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Ali ibn abu talib - the fourth righteous caliph. The story of the birth of Imam Ali ibn abu talib - Birth and genealogy

The Messenger of Allah (peace and blessings of Allaah be upon him) said: “I saw Ja'far flying in paradise with angels.” The hadith was narrated by Tirmidhi in the Sunnan and Shaykh Albani declared it authentic in Sahih Tirmidhi.
We are talking about Jafar ibn Abu Talib (may Allah be pleased with him), the brother of the ruler of the faithful Ali (may Allah be pleased with him). Jafar died a martyr on the battlefield of Mutah in the land of Syria, being at the head of the army of the Messenger of Allah, peace and blessings of Allah be upon him.
Mubarakfuri (may Allah have mercy on him) wrote in his book: “We have already mentioned that the Messenger of Allah (peace and blessings of Allah be upon him) sent his messages to a number of kings and rulers and that Shurahbil ibn Amr al-Ghassani killed al- Harith ibn Umayr (may Allah be pleased with him), who was instructed to deliver the message of the Prophet (peace and blessings of Allah be upon him) to the ruler of Busra.
This was tantamount to a declaration of war, and the Messenger of Allah (peace and blessings of Allah be upon him), who was very upset and angry at the news of the murder of al-Harith, ordered an army of three thousand fighters to be prepared for the performance, entrusting the command of them to Zayd ibn Harris, and, saying: "If Zayd is killed, Ja'far ibn Abu Talib will take command, and if Ja'far also dies, let Abdullah ibn Rawaha command", after which Zayd ibn Harisa was handed a white banner.
The Prophet (peace and blessings of Allaah be upon him) ordered the participants of the campaign to get to the place where al-Harith ibn Umayr (may Allah be pleased with him) died, call his killers to Islam and fight them if they refuse, and said to the soldiers: “Come out in the name of Allah and in the path of Allah and fight against those who do not believe in Allah, but do not act treacherously and do not transgress borders, do not kill children, women, the elderly and those who retire in their cells, do not cut down any palms or other trees and don't destroy any buildings!" After that, the army moved on. The Prophet (peace and blessings of Allaah be upon him) escorted the soldiers and Saniyat al-Vida, said goodbye to them and returned to Medina.
When the Muslims approached Ma'an, which is located in South Jordan, they received information that Heraclius (the Byzantine emperor), at the head of a hundred thousandth army, was in Ma'an, and, in addition, a hundred thousandth Syrian army arrived to help him. Arabs. Upon learning of this, the Muslims held a council for two days, deciding whether they should send a messenger to the Messenger of Allah, peace and blessings of Allah be upon him, asking for help, or join the battle on their own. Abdullah ibn Rawaha (may Allah be pleased with him) began to encourage his comrades to fight, saying that death on the battlefield, which they now fear, was their goal from the very beginning, since they were all ready to give their lives for the faith. He said: “We fight not because of strength or numbers, but only because of the religion with which Allah Almighty has honored us, and in such circumstances we have only two excellent opportunities: either win or fall for this religion!” After listening to him, the people said: “By Allah, Ibn Rawaha speaks the truth!” After which they moved forward, reached Muta and began to prepare for battle.
After some time, a fierce and terrible battle began, the likes of which were extremely few in the history of mankind, because on that day a three thousandth detachment not only was not afraid to engage in battle with a huge army numbering two hundred thousand people in its ranks, but also managed to withstand its blows. . Hordes of heavily armed men attacked the Muslims for a whole day, losing many of their best fighters, but could not defeat them.
Zaid ibn Harithah (may Allah be pleased with him) took up the banner of the Muslims and fought for a long time until he died in the path of his Lord. Ja'far ibn Abu Talib (may Allah be pleased with him) took the banner from his hands, rushing on his horse into the thick of the battle. During the battle, both his hands were cut off, but he continued to press the banner to his chest with the stumps of his hands until he died, having received more than ninety wounds. After his death, the banner was picked up by Abdullah ibn Rawaha (may Allah be pleased with him), who after a while also fell on the battlefield.
After that, the banner of the Muslims was taken over by Sabit ibn Arkam (may Allah be pleased with him), who turned to the Muslims with the following words: “Choose your commander!”, And they chose Khalid ibn al-Walid (may Allah be pleased with him) as the commander. Thanks to this, the banner of the Muslims fell into the hands of one of the best warriors of Allah, and Khalid ibn al-Walid (may Allah be pleased with him) rushed into battle, which was so hot that nine swords broke in his hands. As for the Messenger of Allah, peace and blessings of Allah be upon him, on the same day that this battle took place, he informed his companions about the death of three commanders and that Khalid ibn al-Walid, whom he called "the sword of Allah."
By the end of the day, the opponents returned to their original positions, and the next day Khalid regrouped his forces, swapping the vanguard with the rearguard, and the right flank with the left. As a result of this regrouping, the opponents decided that reinforcements had arrived in time for the Muslims, which inspired fear in them. After a series of short clashes, Khalid began to withdraw his soldiers, but the enemy did not dare to pursue, fearing a trap. The Muslims withdrew to Muta and held back the onslaught of the enemy for seven days, after which the troops were finally divorced, and the battle ended there, because the Byzantines were sure that fresh forces were constantly arriving at the Muslims, and that they were trying to lure them into the desert, from where they will never return. Thanks to this, the Muslims managed, in the end, to tip the scales in their favor. (End quote from Mubarakfuri).
That was Ja'far (may Allah be pleased with him)! Such were the companions! I swear by Allah! The hearts of Muslims should overflow with feelings of pride, enthusiasm after reading the story of the battle of Muta.

Another historian, Ibn Hisham wrote: “Abdallah ibn Abu Bakr told me from the words of Umm Issa from the Khuzaa tribe, from the words of Umm Jafar, the daughter of Muhammad ibn Jafar, from the words of his grandmother Asma bint Umays. Asma said: “When Jafar and his companions died, I came to the Messenger of Allah. Before that, I dressed forty skins, kneaded the dough, washed the children thoroughly, oiled them, and cleaned them. The Prophet (peace and blessings of Allaah be upon him) said, "Bring me the children of Ja'far." I brought them to him. He sniffed them and wept. I asked: “O Messenger of Allah! You are dear to me, like a father and mother! Why are you crying? Maybe something happened to Jafar and his companions? He replied: "They died today." I started crying loudly. People came running to me. The Prophet (peace and blessings of Allaah be upon him) said: "Remember to prepare food for Ja'far's family - they are going through the loss of their master!" (End of Ibn Hisham's quote).
There is one important message in this passage for modern Muslims. Muslims who are used to opening the table, preparing food, and gathering people on Thursdays when someone close to them dies. The Messenger of Allah (peace and blessings of Allah be upon him) said: "Don't forget to prepare food for Jafar's family - they are grieving the loss of their master!" Food should not be prepared for the bereaved family, but for the bereaved family. After all, grief has befallen them this way and that, and it will only increase and become an even heavier burden if they are forced to feed a gathering of people on the third, seventh, every Thursday, then on the fortieth day.

Prophet Muhammad, the fourth righteous caliph (-661) and the first imam in the teachings of the Shiites. During his reign, Ali received the title of Amir al-Mu'minin (head of the faithful).

Ali became the first child to convert to Islam; in the future, he was an active and constant participant in all the events of the early history of Islam and all the battles that the prophet had to fight with the opponents of his faith. "If I am the city of sciences, then Ali is the key to this city" Muhammad said. Ali became Caliph after the assassination of Caliph Uthman by rebellious soldiers. Various events caused Fitna - the Civil War with Muawiya, and at the end, the death of the Caliph at the hands of a Kharijite assassin.

Ali entered the history of Islam as a tragic figure. Sunni Muslims regard him as the last of the four righteous caliphs. Shia Muslims revere Ali as the First Imam and as a saint, associated with Muhammad with special bonds of closeness, as a righteous man, a warrior and a leader. Numerous military exploits and miracles are attributed to him. The Central Asian legend claims that Ali has seven graves, because the people who buried him saw how instead of one camel with the body of Ali, there were seven and they all went in different directions.

Life story

early years

Ali was born on the 13th day of the lunar month of Rajab around the year 600 in Mecca to the head of the Banu Hashim clan of the Quraysh tribe, Abu Talib and Fatima bint Asad. Many sources, especially Shia ones, report that Ali was the only person born in the sacred Kaaba. Ali's father, Abu Talib, was the brother of Abdallah, the father of the Prophet Muhammad. After the death of his parents, Muhammad was brought up for several years in the family of his uncle. In turn, when Abu Talib went bankrupt, and the affairs of Muhammad, on the contrary, went smoothly as a result of his marriage to the richest woman in Arabia, he took Ali into his upbringing.

When Ali was nine years old, he converted to Islam. So Ali became the first Muslim child and the first Muslim in general, having converted to Islam after Muhammad himself.

In battles

The Prophet Muhammad died on June 8, 632 at his home in Medina. After his death, a group of Ansar gathered in the quarter of the Bani Sa'id to decide on a successor. They were soon joined by Umar, Abu Bakr, Abu Ubaida and several other Muhajirs. Ali himself and Muhammad's family were busy preparing the Prophet's funeral at that time. Initially, those present at the meeting were in the majority inclined to elect Saad ibn Ubad, the leader of the Medinan tribe of the Khazrajites, but the Aws hesitated in such a choice, and some of the Khazrajites considered the relatives of the prophet to have more rights to inherit his power. When the new head of the community was elected, the Sahaba Abu Zarr al-Ghifari, Mikdad ibn al-Aswad and the Persian Salman al-Farisi came out as supporters of Ali's rights to the Caliphate, but they were not listened to. The appearance of Abu Bakr and his companions immediately changed the atmosphere of the gathering. The assembly eventually swore allegiance to Abu Bakr and he, accepting the title of "Deputy Messenger of Allah" - khalifa rasuli-l-lahi, or simply caliph became the head of the Muslim community. Ali did not protest, but withdrew from public life and devoted himself to the study and teaching of the Qur'an.

Upon his death, Abu Bakr named Umar his successor, and he, dying, named the six most respected veterans of Islam and ordered them to choose a new Caliph from among them. Abd ar-Rahman ibn Auf took the initiative to organize the negotiations, refusing to claim to be elected. There were four applicants in total (Ali, Usman ibn Affan, Saad ibn Abu Waqqas and al-Zubayr), since one of the candidates, Talha, was absent from Medina at that time. To the question of Abd ar-Rahman ibn Auf to the Pretendants, whom they would choose if they did not choose themselves, Ali pointed to Uthman, Uthman - to Ali, and the other two - to Uthman. After that, Abd ar-Rahman ibn Auf gathered all the candidates and said: “You did not agree on one of these two, Ali and Usman”. Taking Ali's hand, Abd ar-Rahman ibn Auf asked him: "Do you swear to follow the book of Allah and the custom of the prophet and the deeds of Abu Bakr and Umar", to which Ali replied: "Oh my God! No, I only swear to try to do it to the best of my ability.". In turn, Uthman answered this question in the affirmative without any reservations, and Abd ar-Rahman ibn Auf declared: "Oh my God. Listen and testify. Oh God, I put what was on my neck on Usman's neck! » Thus, Uthman from the influential family of the Umayyads was chosen as the new caliph.

caliph

Caliphate under Ali in 661

Three days after the assassination of Uthman, Ali was chosen as the new caliph. The day after taking the oath, he gave a speech in the mosque, saying:

When the Messenger of Allah (peace and blessings of Allah be upon him) was taken, the people made him the deputy (caliph) of Abu Bakr, then Abu Bakr made his deputy Umar, who followed his path. Then he appointed a council of six, and they decided this case in favor of Usman, who did what was hateful to you, and what you know [yourself]. Then he was besieged and killed. And then you voluntarily came to me and asked me. And I am the same as you: I am entitled to the same as you, and I have the same [duties] as you. Allah has opened the gate between you and the murder, and troubles have come, as the darkness of night comes. And no one can cope with these matters, except for those who are patient and perspicacious and understand the course of affairs. I will put you on the path of your prophet and the fulfillment of what he commanded, if you obey me and Allah ... Verily, Allah sees from the height of his heavens and throne that I did not want power over the community of Muhammad until your opinion was united, but when your opinion became one, then I could not leave you ...

Civil war in Caliphate

Civil war (Fitna) in the Caliphate: the region under the control of Muawiyah I (red), Amr ibn al-As (blue) and Imam Ali (green).

However, many opponents of Ali were also in Arabia. Most of them moved from Medina to Mecca, where the wife of the prophet Aisha was dissatisfied with the fact that Ali was not in a hurry to punish the murderers of Caliph Usman.

camel fight

In August 656, when the break with Muawiya became final, Ali began to prepare for war with him. But the first to oppose him were the Meccans, led by Talha ibn Ubaidallah, the cousin of az-Zubair ibn al-Awwam, and the wife of the prophet Aisha. They angered the inhabitants of Basra, where soon, at their call, many participants in the murder of Uthman were captured and killed. However, neighboring Kufa sided with Ali. Soon, the caliph, at the head of a 12,000-strong army (mostly from the inhabitants of Kufa), approached the recalcitrant Basra. In December, a battle took place that ended in Ali's victory. Talha was killed, al-Zubayr and Aisha fled. The Basrians suffered a complete defeat. Thus Ali's power was consolidated.

Siffin battle. Kharijites

In January 657, Ali moved to Kufa, which has since become his residence. As the outlying provinces of the Caliphate swore allegiance to him, his strength grew. Ali soon had a 50,000-strong army at his disposal. In April, he set out on a campaign in Syria, crossed the Euphrates near Raqqa, and met with Mu'awiya near the village of Siffin.

On the second day of the battle, the right wing of the army of the caliph under the command of Malik al-Ashtar and the center under the command of Ali himself defeated and pressed the army of Muawiyah. The battle was not going well for the rebels, the victory was leaning towards Ali. The situation was saved by Amr al-As, who offered to pin scrolls of the Koran on spears. The battle immediately stopped, Ali turned to the leaders of the troops for advice, but some were in favor of a truce, others - for the continuation of the battle. After a moment of thought, Ali said: “Yesterday I was commanding, and today I have become commanded, I was commanding, and I became disposed. You want to stay alive, and I cannot lead you to what disgusts you.. Muawiya retained his army, and a split began in Ali's camp: some of the soldiers (12 thousand) were indignant at his indecision and left the camp - they began to be called Kharijites.

Doom

Ali knew for a long time that he would be killed, because the prophet told him about it, or he himself foresaw it. A number of authors (ibn Sakd; al-Baladhuri; al-Mubarrad; al-Maskudi; al-Isfahani; ibn Shahrashub), based on numerous traditions, argue that Muhammad (or Ali) showed that the beard of the latter would be dyed with blood flowing from his head. The Kharijites, who escaped death at an-Nahrawan, decided to kill at one appointed time the perpetrators of the split of the Muslim community - Ali, Muawiyah and Amr ibn al-As. One of the conspirators, Abd ar-Rahman ibn Muljam, in addition to everything else, met members of the Taim al-Ribab tribe, including the woman Katami bint al-Shijna, who lost her father and brother under Nakhrawan at once. Ibn Muljam asked her hand and heart, and she agreed on the condition of his wedding gift, consisting of 3 thousand dirhams, a slave and the murder of Ali (the girl wanted revenge for the death of her relatives).

Ali was buried near Kufa. The place of his burial was kept secret, but in the reign of the Abbasid caliph Harun al-Rashid, his tomb was discovered a few miles from Kufa and a sanctuary was soon built around which the city of An-Najaf grew.

After death

Enemies called Ali "Abu Turab" ("Father of Ashes"). It is reported that before his death in 664, Amr ibn al-As admitted his sins and regretted that he had treated the Caliph Ali unfairly. Muawiyah, who came to power, founded the Umayyad dynasty, which was in power in the caliphate for almost 90 years. During the following years after the assassination of Ali, Muawiyah's successors cursed the memory of Ali in mosques and at solemn meetings, and Ali's followers repaid the same first three caliphs as usurpers and "Muawiyah's dog". There is news that the Umayyad caliph Umar II, who ruled in 717-720, forbade cursing Ali during Friday worship in mosques, but Barthold notes that there is information about cursing Ali even after the death of Umar II, and concludes:

If, under the last Umayyads, the sovereigns had already abandoned these curses, which no longer corresponded to the general mood, then it is quite possible that in the outlying provinces the former custom continued to be observed. Folk works such as the novel about Abu Muslim proceed from the assumption that the memory of "Abu Turab" continued to be cursed in mosques until the fall of the Umayyad dynasty, although at that time not everyone remembered that Abu Turab and Ali were one and the same face .

Ali as a person

Ali entered the history of Islam as a tragic figure. Apart from the Prophet Muhammad, there is no one in the history of Islam about whom so much has been written in Islamic languages ​​as about Ali. Sources agree that Ali was a deeply religious man, devoted to the cause of Islam and the idea of ​​the rule of justice in accordance with the Qur'an and the Sunnah. They are replete with notices of his asceticism, strict observance of religious dogma, and detachment from worldly goods. Some authors note that he lacked political skill and flexibility.

Ali is revered by both Shiites and Sunnis. The founder of the Shia Safavid dynasty, Shah Ismail I Khatai, took the title of segi-deri Ali (guardian, or, literally, "Ali's door dog"). On a silver coin minted during the reign of Shah Ismail I in Tabriz in 1510-1511, Ali was praised:

Path of Eloquence

Family and descendants

Wives and children

Descendants

In 624, after the Battle of Badr, the Prophet Muhammad (pbuh) gave his daughter Fatima to Ali. Many famous people wooed her, whom she refused. At the courtship of Ali, she silently agreed to marry him. According to legend, their marriage was concluded first in heaven, where Allah was wali, Jebrail was a khatib, angels were witnesses, and mahr was half the earth, hell and paradise. In marriage, they had five children: sons Hassan, Hussein and Muhsin (died in infancy), as well as daughters Ummu-Kulthum and Zeinab.

Zainab Ali married his daughter to his nephew Abdullah ibn Ja'far.

Hasan and Hussein are revered in Shia Islam as the second and third Imams, respectively. Hussein tragically died in battle against the army of Caliph Yazid I. The remaining nine Shia Imams are the direct descendants of Ali from his son Hussein.

Memory

  • Iranian Army Officers University named after Ali (Persian.) Russian , metro station of the same name (English) Russian and highway (Persian.) Russian
  • Imam Ali Museum in Tehran (Persian.) Russian .
  • A 12-volume encyclopedia of Imam Ali was published in Iran (English) Russian .
  • In the Baku village of Buzovna (Azerbaijan) and the city of Zahedan (Iran) there is the Ali ibn Abu Talib Mosque.
  • The Iranian Mosque of Imam Ali is located in Hamburg (Germany).
  • In Iran, Ali was filmed in the television series "Imam Ali" (Persian.) Russian . Also about Ali filmed a feature film "The Lion of Allah" (Al-Nebras).
Friday Mosque of Ali ibn Abu Talib, Buzovna (Azerbaijan) Imam Ali Mosque, Hamburg (Germany) Encyclopedia of Imam Ali

Notes

  1. Alizade A.A. Ali ibn Abu Talib //
  2. Islam: Encyclopedic Dictionary. - Science, 1991. - S. 18. - ISBN 5-02-016941-2
  3. ʿAlī (Muslim caliph) (English), Encyclopædia Britannica.
  4. Bolshakov O.G. History of the Caliphate. - "Eastern Literature" RAS, 2000. - T. 1. - P. 100. - ISBN 5-02-018165-X, 5-02-016552-2
  5. Islam: Encyclopedic Dictionary. - Science, 1991. - S. 79. - ISBN 5-02-016941-2
  6. Bolshakov O.G. History of the Caliphate. - "Eastern Literature" RAS, 2000. - V. 1. - S. 114. - ISBN 5-02-018165-X, 5-02-016552-2
  7. Bolshakov O.G. History of the Caliphate. - "Eastern Literature" RAS, 2000. - T. 1. - S. 190. - ISBN 5-02-018165-X, 5-02-016552-2
  8. I.P. Petrushevsky Islam in Iran in the 7th-15th centuries (course of lectures). - Publishing House of the Leningrad University, 1966. - S. 39.
  9. Bolshakov O.G. History of the Caliphate. The era of great conquests. 633-656 - "Eastern Literature" RAS, 2000. - T. 2. - S. 157. - ISBN 5-02-017376-2
  10. Oleg Georgievich Bolshakov History of the Caliphate. - Science, 1989. - T. 3. - S. 18-19.
  11. Philip K Hitti History of Syria, Including Lebanon and Palestine. - Gorgias Press LLC, 2004. - P. 431. - ISBN 1593331193, 9781593331191
  12. I.P. Petrushevsky Islam in Iran in the 7th-15th centuries (course of lectures). - Publishing House of the Leningrad University, 1966. - S. 43.
  13. Oleg Georgievich Bolshakov History of the Caliphate. - Science, 1989. - T. 3. - S. 58-59.
  14. The Encyclopaedia of Islam. - Brill, 1986. - T. 3. - S. 887-890. - ISBN 90-04-08118-6
  15. Oleg Georgievich Bolshakov History of the Caliphate. - Nauka, 1989. - T. 3. - S. 88.
  16. Oleg Georgievich Bolshakov History of the Caliphate. - Nauka, 1989. - T. 3. - S. 91.
  17. ALĪ B. ABĪ ṬĀLEB . Encyclopædia Iranica. archived
  18. V.V. Barthold Works. - Nauka, 1966. - T. 6. - S. 20-21.
  19. Alizade A.A. Amr ibn al-As // Islamic encyclopedic dictionary. - M.: Ansar, 2007.
  20. Encyclopedic Lexicon. - St. Petersburg, 1835. - T. 1. - S. 515.
  21. L.I. Klimovich Islam. - Science, 1965. - S. 273.
  22. L.I. Klimovich Islam. - Science, 1965. - S. 122.
  23. The author said
  24. Islam: Encyclopedic Dictionary. - Science, 1991. - S. 253. - ISBN 5-02-016941-2
  25. FĀṬEMA. Encyclopædia Iranica. Archived from the original on May 31, 2012.
  26. Alizade A.A. Zainab bint Ali // Islamic encyclopedic dictionary. - M.: Ansar, 2007.

Ali preached in the month in which He was killed and said: “The month of Ramadan has come to you. He is the ruler of the months and the very first of the year. .i.e. without the Imam leading everyone to prayer.) The sign of this will be that I will no longer be among you."

Returning to the city of Kufa, Ali decided to remove Muawiya from the post of governor of Syria for refusing to swear allegiance to the legitimate caliph. He resolutely rejected the advice of al-Mughir ibn Shuuba and Abdallah ibn Abbas not to do this and began to prepare for a campaign against the rebellious subordinate.

In the 40th year of the Hijri, in 662 AD. (according to other sources on January 19, 661), the fourth ruler of the caliphate, Ali, was killed while praying in the mosque of the city of Kufa. He was martyred by the Kharijites - "apostates" (this is how Iranian sources call those who renounced Ali during the decisive battles, they went to Mesopotamia, elected a new leader, and received the name "Kharijites", which means "retreated, opposed "). Ali was mortally wounded by the apostate Kharijite Ibn Muljam and left this world two days later. After the assassination of Ali, the political and spiritual leadership of the Muslims passed to the eldest grandson of the Prophet Muhammad, the son of Fatima-Zahra and Ali, Hasan Mujtaba.

The Commander of the Faithful, peace be upon him, was awake all night. He often left the house, peered into the sky and said: "I swear to God, I do not lie and they do not lie to me. This is the very night that was promised to me." He returned to Himself on the bed. Dawn came, He put on a vest (izar), left the house and said: "Brace your chest to meet death. She, of course, will meet you. There is no need to grieve before death when she steps into your valley." As He walked through the yard, the geese, whooping, ran to meet Him. The people around began to drive them away, but He said: "Leave them alone, they mourn My death." "Life of Mohammed". Panova, Vakhtin

Some time after the brutal murder of Hasan, the grandson of the Prophet, Mu'awiya took over the caliphate; he transformed it into the hereditary institution of the Umayyads. The Abbasids came next, they inherited the caliphate from each other, coming to power either through the appointment of a previous ruler, or by seizing it by force.

Salutation of the Lord to the One with whom the buried justice remained.
To the one who was inseparable from the truth of the Lord,
To whom, Who has always been truthful, to Him who has not changed the truth,
To the one in whom truth and justice are one!

Mu'awiya asked: "Who are these verses about?" In response, Sauda said: “This is about His Grace Ali ibn Abu Talib. I remember once I came to Ali with a complaint about one of the managers and found him preparing to read a prayer. But when he saw me, He did not start prayer, but respectfully asked: "Do you have any problems?". I said: "Yes", then I told about the injustice of the governor. Hearing my words, Ali began to cry, then said: "Oh, Lord! Be a witness that I never sent a man to do injustice." He then took a piece of paper and wrote a letter to this viceroy. "When you read this letter, immediately pack your things. I will send a person who will replace you in this position. "The Imam handed this letter to me. I swear by Allah, I gave this letter to that person, and after reading it, he resigned, transferring the reins of the governor to another person."

All the drama of the murder of the righteous caliph Ali ibn Abu Talib(may Allah be pleased with him) was that he had a period of maximum bitterness of Muslims, when the degree of tension between them reached an extreme degree, and the sanctity of human life lost all meaning.

At this time, the Muslim environment finally split into two opposing camps. One of them was headed by a legally elected Caliph Ali and tried with all his might to unite Muslims under one banner and put an end to the troubled times.

All this seemed difficult, but possible, but the appearance of sectarians from the Sabeite group on the political stage exacerbated an already difficult situation. And the subsequent appearance of schismatics, who later became known as Kharijites, disrupted the Islamic idyll for a long time. They also became the reason for the brutal murder of the caliph in the Muslim holy month of Ramadan.

After (may Allah be pleased with him) the supporters of Ibn Saba'a still controlled the situation in Medina, a period began, which in tsarist Russia is usually called the interregnum. To break the critical situation, it was necessary to decide on a new Caliph, around whom it was possible to start consolidating processes.

At that time, of the surviving companions of the Prophet ﷺ, there was no better and more worthy than Ali ibn Abu Talib. The Council of Elders immediately offered him to head the caliphate, but Ali did not want to take on this burden and avoided this position in every possible way. However, the perseverance of the elders and the desire for good for the ummah played a decisive role here, and Ali (may Allah be pleased with him) gave his consent.

Caliph Ali began with a series of personnel changes and political reforms that would gradually bring the Islamic community out of a deep crisis. But across all these creative processes there was a split, which is never timely, and here it led to catastrophic consequences.

The Muslims were divided into Iraqis and Shamits. An argument began, which turned into an open confrontation. After a long debate, the parties still managed to reach an agreement, and the conflict was resolved by arbitrators - representatives of the parties.

But this alignment was clearly not to the liking of a certain part of the people who were in Ali's camp. They defiantly left the location of his troops and concentrated in the area of ​​Harura. For self-will and sabotage, they began to be called schismatics.

This term gained great popularity in its Arabic equivalent - " Khawarij» ( Kharijites). Ali (may Allah be pleased with him), having received such an insidious blow in the back, made an attempt to return them to prudence, but all in vain.

The sharp skew in the behavior and ideology of the Kharijites can be explained by the psychological term " sincere delusion”, this delusion has made them one of the most intransigent and bloodthirsty sects in the history of Islam.

The defeat in the Nahravan area further embittered the Kharijites, they were driven by an irresistible thirst for revenge. For all the troubles that befell them, they blamed the three companions of the Prophet ﷺ: Ali, Muawiya and "Amr ibn al-" Asa (may Allah be pleased with them). Their physical elimination, in the understanding of the Kharijites, would make the world kinder.

The attempt on the aforementioned companions was undertaken by three Kharijites. This crime was decided to be committed at a time, on the 17th day of the month of Ramadan.

One of them went to Egypt and instead of "Amr (may Allah be pleased with him) mistakenly killed his deputy.

The killer who went to Sham also failed. Muawiyah (may Allah be pleased with him) escaped with a minor injury.

The third Kharijite was called Abdurakhman ibn Muljam, he undertook to kill the caliph, the ruler of the faithful, Ali ibn Abu Talib (may Allah be pleased with him). Ibn Muljam went to Kufa and waited for the right moment to attack Ali. He carefully concealed the purpose of his stay in Kufa, this was not known even to his supporters among the Kharijites.

After some time, Ibn Muljam began to lose his head, his thoughts were focused on a woman named Katam, with whom he fell uncontrollably in love. Katam, in turn, turned out to be a vile woman who also hated the caliph fiercely.

Her kalym was built on blood. She gave her consent to marriage only upon receipt of a wedding dowry of three thousand dirhams and the murder of Ali. Such insidious and cruel romanticism!

A few more accomplices were added to this ill-fated duet. One of them even tried to dissuade Ibn Muljam from this undertaking. His name was Shabib. It didn’t fit in his head how one could raise a hand against a relative of the Prophet ﷺ, a person who has an incredible number of virtues in Islam.

“If this person were not Ali,” Shabib was indignant. However, Ibn Muljam was deeply deluded and firmly believed in the godliness of the crime he had planned.

It all happened before dawn. Caliph Ali (may Allah be pleased with him) used to call people to the morning prayer. “Get up for prayer,” Ali shouted loudly. At this time, one of the Kharijites, suddenly standing in the way of the Caliph, swung at him with his saber, but missed.

Ibn Muljam was more accurate. The blow inflicted by him hit Ali's temple (may Allah be pleased with him), and blood flowed into his beard. At that moment, the caliph probably remembered the words of the Prophet ﷺ, which described this situation in detail. Ali knew that martyrdom awaited him, and to some extent he expected it. The mortally wounded Ali was taken home, and his killer Ibn Muljam was detained.

But before his death, Ali wanted to understand the motives of Ibn Muljam. Ali asked him, "What prompted you to do this?" Ibn Muljam gave a rather unexpected and bold answer: "I sharpened this sword for forty days and asked the Almighty to kill the worst creation of the Almighty with it."

The caliph found a worthy answer to this obvious delusion: “It seems to me that you will be killed by this saber, and you are the worst creation of the Almighty.” Then from the mouth of Ali (may Allah be pleased with him) a sentence sounded: “ Treat him well. If I live, I will deal with him myself, but if I die, send him after me, I will be his disputer before the Lord of the worlds. Do not kill anyone besides him, because the Almighty does not like transgressors ».

Muslims were worried about the question of Ali's successor. The caliph did not determine the circle of candidates, as Umar did in his time, but only uttered a short but capacious phrase: “ If Allah wishes you well, He will unite you around the best of you. ».

However, in the matter of the will, Ali was more verbose. Having summoned his sons to himself, Ali bequeathed them to treat their neighbors well, to persevere in prayer and reading the Koran. The list of wills also mentioned visiting mosques, paying zakat and caring for orphans, the poor and the poor.

Caliph Ali (may Allah be pleased with him) met his death with the mention of the Almighty. After being caliph for almost five years, Ali died at the age of 63. The exact place of his burial to this day remains one of the most mysterious mysteries of history.

His tragic death did not draw a line under the righteous caliphate, there was still a six-month reign of his son Hasan. But this was the extreme point of righteous times, the beginning of the end of the golden era of Islam.

Khadzhimurad Aliyev

Abu Talib, son of Abd al-Mutalib, father of His Grace the Commander of the Faithful Ali (DBM), uncle of the Prophet (DBAR). From the Shiite point of view, Abu Talib was a believer in the messenger mission of Muhammad (DMAR) and always helped the Prophet in his mission.

Abu Talib family.

Abu Talib was born in the family of Abd al-Muttalib, a great man of his time. Abd al-Muttalib was a follower of the school of Ibrahim Khalil (DBM) and was a monotheist, as evidenced by a large number of legends and other well-known historical facts. Let's take a look at some of them.

Abraha, the ruler of Yemen, with an army of elephants, moved to Mecca, with the aim of destroying the Kaaba. On the way, they captured the camels of Abd al-Mutalib, then Abdal-Mutalib came to Abraha demanding the return of his camels to him. Abraha, surprised, asked: “Why don’t you demand not to touch the Kaaba - your shrine, but are you talking about some kind of camels?” Abd al-Muttalib said: “I am the patron and master of these camels, and the Kaaba has its own Master who will save it!” Then Abd al-Muttalib returned to Mecca and read the following words at the sacred Kaaba: “O Lord! O Allah! I don't rely on anyone but You! O Allah, protect the Kaaba from enemies!

This speech of Abd al-Mutalib clearly and graphically proves to us that he was a monotheist and followed the religion of the Prophet Ibrahim (DBM). Yakubi in his book “Tarikh” cites the following: “Abdal-Mutalib kept away from what what the majority worshippedMeccans and was a monotheist.

Now let's see what this great man - Abd al-Muttalib says about his son Abu Talib.

Abu Talib from his father's point of view.

From history and reliable traditions that have come down to us, Abd al-Muttalib was aware of the prophetic mission of Muhammad (DBAR). When Seif ibn Zey Yazn took over the government given to him by Habani, Abdal-Muttalib, then still young, came to Seif. On behalf of Habani, he gave Abdal-Mutalib a reward. Abd al-Muttalib said: “His name is Muhammad (DBAR). His father and mother will pass away at a young age, and his uncle will take care of him” (“Sire Halabi”, vol. 1, pp. 136-137, Beirut publishing house).

From all of the above, it becomes clear that by giving him under the protection of his son - Abu Talib, Abd al-Muttalib knew the future of Muhammad (DBAR). Consequently, Abd al-Muttalib possessed not only faith, but also before the prophetic mission of Muhammad (DBAR) foreshadowed his prophecy.

Proof of Abu Talib's Faith

Conduct, wisdom and knowledge of Abu Talib.

Scholars and scholars of hadith narrate the wisdom and knowledge possessed by Abu Talib. Through a deep study of these traditions, one can easily be convinced of the sincere faith of Abu Talib in Allah and the prophetic mission of Muhammad (DBAR). We will focus only on some of these legends. Abu Talib says: “People should know one thing, that Muhammad (DBAR) is a Prophet like Musa and Isa (DBM). And like them, it is the leading path of truth, the path of salvation ... ”(Hajj, p. 57; also “Mustadrak” by Hakim, volume 2, p. 623, Beirut publishing house). Also: “Either you do not know that Muhammad (DBAR) the Prophet is like Musa (DBM), which is mentioned in the books of the past. People love him and it is impossible to oppress those in whose hearts Allah has put love” (“History” ibn Kathir, volume 1, p. 42; “Sharh Nahj al-balage”, volume 14, p. 72). Also: “Allah Almighty exalted his Muhammad (DBAR) and therefore the best of the creations of Allah is He (Ahmad). Allah himself chose his name so that people would respect and honor him” (“Sharh Nahj al-Balaghe”, Ibn Abi al-Hadid, v.14, p.78, also “History” ibn Asakiri, v.1, p. .275; “History” of ibn Kathir, v.1, p.266; “Tarikh Hamsa”, v.1, p.254). Also: “O Messenger of Allah! As long as I'm alive, enemies will never touch you. You called me to your religion, and I know that you are my well-wisher and in your call is firm and resolute. I am well aware that the religion of Muhammad (DBAR) is the best religion in the world” (“Hazinet”, Baghdadi, v.1, p.261; “History” ibn Kathir, v.3, p.42; “Sharh Nahj al- balage”, Ibn Abi al-Hadid, vol.14, p.55; “Fath al-bari”, vol.7, pp.155-156; “Al-Isbat”, vol.4, p.116).

He also says: “O my witnesses before Allah! Testify of my faith in the religion of Muhammad (DBAR), the Messenger of Allah. And everyone enters the path of error, but I am on the path of truth!” (“Sharh Nahj al-balage”, Ibn Abi al-hadid, volume 14, p. 78).

We know that Abu Talib constantly defended the Messenger of Allah (SAR) before the nobility of the Quraysh. In the book "Mutashabihat al-Quran" ibn Shahr Ashub Mazandarani in the commentary of the sura "Al-Hajj" writes that Abu Talib said: "The four best assistants of the Prophet (DBAR) are Ali, Abbas, the lion of Allah - Hamza and Jafar (my sons ). And you, my dear ones, may I be your ransom! Always stand up for the protection of the Messenger of Allah (dbar) in front of the enemy.” Any attentive researcher will easily understand that Abu Talib is one of the followers of the religion of Islam, who was convinced of the correctness and truth of Islam. The mere fact that in the name of the protection of the Messenger of Allah (DBAR) Abu Talib sacrificed not only his children, but also his life, position in society, is a clear proof of his faith and sincerity.

Unfortunately, some of the researchers and writers succumbed to the indoctrination of the rulers who had departed from Islam and began to bring lies about Abu Talib in their books, thereby seeking to belittle the role of the Hashemites and the family of Abd al-Mutalib in Islam. Presumably, there is no need to explain what purpose they pursue. All historians who described the history of Islam and the life of the Messenger of Allah (DBAR) recognize the sacrifice of Abu Talib in the name of protecting the Messenger of Allah (DBAR). To save from the enemies of Islam, Abu Talib sacrificed three long years of his life, moving to the Shatab desert. Abu Talib, enduring all the difficulties that befell the Muslims, instructed his son Ali (DBM) to always follow the Messenger of Allah (DBAR) in everything.

Ibn Abi al-Hadeed in Sharh Nahj al-Balagh quotes the following: “Abu Talib said to Ali (DBM): “The Messenger of Allah (DBAR) called you to goodness and piety, so always follow his path.”

It is clear that such sacrifice of Abu Talib in the name of Islam and his Prophet (DBAR) is an argument for the truth of Abu Talib's faith in Islam and the Messenger of Allah. So Ibn Abi al-Hadid, one of the famous scholars, writes: “If it were not for Abu Talib and his children, the people would never have accepted Islam. This is he who gave the Prophet (DBAR) in Mecca his protection and patronage and spoke out for the protection of the Messenger of Allah (DBAR), and died on the path of protecting Islam.

Testament of Abu Talib as evidence of his faith.

Famous scholars and Islamic thinkers like Halbi Shafai, in his history, as well as Muhammad Dayari Bakri in the book “The History of Five”, the last words of Abu Talib before his death are described as follows: “O know Quraish! Be friends and followers of the religion of Muhammad (DBAR) and protect his followers. I swear by Allah that whoever follows the light of his religion will be happy! If my life had not come to an end, then I would have continued to protect him ”(“ The Story of Five ”, vol. 1, p. 301).

The love of the Prophet (DBAR) for Abu Talib as proof of Abu Talib's faith.

His Grace the Messenger of Allah (DBAR) in various periods of his life, speaking of his uncle Abu Talib, always spoke of great love for him. So his lordship (DBAR) said to Aqil Ibn Abi Talib: “I love you for two reasons. The first is because you are my relative, and the second is because I know that my uncle (Abu Talib) loves you” (“History of Five”, Volume 1, p. 163).

Halbi in his book cites the following hadith: “The Messenger of Allah said: “When Abu Talib was alive, the infidels of the Quraysh could not greatly disturb me” (Sire Khalbi, Volume 1, p. 391).

It is clear that love for Abu Talib is a clear proof of Abu Talib's faith. Allah says in the Qur'an: "Muhammad (DBAR) is the Messenger of Allah, and those who are fierce with him against the unbelievers are merciful among themselves" (48:29). Elsewhere in the Holy Qur'an we read: "You will not find people who believe in Allah and the Last Day, so that they love those who oppose Allah and His Messenger (DBAR), even if they were their fathers, or sons, or their brothers or their family. Allah has written faith in their hearts…” (58:22).

Therefore, the love of the Prophet (DBAR) cannot be for a person who lacks faith in Allah and His Messenger. The love of the Messenger of Allah (SAW) for Abu Talib is obvious. On this basis we say that Abu Talib was a Muslim and died in the religion of Islam.

Conclusion of the companions of the Messenger of Allah (dbar)

Many of the companions of the Prophet (DBAR) testify to the faith of Abu Talib: “A man, in the presence of the ruler of the faithful Ali (DBM), unjustifiably accused Abu Talib. His Lordship Ali (HSM) became so angry that it showed on his face, then he said, “Shut up! May Allah keep your tongue. I swear by Allah, who sent down to us his Prophet Muhammad (DBAR), that my father Abu Talib will be an intercessor on the Day of Judgment, since Allah has given him the position of an intercessor. Elsewhere, His Lordship Ali (DBM) said: “By Allah! Abu Talib Abd-al Manaf ibn Abdal Mutalib was a devout Muslim and hid his faith in front of the nobility of Quraish so that they would not show enmity to Bani Hashem (the family of the Prophet DBM) ”(“ Al Haj, p. 24).

This speech of Imam Ali (DBM) clearly proves to us the faith of Abu Talib. Abu Dharr Ghaffari says about Abu Talib: “By Allah! Besides whom there is no God! Abu Talib did not die except by accepting Islam as his religion” (“Sharh Nahj al-Balaghe”, Ibn Abi al-Hadid, Volume 14, p. 71). Also, Abbas ibn Abd al-Mutalib and Abu Bakr ibn Abi Kafar cite that: “Abu Talib did not die except saying that there is no God but Allah and Muhammad (DBAR) is the Messenger of Allah.

Ahl al-Bayt (DBM)

All the Immaculate Imams of the Family of the Prophet (Ahl al-Bayt) (JBM) confirm Abu Talib's belief in the prophetic mission of Muhammad (BAR).

Imam Baghir (DBM) said: “If the faith of Abu Talib is put on one side of the scale, and the faith of all people on the other, then the faith of Abu Talib will outweigh!” (“Sharh Nahj al-balaga”, Ibn Abi al-hadid, v.14, p.68). Imam Sadig (JBM) quotes from the Messenger of Allah (JBAR): “The people of the cave hid their faith, openly showing that they are unbelievers, and Allah will give them two rewards for this. Abu Talib also hid his faith, openly showing his disbelief, Allah will give him two rewards for this ”(“ Sharh Nahj al-balaga ”, Ibn Abi al-hadid, volume 14, p. 70).

From the above, we can deduce the following:

  • True strong faith in Allah and the Messenger (DBAR);
  • Help and protection of the Messenger of Allah (DBAR) from enemies and sacrifice on the path of Islam;
  • The great love of the Prophet (DBAR) for Abu Talib;
  • Place of intercession on the Day of Judgment given to Abu Talib.

The faith of Abu Talib is recognized by the Prophet (DBAR), the Companions of the Prophet, Imam Ali (JBM) and the Imams of Ahl al-Bayt (BM). This means that the words of those who accuse Abu Talib are groundless. The foundation of these arguments, about the alleged disbelief of Abu Talib, was laid during the period of the Umayyad dynasty, all efforts of which were directed against the House of the Prophet (DBM).

Study of some hadiths.

Some writers and scholars of hadith, like Bukhari and Muslim, cite legends from Safyan ibn Said Suri, Abdal Malik ibn Amir, Abdal Aziz ibn Muhammad Darawazi, Lays ibn Saidao that the Messenger of Allah (DBAR) allegedly said: “I saw Abu Talib in a crowd from the fire, then he was transferred to a shallower place ", as well as:" Perhaps on the Day of Judgment my intercession (Abu Talib) will be and then he will be taken out of the fire, the depth of which reaches his feet so that his brain will boil " (“Sahih”, Bukhari, volume 5, section “Stories about Abu Talib”, p. 52).

Considering this “hadith”, we would like to pay attention first of all to:

  • Transmitters of hadiths (as is known, one of the conditions for the authenticity of a hadith is the transmitters of a hadith).
  • Contradictions of this tradition to the book of Allah and the Sunnah of the Prophet (DBAR).

As mentioned above, the transmitters of the hadith are Safyan ibn Said Suri, Abdal Malik ibn Amir, Abdal Aziz ibn Muhammad Daravazi, Leys ibn Said. The most famous and authoritative researchers of hadiths and the science of “Rijal” (hadith studies) of the Sunni persuasion describe the biography of the above-mentioned people as follows:

1. Safyan ibn Said Suri.

Abu Abdullah ibn Ahmed ibn Usman Dhahabi, a well-known scholar of hadith (Sunni persuasion) says: "Safyan ibn Said Suri cites fictitious hadiths from weak traditions."

This statement of Zahabi clearly proves to us that Safian is not someone who can be trusted and accepted by his traditions.

2. Abdal Malik ibn Amir.

Again Dhahabi writes about ibn Amir: "His life was long and his memory was deranged." Abu Khatam says: “He (that is, ibn Amir) did not have the opportunity to memorize and store hadiths for the reason that his memory betrayed him” (“Mizan al-i¢ tidal”, volume 2, p. 660). Ahmad ibn Hanbal says about Abdal Malik ibn Amir: "He is weak and full of errors (in the transmission of hadith)." Ibn Main says: "His hadiths were mixed up, truthful with false ...". Ibn Harash also stated that: "The Shia are also dissatisfied with him...". Ahmad ibn Hanbal considered him very weak in the transmission of hadith.

From all of the above, we can conclude that Ibn Amir was weak and his hadiths are not accepted. Forgetfulness, poor memory and confusion of all hadith, both true and false, confirm his unreliability of tradition.

3. Abdal Aziz ibn Muhammad Darawardi.

Ahmad ibn Hanbal: “Whenever he recalls a hadith from memory, his speeches are groundless and incoherent (have no authenticity). Abu Khatam: "His words cannot be trusted" (Ibid., p. 634). Abu Zara, also in the book "Siy-a al Hafiz", cites him as a person with a bad memory and poor memorization of hadith.

4. Leys ibn Said.

Having studied the books “Rijal”, it becomes clear that all the legends in which the name of Leys is mentioned are considered weak, unreliable, often rejected and not accepted. (“Mizan al-Istiglal”, volume 3, pp. 420-423). Yahya ibn Main says of Leys: “He is one of those who in the transmission of hadith shows carelessness and negligence” (Previous source, p. 423). Nabati also recognizes him as weak in the transmission of hadith, presenting him in his book as unreliable ("Sheikh al-Abtah", p. 75; "Mizan al-i¢ tidal”, volume 3, p. 423). The fact that Bukhari refers to these people and accepts hadith from them is not surprising for us, because he does not quote hadith from the faithful people, such as Abdullah ibn Hasan or Ali ibn Jafar and other reliable and God-fearing people. Bukhari, even from Imam Hassan Mujtab and Imam Hussein (DBM) called the Prophet (DBAR) Imams of Paradise, does not cite hadiths, however, he accepts hadiths transmitted by the enemies of the Prophet's family (DBAR) - Kharijites, such as Amran ibn Khatan, who said about ibn Muljam ( May Allah send him a curse), the killer of Imam Ali (JBM) the following: “An amazing blow coming from piety!? He had no other goal than paradise from Allah!? I remember him every day and think that his work is the best of all people's work!?

Abdal Hussein Sharafuddin, who cited this in his book Ijtihad, writes: “I swear by the Lord of the Kaaba and the Messenger of Allah (DBAR) that when I reached this place that Bukhari takes traditions from people praising the killer Ali (DBM), and at that the time does not use hadiths from the immaculate imams of the Prophet's family (DBM), I did not think that all this could come to this ... ".

I must say that this hadeeth contradicts the Qur'an and the Sunnah. So in this hadith it is said that the Prophet (DBAR) dreamed of the intercession of Abu Talib, saying: "Perhaps my intercession will be ...". While the Holy Quran and the Sunnah of the Prophet (DBAR) say that intercession will be only for devout Muslims. Therefore, if Abu Talib was an unbeliever, then the Prophet (DBAR) would not have been able to speak of intercession, thereby contradicting the Qur'an. Thus, we are convinced that this hadeeth is far from authentic.

The Holy Quran says: “And those who did not believe, for them is the fire of Gehenna. They will not be punished there, so they will die, but their punishment will not be lightened” (35-36). The Sunnah of the Prophet (DBAR) also says that intercession does not cover the disbelievers. Abu Dharr Ghaffari from the Messenger of Allah (DBAR) narrates that his lordship said: “My intercession is only for those who did not join anyone in worship with Allah!”.

Based on these words, it can be said with certainty that the hadeeth, where Abu Talib is presented as an unbeliever, is false.

From all of the above, we conclude that the hadith cited by Bukhari and Muslim in their Sahihs is unreliable, since it fundamentally contradicts the Holy Quran and the Sunnah of the Prophet (DBAR).