Governor-elect of Kaduna State (Nigeria), Nasir el-Rufei reminds us about the important letter Imam Ali ibn Abi Talib (ra) wrote to Malik Ashtar outlining the attributes of a just and fair leader.
All Muslims agree to the status and the exceptional character of Al Imam Ali (radi Allahu anhu wa alayhi as salaam). You’d think if that’s the case then why are Muslims suffering from a Sunni-Shi’i sectarianism?! Its simple- it’s because we don’t express ourselves to each other in a way that meets the standard and the quality of this ayah. We’re going to cover this common Muslim knowledge that all Muslims share and we’re going to try to express it in a manner that meets the meaning of the ayah: "… be aware of Allah’s corrective power presence and express yourself as you are expressing facts and the truth." (Surah Al Ahzaab verse 70)
As you all know, the atmospherics are charged nowadays almost in a global fashion and the centre of attention happens to be the geographical area called Syria and each block of interest approaches the issue from its own selfish interpretation of that developing civil war. We have tried our best in the past months to chip away at the basic ingredients that have been mixed together to give us the misunderstandings, the ignorance, the tension and from that the bad feelings and the hostilities and the wars that are currently costing innocent people their lives- innocent people regardless of their geographical areas and regardless of their religious persuasions. They’re innocent!
There is no doubt that today’s Muslims are more divided than they have ever been. The divisions are so prevalent that in the political and economic sense of the word the Muslims of the world have ceased to be the “ummah” spoken about in the Qur’an and the Sunnah. A closer look at the condition of today’s Muslims and we realize that these divisions are related to disputes and disagreements that have become throughout the ages what appear to be irreconcilable differences.
Hundreds of Iraqis were killed, and the centre of the holy city of Najaf, the home of the shrine of Ali ibn Abi Talib (ra), devastated by a massive American assault on the city which lasted for most of August...
The period in question is the period three caliphs and his abstention from public or political involvement, and his tenure as the fourth of the rightly guided caliphs (from the Sunni point of view). The obstacles that confronted him - you could talk about the existence of a rival centre of power in Damascus under the auspice of Mu’awiyah, who using the assassination of Uthman the third caliph as a pretext now wished to deny legitimacy to Imam Ali [AS] and refused him his loyalty and his obedience.1
After the Prophet [sAW] himself there is no other figure in Islamic History who has exercised the same comprehensive and lasting influence as Imam Ali [AS]. This can in part be seen from the duality of titles that one may be applied to him with respect to Sunni and Shi'ah tradition respectively. From the Sunni point of view he is the fourth among the rightly guided caliphs, from the Shi’ah point of view he is the first of he 12 Imams [AS], that in itself indicates that he holds an honoured position in the totality of Islamic tradition despite varying interpretations.1
The assumption of the caliphate by Imam Ali [AS] took place either on the same day Uthman was assassinated or according to another source some five days later. It would be useful in order to understand what transpires during the exercise of rule by Imam Ali [AS] to go back a little to examine the nature of the opposition to Uthman because many of the factors of political disunity that were operative during the caliphate of Uthman persisted into the caliphate of Imam Ali [AS].1
This is a look at that person that from the point of view of Shi’i Islam is the third from among the ma’sumin, the third of the presenters of the quality of inerrancy – ‘ismah which is shared by the Prophets and the Imams – Imam Ali bin Abi Talib [AS] the first of the Imams [AS]. Have spoken in the previous lecture looking at verses of the Quran which allude to him, also hadith of the Prophet [sAW] which indicate the special status of Ali [AS] as his successor, his successor as him [sAW] being the last of the Prophets. Today will look at his ascension, to power in the office of the caliphate.1
Professor Hamid Algar begins the main essay of this commemorative collection by highlighting the remarkable fact that ten years after Imam Khomeini’s death, and twenty years after the triumph of the Islamic Revolution in Iran, no serious, comprehensive biography of him has yet been written, in Persian, English or any other language.