Their only refuge is Ali. Ali himself has the same pos¬ition they do in Medina. He also suffers from the renewed regime of old values. His story goes like this: He is a young man, thirty some years old (in comparison to the elders of the community). He is a man empty handed, without class, without the shackles of politics or tribal bonds. He holds only the pious virtues of knowledge, bravery, persistance upon the way, high thinking and awareness. He has the power of speech and the sword. His entire fortune is amas¬sed from and consists of the dangers he met remaining loyal to the Prophet as well as his sword which was raised in jihad and the great amount of blood which was drawn from the hatred of yesterday"s enemies who have "surrendered" to the "decree" of the Prophet.
Those values, consciousness of self and the unaware¬ness of provoking the jealousy of friends, sacrifices and courage, created a hatred in his enemies which could never be made up for. Both friends and enemies alike joined hands and stories in attacking and condemning Ali. They slandered him, humiliated him and finally they ostrasized him and left him alone.
When a spirit rises above the level of his time and grows beyond the container of the patience of the people of its time, it is left alone. The profundity, beauty and richness of his "being" of and by itself, humbles the empty, trivial ugliness of others. Whenever one humbles oneself, friend and foe alike, consciously and unconsciously, join together to negate or destroy the spirit of the great person¬ality or else they try to destroy its distinct rights. They mutually benefit each other. Then, friends, companions and those who have the same thoughts, because of the greatness of "being", show contempt. They create a vacumn in their personalities. They suffer. They try by negating or denying his virtues to contaminate the personality, to feign closeness in order to reduce the space which is causing them to suffer. Since they can never reach the spirit directly, they try to pull it back so that they can reach it in this way. It is in this effort that they join with the enemies and find mutual interests. When this happens, friends also find a need to destroy that spirit. They un¬knowingly become the toys of the enemy. They become the representative of murder. They become amateur servants of oppressors. This is why Ali must be humiliated.
This is why the 0mayyid tribe, who are the enemies of the Emigrants, Helpers and Ali advertise that, "All is the son of the earth." All does not perform his ritual pray¬ers." The Omayyids are writers of revelation, who have
gathered the Qoran and the uncles and relatives of the Prophet. The daughter of Abu Sufiyan is the wife of the Prophet, so his house is a sacred place. It is an area where fighting is forbidden. It is in the immense palace of Abu Sufiyan which, in the eyes of the Prophet like the house of God in Mecca is a place of refuge for all. Whosoever seeks refuge there is safe.
How is it that Ali is killed in the mihrab [the place which gives the direction of prayer] of a mosque? What sort of news is this? What was Ali the "father of dust", "the man who" supposedly, "does not perform his prayers," doing at the mihrab? Ali, performing his prayers? How could that be?
Others Are Busy Destroying Him
Everyone knows that this hatred of Ali resulted from his heroic deeds at Badr , Khandaq and other such battles. But a friend? The sore becomes infected with they who participated in the battles of Badr and Khandaq against the Omayyids, now join them and sing the same tune. Why?
The well known of the great Companions were obliged to lower their heads at the Battle of Khandaq where Ali, a young man, twenty seven years old, struck such fear into the enemy through his sword and the cries of allaho akbar which issued forth from him that the Pro¬phet praised him, "The blows of Ali in the battle of Khan¬daq are worth more than the worship of all the men and jinn." The blows of his sword made them happy and they grew eager for confrontation, but, hidden, nevertheless, was a jealousy which planted itself in their unconscious conscience. It grows later on without they thelmselves being aware of it. The seed grows into branches bearing leaves which eventually cover their whole spirit and thou¬ghts. Its roots form in the depths of their bones.
At Khaybar where Abu Bakr carried the flag of the Prophet and went forwad to conquer the citadel, and after great effort, he returns broken, then Omar goes and returns defeated, the Prophet says, `Tomorrow, I will give the flag into the hands of someone who loves both God and His Prophet and both God and His Prophet love him."
The next day he gives the flag to Ali. Ali amazingly conquers one citadel after another. He opens a citadel up and people enter in to plunder and he moves on to attack another citadel.
At Badr, at Ohud the great ones, the Companions who consider themselves from the point of view of age and position in society, to be at the highest level, either run away or else go and sit in a corner, afraid and hopeless. It is Ali who like lightening and wind passes through the scenes and creates a new front amidst the fear and defeat. When he carries the flag towards victory at Honein, while the great influential and respected Companions run away from the narrow strait and Abu Sufiyan cries out, "The way they are running away, they will not stop until they reach the Red Sea!", Ali, like a rock, closes the mouth of the strait.
This sword creates hatred in the enemies as well as in the friends. Even though they are fighting for the same thing, jealousy and contempt arises. This is how friends and enemies join into one front whenever the character, virtues or strength of Ali is spoken about. This is when a friend needs an enemy and an enemy needs a friend and they both work together. This is why the reaction to the greatness of Ali is compensated for by showing contempt for Ali.
How? By not taking his Islamic virtues into account, by not emphasizing them. Even though it is unmanly, they describe him in terms which are contrary to what he really is. They express words or spread stories in a way which is slander. If they do not reach this low level, they just keep quiet as to his values. If they mention his weak points whenever they get the chance, they exaggerate them and make mountains out of molehills. They oppress his rights and destroy the Truth. They admit the rights of Ali to the extent of Abu Bakr or Omar, but they do so in order to destroy his rights. They act from a motive.
The Result: His Chances Are Destroyed
"Ali? Yes. But he is still young. Let some years pass for him."
"Ali? Yes. But he is a man of the sword, devoted, knowledgeable, but he knows nothing however about poli¬tics. He is brave but he does not know the science of war."
"Ali? Yes. But he jokes too much."
"Ali? Yes. But at the present time it is not advisable for Islam that he be elected. He has many enemies. At the time of the Prophet, during the wars, he killed many of the great and influential Arabs. The hatred is still warm. It is not advisable."
"Ali? Yes. But he is too sure of himself."(Their infer¬iority complex becomes obvious).
"Ali? Yes. If the Caliphate were to be given to him, he would run this camel firmly in the right direction. But is he really serious about that?"
The result? The result is that Ali is destroyed both at the hands of the Bani Omayyids as well as at those of Omar, who is the enemy of the Bani Omayyid and of the same rank as Ali. Othman is victorious with the help of Omar and also the Bani Omayyid who are the enemies of Omar and the family of Othman.
Fatima knows all these things very well. She under¬stands them. She is not someone who sits at home aware of nothing which is going on. Fatima has learned how to walk through struggles. She knows how to cut through propaganda. Her youth had been spent in the heart of the movement"s storm and her maturing years in the political fire of her times. She is a Moslem woman: a woman whose ethical purity does not prohibit her from social responsibi¬lity. Now, a few hours have passed since the Prophet has been buried. Ali is in his home surrounded by some of the Bani Hashimi and the beloved Companions of the Prophet who had remained loyal to him. They have joined together in their opposition to what had happened at Saqifeh and in their disobedience to the allegiance which had drawn people to it. The decree of the Caliph has been read at the mosque. People have also pledged allegiance to him. Omar, a political agent, tries unrelentlessly to gather the remain¬ing votes so as to pave the way.
Saied ibn Obadeh, the leader of the Khazraj, a man of influence who was the candidate of the Helpers at Saq¬ifeh, did not accept the Caliphate of Abu Bakr. Out of pro¬test, he left Medina. He headed towards Damascus. News reached them that half way there he had been attacked and killed by a jinn! Who has assassinated him? They even knew the jinn who killed him because a poem circulated in praise of that jinn. But soon murmurs were heard that he had been murdered by command of Omar Khalid ibn Valid.
The fate of the tribes is still unknown. There is a possibility that they will not accept Abu Bakr as Caliph. But the most dangerous focal point is at Fatima"s house. Yes. From this day on, the house of Fatima becomes a center, dangerous to governments.
source : http://www.tebyan.net
