8 CHAPTER: 2 LIFE AND CAREER OF ×AÌRAT ALI The Sîrah of ‘Alî bin Abî Tâlib bin ‘Abd al-Muttalib bin Hâshim bin ‘Abd Manaf as reflected in authentic chronicles can be studied under the following sub-headings: 1. Early Life 2. Hijrah 3. Family life 4. Role in Sarâyah/Ghuzwât 5. His role during Prodecessor Khulafâh (Caliphs) 6. As Khalîfah 1. Early Life Birth According to the traditions, reported in Marûj al-Dhahab, ×aÌrat ‗Alî (Rad.A) was born before ten years of the declaration of Prophethood by Prophet MuÍammad on 13 th of Rajab in the 28 th year of „Amu‟l fîl (The Elephant Era). 1 About the place of birth of ×aÌrat ‗Alî (Rad.A), we find the difference of opinion in the sources.The famous Sunni Scholar, Ibn Abî al-Hadîd writes in his voluminous commentary on Nahj al-Balâghah that the place of birth of ×aÌrat ‗Alî (Rad.A), is somehow contradictory.Most of the Shia‘s believe that ×aÌrat ‗Alî‘s (Rad.A), birth took place in Ka‗ba, however, Muhadithûn 1 „Amu‟l fîl according to the Arabic annals commenced when Abraha, the Christian Viceroy of Yemen invaded Makkah with the intention of destroying the Ka‗ba and shifting the centre of pilgrimage to Yemen, where Christian army had to beat the retreat without achieving its object.(Al-Masûdi,Marûj al-Dhahab wa Ma‟di al-Jawhar, Vol.II, Matba‘h Sa‘dah, Egypt, 1964, p:35..Also see Al-Qurân:Chapter :105
78
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8
CHAPTER: 2
LIFE AND CAREER OF ×AÌRAT ALI
The Sîrah of ‘Alî bin Abî Tâlib bin ‘Abd al-Muttalib bin Hâshim bin
‘Abd Manaf as reflected in authentic chronicles can be studied under
the following sub-headings:
1. Early Life
2. Hijrah
3. Family life
4. Role in Sarâyah/Ghuzwât
5. His role during Prodecessor Khulafâh (Caliphs)
6. As Khalîfah
1. Early Life
Birth
According to the traditions, reported in Marûj al-Dhahab, ×aÌrat ‗Alî
(Rad.A) was born before ten years of the declaration of Prophethood by
Prophet MuÍammad on 13th
of Rajab in the 28th year of „Amu‟l fîl (The
Elephant Era).1
About the place of birth of ×aÌrat ‗Alî (Rad.A), we find the difference
of opinion in the sources.The famous Sunni Scholar, Ibn Abî al-Hadîd writes
in his voluminous commentary on Nahj al-Balâghah that the place of birth
of ×aÌrat ‗Alî (Rad.A), is somehow contradictory.Most of the Shia‘s believe
that ×aÌrat ‗Alî‘s (Rad.A), birth took place in Ka‗ba, however, Muhadithûn
1 „Amu‟l fîl according to the Arabic annals commenced when Abraha, the Christian Viceroy of
Yemen invaded Makkah with the intention of destroying the Ka‗ba and shifting the centre of
pilgrimage to Yemen, where Christian army had to beat the retreat without achieving its
object.(Al-Masûdi,Marûj al-Dhahab wa Ma‟di al-Jawhar, Vol.II, Matba‘h Sa‘dah, Egypt, 1964,
p:35..Also see Al-Qurân:Chapter :105
9
(Traditionalists) do not subscribe to this view. They assert the baby born in
Ka‗ba was Hakîm bin Hazâm bin Khuwailid bin Asad bin Abdul ‗Aza‘ bin
Qâsi‘.2
But the renowned historian al-Masûdî and Dr. Hamidullah affirm that
he was born inside the precincts of Ka‗ba3.Mahmûd Sa‗id al-Tantawî, opines
that ×aÌrat ‗Alî was born in Ka‗ba.4
It was customary with Arabs to send their young born babies to other
places (rural areas) to spend their childhood years.They were thus, nursed by
fostered mothers. As such, the Prophet had been nursed by ×aÌrat
×alîmâ; no such information is available about the upbringing of ×aÌrat ‗Alî
(Rad.A). However, the sources provide us this information that he was away
from his home for a period of five years.5
After this ×aÌrat ‗Alî (Rad.A) was brought up under the care of the Prophet
(SAW).Ùabarî on the authority of Mujâhid has mentioned the incident when
the Prophet (SAW) took the guardianship of ×aÌrat ‗Alî (Rad.A) and
accepted him as his own ward. These were the days when Quraysh had to
face the hardships. ×aÌrat ‗Abbâs (Rad.A) took Ja‘far under his own care.6
×aÌrat ‗Alî (Rad.A) was not the only child of Abû Ùâlib, but he had
three brothers and two sisters, the elder brother being Ùâlib by whom his
father Abû Ùâlib derived his Kunyah.7The second was ‗Aqîl and the third
one Ja‘far. His sisters were Umm Hânî and Jumânâ.All these were the
children of Fâtimah bint Asad. ×aÌrat ‗Alî (Rad.A) was the youngest one
2 Ibn Abi al Hadîd:Sharh Nahj al-Balâghah,Vol:II,ed.III,Dârul Fikr,Egypt,n.d.,p:14.
3Al-Masûdî,op.cit.,p:358.See also Fikro Nazar ,„Alî Ibn „Abi Tâlib, Islamabad:july,Sept,1985,P:55
4 Mahmûd Sa ‗id al-Tantawi,Min Fadâil al Ashrat al-Mubashirîn bil Jannah,Matba‘a al-Ahrâm
×aÌrat ‘Alî being praised after the ocassion of ×ajjat al-Vida
(Farewell Pilgrimage) at Ghadîr Khum
×ajjat al-Vida also called ×ajjat al-Islâm, that last ×ajj performed by
the Prophet (SAW). During this, after the Úuhr (mid-day prayers) on 9th of
Dhu al-×ajj, at Arafât in 10th
A.H./631 C.E., the Prophet (SAW) delivered
the historic Khutba (Sermon), known as Khutbat al-Vida (Farewell Sermon).
Before delivering it he praised Allâh and thanked Him for the bounties that
He (Allâh) had conferred upon the Muslims and had crowned their efforts in
the cause of the Truth with success162
.At this juncture, following verses were
revealed: ―This Day have I perfected for you, your faith. And completed My
blessings upon you. And have chosen for you Islâm as religion.‖163
On the way back to Madînah, when the Muslims reached Ghadîr
Khum164
, the Prophet (SAW) delivered a Khutba there in which among
other things he commented the position and importance of ×aÌrat ‗Alî
(Rad.A). He is reported to have said, at this occasion, ―When I am patron of
any one, ‗Alî (Rad.A) is also his patron‖. Then he praised ×aÌrat ‗Alî
(Rad.A) in the following words:
Yâ Allâh! Support those who support him (‗Alî) and
envy those who envy him (‗Alî)165
.
The two incidents (×ajjat ul Vida and Ghadîr Khum) also depict that
to what extent ×aÌrat ‗Alî (Rad.A) had been loved, cared and respected by
the Prophet (SAW). 162
Ibn Sa‗d, op. cit., pp. 213-235. 163
Al-Qur‟ân (5 : 5) 164
Two miles from Juhfah between Makkah and Madînah 165
Shibli Nu‗mânî, Dr Muhsin Khan, Arabic-English, Vol. V, ed. 5th, Kitab Bhavan, Delhi, 1984,
Chapter merits of Hadrat ‗Ali.
56
Role of ×aÌrat ‘Alî during the last days of the Prophet’s
Illness
Various accounts have been provided by different scholars in different
books regarding the illness of the Prophet166
‗Umar bin Hafs informed
that during the last days of illness, the Prophet (SAW) fell ill and had been
bewitched for women and food.It was the courage of ×aÌrat ‗Alî (Rad.A)
and ‗Ammâr who vanished the effect of the magic.In this context the Surahs:
Al-Falaq and Al-Nâs were revealed 167
.Infact, Allâh provided him (×aÌrat
‗Alî) a great honour of being so close to the Prophet even at that
time(demise of the Prophet) when the latter took heavenly abode in the arms
of former168
.
×aÌrat ‘Alî appointed by Prophet MuÍammad for the Ghusl
(funeral ablution) of the latter:
The Prophet had made a will during his illness, according to which he
should be washed off by ×aÌrat ‗Abbâs and ×aÌrat ‗Alî .While
washing the body of the Prophet , ×aÌrat ‗Alî was overwhelmed with
grief at the demise of the Prophet (SAW)169
,therefore, he uttered the
166
In Tabaqât by Ibn Sa‗d on the authority of Ya‗qûb ibn Ibrahim Ibn Sa‗d al-Zuhri, Allâh the
Exalted One, made revelations successively to Prophet Muhammad until the time of his
departure and the day when he (Prophet Muhammad breathed his last the revelation on the
day were more than on any day. Ibn Sa‗d, op. cit., p. 241. 167
According to most of the standard commentaries on al-Qur‟ân, these two Surahs are generally
known as Mu„awwadhatayn which are to be recited when such a situation arises.Some writers
like Pickthal and radi however consider them to be among early Makkan Surahs. 168
It has also been reported by MuÍammad Ibn ‗Umar that before his last breathe, the Prophet
(SAW) called upon ×aÌrat ‗Alî(Rad.A) and after meeting him (×aÌrat ‗Alî),he (the
Prophet)( reclined on his chest, talked to him until he (the Prophet) left for heavenly
abode.Ibid, pp. 327-328. 169
. MuÍammad Ibn ‗Umar informed us on the authority of ‗Abdullah ibn Ja‗far, that
×aÌrat ‗Alî wrapped himself in a sheet and was sad, when asked by ×aÌrat Abû Bakr
57
following words: ―May my father and mother be sacrificed for you; you
have been pure in living and pure in death‖170
.
Ibn Sa‘d on the authority of MuÍammad ibn ‗Umar who inturn on the
authority of ×aÌrat ‗Alî (Rad.A) said that when ×aÌrat ‗Abbâs (Rad.A)
began to prepare for washing the body of the Prophet (SAW) the door was
closed to all people.Thereupon Ansâr cried, ―we are his maternal uncles
and our position in Islâm is pre-eminent‖.The Quraysh cried, ―We are his
kinsmen‖.Then Hadrat Abu Bakr(Rad.A) informed the people that the
relatives have a better right than others to prepare the bier.Afterwards he
requested them not to enter the apartment in order to obstruct them (×aÌrat
‗Alî and ×aÌrat ‗Abbâs from washing the body of the Prophet
(SAW).171
It has been also reported by Ibn Sa‗d on account of Ya‗qûb ibn
Ibrâhîm ibn Sa‘d al-Zuhrî that While washing the body of the Prophet
(SAW) when ×aÌrat ‗Alî (Rad.A) searched in it, he did not find even a spot,
so he said, “You were pure in living and you are pure after demise”.172
5. ×aÌrat ‘Alî’s Role during his predecessor Khulafa
(Caliphs)
×aÌrat ‗Alî assisted all the three former Khulafah during their
Khilâfah.After Prophet‘s demise (11th
year A.H.).The Suhâbah
(Companions) gave immediate attention to the succession issue and sincere
people realized that the ‗Ummah needed a leadership that would protect its
desired socio-political order and keep it united. This declaration resulted in
(Rad.A), Hadrat ‗Alî (Rad.A) replied that, the thing which has pained me has not pained
him and he (Hadrat Abû Bakr) would not have seen any body mourning on the loss of the
Prophet than him i.e., Hadrat ‗Alî (Rad.A). 170
Ibn Sa‗d, op. cit., p. 346. 171
Ibid,p:347 172
Ibid,p.51
58
the emergence of ×aÌrat Abu Bakr (Rad.A) as first Khalîfah of Islâm, among
the four Khulafah-e-Rashidayn (The Pious Caliphs).173
The precepts of
affection pointed to ×aÌrat ‗Alî (Rad.A) but the same judgment marked
×aÌrat Abu Bakr (Rad.A)174
.Besides ×aÌrat ‗Alî held the esteemed
position of being the indispensable member of Shûrâ (Advisory Council)
during the period of the first three Khulafâ. He was also a great Muftî (jurist)
of Madînah during all the time of his predecessor Khulafah175
.
×aÌrat ‗Alî (Rad.A) played more prominent role during the time of
×aÌrat ‗Umar .The judicial matters and advices of ×aÌrat ‗Alî (Rad.A)
were invariably followed by ×aÌrat ‗Umar (Rad.A) which ultimately led him
to be the best judge in the view of the soundness of these
opinions.176
Therefore the former received the position of Chief Justice and
the later had a great and full confidence in his judgments and decrees. ×aÌrat
‗Umar (Rad.) also had a great reliance upon him and left him as his deputy
at Madînah during his journey abroad177
.
Allamâ Suyûtî on the authority of Abu Hurairah (Rad.A) writes that
×aÌrat ‗Umar (Rad.A) used to say that ×aÌrat ‗Alî (Rad.) adjudged the
matters better than others and on account of Ibn Mas‗ûd, ×aÌrat ‗Alî (Rad.)
had best resolving power among Madînans 178
.Even ×aÌrat ‗Alî (Rad.A),
173
Ùabarî, op. cit., Vol. V, p. 171 174
S. Khuda Baksh, A History of Islamic Peoples, (Tr. German of Dr. Weil‘s ‗Geschichte der
Islamitischen Volther), Idarah-i-Adbiyat-i-Delhi, 1914, p. 47. 175
Khan Majid Ali, The Truthful Caliphs, reprint Idarah-i-Adabiyat, 1986, p. 177. 176
Ibn Sa‘d; op. cit.; Vol. III; p. 23 177
Nadvi, Abul ×asan ‗Alî, op. cit., p. 176. 178 Recommending Ibn Sa‘d on authority of Ibn ‗Abbâs(Rad.A), Allâma Sayûtî mentions that
×aÌrat ‗Alî (Rad.A) oftenly used to answer the questions asked by people particularly and Sa‘d
bin Musayb reports that when ×aÌrat ‗Alî (Rad.A) failed to determine a specific matter, then
Hadrat ‗Umar (Rad.A) would seek Allâh‘s apology.Allama Sayûtî, Târîkh al-Khulafah, Urdu tr.
Bayan al-Umara by Hakim, Sabir Ahmad, Delhi, 1991, p. 37. In other Hadith, on the authority of
×aÌrat ‗Alî (Rad.A) the judgment should be made according to the Qur‟ân and Sunnah and if
59
advised ×aÌrat ‗Umar (Rad.A) at the juncture of the Battle of Yarmuk with
the view to go to Syria to command the Muslim forces.Latter, ×aÌrat ‗Umar
won an astounding victory by following the advice of ×aÌrat ‗Alî (Rad.A).179
×aÌrat ‗Umar (Rad.A) instantly accepted the view of ×aÌrat ‗Alî
(Rad.A), when the latter provided the idea to introduce the Hijrî calendar180
.
Here the aim was not to exhibit the correctness of thinking and judgment or
deep sagacity but to show that there was unity and concord between him
(×aÌrat ‗Alî) and ×aÌrat ‗Umar (Rad.A) .Due to this regard for honour,the
former (Rad.A) orated the following sermon on the demise of the later:
―May Allâh bless the soul of ×aÌrat ‗Umar .He made things
straight.He cured the malady.He enforced the Shari‗ah.He
established Law and order.He was noble virtuous and free from
faults.He availed of what was good of Khilâfah and avoided what
was evil thereof. He obeyed Allâh and served His cause
well.After his passing away the people have taken to different
paths away where those who have strayed cannot find the way and
those who have followed the straight way can not keep it long.‖181
×aÌrat ‗Alî (Rad.A) was in the panel of six persons who had to select
the Khalîfah amongst themselves, after ×aÌrat ‗Umar (Rad.A)182
. After two
there is no ruling there in, then according to what may be agreed by the people of good
conductZayd ibn Alî, Musnad Zayd ibn Alî, Dar al-Kutub al-Ilmiyah Barut, 1403/1983, p. 261 179
―If you have to retreat from the battle-field, it would not be your personal deafeat only, but the
Muslims would lose heart by it and leave the battle-field and dispersse here and there, because
with the officer in command leaving the filed the army too would lose ground.Furthermore, with
the centre being without the Khalîfah there would be no hope of any assistance from behind
which could sustain courage of the combatants.‖ Al-Sharif al-Radî,op.cit., Sermon.133 180
Ùabari; op. cit., Vol. V, p. 145. 181
Sharîf al –Radî, op. cit, Vol. II,p.285 182
This is the usual interpretation, as the sources may have well supported being looking at these
events through the eyes of a century later, by which time the Khilâfah was a truly established
institution and later generations could not imagine its utility every being questioned. Idem
60
days of the demise of ×aÌrat ‗Umar (Rad.A), the Madînan community chose
two candidates, ×aÌrat ‗Alî (Rad.A) and ×aÌrat ‗Uthmân (Rad.A)183
.
×aÌrat ‗Alî (Rad.A) continued the dual offices of Chief Justice and
Chief Secretary,but ×aÌrat ‗Uthmân (Rad.A) conferred the office of Chief
Secretary to his cousin Marwân and ×aÌrat ‗Alî (Rad.A) remained as Chief
Justice. In a way, it can be said that ×aÌrat ‗Alî (Rad.A) carried on solving
the judicial matters, also during the Khilâfah of the third Khalîfah184
.No
doubt ×aÌrat, ‗Alî (Rad.A) expostulated several times with ×aÌrat ‗Uthmân
(Rad.A) on the manner in which he (×aÌrat ‗Uthmân) allowed the
government to fall into the hands of his unworthy favourites.However,they
never lost the rights,His sons,Imâm ×asan and Imâm ×usayn
were the main guards at ×aÌrat ‗Uthmân‘s (Rad.A)residence when the
insurgents laid a seige to the house.
Thus it becomes quite evident that ×aÌrat ‗Alî (Rad.A) gave his fullest
possible co-operation to his entire predecessor Khulafâh.185
6. ×aÌrat ‘Alî as a Khalîfah
Bayah of ×aÌrat ‘Alî (Rad.A)
The emergence of ×aÌrat ‗Alî(Rad.A)as a successor of ×aÌrat ‗Uthmân
(Rad.A) was a need of hour then.He was undoubtedly the most appropriate
person for the succession to the Khilâfah (Caliphate).Infact,the problem lay
183
The former being the first cousin and son-in-law of the Prophet(SAW) because he had married
two daughters(Ummi Kulthum and Ruqayah)of Prophet MuÍammad(SAW) one after the other
the second the member of the great Umavi (Ummayyad) clan of Quraysh and the husband of
Prophet‘s two daughters.Idem 184
Khan, Majid Ali, op. cit, p. 177. 185
Idem
61
rather in persuading him to accept it,for he was naturally hesitant to accept
the caliphate in such intimidating circumstances186
.
Allâma Tabari has mentioned this sequel in his own words:
After Shahâdah (Martyrdom) of ×aÌrat ‗Uthmân (Rad.A), people assembled
in Prophet‘s Masjid and approached ×aÌrat ‗Alî to accede the
Khilâfah (Caliphate). Unquestionably, he was the most appropriate person
for the Khilâfah after ×aÌrat ‗Uthmân But the people could not convince him
at the preliminary step as ×aÌrat ‗Alî (Rad.A) tend to be hesitant in taking
the power in his own hands by saying, ―I would like to be a good adviser
rather than to be a ruler‖187
×aÌrat ‗Alî (Rad.A) was declared elected on 25th
of Dhu al-×ajj188
.The most sensitive aspect of this event was that it was such
a test and complicated sitaution which was more or less out of control.189
First of all the leading took the pledge of loyalty on the hands of
×aÌrat ‗Alî (Rad.A), followed by the general public, at Madinah.190
×aÌrat
ÙalÍa (Rad.A) and ×aÌrat Zubayr (Rad.A) didn‘t want to take pledge unless
the avenging situation of the assassination of ×aÌrat ‗Uthmân (Rad.A) could
be solved. Infact, they took the Bay„ah under the threat of insurgents and on
the condition that he ×aÌrat ‗Alî (Rad.A) would decide the matters according
to the Qur‟ân and Sunnah and would punish the guilty according to Islamic
Law. ×aÌrat ‗Alî , in response agreed upon their conditions.191
Thus, he
was declared Khalîfah with all unanimity.
186
‗Uqqâd,‘Abbâs Mahmûd,al-„Abqariyat al-Islâmiyya,p.88.Also see: Tabari, op. cit.,Vol. VI, p.
22.Also see .M. A. Shâban, Islamic History: A New Interpretation I; 1971, Cambridge University
Press, p. 71. 187
Tabari, op. cit, pp. 22-23. 188
Ibid, Vol. V; p. 157. 189
Idem 190
Ibid,pp.22-23 191
Ibn Khadûn,Târîkh,p.476.Also see Khân, op.cit.,p.179.
62
There is no doubt in saying that some members of Banu Umayyah did
not take pledge in favour of ×aÌrat ‗Alî (Rad.A) but their number seems to
be less that they could anyway effectuate the validity of Khilâfah. Therefore,
×aÌrat ‗Alî (Rad.A) became the Khilâfah with all harmony. The people who
did not accept Hadrat ‗Alî (Rad.A) as their Khalîfah went to Makkah and
Syria and carried with them the blood stained shirt of ×aÌrat ‗Uthmân
(Rad.A) and the chopped off fingers of his wife192
.
Vengeance for QaÎâÎ193 (Punishment of the Assasins)
After assuming the office of Khilâfah, ×aÌrat ‗Alî had to face the
problems of varied nature. After his accension to the office of Khilâfah,
×aÌrat ÙalÍa (Rad.A),×aÌrat Zubayr (Rad.A) and few prominent Øuhâbâ
namely; Sa‘îd bin al-‗Âs, Mughîrâ bin Shûbâ and Walîd bin ‗Uqbâ
approached ×aÌrat ‗Alî (Rad.A) and asked him for QaÎâÎ and
imlementation of Shari„ah.But,
×aÌrat ‗Alî (Rad.A) apologized by saying
that the people involved in the assassination of ×aÌrat ‗Uthmân (Rad.A) was
not confined to a few,and that they had numerous associates, supporters and
that it was in the fitness of the things to defer the issue of QaÎâÎ for
sometime, so that it may not lead to much more complicacies among the
Ummah194
. ×aÌrat ‗Alî also delivered a speech to make the people
conciliated in the following words:
192
Tabari, op. cit.; Vol. IV; p. 31. 193
QaÎâÎ means retribution.The principal of QaÎâÎ has its foundation in Qur‟ân itself.When a
person causes physical injury or harm to fellow human being.Islam gives the injured party the
right of equal requital-the well-known principle of an eye for an eye, a tooth for tooth.According
to Qur‟ân, QaÎâÎ lies the source of life for us. The reasons are obvious.First, the right of QaÎâÎ
belongs to individuals, not society or the state;this simple shift in responsibility results in a
profound and far reaching change in the whole system of implementing justice.The Qur‟ân infact,
highly reccomends the act of forgiving.Thus under QaÎâÎ punishment is unavoidable without
burening the executive judiciary with delimma of whether to exercise mercy. 194
Khan, The Truthful Caliphs, p. 182.
63
―I am ignorant of what you know, but now do I
have the power for it while who assaulted him are on the height
of their power. They have superiority over us, not we over them.
They are now in the position that even your slaves too have
joined them. They are now among you and harming you as they
like…‖195
.
Meanwhile, ×aÌrat ‗Alî (Rad.A) took a solid step to solve the disorder
among Ummah. The intial step taken by him was to scrutinize the
assassination of ×aÌrat ‗Uthmân (Rad.A). He determined this information
from Marwân bin al-×akm, being the chief secretary of ×aÌrat ‗Uthmân
(Rad.A) and his cousin too. Marwân was among the Umawî, who had left
for Damascus, the capital of Syria196
.Then ×aÌrat ‗Alî had to seek the
witness of ×aÌrat Nailah (Rad.A), who was a housewife and used to remain
veiled in her home. So it was impossible on part of her to be acquainted with
the assassins of ×aÌrat ‗Uthmân (Rad.A). However, she could hardly be a
source to reach the assasins, as she remembered their appearance197
.She
(×aÌrat Nailah (Rad.A) only recognized MuÍammad bin Abu Bakr (Rad.A)
ho had entered her home but left before the incident took place. The latter
also proved to be innocent.Moreover, he took an oath (in accordance with
Shari„ah that he was not an assassin and he had left the place as soon as
×aÌrat ‗Uthmân (Rad.A) identified him and said to him that he (MuÍammad
bin Abu Bakr) would not have made such an attempt if his father ×aÌrat Abu
Bakr (Rad.A) would have been alive198
.
195
Sharîf al-RaÌî, op. cit. 196
Tabari, op. cit., Vol. III, p. 472. 197
Idem 198
Idem
64
Undoubtedly, ×aÌrat Nailah (Rad.A) also gave her confirmation in
favour of MuÍammad bin Abu Bakr (Rad.A) and said that he was not the
assassin199
. All the efforts made by ×aÌrat ‗Alî with regard to the inquiry
into this arduous incident proved to be in vain. ×aÌrat ‗Alî (Rad.A) could not
locate the real assassins. In this situation, and according to the Shari„ah no
QaÎâÎ could be ordered unless and until the exploration of pidem roofs and
evidences200
.
Dismissal of Governors
After assuming the Khilâfah, the first bold administrative step taken
by ×aÌrat ‗Alî (Rad.A) was the displacement of the governors appointed
during the Khilâfah of ×aÌrat ‗Uthmân (Rad.A) and appoint new governors
in their stead201
.In accordance with this, some prominent Suhâbâ, as ×aÌrat
Mughîrah bin Shûbâh and ×aÌrat Ibn ‗Abbâs advised ×aÌrat ‗Alî
(Rad.A) not to take hasty steps of desposing all the governors at the outset of
his Khilâfah.Both (×aÌrat Mughîrah bin Shûbâh and ×aÌrat Ibn ‗Abbâs
) being emphatic in their counsels, also putforth their view and
suggested ×aÌrat ‗Alî (Rad.A) not to displace any governor, until the latter
could consolidate his position202
.×aÌrat ‗Alî (Rad.A) however, did not abide
by their suggestions and he believed that expediency should not be allowed
to stay the hands of justice203
.
In 39th
A.H., within the list of new nominees, ×aÌrat ‗Alî
appointed ×aÌrat Suhail bin Hanîfah as the governor of Syria, ×aÌrat
199
Idem.Also see Majid Ali Khan, op. cit., p. 182. 200
Asqalânî, op. cit., p. 508. 201
Ùabarî, op. cit., Vol. IV, pp. 42-43. 202
Idem 203
Idem
65
‗Uthmân bin Hanîf as governor of Basra, ×aÌrat ‗Ammârah bin Shahib as
governor of Kûfa, ×aÌrat ‗Abdullah bin ‗Abbâs as governor of yemen and
×aÌrat Qays ibn Sa‗îd as governor of Egypt respectively204
.
But the reorganization of the provincial governors by ×aÌrat ‗Alî
(Rad.A) however, did not prove a welcame gesture.Instead ×aÌrat ‗Alî
(Rad.A) had to face widespresd opposition and crisis loaded atmosphere. In
Egypt, earlier considered the vote bank for him, the people rose to his
opposition on transfer of their governor. On arrival of ×aÌrat Qays ibn Sa‗îd
as new governor of Egypt, the public got divide into three groups in which
some acquiesce in his governorship205
, others demanded the QaÎâÎ and
Sabâi (Sabaites) and insurgents proclaimed, that the assasins not to be
punished in any case206
.
The governor of Kufa, ×aÌrat ‗Ammârah bin Shahib (Rad.A) had too
been refused by the people there and they forced the nominee of ×aÌrat ‗Alî
(Rad.A) to go back to Madinah.In a way, the Kufi (Kufites) were satisfied
with their own governor, ×aÌrat Abu Mûsa‗Asharî(Rad.A) 207
.
Similarly, the newly appointed governor of Basrah had to face the
same difficulty as one group was in favour of him and second group against
him.But ×aÌrat ‗Abdullah bin ‗Abbâs (Rad.A) did not face any tyranny and
the predecessor governor of Yemen had already been left to Makkah208
.
The governor specified for Syria on reaching Tabûk (the out post of
Syria), was stopped by ×aÌrat Mu‘âwiyah‘s (Rad.A) cavalry men to proceed
204
Ùabarî, op. cit., Vol. IV, p. 47. 205
Ibn Khladun, op. cit., pp. 478-79. 206
Idem 207
Majid Ali Khan; op. cit.; pp. 183-184. 208
Tabari, op. cit.; Vol. IV; p. 47-48.
66
further and asked him to go back to Madinah. In this way the two provinces,
Syria and Kufa became challengeable and hostile to authority of ×aÌrat ‗Alî
209.
×aÌrat ‗Alî(Rad.A) sent his special messengers to Kufa and Syria.The
Governor of Kufa sent a satisfactory reply and assured the former of his
loyality for him.Not only this he also wrote to him that he had already taken
pledge of loyality for him from the people of Kufa.
On receiving this message from ×aÌrat ‗Alî , ×aÌrat Mu‘âwiyah
(Rad.A.) did not reply for about three months and detained the
messenger.Then the latter sent a letter through his own messenger to ×aÌrat
‗Alî (Rad.A) in Rabi al Awwal, 36 A.H. which had no text written on it
except the words, ―Bismillah Hir RaÍmân Nir RaÍîm (In the name of Allâh,
Most Gracious, Most Merciful)‖ on the beginning of the letter210
. The
messenger further told ×aÌrat ‗Alî (Rad.A) that he had witnessed fifty
thousand Shaykhs of Syria tremendously weeping for ×aÌrat ‗Uthmân
(Rad.A) and they were determined to fight until the assassins were not
handed over to them. Basically, the blood stained shirt of ×aÌrat ‗Uthmân
(Rad.A) and the chopped fingers of ×aÌrat Nailah (Rad.A) had been hung on
the Mimber (pulpit) of Jâmi„ah Masjid of Damascus due to which the
passion of Muslims of Syria inflamed211
. ×aÌrat ‗Alî (Rad.A) persuaded
×aÌrat Mu‘âwiyah (Rad.A.) to accept him as legitimate khalîfah and help in
sustaining and vindicating the unity and purity of „Ummah212
. But the latter
flately refused theis suggestion.He preconditioned his allegiance to ×aÌrat
‗Alî to bringing the assasins of ×aÌrat ‗Uthmân (Rad.A) to Book (Holy
209
Majid Ali Khan; op. cit. 210
Ùabarî , op. cit., pp. 48-51. 211
Ibn Khaldûn, op. cit., pp. 479-80. 212
Tabari, op. cit., pp. 49-50.
67
Qur‟ân) and punish them accordingly. However, ×aÌrat ‗Alî (Rad.A.) was
not in a position and thus delayed to perform this for the time being. In such
intimidating circumstances, to subjugate ×aÌrat Mu‘âwiyah (Rad.A.), the
high-minded Governor of Syria, was surely the priority before ×aÌrat ‗Alî.
But the failure of pursuance measures in this behalf made the use of forc
e inevitable for ×aÌrat ‗Alî (Rad.A.) for the rest of the provinces of the
empire were definitely to get influenced by the attitute of Syrian people and
its governor regarding the Khilâfah of ×aÌrat ‗Alî (Rad.A)
Battle of Siffîn
It was for the first time in the history of Islam that the Muslims were
preparing to battle among themselves.As ×aÌrat ‗Alî (Rad.A) was justified in
his decision it was an open revolt on the part of ×aÌrat Mu‘âwiyah (Rad.A.)
against the Khalîfah as the former refused to take the pledge of loyality to
the latter, and ×aÌrat ‗Alî (Rad.A) had to deal with any type of rebellion
boldly.On the other hand ×aÌrat Mu‘âwiyah (Rad.A.), as a matter of fact,was
over-excited with the incident of the assassination of ×aÌrat ‗Uthmân
(Rad.A).The family of ×aÌrat ‗Uthmân (Rad.A) who reached Damascus after
the assassination was also a cause of his much excitement.213
Moreover, some of the Sabâ‗î, whose only aim was to divide the
Muslim community, also reached Syria and incited the Muslims against
×aÌrat ‗Alî (Rad.A).214
They were playing a dual role.On the one hand a
group of them associated themselves with ×aÌrat ‗Alî (Rad.A) to stir him up
against ×aÌrat Mu‘âwiyah (Rad.A.),on the other hand some of them went to
213
Khan, op. cit.,p.186 214
Idem
68
Syria only to inflame the Muslims of that province against ×aÌrat ‗Alî
(Rad.A).
Under such circumstances ×aÌrat Mu‘âwiyah (Rad.A.) had no other
alternative than to insist upon his demand about the punishment of assassins
before he could take pledge of loyalty to ×aÌrat ‗Alî .215
Battle of Jammal
A very critical incident took place while ×aÌrat ‗Alî (Rad.A) was busy in
the preparation for the war against ×aÌrat Mu‘âwiyah (Rad.A.).Some of the
family members of ×aÌrat ‗Uthmân (Rad.A) and a number of Madinans went
to ×aÌrat ‗‘ishah (Rad.A) while she was on her way from Makkah to
Madina,after she had performed her ×ajj. She got perturbed on hearing the
news of the assassination of ×aÌrat ‗Uthmân (Rad.A) and returned to
Makkah and appealed the people to avenge the demise of ×aÌrat ‗Uthmân
(Rad.A).Hundreds of people besides the governor of Makkah,ex-governor of
Yemen,prominent Umayyads like Sa‗id ibn ‗ÂÎ, Walîd ibn ‗Uqbâh and
Marwân ibn al-×akam joined her in Makkah.216
In the meantime ×aÌrat ÙalÍa and ×aÌrat Zubayr and a
few prominent ØuÍâbâ approached ×aÌrat ‗Alî (Rad.A) and asked him for
QaÎâÎ.217
×aÌrat ‗Alî (Rad.A) asked them to wait and told them that he would
do his duty as soon as the circumstances favoured such an act. ×aÌrat ÙalÍa
and ×aÌrat Zubayr were not satisfied with the reply of the
215
Ustâd ØaliÍ Al-Ghârsî comments in his book ―Fasl al-Khitâb fi Muaqif al-AÎÍâb‖,p.123,. 216
Ùabarî, op.cit, pp.58-65.Also, Ibn Khaldûn, op.cit., Vol.II,pp.479-81. 217
Ùabarî, op.cit; pp:162.Also see Sulayman Khattani; Imam Ali: A Beacon of Courage; trans by
I. K. A. Howard; Islamic Education Center; Potomac; 1991; pp. 101-116.
69
former and they left Madinah for Makkah to join ×aÌrat ‗‘ishah (Rad.A).As
a matter of fact,Madinah was not yet free from the grip of Sabâ‗î(insurgents)
and ×aÌrat ‗Alî was anxious to restore the peace and order in the Capital
itself.218
From Makkah ×aÌrat ‗‘ishah (Rad.A) started her march to Medina at
the head of about two thousand men with the aim to Chastise the assassins.
She made up her move to BaÎrah first to collect more supporters. On
reaching BaÎrah there were three thousand men under her flag. When they
reached the outskirts of the city (Basrah), the governor, ×aÌrat ‗Uthmân bin
×anîf (appointed by ×aÌrat ‗Alî) enquired about the purpose of their
march219
. He was told that they (×aÌrat ‗‘ishah (Rad.A) and other Muslims)
wanted to remind people of their obligation towards the late Khalîfah so that
proper action would be taken to punish the assassins. The governor of
BaÎrah decided not to allow them to enter the city till he got help from ×aÌrat
‗Alî (Rad.A)220
. The governor along with his supporters came out to the
outskirts of the city and after receiving the instructions from the Caliph
declared to confront with the marchers, if the ensuing bloody battle ×aÌrat
‗Uthman Ibn ×anîf, the governor, was defeated and captured. Some of his
followers were killed, and BaÎrah was occupied by (×aÌrat ‗‘ishah (Rad.A)
and her suppoters221
.
The Capture of BaÎrah by (×aÌrat ‗‘ishah (Rad.A) worsened the
situation. ×aÌrat ‗Alî (Rad.A), therefore, postponed his march to Syria, for
the time being, in order to set the things right in Iraq. He decided to march
218
Ibn Kathîr,Op.Cit.,Vol.VII,p.225 219
Ùabarî, op.cit., pp.83-84. & S. Athar Hussain,The Glorious Caliphate,p.141. 220 Ùabarî, op.cit., part IV, pp.95-96. Also ,Ibn Khaldûn, op. cit, part II, p. 486. 221
Ibn Khaldûn, op.cit, part II, p. 486 and Ùabarî, op.cit., part IV, pp. 95-96.
70
on to BaÎrah222
. Although ×aÌrat ‗Alî (Rad.A) never intended to wage war
against the fellow Muslims but the internal situation of the empire compelled
him to do so.On reaching BaÎrah ×aÌrat ‗Alî met the combined forces of
×aÌrat ‗‘ishah, ×aÌrat ÙalÍa and ×aÌrat Zubayr . Once again the
two sides, it is reported, tried to avoid war by negotiating the issues of
dispute. A day before this battle of Jammal ×aÌrat ‗Alî (Rad.A) deputed
×aÌrat ‗Abdullah ibn ‗Abbâs (Rad.A) in the service of ×aÌrat ÙalÍa and
×aÌrat Zubayr as his envoy. They in turn deputed MuÍammad
ibn ÙalÍa as their envoy to ×aÌrat ‗Alî (Rad.A). Both the envoys on their
return, talked about compromise among the ir respective people and the
conditions of the pact were almost settled223
. In the evening ×aÌrat ÙalÍa and
×aÌrat Zubayr informed their commanders that the main
purpose of their expedition was to get the QaÎâÎ from the assassins of the
deceased Khalîfah and that this issue had been settled and a Compromise has
been worked out. Similar understanding was being given by ×aÌrat ‗Alî
(Rad.A) to his commanders. On account of the declaration of the proposed
peace treaty the people slept that night quite comfortably. It has been further
reported that since the emergence of differences the people has not availed
such a peaceful night224
. But on the other hand the people who were
involved in the assassination of ×aÌrat ‗Uthmân (Rad.A) were disturbed to
see the peace plan being reinforced. They intrigued to initiate the war
secretly because in the implementation of the treaty of peace they did not
222
Ibn Khaldûn, op.cit., and Ùabarî,op.cit, pp. 116 223
Ùabarî, op.cit, pp. 162 224 Ibid, p.163.
71
find their interests secure. And again they had to face the disciplinary action
on account of being the Culprits of ×aÌrat ‗Uthmân‘s (Rad.A) murder.
Towards the end of the night the intriguers, who were obviously
siding ×aÌrat ‗Alî , suddenly attacked the forces of combined opposition.
The leaders of the two sides, in chaos and confusion, blamed each other for
the violation of the proposed peace treaty. At the same time they persuaded
the people of their respective sides to restrain from fighting225
. But the
appeals proved too late to be honoured. The situation went out of control. No
other alternative was left with the leader of two sides than to participate
actively in the fight. The result was the battle of Jammal (Camel), the first
civil war in the history of Islam. It took place in 36 A.H/656 in the month of
Jami‟ad ul Âkhirah. Eventually, ×aÌrat ‗Alî got hold on all of his
opponents.The number of maqtulîn( those who got murdered) went upto
thirteen thousand226
. When the battle of Jammal was over, ×aÌrat ‗Alî
(Rad.A) himself accompanied ×aÌrat ‗‘ishah (Rad.A) for about one mile
and she was seen off in such a way that she was accompanied by security
guards, forty honourable women. At this occasion she (×aÌrat ‗‘ishah
(Rad.A) commented that the believers shall not complaint227
against each
other and said that ×aÌrat ‗Alî (Rad.A) was among the sulha‟ (reformers) of
the ‗Ummah (Followers of Prophet (SAW)228
. After this, (×aÌrat ‗‘ishah
225
Ùabarî, op.cit, pp. 163-65 226
Some people have quoted this number lesser than this, Ibn Kathîr in al- Bidâyah wa
an- Nihâya speaks of 10,000. maqtûlîn ( pp. 246-247) 227
Ùabarî, op.cit, pp. 163-65 228
Ibn Kathîr, op.cit, pp. 246-47
72
(Rad.A) felt apologized and she used to say, ―Alas‘ I should have left this
world before the day of battle of Jammal)‖. Whenever this incident was
reminded to her she wept to this extent that her ×ijâb turned wet 229
×aÌrat ‗Alî (Rad.A) supervised the dead bodies after the battle of
Jammal was over amd he gave his comments about the persons whom he
could identify. When ×aÌrat ‗Alî had a look at the face of ×aÌrat ÙalÍa,
whose body was in a pool of blood, he swept ÙalÍa‘s face with his hands and
said, ―Oh Abi MuÍammad‘ blessings of Allâh be upon you. It is a painful
state to find you (in this condition) under the stars of the sky. I pray Allâh
and I wish that I would have left this world twenty years ago.‖ 230
×aÌrat Zubayr (Rad. A) was assassinated by ‗Umr ibn Jamrode in the valley
of As-Saba231
‗Umr went to ×aÌrat ‗Alî (Rad.A) to get appreciation, but to his
disappointment the Khalîfah did not even permit him to enter and conveyed
that he should be informed of his fate in Hell. In a narration it is reported