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For other uses, see Ali (disambiguation). Commander of the Faithful (Amir al-Mu'minin)

Ali

Commander of the Faithful (Amir al-Mu'minin)

This mosque near Al Najaf, Iraq, is believed by Shias to house the tombstone of Ali

Reign

656 – 661

Predecessor

Uthman Ibn Affan

Successor

Hasan

Burial

Imam Ali Mosque, Najaf, Iraq

Wives

Fatimah
Fatima binte Hizam (Ummul Banin)

Issue

Hasan
Husayn
(See:Descendants of Ali ibn Abi Talib )

Names
ʿAlī ibn Abī Tālib

House

Ahl al-Bayt
Banu Hashim

Father

Abu Talib

Mother

Fatima bint Asad

Ali
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Views Sunni view of Ali Shia view of Ali
Life Birthplace First Fitna Assassination Timeline of Ali's life Alids Event of Ghadir Khumm
Legacy Nahj al-Balagha Al-Ghadir Zulfiqar Imam Ali Mosque Ghurar al-Hikam wa Durar al-Kalim
Perspectives Military career of Ali Ali as Caliph The Fourteen Infallibles Imam (The Twelve Imams) Ali in the Quran
Burial places Imam Ali Shrine Hazrat Ali Mazar
Related articles Rashidun Caliph Succession to Muhammad Great Mosque of Kufa
Category Islam portal
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Ali ibn Abu Talib (Template:Lang-ar-at, 13_th Rajab, 24 BH – 21_st Ramadan, 40 AH; approximately, March 17 599 or 600- January 27 661) was the cousin, son-in-law and one of the Ahl al-Bayt,people of the house, of the Islamic prophet Muhammad, reigning over Rashidun empire from 656 to 661. Shia Muslims glorify Ali as the first infallible Imam and consider him and his descendants as the rightful successors to Muhammad. Sunnis take a different position, revering him as the fourth and final Rashidun (Rightly Guided Caliph). This disagreement resulted in the Muslim community being split into the Sunni and Shi'a branches.

Many sources, especially Shi'ite ones, record that Ali was the only person born in the sanctuary of Kaaba in the city of Mecca. His father was Abu Talib ibn ‘Abd al-Muttalib and his mother was Fatima bint Asad but he was raised in the household of Muhammad. When Muhammad reported receiving a divine revelation, Ali accepted Islam when nine or ten years old, thus becoming the first male Muslim and he dedicated all his life to the cause of Islam.

Ali migrated to Medina shortly after Muhammad. There Muhammad told Ali that he had been ordered by God 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 on battles, and carrying messages and orders. With the exception of the Battle of Tabuk, Ali took part in all the battles fought for Islam during this time.

Ali was appointed caliph by sahaba (companions of Muhammad) in Medina after the assassination of the third caliph, Uthman Ibn Affan. He encountered defiance and civil war (First Fitna) during his reign. While praying in the mosque of Kufa, Abd-al-Rahman ibn Muljam assassinated Ali by striking him with a poison-coated sword. Ali died on the 21st of Ramadan in the city of Kufa in 661 CE.

Muslims greatly respect Ali for his knowledge, belief, honesty, unbending devotion to Islam, deep loyalty to Muhammad, equal treatment of all Muslims and generosity in forgiving his defeated enemies. In addition, Ali retains his stature as the foremost authority on the tafsir (Qur'anic exegesis), fiqh (Islamic jurisprudence) and religious thought. Ali also holds a high position in almost all Sufi muslim orders (tariqah) which trace their lineage through him to Muhammad. In this way, his influence continued throughout Islamic history.

In Mecca

Birth and childhood

Main articles: Family tree of Ali and Birthplace of Ali ibn Abi Talib

Ali's father Abu Talib ibn ‘Abd al-Muttalib was the custodian of the Kaaba and a sheikh of Banu Hashim, an important branch of the powerful Quraysh tribe. He was also an uncle of Muhammad. Ali's mother Fatima binte Asad also belonged to Banu Hashim, making Ali a descendant of Ismael, the son of Ibrahim.

Muhammad had a close relationship with Ali's parents. When Muhammad was orphaned and later lost his grandfather Abdul Muttalib, Ali's father took him into his house. Ali was born two or three years after Muhammad married Khadijah bint Khuwaylid.

Many sources, especially Shi'ite ones, record that Ali was the only person born inside the Kaaba in the city of Mecca, where he stayed with his mother for three days. Some sources contend that he was born beside the Kaaba. According to the 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".

When Ali was five to six years old, a famine occurred in and around Mecca, affecting the economic conditions of Ali's father, who already had a big family to support. Muhammad was then requested to become Ali's guardian.

Conversion to Islam

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Main article: Identity of first male Muslim

The second period of Ali's life begins in 610 when he converted to Islam and ends with the Hijra of Muhammad to Medina in 622. When Muhammad reported that he had received a divine revelation, Ali, then only about ten years old, believed him and professed to Islam. . According to Ibn Ishaq, Ali was the first male to enter Islam. Tabari adds other traditions making the similar claim of being the first Muslim in relation to Zayd or Abu Bakr. Some historians and scholars believe Ali's conversion isn't worthy enough to consider as the first male due to the fact that he was a child at the time.

The Shi'a believe that in keeping with Ali's divine mission, he converted to Islam before he had ever taken part in any of the rites of the pre-Islamic Meccan traditional religion, which Muslims regard as polytheism (see shirk) or paganism. Hence the Shi'a say of Ali that his face is honored - that is, it was never sullied by prostrations before idols. Ali, along with some members of the Banu Hashim clan, were Hanifs prior to the coming of Islam.

After conversion to Islam

For three years Muhammad invited people to Islam in secret. Then he started inviting people publicly. When, according to the Qur'an, he was commanded to invite his closer relatives to come to Islam he gathered the Banu Hashim clan in a ceremony. Allameh Tabatabaei narrates from al-Tabari, Ibn Athir and Abu al-Fida that M told clearly that whoever would be the first to accept his invitation would become his successor and inheritor. Ali, who was 13 or 14 years old at that time, stepped forth and submitted to help him as his vazir. This invitation was repeated three times but only Ali answered Muhammad. Then Muhammad declared this person is his brother, inheritor and vicegerent and people must obey him. Others laughed at them and dispersed. This event is known as Hadith Yawm Al-Dar or Yawm Al-Enzar among Muslim historians and scholars.

During persecution of Muslims and boycott of Banu Hashim in Mecca, Ali stood firmly in support of Muhammad.

Migration to Medina

In Medina

During Muhammad's era

See also: Muhammad in Medina and Ali the Warrior

Ali was 22 or 23 years old when he migrated to Medina. When Muhammad was creating bonds of brotherhood among his Sahaba (companions) he selected Ali as his brother.Cite error: A <ref> tag is missing the closing </ref> (see the help page).

For the ten years that Muhammad led the community in Medina, Ali was extremely active in his service, serving in his armies, the bearer of his banner in every battle, leading parties of warriors on raids, and carrying messages and orders. As one of Muhammad’s lieutenants, and later his son-in-law, Ali was a person of authority and standing in the Muslim community.

Family life

In battles

v t e Campaigns of Ali
Badr Banu Qaynuqa Uhud Banu Nadir Trench Banu Qurayza Hudaybiyyah Khaybar Mu'tah Mecca Hunayn Autas Ta'if The Camel Siffin Nahrawan

Main article: Ali the Warrior

File:The Message - Muslim Warriors.jpg

Scene of Battle of Badr from the film The Messenger of god: The Muslim army sends out its champions including Ali. Zulfiqar is in the foreground.

Zulfiqar, a fictional representation of the sword of Ali.

With the exception of the Battle of Tabouk, Ali took part in all the battles and expeditions fought for Islam. As well as being the standard-bearer in those battles Ali led parties of warriors on raids into enemy lands.

Ali first distinguished himself as a warrior in 624, at the Battle of Badr. He defeated the Umayyad champion Walid ibn Utba as well as many other Meccan soldiers. According to Muslim traditions he killed at least twenty of the pagans and at most thirty five, but most of them agree with twenty seven ones.

Ali was also prominent at the Battle of Uhud, as well as many other battles where he wielded a bifurcated sword known as Zulfiqar. He had the special role of protecting Muhammad when most of the Muslims' army escaped at the battles of Uhud and it was said "There is no brave youth except Ali and there is no sword which renders service except Zulfiqar." He was the standard bearer and commander of the Muslim army in Battle of Khaybar. He also defended Muhammad in Battle of Hunayn in 630.

Missions for Islam

Muhammad also designated him as one of the scribes who would write down the text of the Qur'an, which had been revealed to Muhammad during the previous two decades. As Islam began to spread throughout Arabia, Ali helped to establish the new Islamic order. He was instructed to write down the Treaty of Hudaybiyyah, the peace treaty between Muhammad and the Quraysh in 628. Ali was so reliable and trustworthy that Muhammad asked him to carry the messages and declare the orders. In 630 he recited to a large gathering of pilgrims in Mecca a portion of the Qur'an that declared that Muhammad and the Islamic community were no longer bound by agreements made earlier with Arab polytheists. During the Conquest of Mecca in 630, Muhammad asked Ali to guarantee that the conquest would be bloodless. He ordered Ali to break all the idols worshipped by the Banu Aus, Banu Khazraj, Tayy, and those in the Kaaba to purify it after its defilement by the polytheism of the pre-Islamic era. Ali was sent to Yemen one year later to spread the teachings of Islam. Ali also was charged with settling several disputes and putting down the uprisings of various tribes.

The incident of Mubahala

Main articles: Mubahala and Hadith of Mubahela See also: Ahl al-Bayt

According to hadith collections, in 631 an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to Muhammad to argue which of the two parties erred in its doctrine concerning Jesus. After likening Jesus' miraculous birth to Adam's creation, Muhammad called them to Mubahala (Cursing), where each party should ask God to destroy the lying party and their families. Muhammad, to prove to them that he is a prophet, brought his daughter Fatimah and his surviving grandchildren, Hasan ibn Ali and Husayn ibn Ali, and Ali ibn Abi Talib and came back to the Christians and said this is my family and covered himself and his family with a cloak. Allameh Tabatabaei explains in Tafsir al-Mizan that the word "Our selves" in this verse refers to Muhammad and Ali. Then he narrates Ali al-Rida, eight Shia Imam, in discussion with Al-Ma'mun, Abbasid caliph, referred to this verse to prove the superiority of Muhammad's progeny over the rest of the ummah, Muslim community, and considered it as the proof for Ali's right for caliphate due to Allah made Ali like the self of Muhammad.

Ghadir Khumm

Main articles: Hadith of the pond of Khumm and Hadith of the two weighty things

As Muhammad was returning from his last pilgrimage in 632, he made statements about Ali that are interpreted very differently by Sunnis and Shias. He halted the caravan at Ghadir Khumm, gathered the returning pilgrims for communal prayer and began to address them:

"O people, I am a human being. I am about to receive a message from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family.."

This quote is confirmed by both Shi’a and Sunni, but they interpret the quote differently.

Some Sunni and Shi'a sources report that then he called Ali ibn Abi Talib to his sides, took his hand and raised it up declaring

"For whoever I am a Mawla of, then Ali is his Mawla."

The Shi'ites regard these statements as constituting the investiture of Ali as the successor of Muhammad and as the first Imam; by contrast, the Sunnis take them only as an expression of Muhammad's closeness to Ali and of his wish that Ali, as his cousin and son-in-law, inherit his family responsibilities upon his death. Many Sufis also interpret the episode as the transfer of Muhammad's spiritual power and authority to Ali, whom they regard as the wali par excellence. On the basis of this hadith, Ali later insisted on his religious authority superior to that of Abu Bakr and Umar.

Succession to Muhammad

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See also: Succession to Muhammad, Saqifah, and Rashidun

After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 signalled disagreement over who would succeed him as leader of the Muslim community.

This contentious issue led Muslims to later split into two groups, Sunni and Shi'a. Sunnis assert that even though Muhammad never appointed a successor, Abu Bakr was elected first caliph. Shi'as contend that this choice was disputed by some of Muhammad's companions, who held that Ali had been designated his successor..

The two groups also disagree on Ali's attitude towards Abu Bakr, and the two caliphs who succeeded him: Umar and Uthman Ibn Affan. Sunnis tend to stress Ali's acceptance and support of their rule, while the Shi'a claim that he distanced himself from them, and that he was being kept from fulfilling the religious duty that Muhammad had appointed to him. Sunnis maintain that if Ali was the rightful successor as ordained by God Himself, then it would have been his duty as leader of the Muslim nation to make war with these people (Abu Bakr, Umar and Uthman) until Ali established the decree. Shias contend that Ali did not fight Abu Bakr, Umar or Uthman, because firstly he did not have the military strength and if he decided to, it would have caused a civil war amongst the Muslims. Ali also believed that he could fulfil his role of Imam'ate without this fighting .

Ali himself was firmly convinced of his legitimacy for caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. He told Abu Bakr that his delay in pledging allegiance (bay'ah) as caliph was based on his belief of his own prior title. Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him.

According to historical reports, Ali maintained his right to the caliphate and said:

"By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill...I put a curtain against the caliphate and kept myself detached from it... I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

Inheritance

Main article: Fadak See also: Hadith of Muhammad's inheritance

After Muhammad died his daughter, Fatimah, asked Abu Bakr to turn over their property, the lands of Fadak and Khaybar but he refused and told her that prophets didn't have any legacy and Fadak belonged to the Muslim community. Abu Bakr said to her, "Allah's Apostle said, we do not have heirs, whatever we leave is Sadaqa." Ali together with Umm Ayman testified to the fact that Muhammad granted it to Fatimah Zahra, when Abu Bakr requested Fatima to summon witnesses for her claim. Fatimah became angry and stopped speaking to Abu Bakr, and continued assuming that attitude until she died.

After Fatima's death Ali again claimed her inheritance during Umar's era, but was denied with the same argument. Umar, the caliph who succeeded Abu Bakr, did restore the estates in Medina to `Abbas ibn `Abd al-Muttalib and Ali, as representatives of Muhammad's clan, the Banu Hashim. The properties in Khaybar and Fadak were retained as state property.

However Shi'a sources regard this as another instance of the persecution of Muhammad's lineage, the Ahl al-Bayt, at the hands of the caliphs they regard as usurpers, believing that Ali himself was saddened by this.

Life after Muhammad

Another part of Ali's life started in 632 after death of Muhammad and lasted until assassination of Uthman Ibn Affan, the third caliph in 656. During these years Ali didn't take part in any battle or conquest. He also didn't assume any executive position. He withdrew from political affairs, especially after death of his wife, Fatima Zahra. He used his time to serve his family and worked as a farmer. He dug a lot of wells and gardens near Medina and endowed them for public usage. These well are known as "Abar Ali" (Ali's wells) today. He also made some gardens for his family and descendants.

According to Shia as well as some Sunni scholars, Ali compiled a complete version of the Qur'an, mus'haf. Before six months had elapsed after the death of Muhammad, the volume was completed and carried by camel to show to other people of Medina. The order of this mushaf differed from the mushaf which was gathered later during Uthman era. Due to the fact that this book was rejected by several people when he showed it to them. Despite this, Ali made no objection or resistance against standardized mushaf. This book is inherited by his descendant, i.e. Shia Imams.

Ali and the Rashidun Caliphs

See also: Rashidun and The election of Uthman

Ali did not give his oath of allegiance to Abu Bakr until some time after the death of his wife, Fatimah. Ali participated in the funeral of Abu Bakr but did not participate in the Ridda Wars.

He pledged allegiance to the second caliph Umar ibn Khattab and helped him as a trusted advisor. Caliph Umar particularly relied upon Ali as the Chief Judge of Medina. He also advised Umar to set Hijra as the begining of the Islamic calendar‎. Umar used Ali's suggestions in political issues as well as religious ones.

Ali was one of the electoral council to choose the third caliph and one of the two major candidates. According to Ibn Abi al-Hadid's Comments on the Peak of Eloquence Ali insisted on his prominence there, but most of the electors supported Uthman and Ali was reluctantly urged to accept him.

Siege of Uthman

Main article: Siege of Uthman

Ali clashes with , in particular in question of religious law.

The third caliph, Uthman Ibn Affan, expressed generosity toward his kin, Banu Abd-Shams, who seemed to dominate him and his supposed arrogant mistreatment toward several of the earliest Companions such as Abu Dharr al-Ghifari, Abd-Allah ibn Mas'ud and Ammar ibn Yasir provoked outraged among some group of people. Dissatisfaction and resistance had openly arisen since 650-651 CE throughout most of the empire. The dissatisfaction with his regime and the governments appointed by him was not restricted to the provinces outside Arabia. When Uthman's kin, especially Marwan, gained control over him, the noble companions including most of the the members of elector council, turned against him or at least withdrew their support putting pressure on the caliph to mend his ways and reduce the influence of his assertive kin.

Finally, dissatisfaction led to rebellion in Egypt, Kufa and Basra. At the start of the rebellion, people demanded that the exiled be returned to their homes, the deprived be provided sustenance, the men of strength and integrity be appointed as governors, and so on. They requested Ali to speak to Uthman on their behalf and to admonish him for their sake. Ali told Uthman "The people are behind me and they have made me an ambassador between you and themselves." He forewarned Uthman that he should change his manner immediately or he would be killed. Ali told him "I swear to you by Allah that you should not be that Imam of the people who will be killed because it has been said that, 'An imam of this people will be killed after which killing and fighting will be made open for them till the Day of Judgment, and he will confuse their matters and spread troubles over them. As a result, they will not discern truth from wrong.'" Later, when Egyptian rebels gathered near Medina, Uthman asked Ali to speak with them. The delegates of Muhajirun led by Ali beside Ansari delegates led by Muhammad Ibn Maslamah met them and persuade them to return, by promising them in the name of the caliph, redress for all their grievances and agreeing to act as guarantors. Due to their mediation and Uthman's commitment, the rebellion settled down but then rose up again. Marwan persuaded Uthman to change his ways again. Ali warned Uthman that Marwan wants to ruin him. Gradually the relation between Uthman and Ali became worse.

When Egyptian rebels returned to Medina, outraged by the official letter ordering the punishment of their leaders, Ali as the guarantor of Uthman's promises asked him to speak with the people directly. Uthman denied any knowledge about the letter and Ali and Muhammad Ibn Maslamah attested. At this time, however, the choices offered by the rebels amounted to resignation or abdication of Uthman and selection of another caliph. Ali left them when turmoil broke out. Ali seems to have broken with Uthman in despair over his own ability to break the disastrous influence of Marwan on the caliph. Ali intervened only when informed that the rebels were preventing the delivery of water to the besieged caliph. He tried to mitigate the severity of the siege by his insistence that Uthman should be allowed water. There are different reports about Ali's role while rebels besieged his palace. Some historians, like Leone Caetani, accuse him as the chief culprit in the murder of the caliph, some others such as Madelung say Ali did not support Uthman while others report that Ali even sent his own sons to protect Uthman's house when he was in danger of being attacked.

There is controversy among historians about the relationship between Ali and Uthman. Although pledging allegiance to Uthman, Ali disagreed with some of his policies. In particular, he clashed with Uthman on the question of religious law. He insisted that religious punishment had to done in several cases such as Ubayd Allah ibn Umar and Walid ibn Uqba. In 650 during pilgrimage, he confronted Uthman with reproaches for his change of the prayer ritual. When Uthman declared that he would take whatever he needed from the fey', Ali exclaimed that in that case the caliph would e prevented by force. Ali endeavored to protect companions from maltreatment by the caliph such as Ibn Mas'ud. Therefore, some historians consider Ali as one the leading members of Uthman's opposition, if not the main one. Because he could clearly be expected to be the prime beneficiary of the overthrow of Uthman. But Madelung rejects their judgment due to the fact that Ali did not have the Quraysh's support to be elected as a caliph. According to him, there is even no evidence that Ali had close relations with rebels who supported his caliphate or directed their actions. Some other sources says Ali had acted as a restraining influence on Uthman without directly opposing him. However Madelung narrates Marwan told Zayn al-Abidin, the grandson of Ali, that

No one was more temperate toward our master than your master.

Caliphate

See also: Rashidun Empire and Ali caliphate

Election as Caliph

This is the last part of Ali's life. He was the caliph between 656 and 661 CE which was one the hardest periods in Muslim history and coincided with the First Fitna.

After the assassination of the third Caliph, Uthman Ibn Affan, rebels had to select a new Caliph. This met with difficulties, the rebels dividing into several groups comprising the Muhajerin, Ansar, Egyptians, Kufans and Basntes. There were three candidates Ali, Talhah and Al-Zubayr. First they referred to Ali and asked him to accept the caliphate. Also some Companions of Muhammad tried to persuade him to accept the office. But he refused and suggest to be a counselor not a chief.

Then rebels offered the caliphate to Talhah and Al-Zubayr and some other companions but they too refused . Therefore they threatened that, unless the people of Medina choose a caliph within one day, they would be forced to take some drastic action. In order to resolve the deadlock all of the Muslims gathered in Mosque of the Prophet in 18 June 656CE. (19th Dhu al-Hijjah 35AH.) to chose the caliph. Ali refused to accept caliphate by the fact that the people who pressed him hardest were the rebels, and he therefore declined at first. When the notable companions of Muhammad as well as people who live in Medina urged him, however, he finally agreed. According to Abu Mekhnaf's narration Talhah was the first prominent companion who gave his pledge but the other narrations claim they didn't do so or even somebody force them to do so. However he and Al-Zubayr later claimed they did so reluctantly. But Ali refused this claim and say they do so voluntarily. Mudelong believe that force didn't use to urge people to give their pledge and they pledge in public in the mosque.

While the overwhelming majority of people who lived in Medina as well as rebels gave their pledge, some major figures didn't do so. Umayyads, kins of Uthman, escaped to Levant or remained in their houses and later refused Ali's legitimacy. Sa`ad ibn Abi Waqqas were absent and Abdullah ibn Umar abstained from offering his allegiance but both of them assured Ali that they wouldn't do anything against Ali. Another prominent figure who was in Mecca at that time and later opposed Ali, was A'isha, Muhammad's widow.

Reign as Caliph

At the beginning Ali told people that Muslim polity had come to be plagued by dissension and discord and he want to purge Islam of all evil from which it had come to suffer. Then warned all concerned that he would tolerate no sedition and all found guilty of subversive activities would be dealt with harshly. He advised people to behave as true Muslims.

But he soon found that he was helpless and the prisoner of the people who didn't obey him. The caliphate had come to him as the gift of the rebels and he didn't have enough force to control or punish them. While A'isha, Talhah, Al-Zubayr and Umayyad especially Muawiyah I wanted to take revenge for Uthman's death and punish the rioters who had killed him. However some historians believe that they use this issue to seek their political ambitions due to they found Ali's caliphate against their own benefit.

Soon after Ali became caliph, he dismissed provincial governors who had been appointed by Uthman, and replaced them with trusted aides. He acted against the counsel of Mughrah ibn Shobah and Ibn Abbas, who had advised him to proceed cautiously. Madelung says Ali deeply convinced of his right and his religious mission, unwilling to compromise his principles for the sake of political expediencey, ready to fight against overwhelming odds. Muawiyah, kinsman of Uthman and governor of Levant refused to submit to Ali's orders - the only governor to do this.

After the Battle of Bassorah Ali transferred his capital from Medina to Kufa, the Muslim garrison city in Iraq. Kufa was in the middle of Islamic land and had strategic position.

Ali resumed the land which had been granted by Uthman and sweared to resume whatever some elites had taken before him. He opposed the centralization of capital control over provincial revenues and favored an equal distribution of taxes and booty among the Muslims; in contrast to second caliph, Umar. He distributed the entire revenue of the Bayt al-mal,treasury, among Muslims. He didn't accept to give anybody something more, even if he would his brother, Aqil ibn Abi Talib

First Fitna

v t e First Fitna
The Camel Siffin Nahrawan Busr's campaigns Syria campaign

Death

On the nineteenth of Ramadan, while Ali was praying in the mosque of Kufa, the Kharijite Abd-al-Rahman ibn Muljam assassinated him with a strike of his poison-coated sword. Ali, wounded by the poisonous sword, lived for two days and died on the 21st of Ramadan in the city of Kufa in 661 CE.

Ali ordered his sons not to kill a group of people. Since the act was performed by a single member of Kharijite group and not all of them, they had to revenge just the murderer. Thus, Hasan fulfilled Qisas and killed ibn Muljam.

Burial

Many Shi'a believe that 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 is supposed to have been revealed later during the Abbasid caliphate by Ja'far al-Sadiq, the sixth Shia Imam. Most Shi'as accept that Ali was 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 Afghanis, notes that his body was taken and buried in the Afghan city of Mazari Sharif at the famous Blue Mosque or Rawze-e-Sharif.

Aftermath

Upon the death of Ali ibn Abi Talib, Kufi Muslims pledged allegiance to his eldest son Hasan without dispute, as Ali on many occasions had declared that just Ahl Al-Bayt of Muhammad were entitled to rule the Muslim community. At this time Muawiyah held both Levant and Egypt and, as commander of the largest force in the Muslim Empire, had the declared himself caliph and marched his army into Iraq, the seat of Hasan's caliphate. War ensued during which Muawiyah 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 Muawiyah. In this way Muawiyah captured the Islamic caliphate and in every way possible placed the severest pressure upon Ali's family and his Shi'a. Regular public cursing of Ali in the congregational prayers remained a vital institution which was not abolished until 60 years later by Umar ibn Abd al-Aziz. Muawiyah also established the Umayyad caliphate which was a centralized monarchy.

Madelung writes:

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 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

Works related

The compilation of sermons, lectures and quotations attributed to Ali are compiled in the form of several books.

Nahj al-Balagha (Way of Eloquence) contains eloquent sermons, letters and quotations attributed to Ali which is compiled by ash-Sharif ar-Radi. This book has a prominent position in Arabic literature. It is also considered as an important intellectual, political and religious work in Islam. Masadir Nahj al-Balagha wa asaniduh written by al-Sayyid `Abd al-Zahra' al-Husayni al-Khatib introduces some of these sources. Also Nahj al-sa'adah fi mustadrak Nahj al-balaghah by Muhammad Baqir al-Mahmudi represents all of Ali's extant speeches, sermons, decrees, epistles, prayers, and sayings have been collected. It includes the Nahj al-balagha and other discourses which were not incorporated by ash-Sharif ar-Radi or were not available to him. Apparently, except for some of the aphorisms, the original sources of all the contents of the Nahj al-balagha have been determined. There are several Comments on the Peak of Eloquence by Sunnis and Shias such as Comments of Ibn Abu al-Hadid and comments of Muhammad Abduh.
Divan-i Ali ibn Abi Talib (poems of Ali ibn Abi Talib)
Ghurar al-Hikam wa Durar al-Kalim (Exalted aphorisms and Pearls of Speach) which is compiled by Abd al-Wahid Amidi(d. 1116) consists of over ten thounsads short sayings of Ali
Nuzhat al-Absar va Mahasin al-Asar, Ali's sermons which has compiled by Ali ibn Muhammad Tabari Mamtiri

Descendants

Main articles: Descendants of Ali ibn Abi Talib and Alavi

Ali had several wives and Fatimah, daughter of Muhammad, was the most beloved one. He had four children by Fatimah, Hasan ibn Ali, Husayn ibn Ali, Zaynab bint Ali and Umm Kulthum bint Ali. His other famous sons were Al-Abbas ibn Ali born to Fatima binte Hizam (Um Al-Banin) and Muhammad ibn al-Hanafiyyah.

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 martyred by one of his own household who, as has been accounted by historians, had been motivated by Mu'awiyah.

Husayn, born in 626 AD, was the third Shia Imam. Husayn lived under the most difficult outward 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 caliph with his small band of follower and finally almost all of them were killed in the Battle of Karbala. The anniversary of his death is called the Day of Ashura and it is a day of mourning and religious observance for Shi'a Muslims. In this battle some of Ali's other sons were killed. al-Tabari has mentioned their name in his history. Al-Abbas, the holder of Husayn's standard, Ja'far, Abdallah and Uthman, the four sons born to Fatima binte Hizam. Muhammad and Abu Bakr. The death of the last one is doubtful. Some historians have added the names of Ali's others sons who were killed in Karbala, including Ibrahim, Umar and Abdallah ibn al-Asqar.

His daughter Zaynab who was in Karbala was captured by Yazid's army and later played a great role in revealing what happened to Husayn and his followers.

Ali's descendants by Fatimah are known as sharifs, syeds or sayyids. These are honorific titles in Arabic, sharif meaning 'noble' and sayed or sayyid meaning 'lord' or 'sir'. As Muhammad's only descendants, they are respected by both Sunni and Shi'a, though the Shi'as place much more emphasis and value on the distinction.

Views

Muslim view

Main article: Ali in Muslim culture

File:Imam Ali.jpg

19th century Iranian painting depicting Imam Ali.

Except for Muhammad, there is no one in Islamic history about whom as much has been written in Islamic languages as Ali. Ali is revered and honored by all Muslims. Having been one of the first Muslims and foremost Ulema (Islamic scholars), he was extremely knowledgeable in matters of religious belief and Islamic jurisprudence, as well as in the history of the Muslim community. He was known for his bravery and courage. Muslims honor Muhammad, Ali, and other pious Muslims and add pious interjections after their names.

Sunni

Main article: Sunni view of Ali

The Sunni Muslims regard Ali as one of the Ahl al-Bayt and the last of the Rashidun and one of the most influential and respected figures in Islam. Ali is held with the utmost respect along with Abu Bakr, Umar, and Uthman Ibn Affan.

Shia

Main article: Shi'a view of Ali

The Shias regards Ali as the most important figure after Muhammad. According to them, Muhammad in his life time suggested on various occasions, that Ali should be the leader of Muslims after his demise like Hadith of the pond of Khumm, Hadith of the two weighty things, Hadith of the pen and paper, Hadith of the Twelve Successors and so on.

According to this view, Ali as the successor of Muhammad not only rules over the community in justice but also interprets the Sharia Law and its esoteric meaning. Hence he was free from error and sin (infallible) and he was appointed by God by divine decree (nass) through Muhammad. Ali is known as "perfect man" (Al-insan al-kamil) similar to Muhammad according to Shia viewpoint.

Shia pilgrims usually go to Mashad Ali in Najaf for Ziyarat, pray there and read "Ziyarat Amin Allah" or other Ziyaratnames. Under the Safavid Empire, his grave became the focus of much devoted attention, exemplified in the pilgrimage made by Shah Ismail I(d. 1524) to Najaf and Karbala.

Sufi

Almost all Sufi orders trace their lineage to Muhammad through Ali, an exception being Naqshbandi, who go through Abu Bakr. Even in this order, there is Ja'far al-Sadiq, the great great grandson of Ali. Sufis, whether Sunni or Shi'ite, believe that Ali inherited from Muhammad the saintly power wilayah that makes the spiritual journey to God possible. Imam Ali represents the essence of the teachings of the School of Islamic Sufism.

Sufis recite Manqabat Ali in the praise of Ali (Maula Ali), after Hamd and Naat in their Qawwali.

As a deity

Main article: Ghulat

Some groups believed that Ali was a deity in his own right or he wa God incarnate. They are known collectively as 'Nusairi' and are described as ghulat (exaggerators) by the vast majority of scholars, both Shia and Sunni. These groups have, in traditional Islamic thought, left Islam due to their exaggeration of a human being's praiseworthy traits and thus setting. Ali himself is recorded as having clearly forbidden those who sought to worship him in his own lifetime from doing so.

Non-Muslim view

Main article: Non-Muslim view of Ali

Some of the non-Muslim scholars such as Edward Gibbon and Sir William Muir have praised Ali while some others, such as Lammens, have held a negative view of Ali.

Historiography of Ali's life

Notes

^ Nasr, Seyyed Hossein. "Ali". Encyclopedia Britannica Online. Encyclopaedia Britannica, Inc. Retrieved 2008-10-12.
Madelung (1997), p. 311
Ahmed (2005), p.234
Ahmed (2005), p.234
^ "Ali ibn Abitalib". Encyclopedia Iranica. Retrieved 2007-10-25.
^ Sunni view of Ali
^ Tabatabae (1979), p. 191
Ashraf, (2005) p.14
^ Diana, Steigerwald. "Ali ibn Abi Talib". Encyclopaedia of Islam and the Muslim world; vol.1. MacMillan. ISBN 0028656040.
See:
- Ashraf, (2005) pp. 119-120
- Madelung (1997), pp. 141-145
See:
- Lapidus (2002), p.47
- Holt (1977a), p.70 - 72
- Tabatabaei (1979), p.50 - 57 and 192
Madelung (1997), 309-310
Ashraf (2005), p. 5.
Ashraf (2005), p. 6-7.
See:
- Ashraf (2005), p.6.
- Beyt Al-Hikama, Virtual library of witness pioneer
*Ashraf (2005), p.7.
Ashraf (2005), p. 14.
Watt, Muhammad in Mecca, p.xii
Watt 1953, p. 86
Quran 26:214
See:
- Tabatabae (1979), p.39.
- Ashraf (2005), p. 15.
Ashraf (2005), p. 16-26.
Ashraf (2005), pp.28-29
Quran 2:207
Tabatabae, Tafsir Al-Mizan
^ Fatima Bint Muhammad
Ashraf (2005) pp.28-118
Quran 33:33
Madelung, 1997, pp. 14 and 15
Sahih Muslim Book 031, Number 5955
See:
- Ashraf (2005), p.36
- Merrick (2005), p.247
Khatab, Amal (May 1, 1996). Battles of Badr and Uhud. Ta-Ha Publishers. ISBN 1-897940-39-4.
Ibn Al Atheer, In his Biography, vol 2 p 107 "لا فتی الا علي لا سيف الا ذوالفقار"
See:
- Ashraf (2005), pp. 66-68
- Zeitlin (2007), p. 134
Quran 3:59
Quran 3:61
See:* Sahih Muslim, Chapter of virtues of companions, section of virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32
- Sahih al-Tirmidhi, v5, p654
- Madelung, 1997, pp. 15 and 16
Quran 3:61
Tabatabaei, Tafsir al-Mizan, v.6, Al Imran, verses 61-63
* Dakake (2008), pp.34 and 39
See:
- Dakake (2008), pp.39 and 40
- Sahih Muslim 031.5920 The Book Pertaining to the Merits of the Companions (Allah Be Pleased With Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada'il Al-Sahabah)
Dakake (2008), pp.39 and 40
Dakake (2008), p. 34, 36 and 37
See:
- Dakake (2008), pp. 34 and 35
- Ibn Taymiyyah, Minhaaj as-Sunnah 7/319
- Event of Ghadir Khumm
"من كنت مولاه فهذا علي مولاه"
See:
- Dakake (2008), pp.43-48
- Tabatabae (1979), page 40
Dakake (2008), pp.33-35
Madelong, 1997 p.253
See:
- Holt (1977a), p.57
- Lapidus (2002), p.31 and 32
- Madelung (1996), p.26-27, 30-43 and 356-360
- Tabatabaei (1979), p.39–50
Sahih Bukhari 5.57.50
Chirri (1982)
^
- Nahj Al-Balagha Nahj Al-Balagha Sermon 3
- For Isnad of this sermon and the name of the names of scholars who narrates it see Nahjul Balagha, Mohammad Askari Jafery (1984), pp. 108-112
See:
- Madelung (1996), p.141
- Ashraf (2005), 99 and 100
See:
- Madelung (1997) pp.50 and 51
- Ordoni (1990) p. 211
- Template:Muslim
- Madelung (1997) pp.62-64
Ordoni (1990), pp. 213-216
History of Mecca, Medina and all other Ziyarats
Nasr, Seyyed Hossein (2007). "Qur'an". Encyclopedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Check date values in: |accessdate= (help); Text "http://www.britannica.com/eb/article-68890/Quran" ignored (help)
See:*Tabatabaee, 1987, chapter 5
- Observations on Early Qur'an Manuscripts in San'a
- The Qur'an as Text, ed. Wild, Brill, 1996 ISBN 90-04-10344-9
See:
- Ashraf (2005), p. 100 and 101
- Madelung (1996), p.141
- Template:Muslim
- Muhammad ibn Jarir al-Tabari, vol. 3, p.208; Ibn Qutaybah, vol. 1, p.29; quoted in Ayoub, 2003, 18
- Rizvi, Sa'id Akhtar, Imamate: The Vicegerency of the Prophet by , quoting Ibn Qutaybah 18. SUNNI VIEWS ON THE CALIPHATE
- Shi'a encyclopedia quoting from Ibn Qutaybah, Muhammad al-Bukhari, Massudi, Ibn Abu al-Hadid
- The History of the Decline and Fall of the Roman Empire by Edward Gibbon, section Reign of Abubeker; A.D. 632, June 7.
See
- Ashraf (2005), pp.107-110
- The Caliphate of Umar
See:
- Madelung 1997 p. 70 - 72
- Dakake (2008), p.41
Madelung (1997), pp. 87 and 88
Madelung (1997), p. 90
Madelung (1997), pp. 92-107
* Madelung (1997), p. 129
See:
- al-Tabari (1990), v.XV pp.141 and 142
- Madelung (1997), pp. 111 and 114
Madelung (1997), pp. 111-112
Madelung (1997), pp. 112, 113 and 130
Madelung (1997), pp. 107 and 134
Madelung (1997), pp. 109 and 110
See:
- Holt (1977), pp. 67 - 68
- Madelung (1997), pp. 107 and 111
Madelung (1997), p.334
See:
- Ashraf (2005), p. 119
- Madelung (1997), pp. 141-143
Hamidullah (1988), p.126
See:
- Ashraf (2005), pp. 119-120
- Madelung (1997), pp. 141-145
See:
- Ashraf (2005), pp. 119-120
- Madelung (1997), pp. 141-145
Ashraf (2005), p. 121
Ashraf (2005), p. 121
See:
- Madelung (1997), pp.147 and 148
See:
- Madelung (1997), pp.148 and 149
'Ali
See:
- Lapidus (2002), p. 46
- Madelung (1997), pp. 150 and 264
See:
- Lapidus (2002), p.47
- Holt (1977a), p.70 - 72
- Tabatabaei (1979), p.50 - 53
See:
- Lapidus (2002), p. 47;
- Holt (1977a), p. 70 - 72;
- Tabatabaei (1979), p. 53 - 54;
See:
- Madelung (1997), pp. 241 - 259;
- Lapidus (2002), p. 47;
- Holt (1977a), pp. 70 - 72;
- Tabatabaei (1979), pp. 53 - 54;
Madelung (1997), pp. 267-269 and 293-307
See:
- Lapidus (2002), p.47
- Holt (1977a), p.72
- Tabatabaei (1979), p.57
Tabatabae (1979), page 192
Kelsay (1993), p. 92
Madelung (1997), p.309
Majlesi, V.97, p. 246-251
Redha, Mohammad (1999). Imam Ali Ibn Abi Taleb (Imam Ali the Fourth Caliph, 1/1 Volume). Dar Al Kotob Al ilmiyah. ISBN 2-7451-2532-X. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
^ ShahKazemi, Reza (2006). "'Ali ibn Abi Talib". Medieval Islamic Civilization: An Encyclopedia. Taylor & Francis. ISBN 0415966914. {{cite encyclopedia}}: |access-date= requires |url= (help); Check date values in: |accessdate= (help), Pages 36 and 37
Balkh and Mazar-e-Sharif
Madlong (1997), pp. 313 - 314
- Lapidus (2002), p.47
- Holt (1977a), p.72
- Tabatabaei (1979), p.195
- Madelung (1997), p.334
Madelung (1997), pp.309-310
See:
- «حدیث متواتر عن النبی نقله العامة و الخاصة»
شیخ آغابزرگ تهرانی، تاریخ حصر الاجتهاد، تحقیق محمد علی انصاری، قم، موسسة الامام المهدی، 1401 ه ، ص 53.* 10. حاكم نیشابوری، المستدرك علی الصحیحین، تحقیق دكتر یوسف مرعشلی، بیروت، دار المعرفه، 1406ه ، ج 3، ص 126.
- «رواه احمد من ثمانیة طرق و ابراهیم الثقفی من سبعة الطرق و ابنبطه من ستة طرق و القاضی الجعانی من خمسة طرق و ابنشاهین من اربعة طرق و الخطیب التاریخی من ثلاثة طرق و یحیی بن معین من طریقین و قد رواه السمعانی و القاضی الماوردی و ابومنصور السکری و ابوالصلت الهروی و عبدالرزاق و شریک عن ابنعباس و مجاهد و جابر»
ابن شهر آشوب، مناقب آل ابی طالب، تحقیق گروهی از اساتید نجف، مطبعه الحیدریه، 1376 ه ، ج 11، ص 314.
School of Islamic Sufism
World of Tasawwuf
Corbin (1993), p.46
Corbin (1993), p. 35
"حفظت سبعين خطبة من خطب الاصلع ففاضت ثم فاضت ) ويعني بالاصلع أمير المؤمنين عليا عليه السلام"مقدمة في مصادر نهج البلاغة
See:
- Sources of Nahj Al-Balagha
- Other sources of Ali's quotations
Sources of Nahj al Balaghah
^ Mutahhari, 1997 The Glimpses of Nahj al Balaghah Part I - Introduction
Shah-Kazemi (2006), p.3
Quarterly Journal of Islamic Thought and Culture, Vol. VII, No. 1 issue of Al-Tawhid
Collection of Ali's poems (I Arabic)
Shah-Kazemi (2006), p.4
پیدا شدن مجموعه نفیس کلمات امام علی(ع) در واتیكان : «نزهه الأبصار و محاسن الآثار» عنوان کتابی است از ابوالحسن علی بن محمد بن مهدی طبری مامطیری، که دربر دارنده کلمات مولای متقیان امام علی‌بن‌ابیطالب (ع) است و پیشینه ای بیش از نهج‌البلاغه شریف رضی (ره) دارد
Stearns (2001), p.1178
Tabatabae (1979), page 194
Tabatabae (1979), page 196 - 201
Tabari (1990) vol.XIX pp. 178-179
The Sanctified Household
List of Martyrs of Karbala by Khansari "فرزندان اميراالمؤمنين(ع): 1-ابوبكربن علي(شهادت او مشكوك است). 2-جعفربن علي. 3-عباس بن علي(ابولفضل) 4-عبدالله بن علي. 5-عبدالله بن علي العباس بن علي. 6-عبدالله بن الاصغر. 7-عثمان بن علي. 8-عمر بن علي. 9-محمد الاصغر بن علي. 10-محمدبن العباس بن علي."
Biography of Zaynab bint Ali
Nasr, Shi'ite Islam, preface, p. 10
Motahhari, Perfect man, Chapter 1
Trust, p. 695
Trust, p. 681
See:
- Peters (2003), pp.320 and 321
- Halm (2004), pp. 154- 159
The Decline and Fall of the Roman Empire, London, 1911, (originally published 1776-88) volume 5, pp. 381-2]
The Life of Mahomet, London, 1877, p. 250
Henri Lammens, Fatima and the Daughters of Muhammad, Rome and paris: Scripta Pontificii Instituti Biblici, 1912. Translation by Ibn Warraq.
Madelung (1997), pp.xi, 19 and 20
See:
- Dakake (2007), p.270
- Landolt (2005), p.59
See:
- Robinson (2003), pp.28 and 34
Jafarian, Rasul; Translated by Delārām Furādī, Publisher:Message of Thaqalayn

References

Books

Al-Bukhari, Muhammad. Sahih Bukhari, Book 4, 5, 8.
Ali ibn Abi Talib (1984). Nahj al-Balagha (Peak of Eloquence), compiled by ash-Sharif ar-Radi. Alhoda UK. ISBN 0940368439.
Ali ibn al-Athir. In his Biography, vol 2.
Al-Tabari, Muhammad ibn Jarir (1990). History of the Prophets and Kings , translation and commentary issued by R. Stephen Humphreys. SUNY Press. ISBN 0791401545. (volume XV.)
Al-Tabari, Muhammad ibn Jarir (1990). History of the Prophets and Kings , translation and commentary issued by I. K. A. Howard. SUNY Press. ISBN 0395652375. (volume XIX.)
Ashraf, Shahid (2005). Encyclopedia of Holy Prophet and Companions. Anmol Publications PVT. LTD. ISBN 8126119403.
Chirri, Mohammad (1982). The Brother of the Prophet Mohammad. Islamic Center of America, Detroit, MI. Alibris. ISBN 8126171834.
Corbin, Henry (1993 (original French 1964)). History of Islamic Philosophy, Translated by Liadain Sherrard, Philip Sherrard. London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0710304161. {{cite book}}: Check date values in: |year= (help); Cite has empty unknown parameter: |coauthors= (help)CS1 maint: year (link)
Dakake, Maria Massi (2008). The Charismatic Community: Shi'ite Identity in Early Islam. SUNY Press. ISBN 0791470334.
Halm, Halm (2004). Shi'ism. Edinburgh University Press. ISBN 0748618880.
Hamidullah, Muhammad (1988). The Prophet's Establishing a State and His Succession. University of California. ISBN: 9698016228. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
Holt, P. M. (1977). Cambridge History of Islam, Vol. 1. Cambridge University Press. ISBN 0521291364. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Ibn Taymiyyah, Taqi ad-Din Ahmad. Minhaj as-Sunnah an-Nabawiyyah.(In Arabic)
Kelsay, Jhon (1993). Islam and War: A Study in Comparative Ethics. Westminster John Knox Press. ISBN 0664253024. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
Khatab, Amal (1996). Battles of Badr and Uhud. Ta-Ha Publishers. ISBN 1-897940-39-4.
Landolt, Hermann (2005). Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought. I.B.Tauris. ISBN 1850434700. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Lapidus, Ira (2002). A History of Islamic Societies (2nd ed.). Cambridge University Press. ISBN 978-0521779333.
Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 0521646960.
Merrick, James L. (2005). The Life and Religion of Mohammed as Contained in the Sheeah Traditions. Kessinger Publishing. ISBN 1417955368.
Majlisi, Mohammad Baqer. Bihar al-Anwar V.97.(In Arabic)
Motahhari, Morteza. Ensane Kamel (Perfect Man), translated by Aladdin Pazargadi, edited by Shah Tariq Kamal. Foreign Department Of Bonyad Be'that.
Motahhari, Morteza (1997). Glimpses of the Nahj Al-Balaghah, translated by Ali Quli Qara'i. Islamic Culture and Relations Organizati. 978-9644720710.
Muslim ibn al-Hajjaj. Sahih Muslim, Book 19, 31.
Ordoni, Abu Muhammad (1992). Fatima the Gracious. Ansariyan Publications. ISBN B000BWQ7N6. {{cite book}}: Check |isbn= value: invalid character (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
Peters, F. E. (2003). The Monotheists: Jews, Christians, and Muslims in Conflict and Competition. Princeton University Press. ISBN 0691114617.
Robinson, Chase F. (2003). Islamic Historiography. Cambridge University Press. ISBN 0521629365.
Redha, Mohammad (1999). Imam Ali Ibn Abi Taleb (Imam Ali the Fourth Caliph, 1/1 Volume). Dar Al Kotob Al ilmiyah. ISBN 2-7451-2532-X. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Rumi, Jalal ad-Din Muhammad (2004). The Masnavi, Book One , translated by Jawid A. Mojaddedi. Oxford University Press. ISBN 0192804383.
Shah-Kazemi, Reza (2006). Justice and Remembrance: Introducing the Spirituality of Imam Ali. I.B.Tauris. ISBN 1845115260.
Stearns, Peter N. (2001). The Encyclopedia of World History: Ancient, Medieval, and Modern. Houghton Mifflin Books. ISBN 0395652375. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help); line feed character in |coauthors= at position 16 (help)
Tabatabae, Sayyid Mohammad Hosayn (1979). Shi'ite Islam. Suny press. ISBN 0-87395-272-3. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Tabatabae, Sayyid Mohammad Hosayn (1987). The Qur'an in Islam: Its Impact and Influence on the Life of Muslims. Zahra. ISBN 0710302657.
Tabatabae, Sayyid Mohammad Hosayn. Tafsir al-Mizan.
Qommi, Abbas. The Prayer's AlManac, English version of Mafatih al-Jinan. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Watt, William Montgomery (1953). Muhammad at Mecca. Oxford University Press.
Zeitlin, Irving M. (2007). The Historical Muhammad. Polity. ISBN 0745639984.

Encyclopedia

Encyclopaedia Britannica Online. Encyclopaedia Britannica, Inc. {{cite encyclopedia}}: Missing or empty |title= (help)
Martin, Richard C. Encyclopaedia of Islam and the Muslim world; vol.1. MacMillan. ISBN 0028656040. {{cite encyclopedia}}: Missing or empty |title= (help)
Encyclopædia Iranica. Center for Iranian Studies, Columbia University. ISBN 1568590504. {{cite encyclopedia}}: Missing or empty |title= (help)
Ahmed, M. Mukarram (2005). Encyclopaedia of Islam. Anmol Publications PVT. LTD. ISBN 8126123397. {{cite encyclopedia}}: Missing or empty |title= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
Meri, Josef W. (2006). Medieval Islamic Civilization: An Encyclopedia. Taylor & Francis. ISBN 0415966914. {{cite encyclopedia}}: Missing or empty |title= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help); line feed character in |coauthors= at position 5 (help)

External links

Ali ibn Abi Talib by I. K. Poonawala and E. Kohlberg in Encyclopedia Iranica
Ali, article on Enyclopaedia Britannica Online

Some of the Ali's most famous sermons and letters

Imam Ali ibn Abi Talib Nahjul Balagha
Order to Maalik al-Ashtar, governor of Egypt (UN Legal Committee, member states voted that the document should be considered as one of the sources of International Law.) The United Nation and Imam Ali’s Constitution
A advice ti his son Hasan ib Ali (This letter contains ethical advisement)
185 Sermon about the Oneness of Allah
The Last Will of Ali ibn Abi Talib

Sunni biography

Shi'a biography

The Life of the Commander of the Faithful Ali b. Abu Talib by Shaykh Mufid in Kitab al-Irshad
Website devoted to the Life of Imam Ali ibn Abi Talib
Imam Ali ibn Abi Talib

Shia Islam titles
Ali Banu HashimCadet branch of the Banu QuraishBorn: March 17 599 Died: February 28 661
Preceded byMuhammad	Imam 632 – 661	Succeeded byHasan ibn Ali Disputed by Nizari
Sunni Islam titles
Preceded byUthman	Rashidun Caliph 656 – 661	Succeeded byHasan ibn Ali

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v t e Companions of Ali
Abd Allah ibn al-Abbas Abd Allah ibn Ja'far Abd al-Rahman ibn Abi Bakr Abu al-Aswad al-Du'ali Abu Ayyub al-Ansari Abu Dharr al-Ghifari Adi ibn Hatim Ammar ibn Yasir Bilal ibn Rabah Habib ibn Madhahir Harith al-Hamdani Hashim ibn Utbah Hujr ibn 'Adi Hudhayfah ibn al-Yaman Ja'far ibn Abi Talib Jabir ibn Abd Allah Jawn bin Huwai Khuzaima ibn Thabit Kumayl ibn Ziyad Malik al-Ashtar Maytham al-Tammar Miqdad ibn Aswad Muhammad ibn Abu Bakr Qays ibn Sa'd Qambar Sa'd ibn Mu'adh Sa'sa'a bin Sohan Salman the Persian Sulaym ibn Qays Sulayman ibn Surad Umm Salama Uthman ibn Hunaif Uwais al-Qarani Zayd ibn Suhan

Companions of Ali

Islam topics

Outline of Islam

Beliefs	God in Islam Allah Tawhid Muhammad In Islam Prophets of Islam Angels Revelation Qadar Judgement Day Holiest sites
Five Pillars	Shahada Salah Sawm Zakat Hajj
History Leaders	Timeline of the history of Islam Succession to Muhammad Early conquests Golden Age Historiography Sahaba Ahl al-Bayt Shi'a Imams Caliphates Rashidun Umayyad Abbasid Córdoba Fatimid Almohad Sokoto Ottoman
Religious texts	Quran Hadith Tafsir Seerah Story of Prophets
Denominations	Sunni Ash'arism Atharism Maturidism Mu'tazili Salafi Wahhabism Sufi Shia Twelver Shi'ism Isma'ilism Alawites Alevism Bektashi Alevism Zaydism Muhakkima/Khawarij Azariqa Moderate Kharijites Ibadi Azzabas Nukkari Wahbi Sufri Najdat Nation of Islam Ahmadiyya Lahori Quranism Non-denominational
Life Culture	Animals Art Association football Calendar Children Clothing Flags Holidays Mosques Madrasas Moral teachings Music Philosophy Political aspects Qurbani Science Social welfare Women LGBT Islam by country

Economics	Banking Economic history Sukuk Takaful Murabaha Riba
Hygiene	Ghusl Miswak Najis Tayammum Toilet Wudu
Family Marriage Sex	Haya Marriage contract Mahr Mahram Nikah Nikah mut'ah Zina
Other aspects	Baligh Cleanliness Criminal Apostasy Blasphemy Death penalty Dhabiĥa Dhimmi Divorce Diet Ethics Etiquette Gambling Gender segregation Honorifics Hudud Inheritance Jizya Leadership Ma malakat aymanukum Military POWs Slavery Sources of law Theological Kalam Schools of islamic jurisprudence

Islamic studies

Arts	Arabesque Architecture Calligraphy Carpets Gardens Geometric patterns Music Pottery
Medieval science	Alchemy and chemistry Astronomy Cosmology Geography and cartography Mathematics Medicine Ophthalmology Physics
Philosophy	Early Contemporary Eschatology Theological
Other areas	Astrology Creationism (evolution) Feminism Inventions Liberalism and progressivism Literature poetry Psychology Shu'ubiyya Conversion to mosques

Other

Other religions	Christianity Catholicism Mormonism Protestantism Druzism Hinduism Jainism Judaism Sikhism
Apostasy	Apostasy in Islam by country Ex-Muslims List of former Muslims List of ex-Muslim organisations
Related topics	Criticism of Islam Muhammad Quran Cultural Muslim Islamism Criticism Post-Islamism Qutbism Islamophobia Islamic extremism Islamic terrorism Islamic view of miracles Domestic violence Nursing Persecution of Muslims Quran and miracles Symbolism

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Categories:

In Mecca

Birth and childhood

Conversion to Islam

After conversion to Islam

Migration to Medina

In Medina

During Muhammad's era

Family life

In battles

Missions for Islam

The incident of Mubahala

Ghadir Khumm

Succession to Muhammad

Inheritance

Life after Muhammad

Ali and the Rashidun Caliphs

Siege of Uthman

Caliphate

Election as Caliph

Reign as Caliph

First Fitna

Death

Burial

Aftermath

Knowledge

Works related

Descendants

Views

Muslim view

Sunni

Shia

Sufi

As a deity

Non-Muslim view

Historiography of Ali's life

See also

Notes

References

Further reading

External links

Some of the Ali's most famous sermons and letters

Sunni biography

Shi'a biography