The ideal environment that Hazrat Ali ibne Abi Talib had was his singular privilege. He opened his eyes in the lap of the Prophet of Islam (s.a.), had his upbringing under his tutelage and spent his youth in his august company. He benefited from the Prophet ( s.a.)’s fountainhead of learning and grew up under his care asHazrat Fatima binte Asad says:

“When Ali (a.s.) was born, the Prophet (s.a.) Gave him this name and made him suck his tongue. He dropped his saliva in the mouth of the baby and put his tongue in his mouth. Sucking the tongue, the baby slept. On the second day we searched for a foster mother (Daaya), But Ali (a.s.) took away his mouth from the bosom of the women. We thought of Mohammed (s.a.). He put his tongue in the mouth of the baby who then slept soundly. “” This went on till Allah desired it to be so. Ref: Seerat e Nabawia Dahlan, Page 176

Although during the period of fosterage Hazrat Ali (a.s) had his mother’s care, but after weaning the Prophet (s.a.) took up the responsibility. He used to give him the bath and spend hours taking him round in his arms. While awake, he used to sing lullabys to him. He took more care than the parents in the upbringing of Hazrat Ali (a.s.). At the age of six years Hazrat Ali (a.s.) formally came under the care of the Prophet (s.a.). The parents were relieved of his responsibility. The apparent reason of his coming totally under the tutelage of the Prophet (s.a.) was that Makka was passing through one of its worst droughts and Hazrat Abu Talib had difficulty of maintaining his large family. The Prophet (s.a.), realizing his uncle’s straitened financial position felt that he needed to be helped. He discussed the matter with his other uncle, Abbas. He told him that Abu Talib will not express about the difficulties himself. He said that Allah had endowed Abbas with wealth and he could provide his brother some relief by sharing the burden along with the others in the family. Abbas agreed with the suggestion and both of them went to Abu Talib for a discussion. They suggested to him that they came to him with a proposal that they would share the burden of maintaining some of his children. In the beginning he was hesitant, but in the end he yielded. They decided that Aqeel would remain with Abu Talib, and said that Abbas was free to take other sons with him. Therefore Abbas took charge of Talib, Hazrat Hamza agreed to take up guardianship of Jafar and the Prophet (s.a.) himself requested his uncle to allow him to take the responsibility of Ali (a.s.). The fact is that from the Day of Creation (Azl) Ali (a.s.) had been earmarked for him!

The drought came as a blessing in disguise for Hazrat Ali (a.s.) that he came under the direct tutelage of the Prophet (s.a.). Ibne Jareer Tabari writes:

“It was Allah’s Blessing for Ali (a.s.) that the Qureish suffered one of the worst droughts at the time. This way Allah accompliashed what He had planned for Ali (a.s.)”

Ref: Tareeq e Tabari, Vol 2, Page 57

It is natural that children do not want to be separated from their parents. But the Prophet (s.a.)’s love and affection didn’t let Ali (a.s.) feel much for the separation from his father and mother. He found his father’s affection in the affectionate looks of the Prophet (s.a.). He received a wealth of joy and happiness under his loving care. The Prophet (s.a.) used to feed the child with his own hands, made him sleep near himself. He took care of the child day and night and attended to all his needs himself. Hazrat Ali (a.s.) himself says about his upbringing:

“I was still a child that the Prophet (s.a.) took the responsibility of my upbringing. He used to keep me close to his chest. He made me sleep near him and made me smell his fragrance. He used to chew some food and then feed it to me. Ref: Nahjal Balagha

This was an example of Hazrat Ali (a.s.)’s physical upbringing. But since the Prophet (s.a.) was created by Allah for the moral uplift of the entire world, one can imagine the attention and training that he would provide to the one who has been specifically earmarked for his personal tutelage! On the one hand he was Ali (a.s.)’s benefactor and on the other he was the Mentor for the Entire World. In these circumstances, definitely Ali (a.s) would receive the best of training and upbringing imaginable! Therefore the prophet (s.a.) paid utmost attention to the development of the intellectual and moral development of his ward. Hazrat Ali (a.s.) says about his moral training thus:

“I used to trail the Prophet (s.a.) the way a she-camel’s little one trails it! Eery day he used to raise the flags of good morals for me.and used to order me to follow them!”

Ref: Nahj al Balagha

This upbringing played sucha role in the development of his personality that he was a replica of the Prophet (s.a.) in morals, knowledge and action and was recognized as the reflection of his mentor’s qualities and excellence. Therefore, because of Divine Blessing and the august company of the Prophet (s.a.), Hazrat Ali (a.s.) was endowed with extraordinary qualities.

In his own words, Hazrat Ameer al Momineen (a.s.) has described thus: “In my chest is the knowledge that
has been fed to me as a bird feeds
Its little ones!”

This allegory of Hazrat Ali (a.s.) has lot of meaning and delicacy in it. As a bird, feeds the food stored in its beak to its off spring, the Prophet (s.a.) transmitted all the knowledge, be it on Sharia, wisdom, Quran, Sunna, Morals and statesmanship, evident and hidden, current or past, to Hazrat Ali (s.a.)’s chest. After completion of this training the Prophet (s.a.) said “Aalam ammati” and “Ana Madinat al Ilm wa Aliun Babaha – I am the city of Knowledge and Ali is its Gate!”. The Prophet (s.a.) very clearly indicated now that anyone desirous of acquiring his knowledge had compulsorily to
go through Hazrat Ali (a.s.). Isn’t it a fact that entry to any city has to be made through its gate! Ali (a.s.) is a personality whose knowledge is directly acquired from his mentor, the Prophet (s.a.), and the Prophet (s.a.)’s knowledge is the direct Endowment from Allah!




COUPLET 1 Bideh oora jawane pakbasey, Suroorask az sharab-e Khanasaze

Qavi bazoo-e oo manund-e Hayder, Dil-e oo az do geti be niyazey

Allama Iqbal invokes the Holy Prophet (s.a.w.) to help the Muslim youth so that he may attain full cognition of God and he may bo so much inspired with His love that he may attain the strength as Hazrat Ali (a.s.) had in his arms and that he may be free from all cares of this world and the world hereafter. Whatever Hazrat Ali (a.s.) did was for the sake of God only. There were no motives behind his actions. Every action of his was in fact, prayers to God. Iqbal therefore hopes that every Muslim may be sincere in his actions – Sincere to fulfil God’s will and commandment.


گلستانی ز خاک من بر انگیز * نم چشم بخون لاله آمیز اگر شایان نیم تیغ علی را * نگاهی دو چو شمشیر علی تیز Guli.Haney Ze Khake mun bar angez, Name chashman ba Khoone lala amez

Agar Shayan nayum teghe Ali ra, Nigahey deh cho chamsheere Ali Tez

Iqbal entreats the Holy Prophet (s.a.w.) to give him light and learning which may guide his fellow Muslims. He also wishes to possess sincere love for God, so that when he weaps in Hie love, tears of blood may roll down his cheeks.
If, for all this, is not fit to receive Ali’s sword Iqbal implores the Holy Prophet to give him such sight as would have the power of Hazrat Ali’s (a.s.) sword. Iqbal is so much in love for Hazrat Ali (a.s.) that he wishes to follow him in all his actions and that is what, according to him, every Muslim should aspire.



Once Maulana Hadayatulla Sahib Warisi, a well known Scholar of tradition came to Dewa Sheriff and presented a voluminous book written in Persian language by Qazi Mohamed Safi bin-Ali-Alka-Shani on which there was a seal of the library of Temoor. Our Saint went through some chapters cursorily, returned the book to Maulana saying it was a unique edition and advised him to keep it carefully.

Maulana said that he went through it more than once. There is no doubt the author has tried to explain each and every problem clearly but this not paid attention towards the contradiction in the taste and way of lover of God. In reply Our Saint said. “The reason is that every moment the dignity of Divine Brilliance differs and their effects also differ with regards to their interest. Hence in which face the mystics see this, they adjust their way of life”, Our Saint has explained the real worth of qualities of love, the truth of lovers grades, in words of a parable.


One day a welt to do deeply learned Hindu paid a visit to Our Saint. From his head gear he looked like a pandit and from the colour of his dress appeared a dervish. When asked from where he had come he answered he had come from Banaras. Our Saint ordered his servants to look after him.

He came again in the afternoon and said his name was Haridas. His native lace was Ferozepur and he was a descendant of Guru Nanak and succeeded to his ancestor’s seat of honour (Gadi), though he was unfit to show anyone the way to meet God. He was well off from the income of his hereditary property. Whenever he thought of his eminent position he felt ashamed that instead of a lion, a dog has occupied the seat of honour. From a long time he desired to meet Our Saint and said, “Mahatmaji, fill this mendicant’s bag. It is a source of great grief to me that in spite of deep mediation and absorbed contemplation the impurity of my heart sticks permanently and eludes me. You are a descendant of the Lion of God (Hazrat Ali) and the ferry Man of the Universe. Erase out my polytheistic dust from my heart to attain mental peace. If not what faces have I to show my lord. In this cycle of existence my birth is useless for I failed to achieve my purpose”.

Our Saint enquired whether he had read the Adi-Granth the scared book of the Sikhs. Haridas replied, “Yes and I consider its worship, service to God”. Sarkar Waris further asked, “Have you Hayat-e-Waris

studied the chapter about God”? He said, “Yes” and further added that Guru Nanak Saheb had written Brahma- Vichar which is termed by him as Utham-Jog.

Then Our Saint explained, “If you are so broadminded you might have read this story when Prahlad in state of ecstasy began to invoke the name of ‘Ram’ his father Hiranyakashipu warned him not to take the name of ‘Ram’ before him, threatening that he would be beheaded. When Prahlad saw his father’s indiscreet opposition his passions also were roused. In this state of fervour he defied his father saying “Ram is in me, in you, in the sword and in the pillar”. Prahlad uttered the moment the praise of God, the pillar burst open and Brahma’s face in the guise of a Lion appeared and destroyed Hiranyakashipu. The sum and substance of this anecdote is that Prahlad in reply to his father’s worship of falsehood shows the Divine Dignity and Divine manifestation in every atom, which proves Divine power and is a mirror of his graceful qualities and his unalloyed unity.

Hearing this Haridas was stunned and begged Our Saint to show him the path to reach Divined Proximity. The Saint advised him that his heart should pure from poletheisim. He should think of one spiritual personality that permeates the universe and regulates its affairs.

The conclusion is that if man with full faith concentrates on one face without wavering and hesitation he achieves calm and peace of mind which in the terms of mystics is called Tasdiq (Affirmation) and the seekers if God’s path in this condition are favoured with Divine Illumination. It is a special favour delegated to near devotees of God. Until the thought is clam and steady it is difficult to have knowledge of Divine secret.

Hearing this Haridas was profoundly moved and begged to make him his disciple. Our Saint assured, “To become a disciple, love is enough. If there is love, however for you are, We are with you, You may go”. Haridas wept profusely and said he would not go empty-handed and bagged for a way to be shown to be absorbed in contemplation of God and not to think of anyone. Our Saint smiling and with great affection taught him the occupation of repeated invocation of Lord’s name instructed, until full composure of mind is achieved to maintain his outward condition.

Our Saint further said “A mendicant is one who does not keep anything for the morrow. Greed is such an unmannerly quality that deprives those who trust in God from Divine grace forever”.

A devotee once wanted a clarification to Our Saints saying that love is inherent and not achieved by profession. Yet there is another way also. Even if there be no love and if the heart is inclined towards Divine love it is considered a distinct pride. Our Saint smiling answered. “If you are desirous of practicing love, recite Darood-e-Sheriff (invoking God’s blessing on Our Holy Prophet), the heart will become full of pathos and grief by love”.