Shafaqna English- “Sirah of the Leaders of Islam” is a historical work written in Persian by the late “Shaykh Mahdi Pishvai”. The book contains the social and political life of the Infallible Imams (AS). Dr. Mohammad Sobhanie has selected some parts of the book and translated them into English for Shafaqna.
Introduction
Imam Ali ibn Abi Talib (AS) is revered as the Commander of the Faithful (Amir al-Mu’minin) and holds a unique place in Islamic history. He was born inside the Holy Kaʿbah on the 13th of Rajab, thirty years after the Year of the Elephant (c. 600 CE), to Fāṭimah bint Asad and Abū Ṭālib. He was martyred on the 21st of Ramaḍān, 40 AH (661 CE), in Kūfa, and his revered grave lies in Najaf al-Ashraf.
Imam Ali (AS) was born ten years before the beginning of the Prophet’s mission (PBUH) and remained at the Prophet’s side throughout his twenty-three-year ministry. He lived for thirty years after the Prophet’s passing, bringing his total lifespan to sixty-three years. His life can be clearly divided into five distinct periods, each representing a specific phase of his journey:
- From his birth until the beginning of the Prophet’s mission (0-10 years)
- From the Prophet’s mission until the migration to Medina (10-23 years)
- From migration to Medina until the Prophet’s passing (23-33 years)
- From the Prophet’s passing until his caliphate (33-58 years)
- The period of his caliphate (58-63 years)
With this framework, we will now examine Imam Ali’s life in detail, focusing on the most significant events and defining characteristics of each period.
From his birth to the beginning of the Prophet’s mission (0-10 Years)
This period in the life of Imam Ali (AS) spanned approximately ten years. He was born when the Prophet (PBUH) was about thirty years old. When the Prophet declared his divine mission at the age of forty, Imam Ali (AS) was approximately ten years old. Some of the highlights of his life during this period are as follows:
In the arms of the Prophet (PBUH)
Imam Ali (AS) spent his childhood in the household of the Prophet (PBUH), under his direct care and supervision. This period played a decisive role in shaping Ali’s character, morals, and spiritual upbringing. Islamic historians record the circumstances that led to this extraordinary arrangement.
Abu Talib, the Prophet’s uncle, despite his respected position among the Quraysh, found it difficult to provide for his large family during the year when a famine struck Mecca. Recognizing this hardship, the Prophet (PBUH) suggested to his other uncle, al-ʿAbbas —who was financially well-off at the time—that they each take responsibility for one of Abu Talib’s children. Abbas agreed, and together they presented the proposal to Abu Talib, who accepted it.
Al-ʿAbbas took Jaʿfar into his household, while the Prophet (PBUH) took Ali (AS) into his own home. From that time onward, Ali (AS) lived in the house of the Prophet until God sent him with the message of prophethood. When the Prophet declared his mission, Ali (AS) immediately affirmed it and became his devoted follower.
It should also be noted that Prophet Muhammad (PBUH) himself had grown up in the household of Abu Talib after the passing of his grandfather, ʿAbd al-Muttalib. By accepting guardianship of Ali (AS), the Prophet (PBUH) was thus able to reciprocate that profound kindness by caring for one of Abu Talib’s children during a time of need.
In the sermon known as al-Qāṣiʿah (Sermon 192) in Nahj al-Balāgha, Imam Ali (AS) reflects on his formative years under the guidance of the Prophet Muhammad (PBUH), offering deep insight into their close relationship and its lasting influence on his character. He states:
“Certainly, you know my close kinship and special relationship with the Messenger of Allah—peace and blessings of Allah be upon him and his progeny. When I was only a child, he took charge of me. He would press me onto his chest, lay me beside him in his bed, bring his body close to mine, and let me inhale his fragrance. He would prepare food and feed it to me.”[1]
The Imam Continued:
“I used to follow him like a young camel following in its mother’s footsteps. Every day he would show me a new sign of his noble character and command me to emulate it.”[2]
Ali (AS) in the Cave of Hira
Prophet Muhammad (PBUH) would spend one month each year in worship and reflection in the Cave of Ḥirāʾ before the commencement of his prophethood. After completing this period of seclusion, he would proceed to the Sacred Mosque, circumambulate the Kaʿbah, and then return home.
Historical evidence indicates that the Prophet Muhammad (PBUH), out of deep affection and care, took Ali (PBUH) with him to the Cave of Ḥirāʾ. When the Angel of Revelation first appeared to the Prophet in the cave, Ali (AS) was present with him. Imam Ali (AS) describes this moment in his sermon al-Qāṣiʿah (Sermon 192 of Nahj al-Balāgha):
“Every year, he (the Prophet, peace and blessings of Allah be upon him and his progeny) used to go into seclusion in the Cave of Ḥirāʾ, where I would see him, though no one else saw him. In those days, Islam had not entered any house except that of the Messenger of Allah—peace and blessings of Allah be upon him and his progeny—and Khadijah, and I was the third of them. I used to witness the light of revelation and inhale the fragrance of prophethood.”[3]
In the same sermon, the Imam further states:
“When revelation descended upon the Messenger of Allah—peace and blessings of Allah be upon him and his progeny—I heard the moan of Satan. I said, ‘O Messenger of Allah, what is this sound?’ He replied, ‘This is Satan, who has despaired of being worshipped. O Ali, you see what I see, and you hear what I hear, except that you are not a prophet; rather, you are my vicegerent, and you are upon the path of virtue.’”[4]
Ibn Abī al-Ḥadīd al-Muʿtazilī writes in his commentary on Nahj al-Balāgha:
“It is narrated in the books of Ṣaḥīḥ that when Gabriel first descended upon the Prophet and honored him with prophethood, Ali (a.s.) was present with the Prophet of Islam.”[5]
Note:
[1] [وَقَدْ عَلِمْتُمْ مَوْضِعِي مِنْ رَسُولِ اللهِ(صلى الله عليه وآله) بِالْقَرَابَةِ الْقَرِيبَةِ، وَالْمَنْزِلَةِ الْخَصِيصَةِ: وَضَعَنِي فِي حِجْرِهِ وَأَنَا وليدٌ يَضُمُّنِي إِلَى صَدْرِهِ، وَيَكْنُفُنِي فِي فِرَاشِهِ، وَيُمِسُّنِي جَسَدَهُ، وَيُشِمُّنِي عَرْفَهُ، وَكَانَ يَمْضَغُ الشَّيْءَ ثُمَّ يُلْقِمُنِيهِ، وَمَا وَجَدَ لِي كَذْبَةً فِي قَوْل، وَلاَ خَطْلَةً فِي فِعْل.]
[2]]وَلَقَدْ كُنْتُ أَتَّبِعُهُ اتِّبَاعَ الْفَصِيلِ أَثَرَ أُمِّهِ، يَرْفَعُ لي فِي كُلِّ يَوْم عَلَماً مِنْ أخْلاقِهِ، وَيَأْمُرُني بِالاقْتِدَاءِ بِهِ .]
[3] [وَلَقَدْ كَانَ يُجَاوِرُ فِي كُلِّ سَنَة بِحِرَاءَ، فَأَرَاهُ وَلاَ يَرَاهُ غَيْرِي، وَلَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذ فِي الاْسْلاَمِ غَيْرَ رَسُولِ اللهِ(صلى الله عليه وآله) وَخَدِيجَةَ وَأَنَا ثَالِثُهُمَا، أَرَى نُورَ الْوَحْيِ وَالرِّسَالَةِ، وَأَشُمُّ رِيحَ النُّبُوَّةِ.]
[4] [وَلَقَدْ سَمِعْتُ رَنَّةَ الشَّيْطَانِ حِينَ نَزَلَ الْوَحْيُ عَلَيْهِ(صلى الله عليه وآله) فَقُلْتُ: يَا رَسُولَ اللهِ مَا هذِهِ الرَّنَّةُ؟ فَقَالَ: «هذَا الشَّيْطَانُ قَدْ أَيِسَ مِنْ عِبَادَتِهِ، إِنَّكَ تَسْمَعُ مَا أَسْمَعُ، وَتَرَى مَا أَرَى، إِلاَّ أَنَّكَ لَسْتَ بِنَبِيّ، وَلكِنَّكَ وَزِيرٌ، وَإِنَّكَ لَعَلَى خَيْر]
[5] Ibn Abi al-Hadid, Commentary on Nahj al-Balaghah, research: Muhammad Abulfazl Ibrahim, vol. 13, p. 208., see also The Life of the Leaders of Islam, Mahdi Pishvai, Page 29, Ref. 2
Part of Series: Sirah of the Leaders of Islam by Mahdi Pishvai
- Read more from Shafaqna: Ali (AS): The Conscience of Humanity Through the Ages
In the Name of Allah: Commentary on the Holy Quran (1:1)