A Scholarly and Sufi based Research Approach of Allama Dr. Shaykh Hami (Hh).
Sheikh Sameer Manzoor:
Among the most extraordinary personalities in the history of Islam is Maula e Kayinaat Syeduna
Muhammad (peace be upon him). Raised in the household of the Prophet, Ali grew under the
upbringing gave him a unique understanding of the Quran and the teachings of Islam. In the
research reflections often discussed by Allama Dr. Shaykh Hami, the personality of Ali
represents the perfect combination of knowledge, courage, humility, and justice. The Prophet
himself expressed great affection toward him and said: “Ali is from me and I am from Ali.”
(Jamiʿ al-Tirmidhi, Hadith 3712). This close relationship demonstrates the deep trust and love
between the Prophet and Ali. Ali ibn Abi Talib (AS) was among the earliest believers in Islam.
When the Prophet first began preaching the message of Tawhid in Makkah, Ali accepted the
message with sincerity despite his young age. His early acceptance of Islam is often mentioned
by historians as evidence of his spiritual insight and loyalty. The Quran praises those who are
foremost in faith, declaring: “And the foremost are the foremost; they are the ones brought
near to Allah.” (Quran 56:10–11). Many classical scholars consider the early companions such
as Ali among those who exemplified this verse. According to the observations often mentioned
by Shaykh Hami, the early devotion of Ali reveals a personality whose faith was rooted deeply in
conviction rather than social pressure. The relationship between the Prophet Muhammad and Ali
was characterized by exceptional closeness. One of the most famous authentic narrations
recorded in Sahih Muslim (Hadith 2404) states that the Prophet said to Ali: “You are to me as
Aaron was to Moses, except that there is no prophet after me.” This statement was made
during the expedition of Tabuk and demonstrates the deep confidence the Prophet had in Ali’s
leadership and character. Scholars often interpret this narration as reflecting the trust and respect
that existed between them. Shaykh Hami frequently highlights this hadith to explain the
intellectual and spiritual authority of Ali among the companions. One of the greatest
demonstrations of Ali’s loyalty occurred during the Hijrah (migration) from Makkah to
Madinah. When the enemies of the Prophet surrounded his house intending to assassinate him,
Ali courageously slept in the Prophet’s bed so that the Messenger of Allah could leave safely.
Many scholars connect this sacrifice with the Qur’anic verse: “And among mankind is he who
sells himself seeking the pleasure of Allah.” (Quran 2:207). This act reflects the extraordinary
devotion of Ali to the Prophet and to the mission of Islam. Ali (AS) was also known for his
extraordinary knowledge and understanding of Islam. A well-known narration states: “I am the
city of knowledge and Ali is its gate.” This report appears in several classical collections such as Jamiʿ al-Tirmidhi and al-Hakims al-Mustadrak, although scholars differ regarding the
strength of its chain of transmission. Nevertheless, throughout Islamic history many scholars
have cited it when discussing the intellectual authority of Ali. According to the scholarly
reflections attributed to Shaykh Hami, the intellectual legacy of Ali played a crucial role in
shaping early Islamic jurisprudence and scholarship.
Ali’s courage became especially evident during the battles fought in defense of the early Muslim
community. One of the most famous incidents occurred during the Battle of Khaybar, when the
Prophet declared: “Tomorrow I will give the banner to a man who loves Allah and His
Messenger, and Allah and His Messenger love him.” The banner was given to Ali, and
through his leadership the Muslim army achieved victory. This narration is recorded in Sahih
al-Bukhari (Hadith 3701) and Sahih Muslim (Hadith 2406). Scholars often cite this event as
an example of the bravery and devotion of Ali. Ali ibn Abi Talib also occupies a central position
within the blessed family of the Prophet known as Ahl al-Bayt. Through his marriage to
Fatimah al-Zahra (RA), the beloved daughter of the Prophet, he became part of the household
whose purity is mentioned in the Qur’an: “Indeed Allah intends to remove impurity from
you, O People of the Household, and to purify you completely.” (Quran 33:33). Many
scholars consider this verse to be among the strongest indications of the spiritual dignity of the
Prophet’s family. Another Qur’anic verse often discussed by classical commentators in relation
to Ali is the Verse of Wilayah: “Your ally is none but Allah, His Messenger, and those who
believe but those who establish prayer and give zakah while bowing.” (Quran 5:55).
Classical exegetes such as al-Tabari and al-Suyuti recorded narrations that this verse was
revealed when Ali gave charity to a poor person while in the state of ruku during prayer. Whether
interpreted historically or symbolically, scholars agree that the verse highlights the virtue of
generosity and devotion. The wisdom of Ali ibn Abi Talib is preserved in the famous collection
of sermons and sayings known as Nahj al-Balagha. In one of his well-known sayings he states:
“Knowledge is better than wealth; knowledge guards you, while you guard wealth.” (Nahj
al-Balagha, Sayings section). This statement reflects his deep appreciation for knowledge and
intellectual growth. Shaykh Hami frequently cites this quote to demonstrate how Ali viewed
knowledge as the foundation of moral and social development. After the martyrdom of the third
Caliph Uthman ibn Affan (RA), the Muslim community pledged allegiance to Ali as the fourth
Caliph. His leadership emphasized justice, humility, and accountability before Allah. In Nahj
al-Balagha he declared: “By Allah, if I were given the seven regions of the world in exchange
for disobeying Allah even by taking a grain from an ant, I would not do it.” This statement
reflects his uncompromising commitment to justice and moral integrity.
Ali ibn Abi Talib’s governance is often remembered for its emphasis on justice and ethical
leadership. One of the most famous documents in Islamic political thought is his letter to Malik
al-Ashtar, preserved in Nahj al-Balagha. In this letter he advised rulers to treat people with
fairness and compassion, stating: “People are of two kinds: either your brothers in faith or
your equals in humanity.” This statement has been widely praised by scholars as one of the earliest expressions of universal human dignity in Islamic governance. Despite holding the
position of caliph, Ali lived a remarkably simple life. Historical accounts describe him wearing
modest clothing and personally helping the poor and needy. His humility demonstrated that
leadership in Islam is based on service rather than privilege. In Nahj al-Balagha he expressed his
attitude toward worldly power by saying: “Your world is more insignificant to me than a leaf
in the mouth of a locust.” Ali’s spiritual wisdom also influenced the development of Islamic
mysticism and spirituality. Many Sufi traditions consider him among the earliest spiritual masters
of Islam. His teachings often emphasized humility, self-reflection, and remembrance of Allah.
One of his famous sayings declares: “He who knows himself knows his Lord.” Scholars have
interpreted this statement as a profound reflection on self-awareness and spiritual understanding.
However, the period of Ali’s caliphate was also marked by political challenges and internal
conflicts within the Muslim community. Despite these difficulties, he consistently attempted to
maintain justice and unity. Shaykh Hami often explains that the life of Ali demonstrates how
ethical leadership must remain firm even during periods of political turbulence. The final chapter
of Ali’s life unfolded during the blessed month of Ramadan in the city of Kufa. On the 19th of
Ramadan in the year 661 CE, while leading the dawn prayer in the mosque, Ali was struck
with a poisoned sword by the extremist Abd al-Rahman ibn Muljam, a member of the Kharijite
faction. This tragic attack occurred during an act of worship, emphasizing the devotion of Ali
even in his final days.
After suffering from the wound for two days, Ali ibn Abi Talib attained martyrdom on the 21st
of Ramadan. His final words are widely reported to have been: “By the Lord of the Ka‘bah, I
have succeeded.” These words reflect the deep faith and spiritual certainty that characterized his
life. Even after being attacked, Ali displayed extraordinary mercy. Historical reports indicate that
he instructed his followers to treat his assassin justly and not to exceed the limits of justice. This
response reflects the remarkable moral discipline and compassion that defined his character. The
martyrdom of Ali deeply affected the Muslim community. Many companions and scholars
regarded his death as the loss of one of the most knowledgeable and just leaders in early Islamic
history. His life and teachings continued to influence generations of scholars, jurists, and spiritual
teachers. During the last ten days of Ramadan, Muslims across the world often reflect upon the
life and martyrdom of Ali ibn Abi Talib. His example reminds believers of the importance of
justice, humility, courage, and devotion to Allah. According to the reflections often discussed in
the writings of Shaykh Hami, studying the life of Ali helps Muslims reconnect with the ethical
foundations of Islam. In conclusion, the life of Ali ibn Abi Talib (AS) stands as one of the most
inspiring examples of moral integrity and intellectual brilliance in Islamic history. From his early
devotion to the Prophet Muhammad to his leadership as the fourth caliph and his martyrdom on
the 21st of Ramadan, his legacy continues to inspire Muslims throughout the world. His
teachings in Nahj al-Balagha, his courage in battle, and his commitment to justice represent a
timeless model of Islamic leadership and spirituality.
