Islam Guidance

The journey of servitude and love to Mecca has started. It's a fascinating journey. In this journey, the holy Ka'ba, the symbolic House of God, as the focal point of monotheism, is the center of gravity for all pilgrims.
It attracts hearts like a powerful magnate to such an extent that the pilgrims circumambulate it like moths going round the lamp. This is indeed a lively sight and a spectacle of Islamic unity. It is the House which God has decreed as the heart of the world. As God says in ayah 96 of Surah Aal-e Imran:
"Most surely the First House to be set up for mankind is the one at Bekka, blessed and guidance for all nations."
Historical resources are unanimous that the Ka'ba was built by the Father of the human race, Adam. We read that after building the Ka'ba, on God's command, Adam circumambulated around it. In the subsequent centuries or millenniums, the Prophets of God would make the journey to the holy Ka'ba. In the great flood of the times of Prophet Noah, the Ka'ba was damaged. Centuries later, God assigned Prophet Abraham to reconstruct the Ka'ba as the manifestation of monotheism and to invite people to worship God. Ka'ba has been the symbol of monotheism throughout history. Abraham left his wife and firstborn son, Ishmael beside this supreme symbol of monotheism for holding prayer in order to be a base for the world monotheists.
As is evident by its name the Ka'ba is a cubic edifice. It stands about 15 meters high; it is 12 meters long and 10 meters wide in the middle of a spacious courtyard which has been surrounded by the Masjid al-Haram. It is a very simple edifice without any decoration, yet it is very glorious, and has withstood the ravages of time.
The Ka'ba is indeed the source of guidance. After Abraham and Ishmael the sanctity of the Ka'ba was violated by the infidel Arabs. With the advent of Islam the Ka'ba again regained its prominence, especially after the peaceful surrender of Mecca to the Prophet and Muslims in 8 AH when it was cleansed of the filth of idols. Some years earlier, God decreed that the Ka'ba ought to be the Qibla of Muslims. The commandment came while Prophet was praying in Medina with face turned towards the direction of the al-Aqsa Mosque in Bait al-Moqaddas. In Surah Baqara, verse 144, we read:
"We certainly see you turning your face about to the heaven, so we shall surely turn you to a qiblah of your liking; turn then your face towards the Sacred Mosque, and wherever you may be, turn your faces towards it…"
The Ka'ba is the axis of Islamic worship. Muslims turn to it from all over the world at least five times a day for the daily prayers. The most important message of circumambulating the Ka'ba is Islamic solidarity and humbleness towards the Unseen and Omnipotent God.
Ka'ba has been decreed to be a safe and secure place for all people. It is the source of spiritual perfection. Those who tried to violate the sanctity of the Ka'ba were themselves destroyed. For instance, when Abraha, the Abyssinian governor of Yemen came to the Ka'ba at the head of elephant led corps, he was struck by divine wrath and his elephantine horde was destroyed. That was the year of the birth of the Prophet, and the custodian of the Ka'ba then was the Prophet's grandfather, Abdul-Mutallib.
The miraculous destruction of Abraha's elephantine army by a flock of birds carrying pebbles in their beak is mentioned in the holy Qur'an.
After the heartrending tragedy of Karbala and martyrdom of Imam Husain (A.S), the tyrant Yazid sent an army from Syria which attacked the holy Ka'ba and damaged it with fire and catapults. Even as the attack was underway, news reached from Damascus of the mysterious death of Yazid while on a hunting trip. Only his severed leg atop at horse was found and the whole body went straightaway into hell.
It is also worth mentioning that the Ka'ba is the place where the one and only person born in its sacred precincts, was none other than the Prophet's cousin, ward, son-in-law, and vicegerent, Imam Ali ibn Abi Taleb (A.S).

Taken from: Iran English Radio

The commander of the faithful (A.S) was once asked about Good. He said, Good is not that you have more wealth and children. Good is that your knowledge increases.
Kumayl bin Ziyad says, the commander of the faithful (A.S) held my hand and took me out of the town. When we reached wilderness he took a deep breath and said, O Kumayl! These hearts are the treasures of wisdom and knowledge. The best of heart are those that provide room for more knowledge and wisdom. Remember forever what I tell you.
There are three kinds of people: First, One who knows the Lord; Second, A student of the path of salvation and truth; and third, a group like flies who follow every voice; and who are dragged in any direction the wind blows.
O Kumayl! Knowledge is better than money and property. Knowledge is your security and you have to guard wealth. Money and possessions decrease by using but knowledge increases with its dispersion.
O Kumayl! Knowledge is the only faith of man and man must always follow it. Every man must, during his lifetime, adopt a way of obedience and must leave after his death a good remembrance. Knowledge is the ruler while money is the ruled.
O Kumayl, the possessors of wealth and treasures have vanished but the wise and the learned are living. The learned are alive till the world exists. Their bodies have disappeared but their high examples exist in the hearts of people.
Then pointing to his chest said: Here is the abundance of knowledge and wisdom. I wish I could find bearers for it.

Taken from: Almujtaba Islamic Articles Page

Many people have asked why Imam Hussein (A.S) decided to go and fight against the tyrant of his time, and why Imam Hassan (A.S) entered into a peace treaty. Why did Imam Reza (A.S) cooperate with the government, while Imam Sajjad (A.S) distanced himself from the government? There are books devoted to answering these specific questions, so we won’t go into it here. But the short answer is that every Imam that we have has had a different situation and lived in different and varied environments. This is actually a blessing for us, as we can study the lives of the Imams and how they acted, given all of their different situations. Thus, we can apply these to our lived the best we can.
Sufyan al-Thawri visited Imam Sadiq (A.S) and objected to the Imam wearing fine clothing, since the Prophet (P.B.U.H&H.P) did not wear such garments. The Imam said, “Are you inferring that since the Prophet used to live in that way, everyone else should do the same until the end? Do you not know that this is not a part of the Islamic commandment? You must act and think upon wisdom. You must use your intellect and take time and place into consideration. The Prophet used to live a middle class lifestyle appropriate to his time. Islam commands equality and compassion. We must observe that this was the lifestyle of the majority at that time. Of course, as the Prophet was the leader, people used to give up their wealth and their life for him, and it was possible for him to have all kinds of lifestyles. However, he never took advantage of that, even though it was all available to him. Islamic commandments denote sympathy compassion and equality. They stand for justice and fairness. It is the soft and delicate methods which stop the frustration in the soul of the poor and prevents a friend or a neighbor, or whoever may be watching your acts, from becoming upset. If the luxurious lifestyle that is available now were possible during the time of the Prophet, then he would not have conducted his life in that way. People are given personal choices on the aspect of dressing up, and may choose whether to wear old or new clothes, in whichever material or style they prefer. Religion does not pay attention to such matters. What is important in religion are issues such as sympathy, compassion, equality, justice and fairness.” The Imam then added, “And as you see me now, I am aware of the responsibilities towards my possessions; thus, there is no logical or spiritual difference between my method and the Prophet’s.”
(Ref: A Survey into the Lives of the Infallible Imams by Ayatollah Mutahhari, page 8)

Taken from: Islamic Insight

The task of a wife is to maintain and take care of a husband. It is not an easy undertaking. Those women who are unaware of this feature of their role, may find difficulty in fulfilling the task. It is a job for the woman who is aware that the job requires a degree of sagacity, style, and ingenuity. For a woman to be a successful wife, she should win over her husband's heart and be a source of comfort to him. She should encourage him to do good deeds while dissuading him from bad ones. She should also provide adequate measures to maintain his health and well-being. The results of her efforts are directed towards making the man into a kind and respected husband who would be a proper guardian for his family, and a good father from whom the children would seek guidance and respect. Allah, the All-Knowing has endowed woman with extraordinary power. The prosperity and happiness as well as the misery of the family are in her hands.
A woman can turn the home into a lofty paradise or a burning hell. She can lead her husband to the peak of success or the dregs of misfortune. The woman with the qualities bestowed on her by Allah, who is aware of her role as a spouse, can elevate her husband to a respected man even if he had been the lowest of all men.
"One learned scholar wrote: 'Women possess a strange power in that they are able to acquire whatever they desire'. "
In Islam, taking care of one's husband has an important position. It has been equated to the role of Jihad (holy war in the path of Allah). "Imam Ali (A.S) stated: 'The Jihad of a woman is to take care of her husband well'."[ Bihar al-Anwar, vol 103, p 254]
Considering that Jihad is the struggle and holy war in the path of Allah including the struggle for advancement and honor of Islam, defending the Islamic territories and execution of social justice, it is one of the highest acts of worship. The value of fulfilling the duties of a proper spouse is also reflected upon when considering Jihad.
"The Prophet (P.B.U.H&H.P) of Islam stated: ' Any woman who dies while her husband is pleased with her, enters Paradise'."[ Mahajjat al-Bayda, vol 2, p 70]
The Holy Prophet also stated: "If a woman does not perform her duty as a spouse, she has not done her duty to Allah."[ Mustadrak, vol 2, p 552]

Derived from: Principles of Marriage & Family Ethics
By: Ayatullah Ibrahim Amini

Most companions were uncomfortable around Imam Ali (A.S), even if he didn't say anything
By: Syed Muhammad Baqir Qazwini

Imam Mohammad Baqir (A.S) said:
When the Commander of the Believers, Ali Bin Abi Taleb (A.S), came back from the Battle of Nahrawan to Kura, he heard that Muawiya had been cursing and insulting him and was killing his Shia. So he gave a speech in which he started by praising Allah and by sending Salawat to the Prophet. He mentioned the blessings that Allah had bestowed on His Prophet and on him.
Then he said:
If it was not for this verse in the Qur'an, I would not mention what I am about to say. Allah says, "Keep recounting (make mention of) the bounties of your Lord" (93:11). O Allah, praise is only for you, for your countless blessings and your unforgettable favors.
O people! I have heard the news (of Muawiya's behavior) and I can see that my death is approaching and that you are ignoring my status.
O people! I leave behind that which the Prophet (P.B.U.H&H.P) left for you, the Qur'an and my family, which is the family of the Guide to Survival, the last of the prophets, and the Master of Nobility, Prophet Mohammad (P.B.U.H&H.P).
O People! You will not hear this after me except from a liar. I am the brother of the Messenger of Allah (P.B.U.H&H.P) and his cousin. I am the sword of his revenge and his pillar of intense strength and support.
Where are the Muslims who believe in Qur'an?
My name in the Bible is "ILIYA," and in the Torah is "BARI," and in the Psalter is "ERI." Indians know my name as "KAABER," Romans know me as "BIT'RISA," Persians know me as "JOBEIR," Turks know me as "TABIR," blacks know me as "HEYTAR," priests know me as "BUSI," Abyssinians know me as "BITRIK," my mother knows me as "HEYDARA," my nurse knows me as "MAYMOUN," Arabs know me as "ALI" Armenians know me as "FAREEQ," and my father knows me as "Z'AHEER."
Beware that I am the special one in the Qur'an with many names. Do not change these or you will lose your religion.
On the Day of Judgement, the Messenger of Allah (P.B.U.H&H.P) will precede me, and I will precede my Shia. I swear to Allah that none of my Shia will be thirsty and none of them will be scared (on the Day of Judgement).
I have authority on my Shia, and Allah has authority on me.
Those who love me love someone who loves Allah. Those who hate me hate someone who loves Allah.
I have heard that Muawiya has insulted and cursed me! O Allah! Increase your punishment on him and descend the curse on the one who deserves it, Ameen. O Lord of the Worlds, Lord of Isma'eel, and the sender of Ibrahim, You are Glorious.
Then he (Imam Ali (A.S)) came down from the platform and he never addressed the public like that again for the rest of his life, which came to an end when Ibn Moljam (may Allah's curse be on him) killed him.
[Source: Basharat ul Mustafa Le Shiyyat e Murtuza, Chapter 1, Hadees.18 / Maani Al-Akhbar, Pg. 59]

Taken from: Marefate AhleBait (A.S).com

Definitions of Music
The art of combining sounds or sequences of notes into harmonious patterns that is pleasing to the ear. Any sound that is produced for entertainment and is capable of exciting passion. Sounds that produce a strange type of sorrow or pleasure for the listener.

Origin of Music
When the Prophet Adam died Cain, the one who killed his brother Able out of jealousy, wanted to share his happiness with Satan. To celebrate his father's death, Cain and Satan created musical instruments.

Bad Effects of Music
Increases blood pressure and blood sugar content and slows the human digestive system.
The excitement and tension from music can cause ulcers, affect the hearing, and produces emotional instability.
Music destroys the sense of shame and self-respect and removes feelings of love, humanness, and mercy: Music is the ladder of fornication.  (Prophet Mohammed (P.B.U.H&H.P))
It creates hypocrisy: Listening to music, songs, and useless words cultivates hypocrisy in the heart in the same way. (Imam Sadiq (A.S))
Music causes poverty: Music creates hypocrisy and causes poverty.  (Imam Ali (A.S))
It causes forgetfulness of God: The house where music is played is not safe from sudden disasters.  Supplications at such a place are not answered.  Angels do not enter this place.  (Imam Sadiq (A.S))

Punishments for Music
Molten lead shall be poured into the ears of one who listens intently to songs.  (Prophet Mohammed (P.B.U.H&H.P))
Whenever a person begins singing, two Satan alight upon his shoulders and continue to beat upon his chest, till the time he continues the song.  (Imam Sadiq (A.S))
When the singer shall emerge from his grave on the Day of Judgment, he shall be blind, deaf, and also mute.  (Prophet Mohammed (P.B.U.H&H.P))
Music is that sin which has been promised a penalty of fire (of Hell) by the Almighty Allah.  Since it is evident that whichever sin has been promised Hell as its punishment is a major sin.  It could be derived from the above tradition that singing is also a sin of the same category.  (Imam Baqir (A.S))
[Source:  Music and Dancing, A Major Sin.  Ja'afari.  May 1998, p 15-18.]

Taken from: Almujtaba Islamic network

Imam Ali (A.S): never forgot about the orphans

A Bedouin approached Imam Ali (A.S) in the Battle of Camel and asked if he asserted that God was one. In answer, Imam Ali (A.S) said:
To say that God is one has four meanings; two of these meanings are false and two correct. As for the two incorrect meanings, one is that one should say 'God is one' and be thinking of number and counting. This meaning is false because that which has no second cannot enter into the category of number. Do you not see that those who said that God is the third of trinity [i.e., the Christians] fell into infidelity? Another meaning is to say that so and so is one of this people, namely as a species of this genus or a member of this species. This meaning is also not correct when applied to God, for it implies likening something to God and God is above all likeness.
As for the two meanings that are correct when applied to God, one is that it should be said that God is one in the sense that there is no likeness unto Him among things. God possesses such uniqueness. And one is to say that God is one on the sense that there is no multiplicity or division conceivable in Him, neither outwardly nor in the mind nor in the imagination. God possesses such unity.
Also Imam Ali (A.S) said:
To know God is to know His Oneness.
   
Ref: Al Islam.org

Imam Baqir (A.S) narrates from the Holy Prophet Muhammad (P.B.U.H&H.P):
Gabriel came to me and said:
Allah has ordered you to give a speech about Ali bin Abi Taleb's virtues in front of your companions so that they can narrate it to others. Allah has ordered all of the angels to listen to your speech. Allah says that those who disobey you by not following Ali will go to Hell, and those who obey you will be rewarded with Paradise.
So the Prophet (P.B.U.H&H.P) called for prayer and when people gathered, the Prophet (P.B.U.H&H.P) went on the pulpit and he started by saying:

بسم الله الرحمن الرحيم

O people! I am the bearer of glad tidings and I am the Warner. I am the Prophet from Mecca.
Allah has ordered me to tell you about a man whose flesh is from my flesh and whose blood is from my blood. He is the keeper of knowledge. He is the one whom Allah chose from this nation and appointed as the Wali.
Allah has created the two of us together. Allah elevated me above all people by honoring me with prophet hood and Allah elevated him above all people by appointing him as my successor.
Allah made me the city of knowledge and made him the door. Allah chose him as the keeper of knowledge with which he defines the rules.
Allah has chosen him as my successor and Allah has revealed his status to everyone.
Allah has warned his enemies and Allah has brought his followers closer to Himself.
Allah has forgiven his Shia and Allah has ordered all of the people to obey him.
Allah says that those who are against Ali are against Allah and those who disobey Ali disobey Allah. Those who hurt Ali hurt Allah and those who hate Ali hate Allah. Those who love Ali love Allah and those who desire Ali desire Allah. Those who conspire against Ali conspire against Allah and those who support Ali support Allah.
O people! Listen to my orders and obey me. I am warning you of Allah's punishment:
[(Remember) the day when every soul shall find present whatever it has done of good and whatever it has done of evil; it will wish there might be a wide interval between it and that (evil), Allah warns you to beware of Him; and Allah is affectionate to His faithful servants] (3:30).
Then the Prophet (P.B.U.H&H.P) took the hand of the Commander of the Believers, Ali ibn Abi Taleb (A.S), and said:
O People! He is the Master of the Believers and he is Allah's decisive argument on His entire creation. Ali is the fighter of the as.
O Allah! I have announced it! And these are your slaves and you have the power to reform them, so reform them with your mercy, for You are the most merciful.
I seek forgiveness for myself and for you, O people.
Then the Prophet (P.B.U.H&H.P) descended the pulpit.
Gabriel came to the Prophet (P.B.U.H&H.P) and said to him:
Allah conveys His Salaam to you and says, "I will reward you for what you have announced. You have fulfilled your duty of prophet hood. You have advised your nation. You have pleased the believers and you have constrained the pagans. O Mohammad! Your cousin will be made to suffer and people will suffer with him. O Mohammad! Say at all times, [Praise be to Allah, Lord of the Worlds. And soon those who deal unjustly shall know as to what an evil turning they shall be turned] (26:227).
[Source: Basharat ul Mustafa Le Shiyyat e Murtuza, Chapter 2, Hadees 52 / Amaali of Sheikh Mufeed 76,346]

Taken from: Marefate AhleBait (A.S).com

One of the companions of Imam Ali witnesses the cloak, which Imam Ali is wearing is very old and in poor condition and it is falling apart. Therefore, he tells Imam Ali, O’ master of the faithful, you are the caliph of Muslims and your cloak is in very poor condition. Why don’t you buy a new one and throw this one away? Imam Ali replies: I became the caliph and I only had this cloak and I am leaving my post with this only cloak as well. I don’t want people to say Ali used his position to buy fancy and new cloths for himself, when there is a possibility that I have needy man/women in my state.
Without pointing fingers, I must say the closet of many state leaders and officials cannot hold the expensive suits and clothing they keep buying, when there are homeless people in their nations.

Ref: Shia Wisdom

The school of Ahlulbayt (A.S) has not left us to follow our whims and fancies. We have been taught the best method of selecting a suitable spouse. The most important criterion is piety or religiousness.

A. Religiousness
The author of Youth and Spouse Selection says, “The person who does not have religion, does not have anything.” [Youth and Spouse Selection, Ali Akbar Mazaheri]
When a man came to the Prophet (P.B.U.H&H.P) to seek guidance for selecting a spouse, he (P.B.U.H&H.P) said, “It is binding upon you to have a religious spouse.” [Wasa’il ul-Shi’a, Vol. 14, p. 30]
Knowing the human weakness for beauty and wealth, the Messenger of Allah (P.B.U.H&H.P) has forewarned, “A man who marries a woman for the sake of her wealth, Allah leaves him in his own condition, and one who marries her (only) for her beauty, will find in her (things) which he dislikes (unpleasing manners) and Allah will gather up all these things for one who marries her for the sake of her faith (religiousness).” [Wasa’il ul-Shi’a, Vol. 14, p. 31]

B. Good Nature
The next important criterion is good nature.
Imam Reza (A.S) wrote in reply to a person who had asked him if it was advisable to marry his daughter to a person known for his ill nature, “If he is ill-natured (bad tempered), don’t marry your daughter to him.” [Youth and Spouse Selection, Ali Akbar Mazaheri, p. 151]
The same will apply where the bride-to-be lacks a good nature. Such a woman, though she may be beautiful and rich, would make the life of her husband miserable. She can never be patient in the difficulties that arise in married life.

C. Compatibility
The Prophet (P.B.U.H&H.P) gave no recognition to class distinction, but in marriage, he stressed upon compatibility. The marrying partners must be compatible to each other, so that there are no unnecessary misgivings later [Youth and Spouse Selection, Ali Akbar Mazaheri, p. 34]. It is better for a religious woman who is committed to laws and principles to marry a man like herself.
A man questioned the Prophet of Islam (P.B.U.H&H.P), “Whom must we marry?”
He replied, “The suitable (matches).”
“Who are the suitable matches?”
The Prophet (P.B.U.H&H.P) responded, “Some of the faithful are match for others.” [Youth and Spouse Selection, Ali Akbar Mazaheri, p. 175]
Imam Sadiq (A.S) said, “An intelligent and wise woman must not be matched except with a sage and wise man.” [Youth and Spouse Selection, Ali Akbar Mazaheri, p. 178]

D. Decent Family
The Messenger of Allah (P.B.U.H&H.P) has given great emphasis on taking into consideration a good family background when we intend to marry.
He said, “Marry in the lap of a decent family, since the semen and the genes have effect.” [Makaremul Akhlaq]
The Holy Prophet (P.B.U.H&H.P) also said, “Look very carefully and minutely as to where you are placing your child because genes and hereditary qualities are transferred in a concealed and unintentional way and have their effect.” [Youth and Spouse Selection, Ali Akbar Mazaheri, p. 154]

E. Reason
The Commander of the Faithful Ali (A.S) strongly forbade marrying a foolish and insane person. “Avoid marrying a stupid woman, since her company is a woe (distress) and her children too get wasted.” [Wasa’il ul-Shi’a, Vol. 14, p. 56]

F. Physical and Mental Health
Though religiousness and piety are most important, it does not mean that we totally disregard the physical appearance and beauty of the prospective spouse.
The Holy Prophet (P.B.U.H&H.P) says, “When one intends to marry a woman, he should ask about her hair, just as he asks about her face (beauty), since the hair is one of the two beauties (of women).” [Biharul Anwar, Vol. 103, p. 237]

Taken from: Islamic Marriage
By: Sayyid Athar Rizvi
Publisher: World Islamic Network (WIN)

The atmosphere of sadness night of martyrdom of the Prophet (P.B.U.H&H.P) in the shrine of the commander of the faithful, Imam Ali (A.S) – November/18/2017

Imam Ali (A.S) and Fatima (S.A): The best of marriages - the Marriage & Family Life of Ali (A.S)

The characteristics of a successful doctor, according to Imam Ali (A.S)

Sheikh Salim Yusufali

Muharram 1436, Night 4

The commander of the Faithful, Imam Ali ibn Abi Talib (A.S) was returning from a journey with a string of camels fully laden with goods. On the way a beggar asked for a piece of bread. Imam Ali ibn Abi Talib (A.S) ordered his beloved servant Qambar to give some bread to the beggar. Qambar started searching for bread. After a few moments Imam Ali ibn Abi Talib (A.S) asked about the delay. Qambar said, "I am looking for the bread."
The commander of the faithful, Imam Ali (A.S) said, "Give the bagger the camel which carries the food." After a while Imam Ali ibn Abi Talib (A.S) again inquired about the delay. Qambar replied, "I am searching for the camel carrying the food." "Give the whole caravan," Imam Ali ibn Abi Talib (A.S) ordered.
Qambar hurriedly jumped off from the camel and handed the reins of the whole caravan to the fortunate beggar.
The commander of the faithful, Imam Ali (A.S) smiled at the agility of Qambar and asked him, "Why did you jump so quickly and hand over the reins in such haste?" Qambar replied, "Master, you are in such a mood that on account of a little delay, you gave away the whole caravan. I was afraid if there was some more delay, you might give me away also with the caravan. You will get a thousand slaves like me, but where will I get a master like you?"

Ref: islamicoccasions.com

Abu Talib was over eighty years of age. He became very invalid. So, he was confined to the bed. He thought about nothing but our Master Muhammad (P.B.U.H&H.P). He knew that if he died, the Quraysh would fear no one and they would kill his nephew.
The Qurayshi leaders came to visit Shaikh al-Bat-ha. They said:
Abu Talib, you're our Shaikh and Master.
You're about to die. So, put an end to the enmity between your nephew and us. Tell him to stop hurting us. We'll stop hurting him. Tell him to leave us with our religion. We'll leave him with his religion.
Abu Talib looked at Abu Jahal, Abu Sufyan, and other Qurayshi leaders. He said to them faintly:
If you hear Muhammad's words and obey his orders, you'll be happy. So, obey him and get happiness here and in the hereafter.
The atheists stood up. Abu Jahal said with spite:
Do you want us to make the gods one god?
Abu Talib was sad at the Qurayshi stand. He was very anxious about our Master Muhammad's safety. So, he invited Bani Hashim and asked them to support our Master Muhammad (P.B.U.H&H.P) at any cost they all obeyed him. Then Abu Talib closed his eyes to die soundly.
Shaikh al-Bat-ha kept silent. He became a motionless body.
His son Ali wept bitter tears. Sad cries spread all over Makkah. The atheists rejoiced at his death.
Abu Jahal angrily said:
It's time to get my revenge on Muhammad.
Our Master Muhammad (P.B.U.H&H.P) came to say farewell. He kissed Abu Talib's bright forehead and murmured sadly:
Uncle, may Allah have mercy on you.
You educated me when I was small, looked after me when I became an orphan, and supported me when I became a grown-up.
So, may Allah reward you a lot.
Then he burst into tears. He began recalling the days of his childhood with his kind uncle. He embraced his cousin Ali. They began weeping together.

Ref: Al Islam.org

While Imam Ali (A.S) was busy attending to the burial of the Holy Prophet (P.B.U.H&H.P), the Muhajireen of Mecca and the Ansar of Medina had lost no time in contesting the matter of the Caliphate. They had gathered at a place called Saqifa bani Sa'da and each group was putting forward its merits and claiming the Caliphate.
One can only wonder at their actions, because only two months ago the Holy Prophet (P.B.U.H&H.P) had openly declared that Imam Ali (A.S) would be his successor. In their greed, these so-called Muslims even forgot that their beloved Holy Prophet (P.B.U.H&H.P) lay as yet unburied.
The Muhajireen claimed that they had a greater right to the Caliphate because they had been Muslims for longer and had supported the Holy Prophet (P.B.U.U&H.P) in Mecca when he had very few friends. They also claimed to be his kin and said that they had migrated from their homes in Mecca in very difficult circumstances, leaving behind all their wealth and property.
The Ansar insisted that they had a greater right to the Caliphate because they had given the Holy Prophet (P.B.U.H&H.P) shelter in Medina when he could live in Mecca no longer. They had also protected him in his time of need and had fought at his side in battles against powerful enemies. They recalled how for 13 years he had preached amongst the Meccans and only a handful had become Muslims. They argued that it was the Ansar who had given Islam strength and consolidation.
When Umar bin Khattab and Abu Bakr bin Qahafa reached Saqifa, the arguments had almost been settled in favor of the Ansar, who had chosen Sa'd bin Ubadah to lead the Muslims. Umar did not find this acceptable at all as he had already planned to bring in a man from the Muhajireen. He urged Abu Bakr to make a speech and turn the situation. Abu Bakr rose and said that the Arabs would not accept any Caliph who was not from the tribe of Quraish, which was the tribe of the Holy Prophet (P.B.U.H&H.P). He also praised the merits of the Ansar to keep them quiet. The Ansar were not fooled by the clever words of Abu Bakr and while there was some silence, Abu Bakr received help from an unexpected quarter.
The two main tribes of the Ansar were the Aws and Khazraj. The old enmity between them had been settled long ago by the Holy Prophet (P.B.U.H&H.P), but now it came out into the open.
To stop the selection of Sa'd bin Ubadah who was the chief of the Khazraj, Bashir bin Sa'd from the tribe of Aws suddenly went forward and gave his allegiance to Abu Bakr. He was followed by three other men from Aws. Suddenly, the tables had turned and now the Muhajireen had the upper hand.
Despite protests from the tribe of Khazraj and a few followers of Imam Ali (A.S), Abu Bakr was elected as the first Caliph. How strange was their behavior! While Abu Bakr and Umar sold their religion for their greed, the people of Aws sold their religion for fear that the Khazraj might come to power. The rest of the people followed like sheep, too weak or uncaring to protest. The few who did raise their voices to defend the unrecognized rights of Imam Ali (A.S) were ignored and outnumbered.
The members of Bani Hashim and some loyal Muslims were too occupied with the passing away of the Holy Prophet (P.B.U.H&H.P) to give any thought to worldly affairs. By the time they learnt of the happenings at Saqifa, it was too late to do anything.
When Imam Ali came to exercise his right to the Caliphate as per the orders of the Holy Prophet (P.B.U.H&H.P) at Ghadeer Khum, his claim was rejected and he was forced to return to his house. Later, Abu Bakr sent Umar to Hazrat Fatimah's (S.A) house, where Imam Ali (A.S) and some friends had gathered. Umar had instructions to bring Imam Ali (A.S) to Abu Bakr to pay the oath of allegiance to him. When Imam Ali (A.S) refused to do this, Umar threatened to burn down the house. Imam Ali (A.S) then came out with Abbas and Zubayr. From the open door was heard the sound of Hazrat Fatimah (S.A) weeping.
She was saying:
"O Father, how soon after your death are troubles pouring on our head at the hands of the son of Khattab and the son of Abu Qahafa. How soon they have ignored your words of Ghadeer Khum and your saying that Ali was to you as Haroon was to Musa."
Hearing these heartrending words, the companions of Umar could not keep themselves from weeping and turned back.
However Umar was bent on humiliating Imam Ali (A.S). He insisted that Imam Ali (A.S) be led to the mosque tied with a rope so that he could not escape.
The Muslims now saw an amazing sight. The Lion of Allah, the man who was the champion of Badr, Uhud, Khandaq, Khayber and Hunayn, was being led by the cowardly Umar, who had run away from the battle of Uhud when the Holy Prophet (P.B.U.H&H.P) was injured.
It was a measure of the patience of Imam Ali (A.S) that he did not use force in the interests of Islam. He knew that nothing could be gained by fighting, and a civil war would destroy the Muslims.
When Imam Ali (A.S) was brought in front of Abu Bakr, Umar insisted that if he did not give the oath of allegiance, he should be killed. Imam Ali (A.S) replied:
"Will you kill a man who is a servant of the Lord and a brother of the Apostle of the Lord?"
Umar then turned to Abu Bakr who had remained silent till then, asking him to decide Imam Ali's (A.S) fate. However, Abu Bakr said that so long as Hazrat Fatimah (S.A) was alive, he would not force her husband to give allegiance to him.
After that Imam Ali (A.S) was released and he went directly to the grave of the Holy Prophet (P.B.U.H&H.P) where he stood, reflecting on how the attitude of the people had changed now that his brother had left this world.

Taken from: Imam Reza.Network

Imam Ali (A.S), in person, reminded others who witnessed the event of Ghadeer and the tradition of the Messenger of Allah; these are some of the events:
- On the day of Shura (Election Day for Uthman)
- During the days of Uthman's rule
- The Day of Rahbah (year 35) where 24 companions stood up and swore that they attended and heard the tradition of the Prophet (P.B.U.H&H.P) first hand, twelve of whom were the warriors of Badr.
- The Day of Jamal (the War of Camel, year 36) where he reminded Talha.
- The Day of the Riders where 9 witnesses testified.

About the Battle of Camel, al-Hakim and Ahmad Ibn Hanbal and others recorded that:
We were in the camp of Ali on the day of Battle of Camel, where Ali sent for Talha to talk to him (before the beginning of war). Talha came forward, and Ali told him: I adjure you by Allah! Didn't you hear the Messenger of Allah (P.B.U.H&H.P) when he said: `Whoever I am his MAWLA, this Ali is his MAWLA. O God, love whoever loves him, and be hostile to whoever is hostile to him'?" Talha replied: "Yes." Ali said: "Then why do you want to fight me?"
Sunni reference:
- Al-Mustadrak, by al-Hakim, v3, pp 169,371
- Musnad Ahmad Ibn Hanbal, on the authority of Ilyas al-Dhabbi
- Muruj al-Dhahab, by al-Mas'udi, v4, p321
- Majma' al-Zawa'id, by al-Haythami, v9, p107

Ahmad Ibn Hanbal recorded in his Musnad that:
Abu Tufayl narrated that He (Ali) gathered the people in the plain of Rahbah (on year 35 AH) and adjured in the name of Allah every Muslim male present there who had heard the proclamation of al-Ghadeer from the Messenger of Allah (P.B.U.H&H.P) to stand up and testify what they had heard from the Messenger on the Day of Ghadeer. Thereupon thirty (30) men stood up and gave evidence that the Prophet grasped Ali's hand and said to the audience: "He (Ali) has superior authority over those who believe me to have superiority over their lives. O Allah! Love him who loves him and hate him who hates him." Abu Tufayl says that it was in a state of great mental agitation that he left the plain of Rahbah, for the Muslim masses had not complied with the tradition. He therefore called on Zaid Ibn Arqam and told him what he heard from Ali. Zaid told him not to entertain any doubt about it for he himself had heard the Messenger of Allah uttering those words.
Sunni reference: Musnad Ahmad Ibn Hanbal, v4, p370

Also:
Abd al-Rahman Ibn Abu Laylah said: I witnessed Ali administering an oath to the people in the plain of Rahbah. Ali said: "I adjure those of you in the name of Allah who heard the Messenger of Allah on the day of Ghadeer saying `Ali is the Mawla of whom I am Mawla' to stand up and to testify. He who was not an eyewitness doesn't need to stand up." Thereupon twelve (12) such companions who had participated in the Battle of Badr stood up. The occasion is still fresh in my memory.
Sunni references:
- Musnad Ahmad Ibn Hanbal, v1, p119, see also v5, p366
- Khasa'is, by al-Nisa'i, pp 21,103, narrated similar to above on the authority of three others: Umayah Ibn Sa'd, Zaid Ibn yathigh, and
Sa'id Ibn Wahab.

It is also recorded that:
When Ali said to Anas: "Why don't you stand up and testify what you heard from the Messenger of Allah on the day of Ghadeer?" He answered, "O Amir al-Mumineen! I have grown old and do not remember." Thereupon Ali said: "May Allah mark you with a white spot (of leprosy; Alphosis) unconcealable with your turban, if you are intentionally withholding the truth." And before Anas got up from his place he bore a large white spot on his face, Thereafter Anas used to say, "I am under the curse of the righteous servant of Allah."
Sunni references:
Al-Ma’arif, by Ibn Qutaybah, p14, in the account of Anas among disabled persons.
Musnad Ahmad Ibn Hanbal, v1, p199, where he testifies to the above anecdote, as he says: "All stood up except three persons who came under the curse of Ali."
Hilyatul Awliya', by Abu Nu'aym, v5, p27

Taken from: ahl-ul-bayt.org

On the 24th of Zul Hijjah 10 A.H., the Holy Prophet (P.B.U.H&H.P) came out for Mubahila.
Early next morning the Holy Prophet (P.B.U.H&H.P) sent Salman al Farsi to the open place, fixed outside the city for the historic event, to erect a small shelter for him and those he intended to take along with him for the contest.
On the opposite side appeared the Christian priests, while at the appointed hour the Christians witnessed the Holy Prophet (P.B.U.H&H.P) entering the field with Imam Hussein (A.S) in his lap, Imam Hassan (A.S) holding his finger, and walking beside him, Lady Fatima (S.A) and followed by Imam Ali (A.S).
The Holy Prophet (P.B.U.H&H.P) on reaching the appointed spot stationed himself with his daughter, her two sons and her husband, raising his hands towards the heaven said:
Lord these are the People of my House. The Holy Prophet (P.B.U.H&H.P) said to them: "when I pray you should say Ameen."
In obedience to the verse of Mubahila sent by Allah , the Holy Prophet (P.B.U.H&H.P) had brought Imam Hassan (A.S) and Imam Hussein (A.S) as his "sons", Hazrat Fatima (S.A) as his "women" and Imam Ali (A.S) as his "self".
The Chief Pontiff on knowing that the baby in the lap of the Holy Prophet (P.B.U.H&H.P) was his young grandson, Imam Hussein (A.S), the child walking holding the Prophet's (P.B.U.H&H.P) hand was his first grandson, Imam Hassan (A.S), the Lady behind him was daughter, his only surviving issue was Fatima (S.A) the mother of the two children and the one who followed the Lady was his son in law, the husband of Fatima (S.A), addressed the huge crowd of the people who had gathered on the spot, and addressed them saying:
“By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move!”
O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad (P.B.U.H&H.P) and if these souls whom Muhammad (P.B.U.H&H.P) has brought with him, curse you; ye will be wiped out of existence to the last day of the life of the earth!
The people readily agreed to the advice counseled by their Leader.
They beseeched the Holy Prophet (P.B.U.H&H.P) to give up the idea of the agreed Mubahila and requested for themselves to be allowed to continue their faith, offering to pay ' Jizya '.
[Al Tabari, Commentary of the Quran, v 2 p 192 – 193]

When the Holy Prophet (P.B.U.H&H.P) heard these words he remarked:
“By God, had the Christians of Najran contested with us, they would have been transformed into monkeys and swine. Fire would have rained over them.”

Source: ahl-ul-bayt.org