Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 2

WHO IS THIS ALI?


About whom the famous Christian historians, like Thomas Carlyle, Polos Salmah, George Gordon, John
J. Pool, Oelsnar, Osborn, Gibbon, Gabriel Enkiri, Khalil Jibran, Michael Naimi, George Jurdaq,
Washington Irving, Macdonald Ebron, Macolme and others, and Muslim historians like Zaid Ibne Waheb
Johney, (1st century A.H.), Abdul Hameed Bin Yahya (132 A.H.), Ibnul Moqufa (142 A.H.),
Jahiz-e-Usmani, Ibne Nadeem Husham Ibne Saeed Kalbee (146 A.H.), Abu Usman, Omari Bin Baharul
Jahiz (255 A.H.), Ibne Qotayba-e-Dayanoori (280 A.H.), Abul Abbas Almobard (286 A.H.), Ibne Jurair
Tabari (310 A.H.), Abu Mohammad Hasan Ibne Ali Ibne Shobae Halbi (320 A.H.), Ibne Wareed (321 A.H.),
Ibne Abd Rabbeh (328 A.H.), Siqatul Islam Kulayni (329 A.H.), Ali Ibne Mohammad Ibn
Abdullah-e-Madani (356 A.H.), Masoodi (346 A.H.), Abul Faraj Isfahani (356 A.H.), Abul Ali Qauli (356
A.H.), Sheikh Sadooq (381 A.H.), Sheikh Mufeed (413 A.H.), Syed Razi (420 A.H.), Sheikhul Taifa Abu
Jafar Mohammad Ibne Hasan-e-Toosi (460 A.H.), Abu Sadaat Mubarak Majoddin, Ibne Aseer (606 A.H.),
Allama Sheikh Kamaluddin Ibne Talha Shafaee (652 A.H.), Ibne Abil Hadeed Motazali (655 A.H.), Imam
Bukhari, Allama Salahuddin Taftazanee (791 A.H.), Allama Alauddin Quoshjee (875 A.H.), Sheikh
Mohammad Abdoh (132 A.H.), Sheikh Mustafa Ghala, Ustad Mohammad Moiuddin, Ustad Abdul Wahab
Hamodah (1351 A.H.), Abdul Maseeh Anthakee, Fawad Afrun Basthani, Imam Noodi, Ibnul Arbi, Sibte
Ibne Jozi, Imam Hakim Neshapoori, Ibne Aseer, Abdul Birr, Allama Tabrani, Hafiz Abu Noaim, Imam
Soyooti, Allama Tirmizi, Allama Mohammad Mustafa Beg, Najeeb Mohammad Kaamil Katha, Imam
Ahmed Meelani, Tabari, Alliul Muttaqi, Imam Abu Umar, Yusuf Ibne Abdul Barwaqudi, Shah Ismail
Hameini, Shah Waliullah Dehlavi, Abul Fide, Imam Hanbal, Imam Ghazali, Ibne Shehabal Zohari,
Mohammad Ibne Ishaque Ibne Rahooya, Ibne Sabbagh-e-Maliki, Sheikh Abdul Haq Mohaddis Dehlavi,
Allama Mohammad Moin, Imam Fakhruddin Raazi, Imam Nisai, Allama Ibne Hajar-e-Makki, Shahristani,
Shibli Nomani, Allama Zamakhshari, Justice Ameer Ali, Nawab Siddiq Hasan Khan and so many others.
It is also said that a scholar of 13th century A.D. Ibn Shahrashub-al-Mazoarani had a thousand books
with the title “Munaqib” (Noble virtues) in his library all written about Ali (A.S.).
It is significant to note that the sources from which the material has been collected on Ali (A.S.) or
about Ali (A.S.) and his family and friends has been the sources that were too far from them. They did
not have any direct or close relations with Ali (A.S.) or his relatives, descendants friends and their
relations. The government had so terrorized the people that nobody dared to go near the descendants
of the Prophet (S.A.W) or Ali (A.S.). Imam Bukhari who had the privilege of living at a time when four of
the greatest descendants of the Prophet (S.A.W) viz, Imam Ali Ibne Moosa Ar Reza, Imam Mohammad
Taqi, Imam Ali Naqi and Imam Hasan Askari (peace be on them all) were living but he did not consult
them or even see them. Though it is said that he travelled throughout the world and met each and every
person who could give him some material on the life and activities of the Prophet (S.A.W), his relatives
and friends. Even the friends of Ali (A.S.) and their descendants were prevented from taking any
information from them [Al-Fiqah by Maulana Umar Kareem]. The same attitude was adopted by other
traditionalists like Muslim, Abi Dawood, Tirmizi, Nisai and Ibne Majah who too lived during the same
period but never referred to the Prophet (S.A.W)’s descendants. Hafiz Bin Asaakir has mentioned a list
of all such great writers who avoided meeting the family members of the Prophet (S.A.W) and their
descendants. [Minhajus Sunnah of Ibne Taimia, page 121). Even then so much has been said of him
and yet so little. His pragmatic personality presents a fresh hue to every one who wants to see at him
and find him. Let us also search for this serene soul, this moving spirit of Islam, this bright star in the
sky of humanity

THE GENEALOGY OF ALI (AlahisSalam)

Ali (A.S.)’s genealogy reads thus: Ali son of Abu Talib (A.S.), son of Abdul Mutallib, son of Hashim, son
of Abde Munaf, son of Kasa, son of Kalab, son of Murrah, son of Kaab, son of Lavy, son of Galib, son of
Fehr, son of Malik, son of Mazr, son of Maad, son of Adnan who was the descendant of Ismail son of
Ibrahim the builder of Kaaba. Ismail’s mother was Hajira daughter of Raqueen the king of Egypt. All
these souls were reformers, trustees of Kaaba (the house of God) and the rulers and administrators of
Mecca. They commanded great respect from their people and were honoured with great titles by their
people. Their lives were of sufferings, sacrifices and struggle. It was they who changed the face of
mankind. And Ali (A.S.) as their descendent, like Mohammad (S.A.W) (the Prophet) inherited all these
qualities and responsibilities from them both. Both Mohammad (S.A.W) and Ali (A.S.) had learned the
history of their ancestors from Abu Talib (A.S.), father of Ali (A.S.) and uncle and the only guardian of
the Prophet (S.A.W) for about fifty years. They learned from Abu Talib (A.S.) how Kasa had collected all
the descendants of Ibrahim and Ismail and made them unite to take the possession of Kaaba and
administration of Mecca from Banu Khaza and Banu Bakr who had captured these places by force. Abu
Talib (A.S.) must have also told them how the descends of Ibrahim and Ismail stood under one flag and
one leader ‘Kasa’ and vowed to take back the house of God which belonged to them and that they were
the only people in the whole of Arabia who were known as Ahlebait (members of the household)
because they were considered the only guardians of Kaaba. The title Ahlebait was very famous in
Arabia. It was used only for those people who managed the affairs of Kaaba and looked after the
welfare of the pilgrims. The descendants of Ibrahim and Ismail had gained so much confidence in this
unity that they began to call themselves Quraish (united) and are proud of that title till today. Kasa then
made laws to govern Mecca and manage the affairs of Kaaba. He was the first person to rule Mecca like
a ruler and was known as the Sheriff of Mecca. He established Darun Nadwa near Kaaba where the
Quraish brought all their problems for solution. They considered this house so lucky that they got
married here and took their brides from this place. Even the clothes of brides were cut and stitched
here. People of other tribes too respected this place. They assembled here for making war preparations
and got their flags decorated here by Kasa himself. Kasa was considered as the supreme head of this
house and nobody dared to disobey him. His words were religion for all. Even the slaves were
permitted to put their grievances here. All the caravans that passed through Mecca rested here. Kasa
had taken upon himself the responsibility of giving food water and shelter to the pilgrims. He had
considered this duty so scared that addressing the Quraish he said “You have the honour of being
nearer to God as you are the people of His household. The pilgrims are the guest of Allah and are
sacred visitors to His house. They deserve more respect and honour than what you give to yourselves.
Therefore serve them till they do not part your company and leave your city”. The Quraish took his
words as command and pledged to abide by his orders. From then on every Quraish took out a portion
of his earning and deposited it with Kasa for spending it on pilgrims. From this money Kasa made big
leather tanks for storing water as the few wells of Mecca were not sufficient to supply water during the
period of Haj. The Haj rites that are performed by all the Muslims today have been framed by Kasa and
have been practised by his descendants [Tabaqate Ibne Saad, Vol 1 page 41).Kasa died in 480 A.D.
After the death of Kasa the leadership of Quraish went to his second son Abde Munaf along with the
trusteeship of Kaaba and the governorship of Mecca. Abde Munaf continued to manage the affairs of
Kaaba like his father Kasa and continued to provide food water and shelter to the pilgrims, and also
looked after the administration of Mecca.
After the death of Abde Munaf, Hashim, whose real name was Umar, took the governorship of Mecca as
well as the trusteeship of Kaaba. He was one of the six sons of Abde Munaf and was most loved and
respected by the Quraish. When famine struck the whole of Arabia it was Hashim who brought camel
loads of bread from Syria and distributed them to the hungry people. Because of this unique service he
was called Hashim by the Arabs. He reformed and improved the rules and laws framed by Kasa and
managed the affairs of Kaaba and Mecca so perfectly that Arabs became prosperous and happy and
out of love called him Sayyedul Batha (leader of Mecca) [Ibne Hisham]. It was Hashim who encouraged
the Quraish to adopt business as their profession. He organized the poor Hashmis and made them
travel to Yemen and Ethiopia and Syria by giving them money and material. Because of this act he was
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called “Sahabe Ilafe Quraish” (the mover of the caravans of Quraish). Kasa in order to serve the
pilgrims in a better way had distributed the work to different tribes and sections of Quraish. Since the
work entrusted to the family of Banu Abdud Dar the elder brother of Abde Munaf was not satisfactory
Hashim put the matter before his six brothers who suggested the takeover of those jobs from Banu
Abdud Dar. But the sons of Banu Abdud Dar refused to part with those services and a dispute arose
between them but a settlement was soon arrived at, and some of the duties were exchanged between
them, but the bitterness that was created did not wane out from the hearts of Banu Abdud Dar. In
Tabaqate Saad the reason for the enmity and jealousy of Banu Abdus Shams with Banu Hashim is
given as follows:-
Umayya son of Abdus Shams son of Ibne Munaf, son of Kasa was jealous of Hashim because of his
wealth, prosperity and popularity. The selection of Hashim as the leader of Quraish had further added
fuel to the fire. Though Umayya himself was equally rich and tried to live in the same styles as of
Hashim, but somehow could not receive that respect from the Quraish and challenged him to have a
`Munafira’ (comparison of deeds) with him. Hashim in the beginning did not agree, but when the
Quraish too insisted, Hashim agreed with a condition that the loser will have to give as penalty 50
black-eyed camels to the winner and will also leave Mecca for ten years. Umayya agreed and the
services of a Christian priest from Banu Khaza was taken for arbitration. Umayya lost the Munafira to
Hashim and had to give 50 black-eyed camels to Hashim which Hashim sacrificed in the name of Allah
and Umayya also had to leave Mecca for ten years. He went away to Syria where he lived for ten years.
It was this humiliation and insult which created such hatred in the hearts of Banu Ummayeds that it
travelled from Umayya to his son Harb and from Harb to Abu Sufian and from Abu Sufian to his son
Moaviya and Moaviya to Yazeed who in the year 60 A.H. slaughtered all the family members of the
Prophet (S.A.W) at Kerbala keeping them hungry and thirsty for three days. Their hatred had gone so
deep that after the assassination of Ali (A.S.), Abu Sufian holding the hand of Husain (A.S.) (Ali (A.S.)’s
second son) took him to Jannatul Baqi (the cemetery at Madina) and addressing the deads of Banu
Hashim said “If you would have been alive today you would have seen that the caliphate (of the
Prophet) and the government (of the Muslim world) have both come to us”.
Hashim in his lifetime appointed his elder brother Mutallib as his heir to run the administration of
Mecca and Kaaba. After the death of Mutallib, Hashim’s son Abdul Mutallib became the Amir of Mecca
and the trustee of Kaaba. It was he who dug Zam Zam (the spring which Allah had created for Ismail
when he was dying of thirst on the prayers of his mother Hajira wife of Ibrahim). This spring was closed
by Banu Jirham before fleeing Mecca. (Banu Jirham finding the descendants of Ismail weak had
captured the whole of Mecca and taken the ownership of Zam Zam and the possession of Kaaba by
force and managed its administration [Rauzatul Ahbab]. Though the descendants of Ismail after uniting
and gathering strength drove Banu Jirham out of Mecca and took the possession of Mecca and Kaaba
they never thought of digging the spring of Zam Zam. As a result nobody knew the exact location of it.
When Abdul Mutallib saw that the water collected from all the wells of Mecca was not sufficient for the
pilgrims he began to search the site of Zam Zam, but could not locate the exact place. He then prayed
to Allah to help him find the exact place. Allah obliged Abdul Mutallib and the exact place was shown to
him in his dream. Next day Abdul Mutallib with his son Haaris went to dig the site but was stopped by
the Quraish. They said that their gods Asaf and Nahela are stalled there before whom they sacrifice
their animals. When Abdul Mutallib showed his readiness to fight with them the Quraish withdrew and
Abdul Mutallib and his son Haaris dug out the Zam Zam. (This is the first confrontation between Abdul
Mutallib and the Quraish) [Ibne Hasham page 5].
After the death of Umayya his son Herb too behaved the same way with Abdul Mutallib. Abdul Mutallib
had ten sons from different wives. They were Haaris, Zubair, Abu Talib, Abdulla, Hamza, Abu Lahab,
Gaidaq, Almaqoon, Zarrar and Abbas. Abu Talib and Abdulla were real brothers from the same mother
Fatema daughter of Amr of the Makhzoom clan. Abdul Mutallib had taken a vow that if he gets ten sons,
and if none dies he will sacrifice one of them as a token of gratification towards the Almighty. When all
his sons survived he collected them and told them about his vow. Every son offered himself for the
sacrifice and it became difficult for Abdul Mutallib to select one [Tabaqat Vol 1 page 53]. He then drew a
lot and the name of Abdulla father of Mohammad (S.A.W) (the Prophet (S.A.W)) appeared. Abdul
Mutallib took Abdulla to the sacrificing site and with him the ladies of Banu Hashim went weeping. One
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of the sisters of Abdulla then suggested to draw a another lot between Abdulla and the sacrifice of
some camels (as they were not prepared to lose their brother Abdulla). Abdul Mutallib agreed to this
proposal. He drew another lot in which the sacrifice of the camels appeared. Abdulla was saved and the
camels were sacrificed.

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