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Hazrat ALI(a.s)

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For other persons named Ali, see Ali (name). For other uses, see Ali (disambiguation).


                 Alī ibn Abī Ṭālib




                Image of Imam Ali Shrine

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

Reign         656–661[1]

Full name     Alī ibn Abī Ṭālib

              Abu al-Hasan ("Father of Hasan")
              Abu Turab ("Father of Dust/Soil)
              Murtadha ("One Who Is Chosen and
Titles        Contented")
              Asad ("Lion of God")
                              [1]
              Haydar ("Lion")
              First Alī


              October 23, 598,[2]March 17, 599 or March
Born          17, 600[1]
              Mecca[1]

              January 28, 661 (aged 62)
Died
              Kufa[1]

Buried        Imam Ali Mosque, Najaf, Iraq

              Muhammad (as first Shia Imam);
Predecessor
              Uthman Ibn Affan (as fourth Sunni Caliph)
Successor    Hasan[3]

             Fatimah[1]
Wives        Fatima bint Hizam al-Qilabiyya ("Ummu l-
             Banin")

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


Father       Abu Talib

Mother       Fatima bint Asad


                    Part of a series on the

                        Imam of Islam

                             Ali
                              Life


            Family tree · marital life · Descendants
                  Succession to Muhammad
                    Birthplace · First Fitna
                      Timeline of Ali's life
                Hadith of the pond of Khumm


                             Legacy


              Nahj al-Balagha · Qalam-e-Mowla
  Zulfiqar · Imam Ali Mosque · Ghurar al-Hikam wa Durar al-
                             Kalim


                          Perspectives
                Ali the Warrior · Ali as Caliph
                  The Fourteen Infallibles
                     The Twelve Imams
                      Ali in the Qur'an
                        Sunni · Shi'a


                                                       v
                                                       t
                                                       e



Alī ibn Abī Ṭālib (Arabic: ‫ ,ع لي ب ن أب ي طال ب‬Transliteration: ʿAlī ibn Abī Ṭālib, Arabic
pronunciation: [ʕæliː ibn ʔæbiː tˤæːlib]; 13 Rajab, 24 BH – 21 Ramaḍān, 40 AH; approximately
                                            th                st

October 23, 598 or 600[2] or March 17, 599 – January 27, 661[4]). The son of Abu Talib,[5] Ali
was also the cousin and son-in-law of Islamic prophet Muhammad, ruling over the Islamic
Caliphate from 656 to 661,[5] and was the first male convert to Islam.[6][7] Sunnis consider Ali the
fourth and final of the Rashidun (rightly guided Caliphs), while Shias regard Ali as the first
Imam and consider him and his descendants the rightful successors to Muhammad, all of which
are members of the Ahl al-Bayt, the household of Muhammad. This disagreement split the
Ummah (Muslim community) into the Sunni and Shia branches.[1]

Muslim sources, especially Shia ones, state that Ali was the only person born in the Kaaba
sanctuary in Mecca, the holiest place in Islam.[1] His father was Abu Talib and his mother was
Fatima bint Asad,[1] but he was raised in the household of Muhammad, who himself was raised
by Abu Talib, Muhammad's uncle, and Ali's father. When Muhammad reported receiving a
divine revelation, Ali was the first male to accept his message, dedicating his life to the cause of
Islam.[4][8][9][10]

Ali migrated to Medina shortly after Muhammad did. Once there Muhammad told Ali that God
had ordered Muhammad to give his daughter, Fatimah, to Ali in marriage.[1] For the ten years
that Muhammad led the community in Medina, Ali was extremely active in his service, leading
parties of warriors on battles, and carrying messages and orders. Ali took part in the early
caravan raids from Mecca and later in almost all the battles fought by the nascent Muslim
community.

Ali was appointed Caliph by the Companions of Muhammad (the Sahaba) in Medina after the
assassination of the third caliph, Uthman ibn Affan.[11][12] He encountered defiance and civil war
during his reign. In 661, Ali was attacked one morning while worshipping in the mosque of
Kufa, and died a few days later.[13][14][15]

In Muslim culture, Ali is respected for his courage, knowledge, belief, honesty, unbending
devotion to Islam, deep loyalty to Muhammad, equal treatment of all Muslims and generosity in
forgiving his defeated enemies, and therefore is central to mystical traditions in Islam such as
Sufism. Ali retains his stature as an authority on Quranic exegesis, Islamic jurisprudence and
religious thought.[16] Ali holds a high position in almost all Sufi orders which trace their lineage
through him to Muhammad. Ali's influence has been important throughout Islamic history.[1]
Contents

     1 In Mecca
           o 1.1 Birth and childhood
           o 1.2 Acceptance of Islam
           o 1.3 After declaration of Islam
           o 1.4 Migration to Medina
     2 In Medina
           o 2.1 During Muhammad's era
                   2.1.1 Family life
                   2.1.2 In battles
                   2.1.3 Missions for Islam
                   2.1.4 The incident of Mubahala
                   2.1.5 Ghadir Khumm
           o 2.2 Succession to Muhammad
           o 2.3 Inheritance
           o 2.4 Life after Muhammad
           o 2.5 Ali and the Rashidun Caliphs
           o 2.6 Siege of Uthman
     3 Caliphate
           o 3.1 Election as Caliph
           o 3.2 Reign as Caliph
           o 3.3 First Fitna
                   3.3.1 Policies
           o 3.4 Death
           o 3.5 Burial
     4 Aftermath
     5 Knowledge
           o 5.1 Works
     6 Descendants
     7 Views
           o 7.1 Muslim views
                   7.1.1 Shia
                   7.1.2 Sunni
                   7.1.3 Sufi
                   7.1.4 As a deity
           o 7.2 Non-Muslim views
     8 Historiography
     9 See also
     10 Notes
     11 References
     12 Further reading
           o 12.1 Original sources
           o 12.2 Secondary sources
     13 External links
In Mecca




A grand view Ali Mausoleum,Najaf,Iraq

Birth and childhood




Ambigram depicting Muhammad (right) and Ali (left) written in a single word. The 180 degree inverted
form shows both words.

Main article: Family tree of Ali

Ali's father Abu Talib was the custodian of the Kaaba and a sheikh of the Banu Hashim, an
important branch of the powerful Quraysh tribe. He was also an uncle of Muhammad. Ali's
mother, Fatima bint Asad, also belonged to Banu Hashim, making Ali a descendant of Ishmael,
the son of Ibrahim or Abraham.[17]

Many sources, especially Shia ones, attest that Ali was born inside the Kaaba in the city of
Mecca, where he stayed with his mother for three days. According to a tradition, Muhammad
was the first person whom Ali saw as he took the newborn in his hands. Muhammad named him
Ali, meaning "the exalted one".[1][18]

Muhammad had a close relationship with Ali's parents. When Muhammad was orphaned and
later lost his grandfather Abdul Muttalib, Ali's father took him into his house.[1] Ali was born two
or three years after Muhammad married Khadijah bint Khuwaylid.[19] When Ali was five or six
years old, a famine occurred in and around Mecca, affecting the economic conditions of Ali's
father, who had a large family to support. Muhammad took Ali into his home to raise him.[1][8][20]

Acceptance of Islam
See also: Identity of the first male Muslim

The second period of Ali's life begins in 610 when he declared Islam at age 10 and ends with the
Hijra of Muhammad to Medina in 622.[1] When Muhammad reported that he had received a
divine revelation, Ali, then only about ten years old, believed him and professed to Islam.[1][4][8][9]
According to Ibn Ishaq and some other authorities, Ali was the first male to embrace Islam.
Tabari adds other traditions making the similar claim of being the first Muslim in relation to
Zayd or Abu Bakr.[7][21] Some historians and scholars believe Ali's conversion is not worthy
enough to consider him the first male Muslim because he was a child at the time.[22]

Shia doctrine asserts that in keeping with Ali's divine mission, he accepted Islam before he took
part in any pre-Islamic Meccan traditional religion rites, regarded by Muslims as polytheistic
(see shirk) or paganistic. Hence the Shia say of Ali that his face is honored — that is, it was
never sullied by prostrations before idols.[8] The Sunnis also use the honorific Karam Allahu
Wajhahu, which means "God's Favor upon his Face."

The reason his acceptance is often not called a conversion, is because he was never an idol
worshipper like the people of Mecca. He was known to have broken idols in the mold of
Abraham and asked people why they worshipped something they made themselves. Ali's
grandfather, it is acknowledged without controversy, along with some members of the Banu
Hashim clan, were Hanifs, followers of a monotheistic belief system, prior to the coming of
Islam.

After declaration of Islam

For three years Muhammad invited people to Islam in secret, then he started inviting publicly.
When, according to the Quran, he was commanded to invite his closer relatives to come to
Islam[23] he gathered the Banu Hashim clan in a ceremony.

According to al-Tabari, Ibn Athir and Abu al-Fida, Muhammad announced at invitational events
that whoever assisted him in his invitation would become his brother, trustee and successor. Only
Ali, who was thirteen or fourteen years old, stepped forward to help him. This invitation was
repeated three times, but Ali was the only person who answered Muhammad. Upon Ali's
constant and only answer to his call, Muhammad declared that Ali was his brother, inheritor and
vice-regent and people must obey him. Most of the adults present were uncles of Ali and
Muhammad, and Abu Lahab laughed at them and declared to Abu Talib that he must bow down
to his own son, as Ali was now his Emir[24] This event is known as the Hadith of Warning.

During the persecution of Muslims and boycott of the Banu Hashim in Mecca, Ali stood firmly
in support of Muhammad.[25]
Migration to Medina
See also: Hijra (Islam)

In 622, the year of Muhammad's migration to Yathrib (now Medina), Ali risked his life by
sleeping in Muhammad's bed to impersonate him and thwart an assassination plot so that
Muhammad could escape in safety.[1][8][26] This night is called Laylat al-Mabit. According to
some hadith, a verse was revealed about Ali concerning his sacrifice on the night of Hijra which
says, "And among men is he who sells his nafs (self) in exchange for the pleasure of Allah"[27][28]

Ali survived the plot, but risked his life again by staying in Mecca to carry out Muhammad's
instructions: to restore to their owners all the goods and properties that had been entrusted to
Muhammad for safekeeping. Ali then went to Medina with his mother, Muhammad's daughter
Fatimah and two other women.[4][8]

In Medina
During Muhammad's era
See also: Muhammad in Medina and Military career of Ali

Ali was 22 or 23 years old when he migrated to Medina. When Muhammad was creating bonds
of brotherhood among his companions, he selected Ali as his brother.[4][8][29] For the ten years
that Muhammad led the community in Medina, Ali was extremely active in his service as his
secretary and deputy, serving in his armies, the bearer of his banner in every battle, leading
parties of warriors on raids, and carrying messages and orders. [30] As one of Muhammad's
lieutenants, and later his son-in-law, Ali was a person of authority and standing in the Muslim
community.

Family life

Main article: Ali marital life

See also: Ahl al-Bayt, Hadith of the Event of the Cloak, and The verse of purification

In 623, Muhammad told Ali that God ordered him to give his daughter Fatimah Zahra to Ali in
marriage.[1] Muhammad said to Fatimah: "I have married you to the dearest of my family to
me."[31] This family is glorified by Muhammad frequently and he declared them as his Ahl al-
Bayt in events such as Mubahala and hadith like the Hadith of the Event of the Cloak. They were
also glorified in the Quran in several cases such as "the verse of purification".[32][33]

Ali had four children born to Fatimah, the only child of Muhammad to have surviving progeny.
Their two sons (Hasan and Husain) were cited by Muhammad to be his own sons, honored
numerous times in his lifetime and titled "the leaders of the youth of Jannah" (Heaven, the
hereafter.)[34][35]

At the beginning they were extremely poor. For several years after his marriage, Fatimah did all
of the household work by herself. The shoulder on which she carried pitchers of water from the
well was swollen and the hand with which she worked the handmill to grind corn were often
covered with blisters.[36] Fatimah vouched to take care of the household work, make dough, bake
bread, and clean the house; in return, Ali vouched to take care of the outside work such as
gathering firewood, and bringing food.[37] Their circumstances were akin to many of the Muslims
at the time and only improved following the Battle of Khaybar when the wealth of Khaybar was
distributed among the poor. When the economic situations of the Muslims become better,
Fatimah gained some maids but treated them like her family and performed the house duties with
them.[38]

Their marriage lasted until Fatimah's death ten years later. Although polygamy was permitted,
Ali did not marry another woman while Fatimah was alive, and his marriage to her possesses a
special spiritual significance for all Muslims because it is seen as the marriage between two great
figures surrounding Muhammad. After Fatimah's death, Ali married other wives and fathered
many children.[1]

In battles

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Campaigns of Ali

Main article: Military career of Ali




Arabic calligraphy which means "There is no brave youth except Ali and there is no sword which renders
service except Zulfiqar."

With the exception of the Battle of Tabouk, Ali took part in all battles and expeditions fought for
Islam.[8] As well as being the standard-bearer in those battles, Ali led parties of warriors on raids
into enemy lands.
Ali first distinguished himself as a warrior in 624 at the Battle of Badr. He defeated the Umayyad
champion Walid ibn Utba as well as many other Meccan soldiers. According to Muslim
traditions Ali killed between twenty and thirty-five enemies in battle, most agreeing with twenty-
seven.[39]

Ali was prominent at the Battle of Uhud, as well as many other battles where he wielded a
bifurcated sword known as Zulfiqar.[40] He had the special role of protecting Muhammad when
most of the Muslim army fled from the battle of Uhud[1] and it was said "There is no brave youth
except Ali and there is no sword which renders service except Zulfiqar."[41] He was commander
of the Muslim army in the Battle of Khaybar.[42] Following this battle Mohammad gave Ali the
name Asadullah, which in Arabic means "Lion of Allah" or "Lion of God". Ali also defended
Muhammad in the Battle of Hunayn in 630.[1]

Missions for Islam

Muhammad designated Ali as one of the scribes who would write down the text of the Quran,
which had been revealed to Muhammad during the previous two decades. As Islam began to
spread throughout Arabia, Ali helped establish the new Islamic order. He was instructed to write
down the Treaty of Hudaybiyyah, the peace treaty between Muhammad and the Quraysh in 628.
Ali was so reliable and trustworthy that Muhammad asked him to carry the messages and declare
the orders. In 630, Ali recited to a large gathering of pilgrims in Mecca a portion of the Quran
that declared Muhammad and the Islamic community were no longer bound by agreements made
earlier with Arab polytheists. During the Conquest of Mecca in 630, Muhammad asked Ali to
guarantee that the conquest would be bloodless. He ordered Ali to break all the idols worshipped
by the Banu Aus, Banu Khazraj, Tayy, and those in the Kaaba to purify it after its defilement by
the polytheism of the pre-Islamic era. Ali was sent to Yemen one year later to spread the
teachings of Islam. He was also charged with settling several disputes and putting down the
uprisings of various tribes.[1][4]

The incident of Mubahala

Main articles: Mubahala and Hadith of Mubahala

See also: Ahl al-Bayt

According to hadith collections, in 631 an Arab Christian envoy from Najran (currently in
northern Yemen and partly in Saudi Arabia) came to Muhammad to argue which of the two
parties erred in its doctrine concerning Jesus. After likening Jesus' miraculous birth to Adam's
creation,[43] Muhammad called them to mubahala (conversation), where each party should bring
their knowledgeable men,women and children,and ask God to curse the lying party and their
followers.[44] Muhammad, to prove to them that he is a prophet, brought his daughter Fatimah,Ali
and his grandchildren Hasan and Husayn. He went to the Christians and said this is my family
and covered himself and his family with a cloak.[45] According to Muslim sources, when one of
the Christian monks saw their faces, he advised his companions to withdraw from Mubahala for
the sake of their lives and families. Thus the Christian monks vanished from the Mubahala place.
Allameh Tabatabaei explains in Tafsir al-Mizan that the word "Our selves" in this verse[44] refers
to Muhammad and Ali. Then he narrates Imam Ali al-Rida, eighth Shia Imam, in discussion with
Al-Ma'mun, Abbasid caliph, referred to this verse to prove the superiority of Muhammad's
progeny over the rest of the Muslim community, and considered it the proof for Ali's right for
caliphate due to Allah made Ali like the self of Muhammad.[46]

Ghadir Khumm

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

As Muhammad was returning from his last pilgrimage in 632, he made statements about Ali that
are interpreted very differently by Sunnis and Shias.[1] He halted the caravan at Ghadir Khumm,
gathered the returning pilgrims for communal prayer and began to address them:[47]




The Investiture of Ali, at Ghadir Khumm (MS Arab 161, fol. 162r, AD 1309/8 Ilkhanid manuscript
illustration).

O people, I am a human being. I am about to receive a message from my Lord and I, in response
to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the
one being the Book of Allah(Quran) in which there is right guidance and light, so hold fast to the
Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then
said: The second are the members of my household I remind you (of your duties) to the members
of my family.[48]

This quote is confirmed by both Shia and Sunni, but they interpret the quote differently.[49]

Some Sunni and all Shia sources report that then he called Ali ibn Abu Talib to his sides, took his
hand and raised it up declaring[50]
For whoever I am a Mawla of, then Ali is his Mawla.[51]

Shia's regard these statements as constituting the investiture of Ali as the successor of
Muhammad and as the first Imam; by contrast, Sunnis take them only as an expression of
Muhammad's closeness to Ali and of his wish that Ali, as his cousin and son-in-law, inherit his
family responsibilities upon his death. [52] Many Sufis also interpret the episode as the transfer of
Muhammad's spiritual power and authority to Ali, whom they regard as the wali par
excellence.[1][53]

On the basis of this hadith, Ali later insisted on his religious authority superior to that of Abu
Bakr and Umar.[54]

Succession to Muhammad
See also: Succession to Muhammad, Saqifah, Rashidun, and Hadith of position

After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life,
Muhammad's death in 632 signalled disagreement over who would succeed him as leader of the
Muslim community.[55] While Ali and the rest of Muhammad's close family were washing his
body for burial, at a gathering attended by a small group of Muslims at Saqifah, a close
companion of Muhammad named Abu Bakr was nominated for the leadership of the community.
Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr
disputed by some of the Muhammad's companions, who held that Ali had been designated his
successor by Muhammad himself.[10][56]

Later when Fatimah and Ali sought aid from the Companions in the matter of his right to the
caliphate, they answered, O daughter of the Messenger of God! We have given our allegiance to
Abu Bakr. If Ali had come to us before this, we would certainly not have abandoned him. Ali
said, 'Was it fitting that we should wrangle over the caliphate even before the Prophet was
buried?'[57][58]

Following his election to the caliphate, Abu Bakr and Umar with a few other companions headed
to Fatimah's house to force Ali and his supporters who had gathered there give their allegiance to
Abu Bakr. Then, it is alleged that Umar threatened to set the house on fire unless they came out
and swore allegiance with Abu Bakr.[59] Fatimah, in support of her husband, started a commotion
and threatened to "uncover her hair", at which Abu Bakr relented and withdrew.[38] Ali is
reported to have repeatedly said that had there been forty men with him he would have
resisted.[59] Ali did not actively assert his own right because he did not want to throw the nascent
Muslim community into strife.[4] Other sources say that Ali accepted the selection of Umar as
caliph and even gave one of his daughters, Umm Kulthūm, to him in marriage.[1]
18th century mirror writing in Ottoman calligraphy. Depicts the phrase 'Ali is the vicegerent of God' in
both directions.

This contentious issue caused Muslims to later split into two groups, Sunni and Shia. Sunnis
assert that even though Muhammad never appointed a successor, Abu Bakr was elected first
caliph by the Muslim community. The Sunnis recognize the first four caliphs as Muhammad's
rightful successors. Shias believe that Muhammad explicitly named Ali as his successor at
Ghadir Khumm and Muslim leadership belonged to him which had been determined by divine
order.[10][60]

Ali himself was firmly convinced of his legitimacy for caliphate based on his close kinship with
Muhammad, his intimate association and his knowledge of Islam and his merits in serving its
cause. He told Abu Bakr that his delay in pledging allegiance (bay'ah) as caliph was based on his
belief of his own prior title. Ali did not change his mind when he finally pledged allegiance to
Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at
a time when it was clear that the Muslims had turned away from him.[10][61] Ali also believed that
he could fulfill his role of Imam'ate without this fighting .[62]

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

By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he
certainly knew that my position in relation to it was the same as the position of the axis in
relation to the hand-mill...I put a curtain against the caliphate and kept myself detached from it...
I watched the plundering of my inheritance till the first one went his way but handed over the
Caliphate to Ibn al-Khattab after himself.[63]

Inheritance
Main article: Fadak

See also: Hadith of Muhammad's inheritance

After Muhammad died, his daughter Fatimah asked Abu Bakr to turn over their property, the
lands of Fadak and Khaybar. Abu Bakr refused and told her that prophets did not have any
legacy and that Fadak belonged to the Muslim community. Abu Bakr said to her, "Allah's
Apostle said, we do not have heirs, whatever we leave is Sadaqa." Together with Umm Ayman,
Ali testified to the fact that Muhammad granted it to Fatimah Zahra, when Abu Bakr requested
her to summon witnesses for her claim. Fatimah became angry and stopped speaking to Abu
Bakr, and continued assuming that attitude until she died.[64]

After Fatima's death Ali again claimed her inheritance during Umar's era, but was denied with
the same argument. Umar, the caliph who was famous as Umar Sanni (second Umar), did restore
the estates in Medina to sons of ‘Abbas ibn ‘Abd al-Muttalib, as representatives of Muhammad's
clan, the Banu Hashim. The properties in Khaybar and Fadak were retained as state property.[65]

Life after Muhammad
See also: Origin and development of the Quran

Another part of Ali's life started in 632 after death of Muhammad and lasted until assassination
of Uthman Ibn Affan, the third caliph in 656. During these years, Ali neither took part in any
battle or conquest.[4] nor did he assume any executive position. He withdrew from political
affairs, especially after the death of his wife, Fatima Zahra. He used his time to serve his family
and worked as a farmer. Ali dug a lot of wells and planted gardens near Medina and endowed
them for public use. These wells are known today as Abar Ali ("Ali's wells").[66]

Ali compiled a complete version of the Quran, mus'haf,[67] six months after the death of
Muhammad. The volume was completed and carried by camel to show to other people of
Medina. The order of this mus'haf differed from that which was gathered later during the
Uthmanic era. This book was rejected by several people when he showed it to them. Despite this,
Ali made no resistance against standardized mus'haf.[68]

Ali and the Rashidun Caliphs
See also: Rashidun and The election of Uthman

Ali did not give his oath of allegiance to Abu Bakr until some time after the death of his wife,
Fatimah.[4] Ali participated in the funeral of Abu Bakr but did not participate in the Ridda
Wars.[69]

He pledged allegiance to the second caliph Umar ibn Khattab and helped him as a trusted
advisor. Umar particularly relied upon Ali as the Chief Judge of Medina. He also advised Umar
to set Hijra as the beginning of the Islamic calendar. Umar used Ali's suggestions in political
issues as well as religious ones.[70]

Ali was one of the electoral council to choose the third caliph which was appointed by Umar.
Although Ali was one of the two major candidates, but the council's arrangement was against
him. Sa'd ibn Abi Waqqas and Abdur Rahman bin Awf who were cousins, were naturally
inclined to support Uthman, who was Abdur Rahman's brother-in-law. In addition, Umar gave
the casting vote to Abdur Rahman. Abdur Rahman offered the caliphate to Ali on the condition
that he should rule in accordance with the Quran, the example set by Muhammad, and the
precedents established by the first two caliphs. Ali rejected the third condition while Uthman
accepted it. According to Ibn Abi al-Hadid's Comments on the Peak of Eloquence Ali insisted on
his prominence there, but most of the electors supported Uthman and Ali was reluctantly urged
to accept him[71]
Siege of Uthman
Main article: Siege of Uthman

Uthman Ibn Affan, expressed generosity toward his kin, Banu Abd-Shams, who seemed to
dominate him and his supposed arrogant mistreatment toward several of the earliest companions
such as Abu Dharr al-Ghifari, Abd-Allah ibn Mas'ud and Ammar ibn Yasir provoked outrage
among some groups of people. Dissatisfaction and resistance openly arose since 650–651
throughout most of the empire.[72] The dissatisfaction with his rule and the governments
appointed by him was not restricted to the provinces outside Arabia.[73] When Uthman's kin,
especially Marwan, gained control over him, the noble companions including most of the
members of elector council, turned against him or at least withdrew their support putting
pressure on the caliph to mend his ways and reduce the influence of his assertive kin.[74]

At this time, Ali had acted as a restraining influence on Uthman without directly opposing him.
On several occasions Ali disagreed with Uthman in the application of the Hudud; he had publicly
shown sympathy for Abu Dharr al-Ghifari and had spoken strongly in the defense of Ammar ibn
Yasir. He conveyed to Uthman the criticisms of other Companions and acted on Uthman's behalf
as negotiator with the provincial opposition who had come to Medina; because of this some
mistrust between Ali and Uthman's family seems to have arisen. Finally he tried to mitigate the
severity of the siege by his insistence that Uthman should be allowed water.[4]

There is controversy among historians about the relationship between Ali and Uthman. Although
pledging allegiance to Uthman, Ali disagreed with some of his policies. In particular, he clashed
with Uthman on the question of religious law. He insisted that religious punishment had to be
done in several cases such as Ubayd Allah ibn Umar and Walid ibn Uqba. In 650 during
pilgrimage, he confronted Uthman with reproaches for his change of the prayer ritual. When
Uthman declared that he would take whatever he needed from the fey', Ali exclaimed that in that
case the caliph would be prevented by force. Ali endeavored to protect companions from
maltreatment by the caliph such as Ibn Mas'ud.[75] Therefore, some historians consider Ali one
the leading members of Uthman's opposition, if not the main one. But Wilferd Madelung rejects
their judgment due to the fact that Ali did not have the Quraysh's support to be elected as a
caliph. According to him, there is even no evidence that Ali had close relations with rebels who
supported his caliphate or directed their actions. [76] Some other sources say Ali had acted as a
restraining influence on Uthman without directly opposing him.[4] However Madelung narrates
Marwan told Zayn al-Abidin, the grandson of Ali, that

No one [among the Islamic nobility] was more temperate toward our master than your master.[77]

Caliphate
See also: Rashidun Empire and Ali as caliph
Domains of Rashidun empire under four caliphs. The divided phase relates to Ali caliphate.

 Strongholds of Rashidun Caliphate

 Vassal states of Rashidun Caliphate

 Region under the control of Muawiyah I during civil war 656–661

 Region under the control of Amr ibn al-As During civil war 658–661

Election as Caliph

Ali was caliph between 656 and 661, during one of the more turbulent periods in Muslim history,
which also coincided with the First Fitna.

Uthman's assassination meant that rebels had to select a new caliph. This met with difficulties
since the rebels were divided into several groups comprising the Muhajirun, Ansar, Egyptians,
Kufans and Basntes. There were three candidates: Ali, Talhah and al-Zubayr. First the rebels
approached Ali, requesting him to accept being the caliph. Some of Muhammad's companions
tried to persuade Ali in accepting the office,[63][78][79] but he turned down the offer, suggesting to
be a counselor instead of a chief.[80]

Talhah, Zubayr and other companions also refused the rebels' offer of the caliphate. Therefore,
the rebels warned the inhabitants of Medina to select a caliph within one day, or they would
apply drastic action. In order to resolve the deadlock, the Muslims gathered in the Mosque of the
Prophet on June 18, 656 to appoint the caliph. Initially Ali refused to accept simply because his
most vigorous supporters were rebels. However, when some notable companions of Muhammad,
in addition to the residents of Medina urged him to accept the offer, he finally agreed. According
to Abu Mekhnaf's narration, Talhah was the first prominent companion who gave his pledge to
Ali, but other narrations claimed otherwise, stating they were forced to give their pledge. Also,
Talhah and Zubayr later claimed they supported him reluctantly. Regardless, Ali refuted these
claims, insisting they recognized him as caliph voluntarily. Wilferd Madelung believes that force
did not urge people to give their pledge and they pledged publicly in the mosque.[11][12]
While the overwhelming majority of Madina's population as well as many of the rebels gave
their pledge, some important figures or tribes did not do so. The Umayyads, kinsmen of Uthman,
fled to the Levant or remained in their houses, later refusing Ali's legitimacy. Sa'ad ibn Abi
Waqqas was absent and Abdullah ibn Umar abstained from offering his allegiance, but both of
them assured Ali that they would not act against him.[11][12]

Reign as Caliph

Since the conflicts in which Ali was involved were perpetuated in polemical sectarian
historiography, biographical material is often biased. But the sources agree that he was a
profoundly religious man, devoted to the cause of Islam and the rule of justice in accordance
with the Quran and the Sunna; he engaged in war against erring Muslims as a matter of religious
duty. The sources abound in notices on his austerity, rigorous observance of religious duties, and
detachment from worldly goods. Thus some authors have pointed out that he lacked political
skill and flexibility.[4]

Ali inherited the Rashidun Caliphate—which extended from Egypt in the west to the Iranian
highlands in the east—while the situation in the Hejaz and the other provinces on the eve of his
election was unsettled. Soon after Ali became caliph, he dismissed provincial governors who had
been appointed by Uthman, replacing them with trusted aides. He acted against the counsel of
Mughira ibn Shu'ba and Ibn Abbas, who had advised him to proceed his governing cautiously.
Madelung says Ali was deeply convinced of his right and his religious mission, unwilling to
compromise his principles for the sake of political expediency, and ready to fight against
overwhelming odds.[81] Muawiyah I, the kinsman of Uthman and governor of the Levant refused
to submit to Ali's orders; he was the only governor to do so.[4]

When he was appointed caliph, Ali stated to the citizens of Medina that Muslim polity had come
to be plagued by dissension and discord; he desired to purge Islam of any evil. He advised the
populace to behave as true Muslims, warning that he would tolerate no sedition and those who
were found guilty of subversive activities would be dealt with harshly.[82] Ali recovered the land
granted by Uthman and swore to recover anything that elites had acquired before his election. Ali
opposed the centralization of capital control over provincial revenues, favoring an equal
distribution of taxes and booty amongst the Muslim citizens; He distributed the entire revenue of
the treasury among them. Ali refrained from nepotism, including with his brother Aqeel ibn Abu
Talib. This was an indication to Muslims of his policy of offering equality to Muslims who
served Islam in its early years and to the Muslims who played a role in the later conquests.[4][83]

Ali succeeded in forming a broad coalition especially after the Battle of Bassorah. His policy of
equal distribution of taxes and booty gained the support of Muhammad's companions especially
the Ansar who were subordinated by the Quraysh leadership after Muhammad, the traditional
tribal leaders, and the Qurra or Quran reciters that sought pious Islamic leadership. The
successful formation of this diverse coalition seems to be due to Ali's charismatic character.[4][84]
This diverse coalition became known as Shia Ali, meaning "party" or "faction of Ali". However
according to Shia, as well as non-Shia reports, the majority of those who supported Ali after his
election as caliph, were shia politically, not religiously. Although at this time there were many
who counted as political Shia, few of them believed Ali's religious leadership.[85]
First Fitna
          [show]

                 v
                 t
                 e

First Islamic Civil War

See also: First Fitna

A'isha, Talhah, Al-Zubayr and Umayyad especially Muawiyah I wanted to take revenge for
Uthman's death and punish the rioters who had killed him. They attacked Ali for not punishing
the rebels and murderers of Uthman. However some historians believe that they use this issue to
seek their political ambitions because they found Ali's caliphate against their own benefit. On the
other hand, the rebels maintained that Uthman had been justly killed, for not governing
according to Quran and Sunnah, hence no vengeance was to be invoked.[4][8][86] Historians
disagree on Ali's position. Some say the caliphate was a gift of the rebels and Ali did not have
enough force to control or punish them,[82] while others say Ali accepted rebels argument or at
least did not consider Uthman just ruler.[87]

Under such circumstances, a schism took place which led to the first civil war in Muslim history.
Some Muslims, known as Uthmanis, considered Uthman a rightful and just Imam (Islamic
leader) till the end, who had been unlawfully killed. Thus his position was in abeyance until he
had been avenged and a new caliph elected. In their view Ali was the Imam of error leading a
party of infidels. Some others, who are known as party of Ali, believed Uthman had fallen into
error, he had forfeited the caliphate and been lawfully executed for his refusal to mend his way
or step down, thus Ali was the just and true Imam and his opponents are infidels. This civil war
created permanent divisions within the Muslim community regarding who had the legitimate
right to occupy the caliphate.[88]

The First Fitna, 656–661, followed the assassination of Uthman, continued during the caliphate
of Ali, and was ended by Muawiyah's assumption of the caliphate. This civil war (often called
the Fitna) is regretted as the end of the early unity of the Islamic ummah (nation). Ali was first
opposed by a faction led by Talhah, Al-Zubayr and Muhammad's wife, Aisha bint Abu Bakr.
This group, known as "the disobedient ones" (Nakithin) by their enemies, gathered in Mecca then
moved to Basra with the expectation of finding the necessary forces and resources to mobilize
people of Iraq. The rebels occupied Basra, killing many people. They refused Ali's offer of
obedience and pledge of allegiance. The two sides met at the Battle of Bassorah (Battle of the
Camel) in 656, where Ali emerged victorious.[89]

Ali appointed Ibn Abbas governor of Basra and moved his capital to Kufa, the Muslim garrison
city in Iraq. Kufa was in the middle of Islamic land and had strategic position.[90]

Later he was challenged by Muawiyah I, the governor of Levant and the cousin of Uthman, who
refused Ali's demands for allegiance and called for revenge for Uthman. Ali opened negotiations
hoping to regain his allegiance, but Muawiyah insisted on Levant autonomy under his rule.
Muawiyah replied by mobilizing his Levantine supporters and refusing to pay homage to Ali on
the pretext that his contingent had not participated in his election. The two armies encamped
themselves at Siffin for more than one hundred days, most of the time being spent in
negotiations. Although, Ali exchanged several letters with Muawiyah, he was unable to dismiss
the latter, nor persuade him to pledge allegiance. Skirmishes between the parties led to the Battle
of Siffin in 657. After a week of combat was followed by a violent battle known as laylat al-
harir (the night of clamor), Muawiyah's army were on the point of being routed when Amr ibn
al-Aas advised Muawiyah to have his soldiers hoist mus'haf (either parchments inscribed with
verses of the Quran, or complete copies of it) on their spearheads in order to cause disagreement
and confusion in Ali's army.[4][91] Ali saw through the stratagem, but only a minority wanted to
pursue the fight.[10]

The two armies finally agreed to settle the matter of who should be Caliph by arbitration. The
refusal of the largest bloc in Ali's army to fight was the decisive factor in his acceptance of the
arbitration. The question as to whether the arbiter would represent Ali or the Kufans caused a
further split in Ali's army. Ash'ath ibn Qays and some others rejected Ali's nominees, 'Abd Allah
ibn 'Abbas and Malik al-Ashtar, and insisted on Abu Musa Ash'ari, who was opposed by Ali,
since he had earlier prevented people from supporting him. Finally, Ali was urged to accept Abu
Musa. Some of Ali's supporters, later were known as Kharijites (schismatics), opposed
arbitration and rebelled and Ali had to fight with them in the Battle of Nahrawan. The arbitration
resulted in the dissolution of Ali's coalition and some have opined that this was Muawiyah's
intention.[4][92]

In the following years Muawiyah's army invaded and plundered cities of Iraq, which Ali's
governors could not prevent and people did not support him to fight with them. Muawiyah
overpowered Egypt, Hijaz, Yemen and other areas.[93] In the last year of Ali's caliphate, the
mood in Kufa and Basra changed in his favor as Muawiyah's vicious conduct of the war revealed
the nature of his reign. However the people's attitude toward Ali differed deeply. Just a small
minority of them believed that Ali was the best Muslim after Muhammad (‫ل ه ع ل یھ وآل ہ لا یلص‬
 rieht ot eud mih detroppus ytirojam eht elihw ,meht elur ot deltitne eno ylno eht dna ( ‫و س لم‬
distrust and opposition to Muawiyah.[94]

Policies

What shows Ali's policies and ideas of governing is his instruction to Malik al-Ashtar, when
appointed by him as governor of Egypt. This instruction which is considered by many Muslims
and even non-Muslims as the ideal constitution for Islamic governance involved detailed
description of duties and rights of the ruler and various functionaries of the state and the main
classes of society at that time.[95][96]

Ali wrote in his instruction to Malik al-Ashtar:

Infuse your heart with mercy, love and kindness for your subjects. Be not in face of them a
voracious animal, counting them as easy prey, for they are of two kinds: either they are your
brothers in religion or your equals in creation. Error catches them unaware, deficiencies
overcome them, (evil deeds) are committed by them intentionally and by mistake. So grant them
your pardon and your forgiveness to the same extent that you hope God will grant you His
pardon and His forgiveness. For you are above them, and he who appointed you is above you,
and God is above him who appointed you. God has sought from you the fulfillment of their
requirements and He is trying you with them.[97]

Since the majority of Ali's subjects were nomads and peasants, he was concerned with
agriculture. He instructed to Malik to give more attention to development of the land than to the
collection of the tax, because tax can only be obtained by the development of the land and
whoever demands tax without developing the land ruins the country and destroys the people.[98]




Mosque of Kufa as renovated by Dawoodi Bohra




Renovated Qibla of masjid-e-Azam where Ali was attacked
Death

On the 19th of Ramadan, while worshipping in the Great Mosque of Kufa, Ali was attacked by
the Khawarij Abd-al-Rahman ibn Muljam. He was wounded by ibn Muljam's poison-coated
sword while prostrating in the Fajr prayer.[99] Ali ordered his sons not to attack the Kharijites,
instead stipulating that if he survived, ibn Muljam would be pardoned whereas if he died, ibn
Muljam should be given only one equal hit (regardless of whether or not he dies from the
hit).[100]

Ali died a few days later on February 28, 661 (21 Ramadan 40 A.H).[99] Hasan fulfilled Qisas
and gave equal punishment to ibn Muljam upon Ali's death.[94]

Burial




This mosque in an-Najaf, Iraq, is widely considered by Shias to be the final burial place of Ali.




Rawze-e-Sharif, the Blue Mosque, in Mazari Sharif, Afghanistan – Where a minority of Muslims believe
Ali ibn Abu Talib is buried
Zarih Ali as renovated by Dawoodi Bohra




Grave Moulana Ali, Najaf, Iraq

According to Al-Shaykh Al-Mufid, Ali did not want his grave to be desecrated by his enemies
and consequently asked his friends and family to bury him secretly. This secret gravesite was
revealed later during the Abbasid caliphate by Imam Ja'far al-Sadiq, his descendant and the sixth
Shia Imam.[101] Most Shias accept that Ali is buried at the Tomb of Imam Ali in the Imam Ali
Mosque at what is now the city of Najaf, which grew around the mosque and shrine called
Masjid Ali.[102][103]
However another story, usually maintained by some Afghans, notes that his body was taken and
buried in the Afghan city of Mazar-E-Sharif at the famous Blue Mosque or Rawze-e-Sharif.[104]

Aftermath
See also: Umayyad dynasty and Umayyad tradition of cursing Ali

After Ali's death, Kufi Muslims pledged allegiance to his eldest son Hasan without dispute, as
Ali on many occasions had declared that just Ahl al-Bayt of Muhammad (‫ہلآو ھیلع هللا یلص‬
.ytinummoc milsuM eht elur ot deltitne erew ( ‫ ]501[و س لم‬At this time, Muawiyah held both the
Levant and Egypt and, as commander of the largest force in the Muslim Empire, had declared
himself caliph and marched his army into Iraq, the seat of Hasan's caliphate.

War ensued during which Muawiyah gradually subverted the generals and commanders of
Hasan's army with large sums of money and deceiving promises until the army rebelled against
him. Finally, Hasan was forced to make peace and to yield the caliphate to Muawiyah. In this
way Muawiyah captured the Islamic caliphate and in every way possible placed the severest
pressure upon Ali's family and his Shia. Regular public cursing of Imam Ali in the
congregational prayers remained a vital institution which was not abolished until 60 years later
by Umar ibn Abd al-Aziz. Muawiyah also established the Umayyad caliphate which was a
centralized monarchy. [106]

Madelung writes:

Umayyad highhandedness, misrule and repression were gradually to turn the minority of Ali's
admirers into a majority. In the memory of later generations Ali became the ideal Commander of
the Faithful. In face of the fake Umayyad claim to legitimate sovereignty in Islam as God's Vice-
regents on earth, and in view of Umayyad treachery, arbitrary and divisive government, and
vindictive retribution, they came to appreciate his [Ali's] honesty, his unbending devotion to the
reign of Islam, his deep personal loyalties, his equal treatment of all his supporters, and his
generosity in forgiving his defeated enemies.[16]

Knowledge
See also: Nahj al-Balagha

Ali is respected not only as a warrior and leader, but as a writer and religious authority.
Numerous range of disciplines from theology and exegesis to calligraphy and numerology, from
law and mysticism to Arabic grammar and Rhetoric regarded as having been first adumbrated by
Ali.[103] According to Hadith which is narrated by Shia and Sufis, Muhammad(‫ھیلع هللا یلص‬
tuoba dlot ( ‫ وآل ہ و س لم‬him "I'm the city of knowledge and Ali is its gate..."[103][107][108][109]
Muslims regard Ali as a major authority on Islam. Ali himself gives this testimony:

Not a single verse of the Quran descended upon (was revealed to) the Messenger of God which
he did not proceed to dictate to me and make me recite. I would write it with my own hand, and
he would instruct me as to its tafsir (the literal explanation) and the ta'wil (the spiritual exegesis),
the nasikh (the verse which abrogates) and the mansukh (the abrogated verse), the muhkam and
the mutashabih (the fixed and the ambiguous), the particular and the general...[110]
According to Seyyed Hossein Nasr, Ali is credited with having established Islamic theology and
his quotations contain the first rational proofs among Muslims of the Unity of God.[111] Ibn Abi
al-Hadid has quoted

As for theosophy and dealing with matters of divinity, it was not an Arab art. Nothing of the sort
had been circulated among their distinguished figures or those of lower ranks. This art was the
exclusive preserve of Greece whose sages were its only expounders. The first one among Arabs
to deal with it was Ali.[112]

In later Islamic philosophy, especially in the teachings of Mulla Sadra and his followers, like
Allameh Tabatabaei, Ali's sayings and sermons were increasingly regarded as central sources of
metaphysical knowledge, or divine philosophy. Members of Sadra's school regard Ali as the
supreme metaphysician of Islam.;[1] According to Henry Corbin, the Nahj al-Balagha may be
regarded as one of the most important sources of doctrines professed by Shia thinkers especially
after 1500AD. Its influence can be sensed in the logical co-ordination of terms, the deduction of
correct conclusions, and the creation of certain technical terms in Arabic which entered the
literary and philosophical language independently of the translation into Arabic of Greek
texts.[113]

Ali was also a great scholar of Arabic literature and pioneered in the field of Arabic grammar
and rhetoric. Numerous short sayings of Ali have become part of general Islamic culture and are
quoted as aphorisms and proverbs in daily life. They have also become the basis of literary
works or have been integrated into poetic verse in many languages. Already in the 8th century,
literary authorities such as 'Abd al-Hamid ibn Yahya al-'Amiri pointed to the unparalleled
eloquence of Ali's sermons and sayings, as did al-Jahiz in the following century.[1] Even staffs in
the Divan of Umayyad recited Ali's sermons to improve their eloquence.[114] Of course, Peak of
Eloquence (Nahj al-Balagha) is an extract of Ali's quotations from a literal viewpoint as its
compiler mentioned in the preface. While there are many other quotations, prayers (Du'as),
sermons and letters in other literal, historic and religious books.[115]

In addition, some hidden or occult sciences such as jafr, Islamic numerology, the science of the
symbolic significance of the letters of the Arabic alphabet, are said to have been established by
Ali[1] through his having studied the texts of al-Jafr and al-Jamia.

Works

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

       Nahj al-Balagha (Way of Eloquence) contains eloquent sermons, letters and quotations
        attributed to Ali which is compiled by ash-Sharif ar-Radi(d. 1015). Reza Shah Kazemi states:
        "Despite ongoing questions about the authenticity of the text, recent scholarship suggests that
        most of the material in it can in fact be attributed to Ali" and in support of this he makes
        reference to an article by Mokhtar Jebli.[103] This book has a prominent position in Arabic
        literature. It is also considered an important intellectual, political and religious work in
        Islam.[1][116][117] Masadir Nahj al-Balagha wa asaniduh written by al-Sayyid ‘Abd al-Zahra' al-
        Husayni al-Khatib introduces some of these sources.[118] Also Nahj al-sa'adah fi mustadrak Nahj
        al-balaghah by Muhammad Baqir al-Mahmudi represents all of Ali's extant speeches, sermons,
        decrees, epistles, prayers, and sayings have been collected. It includes the Nahj al-balagha and
        other discourses which were not incorporated by ash-Sharif ar-Radi or were not available to
        him. Apparently, except for some of the aphorisms, the original sources of all the contents of
        the Nahj al-balagha have been determined.[116] There are several Comments on the Peak of
        Eloquence by Sunnis and Shias such as Comments of Ibn Abi al-Hadid and comments of
        Muhammad Abduh.
       Supplications (Du'a), translated by William Chittick[119]
       Ghurar al-Hikam wa Durar al-Kalim (Exalted aphorisms and Pearls of Speech) which is compiled
        by Abd al-Wahid Amidi(d. 1116) consists of over ten thounsads short sayings of Ali[120]
       Nuzhat al-Absar va Mahasin al-Asar, Ali's sermons which has compiled by Ali ibn Muhammad
        Tabari Mamtiri[121]
       Divan-i Ali ibn Abu Talib (poems which are attributed to Ali ibn Abu Talib)[4][122]

Descendants
Main articles: Descendants of Ali ibn Abi Talib and Alavi (surname)

Ali initially married Fatimah, who is his most beloved wife. After she died, he got married again.
He had four children with Fatimah, Hasan ibn Ali, Husayn ibn Ali, Zaynab bint Ali[1] and Umm
Kulthum bint Ali. His other well-known sons were al-Abbas ibn Ali born to Fatima binte Hizam
(Um al-Banin) and Muhammad ibn al-Hanafiyyah.[123] Muhammad ibn al-Hanafiyyah is Ali's
son from another wife from Hanifa clan of Central Arabia[124] named Khawla bint Ja'far.[125]

Hasan, born in 625 AD, was the second Shia Imam and he also occupied the outward function of
caliph for about six months. In the year 50 A.H., he was poisoned and killed by a member of his
own household who, as has been accounted by historians, had been motivated by Mu'awiyah.[126]

Husayn, born in 626 AD, was the third Shia Imam. He lived under severe conditions of
suppression and persecution by Mu'awiyah. On the tenth day of Muharram, of the year 680, he
lined up before the army of caliph with his small band of followers and nearly all of them were
killed in the Battle of Karbala. The anniversary of his death is called the Day of Ashura and it is
a day of mourning and religious observance for Shia Muslims.[127] In this battle some of Ali's
other sons were killed. Al-Tabari has mentioned their names in his history. Al-Abbas ibn Ali, the
holder of Husayn's standard, Ja'far, Abdallah and Uthman, the four sons born to Fatima binte
Hizam. Muhammad and Abu Bakr. The death of the last one is doubtful.[128] Some historians
have added the names of Ali's others sons who were killed in Karbala, including Ibrahim, Umar
and Abdallah ibn al-Asqar.[129][130]

His daughter Zaynab—who was in Karbala—was captured by Yazid's army and later played a
great role in revealing what happened to Husayn and his followers.[131]

Ali's descendants by Fatimah are known as sharifs, sayeds or sayyids. These are honorific titles
in Arabic, sharif meaning 'noble' and sayed or sayyid meaning 'lord' or 'sir'. As Muhammad's
only descendants, they are respected by both Sunni and Shia, though the Shias place much more
emphasis and value on the distinction.[1]
Views
Muslim views
Main article: Ali in Muslim culture

Except for Muhammad, there is no one in Islamic history about whom as much has been written
in Islamic languages as Ali.[1] Ali is revered and honored by all Muslims. Having been one of the
first Muslims and foremost Ulema (Islamic scholars), he was extremely knowledgeable in
matters of religious belief and Islamic jurisprudence, as well as in the history of the Muslim
community. He was known for his bravery and courage. Muslims honor Muhammad, Ali, and
other pious Muslims and add pious interjections after their names.[citation needed]

Shia

Main article: Shia view of Ali

The Shia regard Ali as the most important figure after Muhammad.[132] According to them,
Muhammad suggested on various occasions during his lifetime that Ali should be the leader of
Muslims after his death. This is supported by numerous Hadiths which have been narrated by
both Sunnis and Shias, including Hadith of the pond of Khumm, Hadith of the two weighty
things, Hadith of the pen and paper, Hadith of the Cloak, Hadith of position, Hadith of the
invitation of the close families, and Hadith of the Twelve Successors.

According to this view, Ali as the successor of Muhammad not only ruled over the community in
justice, but also interpreted the Sharia Law and its esoteric meaning. Hence he was regarded as
being free from error and sin (infallible), and appointed by God by divine decree (nass) through
Muhammad.[133] Ali is known as "perfect man" (al-insan al-kamil) similar to Muhammad
according to Shia viewpoint.[134]

Shia pilgrims usually go to Mashad Ali in Najaf for Ziyarat, pray there and read "Ziyarat Amin
Allah"[135] or other Ziyaratnamehs.[136] Under the Safavid Empire, his grave became the focus of
much devoted attention, exemplified in the pilgrimage made by Shah Ismail I to Najaf and
Karbala.[10]

Sunni

Main article: Sunni view of Ali

Sunni Muslims regard Ali with great respect as one of the Ahl al-Bayt and the last of the
Rashidun caliphs, as well as one of the most influential and respected leaders in Islam. Also, he
is one of the Al-Asharatu Mubashsharun, the Ten Companions of Muhammad whom the Prophet
of Islam promised Paradise.

Sufi
Almost all Sufi orders trace their lineage to Muhammad through Ali, an exception being
Naqshbandi, who go through Abu Bakr. Even in this order, there is Ja'far al-Sadiq, the great
great grandson of Ali. Sufis believe that Ali inherited from Muhammad the saintly power
wilayah that makes the spiritual journey to God possible.[1] Sufis recite Manqabat Ali in the
praise of Ali (Maula Ali), after Hamd and Naat in their Qawwali.[citation needed]

As a deity

Main article: Ghulat

Some groups such as the Alawis believe that Ali is a deity in his own right or he was God
incarnate. They are described as ghulat (Ar       ) "exaggerators" by the vast majority of Islamic
scholars. These groups have, in traditional Islamic thought, left Islam due to their exaggeration
of a human being's praiseworthy traits. Ali is recorded in some traditions as having forbidden
those who sought to worship him in his own lifetime.[137]

Non-Muslim views
Main article: Non-Muslim view of Ali

         Person                                               Quote

                           The zeal and virtue of Ali were never outstripped by any recent proselyte. He
                           united the qualifications of a poet, a soldier, and a saint; his wisdom still
                           breathes in a collection of moral and religious sayings; and every
Edward Gibbon (British     antagonist,in the combats of the tongue or of the sword, was subdued by his
18th century historian)    eloquence and valour. From the first hour of his mission to the last rites of
                           his funeral, the apostle was never forsaken by a generous friend, whom he
                           delighted to name his brother, his vicegerent, and the faithful Aaron of a
                           second Moses.[138]

                           He was of the noblest branch of the noble race of Koreish. He possessed the
                           three qualities most prized by Arabs: courage, eloquence, and munificence.
                           His intrepid spirit had gained him from the prophet the appellation of The
Washington Irving          Lion of God, specimens of his eloquence remain in some verses and sayings
(American author and       preserved among the Arabs; and his munificence was manifested in sharing
essayist)                  among others, every Friday, what remained in the treasury. Of his
                           magnanimity, we have given repeated instances; his noble scorn of
                           everything false and mean, and the absence in his conduct of everything like
                           selfish intrigue.[139]

Thomas Carlyle (Scottish   As for this young Ali, one cannot but like him. A noble-minded creature, as he
historian, critic, and     shows himself, now and always afterwards; full of affection, of fiery daring.
sociological writer)       Something chivalrous in him; brave as a lion; yet with a grace, a truth and
                           affection worthy of Christian knighthood[140]

                           Endowed with a clear intellect, warm in affection, and confiding in
Sir William Muir (Scottish friendship, he was from the boyhood devoted heart and soul to the Prophet.
scholar and statesman)     Simple, quiet, and unambitious, when in after days he obtained the rule of
                           half of the Moslem world, it was rather thrust upon him than sought[141]

                           He had a contempt of the world, its glory and pomp, he feared God much,
Dr. Henry Stubbe
                           gave many alms, was just in all his actions, humble and affable; of an
(Classicist, polemicist,
                           exceeding quick wit and of an ingenuity that was not common, he was
physician, and
                           exceedingly learned, not in those sciences that terminate in speculations but
philosopher)
                           those which extend to practice[142]

Simon Ockley (British
                            One thing particularly deserving to be noticed is that his mother was
Orientalist and Professor
                            delivered of him at Mecca, in the very temple itself; which never happened
of Arabic at the University
                            to any one else.[143]
of Cambridge)


The poet Khalil Gibran said of him "In my view, ʿAlī was the first Arab to have contact with
and converse with the universal soul. He died a martyr of his greatness, he died while prayer was
between his two lips. The Arabs did not realise his value until appeared among their Persian
neighbors some who knew the difference between gems and gravels."[144][145]

However, Henri Lammens[146] held a negative view of Ali.

Historiography
See also: Historiography of early Islam

The primary sources for scholarship on the life of Ali are the Quran and the Hadith, as well as
other texts of early Islamic history. The extensive secondary sources include, in addition to
works by Sunni and Shī‘a Muslims, writings by Christian Arabs, Hindus, and other non-Muslims
from the Middle East and Asia and a few works by modern Western scholars. However, many of
the early Islamic sources are colored to some extent by a positive or negative bias towards Ali.[1]

There had been a common tendency among the earlier western scholars against these narrations
and reports gathered in later periods due to their tendency towards later Sunni and Shī‘a partisan
positions; such scholars regarding them as later fabrications. This leads them to regard certain
reported events as inauthentic or irrelevant. Leone Caetani considered the attribution of historical
reports to Ibn Abbas and Aisha as mostly fictitious while proffering accounts reported without
isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance
of indiscriminately dismissing everything not included in "early sources" and in this approach
tendentious alone is no evidence for late origin. According to him, Caetani's approach is
inconsistent. Madelung and some later historians do not reject the narrations which have been
complied in later periods and try to judge them in the context of history and on the basis of their
compatibility with the events and figures[147]

Until the rise of the Abbasid Caliphate, few books were written and most of the reports had been
oral. The most notable work previous to this period is The Book of Sulaym ibn Qays, written by
Sulaym ibn Qays, a companion of Ali who lived before the Abbasid.[148] When paper was
introduced to Muslim society, numerous monographs were written between 750 and 950 AD.
According to Robinson, at least twenty-one separate monographs have been composed on the
Battle of Siffin. Abi Mikhnaf is one of the most renowned writers of this period who tried to
gather all of the reports. 9th and 10th century historians collected, selected and arranged the
available narrations. However, most of these monographs do not exist anymore except for a few
which have been used in later works such as History of the Prophets and Kings by Muhammad
ibn Jarir al-Tabari (d.932).[149]

Shia of Iraq actively participated in writing monographs but most of those works have been lost.
On the other hand, in the 8th and 9th century Ali's descendants such as Muhammad al Baqir and
Jafar as Sadiq narrated his quotations and reports which have been gathered in Shia hadith books.
The later Shia works written after the 10th century AD are about biographies of The Fourteen
Infallibles and Twelve Imams. The earliest surviving work and one of the most important works
in this field is Kitab al-Irshad by Shaykh Mufid (d. 1022). The author has dedicated the first part
of his book to a detailed account of Ali. There are also some books known as Manāqib which
describe Ali's character from a religious viewpoint. Such works also constitute a kind of
historiography.[150]

See also
       Islam portal



        Wali
        Shia Ali
        ‘Alawi
        Alevi
        List of Muslim reports
        Ahl al-Bayt
        Utbah ibn Ghazwan

Notes

   1. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah Nasr, Seyyed Hossein. "Ali". Encyclopædia
      Britannica Online. Encyclopædia Britannica, Inc.. Archived from the original on October 18 2007.
      Retrieved 2007-10-12.
   2. ^ a b Ahmed 2005, p. 234
   3. ^ Madelung 1997, p. 311
   4. ^ a b c d e f g h i j k l m n o p q r s "Alī ibn Abu Talib". Encyclopædia Iranica. Archived from the original
      on 2007-11-07. Retrieved 2010-12-16.
5. ^ a b Biographies of the Prophet's companions and their successors,Ṭabarī,Translated by Ella
    Landau-Tasseron,pp.37-40,Vol:XXXIX
6. ^ Kelen 2001, p. 29
7. ^ a b Watt 1953, p. xii
8. ^ a b c d e f g h i Tabatabaei 1979, p. 191
9. ^ a b Ashraf 2005, p. 14
10. ^ a b c d e f Diana, Steigerwald. "Alī ibn Abu Talib". Encyclopaedia of Islam and the Muslim world;
    vol.1. MacMillan. ISBN 978-0-02-865604-5.
11. ^ a b c Ashraf 2005, p. 119 and 120
12. ^ a b c Madelung 1997, pp. 141–145
13. ^ Lapidus 2002, p. 47
14. ^ Holt, Lambton & Lewis 1970, pp. 70–72
15. ^ Tabatabaei 1979, pp. 50–75 and 192
16. ^ a b Madelung 1997, p. 309 and 310
17. ^ Ashraf 2005, p. 5
18. ^ See:
          Ashraf 2005, p. 6
          "Khalifa Ali Ibn Abu Talib". witness-pioneer.org. 2004-11-05. Archived from the original
               on December 08 2008. Retrieved 2008-12-19.
19. ^ Ashraf 2005, p. 6 and 7
20. ^ Ashraf 2005, p. 7
21. ^ * See also:**Ibn Majah in Sunan ibn Majah, Ibn Majah, al-Sunan, Vol. I, p. 44;**Hakim al-
    Nishaburi in Al-Mustadrak alaa al-Sahihain, al-Hakim, al-Mustadrak, Vol. III, p. 112;** Ibn Hisham
    in As-Sirah an-Nabawiyyah, Ibn Hisham, al-Sirah, Vol. I, p.245.
22. ^ Watt 1953, p. 86
23. ^ Quran 26:214
24. ^ See:
          Momen 1985, p. 12
          Tabatabaei 1979, p. 39
25. ^ Ashraf 2005, pp. 16–26
26. ^ Ashraf 2005, p. 28 and 29
27. ^ Quran 2:207
28. ^ Tabatabaei, Sayyid Mohammad Hosayn. "Tafsir al-Mizan, Volume 3: Surah Baqarah, Verses
    204–207". almizan.org. Retrieved 2010-11-25.
29. ^ Ashraf 2005, pp. 30–32
30. ^ See:
          Momen 1985, p. 13 and 14
          Ashraf 2005, pp. 28–118
31. ^ Singh 2003, p. 175
32. ^ Quran 33:33
33. ^ Madelung 1997, p. 14 and 15
34. ^ See:
          Sahih al-Bukhari, 5:57:89
          Sahih al-Bukhari, 5:57:96
          Sahih al-Bukhari, 5:57:89
          Sahih al-Bukhari, 9:88:220
          Sahih Muslim, 31:5915
35. ^ "Hasan ibn Ali". Encyclopædia Iranica. Retrieved 2009-12-06.[dead link]
36. ^ Ashraf 2005, p. 42 and 43
37. ^ Qazwini 1992, p. 140
38. ^ a b Vaglieri, Veccia. "Fatima". Encyclopedia of Islam. Leiden, The Netherlands: Brill. p. Vol. 2
    844–850. ISSN 1573-3912.
39. ^ See:
          Ashraf 2005, p. 36
          Merrick 2005, p. 247
40. ^ Khatab, Amal (May 1, 1996). Battles of Badr and Uhud. Ta-Ha Publishers. ISBN 978-1-897940-
    39-6.
41. ^ Ibn Al Atheer, In his Biography, vol 2 p 107 "‫"ذوال ف قار ا ال س يف ال ع لي ا ال ف تی ال‬
42. ^ See:
          Ashraf 2005, pp. 66–68
          Zeitlin 2007, p. 134
43. ^ Quran 3:59
44. ^ a b Quran 3:61
45. ^ See:
          Sahih Muslim, Chapter of virtues of companions, section of virtues of Ali, 1980 Edition
             Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition No. 32
          Sahih al-Tirmidhi, v5, p654
          Madelung 1997, p. 15 and 16
46. ^ Tabatabaei, Sayyid Mohammad Hosayn. "Tafsir al-Mizan, v.6, Al Imran, verses 61–63".
    almizan.org. Retrieved 2010-11-25.
47. ^ Dakake 2008, pp. 34–39
48. ^ See:
          Dakake 2008, p. 39 and 40
          Sahih Muslim 031.5920 The Book Pertaining to the Merits of the Companions (Allah Be
             Pleased With Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada'il Al-
             Sahabah)
49. ^ Dakake 2008, p. 39 and 40
50. ^ Dakake 2008, pp. 34–37
51. ^ See:
          Dakake 2008, p. 34 and 35
          Ibn Taymiyyah, Minhaaj as-Sunnah 7/319

      "‫"موال ه ع لي ف هذا موال ه ك نت من‬

52. ^ See:
             Dakake 2008, pp. 43–48
             Tabatabaei 1979, p. 40
53.   ^ Dakake 2008, pp. 33–35
54.   ^ Madelung 1997, p. 253
55.   ^ Lapidus 2002, p. 31 and 32
56.   ^ See:
            Holt, Lambton & Lewis 1970, p. 57
            Madelung 1997, pp. 26–27, 30–43 and 356–360
57.   ^ Ibn Qutaybah, al-Imamah wa al-Siyasah, Vol. I, pp. 12–13
58.   ^ Ibn Abi al-Hadid, Sharh; Vol. II, p.5.
59.   ^ a b Madelung 1997, p. 43
60. ^ "Sunnite". Encyclopædia Britannica Online. Encyclopædia Britannica, Inc.. Retrieved 2007-04-
    11.
61. ^ See:
           Madelung 1997, p. 141 and 270
           Ashraf 2005, p. 99 and 100
62. ^ Chirri 1982
63. ^ a b
           Nahj Al-Balagha Nahj Al-Balagha Sermon 3
           For Isnad of this sermon and the name of the names of scholars who narrates it see
             Nahjul Balagha, Mohammad Askari Jafery (1984), pp. 108–112
64. ^ See:
           Madelung 1997, p. 50 and 51
           Qazwini & Ordoni 1992, p. 211
             [Quran 27:16]
         
             [Quran 21:89]
         
            Sahih al-Bukhari, 4:53:325
            Sahih al-Bukhari, 5:59:546
            Sahih Muslim, 19:4352
65. ^
              Madelung 1997, pp. 62–64
              Sahih al-Bukhari, 4:53:326
66.   ^ History of Mecca, Medina and all other Ziyarats[dead link]
67.   ^ Nasr, Seyyed Hossein (2007). "Quran". Encyclopædia Britannica Online. Archived from the
      original on October 16 2007. Retrieved 2007-11-04.
68.   ^ See:
           Tabatabaei 1987, p. chapter 5
           Observations on Early Quran Manuscripts in San'a
           The Quran as Text, ed. Wild, Brill, 1996 ISBN 978-90-04-10344-3
69.   ^ See:
           Ashraf 2005, p. 100 and 101
           Madelung 1997, p. 141
           Sahih al-Bukhari, 5:59:546
           Sahih al-Bukhari, 8:82:817
           Sahih Muslim, 19:4352
           Muhammad ibn Jarir al-Tabari, vol. 3, p.208; Ibn Qutaybah, vol. 1, p.29; quoted in
               Ayoub, 2003, 18
           Rizvi, Sa'id Akhtar, Imamate: The Vicegerency of the Prophet by, quoting Ibn Qutaybah
               18. SUNNI VIEWS ON THE CALIPHATE
           Shia encyclopedia quoting from Ibn Qutaybah, Muhammad al-Bukhari, Massudi, Ibn Abu
               al-Hadid
           The History of the Decline and Fall of the Roman Empire by Edward Gibbon, section
               Reign of Abubeker; A.D. 632, June 7.
70.   ^ See
           Ashraf 2005, pp. 107–110
           The Caliphate of Umar
71.   ^ See:
           Madelung 1997, pp. 70–72
           Dakake 2008, p. 41
            Momen 1985, p. 21
72.   ^ Madelung 1997, p. 87 and 88
73.   ^ Madelung 1997, p. 90
74.   ^ Madelung 1997, pp. 92–107
75.   ^ Madelung 1997, p. 109 and 110
76.   ^ See:
            Holt, Lambton & Lewis 1970, p. 67 and 68
            Madelung 1997, p. 107 and 111
77.   ^ Madelung 1997, p. 334
78.   ^ Ashraf 2005, p. 119
79.   ^ Madelung 1997, pp. 141–143
80.   ^ Hamidullah 1988, p. 126
81.   ^ Madelung 1997, p. 148 and 149
82.   ^ a b Ashraf 2005, p. 121
83.   ^ See:
            Lapidus 2002, p. 46
            Madelung 1997, p. 150 and 264
84.   ^ Shaban 1971, p. 72
85.   ^ Momen 1985, p. 63
86.   ^ See:
            Madelung 1997, p. 147 and 148
            Lewis 1991, p. 214
87.   ^ Lewis 1991, p. 214
88.   ^ See:
            Lapidus 2002, p. 47
            Holt, Lambton & Lewis 1970, p. 72
            Tabatabaei 1979, p. 57
89.   ^ See:
            Lapidus 2002, p. 47
            Holt, Lambton & Lewis 1970, pp. 70–72
            Tabatabaei 1979, pp. 50–53
90.   ^ 'Ali[dead link]
91.   ^ See:
            Lapidus 2002, p. 47
            Holt, Lambton & Lewis 1970, pp. 70–72
            Tabatabaei 1979, p. 53 and 54
92.   ^ See:
            Madelung 1997, pp. 241–259
            Lapidus 2002, p. 47
            Holt, Lambton & Lewis 1970, pp. 70–72
            Tabatabaei 1979, p. 53 and 54
93.   ^ Madelung 1997, pp. 267–269 and 293–307
94.   ^ a b Madelung 1997, p. 309
95.   ^ Shah-Kazemi 2007, p. 81
96.   ^ United Nations Development Program, Arab human development report, (2002), p. 107
97.   ^ Nasr, Dabashi & Nasr 1989, p. 75
98.   ^ Lambton 1991, p. xix and xx
99.   ^ a b Tabatabaei 1979, p. 192
100.         ^ Kelsay 1993, p. 92
101.         ^ Al-Shaykh Al-Mufid 1986
102.         ^ Redha 1999
103.         ^ a b c d Shah-Kazemi, Reza (2006). "'Ali ibn Abu Talib". Medieval Islamic Civilization: An
   Encyclopedia. Taylor & Francis. ISBN 978-0-415-96691-7., Pages 36 and 37
104.         ^ Balkh and Mazar-e-Sharif
105.         ^ Madelung 1997, p. 313 and 314
106.         ^ See:
         Madelung 1997, p. 334
         Lapidus 2002, p. 47
         Holt, Lambton & Lewis 1970, p. 72
         Tabatabaei 1979, p. 195
107.         ^ Momen 1985, p. 14
108.         ^ School of Islamic Sufism[dead link]
109.         ^ World of Tasawwuf
110.         ^ Corbin 1993, p. 46
111.         ^ Nasr 2006, p. 120
112.         ^ Nasr, Dabashi & Nasr 1996, p. 136
113.         ^ Corbin 1993, p. 35
114.         ^ "‫أم ير ب اال ص لع وي ع ني ) ف ا ضت ث م ف فا ضت ال ص لعا خطب من خط بة س ب ع ين ح فظت‬
   ‫[ال بالغة ن هج م صادر ف ي م قدمة " ال س الم ع ل يه ع ل يا ال مؤم ن ين‬dead link]
115.         ^ See:
         Sources of Nahj Al-Balagha
         Other sources of Ali's quotations
116.         ^ a b Mutahhari, 1997 The Glimpses of Nahj al Balaghah Part I – Introduction
117.         ^ Shah-Kazemi 2007, p. 3
118.         ^ Quarterly Journal of Islamic Thought and Culture, Vol. VII, No. 1 issue of Al-Tawhid[dead
    link]

119.         ^ Ali ibn Abi Talib (1990). Supplications (Du'a). Muhammadi Trust. p. 42. ISBN 978-0-
   9506986-4-9.
120.         ^ Shah-Kazemi 2007, p. 4
121.                                                                           ‫زه‬
             ^ ‫»اآلث ار محا سن و األب صار ن ه« : وات ي كان در )ع(ع لی امام ک لمات ن ف يس مجموعه شدن پ يدا‬
   ‫موال ی ک لمات دارن ده درب ر ک ه مامط يری، ط بری مهدی ب ن محمد ب ن ع لی اب وال ح سن از ا ست ک تاب ی ع نوان‬
   ‫[دارد )ره( ر ضی شري ف ن هجال ب الغه از ب يش ای پ ي ش ي نه و ا ست )ع( ع ل ي ب ناب يطال ب امام م ت ق يان‬dead link]
122.         ^ Collection of Ali's poems (I Arabic)
123.         ^ Stearns & Langer 2001, p. 1178
124.         ^ Farooque Ahmed Makakmayum wrote in The Sangai Express (English daily, Imphal,
   India), on July 28, 2007 (sources:Muslims in Manipur).
125.         ^ After Fatima's death, Ali married Khawla bint Ja'far of the Bani Hanifa tribe
   (source:[islamichistory.files.wordpress.com/2007/03/ali-muawiya.ppt ali-muawiya)
126.         ^ Tabatabaei 1979, p. 194
127.         ^ Tabatabaei 1979, pp. 196–201
128.         ^ Al-Tabari 1990, pp. vol.XIX pp. 178–179
129.         ^ The Sanctified Household
130.         ^ List of Martyrs of Karbala by Khansari "‫اب وب كرب ن-1 :)ع(ام يراال مؤم ن ين ف رزن دان‬
   ‫-5 .ع لي ب ن ع بد هللا-4 )اب ول ف ضل(ع لي ب ن ع باس-3 .ع لي ج ع فرب ن-2 .)ا ست م ش كوك او شهادت(ع لي‬
   ‫محمد-9 .ع لي ب ن عمر-8 .ع لي ب ن ع ثمان-7 .اال ص غر ب ن ع بد هللا-6 .ع لي ب ن ال ع باس ع لي ب ن ع بد هللا‬
   ‫".ع لي ب ن ال ع باس محمدب ن-01 .ع لي ب ن اال ص غر‬
  131.        ^ "Zaynab Bint ʿ AlĪ". Encyclopedia of Religion. Gale Group. 2004. Retrieved 2008-04-10.
  132.        ^ "Yawm-e Ali". TheIsmaili.org. 2011-06-10. Retrieved 2011-06-10.
  133.        ^ Nasr, Shi'ite Islam, preface, p. 10
  134.        ^ Motahhari, Perfect man, Chapter 1[dead link]
  135.        ^ Trust, p. 695
  136.        ^ Trust, p. 681
  137.        ^ See:
         Peters 2003, pp. 320–321
         Halm 2004, pp. 154–159
  138.        ^ The Decline and Fall of the Roman Empire, London, 1911, volume 5, pp. 381–2
  139.        ^ Lives of the Successors of Mahomet, London, 1850, p. 165
  140.        ^ On Heroes, Hero-Worship, And The Heroic In History, 1841, Lecture 2: The Hero as
     Prophet. Mahomet: Islam., May 8, 1840)
  141.        ^ The Life of Mahomet, London, 1877, p. 250]
  142.        ^ An Account of the Rise and Progress of Mahometanism, 1705, p. 83
  143.        ^ History of the Saracens, London, 1894, p. 331
  144.        ^ Morteza Motahhari, Islam and Religious Pluralism
  145.        ^ George Jordac, the Voice of Human Justice
  146.        ^ Henri Lammens, Fatima and the Daughters of Muhammad, Rome and Paris: Scripta
     Pontificii Instituti Biblici, 1912. Translation by Ibn Warraq.
  147.        ^ Madelung 1997, p. xi, 19 and 20
  148.        ^ See:
         Dakake 2008, p. 270
         Lawson 2005, p. 59
  149.        ^ Robinson 2003, p. 28 and 34
  150.        ^ Jafarian, Rasul; Translated by Delārām Furādī, Publisher:Message of Thaqalayn

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