A 250 Years Old Person chapter1

A 250 Years Old Person

Statements and Expressionsof the Great Leader and Guardian 

On the Political Combats and Stuggles of Infallible Imams ( Peace Be Upon Them) 

A 250 Years Old Person 

Statements and Expressionsof the Great Leader and Guardian 

On the Political Combats and Stuggles of Infallible Imams (Peace Be Upon Them) 

Tranlated by:: The Ahl al-Bayt (as) World Assembly (ABWA): The Internatonal Relationship Department 

First Edition: 2014 

Published and Designed: Lebanan 

Telephone: [phone] [Tehran, Iran] 

Fax:: [phone][Tehran, Iran] 

Preface 

These important and well-explained contents are presentations of the Supreme Leader in the second World Congress of Imam Reza (A.S) – (Murdad 1365) about the component of Jihad and political combat in the life of Imams (A.S) with the title ((250 years old person)), thus the continual and conterminous of the imam’s (A.S) movement exemplifies the direction that is heading to one destination, therefore, we undertook to gather his presentation about the life of inerrant Imams (A.S) which had delivered around this noble time, the fruition of the collection of presentations of the Supreme Leader which is now in your hand. 

Accurately, the title of the book has been drawn from the enlightened words of the Supreme Leader and being an expression of his view towards political life [the effort of Imams (A.S)]. The reason for giving this name to the life of Imams (A.S) as; the 250 years old person, has been brought at the preamble of the book from his words in detail; therefore, it is important that you should benefit as you go through the introduction before entering inside the units of the book, in order to catch a full view of the 250 years old person and the subject of the book; Insha’Allah. 

This book is composed of 17 units that its compilation method of contents of the biography of Imams (A.S) has been arranged in proper way from the period of the utmost prophet until the time of Imam Jawad, Imam Hadi and Imam Askari (A.S); in such a way that, the expression of Supreme Leader about these three prominent Imams has in this respect put in one section. In the first section, political life of the Holy Prophet of Islam has been briefly scrutinized, which is worthy by considering the events of this period as a mirror that displays the entire life of Imams (A.S) and being a measure and an element for understanding the initial movement of Islam in duration of 250 years. Three sections of this book are an exhibition to sociopolitical status of Islamic community more especially after the tragic occasion of Imam Hussein’s revolt until the era of Imam Sadiq (A.S). Gaining such information respectively, would help clear apprehension about the 250 years old person. 

Broadly speaking, the explanations in this book are speeches and written articles taken from the Supreme Leader. Therefore, some parts of the book have directly encompassed texts as it has also included the oral presentations of the Supreme Leader. In this case, it is pensionable to the reader to be attentive when reading. Likewise, in regarding to the sense that the book has direct manuscripts from the Supreme Leader, owing to this, maintaining the principles of writing and editing has been the duty of the center of Sahba, however, all the different principles in this book are being carefully observed by the reader. 

In that total account, it is possible to make different paragraphs and abbreviations as in respect to Imams (A.S) such as; (A.S), (s), (S.A) inside the brackets. Additionally, the contents footnotes which have necessity of mentioning their references at the end assignably have been mentioned. This point, has located to the foremost condition in the books of those loyal rectors and Islamic sentry magazine. In the essence of preserving the contents, in other bounded occasions, the information which were about special events in contemporaneous period or it had none of any direct scripts, or being eliminated or because of being intermingled with other different regions, or have been transferred to relative areas. These places have been represented by this sign (…). 

Throughout the contents, various verses and traditional quotes are beholden, expressed in Arabic accents by Supreme Leader; it appears that after intentionally the leader expresses in Arabic phrases, valuable purpose and that there is more acquaintance on audience familiarity with Arabic fluency, the more familiar with the language, the greater comprehensibility of verses and traditional narrations it becomes. As the content of the book ‘’a person of 250 years’’ is after conveying the bumptious connotation from the route and cross-purpose of the zealously life of the Imams, there-upon, prior to go into broad history books and manuscripts its important therefore to start with historical meta-analysis. Which instead of explaining the life events of the Imams, has extendedly presented the life of each of the Imams by considering the appropriate historical era and by also keeping in mind the main goal of which all Imams were after. Therefore, the more the historical knowledge of life of these great people gained by the dear reader, the better and melodious it will therefore be on the understanding of a person of 250 years for him. Finally, it is worthy of mentioning that the extensive nature and mass of the collection of facts presented by the Supreme Leader which is about different angles of life of the Imams, specifically about the Holy Prophet of Islam, The Believers’ Leader and Chief (Amir alMumineen), and Imam Hussein (A.S), as well as about individual biography of each of the infallibles, has been quantitatively than this quantity published in the book named ‘’250 years old person’’. Hence this book could be useful in an attempt to entering the noble knowledge of the infallible Imams in the speeches and presentations by the Supreme Leader. 

After thrifty reading these manuscripts, you might question yourself, how can it be potentially possible for someone having done such a strong finesse and outstanding research in the life history of the Imams beside involvement in so overcrowded and composite areas in political activities [such as; extensive contentions and struggles before revolution and being in charge of the top responsibilities of his country after]? Perhaps as usual, this can be easily accomplished by a very common man who has been engaging in studies and extended research in various resources. However, it is almost impossible replying to that wonder by ignoring God’s Mightiness and ability on his continuance Wilayat as He is our only everlasting master. What just remains within the Godly power of appointment, is his ordainment as lieutenant of the Imam of the time [May God fasten his interval and arrival]. And, God has in the major absence of the last Imam made him an inheritor of the Prophets and the Saints of his. It was not only by scientific effort in the numerous resources, but also by tireless diligence in practical obedience to the biography and route of one’s infallible primogenitor in entire life affairs. The end result of this nice tree [Godly Wilayat], is not only that he became puissant and pundit professor in the faculty of history, but also he was made fountain of wisdom which some of its works is the book named: ‘‘250 years old person’’ May beatitude be to whoever fills fully his soul with Godly Wilayat. 

  

Publisher’s Preface 

In the Name of Allah, the All-beneficent, the All-merciful 

The unfamiliarity of infallible Imams (A.S) is not limited to their ling period, but rather their life’s important dimensions and conduct [Sirah] were not known during the later years continuously as should. We can say without any doubt that the books written during these centuries have prominent values, because they could transfer a bundle of narrations according to the life of these Islamic leaders for the coming and current generation. 

We should choice the lives of Infallibles as the role model and lessons not only as the valuable and prominent memories. This purpose is not impossible without paying attention to their political attitude and method. Despite of what is apparently seen, the life of Shias’ Imams is a continuous and long movement in overall which starts from 11th Hijrah and had continued for 250 years. These Holy Figures are one light and their goal and purpose one also. As narrated: 

ﺪ او رﻮﻧ ﻢﻬﳇ 

All of them are one light! 

All what done by Imams during the 250 years is an action of a Perfect Man with one goal, but in different tactics. The book which is on your forward, named by “250 Years Old Person” and taken from the detailed statements and expressions of the Great Leader and Guardian shows a survey on the every one of the Infallibles’ political life with paying attention toward the related historical context and one purpose and goal which is chased by these Holies. 

We should mention this point here that measures of expressions stated by Ayatullah al-Uzma Imam Khamenie about the different dimensions of Imams (A) specially The Holy Prophet (P.B.U.H), The Believers’ Leader and Chief (Amir al-Mumineen) (A.S) and Imam Hussein (A.S) and same like about the individual conducts [Sirah] of every one of the Infallibles (A.S) are so more than what published in the the book “250 Years Old Person”. Hence, this collection is presented about every one of the Infallibles (A.S) separately, may it would be a useful starting for entrance in the pure knowledge of our Holy Imams in the expressions of Great Leader. We expect that Al-Mighty God will bestow us to follow and obey the conduct [Sirah] of these Holies.   

With the Best of Wishes 

 

 

                                        Muhammad Salar 

The Incharge of International Affairs 

Department 

 The Ahl al-Bayt (as) World Assembly (ABWA)

Introduction 

Estrangement of Imams have never been reached to an end all over their period, rather all centuries long, and it is possible disregarding other profound dimensions to say that the historical alienation of these magnanimous people continued to a certain extent. Undoubtedly, any written materials and scripts which were being recorded in these centuries, they have valued uniquely for the reason that they managed to keep the collections of narrations which were about the biography of these estimable to be the remembrance of future generation. However, an element (Hot political combat) which is making up the outspread-life of guidance of Imams (A.S) during 250 years long, in the midst of Qu’ranic verses and traditional narrations and biographies in consideration of knowledge and spiritual aspects are missing.  

The Imam’s life-style for us should be our role model and effective lesson not only valuable and magnificent memoirs, but, without considering their political-strategy and the features we cannot gain anything from them: meaning that it is important to look into their way of living. Personally, I’m interested in this post and I have found that their way of living arouses and holds my attention. And it is not bad to say that this notion for me developed during the year 1350, the period of baleful and affliction and affection to difficulties. Though, being that this great combats were done in position of sacrifice the propagation of the oneness of God and his kingdom, I became concerned but one point which just came abruptly into my realization was the life of these infallibles in addition to its wide disparities –in such a way that others in some areas of this biography have felt inconsistence- has continual progression and it is all the way starting from the year of tenth and eleventh hijr to 250 and having a continuance reaching to 260 - which is where the first minor absence began (Hidden from public view) - where the time of Imams (A.S) finalizes. 

These infallibles are one, with one similar characteristic and personality. And none can dare to doubt that they are in sighting to one destination and target. Therefore, for us instead of working out separately or one by one on Imams biography as such; Imam Hasan Mujtaba (A.S) on his side, Imam Hussein (A.S), and finally Imam Sajaad (A.S) on his side as well – so that on certain occasions or in certain cases soaked into great dangerous due to the presence of apparent differences and disagreement in the biography of these three Imams – importantly, let us assume that someone has existed to 250 years, and in the year of eleventh of Hijrat, Steps has laid out in a way and traversed up to the year of 260 Hijir, which will consequently, allowing a reader to understand the movements of this great and inerrant man. Every man who luxuriates his intellect and wisdom in within a long-term movement, he will finally gain tactics and options in his movement. In some occasions the movement can be postulate, hasty and slowly and sometime it might be plaudit and wise to retreat, but the same retreat, in terms of the people who are familiar of his knowledge and intellectual and also his ambitiousness, this state is regarded as a foreside step. In this view, the life of these Imams; The Believers’ Leader and Chief (Amir al-Mumineen), Imam Mujtaba, Hazarat Abi-Abdillah with the eighth Imam (A.S) –reaching to 260 years- it is a continuance movement. This is what I came to realize that year and I entered in their biography research, I took another look once more, and the more I proceeded, the more the idea was confirmed. By considering the point that the continuance life of these holy and inerrant Imams (A.S) aside has political aspect, it is important to take an independent special topic into a consideration, Insha’Allah, in the incoming sessions I will plunge into these matters perfectly. 

 

To begin with, what are the political-combat and the acute political battle which are being proportioned to Imams (A.S)? The intent is that; the struggle of infallible Imams (A.S) were not just based on theological knowledge and rational dialects such as; rational dialects that you see during this era of Islamic history like Mu'tazilites and Ash'arites and the forth. The aim of Imams (A.S) from these informative meetings, lesson and expression on discourses, quoting education to people and Islamic laws exposition, was not because that the school of Jurisprudence and Theology was depending on them; to a way that they could a hundred per cent prove their idea to their opponents, but the matter was more than this. The same thing applies to the armed fights such as; in the period of the Zaid and his colleagues, so as Banil-Hasan and the other from the family of Ja'far(A.S) and the likes, in the life history of Imams hadn’t have such what is seen. As might be expected, in general again they were not committing mistake, far more, they could fall onto mistake in terms of the absence of penchant to armed combat. Some of them they were putting integral furtherance, and also participating on deploy [I wish someone from the family of prophet (s) came out for justice, I would take care of his family well being]1. Giving honor and financial assistance, giving accommodation and even in the hiding state and the like. But from their chain as we know, none of them could go for armed combat with the view of Imam and respected man. The political-combat, not the first one nor the second, is refers as the struggling with only one political goal. And what is that political goal? It is the establishment of Islamic State and in our term is the; Alawite regime. Imams (A.S) from the moment when the Prophet (S.A) deceased up to 260 year, they were figuring of laying down and 

                                                           

1. Bihar al-Anwar, V.46,P. 182. 

establishment of the kingdom of God among the Islamic societies, this is part of initial claims. But we cannot say that they wanted only to establish the Islamic State on their period –meaning each and every Imam laying down in his own time- ; there were differences in accordance to terms or time like the medium and long-term portrayal as well as short-term period of time. For instance in the period of Imam Mujtaba (A.S), according to my point of view questing in the constructing Islamic State there was a limited time. Imam Mujtaba in response to the question of the man –Musayyab bin Najaba and others- whom were saying to Imam that; why you are silent? he was saying: [I do not know –maybe it is a trial for you and an enjoyment for a while]1 and during the time of Imam Sajad (A.S) in my regard, there was a medium term, when it comes to this turn, all available references and contents related to this I will explain them thoroughly. In the time of Imam Baqir (A.S) there is much probability that this regime had short-term. From there, after the martyrdom of eighth Imam, there are a lot of suggestions about long-term, for when? There were different occasions, but, it was always there. This is what it called Political-engagement. 

All the works of Imams (A.S), except the spiritual obligations that has inter-connection to the personal matters towards God –between God and him- which is lesson, discourse, knowledge, theology, educational arguments, political arguments, proscription, advocating other group and rebound the other. So that, they consequently establishing the Islamic State, these are part of allegations.1365/4/28 

Were Imams (A.S) fundamentally had typical political living or not? or were they just been a group of educatees or just people who believe and help to spread the doctrine of another (adherent), or 

                                                           

1. Surat Al-Anbiya: 111 

putting away their own enthusiastic or, only teaching the regulation of prayer, Zakat, Hajj, Islamic ethics and morals, gnosis, fundamental religion principles and lecturing lessons? Or no, except what have been explained and became widely known and passed on, it is one of the targets in the life of Imams (A.S) and precisely that is a very political life we are talking about - this is the foremost point which needs to be taken into highly consideration. This issue would have been better to be elaborated reasonably and widely if there were enough time. I am going to point out the fundamental objections so that those who have fervency of tracing the matter, they will go for further reading in historical books and going through into tradition quotes, from there it is going to be understood how reality was the life of Imam Mussa bin Ja'far(A.S) or our other Imams which is up to now unknown, unsaid and incognito. Imams (A.S) after felt that, they were within the perimeter of Imamate and so Ahlul-bayt, and that the target of the prophet has not been fulfilled [..and to purify them, and to teach them the book and wisdom]1. and from the time they came to understand that the establishment of Islamic System, is the same as to institute the Islamic World Regime which is relevant to what the prophets wanted to do in the emergence of their mission that was totally forgotten, and that the fields for Imamate and prophecy were monopolized by; kingships, Leakages, dictatorial regimes, Caesars, Alexanders kingships, the ranking of tyrants and other Ruffians of the time in the name of succession in the family chain of Bani Umayyah and Abbasi came in charge in such a way that, they made an effort to bring their own exegesis and commentary, and hypnotizing people under insidious activities so that they could achieve their agendas, just in aftermath of their realization to the Imams (A.S) plot. 

                                                           

1. Surat Al-Imran: 164 

When I am saying Imams (A.S), I mean the whole chain of them from The Believers’ Leader and Chief (Amir al-Mumineen) to Imam Askari (A.S), I have repeatedly said that the life of Imams (A.S) have lasted 250 years and it is being assumed to be one’s life expectancy- 250 years old person- and they are not segregated ((All of them are one light))1. Anything which was said or an action Pursued by each and every one of these Imams (A.S), actually the same implementation also have presented by the rest of Imams (A.S). A person who has existed such 250 years, the entire work accomplished in the 250 years long, it is a duty of one an intended goal, done with different tactics.  

The Imams (A.S) when they realized that the religion had stricken into alienation and that the Islamic community had not taken an effect. They eventually put the most basic aggressive measurements, as such, introducing Islamic as well as it’s teachings with total accuracy. Islam on the glance of those who were in comfort of the power throughout this extended time, it could be something bothersome. The same Islam of prophet Muhammad (s.a.w), the Islam of Qur’an, the very Islam gained from great battles like; Badr and Hunain, the Islam against idol worshippers, against discrimination, backing up the helplessness, the Islam which was not suitable for those who had excessive pride feelings, people who wanted to live as Pharaoh who was leading luxurious life such as Namrud, it was totally impossible for them to have a reassembling life to that of prophet Ibrahim and Moses (A.S). Therefore, they were enforced to misrepresent Islamic doctrines, it was impossible at once to keep Islam away from the mind of people 

                                                           

1. Uyun Akhbar il-Reza (A.S) /translation of Ghaffariy and Mustafid, V.2, P.417 

since people had believed in Islam; they were obliged to change the initial core of Islam and empty it’s real teachings. This is similar as you know to what you have experienced during previous regime; in accordance with the Islamic manifestations were taking place. This previous regime were not against the Islamic parades, rather, the core and meaning of Islam, crusade of Islam with the commanding of good and forbidding of evil as well as with articulation of real teaching of Islam, for what reason?. But, they were corresponding to what was not against their interest. This state or condition had taken a shape also in the successorship of Umawiyy and Abassi, so in order to allocate Islamic destination improperly, had to hire authors and rhetoricians to play their pivotal role in misinforming and diverting people from the right path. They were offering money for writing and composing narrations which could bring their glorification. It is said that, when Sulaiman bin Abdul-Malik was dead we saw books of a great scholar – whom I am not going to mention his name- being carried away by carriers away from the book shelf of Sulaiman bin Abdul-Malik. Thus, this author and the great traditional narrator who has outstretched fame in Islamic scripts had been writing about Sulaiman bin Abdul-Malik. Alright, do you expect any sort of written underestimation about Sulaiman bin Abdul-Malik? Sulaiman bin Abdul-Malik who oppresses, who drinks beer, putting Muslims and poor people under pressure, who promotes discrimination amongst the people, taking people’s properties, which Islam accepts such bad activities and actions? This great Islamic community‘s inconvenience was there during the first centuries. The Imams (A.S) were experiencing that the valuable heritage of the Prophet (s.a.w) was misleadingly articulated such as Islamic laws that were supposed to be remained all over the time for the guidance of the people. One of the foremost targets of the Imams (A.S), was to lay down the Islamic teachings accordingly and interpreting Qur’anic exegesis genuinely also puzzling out against distortion and misrepresentation of facts. Just look at words of Imams (A.S), you will see that what is said in different places are a viewer of things that in the name of Islam, were said by scholars and tradition narrators who were belonging to systems of regime and government, were rejected by the imams and they were instead explaining the realities and Islamic laws in details as this was their great basic goal. This duty itself has political nature. This is to say that, when we know that distortion and misrepresentation of facts, is done by instigation by the kingship and caliphate and, hiring of people to write only by looking at the scholar’s manifest for wage, it is obvious that if someone acts against such misrepresentation of facts, in frankly speaking that person has made a ploy against the politics of the rulers and the kings. Nowadays, there are some hired scholars and authors by administrations in some Islamic countries writing books so that they evoke disunity among the Muslims, or, for other Islamic brethren’s faces should appear bad and ugly, and if an author in those countries comes out and writes a book about Islamic unity and brotherhood among Islamic communities, his move is regarded as a political one; but in other sense it is against the administration’s policies and agendas. One of the styles of Imams (A.S) inside their activities was, whenever they were educating the Islamic laws it doesn’t mean that by that time among the Islamic communities were not circulating. Why? It is because every corner had people who were aware of Qur’an, traditional quotes which were been narrated from the prophet (s.a.w), other narrators had thousands of Hadiths, disregarding geographical regions such as those from Mecca, Medina, Kufa and Baghdad but, entire Islamic regions –look into History- in Khurasan, where a young scholar compiled one thousand narrations. In Taberestan a great scholar had narrated thousands of Hadiths from the prophet and his companions. There were activities; Islamic laws were also being presented. The only thing which was not done was: the fully explanation about Islam in every areas and affairs within Islamic societies, this was an area which Imams (A.S) wanted to step on, this was one of the fundamental responsibilities for Imams (A.S). 

Another important issue was to indicating people about Imamate. Thus, Imamate is statesmanship for Islamic society. Because major and significant issues which were not ready understood amidst the Muslims were that of Imamate, and practically according to the speculation were also twisted. Who is Imam of the Islamic Society? Things reached to an extent that those who were acting irrelevant to Islamic laws publicly, shamelessly began the allegation that they were eligible to prophet successorship. There was no need to obscure things, because people were seeing on their own a drunken and an imprudent caliph standing on their front for Friday leading a prayer and praying after him. People knew that Yazid bin Muawiyah had psychological affections and a person who was practicing big sins. Concurrently, when it was said to people let us stand against this tyrant, they were saying "We have already swear allegiance to him, so there is no need to stand against him" Instantly, people were not clearly understanding the virtues and attributes of Imamate. They were thinking that it is possible for the person who has no morals and spiritual values to hold Imamate or leading Islamic society, a person of sins, misdeed, and an oppressor, who is acting contrary to the teachings of Islam and Qur’an, people were not considering this. This was overwhelming challenge more specifically by considering the substantial polices of the system and its influence to the community, it was a very great danger in the Islamic world. From this case, Imams (A.S) knew that it is important to ponder into these two things for people. One of these two is by saying; Imam (A.S) has such this specifications and necessities whereby Islamic leader also has its specifications too. Being inerrant, being righteous, and possessing knowledge, being with spiritual life, good conducts upon other people and good deeds towards God. Among Imams (A.S) specifications is to demonstrate the Islamic leadership to the people. Secondly, to ascertain who has such qualifications today? They were averment and introduce themselves to people; this is one of the most crucial work and political education. 

If Imams (A.S) had only these mentioned works, it was enough to say that their life from the beginning to the end was political movement. Every occasion of their interpretation, and Islamic education, they could perform a political action as well. And in time when they were clarifying about Imams (A.S), again political action was in the play. This means that, Imams (A.S) their education to the people it constitutes these two specifications, tittles, and two thematic which I have explained again their life was a political life, but they did not suffice into these matters. In addition to all what explicated, Imams (A.S) at least from the period of Hassan Mujtabah onward they carried out an underground movement of political and revolutionary with the intent of sweeping and pre-empting the tyrant government. No doubts that Imams (A.S) had this movement. Unfortunately, what I am explaining is an issue which is unclear, and has not been brought into the biography books of Imams (A.S) such as; the life of Imam Sadiq (A.S), Mussa bin Ja'far and in other biography of Imams (A.S). Although there are many evidences that prove that the Imams (A.S) were struggling to establish extensive political movement, it is still untold and unmentioned and it is a major shortcoming when trying to understand the life of the Imams (A.S). But, the reality is that the Imams had begun this movement. Therefore, ladies and gentlemen should know from this summary that Imams (A.S) since the time they were becoming successors, one of the priorities was political combat, which was a political effort of overcoming the system. This political endeavor is similar to all other endeavors which are also used by those who want to establish a system, this was also being done by Imams (A.S).1364/1/23 

All these conflicts you see, which are found between Imams (A.S) and the autocrat systems were all along the period of the Imams (A.S) deriving from the same political endeavor. Those who were disagreeing with our Imams (A.S), were poisoning Imams, killing them, detaining them, blockading them, their quarrels were rotating around the government arrogations of imams (A.S). However, you see that between the invitation and propagation of Imams (A.S) the word Imam and its related issues are so wide and sensitive, thus, when Imam Sadiq wants to make assertion of Islamic sovereignty and political power he says: ((Dear people! the Messenger of Allah was the Imam)) he was standing in the midst of the people and saying; dear people! –In the crowd of people at Arafat-: ((The Messenger of Allah was the Imam)), Imam of the Community, he was the community rector, ((next was Imam Ali (A.S) bin Abi-Talib, then AlHasan and then Al-Husain))1 up to his own. That means; entire moots with their opponents and issues about their companions and their engagements, this was the same system and autonomy and vilayat in general and Political strength on people, regardless the spiritual status. Sometimes there were some people in a community during the time of the caliphs, who were practicing temperance, who were people of knowledge and were also well known in exegesis grounds and many others. Caliphs, not only did they respect them but also they were sincere to them. They were showing regards to them, they were approaching them and requesting some advice from them. Why? It is because these people had no any political idea, some of them were Hassan Basariy, Ibun Shubrumah and Amru bin Ubaid. 

                                                           

1. Al-kafi, V. 4, P. 466. 

The First Chapter: The Great and Holy Prophet 

The paramount duty of the prophet of Islam was invitation and call of people to truth and reality and crusade in this invitation mission. He never became a stricken and a victim of disruption of tenebrific world of his time. Despite being alone or having small figure of Muslims by that time, he was never alarmed by the haughty Arabic leaders, immoral energetic people, and, even though people by then had hardly tasted the taste of knowledge and wisdom, he repeatedly and patiently conveyed message of truth and reality till when he managed to get a larger number of people whom he converted to Islam and established Islamic government of which he himself became its president. This government too had numerous enemies; Arabic indigenous enemies who were well equipped in terms of weapons -terrible situation found in deserts of Saud Arabia and Yamamah1- were scattered everywhere and Islamic call had to reform and correct these resistant people. And what about those two great kingdoms of that time; Iran and empire of Rome to which the Holy prophet sent many letters, argued with, declared war against and his Islamic government was economically sanctioned whereby people of Madinah did not even for several days managed to get bread to eat. Many different blackmails and threats enveloped the prophet from every direction. Some Muslims were becoming anguished, some shaky and some were even encouraging the prophet to have harmony and unite with the enemies to someway. Nevertheless, the prophet did not feel any kind of lassitude at that juncture. Instead, led the Islamic community to progress till where they attained sovereignty and authority; it was the same community which by the blessings of resistance by the prophet in distinct fields of 

                                                           

1. Wide area in Saud Arabia- between Najd and Bahrain-with many villages and fountains.  

invitation and wars, became the first authority and sovereignty after numbered years.5/7/1370 

The Ordainment of the Prophet the Preamble of Awakening 

The prophet himself according to frequent tradition said; “I was prophetically ordained for the completion of good ethical standards and degrees’’1. Ordainment for this target and goal came for an ethical betterment of the human soul, and that, it should attain generality and total perfection. Unless someone’s ethical standards are perfect, the Almighty God cannot give him this serious great mission; that is why God at the first of prophetic ordainment of the last prophet said to him that; ‘’and indeed you possess a great character.’’ 2 The moral being of the prophet, was such a perfect one that the Almighty God saw it to be beneficial for His revelation. And this is related to his life before his ordainment; it is reported that the Holy prophet had during his infancy traded by which he got enormous income and that he gave all that income to poor people. This was time before revelation and at the end of his gaining soul perfection. The Holy prophet was climbing up of mount Hara and was looking at Godly signs; at the sky, at stars, at the land and at those creatures on earth that have different emotions and ways of living. He was seeing divine signs in all these creatures and his humility was increasing day by day, therefore, recognizing and respecting the truth, Godly prohibition, divine will and his buds of good ethics was greatly growing every day.It has been narrated that; {The Prophet (s.a.w) was the most intellectual and the most generous among the people}, before being prophetically ordained, the soul of the Prophet (s.a.w) was day by day getting weightier, till when he became forty years old. {when he reached forty years, God looked at 

                                                           

1. Explanation of Usulul-Kafiy, by Mulla Sadra, V.1, P. 420. 2. Surat Al- Qalam/ verse 4; ‘’and indeed you possess a great character ’’. 

his heart and found it the best, the most splendid, obedient, fearful, and submissive of all}; in this age forty years, his heart became the brightest, the most fearful and capacious of all hearts for obtaining Godly message. {God allowed doors of the heavens to open and they became opened while the Holy Prophet (s.a.w) was looking at them}. When the Prophet (s.a.w) reached this light spiritual stage and climax stage of perfection, it was when God opened the heaven doors and of spiritual world for the prophet. His eyes found a way to the spiritual worlds and metaphysical one. {And God commanded the angels to descend from the heaven and they came down while the Prophet (s.a.w) was looking at them}1 The Prophet (s.a.w) was seeing the angels and they were holding conversation with him, he was hearing their words, till when the angel Gabriel the honest, descended and said to him {Read!},2 this was the preamble of his prophetical ordainment. This incomparable divine creature, the person who before revelation reached this stage of perfection, from the very day of prophetic ordainment, he started a tough jihad, and he brought the hardness of this jihad to an end of twenty three years. His jihad within inside him, Jihad which was engaged in order to educate the people and the one that was targeted to the oppressive environments, in which The Believers’ Leader and Chief (Amir al-Mumineen) says in Nahjul balaghah: {The ethical deterioration and devilry destroyed the people and by its strong poison demolished them and it sustained its position}3 The act of riot has pressurized people such as; worldly lust, being driven into bad desire, oppression and abuse, strength people who were stretching their hands to weak people without any barrier. 

                                                           

1. Bihar al-Anwar ,V.17, P. 309 

2. Surah ’ Alaq : 1  

3. Nahjul Balaghah, Sermon: 2 

This challenges and oppression was not only found in city of Mecca and Arabic peninsula, but it was also in the most civilizations of those days; in the Roman Empire of and imperial regime of Iran in that time. Look in the dark pages of history. They have engulfed all around the life of people. Struggling to defeat this great authority and continuous effort and forbearing the weight of the Godly revelation started from the first day of ordainment. The divine revelation was continuously like limpid water which flow to several lands, descending to the Holy Prophet (s.a.w) and was empowering him; he utilized all his effort to put the world under a great transformation and he successfully managed. 

The first cell of statue of the Islamic nation was during the first days structured by the Holy prophet; it was as strong pillars and foundation upon which the Islamic nation had to be built, the first believers, peoples who had knowledge, brevity, brightness by which were capable to understand the message of the Prophet (s.a.w) and depend on. {Therefore God prepares the heart of whoever wants to guide for accepting Islam}.1 The prepared and opened hearts to welcome the divine education and divine instruction were made by capable hands of the Holy prophet. These brains became bright, their will of welcoming the reality were increasing daily, an event which you and I cannot imagine. This seedling germinated between strong uninfluenced stones in an environment where things were ignorantly valued, prejudice and bias, exercise of deep hostility, brutality, oppression and unregulated mixed carnality which was forcing people and was stable. {Desert trees, their furniture are hard and when burnt, their flames go higher}2 the trees which The Believers’ Leader and 

                                                           

1. Surah al-An’am:125 

2. Nahjul Balaghah, Sermon: 45 

Chief (Amir al-Mumineen) says are of this kind of seedling. There is no any storm that could shake these green areas and trees where their roots were penetrated into the stones. Thirteen years passed after the Islamic community, and the civic community and the prophecy was built on such concrete floor. 

The Underframe of the Islamic Authority 

This construction of a nation was not only based on the politic; one of its parts was politics. Paramount part of it was upbringing of each and every person individually;[it is he who has sent amongst the unlettered a messenger from among themselves, to rehearse to them his signs, to sanctify them, and to instruct them in scripture and wisdom].1 {to sanctify them}; each and every person individually was getting under the upbringing of the prophet. The Prophet (s.a.w) was teaching the people individually. {And he was teaching them the book, wisdom and philosophy}. Wisdom is a bit one step higher. It was not only a matter of teaching them regulations, principles and laws, but he was also teaching them wisdom and philosophy. He was opening their eyes so that they could see the facts of the world. The Prophet (s.a.w) was continuously carrying out this duty during the last ten years of his life. On the other hand, politics, managing the government, defending the epicenter of Islamic community, extending the verandah of Islam, paving ways for the people outside Medina to gradually one by one enter the bright arena of Islam and its knowledge. On the other hand upbringing of people one after another. These two duties cannot be disjoined from each other. A group of people have just picked up only Islamic issues and ignoring politics from it and yet they know that the Prophet (s.a.w) himself just after he managed to rescue himself from the hardships of Mecca and migrating 

                                                           

1. Surah Al-Jumua: 2 

from Mecca to Medina, the first thing he did was the political step. Establishing Islamic community, Islamic system, Islamic army, jotting letters to great politicians of the world, entering in great personal political arena of those days was certainly a political move. Therefore, how can it be possible to distinguish Islam from politics? How can politics be interpreted and take a shape without Islamic guidance?[(so also on such) as have made Qur'an into shreds (as they please)]1 Some people have divided the Qur’an into two parts. {They believe in some verses of the Qur’an and disbelieve in the others}2, they believe in worship of the Qur’an, but they discredit in politics of the Qur’an. 

[we sent aforetime our messengers with clear signs and sent down with them the book and the balance (of right and wrong), that men may stand forth in justice]3What is meant by the word ‘’the balance‘’ in this verse? It means the sustainability of social justice in the society. Who can successfully accomplish this work? Establishing a community while justice is with it, it is a political work; it is a work of administrators of the country. This was the target of the prophets. Not only our Holy Prophet, but Jesus, Moses, Abraham and all Godly prophets were after establishing Islamic authority and system.31/ 5/ 1385 

Biography of the Holy Prophet (s.a.w) in the period of ten years of Islamic governance in Medina is one of the luminous eras of administration in human history. Considerably, it is very important to recognize this influential short period, which was replete by extraordinary responsibilities. The second term of his prophecy, it is in Medina where this period extended up to 23 years. Thirteen years in 

                                                           

1. Surah Al-Hijr: 91 

2. Tuhful Uqul, P. 485  

3. 

Mecca was the first season-which is considered as the preface of the second term-and nearly ten years in the city of the prophet, which is a period of laying down the framework of Islamic system and constructing the model for Islamic reign and an exemplar for forevermore and for anywhere. Of course, this is the only absolute model and there is no analogous apart from this perfect sample all ages through, and by looking at this perfect sample, we can discover the indexes and the indicant. These indicators are for the people and the Muslims which can be used to judge the systems and the people. The migration of the Prophet (s.a.w) to Medina was purposely for fighting against and abolishing the oppressive environment, the roughneck and political immorality, bad economic and social matters which were dominant by then. It was not only a matter of clashing against disbelievers; the matter was not a regional, but was a global one. The Prophet (s.a.w) was after this aim that wherever he lucks into a favorable environment, would plant a seed of his divine theological thoughts; willing that by the support of this good weather the seed would germinate; the target was of bringing the responsible and freedom message, vigilance and providence to all human beings. This was possible to be done only by establishing an authority and a model. Hence, prophet’s migration to Medina was aiming at establishing that sample of system and that model. The capacity of continuing and keeping themselves closer to that system was fundamentally based on their ambition. The Holy Prophet (s.a.w) makes the sample and displays it to the entire people. The system that Prophet (s.a.w) made has many indexes from which seven of them are more professional than the rest.  

The first index is faith and otherworldliness. The motive and the real engine of the prophetic authority is the faith which emanates from brains and hearts of the people which brings and lets arms, legs and their entire parts to locomote towards a correct direction. Therefore the first index is blowing and empowering the noble-mindedness of the soul, spirituality and offering rightful beliefs and faiths to people. The Prophet (s.a.w) begun this while in Mecca and he firmly hanged its flag in Medina. 

The second index is justice. Cornerstone of any work is justice and giving dues to the owner -without any heed and regard-. The third index is knowledge and education. The foundation of everything in the prophetic authority is knowledge and vigilance. Knowledge never blindly lets someone to move; by awareness, education and the capability of distinguishing, it changes people from being told what to do, to a level of knowing what to do. The fourth index is purity and brotherhood. In the prophetic authority, quarrels that come from superstitious motives, personal, bad seeking of profits is abhorrent and it is battled against. Islamic arena is an arena of sincerity, brotherhood, togetherness and communion. The fifth index is ethical transformation. Islam by this index makes sure to internally clean the people from rotten ethics; it makes a person to be of ethical and cleaned one; [it is he who has sent amongst the unlettered a messenger from among themselves, to rehearse to them his signs, to sanctify them, and to instruct them in scripture and wisdom…].1 Refinement is one of the important basic rudiments; the Holy Prophet (s.a.w) was doing upbringing of the people one after another. 

The sixth index is gifting power to people and advocacy of honor. The prophetic community and administration, is not underdog, dependent, waiting to be helped and a beggar, it is a dear one, authoritative and decisive; it struggles to secure its recognition and it develops its service and job. 

                                                           

1. Surah Al-Imran: 164 

 

The seventh one is working and sustainable development. There is no pause in prophetic administration; only orderly and neat movement and progress. It does not happen that one time people say it is over, let’s sit and relax! There are no things like this. Of course the job we are talking about here is an enjoyable and breezy one; it is not irking and boring one, tedious, tiresome; it is a work that brings joy and rejoice, energy and strength and ardency to a person. The Prophet (s.a.w) went to Medina to establish this administration, complete and make it as a sample in history forever so that everyone who can, should do that in any period of history and attract people to come to such a better model of community. Of course creating such a community needs noble beliefs and humanity. Rightful faiths have to be there at first for this administration to take place. The Prophet (s.a.w) had already explained these faiths in the subject of Oneness of God, dearness, and in all Islamic teachings during a period of thirteen years in Mecca; in Medina and all time of his life after his ordainment till death, he was perpetually delivering these thoughts and teachings (as these were bases of the system). Secondly, bases and personal pillars are essentials upon which this system should be built. Islamic system does not depend on a person’s potential. The Prophet (s.a.w) had already brought most of these pillars in Mecca. A group of honorable companions of the Prophet (s.a.w) -with different degrees that they had- was a result of effort of Prophet (s.a.w) during a difficult period of thirteen years in Mecca. A group of people in Yathrib (Medina) which before migration came into being; such as Saad bin Ma’adhiha, abi Ayyub and others. Just after his arrival in Medina, the Prophet (s.a.w) started his fostering and progressively capable managers, great men, audacious ones, forgiving ones, believers, energetic and wise, entered Medina as a very firm pillars for the lofty and upstanding building. 

The city of Medina was named Yathrib before migration and was named {the city of the prophet} after migration-this was like the breeze of spring that outreach in arena of this city and it was like freedom has come; therefore hearts woke up. This was when people heard that the Prophet (s.a.w) has entered Quba, is a place near Medina city and the prophet (s.a.w) stopped there for fifteen days. An Interest of the people to see the Prophet (s.a.w) was arising every day. Some people were going to Quba to visit the prophet. And some were still waiting in Medina for the prophet’s arrival. When he stepped into Medina, that interest and breeze increased and converted to a storm in hearts of the people. They suddenly felt that their rotten faiths, bias, bad passions, have been rubbed and that, new ways and paths towards realities of the world nature and also that they have known ethical values. It was this storm which created the revolution in their hearts; then it spread outside Medina after. After that it embarrassed Mecca and at last it went far to the two empires and great nations in that time; it went elsewhere, it shook the heart and it brought change in hearts of people. Muslims conquered Iran and Rome during birth stage of Islam as they saw that these two nations were the barrier and burden to Islam and after this occasion their faiths were growing in their hearts. People who had an intention of attacking as soon as the saw them, their hearts were been flooded by the faith, The sword was for removing hindrances and barriers; everywhere was attacked by this storm and those great two empires were also deeply attracted by the Islamic system. All these were taking place during the period of forty years; ten years before death of the Prophet (s.a.w) and thirty years after.  

The Prophet (s.a.w) began his work just after his arrival in Medina. One of the tremendous aspects of the life of the Prophet (s.a.w) was that during these moments, he hardly roared out of great responsibility. The Prophet (s.a.w) never been seen of being dredged from the brightness of the spiritualism, his educating, his guidance and upbringing. All his wakefulness, his sleep, his mosque, his house, his battles, his going to alleys and markets, his family life and wherever he was, it was a lesson for people. What a wonderful blessings in this age! The Holy Prophet (s.a.w) was the one who had filled the history with his divine thoughts and influenced it- I have repeatedly said this, most of the connotations which had been looked into in next centuries for the benefit of the human being; such as the connotation of equity, brotherhood, justice and democracy, all these are the end result of his teachings; there were no these teachings in the other religions or maybe were not at stage of appearing. The Prophet (s.a.w) did only political and administrative duties in period of ten years. What a blessed age! The Prophet (s.a.w) had shown his position just after his arrival. The camel that the Prophet (s.a.w) rode entered the city of Yathrib (Medina) and people surrounded it. In that time the type of settlement in Medina was that of scattered one; one place had its own houses, roads, fences and own trade which all these were belonging to a tribe; some tribes were belonging to tribe of { Usi} and some to {Khazraj}. When the camel of Prophet (s.a.w) entered Yathrib and approaching the houses, the leaders of the tribes were coming out of their houses and they were stopping the camel which meant welcoming the prophet: Oh the Prophet (s.a.w) of God! Come here! All our house, life, wealth and our relief are yours. The Prophet (s.a.w) said: “please, give way for this camel; {it is on duty}1 keep a distance”. Then they opened the way. The camel went to a house of a poorest man and sat down. They waited to see who the owner of that house was, they saw it was of abi Ayyub Ansariy; he was the poorest man in among the poorest men in Medina. Abi Ayyub Ansariy 

                                                           

1. Bihar al-Anwar, V.19, P.109 

himself and his poor family came and picked up the goods of Prophet (s.a.w) and took them into the house. The Prophet (s.a.w) also went into the house as a guest, and he rejected leaders of the tribes by this at that moment; the Prophet (s.a.w) had shown his position by that action. It became well known that this man is not after money, tribal prestige, nobleness of presidency of a certain tribe and that he does not and will not belong to a brassy intriguer group of people and like. He made it clear to the people and showed them that in public interaction what group he will be supporting and what group will better be benefitting from him. All people were benefitting from the teachings of the prophet, but a person who was more underprivileged, was better benefitting and was compensating his under privilege. In front of the house of Abi Ayyub Ansariy, there was a low land. The Prophet (s.a.w) asked: ‘’ who is the owner of this land?”, ‘’it belongs to two orphan children’’ they answered. The Prophet (s.a.w) took money from his pouch and gave to them and he bought the land. He said: ”We will build a mosque on this land’’. This mosque in reality was a center of politics, worship, public and administration; a centre of peoples’ assemblage. There was a need of center where people should meet; therefore they began to construct the mosque. The place where they constructed the mosque had not been give to them by someone but they bought it with their own money. Those two children had no father, but the Prophet (s.a.w) as a father to them he gave them their dues. When it was arranged to build the mosque, the Prophet (s.a.w) himself was among the first participants or someone who takes part in an activity of construction. He came and took the shovel in his hands and started digging neat holes from where the mosque would be started being belt; he worked as someone else and not as ceremonial. He started working and he sweated a lot. He worked diligently that some seated people spoke to themselves, “why are we seated while the Prophet (s.a.w) is working like this?” ‘’let’s go and work as he is doing’’ then they came and belt the mosque within a short time. Prophet, the great leader, showed that he had no any special right for himself. If there was a work he allowed himself to go and have a share of it. He then sketched politics and management of that system. When a person sees that this was being done step by step, wisely, he understands that behind such a great work and strong decision there was something great and cannot be possible by anything else except divine revelation. Even those who want to trace the situation and circumstances of that period of ten years today, they fail to understand. If a person separates each and every occurrence and event of that time from each other, he will end up understanding nothing. He must look and watch how these events were connected to each other; and how this work was diplomatically, with correct accountancy and alertly done. First thing was laying down unity. All people of Medina who were not Muslims, most of them embraced Islam and small figure of people remained non-believers. Additionally, three great tribes of Jews- tribe of Bani Qainiqah, Bani Nadhiir and Bani Qaridhah- were living in Medina; they were living in their special castles which were approximately connected to Medina. These tribes came there one or two hundred years before and the reason for their arrival in Medina, it has a long elaborate story itself. The time when the Prophet (s.a.w) came to Medina, the characteristics of these Jew tribes were two or three things. The first one was that, the basic wealth of Medina such as the most prominent land for agriculture, the best profitable commerce, and the most beneficial industries -gold jewelries and the like- were all in their hands. Most people of Medina when in need of these things were consulting them and were taking loans and were paying gavel. This means all financial resources were of the Jews. The second was that the Jews had cultural supremacy. This was like that since the Jews were people of the book and different information and education, religious knowledge and issues which were far away from brain of some people of Medina hence had intellectual dominance. Frankly speaking Jews were at a higher degree intellectually; that is why they were mocking other people there. Of course they were showing submission and surrender when approached by hazardous conditions, but they were really at higher level intellectually. The third characteristic was that they had communication with peoples from far areas; they were not restricted in Medina. The Jews were realities of Medina. Therefore, the Prophet (s.a.w) had to make some calculations for these Jews. The Holy Prophet (s.a.w) established a general collective treaty. When he entered Medina, it apparently without any arbitrary, without the peoples’ wish and without the people conferring, became known that the leadership of that community belongs to this man; as natural, personality and prophetic majesty and monumentality made all people submit to him; it was known that he the leader and that they should act according to his pivot and axis. The Prophet (s.a.w) wrote a covenant that was accepted by all. This treaty was about public interaction, transactions and dealings, violence, blood money, prophet’s communication with his critical, with the Jews and with all non-Muslims. All these were elaborately written and recorded, and maybe were written on two or three pages of old historical books. 

The next paramount action was provision of brotherhood. Superintendence, legendary prejudice and bias, tribal vanity and separation of cortex of people from each other, were the major calamities of dogmatic and ignorant communities of that Arabs’ time. The Holy Prophet (s.a.w) broke these by providing brotherhood treaty. He brought brotherhood between a leader of a tribe and an ordinary person. He said you two are brothers; they both happily accepted this brotherhood. He made upper class people sit beside slaves who embraced Islam and by this move; he abolished the all barriers to public unity. When they wanted to choose someone who will be making a muezzin, despite people with good voice and handsome being many, enough educated and of professional personalities, but from among these people he chose Bilal, the man from Habasha. It was not a matter beauty, voice, and also not of family prestige father and mother; it was a matter of Islam and faith, working hard in Godly path and showing sacrifice in this path. See how he showed the values in his work. Before an influence of his words in the people’s hearts, his work and route had already influenced the people’s hearts. 

Preserving the Islamic Authority 

For this measurement to take effect, it had three stages: the first stage was to reduce the system to its minimal form which was done by skeletonizing. The second stage was the preservation of this system. An organism which is flourishing if it is going to be known by the owner of potency; it was threatened and kept in enmity. If the Prophet (s.a.w) was incapable of standing against the foes, with over-carefully observant in order to protect the new glorious born and auspicious, this system would be vanished and all his accomplishments would become unfruitful. From this point, it was necessary to take care of the system. The third stage was the completion and incorporates the structure-frame, because only under framing is not enough, it is the opening move. These three stages are going to be put into elaboration. Laying the basement is at the first stage; simultaneously it is animadversion to the enemies where from there the preservation will have continuity. In the same make up of skeletonize, community and individual structuring has been highly counted and from there it will go onward as well. The Prophet (s.a.w) is contemplating that five basic enemies from this community are threatening this new formed community.  

One enemy is weak and non-significant but, at the same time that should not be the reason of inattentive to him. On one occasion, might be possible to endanger a great destruction. Who is that? Are wild tribes around Medinah. A distance of 10, 15 or 20 miles from Medinah, tribes which their entire way of life is warfare, slaughtering and carnage, plundering, and seizing each other. If the Prophet (s.a.w) wanted to figure out the development of good, trustworthy and systematic society he would taken these criteria into account, and the Prophet (s.a.w) had pondered into them. He tightly hold to those who had an element of expedient and guidance, and initially he did not call people to Islam compulsorily; no, impious and heathen were there, but he set a treaty with them to avoid remonstration. Prophet (s.a.w) on his responsibility was Persistent and constant, which is one thing that I will explain afterwards, according to those who were not reliant and naughty, the Prophet (s.a.w) sorted out and he went for them. Have you heard this story that Prophet (s.a.w) sent 50 people to a certain tribe, 20 people to another tribe? People whose their life and natural was disturbances, infringement and who could not reshaped but only carnage and using their strength advantage to weak people. In this reason, Prophet (s.a.w) went to them and subjugated and indicated them to their right place. The second enemy, are in Mecca which is the center, it is true that Mecca had not prevalent system, but one influential vigorous group and imperious together in Mecca were ruling.  

They had misunderstanding to each other, but they had cooperation in against with the religion of Islam and the Prophet (s.a.w). The Prophet (s.a.w) knew that they were the causal to dangerous, as it has happened practically. The Prophet (s.a.w) felt that if he is not going to take an action, obviously eventually they will gain the chance. Therefore, he went to them but not through Mecca. Their Caravan were passing by a road which is closer to Medina, Prophet (s.a.w) began attacking them which was a battle of Badr, which was mostimportant battle at the first. He started the battle, and they also came prejudicially and in the manner of Pursuit and obstinacy to the Prophet. 1380/2/28 

According to the promise of God, Muslims were already aware of their victorious upon the group of the Caravan; this was the second year of hijrat. The caravan carried belongings and Quraish’s money from Ethiopia to Medina so that they could pass through Medina to Mecca. 

 For the time when operations of the combatants and the warriors became understood by unbelievers of Quraish, armed forces dispatched towards Medina for defending and preventing their opponent from winning their properties. Muslims were willfully aware that the Caravan was carrying wealthy and different commodities and that they were not well-prepared to approach them. But, the command of God was to confront the combatants of Quraish’s unbelievers: [When Allah promised you (victory over) one of the two companies, (saying), ‘it is for you’, you were eager that should be the one that was unarmed.] Muslims knew of their victory, but they were not cognizing that their winning was over the Quraish armed forces. They thought that their victory was upon the arrival Caravan from Ethiopia. The Prophet (s.a.w) changed their route, they were driven to an area where the Warriors were, Caravan left and the Muslims and Unbelievers fought each other at the place called (father). Why God the route of Muslims changed from the fight with Caravan to the armed forces, what was the reason? The reason behind was, the Muslims had a vision, will and Godly ordinance in hunting they had not one aim. [But Allah desires to confirm the truth with his words….] 

Allah wants the truth to take part in the arena of the Universe, [So that He confirm the truth and bring falsehood to naughty, though the guilty should averse] He wants to pull out the falsehood which its natural is spoilable to go for good. Is it not designed to subvert the evil authorities and satanic powers as well as ruffians? Is it not planned for Muslims Ummah to become witness [That you may be witness to the people]? Is it not dictum that the flag of the Islam should emerge up and shakes over the eyes of the people? When? How and in which way? 

Muslims on that day were thinking that once they attain the victory over the wealthy, Islam will gain strong and look recently made. Of course they had true suggestions but there is another worthiest and superior idea, the superior idea which is that; today we Muslims we have reached to an extent that we can possibly manage to address our concepts and our way to bereaved communities, societies which are living in darkness and obscurity from the truth, a pool inasmuch as has excessive water which can feed into moving waters, rivers, trees and in arid lands, this is superior idea. 

If it is planned that Islam should reach to its victory, and if is planned that it should splendidly pass to those infirm inhabitants and bounded ones, and if it is planned to plummet the tyrants and oppressors, this should starts from appropriate area. Muslims affectionally were not knowing where to start from, but Allah was imparting and instructing him (the prophet), and keeping him updated with advanced incidents. Allah was informing him about the coming out of the Quraish with properties and eventually they would engage in fighting with him, even without well-equipped but only with the faith, sometime their enemies will pulled back, and therefore the way will opened for progression, for advancement and for influence of Islam. A way should rendered to strong consolidation in order to open the truth, so that to show them that it is indeed Islam, and he should reputed seriously. [So that He may confirm the truth and bring falsehood to naught]1Oo you Muslims! Officiously we have put into the battle against the enemies in which your beat will reveal them the strength of Allah.1359/7/11 

After the divine victory and successful ending of this struggle with the mercy and graciousness of Allah it became a fortune to the combatants of Islam, but still the enemies have not yet desisted once again they have purveyed and entered into another battle which is Uhud. In the battle of Uhud initially, Muslims with their oneness and cooperation have succeeded, but finally those 50 people who were in charge of maintaining the access of the enemies on top of the hill, instead of not going to get properties and keeping the situation maintained which were attained from their success, they forsaken their duty and go where the properties were gathered, only 10 people left and functioning their duty on top of the hill, once the enemies got this chance they go rear of the hill since there was no enough guards on top of the hill and attacked the Muslims. This attack for Muslims was something complaints, but Islam did not lost the battle, only that they gain the victory on the later on, secondly, the soul of the warlord, courageous and precious like Hamzah the boss of martyrdom was immolated in the way of Islam. Allah almighty is calling the Muslims to contemplation and to byword saying; “we have fulfilled our promise, we said you will attain success over your enemies forcibly” but since there was these three characters and qualities you have finally fought. The three characters refer to as: firstly [Disputed about the matter] disunite from each other, the solidarity on the one word and the army, secondly [you have lost courage] you have become weakened, from being epic, sensational, preparation and cingulated on the battle and gave up from forefront. Thirdly [and disobeyed] you 

                                                           

1. Surah al-Anfal: 8 

have refused to follow regulations and pedagogies of the Prophet (s.a.w), warlords as well as those who were responsibilities on you. These three attributes which have found on you, the enemies have encountered an opportunity to invade you from your backside and kill most-important people in Islam, this is a great lost to lose such important people in the Islam world.1359/2/19 

The last battle which they engaged with the Prophet (s.a.w) – one of the crucial battles- was Khandak. They gathered their forces and they got assistance from others, saying we are going to Muhammad (s.a.w) and we will kill 200, 300, and 500 common people from his closest companions. We are going to plunder Medina and tranquility and then we will be returning our homes. There will be nothing remain for them. Before their arrival into Medina, the Prophet (s.a.w) had informed their departure and they dug the ditch. One side of the Medina had importance features, so they dug a ditch approximately 40 meters in width, it was in the month of Ramadan (fasting month). According to other tradition narrations the weather was very cold so, due to inadequate of rainfall, people had no incomes, in this reason there were a lot of calamities. But the Prophet (s.a.w) worked hard. During the digging of Khandak, whenever he sees that one is exhausted he cannot perform the task, he was going to him and rendered the pick or hack from him and getting ready to dig as well. This is to say that he had not only a commanding role, but also participating in manual works inside the workers. When unbelievers arrived at Khandak, they ascertained that it was difficult and impossible to attack the Muslims, hence they were forced to return unhappy and downheartedly. The Prophet (s.a.w) stated that, “this is the end; this is the last fight of Quraish of Mecca with us, from now it is our turn we will go to Mecca to confront them. The next year from there, the Prophet (s.a.w) declared; we want to come for pilgrimage. This is the time where the incidents of Hudaibiyeh – one of the significant adventures very sententious and recondite- took place. The Prophet (s.a.w) with the intention of pilgrimage travelled to Mecca. They saw that in the magnificent Month –a month where they were not fighting and they were respecting it- the Prophet (s.a.w) is coming to Mecca. What to do? Do they give a way for Prophet (s.a.w) to enter Mecca? With this succession what will they do and how they will stand against him? Do they go to fight during this glorious month? How do they fight? Finally, they decided and said we are not let the Prophet (s.a.w) to enter in Mecca, and if we found anyone, we will kill. The Prophet (s.a.w) tried hard and made them calm and signed and returned, so that he should come next year all around the area and open up the doors for propagation. It was a homage called Sulhe; Allah is saying in Qur’an: [indeed We have inaugurated for you a clear victory] we are the one who beget this victory for you. If anybody undergo into more reference in pure historical manuscripts, he is going to see how wonderful an adventure of Hudaibiyeh is. Next year from that, the Prophet (s.a.w) went to Mecca for pilgrimage; nevertheless, the enormity of that magnanimous was heightening daily. The next year,which is the 8th year- where by unbelievers made a promise in contravention, a Prophet (s.a.w) went to Mecca and Inaugurated it, which was really a great victory done with the effort of Him. Therefore, the Prophet (s.a.w) expediently, robustly and with patience without hurry and retreat he contacted with them and by passing the days things were getting better for him. The third enemy was the Jews; who strangely and unreliably came to live aside the Prophet (s.a.w) in Medina for a short period of time, but they could not stop mischief, heckler and destruction. If you can see, in the chapter of Baqarah and from other different chapters in Qur’an are talking about this cultural conflict and combat between the Prophet (s.a.w) and the Jews. As we said that they had knowledge of how to dis-informing people, they were conspiring with those who had infirm faith, and making them to lose hopes from their faith. They were well-organized enemies of Islam. The Prophet (s.a.w) , as far as he tried to tolerate with them, but later he found that they were intolerance people finally he decided of imposing a punishment. Prophet (s.a.w) did not gratuitously and without instauration interferes them. Any action taken by one of these three tribes, in accordance to what they have done, in return he would punish them accordingly. Firstly, ban Qayniqah who betrayed the Prophet, after all, the Prophet (s.a.w) went to them and told them that they have to leave the place, therefore they expelled and migrated them from the area and by means of this all their properties were put in possession of Muslims. The second were bani Nadhir who also betrayed- of which their betrayal adventure is important- who were told by the Prophet (s.a.w) that; 

“leave part of your belongings and go”. They had no alternative way expect to leave. Thirdly, bani Qaridha who were given permission and remain safe, they were not eluded. They made an allegiance with the Prophet (s.a.w) , but sooner to the battle of Khandaq the enemies from their neighborhoods joined force with them and attacked where the Prophet (s.a.w) was. Despite inconvenient treaty with the Prophet, the area where was dug part of Khandaq- which was very important- instead of protecting from the entries of the enemies, they secretly discussed and negotiated together and from there they entered Medina so that they could daggered the prophet. The Prophet (s.a.w) got their news, now, it has been a month since the blockade, and it was during this month where they betrayed such a disloyalty, the Prophet (s.a.w) got informed of what they were planned.  

With a very conscious tactic wherewith, they embedded a plan which consequently invoked misunderstanding amongst Quraish and them –the story was written in the History books-. This was a very beautiful trick in the political warfare of the Prophet (s.a.w) . This means that, they stopped in the way that they could not harm anyway. In the aftermath of the collapsing of the allegiance and their separation from Khandaq and left for Mecca, the Prophet (s.a.w) returned to Medina where he led the Prayer of Zuhr and state that, ‘let’s go, the Asr Prayer is going to be recited in front of bani Qaridhah’. Without delays, they went and blockaded them; the siege and fighting lasted within 25 days and those who were great combatants were killed, it was so because they did a great and irreversible betrayal, that is why Prophet (s.a.w) treated them in the manner of conformity. Thus the hostility of the Jews –intentionally on the issue of bani Qaridhah, previously bani Nadhir and afterwards on the issue of Jews who were inhabitant of Khaybar- was carried out with potency, well-designed plan, with perseverance and along with sublime moral of conduct, were not presented to the Muslims. None in these issues the Prophet (s.a.w) never abjured, even the enemies of Islam have acceptation on this matter that the Prophet (s.a.w) never breached in each of these issues; they are the ones who transgressed. The fourth enemy, were the hypocrites, who were among the Muslims, pretending as they were the god fearer yet internally nonbelievers. Probably nonconformists, stubborn, narrow-minded and ready to cooperate with the enemy, the fact is they were not organized enemies to that extent, this was the different between them and the Jews. The Prophet (s.a.w) could not be clemency with the enemies who are ready and waiting to fight just as the way Jews behaved naughty to him. But the Prophet (s.a.w) could endure to those who were not organized ones, who had subjective malignity and an emotion of intense dislike and also bloody-minded. And one of the greatest enemies of the Prophet (s.a.w) was Abudi llah bin Ubii. He was nearly alive up to the end of the life of prophet, but Prophet (s.a.w) never treated him inconformity. And with that, everyone knew him that he was hypocrite but he treated very well. The same way Muslims behaved with him, his contribution was from the treasury, he was secured and being regarded with respect and reverence despite the caitiff and evil actions, this has been articulated in the chapter of Qur’an ‘Baqarah’ too, particularly about hypocrites. For the time being when some of the hypocrites did a bad action, by intuiting and forming the bases that could allow them to bring forces from Rome against the Prophet (s.a.w). However, the Prophet (s.a.w) went to them and finally broke and burned down the Mosque which was built by them. He said; “this is not the Mosque, but it is the house for a group of conspirators whose their agendas are irrelevant to the teachings of Allah, and for plotting bad plans against people”. During the time when the squad of hypocrites happened to be discovered and exposed their dissimulation, and moved to Medina where they formed an army, the Prophet (s.a.w) fought with them and stated that; “if they come closer will invade them and commence the fight” regardless that the hypocrites were the inhabitant of Medina and that the Prophet (s.a.w) had nothing to do with them, afterwards, he confronted the second squad, a very organized team, and then on fourth it was equable team because they were not very masterminded team, their hurt were particularly intended for individuals. The Prophet (s.a.w) in some occasions could not take much consideration to them. The fifth enemy it refers to the internal-enmity possessed each and every pious people and the Muslims; this is the great dangerous enemy ever. It is also inside us, the sensual leaning (psychological inclination) such as; puffed up with vanity, desire to aberrance and wickedness, committing errors which are obtained by man himself. The Prophet (s.a.w) had difficultly fought with such enemy too. Honestly, you don’t need to fight this enemy physically; it is by pedagogy, edification and alerting weather auto-edification or from the other. That is why, whenever they returned from the fight the Prophet (s.a.w) exclaimed; “you have returned from the miner combat, now it is the time for the major one”. Surprisingly, they said: “dear prophet! What do you mean by this great combat, with all this effort we fought, do you want to tell us that there is bigger than this”? He said: “yes! It is a crusade with your heart (desires)”1 

The Qur’an when it says: [but those whose hearts is a disease]2, these are not hypocrites, of course the number of the Hypocrites are in this make up [but those whose hearts is a disease], but everyone [but those whose hearts is a disease] –it means there is a disease inside his/her heart- not only hypocrites sometime can be a believer, but inside his/her heart there is a disease. What kind of a disease is this? It is when you have engulfed by immoral conduct, impersonality, having extraordinary appetites and passions of the body, and having a desire to the different egocentrism. Thus, if it is not prevented area or you don’t fight with them on your own, finally they will make you to lose your faith, and get you out from hollow. After the succeed of this enemy in you, you will look as a believer yet inside, you are a hypocrite, this is the time you will be identified as a fraudulence. If unfortunately our faith become ceased, whereas ostensibly still look faithful or pious, of which we have unhanded anklet that links us to faith and the beliefs, and still our tongue remained the same as we were before wording faithfully, this is what it called hypocrisy, it is dangerous too. Qur’an it says; [in the long run evil in the extreme will be the end of those who do evil; for that they rejected the signs of Allah, and held them up to ridicule.]3, those who have done evil 

                                                           

1. Wasail Al-Shi’a, V.11, P. 122 

2. Surah al-Tawba: 125 

3. Surah al-Room: 10 

actions, their portion will be the worst, what is that worst? It is falsification upon the words of Allah (verses). In other part according to those who have not fulfilled a great obligation (giving in the name of Allah), he says; [so he hath put as a consequence hypocrisy into their hearts, (to last) till the day, whereon they shall meet him: because they broke their covenant with Allah, and because they lied (again and again).]1 

Because they have broke a promise with Allah, their hearts have been flooded by hypocrisy, this is very dangerous for the Islamic community, and elsewhere in the history if you see such deviation, it started from here. It is possible an outside enemy to come, to suppress, defeat and to rout but he cannot cause destruction. Ultimately, the faith remains constant and it erects to some extent and grows green. But the time when a person has confronted by this interior enemy and made him defeated, this will cause deviation. Wherever there is such deviation just know that it began from here. And the Prophet (s.a.w) never allowed to be defeated by this enemy. The Prophet (s.a.w) behaved sagely on everything and he had rapidity as well. He never allowed an issue to take long. He had person purity and contentment and he had no any weak spot on him. He was inerrant and purely clean. His mold of conduct influenced a lot, and he had influential pervasive and deep rooted methodic way of uttering words, most fluency and accurate. He never talked something equivocally. Naturally, during the meeting with the enemy, he could behave politically and eventually dragged them into misapprehension. In many occasions, he the Prophet (s.a.w) surprised the enemies, whether politically nor military, but he could not do that to his own people and the believers, he was always clear on his words and never 

                                                           

1. Surah al-Tawba: 77 

behaved politically more especially in important issues he could speak smoothly. Instantly, on the issue of Abdi-llah bin Ubii who’s his incidents is wide. Who never broke the promise with people who were in agreement with him- even with his enemies and unbelievers of Mecca-. The Prophet (s.a.w) was never broke the promise and an agreement with them, they are the ones who broke it; the Prophet (s.a.w) responded that, he never untied his agreement and promise with anybody else. Hence everyone knew that it was reliable whenever the promise made between with this man. From another point of view, the Prophet (s.a.w) never lost his supplication and his connection to Allah, hence it was growing firmly. In the middle of battle, the same time when his force was doing the best, he was encouraging and persuaded them and also holding a weapon in his hand, and probably a right warrior. Or teaching them what most matters, genuflecting and raising his hands to his omnipotence on the front of the people while weeping, to ask for a help; Dear Allah! Help us, defend us and defend your own enemies. This did not made him not to proceed nor to gain potency which could entail to unknowing due to prayer, beseech and connection with Allah, these two were put in consideration. He never became afraid or awe to everyone else. The Believers’ Leader and Chief (Amir al-Mumineen)- who is a symbol of courage- he is saying, whenever the battle reached to an extent of requiring great physical effort (critically difficult) –in our present term- run short, we were getting an advantage of relying on the prophet. If anybody felt incapable, he could rely on prophet. He was in charge of the state for 10 years, but if we want this extraordinary duty which the Prophet (s.a.w) done during these years to estimated into one collection of high wrought, these all activities, services and endeavors cannot even accomplished in 100 years, and we will eventually come to understand more how the Messenger of Allah quested a lot when we have compared our today’s obligation with that of his, it precisely depicts that forming such state, community, and developing such a row model is a miracle. People have stayed with him within 10 years day and night, visiting his house and visiting them too, together in the Mosque, journeyed together, sleeping in the same house, starved together and also be together in good times. His environment meant the happiness, he has amused and fan with people, and organizing competitions and also be one of the participants. Those who stayed with him during 10 years long, their affection and trustworthy in him was becoming deeper and deeper. During the victory of Mecca, Abu-sufian covertly together with the advocation of Abbas - the uncle of the prphet (s.a.w) - when they came to this holiness, in order to take safe-conduct from the prophet, 

He saw people around the Prophet (s.a.w) where he was taking an ablution, so that the drops from his arm and his face could reach them, he said: “I have seen a great leader and mighty, but I have not seen such honor from them. Right; spiritually honor is the only factual honor. [Honor belongs to God, His Messenger and the believers] and if the believers follows that way, they can attain honor. 1380/2/28 

The Islamic State and Its Stabilization 

The Ghadir-Khum’s adventure is the most important and a determinant of the Islamic history, this incident can be looked in with two views a two dimensions, one particularly for Shi’a and the other for all different Islamic sects. But in order for the second view to be counted, all the Muslims around the World should know that the commemoration of Ghadir it is not for Shi’a only. In the first dimension as we said it is specifically for Shi’a, because that is the time when The Believers’ Leader and Chief (Amir al-Mumineen) was elected through the Prophet (s.a.w) and was appointed as the Caliph, and at the same day, and incident asked him; who have elected Ali (A.S), is he a chosen from Allah? And he replied: “from Allah and his Messenger”1 it means from Allah’s command and from me as well. From this point of view, Shi’as doctrine –immediate Caliphate to the Believers' Leader and Chief (Amir al-Mumineen)- do believe that the most of their evidences are relying on this adventure. There are just a number of evidences about this incident from the beginning of that time up to date, and I don’t have an intention of adding anything on this occurrence which has been testified by thousands of proofs. In the second dimension according to its importance, it is not lesser than this, which is the similar matter between Shi’a and Suni, it will then be discussed later. 

It is an adventure where the Prophet (s.a.w) in the year of 10 Hejrah with the majority of Muslims left Medina for Mecca for pilgrimage. During this journey from the house of Allah for articulation of Islamic teachings, political fields, military, moral of conduct and the belief, the Prophet (s.a.w) put these into consideration. He presented two different speeches as it is narrated that the first one, apparently, took place on the day of 10th and another one was presented in the end of the days of Tashriq2, and it shows that there were two speeches not only one.  

In these speeches, the significant words which were supposed to be addressed nearly were told, predominantly political issues. Man is literally understanding that, today, in the society of Islam Hajj is being separated from political issues and thinking that, the word hajj it should give the usual and popular meaning which is only worshiping, and any political act, it is being taken out from the scope of Hajj, and 

                                                           

1. Al-Ihtijaj Ala Ahl-Lilujaaj, Tabarasi, V. 1, P. 82 2. It means the days from 11th up to 13th of Dhil Qaada, it has mentioned in Qur’an in the Surah of Al-Baqara: 203 

those who are in that particular position will be regarded as the ignorant from the biography and the history of the Messenger. And according to what he spoke in this speeches which are in books of Shi’a and Suni are just some of them not all. Because he was discussing about Jihad, Jihad against polytheism and unbelievers and he is saying and announcing that this Jihad is continuance up to the time when everyone knew the word {there is no God than Allah]. The Prophet (s.a.w) expressed words about the oneness of Allah in his speeches, how much ever they have stricken by internal battle, but they should remain insisting. About the value of the ignorance, with well explained, he stipulated that according to the idea of the Islam, ignorance has no value and it has zero rate, the Prophet (s.a.w) stated that: “any value or the goodness which was proportioned to ignorance for me in this moment I put under my feet”, he completely negated the idea that ignorant has a value. And the financial misunderstanding which was between the Muslims remained from the period of ignorance, for instant, someone gave a loan to a certain individual, and if he was a creditor and demanding his financial interest, this was transmogrified and negated by the Prophet (s.a.w) . The first financial interest and the debts which I am about to extinguish is for my uncle Abbas –who was giving loans and creditor to many people- I have wiped all, abrogated”, he said. The value of virtue was the greater value and was repeatedly told, and heightened that none is the utmost except worshipful and those who abstain from evil acts. He posed the incumbency and the admonition of Muslim Imams (s.a.w) in the political issues and introducing them as statesmen and the Islamic leader, this was announced as recommended duty, that all Muslims they are responsible to Islamic statesmen and to present and to denote their benevolent supervision. The primary political issues and the statue affairs relating to human society and its members in this speech were addressed, and was mentioned in the speech of Hadith Thaqlain too, he said in the Hadith Thaqlain: “me when I am leaving amongst you,I leave you two weighty things, the Book of Allah and my progeny. ”The Book of Allah and my household. He then made an example by his two fingers saying: “those two weighty things are like these two (showing his two fingers, his middle finger and the index finger); one is taller than the other. In fact, just like the index fingers whereby none of them has preference to the other. He expressed the matter of the progeny, in the aftermath of performing Hajj’s obligation they took a journey heading to Medina; reaching at the three ways junction thereby Caravan of Medina and Yemen were separating. The area called Ghadir Khum, the Holy Prophet (s.a.w) stopped of which it is being narrated that the weather was so hot to the degree that, if meat could put on ground it could become Kebab, in this kind of weather the Prophet (s.a.w) gradually gathered people and went on top in order to be visible to everyone, and announcing the issue of wilayat, {to whom I was their leader, here Ali (A.S) is their leader}1 while holding Ali’s Hand and raising it up for everyone to see. The Believers’ Leader and Chief (Amir al-Mumineen) should immediately handover the system, he at least wanted to transpire and deepened the connection in this presentation between The Believers’ Leader and Chief (Amir al-Mumineen) and his progeny. The reason why the Prophet (s.a.w) put the progeny aside the Qur’an, as it is presented in his excellent speech at Mina in the Hadith Thaqlain- thus the hadith Thaqlain apparently is the load from prophet- and again at the adventure of Ghadir-inaugurating The Believers’ Leader and Chief 

(Amir al-Mumineen) and his personality- it is because he wanted to introduce someone with good dignity, a row model for all generation. The integral model of the person should be choose unmistakably in 

                                                           

1. Al-Kafi, V.1, P. 420 

the manner of incarnate and objectively. Saying, the civility of Islam should move in accordance to this model, and that the Muslims characters, are the characters which its destination and specimen end on them. People whom their all life paid attention to Islam, as such; their purity, knowledge, piety, good conduct, and their thralldom upon Allah, their dominance of Islamic issues, whom their courage sacrifice is for calling the calmness of Islam, their engagement is apparent prove of their works. The Believers’ Leader and Chief (Amir alMumineen)is being inaugurated as the row model –for every generation- that people should be corresponded and spliced to him. However, he did not practically become Caliph immediately after the prophet (s.a.w), but he became a successor after 25 years, the fact is he was the acceptable Imam of Muslims, a successor of Muhammad (s.a.w), finally his Imamate took a shape. These qualities and the link which people had proportioned to such accepted personality and contented of the Caliphate of the Prophet (s.a.w), it should be an everlasting model and an exhaustive exemplar for entire Muslims. This link among the Muslims and him, should last until forever as an emotional link, sentimental and practical link. The Believers’ Leader and Chief (Amir al-Mumineen) from another view he is not only for Shi’as, rather for all Muslims, and not specifically The Believers’ Leader and Chief (Amir al-Mumineen) but entire prophet’s (s.a.w) progeny and Imams of Shi’a who are the the descendants of prophet (s.a.w), because they are included in his household, and still they have to remain as a complete model in the view of Muslims. Secondly, in addition to the installment of Caliphate aside the Qur’an, and annunciation the importance of the link among the Muslims and the household, precisely, the prophet (s.a.w) made clear on the matter of misrepresentation of facts in Qur’an and the deviance from the initial Qur’anic understanding, where the corruptors are causing misrepresenting of Islamic teaching based on their interests, depreciating Qur’anic ideals, misleading Muslims, and depriving people from understanding the core of Islam, instead of giving people the knowledge, that which one is the true and serving people from astray and people should listen from his words, because his is the among the household. This is very important thing in the Islamic World, in the present-day the entire Muslims are in need of knowing Islamic teachings which have passed through his progeny, there is no different whether they have approbation of immediate Caliphate of The Believers’ Leader and Chief (Amir al-Mumineen) and his descendants or no. Shiites believe that the right immediate Caliphate is for Imam Ali (s.a.w) through this narration and firmly they relayed on him. And according to those who are have not acceptance in his Caliphate- Ahl Sunat- importantly they should be always in any means in link with The Believers’ Leader and Chief (Amir al-Mumineen). Hence, the issue of Ghadir expect by lookin in with the second view, after developing the link between Ali bin Abi-Talib and the progeny of the prophet (s.a.w), this is all Muslims.1366/5/23 

The adventure of Ghadir it is not only a funny story, but it is a sign for Muslim. If the prophet (s.a.w) in the 10 years long, had not reshaped the community and contemplated on the issue of changing the communities to Islam, the community which was full of Superstitions and prejudices with the help of his companions for the future after this 10 years, this work could be incomplete. The disappearance of these sediments and prejudices of this time needed many years. It had a good outside view, with firm faith. Of course, they were not at the same level, others had embraced Islam a year before the death of the prophet (s.a.w), some before six months, some two years before; they were been attracted to Islam by administrative power of the prophet (s.a.w), and also by gravitation of Islam. They were not all belonging to a first group of believers. In order to purify the community from the dust of ignorance, and preserving the rightful path of Islamic guidance after 10 years of the time of prophet, there was a need of such brilliant management, if this management was not to be accomplished, the work would have still remained incomplete. What is being said in the chapter Maidah: [today I have perfected your religion and I have completed My blessings upon you], is indicating to the same meaning, that this blessings – blessing of Islam, blessing of guidance, blessing of demonstrating the straight path to community of mankind- it was only to be complete by drawing a map for generation after the prophet (s.a.w) before his decease; This is a natural affair. This duty was accomplished by the prophet (s.a.w) at Ghadir; he nominated The Believers’ Leader and Chief (Amir al-Mumineen) by considering his characters –character of faith, character of military, a person of good conducts even when with people of different approaches-a unique person and a person who always tried to sustain his humanity. 

Of course this was not an opinion of the prophet (s.a.w), it was divine guidance, divine directive, it was godly constitution and divine nomination. As it is similar to other speeches and prophetic guidance which was revelation from Allah, this was definite rule of Allah to the prophet (s.a.w), and the prophet practically carried out this command, this was the issue of Ghadir; it means this was a pointer for the community and provisioning, this was a paramount condition which was needed in the guidance and leadership of the community of Islam. What was that? This was the same characters of The Believers’ Leader and Chief (Amir al-Mumineen), he were an icon to these characters, namely; piousness, devoutness, having stable link to religion, disregarding things which have no any connection to Allah, performing Allah’s obligation without fearlessly, acting with contemplation, doing things intellectually and with plan, performing with potency of will and animus. This is a factual operation and it is a symbolic too. The Believers’ Leader and Chief (Amir al-Mumineen) was nominated by this quality, which is a symbol of leadership of Islamic nation in the long duration of Islam; this is a symbol of Islamic leadership in all the time, the same thing which made The Believers’ Leader and Chief (Amir al-Mumineen) to be nominated. This was the reality of Ghadir.     

The Second Chapter: Imamate 

Imamate means, the same needed governance of the community on the different types in the category of administrations which emanates person’s asthenias, conceits, desires, and uttermost cravings. Islam has demonstrated man the methodology of Imamate; this is to say, a heart of a person should be overflowed and full of grace and divine guidance, should understands and cognizes religious knowledge –

means who distinguish the right path from wrong- and has puissance in practical actions – [o Yahya! take hold of the book with might] - and who doesn’t consider personal wishes and appetites, but he takes care of people’s life; this is what The Believers’ Leader and Chief (Amir al-Mumineen)(A.S) did in a period of less than 5 years of his leadership, he practically showed this. You are seeing that The Believers’ Leader and Chief (Amir al-Mumineen)(A.S) during his period which has not lasted five years, he is being taken as a role model and an exemplar; this is something which can never be blanked out from the memories of people, that sample shines all long the centuries and is being outreached and remained. This is all about the adventure of Ghadir and its implications.1380/12/12 The term Imamate – which originally means the leader- in the Islamic dictionary, in Islamic culture it is mostly used for a specific referent, it is mostly refers to a leadership in the affairs of societies; be it an intellectual one or political. Everywhere in the Qur’an the term Imamate has mentioned –such as; Imam or Aimmeh has been used, it gives the same specific meaning, a national leadership. It is an intellectual leadership, political leadership or both of them, which after the decease of the prophet (s) and the uprising of fragmentation of Muslims, from which the initial interpretation of the word Imamate was forming, as well as the word Imam and Ai-meh which was located into a special destiny, more different meanings of the word (Leader of the politics) and time after time the word was proportioned to its similar meanings; in such a way that after the outgrowth of the schools of Islamic theology in the second century which were coming one after another, and the emerging of different Islamic orientations manifestly and independent school of ideologies, one of the substantial issues which is about Imamate when in all these schools were being presented, was interpreted as a political leader. Hence, in this matter, generally the specific conditions of Imam –meaning a governor and statesman of the community- was presented as speech and a belief by each of these schools. In the Shiites School, once again the word Imamate was interpreted to this meaning and their idea about Imam in its summation was: Imam and the Islamic political statesman of the community should be elected by Allah and inaugurated though the prophet (s), he must be an intellectual leader, well familiar with Qur’anic exegesis and every part of the religion, he must be free from any imperfection, free from flaw in creation and virtuous, he must be born in pure and chaste dynasty. Traditionally, the word Imam among the Muslims in the first and second centuries had to mean the political leader, but apart from being a political leader, specifically regarding to Shiites view it has meant a leader of ideologies and a moralist. When it was a time to nominate an Imam, he was not only nominated for social affairs but also guiding people intellectually and educating them religious teachings, moral standards and these were what people expected from him; and if he had not such duties, he could not been recognized as a rightful Imam who is eligible to lead a political administration - where for others were an adequate standards-, systematic saber-rattling, conquest and a warrior.  

According to the understanding of Shiite from the word Imamate, Imam of the community, that is the same paramount potency, which regulates the society and an instructor of the religion and ethics, and a ruler of their life and efforts. From this account, the prophet (s) was imam as well; who his work was to lay down foundation in the ideological leadership and political leadership of the community. And after the prophet (s) people were in need of his successor who could handle his responsibilities –literally a political leader-. And Shiites believe that; according to the prophet’s (s) stipulation, Ali (A.S) and his dynasty are eligible for this duty (for further information and evidence, go into related references). This point is affable that the word Imam consists of three concepts ((political leader)), ((religion instructor)) and ((spiritual edification)) in the Islamic Caliphate and system – just as it has been illustrated by other prominent thinkers that, Imamate and Islamic state has three dimensions and aspects- as a result these three aspects have never been separated from each other, and it has been presented to a man as a plan. However, the leader of the nation applies the one in these three aspects and Shiite believes that Imam should be determined by Allah as it is mentioned in this outreach evidence of the interpretation of Imam. Consequently, in the contrary view, who postulate Imam as Caliphate or just a system and merely enumerate him as spiritual appointment and ideological appointment, but Imam in the Shiite interpretation refers to a leader of the nation; in the world affairs and regulate people’s lives and administrating political and social communities (head of state) and again teaching people and guiding spiritually, disentangling vague ideas and explaining the ideology of Islam. 

This clear subject, many people believe that the issue of Imam is an alien because it has not enough references to a degree that it’s Qur’anic and traditional testimonies are not getting to hundreds. In the book of (Al-Hujja) kafi, the hadith narrated from Ali bin Musa (A.S) in the recognition of Imam and its delineation, which has meaningful specifications and it is an interesting narration; Imamate is, in fact, the reins of religion. It is social system of the Muslims. It is best for the world, and honor for the believers, the altitude of the prophets, and the inheritance of the successors and the representation (Khalifa) of Allah and the deputy of the prophet. It says about Imam: the wealth of the nation and charity (sadaqat) are increased, custodian and protector of divine laws, Allah’s trustee among the creations, bright luminous flames in the upland region, guider to the divine path, protector of divine sanctum, who irritate hypocrites, ruinous of the basis of unbelievers, who bring honor to righteous, proficient and deft in statesman, well-familiar in politics, ready to work out divine commands, gracious to Allah’s servants, a keeper of the religion of Allah.  

In the other tradition from Imam Sadiq (A.S) it is being frankly stated that: the prophet (s.a.w) and the Imams (A.S) have all distinctions and mandates.  

And in other tradition narration reported from Imam Sadiq (A.S) cued about incumbency of obeying ((Awusiya)) and then he explained that Awusiya are the very people who have been mentioned in Qur’an (those charged with authority among you) Hundreds of outspread narrations from different books and topics have candidly illustrated the meaning of the word Imamate, and Imam in the Shiite vocabulary has been defined as a statesmen and the one who administrates Muslim affairs respectively, and Ahlul-Bayt Imams have inaugurated to be the rightful owner of the administration; in such a way that a fair explorer cannot let uncertainty of claims of the Ahlul-Bayt Imams (A.S) which is beyond the spiritual and intellectual rank, honestly, this is the right invite and their invitation to everywhere, in fact, it is an invitation to political campaign- a methodology of bringing about a system.The Righteous Leader, pp 69-74 

If somebody conceptualizes that Imams (A.S) in number were nine or eight, from Imam Sajjad (A.S) to Imam Askari(A.S), who only taught Islamic laws, Islamic knowledge and had no commensurate political campaign in different forms, this is to say that he had not adequately consider the biography of these holy Imams (A.S). It is clear understood by looking at the status of these great leaders, basically the interpretation of the word Imamate in Islam and its philosophical understanding which Shiite believe in, without this interpretation, it is not acceptable and is discrepant. And if we had no clear evidence about the campaign of Imams (A.S), we would have to accept that we do not have information, that it has not come to us, yet they were engaging in campaign. And it could be impossible to know the interpretation of the word Imam as it is in the Islamic culture –not only in Shiite culture- and at the same time believing and accepting it, for instant 150 years or more, Imams (A.S) were sitting in the houses together whom their hearts were only motivated to teach people Laws, Qur’an, and Islamic knowledge and never had political campaign, this is totally wrong. Anytime there is campaign, sometimes a cultural campaign, a campaign in knowledge, sometimes formation of partisanship, bloody actions, war activities and revealing the fightings.1366/5/9 

It is possible for others to pose a question that, why is this that imams (A.S) were engaging the fight yet are people who had divine knowledge and they knew that they will not gain the power (system). It is clear that the life of Imams (A.S) could not attain the system and rule in accordance to their desire. Knowing that they had divine knowledge, how Imams (s) did that action? In the respond let us point out this idea, knowing that they will not fulfill their goal, that’s not the barrier to work out their obligation. Look into the biography of the prophet (s), the prophet (s) knew that they will defeat in the battle of Uhud, he cognized that those who were on top of the mountain will come down for collecting the prizes. During the day prophet (s) went to Taif to guide bani Saqifah and to refuge them from the hardship of Mecca, he knew that he will threw stone, To an extent that owing to the rapid stoning to him, his legs were full of blood and he was forced to go back. Imams (A.S) knew all of these things. The Believers’ Leader and Chief (Amir al-Mumineen) knew that he will be murdered on the 21st of Ramadan, but awhile before the month of Ramadan, he organized a battlefield outside Kufa to continue a fighting with Muawiya. If realization of The Believers’ Leader and Chief (Amir alMumineen) appears to be a reason for him not to act ordinarily and typically, then why did he prepare this battlefield? Why he did such campaign? Taking people outside kufa and impounded them, why? What was the benefit of that? When it is said the Imams knew that they could not manage to get the government that does not mean that the imams were supposed to keep away from attempting to their level best. They were supposed to try and carry out their campaigns and completely do all the activities that can be done by someone who is not aware of what will the result be. 1364/1/23 

Four Influential Periods for Imams (A.S) 

The influence of Imamate begun in the first day after the death of the holy prophet (s) –month of Safar, eleventh year after migration of the prophet- born and it perpetuated in the community of the Muslims until the death of Imam Hassan Askari(A.S) ( in the month of rabi’il awwal, 260 years of Hijri). Imamate had approximately during this time (from the eleventh year of hijri up to the year 260 of hijri) passed four eras and each of them has its own characteristics by considering position of the Imams against the political dominant powers found in the life time of each of the Imams. 

The first era is the era of cooperation between the Imam and these powers. The new born Islamic community had no effort to stand against the powerful enemy, the helped enemy by some foreign powers, since it had also new converted people. Therefore even a smallest crack of the body of that community would emerge dangerous to the basis and fundamentals of that community. On the other hand, misrepresentation of the realities and facts of Islamic teachings was not too tremendous and heavy for a person like the Believers' Leader and Chief (Amir al-Mumineen) to persevere as he was the most concerned and the most responsible person for the Islamic doctrine and community. And maybe this was the reason in the vision of the prophet (s.a.w) whereby he instructed his chosen student of his, The Believers’ Leader and Chief (Amir al-Mumineen), to be patient and persevere. 

This era has an average of twenty five years after the death of the prophet (s.a.w) -from eleventh year of hijri- and the beginning of Caliphate of Imam The Believers’ Leader and Chief (Amir alMumineen)(A.S) (in thirty fifth of hijri ). The Believers’ Leader and Chief (Amir al-Mumineen) (A.S) explained his situation in the beginning of this duration, in a letter he wrote to the Egyptians in this way (At every stage I kept myself aloof from that struggle of supremacy and power-politics till I found the heretics had openly taken to heresy and schism and were trying to undermine and ruin the religion preached by our Holy Prophet (s). I felt afraid that, even after seeing and recognizing the evil, if I did not stand up to help Islam and the Muslims it would be a worse calamity to me than my losing authority and power over you, which was only a transient and shortlived affair. Therefore, when I stood up amidst the sweeping surge of innovations and schism the dark clouds of heresy dispersed, falsehood and schism were crushed and the religion was saved.). The life of Imam Ali (A.S) in this period of 25 years is an illation to active implication, help and support which was done with utmost sympathy to Islam and community of the Muslims. His guidance responses to Caliphates of that time about political, methodical and social issues, etc, which has been discussed in the Nahjul-Balaghah, in historical and Hadith books, and has unimpeachable witness in this life style of the Imam. 

The second era was an era of emerging to power of the Imam. This era has four years and nine months of Imamate of The Believers’ Leader and Chief (Amir al-Mumineen) and some months of Imamate of Imam Hassan bin Ali (A.S) which although it is short period but with many different glooms as it was a revolutionary government and which cannot be separated from each other, it is considered to be the most brightest years of Islamic government. Human ways of doing things and complete justice and observation of different angles of Islam in the community life, with decisiveness, speciolity and courage, were in this era greatly recorded than its normality. This era of the Imams was a sample for a government and system of a community to which the Shiite Imams were continuously calling in the next two centuries and tried to stabilize that sample which and the Shiite Muslims were remembering and reminding such a good memory and were also judging the next regimes by comparing that regimes to such a sample. On the spot, as it was a revolutionary government and completely Islamic one it was an educative experience which could show itself from a community of non-well up brought people or misinformed ones and that long days with difficulty upbringing and party highhanded were imposed on the next Imams. The third era is the period of twenty years between treaty of peace of Imam Hassan (A.S) - 41 of hijri- and an event of martyrdom of Imam Hussein (A.S) (month of Muharram the year 61 of hijri). After an event of treaty of peace, Shiite Muslims practically started carrying out their activities to somewhat secretly and an effort to return the power to the family and clan of the prophet (s.a.w) if favorable conditions and necessary chances were to be found got started. That chance according to a normal assessment and survey was not far from the Imams and by demise of Muawiyah there was such a hope. Therefore, the third era can be named (an era of a short term constituent effort for establishment of an Islamic regime and government). 

Finally, the fourth era was of pursuit of that style and course itself in a long term programs and activities; in a period of almost two centuries together with victory and being defeated in different stages, and sometimes by a crucial victory in some ideological fields, and a victory out of a mixed up of hundreds of tactics necessary for the time, ornamented by thousands of braveries out of sincerity and loyalty, great schema of a person of genus of Islam. The most prominent thing that was not necessarily noted by people in the life of the imams was (the Imams acute political element and position) from the second half of the first century of hijri when Islamic caliphate was completely and manifestly mixed up with monarchy and Islamic imamate was substituted by highhanded imperial government. The imams (A.S) were heavily operating their political move with a tactic that was in line with the situations and conditions of that time. The main objective of their political move was the establishment of an Islamic system on the basis of imamate. Obviously articulation and exegesis of the religion with a special standpoint of the family of divine revelation (A.S), removing misrepresentations of Islam and poor comprehensions of Islamic teachings and its rules was also taken as beneficial to the Jihad of Ahlul bait (A.S). But according to some definite contextual, Jihad of Ahlul bait for these goals (A.S) were not limited and their most great goal was solely (the establishment of celestial government) and establishing a just Islamic system. The most of the difficulties that the imams and their followers were experiencing were from this point of having a political move, and the imams (A.S) were from the era of imam Sajjad (A.S) busy laying a roadmap for the achievement of their goal. The outflow of imams of Ahlul bait (the Shiites) was considered as a main challenge and dangerous enemy of the caliphate systems throughout a period of 140 years from the event of A’shura till the time of eighth imam. During that time some favorable grounds came where the campaigns and trials of Shiite Muslims came near to a great victory which deserves to be named (a celestial crusade) but as usual the last victory had always been barred by demolishing the centre and basis of the movement by a way of arresting and martyring the imam of that period. And when another Imam was coming, the environment and situation had completely changed and he was once again supposed to lay down long term policies for the next favorable environment to reappear. The Imams were in these different difficulties intelligently and bravely letting the small but deep and stable Shiite community passes through such a dangerous time channels. The Umawiy and Abbas caliphs goofed to wipe up the outflow of the Imamate even by their tactic of murdering the Imams. This cutting dagger remained deeply planted in the caliphate system and it was always a great threat for the imams and it was continually spoiling the comfort of the imams.18/5/1363 

The Third Chapter: the Believers' Leader and Chief 

(Amir al-Mumineen) 

The life of the Believers’ Leader and Chief (Amir alMumineen)(A.S) in the numerous direction and different conditions, for all generations of people, is an eternal model and cannot be blanked out from the memories; whether in his personal activities, in his own issues, in his way of worship, in his Supplication, asceticism, in his deep praise to Allah and his struggle against the devil and stimulus worldly desires. These words are from The Believers’ Leader and Chief (Amir al-Mumineen)(A.S) discussing about the wonders of creation and about human life, which is resonant and impressive: (e! World… of impressive, charismatic beauty, a lust which draws strongest people into your ambush, go and cheat someone else not Ali (A.S), Ali is superior, preponderant and a strongest man than all these claims. From there, each and every person should be awake, to attain unforgettable lessons from the life of The Believers’ Leader and Chief 

(Amir al-Mumineen) and his spiritual and connection with his Allah. On the other dimension, his struggles and paces were set up for truth and the justice. This means that, since the time prophet (s) obtained the prophecy, from the very time, beside him there was a faithful warrior, a faithful combatant and self-giving –who in this time was still in the youthful stage-, who was Ali (A.S). The Believers’ Leader and Chief (Amir al-Mumineen)(A.S) never been in disengaged till the end of the holy life of prophet (s) in the constituting of Islamic system and its preservation. He fought a lot, and he stuck it out many beleaguers toward establishment of truth and justice. By that time, none could stand against the enemies on the battlefield expect Imam Ali (A.S), none could step foreside to fight, but he could, and during that time, there were burdens which hindered the combatants and Mujahideen of Allah’s sake. He was a firm mainstay who was providing courage to the other. For him, the purpose of his entire life was to use his endowed aptitudes from almighty, body strength, spiritual potency and freewill; in fact anything which was in his control, was utilized in the sake of reviving the truth. With his ability of will, weapon and his crusade, the truth has resuscitated. What you are seeing today amidst the true concepts, justice and personal morals and connotations which are being discussed and researched by prominent scholarly academicians, these concepts in reality, has persisted and day by day and repetitiously getting indomitable, all these had accomplished because of his resistance and his dedication. If they were no people like Ali bin Abi Talib (A.S) –in which all entire human history has measly such people- in today there would no preeminent human values; attractive features of the human would be nothing. Human would not have civilized in culture, exalted goals, aspirations and ideals; and what would happen is that humans would change to wild animals and predators. For humans to be inclined to their prominent ideals, it is due to liability ofthe Believers’ Leader and Chief (Amir al-Mumineen), his crusade has such effects. Another factor of the life of the Believers’ Leader and Chief (Amir alMumineen) in the scope of administration, that time when such eminent holy thinker, attained the power amidst short period of time, he worked to a degree that if the historians, artists and the writers were to pursue in this holy person’s biography, then they have left a lot undone. The life conditions of the Believers’ Leader and Chief (Amir al-Mumineen)’s reign, it is so wide. Basically, he changed the view of administration. 

He was a model of divine administration, a model of person wellfamiliar with Qur’anic verses amidst the Muslims, model of (are strong against Unbelievers, (but) compassionate amongst each other.)1, and he was purely a justice model. He was so close to the poor people (he was passionate to poor people)2, and those who were weak were being treated evenhandedly. Those who proportioned themselves to iniquitous due to their money and oppression and other things, in the view of Imam Ali (A.S), they were dissimilar to the other. The only thing which was more valuable to him was faith, virtue, loyalty, Jihad and humanity. With these valuable fundamentals, the Believers’ Leader and Chief (Amir al-Mumineen) 

ruled less than five years. Many centuries writers have written ofthe Believers’ Leader and Chief (Amir al-Mumineen), and they have authored little and they have not perfectly portrayed his life, therefore, frustration and blame are for themselves. 10/11/1369 

The major quality of Ali (A.S) is piousness, his Nahjul-Balaghah book is the book of virtue and his life is a path and a mode to virtue. 

1377/10/18 this Qur’anic verse it states: [but there are among people he who would give away his life desiring the pleasure of allah]3The reason of its descendant and its interpretation of this verse was Imam Ali (A.S). The verse it says: in amidst of you, there are people whose there soul, and their existence, means the paramount capital which everyone has, an asset which cannot be replaced –in which if it is lost, no way to put back- others the very asset they have, they offer for only to attain acquiescent of Allah. People who contribute their soul and their existence, not for any other aim, worldly desire, and not even for propensity and stimulus high-handed, but only for Allah’s sake. Certainly, without repercussion, Allah is so passionate to those who are altruism and generous. Allah is so merciful to his own servants, 

                                                           

1. Surah al-Fath :29 

2. Sharah Nahjul-Balaghah / Ibn Abi Hadid, V. 18 , Section, 75, P. 226 3. Surah Al-Baqarah: 207 

the referential of this, is the Believers’ Leader and Chief (Amir alMumineen) Ali Ibn Abi-Talib (A.S). I am going to talk about this later.  

Look intothe Believers’ Leader and Chief (Amir al-Mumineen)’s biography, from childhood, from when he was 9 years old or 13 where he believed in the prophet’s ordainment, and became to understand the truth and relayed on it vigilantly and consciously, from that moment till the time when he engaged in prayer for example, the morn of the 19th Ramadan, he gave his soul for the sake of Allah, this made him opulence, happiness and contented to his Allah. Approximately, during this 50 years, or 52 to 53 years, from 10 to 60 years, you will see a continuation line in the biography of the Believers’ Leader and Chief (Amir al-Mumineen) which is a line of generosity and altruism. The entire issues took place within these 50 years long in the life ofthe Believers’ Leader and Chief (Amir al-Mumineen), the orientation which you see from the first to the end, honestly it is lesson to us. You and me as we are famed entire world to be his devotees, we have to gain a knowledge fromthe Believers’ Leader and Chief (Amir alMumineen), because it is not enough just being his fans as well as knowing his virtues, there were people whom their hearts acknowledged Ali (A.S), and may be there might be a distance of 1400 years from that time, where by others in their hearts were viewing Ali (A.S) as inerrant and clean, they could be friendly to him, but they had irrelevant behavior. Because they had no such specifications, altruism, helping and generous, they were still after satisfying themselves, the special character of Ali was that of altruism. Nothing was important to him; the only thing which was important was pursuing the divine responsibility and jihad for the sake of Allah. The Believers’ Leader and Chief (Amir al-Mumineen) during his childhood believed to the prophecy of Muhammad (s), which invoked difficulties and derision entire city of Mecca. You can imagine, the city which had people who were not used to worshiping, who were not civilized to politeness and patience; people of carnage and conflictual, attrition and who had fights on useless things, having a firm belief on the wrong believes. In such a community, the message merged from a prominent man, which was purposely to get rid of their beliefs, their way of life and traditional rituals. Of course, naturally all were opposing him, opposing him in different things; the populace opposed the prophet (s) too. For an individual with the message in this condition of different challenges, he needed a volunteer. And the first volunteer was Imam Ali (A.S). 

He (Ali) withstood against critical situations beside the prophet (s) during 13 years. Of course the causal of immigration of the prophet (s) was by coercion, ineluctable and the impact of Quraish on them and Meccans, but there was also a sketch behind. Everyone knew that the immigration was a step to success, initial step to victory. In time when the condition was turning into pain, at the same time as it is that all are endeavoring to put themselves into this situation till they could manage to gain better situation; the Believers’ Leader and Chief (Amir al-Mumineen) was ready to sleep on the bed of prophet (s) in this dark and gloomy night for the prophet to go out from the city. During that night, the probability of being killed to the one who slept on that bed was high and obvious; the matter it is not what we think, because we know that the Believers’ Leader and Chief (Amir al-Mumineen) on that day was not killed, saying that everyone knew about this; no, the fact is, in that gloomy night it was obviously for somebody to be killed, very absolute. They say, for the prophet (s) to go out, it was necessary somebody instead of him to be there so that the spies should feel availability of someone. Who is ready? The dedication of the Believers’ Leader and Chief (Amir al-Mumineen) itself is an extraordinary and important adventure, but the time of such self abnegation has an effect on that event too, which time? The period of wiping out all the challenges, and ready to establish the system and gaining tranquility, People of the Yathrib have fetched the faith and waiting the prophet (s) to come. Everyone acknowledges this that the time where the Believers’ Leader and Chief (Amir al-Mumineen) took this foreside step; there must be not the personal unsatisfied state in such a person, for an advancement of such prominent movement. Therefore, they entered Medina where the 24 hours warfare and combats for this new born Islamic system begun, there were wars every day, that was just the nature of that state. Before the battle of Badr, the misunderstandings begun till the end of the life of prophet (s) within 10 years. In these 10 years long, the prophet (s) had numerous battles ‘ten battles’ and conflicts with the different kind of unbelievers and tribes. During this entire period of time, the Believers’ Leader and Chief (Amir al-Mumineen) made himself as a true devotee and a sacrifice of the prophet (s), as he explains himself and so as it is indicated in the history, that he was there in all dangerous and difficult scenes; (I supported him with my life on occasions when even the brave turned away and feet remained behind)1 thereon where I was firmly stood against the enemy and being his volunteer where the geniuses and stalwarts were trembling and they were forced to retreat. He withstood in very difficult stages; there was nothing here which could scare him, while others were thinking on their own that it is important to take care of their life till Islam becomes strong, but the Believers’ Leader and Chief (Amir al-Mumineen) never been deceived in such excuses as he had a heart which could not fooled. He was ready at all stages of the risk on the front-line. 

 

                                                           

1. Nahjul Balaghah: 197 

The Period [Era] of Silence and Cooperation

After the decease and the pass of the prophet’s (s) period, according to my point of view it shows that; this thirty years after the death of the prophet (s), the hardest life of the Believers’ Leader and Chief 

(Amir al-Mumineen)(A.S) begun, that was the very difficult days for Amiri-Muminin (A.S). The time where the holy prophet (s) was alive, he always under his shadow and persevering together in difficult situations, really it was good days. But after the pass of the prophet (s), the grueling time arose, the time in which hypocrisy began to take shape, where they were impeding those who had good tendency to proceed. In such environment, the Believers’ Leader and Chief (Amir al-Mumineen) managed to pursue throughout this great test. Initially, during the time when the holy soul of the prophet (s) was deceasing, the Believers’ Leader and Chief (Amir al-Mumineen)(A.S) was busy carrying out the responsibility. That doesn’t mean that, the Believers’ Leader and Chief (Amir al-Mumineen) didn’t know that the power of the destiny and the system in the Islamic world will be located to such a group of people. That was not what concerned the Believers’ Leader and Chief (Amir al-Mumineen) because he was always in favor of others. When the issue of Caliphate became stable and came to an end, where the people swore allegiance with Abu-bakr, the Believers’ Leader and Chief (Amir al-Mumineen) remained silence, from thereon; The Believers’ Leader and Chief (Amir alMumineen) has never uttered words against that system. Why not, during the first days he was endeavoring and maybe he could manage to engraft the right belief and what was necessary to the people. But when he saw that it was not necessary that people have made homage with Abu-Bakr and that it has reached to a completion, this period of time in the history it has been known as the period of no any negative effect for him from that regime. The Believers’ Leader and Chief 

(Amir al-Mumineen) in this period of time –which was not long, a period of some months- he said: you have certainly known that I am the most rightful of all others for the Caliphate. And you know this, by Allah, as long as the affairs of Muslims remain intact, when none is being oppressed and there is no oppression in it save on myself I shall keep quiet.1 

After passing a short period of time, not more that many months, the typical abjuration group emerged, maybe it was for provocation. Some Arabs felt that now there is no prophet (s) and no Islamic leader, for this, the condition was good for them to draw up problems, creating drawbacks and conflicts, making people fighting, perhaps the hypocrites were carrying this move on behalf of them. Finally the consequence –which is the splitting of Muslims- such as; class warfare begun, from here, when the Believers’ Leader and Chief (Amir alMumineen) mulled the situation, he ascertained that it was necessary to enter into the battle field to defend the state. He stated: when the matter of Caliphate came about and Abu-Bakr rose as a Caliphate of Muslims, I remained quiet. That was for serenity, until I saw people turning away from Islam, and want to spifflicate Islam2, this is the reason which made me to enter into battle field. The Believers’ Leader and Chief (Amir al-Mumineen) actively got into the battle field; he was the only one to serve important community issues. The Believers’ Leader and Chief (Amir al-Mumineen) is considering himself as ministration during this threefold period of Caliphate. When they came to elect The Believers’ Leader and Chief 

(Amir al-Mumineen) as a Caliphate after martyrdom of Uthman, he said; “I am better for you as a counselor than as a chief”3 means in 25 years he was aware of his position and status, thus he was as 

                                                           

1. Nahjul Balaghah, Sermon : 74 

2. Nahjul Balagha, Letters :62 

3. Nahjul Balagha, Sermon: 92 

ministration in affairs and issues to Caliphates of that time. This is one of the over-the-top statuses where it depicts remarkable work of the Believers’ Leader and Chief (Amir al-Mumineen) in assisting them when things get puzzled. Honestly, this is an astonish status of the Believers’ Leader and Chief (Amir al-Mumineen) which surprises people.  

The entire period of 25 years, he never contemplate of taking over the system, stand against, opposition, takeover with it illegally or by force. Such things a person sometimes can think. He was nearly 30 to 32 years when prophet (s) dead, the youthful stage of physical strength and exhilaration, popular among people in intellectual, copious knowledge and had everything which could arouse interest from people.  

He could do anything if he wanted to, in entire 25 years nothing was important to him than to be at the service of Islam yet there were Caliphates, he never made any kind of movement and he never uttered words against them. There are a lot of incidents associated to this issue but for now I am not going deep into historical events. In the six-membered council after passed the second Caliphate, they invited the Believers’ Leader and Chief (Amir al-Mumineen) to the council. Imam did not refuse and he got inside. Didn’t it say that I am not their side? Where are Taliha and Zubair, Abdi-llah bin Auf, and where am I and Uthman? According to the standpoint of Uthman, he organized a council of six members where they could pick out one among themselves as Caliphate. Among these six members of the council, Ali (A.S) was the luckiest person to be chosen, the role of Abdul-Rahman was to be a determiner, whereby The Believers’ Leader and Chief (Amir al-Mumineen) had two alternative options, himself and Zubair. Uthman had two options too, himself and Taliha. The same thing applies to Abdurahman bin Aufi who had also dual alternatives, which is him and Sa-ad bin Abi-Wiqas; he’s option was a chooser. If he swore allegiance to the Believers’ Leader and Chief 

(Amir al-Mumineen) he would have become Caliphate and if he swore allegiance to Uthman he would be Caliphate too. He then debunked the Believers’ Leader and Chief (Amir al-Mumineen)and trying to give a suggestion that he should work out his responsibility in accordance to the divine book and the prophet’s tradition and that he should make the previous two leaders to be his model. He said in response; “I am accepting the divine book and the tradition of prophet (s), but I have nothing to do with the biography of those two previous leaders, I am employing my strength, and let their diligence to be theirs”. He could take over and preempt the government to adjust where there were errors simply by an easy mean. Merely the Believers’ Leader and Chief (Amir al-Mumineen) did not think of this matter, so he just remained quiet. He dedicated himself and disregarded worldly agendas. The Believers’ Leader and Chief (Amir al-Mumineen) was never erupted with such kind of feelings. When the term of Uthman lasted 12 years, there were a lot of objections against him, he was fronted by oppositions and showdowns from different areas, like Egypt, Iraq, Basra and other areas; finally, they organized the group of people and Encircled Uthman’s house and killed him. So, what was the role of that person who was in that position of the Believers’ Leader and Chief (Amir alMumineen)? A person who claims himself as a rightful Caliphate and who has kept the truth away from him in 25 years, and also opposing the current policies from new governor and for now he sees that the house of Uthman has encircled and besieged. What did the ordinary people and even the chosen ones and those who had respected positions do here? This is the same thing which Taliha, Zubair and Aisha and the rest ones on the event of Uthman did. The homicide of Uthman is one of the crucial events in the history of Islam, and what that has caused the death of Uthman will be known when a person will 

look into the historical scriptures and in Nahjul Balaghah, from there it is going to be clear who killed Uthman and who were involved. Those who were claiming friendship with Uthman have beaten him covertly. Who killed Uthman? Umar Aas asked. In response he said: one has prepared a sword –he mentioned one of the companions-, one has sharpened it and the other has applied poison to it and lastly the last one has pierced a sword to him. This is the reality of such an adventure. 

The Believers’ Leader and Chief (Amir al-Mumineen) with all pureness during this event, the divine responsible of Islam which he felt, he carried out. Husain and Hassan whom are two great precious and memorial of prophet were sent to the house of Uthman in order to defend him. The insurgents besieged the house and they were not allowing water for to go inside the house of Uthman to quench. The Believers’ Leader and Chief (Amir al-Mumineen) sent water and something edible to him. According to those who had intense anger upon Uthman, they became calm after holding oftentimes negotiation with Imam Ali (A.S). And when they murdered Uthman, the Believers’ Leader and Chief (Amir al-Mumineen) became so angry. After this event, no any manner of inconsiderateness and selfish which everyone has was in the Believers’ Leader and Chief (Amir alMumineen). The Believers’ Leader and Chief (Amir al-Mumineen) 

could come into the field as opportunists and telling people that they have become free; people had affection upon him. After the incident of uthman, the Believers’ Leader and Chief (Amir al-Mumineen) never pointed his mind over preempting the system. How wonderful was this man. Leave me and seek someone else, if you have found someone else then I am going to be his ministration. This was something very amazing that the Believers’ Leader and Chief (Amir al-Mumineen) did on that day. But people never admitted his excuses; there was no one whom they could pick out for leadership than the Believers’ Leader and Chief (Amir al-Mumineen). 

The Period [Era] of Caliphate 

The entire Muslim communities swore allegiance, only people of Syria did not swear allegiance. A few number of people less than ten were remained in the Mosque, and they were asked one by one the reason why they did not swear allegiance with the Believers’ Leader and Chief (Amir al-Mumineen). Such as; Abdillah bin Umar and Saad bin Abi Qa-si. The Believers’ Leader and Chief (Amir alMumineen) asked one at a time, each and every one had his own excuse and finally others swore allegiance while others did not –very little number of people- but the commander of faithful left them. And very profiled people such as Talihah, Zubair and others swore allegiance with the Believers’ Leader and Chief (Amir al-Mumineen) 

and prior to hold such allegiance The Believers’ Leader and Chief 

(Amir al-Mumineen) stated: “You should know that if I respond to you I would lead…….” 1 If my reaction is going to be positive, do not think that I will consider of previous personalities. Don’t think that I will apply someone’s methodology, never. I will administrate and govern you with my own methodology in conformity to my divine knowledge and discern. However, the Believers’ Leader and Chief (Amir alMumineen) before accepting the Caliphate he made such ultimatum to the people. In this circumstance, the commander of the faithful could do everything he wanted in order to preserve the interests and to soothe the hearts of the people,  

The Believers’ Leader and Chief (Amir al-Mumineen) had have engaged a fight in three different cantonments, each of these camps has been an exemplar to a reality of piousness, altruism and finally 

                                                           

1. Nahjul-Balaghah: 92 

being murdered in this status, it has been said about that exceptional man: Ali (A.S) trundled to death by his own justice. If the Believers’ Leader and Chief (Amir al-Mumineen) wanted to disregard the justice and turn himself into worldly life, he could obviously become a strongest leader ever with no any opposition, but the Believers’ Leader and Chief (Amir al-Mumineen) was a rightful man far from such status. This is why everyone wants Ali (A.S) to lead, he’s the most justice man, and if someone found who has no acceptance with Ali then he has a problem. Therefore without having something diminutive immoral conduct, such as; self-centeredness and selfassertion and that he is mantle of responsibility, the Believers’ Leader and Chief (Amir al-Mumineen) chosen and preceded. That is the status ofthe Believers’ Leader and Chief (Amir al-Mumineen), precisely he is the basement of truth. This is the life ofthe Believers’ Leader and Chief (Amir al-Mumineen), his entire living was put in sacrifice not only the time when his soul was taken away, his soul was always in the way of Allah. 8/2/1368 

This is the time where the Believers’ Leader and Chief (Amir alMumineen) wanted to show people the possibility of undergoing propagation of the fundamental of Islam in such critical time. This is very important point to be attentive with. Islamic fundamental, the justice of Islam, reserving a right of a person, spiritual upbringing, Islamic strengthening, ethical basics and the value of Islam were descended in the era of prophet (s) and practiced by the prophet (s) himself in the Islamic community. Islam by that time had little number of followers up to ten years in Medina; a city with thousands of people. In the aftermath of the victory in Mecca and Taif, a limited area which had no wealth, Islamic values emerged from such an environment. 

Twenty five years from the time where the prophet (s) died, ten times Islamic propagations heightened throughout Middle East to North Africa - like Egypt- which was under Islamic system oversight. And two neighboring countries to Islamic government –Iran and Rome- of which Iran by during that period was Islamically settled. A part of Rome also was under supervision of Islam. Such wide arena was in the hands of Islamic system; and finally they obtained a great mass of wealth whereby there was no more insufficient of food and poorness. In this case Islamic community had financial capability. Really, their needs reached to a good extent. If we were to eliminate Ali (A.S) from the list of figures in the history, it would have been possible for the history to adjudicate that the fundamentals of Islam and prophetic values were good; but the era of city of the prophet itself, was an era of puniness and littleness and poverty of Islamic community. But when the Islamic community grew up and mixed up with other civilizations; different cultures and civilizations entered the life of people and, all different nations were under an umbrella of Islamic community, then those principles and fundamentals were not sufficient enough for governing a country. The Believers’ Leader and Chief (Amir al-Mumineen) had by his work, biography and method of handling of governmental issues shown that the same bright principles of genesis of prophecy-monotheism, justice, equanimity and equality, brotherhood between people-are of possible to be implemented. This is a reality which has so far remained in the history. Howsoever these ways and methods did not remain, but the Believers’ Leader and Chief 

(Amir al-Mumineen) made it clear that if an Islamic ruler, managers of a community and managers and leaders of Muslims have good and strong beliefs and make a decision they could manage with such basic within the wide epoch of Islamic community and the coming of different of conditions and civilization, they could obviously administrate in such a way that people would benefit. So, where is the social justice of Imam Ali (A.S) amongst the millions of people during the era of his authority, the Believers’ Leader and Chief (Amir alMumineen) accomplished such responsibility. I am going to explain some of the engagements of Ali (A.S), and there are thousands of them in his life. People persisted and tried to swear allegiance but Imam Ali (A.S) never accepted. Old, young and leaders insisted that there is none but Ali (A.S) who has capabilities. Consequently, Ali told people to go to the Mosque and he went at the platform, and delivered a speech which, he said: “I will return the money to the treasury of the state which has been used to inappropriate people and occasion”. In the Previous years people have managed to collect money of treasury of the state and put into their pockets. He said that, I will return all this money; “Even if I am going to find that the money has used as a dowry, and have used to buy bondwomen, I would return it to the treasury of the state, and this should be understood to all that it is my methodology”. After passing few days, the oppositions begun to take shape, in fact weak people and oppressed people wanted things to go in this way; But efficient and well-recognized people who were addressing the issue, it was clear that they were dissatisfied. They formed a meeting, which was all about Ali (A.S) saying what does Ali wants to do. One among the group stood –Walid bin Uqbah a governor of the time of Uthman- and said: “we are swearing with you an allegiance with a condition that you have reallocate the money which was misallocated in time of Uthman”, after Walid bin Uqbah, Taliha and Zubair came as well. The matter fact, the issue of Walid is contrary to that of Talihah and Zubair. Precisely, Walid bin Uqbah was newly became Muslim at which his entire family was the rebels of Islam, they even fought with the prophet (s) but finally he converted to Islam just like Bani Umiyye; but Zubair and Taliha were the great companions of the prophet (s), they came to Ali (A.S) and uttered contentious words, saying: “you have not separated our rights to other people, and made us equal to those who are incomparable to us”. What have you done? Why not to differentiate? We are the one who attain Islam from fighting with our sword. We toiled very much, and now you are putting us on the same position with people who have become Muslims newly and non-Arabs.  

For me I have not seen the response of Imam Ali (A.S) to Walid bin Uqbah –it has not been mentioned in the history- but he answered to the other. He went up to platform and he reacted in a very pungency manner. He therefore spoke about favoritism on the sharing of money: 

“I am not the founder of such methodology”, “you and me we saw the prophet (s) acting in this way”1; I have not started everything; I am going to apply prophet’s methodology. During this era, I want to plant in the community the same values and the fundamental beliefs, Ali (A.S) managed to do so, and he compensated the expenses too. The expense of this task was the occurrence of three warfares, the Believers’ Leader and Chief (Amir al-Mumineen) withstood firmly. Understandably, there is no doubt that The Believers’ Leader and Chief (Amir al-Mumineen) knew that the right of Caliphate was appertained to him; but after the death of the holy prophet (s) things did not go in that way. He did not do anything in 25 years long; they were keeping the mouth of the people closed if they want to talk. The Believers’ Leader and Chief (Amir al-Mumineen) told brother of Banu Asad that; “you girth is loose and you have put it on the wrong way, it was an act of appropriation by some who became greedy for it”2The Believers’ Leader and Chief (Amir al-Mumineen) in such issues he never stepped up to 25 years but he stood up and fought three kind of warfare due to poor administration; the battle of Jamal, the battle of 

                                                           

1. Bihar al-Anwar, V. 32, P. 22 

2. Nahjul Balaghah, Sermon: 162 

Siffin and Nuhruwan. This was a great work to him, The Believers’ Leader and Chief (Amir al-Mumineen) has a phrase and it is not bad to mention it for us to gain celestial knowledge, the intent of his words is like this; if the person is a pious, he’s a zealous for the sake of Allah, he has penetrated through inconveniences, it is recommended to obey him.1 

And don’t remain silent when the right has been spoiled and mistaken, you are responsible for that, ought not for the right to inhibit because of the areas where has been mistaken. You should distinguish them issues, if someone is a good person, very profound person, and has a good background plus has played a pivotal role for Islamic community; this is the right person whom his policies should be accepted not the one who infracts in his policies. These are the principle of Imam Ali (A.S). A great poet Imam Ali (A.S) in the name of Najaash, who eulogized the combatants on the battle of Siffin, the battle against Muawiyah, he was one of the people who loved The Believers’ Leader and Chief (Amir al-Mumineen)and has fame according to his loyalty and his admission to the rulership (Vilayat), in the month of Ramadan he boozed, The Believers’ Leader and Chief 

(Amir al-Mumineen) was informed about this and he ordered people to come with him, he punished him on the public by beating him 70 scourges. His family and relatives went to The Believers’ Leader and Chief (Amir al-Mumineen) and said: Othe Believers’ Leader and Chief 

(Amir al-Mumineen)! You have dishonored us; he is one of your supporters, closest friend of yours. In reply he said: “I have done nothing wrong, that was the punishment in accord to infraction he acted, and I have charged him with that divine punishment” in fact before whipped, he told The Believers’ Leader and Chief (Amir al- Mumineen) that after beating me I will go to Muawiyah to poetize. Najash stood and headed to the camp of Muawiyah. 

                                                           

1. Tasnif Ghurar-Hikam 

The Believers’ Leader and Chief (Amir al-Mumineen) did not say anything about his leave; “can we keep him”, The Believers’ Leader and Chief (Amir alMumineen) said no, he has gone, but if he was to remain with us that could be good. This was the methodology of the Believers’ Leader and Chief (Amir al-Mumineen), he said to the comrades of Najaash: 

“was he was not a Muslim person? Who committed a sin from the prohibitions of Allah, and we have punished him to be his atonement”.1 

A person from the tribe of Bani Asad faced a charge, some companions of Ali (A.S) who were from the same tribe of accused person said we have to go to him and sought out the matter. Firstly, they consulted Imam Hassan (A.S) to be their mediator to Imam Ali (A.S). Imam Hassan said there is no need for to interfere in this matter; go your own because you are familiar to my father, finally they went to him and said, there is a problem would you help us. In his account he said: anything which I am concerned with, it is my responsible to work out. They came out while smiling, and met Imam Hassan (A.S) who asked them the feedback from Ali (A.S) by saying: 

“what has happened” they said: “everything went polite”, he promised us that he is ready to do anything as far as he is concerned. Imam Hassan smiled while saying: ‘whatever is important on punishing him, go and punish him! And finally Ali (A.S) punished him’. Other people said: why you are punishing this man in this way? He said: this responsible is not in my hand, this is the divine law; as I said whatever is my work, i will do for you. It is not in my hands.2 This was when 

                                                           

1. Al-Hayaat, V. 2, P. 714 

2. Da’aim Islam, V.2, P.443 

newly Bani Asad made friendship withthe Believers’ Leader and Chief (Amir al-Mumineen). This was such life ofthe Believers’ Leader and Chief (Amir al-Mumineen). 

Their kind of living as such; type of food, dressing and many other things have been quoted, the narrator is saying: “I went to Imam Hassan and Hussein (A.S) I found them seated while eating food. It was a piece of bread and some vegetables. I said to them: ‘you are the princes, you are from the house ofthe Believers’ Leader and Chief 

(Amir al-Mumineen), why you are taking in such foods yet at the market Rahbah –near Kufa- there is the variety of foods’. Is this your food you eat? They told him: ‘are you not aware of The Believers’ Leader and Chief (Amir al-Mumineen); go and see his lifestyle, Ali (A.S) had that kind of life with his family too. Have you ever taken heeds about the incident of Zainab? Who took loan from Abu-Raafi. Have you heard of Aqil who went to Ali (A.S) to supplicate the help from him and asked for the wheat flour, Ali (A.S) brought heated steel close to him but he did not beat him, he was threatened and his request was not accepted. Abdillah bin Jaafar –

a nephew of Imam Ali (A.S) and the husband to Zainab- he went to Imam Ali (A.S) and asked a financial help, he said: ‘dear Ali! I am having a financial problem to a degree that I want to sell my properties’. But, The Believers’ Leader and Chief (Amir alMumineen) did not accept and said: do you want to be given money of the other people. 

The Believers’ Leader and Chief (Amir al-Mumineen)lived in the difficult situation, the period which had civilized people, spacious, with rich people just the same thing applies to the period of the holy prophet, it was an advanced community. The Believers’ Leader and Chief (Amir al-Mumineen) wanted to prove that in the same environment it is possible to keep the fundamentals alive. This is the great work ofthe Believers’ Leader and Chief (Amir al-Mumineen). He is the origin of justice, spiritual, Jihadist, community implementor and an exemplar of good administrator –this means that the life of Imam Ali (A.S) is full of events on the different arenas in the lengthy years, and you have listened about this from stories and traditional quotes- honestly, these exemplify the truth. The Believers’ Leader and Chief 

(Amir al-Mumineen) wanted to show people that the fundamentals of Islam can perpetuate in any kind of environment. The basics of Islam refers not to the way of attire of Ali (A.S), that today we have to do the same things, for instance the way of his dressing; no, the fundamentals of Islam refers to the justice, the oneness of Allah, being fairness with people, valuing the right of people, resisting the weak condition, withstanding and protecting Islam from the enemies. These can be undergone in any environment without exceptional. Today when we are expressing such words, verily our words are from the deep of our hearts. Who can even imagine of equating Imam Ali (A.S) to someone else? None can be compared with The Believers’ Leader and Chief (Amir al-Mumineen). Imam Sajad (A.S) the grandson of Ali (A.S) who had inerrant status too. Someone wondered the way he was praying, telling him that he was praying very much, he said to him: see how we pray and the way Ali was praying, this means that his is exceptional to everyone even me. There is a great distance between non indulgence and God-fearing of today with Imam Ali (A.S), he demonstrated people the right direction. Now, we can undergo into different issues. Islam means justice; giving equal rights to people and valuing their rights and not to allow oppression to take effect on weak them. These are the problems which man has over the centuries, and they are there today and in evermore. Owing to this challenge the life of people is becoming difficult. But the methodology of Ali (A.S) is dissimilar to these things; whether it is within the community, or entire world.15/8/1383 

Sovereignty, Be Oppressed, and Conquer in the life of the Believers' Leader and Chief (Amir al-Mumineen) 

There are three elements congregated in the personage, life and martyrdom of the Believers’ Leader and Chief (Amir al-Mumineen) 

(A.S) that are to somewhat manifestly different from each other. These are as follows: majesty, ill-treatment and victory. His majesty, refers to as his power in steely volition, deeds and seated purpose, managing the most difficult arenas of regime, guiding brains and thoughts towards excellent Islamic and humanistic teachings, upbringing respected people such as Malik Ashtar, Ammar, ibn Abbas, Muhammad bin Abi-bakri and others, provision of a certain progress in the humane history. A symbol of majesty of The Believers’ Leader and Chief (Amir al-Mumineen) was his power of logic, power in reasoning and in politics, power in handling government issues. There is no any kind of weakness in personage of The Believers’ Leader and Chief (Amir al-Mumineen) (A.S). On the spot, we found him the most ill-treated man when we read the history and this did not spare any part of his life. During his infancy he was abused. After the prophet he was ill-treated. And during his senility and caliphate he was oppressed. After his martyrdom and years later, he was denounced and stigmatized. His martyrdom was also so oppressive. 

In Islamic remnants we have two members who are referred to as thaaru-llah. This term means: when one member of a certain family is oppressively killed, the blood of that member belongs to the deceased family. They call that blood ‘thaar’ and the deceased family has the right to vengeance. Therefore thaaru-llah literary means “blood of Allah”, but this interpretation is inexpressible and incomplete which does not give the actual meaning. The word “thaar” means right of vengeance, if someone is “thaar” of a family, that family has a right of vengeance. In Islamic history there are two names of people of whom their right of vengeance lies and rests in hands of Allah. These two people are Imam Hussein and his father, The Believers’ Leader and Chief (Amir al-Mumineen)(A.S) (O! the servant of Allah, and his father).1 Hussein’s father’s right of vengeance is also in hands of Allah. 

The third element of this magnanimous person should be his victory. His victory was his overcoming all the difficulties he experienced which were imposed on him by his opponents; there were destructive deploys of the opponents by which they never managed to defeat him; they were all defeated by Ali (A.S). After his martyrdom his realities were becoming more manifest day after day; even during his life time this was increasing rapidly. Look at the world today, not only at Islamic world but at the world as a whole; you will notice how many eulogists there are who do not even accept Islam, but they accept Imam Ali as a shiny one in the history. That is the light of this radiant essence and Almighty God will grant this abused one his prize. He finally has his premium and gratuity kept aside for him by the Almighty God despite the ill-treatment he experienced, strangulation, soiling his sunny fountain of personalities by opponents’ exaggerated accusations, his patience to these oppressions and abuses. That will be a premium for such a shiny personage you have ever seen in the humanistic history. And may be the loveliest books we know that has been written about the Believers’ Leader and Chief (Amir alMumineen) are those written by non-muslims. I do remember vividly that three Christian authors have written books eulogistically aboutthe Believers’ Leader and Chief (Amir al-Mumineen). These regards had begun in the same first days; after his martyrdom when his opponents 

                                                           

1. Al-kafi, V .4, P. 576 

were accusing and making propagandas and propagation against him- those who were in power circles connected to authority of Syria and their followers, and those who were bitter with sword of the Believers’ Leader and Chief (Amir al-Mumineen)his justice- this issue was already known. Let me tell you one of its examples. The son of Abdullah bin Urwa bin Zubair, went to his father and denouncedthe Believers’ Leader and Chief (Amir al-Mumineen). The family of Zubair, were at enmity with Imam Ali (A.S) except one of them who is Mus-ab bin Zubair. Mus-ab bin Zubair was a noble, brave and powerful man and he was the man who is found in some issues connected to the city of Kufa and Mukhtar and after that he also disagreed with Abdul Malik. Zubair bin Mus-ab was a first son in-law of Imam Hussein; this means he was a husband to Sakinah, the daughter of Imam Hussein (A.S). Except him, the rest of the family of Zubair day by day was increasingly raising their denunciation over The Believers’ Leader and Chief (Amir al-Mumineen). Whenever a person reads the history he will definitely notice and see this. After that denunciation; his father said to him a statement which is not also supportive but there is a certain significant point in it. Abdullah told his son that: (any structure that was brought in by religion and substratum and its basis and valence which were set upon it, whatever the matter could be, world dwellers could not remove and wipe them off; this meant that people should not wear off themselves by trying to spoil the name of The Believers’ Leader and Chief (Amir alMumineen) (who his works’ nerve is structured on beliefs). He continued by saying that: (look at how Baniy Marwan struggled to spoil Ali’s name whenever they went on addressing people, trying to spoil the good qualities of Ali bin Abi Twalib! But the result was contrary to their expectance and intentions. The more they kept on denouncing this bright face, the brighter it was becoming; their denunciation was turning to eulogy in mind of the people). Another example is Ban Umayyah; (Bani Umayya are doing their circumscriptions, but the more they describe the more they are disliked and hated by people). These words might be spoken thirty years after the Believers' Leader and Chief (Amir al-Mumineen)’s martyrdom. This means that The Believers’ Leader and Chief (Amir al-Mumineen) despite such ill-treatment he felt, he both became a victor during his life time and in history and even in memories of the people.  

Adventure of majesty together with being abused of The Believers’ Leader and Chief (Amir al-Mumineen) which ended by this way, it is summarized in this way. In the time of this regime – a regime of less than five years of The Believers’ Leader and Chief (Amir alMumineen)- there were three deploys which had been set up against this respected person: oppressors, transgressors and renegades. This statement is narrated from The Believers’ Leader and Chief (Amir alMumineen) both by Shiites and Ahli-sunnat brothers that: (I am directed to battle against transgressors, oppressors and renegades).1 These are the names of the groups which the Believers’ Leader and Chief (Amir al-Mumineen) himself labeled those groups. Qastin means oppressors. When the word (Qasata) is used originally from Arabic –qasata, yaqsut- it is like the words -jaara, yajur; dhalma, yadhlum-, it means to oppress. And when it is brought to three letters derived form of pattern ‘af-aal’ it is written –aqsat, yaqsat- it means justice and righteousness. Therefore if this word (qasata) is used in the pattern of ‘af-aal’ it denotes justice; but when this word is read 

‘yaqsit’ by pronouncing kasrah under the letter (siin) it means the opposite of justice; it means oppression. The word (Qastin) originates from that basis. Hence the word (Qastin) means oppressors. The 

                                                           

1. Bihar al-Anwar, V. 44, P. 36 

Believers’ Leader and Chief (Amir al-Mumineen) named that group 

‘oppressors’. So who are these oppressors by the way? This was a group of people who accepted Islam externally and manifestly for their own advantages and they did not accept the astral regime heartedly. Any kindness of the Believers’ Leader and Chief (Amir alMumineen) towards that group yielded nothing. Of course, this administration was surrounded by Bani Umayyah and Muawiya bin Abi Sufian –who was a ruler and governor of city of Shaam (Syria) – their most manifest personality was honorable Muawiya himself and then Marwan Hakkam and Walid bin ‘Uqbah. These were the people who were not ready to reconcile with Imam Ali (A.S). It is true that Mughayrah bin Shu’ubah and Abdullah bin Abbas and others had said at the preamble of Ali’s administration that: “O the Believers’ Leader and Chief (Amir al-Mumineen)! Leave them for several days”. But the Believers’ Leader and Chief (Amir al-Mumineen) did did not accept this suggestion. Then they thought that Imam Ali did not handle things in a well political manner. But this was not true; they did not understand him and were unmindful. The next issues made this event to be well understood. Every work of The Believers’ Leader and Chief (Amir al-Mumineen) did not please Muawiyah. Their way of thinking was not in accordance to understanding and accepting such an astral administration; even though some previous ones persevered others.  

Less than thirty years had never passed from the day when Muawiya had embraced Islam to the day he wanted to battle againstthe Believers’ Leader and Chief (Amir al-Mumineen). Muawiya and his surrounding people were the rulers in the city of Shaam (Syria) for many years, they had dominance and osmosis and had built their base there. By this time they felt that they can have their own words unlike before that; as it could be said to them that they are new comers in Islam. Therefore they paved a way for themselves. These were movements which had substantially disliked the astral administration of Ali (A.S) and wanted it be governed by their suggestions and struggled to snatch it from Ali (A.S); and this is indeed what they did and the Islamic world experienced their methods of governance. The same Muawiya who showed friendly and humble face to some of the companions during the time he was at great loggerheads withthe Believers’ Leader and Chief (Amir alMumineen), changed after ascending to power and became so harsh till the time of Yazid and an event of Karbala came in; and then time of Marwan, Abdul Malik, Hujjaj bin Yusuf Thaqafiy and Yusuf bin Umar Thaqafiy came who were one of the fruit of such a kind of administration. These were administrations that history becomes terrified when it comes to mention their crimes, blunders and felonies- for example administration of Hujjaj. These were administrations which Muawiyah had implemented and which was the main reason for his battle against The Believers’ Leader and Chief (Amir alMumineen). This was obvious before its climax as it was well understood that they were after obtaining the power; they wanted to establish a worldly administration, by prioritizing on egotism; the same thing which people had experienced during administrations of Bani Umayyah. Of course, we have no theological discussion and research here; what iam saying here are from texts of history. And, it is not Shiite history; these are texts from the books of history of Ibn Athir and Ibn Qutaybah and others I am saying here, and I have them, they are recorded and they are kept and preserved as well. These are appendages of presuppositions; not a discussion of differences of thought between Shia and Sunni. 

The second movement that battled againstthe Believers’ Leader and Chief (Amir al-Mumineen), was a movement named Nakithin. The Arabic word “Nakthin” means destroyers and breakers and, here it means breakers of allegiance. These were the first people who made their allegiance to The Believers’ Leader and Chief (Amir alMumineen) but they broke it after a while. They were Muslims and contrary to the first group, they were relative to administration ofthe Believers’ Leader and Chief (Amir al-Mumineen); but their relativity and acceptance to administration of Ali bin Abiy Talib was based on a condition that they should have a sound share in the government; they should be consulted for some issues, they should have a right to govern the administration in sometimes, their money and properties should not be invaded and, they should not be asked of how and where they got it from?! This group was accepting The Believers’ Leader and Chief (Amir al-Mumineen) but on a condition that they should not be investigated; they should not be asked where and how they had accumulated their wealth and so many questions surrounding their wealth. That it is the reason why most of them came to Imam Ali (A.S) to surrender their allegiance. Of course, some of them did not say their allegiance to him. Honorable Sa’ad bin Abi Waqas did not say his allegiance to him at first and so some others; but honorable Talhah, honorable Zubair, some great people of the companions and others had said their allegiance to The Believers’ Leader and Chief 

(Amir al-Mumineen) and submitted and accepted; but after three or four months, they saw that they cannot work with that administration; since that regime never recognized a friend, it is not selfish, it does do away with family members, it has nothing to keep aside for those who embraced Islam firstly, it does not spare anyone in its implementation of divine regulations, despite himself being the first in embracing Islam. Therefore they disjoined themselves from Ali (A.S) and organized and arranged a battle of Jamal against The Believers’ Leader and Chief (Amir al-Mumineen) and indeed it was a temptation. They took Ummul Muminin, Aisha, with themselves. What a larger number of their people were they killed in this battle! This was a second movement that made Ali (A.S) busy by then. The third movement was the group of Mariqin (renegades). The Arabic word “Mariqin” is a plural one and its singular is ‘Mariq’ which means ‘Someone who rebels and becomes an outlaw’. It is said that the reason for giving them this name it is because they were escaping and running away from religion just like the way an arrow does when it is thrown away from a bow! They were running away from religion like that. They were clinging to the external and manifest of Islam and they called it the real Islam. These were the same rebellious people of Islam; the group that put work on the basis of their wrong capacity of understanding- which is so dangerous. They were taking religious teachings from elsewhere rather than from Ali bin Abi Talib, the great exponent and interpreter of the holy Qur’an, they were taking them from their own wrong ways; of course such a kind of people are there in every community, but their way of settlement and civilization were done by politics. This politics were supervised by some people. The significant point that lies here is that this group by its limbs could read a Quranic verse for you whenever you say a word, in the middle of prayers when The Believers’ Leader and Chief (Amir al-Mumineen) is present, they could read any verse that they thought it was somehow in expositional way to Ali (A.S); they could stand up while The Believers’ Leader and Chief (Amir al-Mumineen) is delivering a speech and read any verse that could appear contradictive to Ali bin Abiy Talib; their slogan was (ruling is only for Almighty God); this meant that “we don’t accept your administration, we are only belong to an administration of Allah”. This was manifest of their works; their political way of handling issues was in the hands of great peoples of movement of Qastin and some big peoples of city of Shaam -it means Umar Assi and Muawiyaa- . They had intermingled communication between themselves. Ash’ab bin Qais, as some evidences show, was not a pious man. Some intellectually weak people also followed this group and acted. Therefore the third group that Ali bin Abi Talib battled against and became victorious was a group of Mariqin. In the battle of Nahriwan he showed them a big blow; however these people were in a community in which Imam Ali (A.S) was living and they finally martyred him.  

Nevertheless, we should not mistake when trying to recognize the rebellious group of Islam. Some people compare rebellious group of Islam to as non-holy people. No, the issue is not like that. The ones who seat somewhere and say their players are not rebellious ones. Rebellious people are those who made a revolt. They brought crisis, they went battling and had battled against Ali (A.S); however the basis of their reasons was totally wrong, their war was erroneous, their tools were wrong and their objective and goal was amiss. These were the three groups with which Ali was incompatible. The major difference between the period of administration of Ali and that of the holy prophet was that during the era of the prophet groups and queues were clear and definite; there was a queue of faith and blasphemy. Hypocrites who were inside the community were lying behind and they were been warned by the verses of the holy Qur’an. The verses were pointing a warning finger towards them, were energizing the believers against them, were attenuating and emasculating the hypocrites and this means all things were clear during the Islamic system of the time of the prophet. Clear queues were face to face to each other; one member was supporting blasphemy, idols and ignorance whereas another member was advocating faith, Islam, oneness of God and spirituality. Of course, all were people in all meanings by then, and by that time all were people as well but, the only difference was that their queues were transparent. The problem that was there in the time of The Believers’ Leader and Chief (Amir al-Mumineen), was that the queues were not clear; for the reason that the group of Nakthin, there were admissible faces. Everyone doubted when meeting a face like that of honorable Zubair or honorable Talhah. This Zubair was a person who during the time of the prophet was one of the appendages of the prophet and so close to him and above all he was a son of the prophet’s paternal uncle. He was even an appendage of a group of Ali after the prophet that went to the saqifah ( ﮫﻔﯿﻘ ﺳ) to protest for the sake of defending Ali. Yes; the law of hiding is in the last time! God may make our last time be a good one. Sometimes worldly issues, different situations, parades and luster of the world, they to some extent cause bad influences to some personalities and they cause handicaps to attributes in particular; and what about normal and ordinary people. This was so difficult by then. 

It seems that those who stood firmly around the Believers’ Leader and Chief (Amir al-Mumineen) and battled against his opponents had intelligently used their foresight and vision. I (the Iranian supreme leader) have repeatedly narrated this tradition from the Believers’ Leader and Chief (Amir al-Mumineen) for you which says: (this flag is not carried by anyone but only by people of vision and insight)1. Insight should be the first policy. Difficulties of The Believers’ Leader and Chief (Amir al-Mumineen) are therefore well known in such antagonisms. They were fighting and saying innuendo idioms and phrases against The Believers’ Leader and Chief (Amir al-Mumineen) 

by depending on their fake and wrong claim of Islam. During the time of birth of Islam wrong thoughts were been said but a verse of the Qur’an used to come down and strongly oppose such ideas and thoughts. This used to happen whether it was in Mecca before migration of the prophet or in Medina after the migration. You can look at a chapter of Baqarah which was sent down while in Medina 

                                                           

1. Nahjul balaghah, Sermon: 173 

and, you will come to know that it is a predominantly elaboration of different skirmishes and contentions between the prophet and hypocrites and the Jews, which is also tackling minor issues; even the ways by which the Jews of Medina of that days were using to spiritually annoy and disturb the holy prophet are also mentioned there in Qur’an; for example (don’t say consider us)1 and so many others. In chapter of A’araf as well, which is a chapter of Mecca, a complete topic is mentioned that is totally fighting against superstition; an issue of permitting and forbidding (halal and haram) of some meat and other kind of meat that they were exaggeratingly connecting them to the real permitted and forbidden ones by Allah a certain verse says: (say: the things that my lord hath indeed forbidden are: shameful deeds)2. These are the forbidden things, not those things you have made the forbidden for yourselves. The holy Qur’an was strongly opposing such thoughts; but in the time ofthe Believers’ Leader and Chief (Amir al-Mumineen), his opponents were also using the same Qur’an; they were benefiting from the same of the Qur’an. That is why the Believers’ Leader and Chief (Amir al-Mumineen) was in such troubles. The Believers’ Leader and Chief (Amir al-Mumineen) during his short term of administration met with dubious difficulties. Opposite of these groups, was the bloc of Ali himself; a real energetic bloc. They were the likes of Ammar, Malik Ashtar, Abullah bin Abbas, Muhammad bin Abiy Bakri, Mitham Thammar, Hujar bin Addiy; these were the believing and personalities of vision and insight and knowledge who had firm position in guidance of peoples’ mind and thoughts. This era of the Believers’ Leader and Chief (Amir al-

                                                           

1. Surah al-Baqarah: 104. God gives a directive to the prophet to tell the Muslims say the phrase ((make us understand)) instead of saying the phrase ((consider us)). This was to prevent from being teased by the Jews. 2. Surah al-A’raf: 33 

Mumineen)is a brilliant one by considering the intelligent effort these great personalities, but it is a sad era as well, in regard to the difficulties and calamities that these better characters experienced- for example their movement to the city of Kufah and Basrah. The Believers’ Leader and Chief (Amir al-Mumineen) in sent his two sons, Hassan and Hussein, to the battle field together with some of his companions by the time when Talhah and Zubair and some others came and surrounded the city of Basrah and Kufah. Their conference that they had with people there, their statements they made in the mosque, their way of reasoning there is one of the beautiful logical and mindful parts of early days of Islam. You will notice that Invasions and assaults of opponents of The Believers’ Leader and Chief (Amir al-Mumineen)were also by their consideration of this point. Acting against Malik Ashtar, Ammar Yasir, Muhammad bin abiy Baqri was a greatest skullduggery. The opponents were against all people who were together with The Believers’ Leader and Chief 

(Amir al-Mumineen)from early time of Ali’s event and who were examined by numerous situations and showed that they had firm beliefs and insight and the enemies were throwing different kinds of arrows of abusive and defamation which were falling to the souls of these good characterized persons that is why most of them were becoming martyrs, but Muhammad bin abi-bakr was martyred by tricks of people of Shaam (Syria), so Malik Ashtar whereas others remained and were cruelly martyred later on. This is the situation of the lifetime and administration of The Believers’ Leader and Chief 

(Amir al-Mumineen). If we want to classify, we should say that the time of his administration was an era of majesty and power and on the spot, time of his being ill-treated and again of his victory. This means that he managed to defeat his opponents in his time and after his illtreated martyrdom, he became a bright torch and flambeau of the history in all centuries. Of course, blood of The Believers’ Leader and Chief (Amir al-Mumineen)is the most affable appendage of this piece of time and of events of the history. 18 /10/1377 

The Fourth Chapter: The Great Lady Fatima al-Zahra 

Good qualities of Fatima al-Zahra (S.A) are not in a small collection contrary to that of an ordinary human which is limited. If we logically and pragmatically look we will see that humankind is beholden and mortgaged to her and this is not extravagant; it is a reality. The same applies to the people in respect to Islam, the holy Quran and the teachings by the prophets and the last prophet (s) in particular. It has always been like that in the history up until today and the brightness of Islam and idealism of Fatimat Zahra (S.A) will daily become more apparent and the people will experience it. Our task for the time being is to cling to that clan. Of course, it is so difficult to cling ourselves to that clan of prophecy and for instance belong to them and be known to belong to their mastership. In some texts of pilgrimage there is this phrase that we read (we are well known for your brotherhood and love); they put on us these two tasks (brotherhood and love). This is the plenty plus of goodness which Almighty Allah prophesized to the holy prophet in the Qur’anic chapter of Alkauthar by saying (indeed we have granted you plenty plus (of good things))1 which its paraphrase is Fatimat Zahra (A.S), the daughter of prophet Muhamad (s). And indeed she is a fountain of all kinds of goodness that it daily pumps out the teachings of the prophetic religion to entire people and creatures. Some people attempted to cover and keep this reality hidden but they goofed; (but Allah is the one who completes his light even though non-believers dislike it)2. Therefore we must shorten the distance between us and this center of light and come nearer to it by which the result will be becoming bright. We ought to become bright by good deeds and love of Ahlu 

                                                           

1. Surah al-Kawthar: 1 

2. Surah al-Saff: 8 

Bayt and not solely by love; that good deeds are the love and mastership and good beliefs themselves, these three things dictate to us the task work and demand these good deeds from us. We should therefore cling to this clan by our own deeds. It should not be taken as simple as just being a bark of the door of Imam Ali (A.S), no. it should not be by name and said (Saliman is from us Ahlu Bayt)1 while he is not acting accordingly to what is required, no. We the community of shia and the followers of Ahlu Bayt (A.S) have an expectation from these magnanimous people to regard us their incidentals and people who are around them. Our hearts like Ahlu Bayt (A.S) to regard us as such but this is not simple as such. This does not happen by a claim only; good deeds, pardon, self-sacrifice, attempting to be like them and having good habits as theirs is highly recommended in this case. 

 Can you recall when this magnanimous person possessed all the virtues she had? At what point of their life did the refulgence display itself from her to the viewers? It was in their short life time; at an age of 18 years, 20 years and 25 years old due to the different reports. All these virtues do not come easily; (you were examined ( Fatimatu Zahra) by the God who created you, before being created and after that exams he found you a patient one )2 . God had examined Fatima al-Zahra, the more disinfected and chosen one. The exams of Allah are done by enumeration of man’s deeds and by the holy Qur’an; whatever He grants, it is by calculation and the holy book. He, the God, knows her pardon, self-sacrifice, knowledge and her sacrifice 

                                                           

1. Al-Kafi, V. 2, P. 254 

2. Routhatul mottaqeen in elaboration of a book ‘’Man La Yahdhuruhul Faqeeh, V. 5 P.343. 

according to the goals of His; that it is why He made her a center of His credentials. 5/10/1370 

 I (the Iranian supreme leader) read in the traditions that the radiance o Fatima al-Zahra(A.S) is so brighten for eyes of the angels. It is so bright for them. Then how should we use this radiance? We ought to use this bright star for finding the path that is rightful one towards Allah and which she passed through and got to excellent and high different degrees. If you see that Allah has made her nature be transcendent it is due to a reason that Almighty Allah knew that this creature will pass His exams; (Allah, your creator, examined you before creating you and He found you by that exams a persevering one); this is the issue. Therefore, even when Allah become so kindness to her it is for a reason that He knows she will be successful in every examination she will be granted; otherwise there were many people of good nature. Did all managed to pass through? This part of life of Fatima al-Zahra(S.A) is immediate that we require for our own rescue. There is a tradition from a Shiite route that the holy prophet (s) said: (O Fatima! Work (accordingly to laws of God) as Iam of no use for you in front of Allah)1; that means “O my dear! O my Fatima! I cannot make you wealthy before Allah”. You have to work for your own sake. And this is what exactly happened as Fatima(S.A) worked throughout her life for her own sake. And look now how did she live! As a young girl and before being married she behaved in such a way that she was given a nickname (mother of her father)2. By that time the holy prophet, mercy for people from Allah and light, a bringer of new world and a grand  

                                                           

1. Alta’ajjub, P.94 

2. Bihar al-Anwar, V.43, P. 16 ( they nick named her mother of Hassan , mother of two Hassan , mother of Mohassin , mother of the imams and a mother of her father ) 

leader of global revolution – a revolution that should remain till forever- was busy hanging the flag of Islam. Then it is not unworthy and vile to call her mother of her father. This nick name came into usage for her due to her excellent services she delivered, works and her diligence. She was always besides her father in Mecca in Abu Talebi’s valley- with all that difficulties- and even after her mother’s death, Khadijah (S.A), where the prophet was left alone, she was there beside her father making him steadfast and unshakable. The prophet was so astonished and sorrowful by two deaths of Khadijah and her paternal uncle, Abu Talib. By their absence shortly heart of the holy prophet broke and he felt loneliness. But Fatima al-Zahra ( s.a) in that days stood up and by her small short hands removed the dust of pain from the face of the holy prophet. She was a mother of her father; an entertainer of the prophet. This nick name was then put upon her due to these. 3/ 9/ 1373 

Honorable Fatima al-Zahra(S.A) at an age of six was seven years old (as there is difference in reporting. there are many different reports surrounding her birthday in history) and this was when the issue of the valley of Abu Talib took place. This was a difficult piece of time in the early days of Islam; it was a beginning of the prophetic call of the prophet (s) manifestly. Gradually the people of Mecca (more especially the youth and the slaves) were coming towards the prophet and were embracing Islam while the big people of idolaters (for example Abu Lahab , Abu Jahli and others) thought of a way to exile the prophet and all his aides and followers out of Mecca; and this is what they exactly accomplished. Great number of them whom equaled tens of families and households including the prophet himself and his kinsfolk and Abu Talib himself were all deported out of Mecca. They went out of Mecca but the question was “where to go?” Coincidentally Abu Talib had a land some kilometers near Mecca between some mountains; its name was ‘valley of Abu Talib ’. Sir Abu Talib told the group to go there. Now imagine how did they lived; the weather there was so blistering during the day and so cold during the night; this tells us that they experienced non- tolerable weather. They settled at this place for three years. They felt famine and hunger, they suffered, and they felt the pain, only God knows. This time was one of the difficult eras for the prophet (s). The prophet by that time his responsibility was not only being a leader by the meaning of managing and leading the society; but he was required also to defend these victims of pains. As you all know very well that when the situation is good people become so happy and satisfied with the leadership and they say 

“bravo! God may forgive the sins of those in power. They brought us to a good situation and environment. But when problems come in , they all doubt of their own government and they say “ look now! They brought us to these calamities; we never wanted to experience these! Of course their firm beliefs still worked; at the end all the calamities clang to the shoulders of the prophet. And during the same era Sir Abu Talib who was the patron and protector of the prophet and his hope, and Madame Khadijah the biger, as she was a great spiritual help of him they all died within one week! What a painful event! The prophet was really left alone.  

I really don’t know if you have ever been a leader of a huge group for you to understand what really the responsibility of a huge group is!? Really in such circumstances a person becomes hopeless. Now look at what Fatima al-Zahra did in such circumstances. When a person looks at the history should also look at these events; unfortunately they have never opened a topic for these issues. Fatima al-Zahra (.s) was like a mother, consultant, and a nurse to the prophet (s). This is where they called her ‘mother of her father’. This is connected to that time; the time she was a daughter of six or seven years old. Of course daughters in Arabs’ environments and in hot environments grow faster physically and spiritually; for an example a daughter of 10 years of that environments equals to a daughter of 12 years of other environments of nowadays. This was a feel of responsibility by Fatima al-Zahra(S.A). Can’t it be a model for a girl, and peripherally feel responsible for responsibility and feel the liveliness? And use that great stock and capital (liveliness) which is within her for cleaning the dust of tiff and pain from the face of her 50 years old aging father for example. Can’t this be a role model for the youth? This is very paramount. 7/2/1377 There was this prophet in this world who raised his daughter, and who came after and kiss the hands of his daughter! Kissing the hands of Fatimatu Zahra (S.A) by the prophet should not be regarded as emotional one, no. This is very wrong and rudeness if we think it was because she was his daughter therefore he liked her and kissed her. Is it possible for a person of such excellence, justice and wisdom like the prophet himself to bend down and kiss the hands of her daughter? The answer is “no” this was another case and it had a special meaning rather than emotion ; This meant that this young daughter, this woman when she died at age of 18 years or 25 ( according to the difference in narrations and reports ) had already reached the climax of personal royalty and was an extraordinary person. This is the way how Islam views a woman. 4/10/1370 However spiritual position of this magnanimous person is also higher in cognition to her position of jihad, her mutational position and her public position. Fatima al-Zahra(S.A) was a female person and more especially a young daughter. But in spiritual grounds she was a great reality, a very bright divine light, a righteous person, a unique and chosen person. She was a person whom the holy prophet described her to Imam Ali (A.S) and said: (o Ali! you are a leader of this nation and my successor for them after my death, you will be their guider towards paradise. And I see my daughter Fatima on the day of resurrection riding a camel made of light while at her right hand side, left, in front of her, behind her each part surrounded by seventy thousand angels and she is busy guiding female believers towards the door of paradise).This means that in hereafter The Believers’ Leader and Chief (Amir al-Mumineen)(a) shall be guiding the male believers and Fatima al-Zahra the female ones towards the door of paradise of Allah. She is rightness and level mate ofthe Believers’ Leader and Chief (Amir al-Mumineen). She was the one who stood in the presbytery of worship , thousands of adducing angels towards God, were talking to her and were greeting to her and saluting her and were saying the same words that were said to Mary before by the angels they were saying : (o Fatima ! God has chosen you, and has purified you from all kind of abomination and has also lifted you to a higher level over all women of the world). This is the spiritual position of Fatima al-Zahra(A.S). 

She was a daughter and more specifically at age of infancy who attained a spiritual position that (according to some narrations) enhanced angels to come and talk to her and reveal some realities to her. She was among a group of unique people apart from the prophets to whom angels descend and talk and tell them some realities. This spiritual position, a wide site and a higher surface of the earth, is in front of all women of the world. And it is where Fatima al-Zahra is standing and talking to the entire women of the globe, calling and encouraging them to pass through this rightful path. Those who attempted (be it during time of ignorance and or in 20 centuries) to underestimate a woman and make her belong to worldly trappings and introduce her as manifest adornments and that she belong to a fashion of clothes, attire and gold, jewelry and make them believe that they are a capital for luxuries of life and that this is their duty , their logic is like ice and snow that wear out and dissolve by heat of sun of spiritual position of Fatima al-Zahra(A.S) . Islam introduces Fatima al-Zahra(S.A) as a progenitor and a role model for a woman. Her manifest life , jihad and Strenuous effort , knowledge and eloquence, her sacrifice and ways of treating husband ,her motherhood and ways of being a wife , her departure and presence in all political and military fields, mutational fields and her professionalism in all aspects was forcing great men to respect her. This is her being a spiritual position, bowing and prostration, presbytery of worship and orison, folder and a supplication , hypostasis royalty, bright spiritual element and friend of the same level and time and analogous of The Believers’ Leader and Chief 

(Amir al-Mumineen)(a) and the prophet (s). This is a description of a woman. This is the role model for a woman that Islam wants to m show. 26/10/1367 

In life time of Fatima al-Zahra there is a point that we ought to look into. Of course we are not going deeper describing her spiritual positions as we are really incapable of doing that. Really, God and those who are like her spiritually are capable of knowing climax of spirituality and perfection of such group of Godly servants. That is why Fatima al-Zahra was recognized by Ali (a) and her respected father and also by her infallible progeny. People of that time and the time after and we as well in this time cannot assess her spiritual brightness and twinkling. The spiritual bright light cannot be seen by all eyes of people and our weak short sighted eyes are incapable of seeing such bright humanity display and show. Hence we are not heading to describe spirituality of Fatima al-Zahra(S.A); but there is an important point in her ordinary lifetime which is between her combination of being a Muslim woman in her behavior and actions towards her husband and children, her accomplishment of house chores on the other hand, and between being a tireless worker in dealing with important political events after the death of the holy prophet Muhammad (s) and she could come to the mosque and have a speech and defend Islam , a true hard worker , and on the other part of the coin tireless and patient one. This also applies to a third aspect; she was submissive and worshiper in the presbytery of worship even during a caliginous night for the sake of Allah. She was like ancient divine aides, who were in touch with God spiritually and were worshiping. 

These three aspects when amalgamated together we come up with a bright point of life time of Fatima al-Zahra(S.A). This magnanimous person never separated these three aspects from each other. There are some people who think that someone who is busy worshiping is unable of being a politician. While others guess that a female politician, who is active in field of jihad for Allah, cannot fulfill her house chores and her motherhood and wife assignments and also be a dame. And if being a male, he cannot be a houseboy, shopkeeper or a houseboy. They think there is incongruity between these aspects, while islam views these to be a server o each other. 1368 / 9 /2 Fatima al-Zahra(S.A) is unique and professional in political angles, public and also in jehad angles; to an extent that all mutational and professional politician women of the world can take lessons and learn from her. She was a woman born in a family where the parents were in field of great non-forgettable and global revolution. She tasted the difficulties of her father’s reversal in Mecca while she is an infant, was among those who were taken to the valley of Abu Talib, she felt the hunger and tizzy there and many different kinds of difficulties of her father’s global revolution there. After that, she got married to a man who his entire life time was utilized for jehad for the sake of Allah. And, nearly 12 years of their family, any half of or every year went to battle field her husband never and this great and self-sacrifice woman had never accomplished any necessary work for her striver husband and a soldier and usual warlord. Therefore, life of FatimaalZahra (S.A) even though she did not live many years more than 20 

years, but her life in connection to jehad and campaign and her effort and mutational work, patience, learning, many different things, speeches and defending the prophecy and imamate and Islamic system, it is an ocean of effort and duty which at the end can be described and referred to as martyrdom. This is jehad life of Fatima al-Zahra that is extremely mogul and extraordinary, and truly is an unprecedented one which will remain a bright and unique point in these our days and days to come. 6/10/1368 She was also a great sapient in terms of knowledge. Her speech of complaint she made in the Mosque of Medina after her father’s death is a special one which Sir Majlisiy, a so learned Islamic scholar, described it as a necessary one to be translated by those who know eloquence and fluency. It is so full of meanings and correspondently to beauty of art; it is similar to Nahjul balaghah. Fatima al-Zahra(S.A) went to the mosque, stood in front of the people and with no delay spoke eloquently for about an hour. 

25/9/1371. 

Some of us can understand how great her speech it is. An 18, 20 or 25 aged daughter (due to difference of birthday in narrations and reports) went to the mosque while in pain and in Islamic vile in front of such dense population and made a speech that remains in the history. 

Arabs were also better known for their good memory. One member could compose a poem of 80 couplets and sing it at a meeting, after the meeting 10 people could write the poem. These remaining poems we see today are remained by this method. These poems were being read in the locations and recorded. These speeches and anecdotes were mostly by this way and method. The people sat down and wrote and kept them and they remained until today. Non-worthy and gratis words never remain in history, not every spoken and written words remain in history. There were so many poems recited, speeches made, themes presented, but they never remained as others and no one regards them. Therefore whatever remains in the center of history for almost 1400 years, and people salute and respect it, it displays its greatness. This is a role model for a young woman. 7/ 2/1377 Life of Fatima al-Zahra(S.A) is full of works and muss, perfection and Excellency of spirituality in all angles. Her young husband was always in battle fields; but she was just like a counselor where people go for counseling. She was an assistant to her father. She managed her life by exalted integrity; she raised up her children perfectly for instance Hassan and Hussein and Zainab; she perfectly served her husband, Ali and she as well perfectly made her father happy! She never allowed worldly enjoyments and integrities which motivate young ladies and women to mislead her and remove her from her spiritual way.  

 Her worship is an example of worship for us and others. Hassan Basariy one of the greatest and so pious worshipers comments on this and he says: “she worshiped God to an extent that one day her legs became swollen”1. Her first born, Imam Hassan, Mujtaba, says: 

“night of Friday my mother stood for worship until the sun rose“. And he continues in some narrations and says “she always wished the best for male believers and female ones, and for Islamic community for general issues. When daylight came I said this to my mother: “o my mother! Why coudn’t you ask Allah things for yourself as you have for others”? I have seen that you have not done that, from night until sunrise only for others why?” Then she replied his questions and said: 

“o my son, first the neighbor, then ourselves” 2 This is the prominent spirituality. Her deeds and jihad in different aspects is a sample; for 

                                                           

1. Manaqib of Ibn Shahriashub, V.3, P. 341 2. Bihar al-Anwar, V.43, PP. 81 - 82 

example in defending Islam, imamate, and mastership, supporting the prophet, serving the greatest warlord of Islam who was her husband, the Believers’ Leader and Chief (Amir al-Mumineen). The Believers’ Leader and Chief (Amir al-Mumineen)said this about Fatima al-Zahra(S.A): “she never astonished and disappointed me and she never also rejected my order and rusle”1. Fatima alZahra(S.A) even though she was a great and a highly considerable spiritually, but when it came to family issues she was just a wife and a lady and nothing beyond that.; just like as Islam wants. All her worship, eloquence and fluency, wisdom and knowledge, jihad and campaign, her behavior as a young lady, her behavior as a mother, her benefaction towards needy ones; when the holy prophet told a needy old man : “ go and knock on the door the Believers' Leader and Chief (Amir al-Mumineen)’s house and beg your demand from him”; Fatima al-Zahra(S.A) went into her house and took a skin sheet on which her Hassan and Hussein had been sleeping and it was functioned as a mat and which she only had in her house and gave to him and told him that: “take this and sell it then after use the money”. This personage with all good aspects was Fatima. She is a role model. She is role model for Islamic lady. An Islamic woman should work hard in knowledge fields; in grounds of making oneself perfect spiritually and ethically, in fields of jihad and struggle (Jihad and struggle of any kind ) should be in front line; she should remain the same and never tolerate worldly enjoyments and trappings; her modesty and infallibility and purity should be higher to an extent that by them she should be defended and protected from eyes of others than her husband. And when it becomes to the family issues, she should try to entertain and make her 

                                                           

1. Bihar al-Anwar, V. 43, P. 134 

husband and children culm; she should be a source of calmness and peace at the family; she should benevolently and with words of good points and with loving words bring up her children; so that people with no ganglion, people with good essence, spiritually healthy, should be raised and brought up by her and, bear ladies and gentlemen and characters of the community and society. A mother is a better maker than other makers. Greatest scientists can innovate very sophisticated electronic equipment, for example a missile that passes many kilometers and heating machines; but they never have such a significance of producing such a highly characterized person. It is only the mother capable of that. Therefore, she is a role model for an Islamic lady. 25/ 9/1371