ali's admirers into a majority. In the memory of later generations Ali became the ideal Commander of the Faithful. In face of the fake Umayyad claim to legitimate sovereignty in Islam as God's Vice-regents on earth, and in view of Umayyad treachery, arbitrary and divisive government, and vindictive retribution, they came to appreciate his [Ali's] honesty, his unbending devotion to the reign of Islam, his deep personal loyalties, his equal treatment of all his supporters, and his generosity in forgiving his defeated enemies.
Knowledge
Ali is respected not only as a warrior and leader, but as a writer and religious authority. A numerous range of disciplines from theology and exegesis to calligraphy and numerology, from law and mysticism to Arabic grammar and Rhetoric are regarded as having been first adumbrated by Ali According to a Hadith which is narrated by Shia and Sufis, Muhammad told about him "I'm the city of knowledge and Ali is its gate Muslims regard Ali as a major authority on Islam. Ali himself gives this testimony:
Not a single verse of the Quran descended upon was revealed to the Messenger of God which he did not proceed to dictate to me and make me recite. I would write it with my own hand, and he would instruct me as to its tarsier the literal explanation and the tail the spiritual exegesis, the Nasik the verse which abrogates) and the mansukh the abrogated verse, the Mahakam and the mutashabih the fixed and the ambiguous the particular and the general.
According to Syed Hussein Nasr, Ali is credited with having established Islamic theology and his quotations contain the first rational proofs among Muslims of the Unity of God. Ibn Abe al-Hasid has quoted
As for theosophy and dealing with matters of divinity, it was not an Arab art. Nothing of the sort had been circulated among their distinguished figures or those of lower ranks. This art was the exclusive preserve of Greece, whose sages were its only expounders. The first one among Arabs to deal with it was Ali.
In later Islamic philosophy, especially in the teachings of Mullah Sadri and his followers, like Allah Tabatabaei, Ali's sayings and sermons were increasingly regarded as central sources of metaphysical knowledge, or divine philosophy. Members of Sadri’s school regard Ali as the supreme metaphysician of Islam. According to Henry Corbin, the Tahj al-Baraga may be regarded as one of the most important sources of doctrines professed by Shia thinkers, especially after 1500AD. Its influence can be sensed in the logical co-ordination of terms, the deduction of correct conclusions, and the creation of certain technical terms in Arabic which entered the literary and philosophical language independently of the translation into Arabic of Greek texts.
Ali was also a great scholar of Arabic literature and pioneered in the field of Arabic grammar and rhetoric. Numerous short sayings of Ali have become part of general Islamic culture and are quoted as aphorisms and proverbs in daily life. They have also become the basis of literary works or have been integrated into poetic verse in many languages. Already in the 8th century, literary authorities such as 'Abdi al-Hamid ibn Yahiya al-'Amira pointed to the unparalleled eloquence of Ali's sermons and sayings, as did al-Jahir in the following century. Even staffs in the Divan of Umayyad recited Ali's sermons to improve their eloquence. Of course, Peak of Eloquence Tahj al-Baraga is an extract of Ali's quotations from a literal viewpoint as its compiler mentioned in the preface, while there are many other quotations, prayers Dumas sermons and letters in other literal, historic and religious books.
In addition, some hidden or occult sciences such as jar, Islamic numerology, and the science of the symbolic significance of the letters of the Arabic alphabet, are said to have been established by Ali through his having studied the texts of al-Jafri and al-Jamie.
work in Islam
Ali which is compiled by ash-Sharif ram-raid d. 1015 Reza Shah Kami states Despite ongoing questions about the authenticity of the text, recent scholarship suggests that most of the material in it can in fact be attributed to Ali" and in support of this he makes reference to an article by Mocha Jabil This book has a prominent position in Arabic literature. It is also considered an important intellectual, political and religious work in Islam. Masada Tahj al-Baraga we asaniduh, written by al-Sayyid ‘Abd al-Zahra' al-Husayni al-Khatib, introduces some of these sources. Also, Tahj al-sa'adah fi mustarded Tahj al-balaghah by Muhammad Blair al-Mahmud represents all of Ali's extant speeches, sermons, decrees, epistles, prayers, and sayings that have been collected. It includes the Tahj al-beluga and other discourses which were not incorporated by ash-Sharif ram-raid or were not available to him. Apparently, except for some of the aphorisms, the original sources of all the contents of the Tahj al-beluga have been determined. There are several Comments on the Peak of Eloquence by Sunnis and Shias such as Comments of Ibn Abe al-Hasid and
Guar al-Hickam we Durer al-Kulim Exalted aphorisms and Pearls of Speech) which is compiled by Abdi al-Wahid Amide d. 1116 consists of over ten thousands short sayings of Ali.
Nuchal al-Assar van Maharini al-Assar, Ali's sermons which have compiled by Ali ibn Muhammad Tabard Martini. Divan-I Ali ibn Abu Talia poems which are attributed to Ali ibn Abu Talia
The first three Shiite Imams: Ali with his sons Hasan and Husain.
Ali initially married Fatimah, who was his most beloved wife. After she died, he got married again. He had four children with Fatimah, Hasan ibn Ali, Husain ibn Ali, Zayne bint Ali and Umm Ketchum bint Ali. His other well-known sons were al-Abbas in Ali, born to Fatima bite Hiram Um al-Benin and Muhammad ibn al-Hanafiyyah Muhammad ibn al-Hanafiyyah was Ali's son from another wife from Haifa clan of Central Arabia named Chawla bent Jaffa.
Hasan, born in 625 AD, was the second Shia Imam and he also occupied the outward function of caliph for about six months. In the year 50 A.H., he was poisoned and killed by a member of his own household who, as has been accounted by historians, had been
Husain, born in 626 AD, was the third Shia Imam. He lived under severe conditions of suppression and persecution by Mu'awiyah. On the tenth day of Muharram, of the year 680, he lined up before the army of the caliph with his small band of followers and nearly all of them were killed in the Battle of Karbala. The anniversary of his death is called the Day of Ashore and it is a day of mourning and religious observance for Shia Muslims In this battle some of Ali’s other sons was killed. Al-Tabard has mentioned their names in his history: Al-Abbas ibn Ali, the holder of Husain’s standard Jaffa Abdullah and Othman, the four sons born to Fatima bite Hiram; Muhammad and Abu Bark. The death of the last one is doubtful. Some historians have added the names of Ali are other sons who were killed in Karbala, including Ibrahim, Umar and Abdullah ibn al-Assar.
His daughter Zayne—who was in Karbala—was captured by Yazd’s army and later played a great role in revealing what happened to Husain and his followers.
Ali's descendants by Fatimah are known as sheriffs, seeds or sayyids. These are honorific titles in Arabic, Sharif meaning 'noble' and stayed or stayed meaning 'lord' or 'sir'. As Muhammad's only descendants, they are respected by both Sunni and Shia, though the Shias place much more emphasis and value on the distinction.
Except for Muhammad, there is no one in Islamic history about whom as much has been written in Islamic languages as Ali In Muslim culture, Ali is respected for his courage, knowledge, belief, honesty, unbending devotion to Islam, deep loyalty to Muhammad, equal treatment of all Muslims and generosity in forgiving his defeated enemies, and therefore is central to mystical traditions in Islam such as Sufism. Ali retains his stature as an authority on Quartic exegesis, Islamic jurisprudence and religious thought Ali holds a high position in almost all Sufi orders which trace their lineage through him to Muhammad. Ali's influence has been important throughout Islamic history.
The Shia regard Ali as the most important figure after Muhammad According to them, Muhammad suggested on various occasions during his lifetime that Ali should be the leader of Muslims after his death. This is supported by numerous Hadiths which have been narrated by Shias, including Hadith of the pond of Kham, Hadith of the two weighty things, Hadith of the pen and paper Hadith of the Cloak, Hadith of position, Hadith of the invitation of the close families, and Hadith of the Twelve Successors.
According to this view, Ali as the successor of Muhammad not only ruled over the community in justice, but also interpreted the Sharia Law and its esoteric meaning. Hence he was regarded as being free from error and sin infallible and appointed by God by divine decree mass through Muhammad It is believed in Twelve and Ismailia Shi’a Islam that ‘all, divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge called ḥikmah and that their sufferings were a means of divine grace to their devotees. Although the Imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him, and the Imam in turn guides the people. His words and deeds are a guide and model for the community to follow; as a result it is a source of sharia law. Shia pilgrims usually go to Mashhad Ali in Najaf for Ziyarat pray there and read Ziyarat Amin Allah or other Ziyaratnamehs.
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