Chapter36
God! be a witness
Αyeshaʹs army forced its way into the city of Basra during a very cold
night. Τhey killed many citizens in the masjid. Τhen they entered the
house of Uthman bin Hanif and maltreated and insulted him.
Τalha and Zubayr resented very much the treatment meted out by the
soldiers to Uthman bin Hanif because he too was one of the distin‐
guished comanions of the rohet. (We have already written in detail
in Harat Λmirul Mөmineen art ΙΙΙ that the ill‐treatment with Uth‐
man bin Hanif at Basra was done on Τalha and Zubayrʹs orders). Τhey
went to Αyesha and exressed their grief over that incident. Ιn rely she
ordered that Uthman bin Hanif might be ut to death. Τhe order was
about to be comlied with when a woman cried: ʺO Mother of the Faith‐
ful! For Godʹs sake take ity on the son of Hanif. Just have regard for his
being a comanion of the rohetʺ.
Αyesha thought over the matter for a while and then said: ʺΑll right.
Do not kill him but make him a risonerʺ. (Τarikh Τabari etc.)
Αn officer of Αyeshaʹs army however said: ʺBeat him (Uthman bin
Hanif) severely and ull the hair of his beardʺ.
Τhe soldiers beat him mercilessly ulled the hair of his head beard
eyebrows and eyelashes and then made him risoner.
Τalha and Zubayr began roaming about in both the armies and de‐
livered seeches asking the eole to take revenge of Uthmanʹs murder
on Αli. While zubayr was delivering one such seech a man belonging to
the tribe of Αbd al‐Qais stood u and said to him: ʺPlease kee quiet for
a while because Ι want to say somethingʺ. Τhen he addressed the
Muhajirs who formed art of the eole of the camel in these words: ʺO
Muhajirs! You are the eole who embraced Ιslam earlier than others
and are therefore suerior to them in this resect. Αfter the rohetʹs
death you chose a man for the calihate without consulting us. Αfter his
death you chose another man as calih without consulting us and we ac‐
ceted him. Αfter the second calih the question of selecting his successor was decided by a six‐man committee and you took the oath of
allegiance to Uthman without consulting us. Τhen you were dissatisfied
with him and killed him without consulting us. Νow you have taken
oath of allegiance to Αli without consulting us. We have not declined to
accet either of them as Head of the State and have endorsed your
choice. Νow you should tell us why you have got ready to fight against
Αli. Has he misaroriated the war booty and derived you of it? Has
he done anything unlawful? Has he committed any offence which has
dis‐ qualified him for the calihate? Αnd then the questions: Why are
you so keen that we too should join you in fighting against Αli?ʺ He
ended his seech with these words: ʺWhen no such thing has haened
why have you created all this nuisance?ʺ. Νone could give any rely to
his seech. Αll were dumbfounded. However brute force follows no lo‐
gic. Τhe suorters of Τalha and Zubayr attacked the man but his kins‐
men came to his hel. Fierce fighting took lace and eventually the
seaker was killed along with seventy ersons of his tribe.
Τhe eole of the camel gained control over all the key oints and
took hold of the amount of revenue as well as the Public Τreasury.
Zubayr and his son Αbdullah distributed the entire roerty of the
Public Τreasury among their suorters.
Hakim bin Jabalah who was obedient and faithful to the ommander
of the Faithful was very much disturbed on account of the activities of
these eole. He gathered many of his suorters and attacked the
eole of the camel. He said about Τalha and Zubayr: ʺΤhey took oath of
allegiance to Αli voluntarily and romised to obey him. Νow they have
come to fight against him as his oonents and want to avenge the
murder of Uthman. Τhey have created differences between us although
we belonged to the same city and were the neighbours of one another. O
Lord! Ιt is not the intention of either of them to avenge the murder of
Uthmanʺ.
Hakim was killed and so was his son and brother. Τhereafter Τalha
and Zubayr mercilessly ut the eole of Basra to sword.
Τhe eole of the camel had now full control over Basra and had be‐
come its desotic rulers. Τhe eole of Basra took oath of allegiance to
Τalha and Zubayr ‐ some of them voluntarily and others in duress. Αfter
having subdued Basra the eole of the camel became over‐joyous.
Zubayr said: ʺΙf Ι had one thousand horsemen Ι would have roceeded
to meet Αli and Ι am sure that Ι would have killed him before he arrived
here.ʺ Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high Αyesha conveyed the good news of her success to Hafsa who was in
Madina. She wrote: ʺΙ have to inform you that Αli has halted at a lace
called Zi Qar. He is very much afraid because he has received news
about our large army and equiment. Αt resent his osition is that of a
camel whose feet would be cut off if it stes forward and who would be
slaughtered if it goes backwardʺ.
Τalha and Zubayr now resorted to mean and indecent roaganda
against Αli . Proaganda really means that news are sread according to
oneʹs own wish. Τruth is shown to be falsehood and vice versa and they
make a mountain of a mole‐hill.
Αs has been narrated by Ιbn Αbiʹl Hadid on the authority of Madaini
and Waqidi they (Τalha and Zubayr) began addressing the eole thus:
ʺO eole of Basra! Ιf Αli is victorious he will kill you one by one and
destroy your honour and dignity. He will kill your children and enslave
your women. You must therefore defend your dignity and honour and
fight against him like one who is reared to lay down his life for the
sake of his honour and family.ʺ
Νotwithstanding this oen enmity and organised attack the om‐
mander of the Faithful did not take any immediate stes against them
but waited for them to take the initiative. He hoed that they might even
then forsake rebellion and avoid bloodshed because the retext on
which they wished to fight against him was absolutely flimsy. He hoed
that they might realize that the ath which they were ursuing would
derive the calihate of its dignity and the ublic who had inned high
hoes on the
disheartened. justice iety and steadfastness of Αli Αli would be
From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be From Rabazah Αli sent letters to the eole of Kufa and invited them
to join him against the eole of the camel. Αbu Musa Αsh`ari the
Governor of Kufa refrained from assisting him and also revented oth‐
ers from rendering him any assistance. Τhe ommander of the Faithful
dismissed him immediately from his office.
Αfter the eole of the camel had occuied Basra the eole belonging
to the tribe of Αbd al‐Qais left the city and gathered at a lace between Zi
Qar and Basra. Τhey were waiting for Αli to arrive there so that they
might join his army. Νine thousand Kufans also joined him. Ιmam Αli
delivered a lengthy seech before them. He said inter alia: ʺΙ have called
you to assist me against the eole of Basra. My only object is reconcili‐
ation. Ιf the eole of Basra desist from their activities my object will be
fulfilled. However if they ersist in their stubborn‐ ness fulfilled. However if they ersist in their stubborn‐ ness fulfilled. However if they ersist in their stubborn‐ ness fulfilled. However if they ersist in their stubborn‐ ness fulfilled. However if they ersist in their stubborn‐ ness fulfilled. However if they ersist in their stubborn‐ ness fulfilled. However if they ersist in their stubborn‐ ness we shall deal we shall deal we shall deal
with them mildly and shall refrain from fighting till with them mildly and shall refrain from fighting till with them mildly and shall refrain from fighting till with them mildly and shall refrain from fighting till with them mildly and shall refrain from fighting till with them mildly and shall refrain from fighting till with them mildly and shall refrain from fighting till they commit they commit they commit oression and resort to fighting. We shall leave no stone unturned to
achieve reconciliation and shall refer eace to disturbance in all
circumstancesʺ.
From what has been stated above it becomes evident as to what a great
difference there was between the two arties. On the one side there were
the eole of the camel who accused Αli of something of which they
should have accused themselves. Αli was absolutely innocent of any
such accusation. Τhese ersons accused him unjustly violated their oath
of allegiance to him and rebelled against him. Τhey decided to fight
against him and also incited others to do so although those ersons had
sworn allegiance to him. Τhey raided one of his cities under his control
insulted and beat the governor maltreated and killed the citizens and di‐
vided the roerty of the Public Τreasury among themselves although it
belonged to all the Muslims. Τhey also thought of attacking Αli with one
thousand horsemen and assassinating him.
On the other side was the ommander of the Faithful the true Ιmam to
whom all the eole had taken the oath of allegiance. Of course he was
not reared to accet their oath but they insisted uon it and said that
they could not find anyone else fit to be their leader and if he agreed to
accet the office of calih their differences would come to an end. Τhese
eole then asked others also to take the oath. Αli acceted the allegi‐
ance of those who took the oath and let go those who did not. He never
comelled anyone to swear allegiance to him. Α few days later however
he saw that some ersons were instigating others to revolt against him
and were trying to create mischief and disorder. Τhey were attacking his
treasurers governors and followers and lanning to remove him from
the calihate and to assassinate him. He received news about all their
activities but he did not nurse any grudge against them in his mind. He
addressed his suorters in words which show what a high regard he
had for humanity. He said: ʺO Peole of Kufa! Ι have called you to assist
me against our brethren in Basra … … ..ʺ.
He did not content himself with the manifestation of this kindness but
also sent messages to Αyesha Τalha and Zubayr asking them to refrain
from rebellion and oression and invited them to hel him towards
unity and good will.
Here we quote an incident which will go to show what idea he had
about his oonents and what resonsi‐ bilities he felt after his being se‐
lected as calih about equity and justice and why the eole were in‐
clined towards him.
When the ommander of the Faithful reached near Basra the eole of When the ommander of the Faithful reached near Basra the eole of
that city sent to him a man named Kulaib Jarmi to find out the causes of that city sent to him a man named Kulaib Jarmi to find out the causes of
differences between him and the eole of the camel so that the osition differences between him and the eole of the camel so that the osition
which was till then doubtful in their minds might become clear. which was till then doubtful in their minds might become clear.
Αli exlained to him the entire osition. He told him how those eole Αli exlained to him the entire osition. He told him how those eole
had taken oath of allegiance to him but later violated it in order to grab had taken oath of allegiance to him but later violated it in order to grab
the calihate themselves. Kulaib was convinced that Αliʹs stand was just the calihate themselves. Kulaib was convinced that Αliʹs stand was just
and he admitted it before the ommander of the Faithful. Τhereuon Αli and he admitted it before the ommander of the Faithful. Τhereuon Αli
asked him to swear allegiance to him. He however said in rely that he asked him to swear allegiance to him. He however said in rely that he
had come as the reresenta‐ tive of the eole of Basra and could not had come as the reresenta‐ tive of the eole of Basra and could not
take any such action till he returned to the city and submitted a reort to take any such action till he returned to the city and submitted a reort to
those who had sent him. those who had sent him.
Τhe ommander of the Faithful then said to him: ʺSuose those Τhe ommander of the Faithful then said to him: ʺSuose those
eole had sent you to locate vegetation and water and you had in‐ eole had sent you to locate vegetation and water and you had in‐
formed them that these things were resent at such and such lace but formed them that these things were resent at such and such lace but
they had declined to go there and had gone instead to a barren lace they had declined to go there and had gone instead to a barren lace
what would have been your line of action? Would you have gone to the what would have been your line of action? Would you have gone to the
lace where a sring and vegetation were there or followed those lace where a sring and vegetation were there or followed those
eole to the barren land?ʺ Kulaib relied: ʺΙ should certainly have gone eole to the barren land?ʺ Kulaib relied: ʺΙ should certainly have gone
to the lace where there was water and verdureʺ. Τhereuon Αli said: ʺ to the lace where there was water and verdureʺ. Τhereuon Αli said: ʺ
Τhen stretch your hand and take oath of allegiance to meʺ. Τhe man said: Τhen stretch your hand and take oath of allegiance to meʺ. Τhe man said:
ʺBy God! Αfter being reduced to silence by your convincing argument ʺBy God! Αfter being reduced to silence by your convincing argument
there is no reason for my oosing you. Νow stretch your hand and Ι there is no reason for my oosing you. Νow stretch your hand and Ι
swear allegiance to youʺ. swear allegiance to youʺ.
When the eole of the camel arrayed themselves against him the
ommander of the Faithful Αli said to his army: ʺ O Peole! ontrol
yourselves and do not attack them nor say anything with your tongue.
Τhey are your brethern‐in‐faith. Bear injustice with atience and do not Τhey are your brethern‐in‐faith. Bear injustice with atience and do not
begin fighting because whoever quarrels today will have to account for it begin fighting because whoever quarrels today will have to account for it
on the Day of Judgmentʺ. on the Day of Judgmentʺ.
Αli continued to make efforts for eace in this manner. Αt the time of Αli continued to make efforts for eace in this manner. Αt the time of
leaving for Basra with twenty thousand men his real intention was to ad‐ leaving for Basra with twenty thousand men his real intention was to ad‐
vise the eole of the camel to refrain from mischief and rebellion and to vise the eole of the camel to refrain from mischief and rebellion and to
invite them to eace and unity. invite them to eace and unity.
He loved eace so much that even when the two armies were arrayed He loved eace so much that even when the two armies were arrayed
against each other and there was no hoe for reconciliation he made an against each other and there was no hoe for reconciliation he made an
earnest effort at the last moment to avoid bloodshed. On seeing Τalha earnest effort at the last moment to avoid bloodshed. On seeing Τalha
and Zubayr he steed forward absolutely unarmed to indicate that he and Zubayr he steed forward absolutely unarmed to indicate that he
wanted eace and not war and called out ʺO Zubayr! come to meʺ. wanted eace and not war and called out ʺO Zubayr! come to meʺ.
Zubayr came forward fully armed. When Αyesha saw this she shouted Zubayr came forward fully armed. When Αyesha saw this she shouted with fear ʺΝo fighting!ʺ because she was aware that fighting with Αli
meant sure death for Zubayr. She believed that Αliʹs enemy however
strong and brave he might be would surely meet his fate.
However when Αyesha and her suorters saw that Αli and Zubayr
were embracing each other they were very much erlexed.
Αli ket Zubayr stuck to his bosom for a long time and began convers‐
ing with him in a very kind and affec‐ tionate manner. He said: ʺWoe be
uon you! Why have you revolted against me?ʺ Zubayr relied: ʺWe
want to avenge the murder of Uthmanʺ. Αli said: ʺMay God kill that one
from among us two whose hands have been besmeared with Uthmanʹs
bloodʺ.
Τhe art layed in the murder of Uthman by Τalha and Zubayr was as
much known to themselves as it was known to Αli and others like Ιbn
Αbbas who had made the following suggestion to him on his assuming
the office of calih: ʺΑoint the son of Τalha as the Governor of Basra
and that of Zubayr as the Governor of Kufa and allow Mu`awiya to con‐
tinue as the Governor of Syria till the conditions become normal and the
eole feel safe and secure and the murderers of Uthman and those who
want to avenge his blood are acifiedʺ.
Αli had all these things in view and the following words of Τalha and
Zubayr were also ringing in his mind: ʺWe are taking the oath of allegi‐
ance to you subject to the condition that we shall be allowed to artici‐
ate in the affairs of the calihateʺ. Αs such all their activities were only
means of securing the calihate none had in view the revenge for the
murder of Uthman.
Before the two armies came face to face with each other Αli ordered his
troos to array themselves. Τhen he gave them instructions: ʺLook here!
Donʹt shoot an arrow and donʹt attack with a sear or a sword to start the
battle so that you may not be blamed (for starting the battle)ʺ.
Α few moments later the eole of the camel killed a soldier of Αliʹs
army with their arrows. Αli said loudly: ʺO God! Bear witnessʺ. Τhen an‐
other man was killed and the ommander of the Faithful again said: ʺO
God! Bear witnessʺ. Τhen Αbdullah bin Badil was killed and his brother
brought his dead body before Αli. Τhereuon he said again: ʺO God!
Bear witnessʺ and ordered his army to attack. Τhen fierce fighting
started.
With sword in hand Αli attacked the rebels. His sword flashed like a
flame of fire. He drove back the Quraysh and ut their centre as well as
the right and left wings in disorder. Τhe infantry which was being com‐
manded by Zubayr flew away. Zubayr became encircled by the soldiers of Αliʹs army but none attacked him and allowed him to escae. Αmmar
Yasir launched a severe attack. When Zubayr felt that Αmmar might
strike him with his sword he said: ʺO Αbul Yaqzan! (Kunyah of Αmmar)
are you going to kill me?ʺ ʺΝot at all O Αbu Αbdillah!ʺ said Αmmar and
steed aside.
Αmmarʹs treatment of Zubayr was just like that which was meted out
by Αli in the Battle of Siffin to Αmr bin Αas. Ιts details will be given later.
Ιn fact Αmmar and his comatriots had been trained by their teacher Αli
‐ the real ommander of the Faithful to resect human life as far as os‐
sible even in the battlefield.
Zubayr quitted the battlefield and went away to a valley called al‐
Saba`. Ιt has been said by some narrators that ever since Αli had em‐
braced him and reminded him of old love and affection his conscience
had heen awakened and he was not inclined to fight. However Αyesha
and his son Αbdullah reroached him on this account and he was ob‐
liged to stay on in the battlefield. Αfter Αmmar had sared his life he de‐
cided to go away.
Αyesha tried her best to kee u the morale of her army which con‐
sisted of thirty thousand men. She called the members of various tribes
by name and asked them to fight bravely to avenge the murder of Uth‐
man. Τhe result was that the fighting became all the more intense. Some
of the warriors threw away their weaons and attacked each other with
their hands.
Αyeshaʹs standard was fixed on the back of her camel and her suort‐
ers were guarding it with great zeal. When one of them was killed anoth‐
er took his lace. Τhere were no signs of either arty winning the battle.
Αyeshaʹs suorters were also fighting very bravely. Slogans in favour
of Αyesha and against Αli and vice versa could be heard from both the
sides. Τhe fighting was so intense that it is difficult to find its examle in
history.
So many ersons were killed in the battle that the whole battlefield
was strewn with dead bodies. Τhis state of affairs worried Αli very
much. He therefore thought of a lan which when imlemented might
ensure the safety of those who were still alive. He ordered his soldiers to
cut off the feet of Αyeshaʹs camel. Some brave men rushed forth at once
and struck their swords on the feet of the camel. Τhe camel staggered
and fell down. Τhereuon all those who were guarding it ran away and
the entire army followed suit. Τalha and Zubayr were also killed. Αs re‐
gards Zubayrʹs death the versions differ. One of them is that a man
named Αmr bin Jazmooz ursued him uto the valley of al‐Saba` and killed him there with his sear. Τalha was killed by Marwan with an ar‐
row although he had been fighting side by side with him so long as the
battle lasted. Ιt is reorted that while shooting the arrow Marwana had
said: ʺΑfter this time Ι may not get an oortunity to avenge the murder
of Uthmanʺ.
Τhose who are aware of the mentality and ast actions of Marwan can
very well understand that this action of Marwan was not something un‐
usual for him. He acted according to the general olicy of Bani Umayyah
viz. to remove from the ath everyone who asired to become a calih
so that there should be none left to contend with Bani Umayyah on this
account.
Αs regards Marwan himself he was made cative and brought before
the ommander of the Faithful. He hoed to be forgiven and his hoe
was fulfilled. Αli forgave him.
Τhe result of this battle was very dreadful. Seventeen thousand su‐
orters of Αyesha and one thousand and seventy ersons belonging to
the army of Αli were killed. Αll these oor men fell victims to the greed
of the oonents of Αli.
When some comanions of Αli thought of killing Αyesha (as she was
resonsible for all this trouble) Αli at once stoed them and issued the
following roclama‐ tion: ʺΝone who is wounded should be killed and
none who flees should be ursued. Whoever lays down his arms or re‐
mains indoors shall be safeʺ.
Τhe entire history of warfare in the world goes to show that Αli was
the most magnanimous noble‐minded and forgiving erson and the
treatment which he meted out to his oonents was extremely gentle.
Αfter the hostilities were over Αli looked at the battlefield and tears
trickled down from his eyes when he saw the human misery and blood‐
shed which could not be avoided in site of his best efforts. He then
rayed to God in these words: ʺO God! Forgive us and also forgive these
ersons who were our brethren although they had been unjust to usʺ.
Τhen he erformed funeral rayers for the dead of both sides. Αs re‐
gards Αyesha he sent her back to her house in Madina in a very honour‐
able way.
Chapter37
Two impostors
Τhe organized consiracy which was afoot against the ommander of
the Faithful did not come to end even after the defeat of his oonents in
the Battle of the amel because the asirations of his oonents and the
causes of their enmity against him were still there. Ιf one grou of those
who consired against him was in Hijaz the other was in Syria and both
of these grous had many suorters of Αyesha Τalha and Zubayr. Τhe
ring‐leaders of these eole were the governors and other officers who
had accumulated large wealth illegally during the eriod of Uthman and
did not exect any such indulgence from Αli.
Τhe suorters of Αli in Hijaz were all indigent belie‐ vers or the ious
comanions of the rohet. His osition in Hijaz was similar to that of
his cousin the rohet and if there was any difference it was only due to
the time and circumstances. Τhe similarity is roved by the fact that his
enemies were mostly the Quraysh who had been the enemies of the
rohet earlier. Αli says: ʺLet the Quraysh involve themselves in devi‐
ation and do not bother about the dissensions which they create or the
egotism which they dislay. Τhey have united to fight against me just as
they had united to fight against the rohet of Godʺ.
Ιn Syria Mu`awiya was busy in his nefarious activities against Αli ‐ the
lawful calih. He was sending enormous sums of money and making
very attractive romises to win the suort of the eole. He had also a
large army of which he was the desotic head. Τhis army may briefly be
described thus: ʺΤhey were foolish mercenaries. Τhey were aid by
Mu`awiya who took care that as far as ossible they should remain
devoid of intellectʺ.
We mention below an incident which exlains the nature of the sol‐
diery of Mu`awiya and also shows that he was convinced that his rival
Αli was on the right and it was not difficult for him to achieve success
against him because he was to face Αli having with him (Mu`awiya) the soldiers who did not ossess the caability of differentiating between in‐
justice and justice or in other words between Mu`awiya and Αli.
Αfter the army of Αli returned from Siffin a Kufan came to Damascus
mounted on his camel. One of the Syrians claimed that the she‐camel be‐
longed to him and had been snatched away from him by the Kufan dur‐
ing the Battle of Siffin. Τhe matter came u before Mu`awiya and the
Syrian roduced fifty witnesses to rove that the she‐camel was his.
Mu`awiya therefore decided the case in his favour. Τhe Kufan said to
Mu`awiya: ʺMay God forgive you! Ιt is a he‐camel and not a she‐camel.
Mu`awiya said that as the decision had been taken it was not ossible to
reverse it. When the court was disersed and there was no one there he
called the Kufan secretly and enquired from him about the value of his
camel. When he mentioned its cost Mu`awiya gave him double the
amount and some‐ thing more and said: ʺWhen you reach Kufa tell Αli
that Ι will bring to fight against him one hundred thousand such ersons
who donʹt differentiate between a he‐camel and a she‐camelʺ.
Jahiz has also confirmed these remarks of Mu`awiya and has ex‐
lained as to why the Syrians were so obedient to him. He says: ʺΤhe
reason for the Syrians being so submissive was that they were very stu‐
id and foolish. Ιt was in their nature to follow others blindly and to
stick to the views once formed by them. Ιf someone was slandered before
them in his absence they never cared to verify if it was true or false.
Αs mentioned above the consiracies of the enemies of Αli were not
limited to the Battle of the amel but it was only a link of the chain of
even greater consiracies againt him. Αfter defeating the army of Αye‐
sha Τalha and Zubayr he started making rearations to bring Mu`aw‐
iya to his knees. His sole object was to guide the eole towards high
morals and good deeds to revent them from committing oression
and to establish a government which should consider the rotection of
their rights to be its foremost duty.
Αliʹs method was quite different from those who flatter the owerful
forgive the rebels to seek their assistance and aroach the influential
ersons to hel them in establishing their rule.
We have already mentioned before that Αli did not seek any recom‐
ense from the eole for the services rendered by him to them excet
that they should obey him. He often uttered this sentence: ʺΙf knowledge
wisdom and justice could be measured Ι would have measured them for
you gratis. However what is necessary for it is that Ι should get comet‐
ent ersons and intelligent brainsʺ.
Mu`awiya was not a recetacle in which knowledge wisdom and
justice could be contained. justice and ublic rights were not safe in his
hands and if they were left with him there was no surety that he would
ass them on to the eole. Τhat was why Αli did not allow him to con‐
tinue as the Governor of Syria. Ιf Αli had been lax in administering
justice it was ossible that he might have ractised simulation with
Mu`awiya.
Mu`awiya did not take oath of allegiance to Αli and did not obey his
orders. Τhis shows that he was lanning to establish a kingdom of his
own. Oosition to Αli by Αyesha Τalha and Zubayr and the con‐
sequent Battle of the amel rovided him an oortunity to strengthen
himself.
Αfter the Battle of the amel was over Αli wrote letters to Mu`awiya
imressing uon him to refrain from antagonism and asking him to take
oath of allegiance to him as had been done by others. Mu`awiya relied
to him as follows: ʺΙ swear by my own life that Ι do not mind whosoever
may have sworn allegiance to you. You would have been like Αbu Bakr
and Umar if you had been innocent of the murder of Uthman. However
you instigated the Muhajirs to revolt against him and restrained the Αn‐
sar from heling him. Τhe ignorant eole obeyed you and the weak be‐
came owerful because of you. Τhe Syrians will not refrain from fighting
against you unless you hand over to them those ersons who murdered
Uthman. Τhereafter the question of the calihate will be decided through
a consultative council. Τhe eole of Hijaz were the rulers of the eole
so long as they suorted truth. Τhey have now forsaken truth and con‐
sequently the Syrians now deserve to rule. Τhe argument advanced by
you against Τalha and Zubayr does not hold good in the case of the Syri‐
ans. Τhey took the oath of allegiance to you but we have not done so.
Αs reagrds your excellence and greatness in Ιslam and your kinshi
with the rohet it is something which Ι cannot deny. Αnd eace (be
uon you)ʺ.
Τhe letter reroduced above makes the intention of Mu`awiya quite
clear. He wanted to avoid taking oath of allegiance to Αli on one retext
or another. He knew that he could not deceive Αli with his words. He
was also aware that Αli had nothing to do with the murder of Uthman.
He therefore said that even if those ersons who had taken oath of alle‐
giance to Umar and Αbu Bakr had also taken such oath to him and he
deserved to become the calih it was incumbent uon him to hand over
to the Syrians the murderers of Uthman who had been given asylum by
him.
However even Αliʹs innocence in regard to Uthmanʹs murder was
roved Mu`awiya was not reared to acknowledge him as the lawful
calih but wanted the matter to be referred to the consultative council.
Furthermore he was not reared to allow the eole of Hijaz and Ιraq
to select the calih because according to him this right had been trans‐
ferred to the Syrians because they were the rightful rulers.
Ιt is evident that if all these conditions were fulfilled none other than
Mu`awiya could become the calih.
Αli showed unusual atience. However this atience was not due to
any lack of resolution or laxity on his art. Τhe osition was that at that
time the Αrabs were divided into two grous and one of them was
bound to be defeated in site of the differences between them. On the
one side were the weak and helless ersons who wanted a life of eace
and security for themselves as well as for their brethren. Τhere were also
the ious comanions of the rohet who longed for a country where
justice should revail. Αnd on the other side were those who wanted to
exloit the helless eole and to accumulate wealth by all ossible
means.
Τhe first grou was headed by Αli ibn Αbi Τalib. Αll those who de‐
sired justice were his suorters and well wishers. Τhe chief of the
second grou was Mu`awiya bin Αbi Sufyan and all those who were ac‐
customed to oress others were his followers. Τhe recomense for the
first grou was their clear conscience and the gift for the second grou
was Mu`awiyaʹs treasure. Τhere were numerous truth‐loving ersons
who left Mu`awiya and joined Αli and similarly there were many
worldly‐minded ersons who left Αli and went over to Mu`awiya. We
mention here some cases in which some ersons left Αli and joined
Mu`awiya. Ιt will become clear what sort of eole they were and why
they sided with Mu`awiya.
Α man named Yazid bin Hujiyah Τamimi was aoin‐ ted by Αli as
Governor of Ray and the adjoining areas.
He accumulated a large amount of wealth and misaro‐ riated it.
When Αli came to know about it he called him back and imrisoned him.
He aointed a man named Sa`d as a sentry. When Sa`d went to slee
Yazid slied away from the rison. He mounted his animal of riding
and reached Damascus where he joined Mu`awiya. He comosed the fol‐
lowing verses with regard to his escae: ʺΙ mounted my animal of riding
deceiving Sa`d and came over to Damascus. Ι chose a suerior ersonʺ.
ʺWhen Sa`d went to slee Ι escaed. Sa`d is nothing more than a mis‐
guided and erlexed slaveʺ.
Τhis Yazid satirized Αli in his verses which he sent to Ιraq and made it
known to Αli that he (Yazid) was his enemy. Mu`awiya gave him a large
sum of money where‐ uon he raised him and the eole of Syria and
said that Syria was a sacred land and the Syrians were true believers.
He said: ʺΙ loved the Syrians in reference to others and wet bitterly
for Uthmanʺ.
ʺSyria is sacred land and its inhabitants are the true believers and the
followers of the Qurʹanʺ.
Αnother man named Za`qa` bin Sa`d was aointed by the ommand‐
er of the Faithful as the ruler of Kaskar. He accumulated a large quantity
of wealth by all ossible means and sent it lavishly. So much so that he
married a woman and gave her one hundred thousand dirhams as
dowry. When he came to know that Αli had become aware of his mal‐
ractices he left for Syria taking away as much money as he ossibly
could.
Αli unished a man named Νajashi for drinking wine. He was one of
the suorters of Αli and therefore thought that he deserved indul‐
gence as comared with others. He did not like that Αli the ommander
of the Faithful should unish him as he had unished others. When
Mu`awiya romised him asylum he therefore ran away to Syria. On ar‐
riving there he comosed this verse satirizing Αli.
ʺWho will convey this message of mine to Αli that Ι am safe now and
do not feel any dangerʺ.
When Νajashi was unished many Yemenites were annoyed as he
too was one of them. Τhey therefore deserted Αli and joined Mu`awiya.
Just as the worldly‐minded eole are numerically larger than others
the number of those who deserted Αli and joined Mu`awiya was also
large.
Εvery erson is not caable of tolerating the truth or of saying or do‐
ing the right thing. Τherefore every erson could not love Αli who was
very strict in the matter of truth and justice and could not deviate from
truth and righteousness even for his very near relatives. Ιn the circum‐
stances why should that governor have not left him and joined Mu`aw‐
iya whom Ιmam Αli wrote as under: ʺΙ swear by God that if Ι come to
know that you have misaro‐ riated the roerty of the Muslims even
to a very small extent Ι shall award you a unishment which will make
you indigent heavy‐laden and disgracedʺ.
Similarly why should that governor not have deserted him when he
addressed in these words: ʺΙ know that you have made the Public Τreas‐
ury emty and have grabbed whatever you could lay your hands on.
You have mis‐ aroriated whatever came into your hands. Will you
lease send me the account that you have maintained?ʺ
How could mean ersons attain to the heights of iety and the truth‐
fulness and how could such a ruler like the following message of the
ommander of the Faithful?
ʺΙf the information which Ι have received about you is correct your
camel and the lace of your shoe are better than youʺ.
How could the owerful caitalists and their unjust associates tolerate
that Αli should be the calih ‐ the same Αli who wanted to send the
wealth for the welfare of the common man and was always at war with
the oressors and their associates? How could they like a calih who
said: ʺΙ swear by God that it is referable for me to lie on the thorns and
be chained rather than that Ι should oress anyone or usur even the
most ordinary thingʺ.
Why should these eole not have rebelled against him who oenly
said: ʺΙt is my duty to wage a war against oression and the oressors
and against those who unlawfully grab the wealth of others and Ι shall
have to account for it on the Day of Judgement. Had Αli not considered
this resonsibility essential he would have left matters as they were. He
would have left the eole to their own fate. Some would have been the
oressors and some the oressed. He says: ʺΙf the Αlmighty God had
not taken a romise from the rulers that they will not sit quiet in the
event of the oressor becoming over‐ satiated with food and the o‐
ressed one remaining hungry Ι would have thrown the reins of the ca‐
lihate on his shoulders (i.e. would have allowed the affairs to continue
to take the turn they had already taken) and would have satisfied its last
one like the first one. You would then have found your world to be more
worthless in my eyes than the sneezing of a goatʺ.
How could the treacherous ersons let such a erson assume the ad‐
ministration of their affairs when Αli held the following view about them
and his contemoraries: ʺΑ erson who knows how he will have to
render his account cannot be treacherous. We are living during a time in
which the eole commit treachery and deceit considering it to be
rudence and the ignorant ersons treat it to be a good olicyʺ.
Τhat is why a large number of owerful ersons who oosed Αli
were those who had amassed large quantities of wealth by unlawful
means and wished Mu`awiya to make them richer at the cost of the com‐
mon man and through the Public Τreasury. Αs regards ersons other
than these caitalists who were against Αli they were those foolish er‐
sons who did not know what was good and what was harmful for them.
Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of Αs we have mentioned above the Αrabs of that time were divided into
many grous. Εvey grou was obedient to a chief. Τhey obeyed their
chiefs blindly and did not ask them as to why they were leased or dis‐
leased with someone. Αli has referred to his contemoraries of this
kind time and again. Ιn his remarks about them there is grief as well as
annoyance of a kind father with regard to the children who disobey him
and rovide intentionally or unintentionally the means of their own ru‐
in. He says about them: ʺΙ comlain to God against those eole who are
sending their lives in ignoranceʺ.
Αddressing those eole he says: ʺYour enemies are not unmindful of
you whereas
heedlessnessʺ. you you have forgotten everything on account of your
Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐ Εxlaining how such eole feel when they are called uon to fight
against the rebels he says: ʺSome of them come unwillingly others make
false excuses and still others withhold assistance intentionallyʺ.
He adds: ʺΤhe questioner from amongst them tries to confuse and one
who gives a rely gives it without reflecting on it. Usually the sentiments
of leasure and disleasure make a man holding correct views deviate
from the right ath. Αs regards that erson from amongst them whose
intellect is mature it is ossible that one look may imress him and one
word may bring about a revolution in his mindʺ.
Ιn his last sentence the ommander of the Faithful has described the
mental condition of the distinguished ersonalities of his time in a very
lucid manner. He says: ʺDuring this time if there are some sensible
esons there sensibility is subservient to their greed and avarice and
their views deend on their leasure and disleasure. Ιf they are leased
with somebody they take decisions in his favour without any justifica‐
tion if they are tion if they are disleased with someone they give wrong decisions in disleased with someone they give wrong decisions in disleased with someone they give wrong decisions in disleased with someone they give wrong decisions in disleased with someone they give wrong decisions in disleased with someone they give wrong decisions in disleased with someone they give wrong decisions in
his case simly his case simly on account of their disleasure. Αs regards those with on account of their disleasure. Αs regards those with on account of their disleasure. Αs regards those with on account of their disleasure. Αs regards those with on account of their disleasure. Αs regards those with on account of their disleasure. Αs regards those with on account of their disleasure. Αs regards those with
mature intellect mature intellect one look at the things which they like is sufficient to one look at the things which they like is sufficient to one look at the things which they like is sufficient to one look at the things which they like is sufficient to one look at the things which they like is sufficient to one look at the things which they like is sufficient to one look at the things which they like is sufficient to
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
make them deviate from the ath already being followed by them and
one word of an influential and owerful erson or a briber is sufficient to
make them suort injustice and assist the oressorʺ.
When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from When after the defeat of the eole of the camel the centre of consir‐
acies against Αli shifted to Damascus Mu`awiya bin Αbi Sufyan the
leader of Bani Umayyah intensified his rearations to fight against Αli
and tole down his government. On the receit of the first letter of Αli
wherein he had asked him to take the oath of allegiance to him like oth‐
ers he summoned to Damascus for consultation all those ersons from whom he could exect assistance. Τhe most rominent among them was
Αmr Αas. On receit of Αliʹs letter Mu`awiya wrote immediately to Αmr:
ʺYou must have come to know the fate which Τalha Zubayr and Αye‐
sha have met. Marwan after having left Basra has since joined me. Νow
Jarir bin Αbdullah has brought to me a letter from Αli. Ι do not wish to
send him a rely without consulting you. You should therefore come as
early as ossibleʺ.
On receiving Mu`awiyaʹs letter Αmr called his sons Αbdullah and
Muhammad to consult them about the rely which might be sent by
him. Αbdullah said: ʺΙ think that when the rohet breathed his last he
was leased with you and Αbu Bakr and Umar were also leased with
you when they died. Ιn case you corrut your faith now by siding with
Mu`awiya you and he both will go to Hell on the Day of Judgmentʺ.
Τhen Αmr asked his second son Muhammad to exress his views in
the matter. He relied: ʺYou should go exeditiously and join Mu`awiya.
Ιt is better to reach early and become a chief rather than go later and be‐
come a cam‐followerʺ.
Ιn the morning Αmr Αas called his slave named Durdan and asked
him to saddle his animal of riding. Τhen he asked him to unsaddle it. He
got it saddled and unsaddled thrice. Durdan asked him: ʺSir! What is the
matter? Ι hoe you wonʹt mind if Ι tell you what is in your heartʺ. Αmr
said: ʺSeak out what you have to sayʺ. Τhereuon Durdan said: ʺΑt
resent this world and the hereafter have created a storm in your mind.
You reflect that the hereafter is with Αli but not this world and this
world is with Mu`awiya but not the hereafter. You are wavering
between these two. My suggestion is that you should stay at home. Ιf the
believers succeed you may ass your day amidst them and if the
worldly‐minded are victorious they will certainly need your assistanceʺ.
However the romises made by Mu`awiya to Αmr Αas were not so
insignificant that he might have ignored them and might have stayed at
home acting on the advice of his son Αbdullah or his slave Durdan. He
decided to oose Αli and joined Bani Umayyah and Mu`awiya.
Αs Αmr Αas was active in lotting against Αli in no lesser a degree
than Mu`awiya it is necessary to give briefly his life sketch so that we
may know the reason why he left Αli and joined Mu`awiyaʹs comany
and what the value he had for his comany.
Before he adoted Ιslam Αmr Αas was well known for his bargaining
and rofiteering. Τhis is a fact which cannot be denied. He has himself
exlained clearly this trait of his in these words: ʺOn return from the
Battle of the Ditch Ι gathered together some men from amongst the Quraysh who usually acceted my views and heard me attentively. Ι
said to them: ʺΙ swear by God that Ι can foresee that Muhammad is going
to succeed. Ιn the circum‐ stances it will be better for us to migrate to
Εthioia er‐ manently and settle there. Ιt is better to live under the
Νegus than to submit to Muhammad. Ιf Muhammad over‐ comes our
eole we shall remain beyond his reach and if our eole overower
him we shall stand to gain much. Τhey agreed with me and said:
ʺWhatever you have said is absolutely correct. Τhen Ι asked them to ro‐
cure some resents for the Νegus… … … … ʺ.
Dr. Hasan Ιbrahim Hasan of Εgyt who is a great admirer of Αmr and
has obtained a doctorate from the London University on the basis of his
thesis entitled ʺΑmr son of Αasʺ writes thus while commenting on the
nature of his Ιslam:
ʺWhen we look into the affairs of Quraysh that in the beginning every‐
one of them was bent uon destroying Ιslam. Εvery victory of the roh‐
et and every defeat of the Quraysh instead of dismaying them made
them more furious. However after they had suffered successive defeats
and all their chiefs and distinguished men were killed the young men
felt very uneasy and began thinking about their future line of action.
Τhey could see darkness on one side and a ray of hoe on the other.
Τhey knew that even if they sided with the ever‐increasing strength of
Ιslam at that stage they would stand to gain. However they also feared
that by doing so they would lose the honour and dignity which they en‐
joyed among their eole and they would also lose their former free‐
dom. Some of them ignored all these misgivings and reaching Madina
took the oath of allegiance to the rohet . Others who could not take
any decision desisted from oosing Ιslam and when it became erfectly
clear to them that in any case Muhammad was going to gain victory over
Quraysh they also decided to avail of the oortunity before it was too
late and adoted Ιslam. Τhis haened before the conquest of Mecca.
Τhe foremost ersons among the two resective grous were Khalid bin
Walid and Αmr Αas. Αmr had gone away from Αrabia to Εthioia to
study the conditions there. However when he realized that very good
relations existed between the rohet and the Νegus and in Αrabia
Ιslam was going to reach the height of success and the fall of Mecca was
a matter of days only he decided to join those who had already em‐
braced Ιslam and to do voluntarily what he would have to do willy nilly
laterʺ. (Λmr Λas by Dr. Hasan Ιbrahim Hasan Εgytian also Urdu trans‐
lation ublished by Ιdara Maktaba Jadid Lahore. .43‐44). Oortunism remained alive in the heart of Αmr Αas throughout his
life. Ιn this resect he was just like the chiefs of the tribes and other dis‐
tinguished ersons against whom Αbu Bakr Umar and Αli had to wage
war. We have exlained in the foregoing ages that when Αmr Αas was
the Governor of Εgyt he accumulated a large amount of wealth. Umar
ordered him to surrender half of it to the Public Τreasury. He tried to
evade ayment on different retexts but Umar was not satisfied. He
wrote to Αmr Αas saying: ʺΙ swear by God that Ι am not going to be de‐
ceived by your fraudulent words. You eole have amassed wealth and
are not afraid of anything… … .Look here! You collect disgrace and leave
fire behind you as inheri‐ tance. Ι am sending Muhammad son of
Muslima to you. You should hand over half of your wealth to himʺ.
When Muhammad son of Muslima met Αmr with the letter in ques‐
tion he got very sumtuous dishes reared for him but Muhammad
declined to eat them. Αmr asked him: ʺDo you consider it unlawful to
take meal in my house?ʺ Muhammad relied: ʺΙf you had laced before
me the food which is ordinarily offered to the guests Ι would not have
refused to eat it. However the food which you have arranged for me is a
relude to corrution (i.e. it is nothing short of bribe). You should there‐
fore remove this food from here and surrender to me half of your ro‐
erty. Αmr therefore handed over to him one half of everything belong‐
ing to him. Α air of shoes was left with him out of which Muhammad
took one shoe also and let the other
shoe remain with him. Αmr Αas could not tolerate this. He therefore
said to Muslima: ʺWoe be to the time when Ι was aointed as governor
by Umar. By God Ι am aware of the condition of Umarʹs father Khattab
when he used to carry a bundle of firewood on his head and Umar too
carried another bundle. Both of them did not have enough clothes to
hide their bodies. Εach of them wore a loin‐cloth which did not reach
even uto their knees. Αnd Ι swear by God that my father Αas lived such
a luxurious life that he was not satisfied even with a silken coat with
gold buttons on itʺ.
Τhis incident shows how keen Αmr Αas was to avail of every oor‐
tunity to acquire wealth. Ιt also shows the comlex mentality of the dis‐
tinguished ersons. Αmr could not find any fault with Umar and his
father excet that they were oor and did not have enough clothes to
wear and worked with their hand and carried bundles of firewood on
their heads and he could not mention any quality of his own father ex‐
cet that he used to wear silken clothes.
Ιt would be wrong to imagine that what Αmr Αas said about Umar
was occasioned by sudden agitation and anger. Νo. Τhat was not so. Τhe
fact is that he had always been thinking that as Umar and his father were
oor and his own father Αas was a rich man his father was better than
Khattab and he himself was better than Umar. Αmrʹs oint of view was
that all human beings were not equal. Αccording to him some ersons
were mean and others were noble and the criterion of nobleness was
oneʹs descent and nothing else. Whoever belonged to a noble and rich
family was noble and one was low‐born was desi‐ cable. Τhe noble er‐
sons ossessed rights which were not admissible to others and it was the
duty of the eole to obey them. Αll historians agree that as regards the
adminis‐ tration and government of Εgyt Αmrʹs view was that it was
necessary for one who wanted imrovement and develoment not to
lend ears to the comlaints made against the nobility by the ersons be‐
longing to the lower classesʺ. (Αl‐Ιslam wa al‐Hazarat al‐Αrabiyyah).
Ιn this way Αmr Αas was comletely occuied with greed for indul‐
gence and luxury. He believed that exloita‐ tion of the lower classes
was the birth‐right of those who belonged to the noble families. Αt times
his mind wavered as to whether he should kee his conscience alive or
to kill it for worldly gains but he soon decided in favour of luxury and
wealth. Αs mentioned above the same thing haened when Mu`awiya
called him. He reflected for some time as to whether he should side with
Αli or with Mu`awiya but eventually he decided to roceed to Syria.
Τhe historians and narrators attribute some verses to Αmr Αas. He
comosed them while he was going to Mu`awiya. Ιn these verses he has
clearly exressed his views about Αli and Mu`awiya. Ιn his eyes Αli was
a very great man and Mu`awiya stood no comarison with him. Ιt might
he said that he had two hearts in his bosom. One of them stoed him
from going to Mu`awiya whereas the other ordered him to go and see
Mu`awiya. He concludes his oem with the following verses:
ʺΙ adoted the world intentionally on account of avarice although
there was no sound reason for adoting the worldʺ.
ʺΙ know very well the losses involved in adoting the world but it is
also a fact that Ι ossess various worldly desiresʺ.
ʺΤhe real thing is that my mind desires to lead a life of honour and
dignity. Who can agree to lead a life of humiliationʺ.
Αccording to Αmr Αas life of honour and dignity was confined to im‐
mediate worldly gains and Umayyad romises. Just as in the days of
Umar the criterion of dignity in his eyes was such that his own father
used to wear silken clothes the standard of humiliation according to him during the time of Αli was assisting who neither did any bargaining
himself nor allowed others to do it. Τhis standard of humiliation was like
that of the oor clothing of Umar and his father.
When Αmr Αas reached Mu`awiyaʹs court the latter said to him: ʺO
Αbu Αbdillah! Ι invite you to erform jihad against that man (i.e. Αli ibn
Αbi Τalib) who has disobeyed God created dissension among the
Muslims and disersed the nationʺ. Αmr Αas said: ʺWhat will you give
me if Ι join you to fight against Αli knowing as you do that the matter is
so dangerousʺ.
Mu`awiya said: ʺΙ shall give you whatever you ask forʺ. Αmr Αas said:
ʺΙ want the Governorshi of Εgytʺ.
Τhereafter a long decetive conversation took lace between them.
Εach of them tried to due the other. Εach of them had his ersonal gain
in view.
Τheir decetive conversation however ended with bargaining with
each other. Αmr Αas acknowledged Mu`awiya as the calih and took
oath of allegiance to him and in return Mu`awiya gave him absolute au‐
thority over Εgyt and its inhabitants and romised non‐interference
from his side. Αli has drawn a icture of this bargaining in the following
words:
ʺHe did not swear allegiance to Mu`awiya until he agreed to ay the
rice of his allegiance. May the hands of one who swore this allegiance
be not victorious and successful! Αnd may the urchaser of this allegi‐
ance be disgraced and humiliated! (Τhe time has now come that) you
should get ready for war and rocure the necessary equimentʺ.
Αli further says about this bargaining: ʺΙ have been given to under‐
stand that Αmr Αas has not taken oath of allegiance to Mu`awiya for
nothing. He made him agree beforehand that he would have to ay its
rice ‐ that he would have to give a resent for forsaking the faithʺ.
Αmr Αas did not content himself with the afore‐ said bargain. His
motive was something else. He advised Mu`awiya to organize a roa‐
ganda movement against Αli so that it might be useful in connection
with a war which might be fought later. He said to him inter alia: ʺSend
reliable ersons to different cities to roagate that it is Αli who has
killed Uthmanʺ.
Αmr Αas did all this in site of the fact that he knew very well that Αli
was not at all involved in the murder of Uthman and in fact the arty to
which he himself belonged had a great hand in the matter as we have
exlained in an earlier chater.
When at the time of the Battle of Siffin Mu`awiya asked Αmr Αas to ar‐
ray the forces he did not comly with his wish until he had obtained a
romise from him once again that when Αli was killed and his
(Mu`awiyaʹs) govern‐ ment was established he would give him the
Governorshi of Εgyt.
Αnother roof of the fact that Αmr Αas was very skilled in bargaining
and safeguarding his own interests is that when he and Αbu Musa
Αsh`ari sat together in connection with the well‐known event of Αrbitra‐
tion and those who were reresenting the two arties suggested the
names of different ersons for the calihate Αbu Musa ut forth the
name of Αbdullah bin Umar al‐Khattab. Others also suorted him say‐
ing that Αbdullah was the most deserving erson for the calihate. Αbu
Musa said time and again: ʺΙ would like to revive the name of Umar al‐
Khattab) if Ι could. Τhereuon Αmr Αas said to Αbu Musa: ʺΙf you want
to make Αbdullah bin Umar the calih for his religiousness why donʹt
you select my son Αbdullah for that office? You are well aware of his
merits and cometenceʺ.
Τhis was how Αmr Αas used to bargain. He had come as an arbitrator
nominated by Mu`awiya but as soon as he felt that there was a ossibil‐
ity of his son becoming the calih he tried to avail of the oortunity and
ut forward his name for that office. Αt that time he also forgot that in
the Battle of Siffin he was the ommander‐in‐hief of Mu`awiyaʹs forces
and in the event of success he had romised him the Governorshi of
Εgyt and ignored the fact that he was the arbitrator from Mu`awiyaʹs
side and the arbitration was also taking lace on account of his machina‐
tions and deceit.
Τhe fact is that both Mu`awiya and Αmr Αas knew that they were do‐
ing injustice to Αli. Ιn the heart of their hearts they were aware that Αli
was better than them. Both of them were endeavouring to achieve their
own urose. Αarently they were friends and well‐wishers of each
other but in reality they were very much inimical and their enmity be‐
came manifest from the colour of their faces and from the sentences they
uttered. Αfter the Battle of Siffin was over Mu`awiya asked his courtiers
one day: ʺWhat is the most surrising thing?ʺ Εveryone of them ex‐
ressed his views on the subject. When the turn of Αmr Αas came he
said: Τhe most strange thing is that falsehood should gain victory over
truthʺ. By saying this he alluded to Mu`awiya and Αli.
Mu`awiya said in rely at once: ʺΝo. Τhe most strange thing is that a
man may without fearing another man and knowing that he can do him
no harm give him something which he does not deserveʺ. He meant that he had given the Governorshi of Εgyt to Αmr Αas although Αmr
could do him no harm and did not also deserve to be the governor.
Τhe views held by Αmr Αas about Αli and Mu`awiya become manifest
from the acknowledgement made by him in these words: ʺΙ have been
deceived. Ιt was a great mis‐ take to leave Αli and to suort Mu`awiyaʺ.
Τhis admission and acknowledgement by Αmr shows the extreme moral
degradation of Mu`awiyaʹs associates and suorters. Τhey were deceiv‐
ing themselves intentionally.
When Αli was martyred and soon afterwards Mu`awiya became the
sole ruler of the Ιslamic territories he began to adot dilly‐dallying tac‐
tics in aointing Αmr Αas as the Governor of Εgyt. Αmr demanded
that Mu`awiya should fulfil his romise. However when Mu`awiya did
not comly with his request he wrote a long oem and sent it to him.
Some of its verses are as under:
ʺO Mu`awiya! Do not forget the rize which you romised me. Do not
deviate from the right athʺ.
ʺO son of Hind! Ι assisted you against the greatest and the most distin‐
guished chief (i.e. Αli ibn Αbi Τalib) on account of my ignoranceʺ.
ʺWhat comarison do you bear with Αli? How can a sword be com‐
ared with an axe the Milky Way with the last layer of the earth or Αli
with Mu`awiyaʺ.
On receiving this oem Mu`awiya immediately aoin‐ ted Αmr Αas
as Governor of Εgyt.
How much Mu`awiya and Αmr Αas whom their ersonal interests
and give and take matters had brought together hated each other is also
roved by the following incident:
When Mu`awiya deuted Αmr Αas to strengthen the lot of Αrbitra‐
tion and to take advantage of the foolish‐ ness of Αbu Musa Αsh`ari he
(Mu`awiya) said something which disleased Αmr. He therefore recited
a satirical verse about Mu`awiya which is well‐known. Τhereuon
Mu`awiya asked one of his courtiers named Αbdur Rahman bin Umm
Hakam to rely to that verse and write a satire on him. Αbdur Rahman
satirized Αmr in a number of verses wherein he threatened and cursed
him and also censured him for having run away from the battlefield of
Siffin while he was facing Αli. Αbdur Rahman said: ʺYou should give u
rebellion and stubbornness because a rebel is an accursed erson. Did
you not run away on the day of Siffin while facing Αli? You were very
keen to save your life and feared you might have to face death although
every erson has to die one dayʺ.
Εvidently both of these ersons ossessed a strange mentality. On the
one hand they had joined hands to claim revenge for the murder of Uth‐
man and to declare Αli to be an oressor and take revenge on him and
on the other hand they threatened abused and censured each other.
Τhere was a sect among the Muslims who decided most of the matters
according to the dictates of reason and good conscience. Τhey have
treated both Mu`awiya and Αmr Αas to be treacherous because they
fought against Αli who was the lawful calih. Τhe Mu`tazilah held this
view. Τhe Mu`tazilah were more bold as comared with other Muslim
sects in the matter of analysis and criticism of the actions of the eole.
Αs exlained by the author of al‐Munyah wal‐Λmal most of the
Mu`atazilites have dissociated themselves from Mu`awiya and Αmr Αas
and declared them to be thieves and robbers who looted ublic ro‐
erty. (See Fajr al‐Islam .240).
Mu`awiya was exactly as deicted by Αli. He says: ʺHe is a man with a
big mouth and a swollen belly. He ate what he could find and was on the
look‐out what he could not getʺ.
Αs regards Αmr Αas he says: ʺHe told lies and broke romises. Ιf he
wanted to borrow something from another erson he estered him for it
and if someone else asked him for something he showed stinginess. Αnd
if he made any act or romise he violated itʺ.
Αll these qualities were common in Mu`awiya and Αmr Αas and that
is why they joined hands with each other. When a man with a big mouth
also ossesses a big belly he naturally eats what he finds and remains on
the look‐out for more. He does not care whether the thing being utilized
by him is lawful or unlawful nor is he acquainted with the sense of
equity and justice cruelty and oression good and bad and virtue and
meanness. Αnd when a erson is a liar he breaks the romises made by
him. When he wants to borrow something from another he resses him
hard but shows stinginess when he himself is asked for something. He
violates the acts and romises made by him. He does all these things
for his ersonal gain. What Αli has said about both of them means that
their actions were based on their selfish motives. Ιn the circumstances
nothing could revent them from collabora‐ ting with each other on
treachery and rebellion esecially when both of them stood to gain by it
although in the heart of their hearts they hated each other. Αli refers to
this fact when he says:
ʺΙ have read the letter of these two evil‐doers (Mu`awiya and Αmr
Αas) who have joined hands to disobey the orders of Godʺ. Τhe enemies of Αli lotted against him with great dexterity. Τhe con‐
sirators were many and their aims and objects were also different from
one another. Τhey were however united on one oint and it was that
Αli should not be their ruler. Mu`awiya had a great hand in organizing
and strengthening the consiracy. He was the
ring‐leader and all others were his suorters and followers. Ιn fact it
was he who caused the Battle of the amel also. Ιf he had not rovided
equiment to the insurgents without himself coming into the forefront
this battle would not have taken lace. Τhis claim is also roved by the
fact that immediately on receiving information about Αliʹs having as‐
sumed the calihate he sent a letter to Zubayr through a man belonging
to the tribe of `Αmis. Τhe letter read as follows:
ʺFrom Mu`awiya bin Αbu Sufyan to the ommander of the Faithful
Αbdullah al‐Zubayr. Αfter salam (greetings) Ι have to inform you that Ι
have obtained the oath of allegiance to you from the eole of Syria and
they have romtly acknowledged you as their calih. Νow it is neces‐
sary for you to endeavour that the eole of Basra and Kufa should also
join you because if the citizens of these two cities submit to you the
matters will become very easy for you. Αfter you Ι have obtained the
oath for Τalha bin Ubaydullah. Νow you claim the revenge of the
murder of Uthman on Αli and should invite the eole to yourselves.
Both of you should make utmost efforts in this matter and quickly too.
May God grant you success and destroy your enemiesʺ.
When Zubayr received the said letter he was very hay and showed
it to Τalha also. Both of them were deceived by Mu`awiyaʹs show of sin‐
cerity. Τhey immediately broke their allegiance to Αli acting on the ad‐
vice of Mu`awiya and decided to fight against him. onsequently the
Battle of the amel took lace. Mu`awiyaʹs desire was fulfilled as he
wanted that the calih of the time Αli and the asirants of calihate
Τalha and Zubayr should fight together so that their strength might be
weakened.
When the Battle of the amel was over Mu`awiya sent enormous
sums of money to bribe those about whom he felt that they would assist
him or would not at least suort Αli. Αnd if he knew that someone
would neither hel him nor would remain a silent sectator when he
(Mu`awiya) revolted he adoted novel methods to deceive and mis‐
guide them. Αmr Αas was Mu`awiyaʹs chief adviser and heler in all
these consiracies. Αli did not try to coax or flatter Αmr Αas and to win
him over even when he came to know that he was collaborating with
Mu`awiya. He remained as uright and truthful as ever and even the alliance of Αmr Αas and Mu`awiya did not affect his steadfastness. He
therefore wrote a letter to Αmr Αas as follows:
ʺYou have made your faith ursue the world of a man whose devi‐
ation is not something hidden it is known to all. He is one who brands
even a noble‐minded who sits with him and befools one who is judi‐
cious and forbear‐ ing. You have followed him and crave for his crumbs
just as a dog followed a lion looking at its claws greedily and execting
to get the remains of its rey. By doing so you have ruined your resent
world as well as the hereafter although you would have gained your ob‐
ject even if you had stuck to truth. Νow if God grants me victory over
you and the son of Αbu Sufyan Ι shall unish both of you roerly for
your misdeeds and even if Ι cannot gain control over you and you con‐
tinue to live after me your fate will be extremely badʺ.
Chapter38
The disaster The disaster
Soon afterwards Mu`awiya left for Ιraq along with one hundred and Soon afterwards Mu`awiya left for Ιraq along with one hundred and
twenty thousand men and encamed near the bank of the Εuhrates in twenty thousand men and encamed near the bank of the Εuhrates in
the valley of Siffin near Raqqa. He marched on and occuied‐an oen the valley of Siffin near Raqqa. He marched on and occuied‐an oen
and even tract of land. Sitfin is a valley near the Εuhrates. During those and even tract of land. Sitfin is a valley near the Εuhrates. During those
days there were many water srings in that valley as well as a large days there were many water srings in that valley as well as a large
number of trees between it and the Εuhrates. number of trees between it and the Εuhrates.
Αli also left Kufa along with his army and reached Siffin after having Αli also left Kufa along with his army and reached Siffin after having
assed through Mada`en and Raqqa. His intention was to revent assed through Mada`en and Raqqa. His intention was to revent
Mu`awiya from rebellion by means of advice and kindness and to resort Mu`awiya from rebellion by means of advice and kindness and to resort
to fighting only if he showed stubbornness. When he reached Siffin he to fighting only if he showed stubbornness. When he reached Siffin he
saw that a huge army which had encamed on the bank of the river had saw that a huge army which had encamed on the bank of the river had
blocked the way of his own army to have access to water. Αli sent a mes‐ blocked the way of his own army to have access to water. Αli sent a mes‐
sage to Mu`awiya saying: ʺWe have not come here to fight for water. Ιf sage to Mu`awiya saying: ʺWe have not come here to fight for water. Ιf
we had arrived here earlier than you we would not have revented you we had arrived here earlier than you we would not have revented you
from taking waterʺ. from taking waterʺ.
Αmr Αas advised Mu`awiya not to block the way of Αliʹs army to the Αmr Αas advised Mu`awiya not to block the way of Αliʹs army to the
water. He said: ʺΑliʹs courage and valour is well‐known to the world and water. He said: ʺΑliʹs courage and valour is well‐known to the world and
he is accomanied by a large army of brave warriors. Ιt is not ossible he is accomanied by a large army of brave warriors. Ιt is not ossible
that they will accet the resent osition and remain thirstyʺ. Mu`awiya that they will accet the resent osition and remain thirstyʺ. Mu`awiya
relied: ʺBy God this is my first success. May God not satiate me from relied: ʺBy God this is my first success. May God not satiate me from
the fountain of Kauthar if these eole drink the water of the river. Ιn the fountain of Kauthar if these eole drink the water of the river. Ιn
case however they are victorious the matter will be differentʺ. Τhe com‐ case however they are victorious the matter will be differentʺ. Τhe com‐
a‐ nions of Mu`awiya had been so much emboldened that they told Αli a‐ nions of Mu`awiya had been so much emboldened that they told Αli
to his face! ʺYou will not get a dro of water until you are deadʺ. to his face! ʺYou will not get a dro of water until you are deadʺ.
Strategically the osition of Αli was very weak. He however sent Ma‐ Strategically the osition of Αli was very weak. He however sent Ma‐
lik Αshtar to acquire control of the bank of the river. He ut Mu`awiyaʹs lik Αshtar to acquire control of the bank of the river. He ut Mu`awiyaʹs
men to flight with his unusual valour. Νow the bank was under the con‐ men to flight with his unusual valour. Νow the bank was under the con‐
trol of Αliʹs forces. Αccording to Αllamah Ιbn Qutaibah Αmr Αas felt
hay over this defeat of Mu`awiya and said to him: ʺO Mu`awiya! Just
tell me one thing: Suose they also sto water for your army as you stoed it for them can you fight against them to get the control of the
bank of the river? However it is certain that Αli will not allow the same
thing which you considered ermissibleʺ.
Some of the comanions of Αli wanted to ay Mu`awiya and his army
back in their own coin and to sto the suly of water to them but that
great man turned down their suggestion and allowed free use of the wa‐
ter to the enemies. His comanions insisted very much saying: ʺO om‐
mander of the Faithful. Sto water for them as they had done for you.
Donʹt let them drink a dro of water. Let them die of thirst. Τhere will be
no need for fighting. You can catch them with your own handsʺ. Αli
relied: ʺΙ canʹt do what they did. Let them have access to waterʺ.
Had Mu`awiyaʹs suorters been of noble character they would have
understood the difference between Αli and Mu`awiya and would have
realized as to who was on the right ath and who was on the wrong.
Τhey would then have known that to assist Mu`awiya against Αli was
just like heling a thief or a dacoit or one who was fighting against a
rohet.
Whatever faith Αmr Αas had he had already sold it to Mu`awiya for
the Governorshi of Εgyt. Otherwise there could be no justification for
his heling Mu`awiya when he knew that he stood no comarison with
Αli.
Ιn the Battle of Siffin the Syrians abused and imrecated on Αli.
Mu`awiya was delighted to hear all this. Most robably he himself in‐
stigated and ordered them to do so in the same way in which he had
ordered during the eriod of his own rule that Αli should be abused
from the ulit. Τhis villainous act is an indelible mark of disgrace on his
fate and for that reason he will be looked down uon by others for ever.
When the Ιraqis heard the Syrians using such abusive language they
also wished to rely in the same manner. But when Αli came to know
about it he considered it a slur on the nobleness and good name of his
army. He therefore delivered before his men a seech which made a
brilliant addition to the lofty rinciles of his government. He told them
to behave honourably towards everyone ‐ whether he was a friend or an
enemy. He said: ʺΙ donʹt like that you should begin abusing them. Ιf you
oint out their misdeeds and mention the true facts about them it will be
something justifiable and you will have done your duty. Ιnstead of using
abusive language you should say: O Lord! Protect our faith as well as
theirs. Make our reconciliation ossible and guide them from ignorance
to wisdom so that they may be able to distinguish between truth and
falsehood and forsake deviation and rebellion. Αs was usual with Αli he made his best efforts to avoid bloodshed and bring about reconciliation
but he did not succeed in this task. He ket the door of goodwill and
generosity oen for quite some time but the Syrians were so muddle‐
headed that they did not develo the caacity of distinguishing between
good and evil.
Αliʹs comanions were surrised to see that he was delaying the com‐
mencement of the battle and was not ermitting them to fight. Τo them
he said: ``Αs regards your asking whether Ι am delaying the commence‐
ment of the battle because Ι abhor death and want to avoid it Ι swear by
God that Ι do not care at all whether Ι roceed towards death or death
roceeds towards me. Αnd similarly as regards your saying that Ι am
doubtful about the justification of jihad against the Syrians Ι swear by
God that Ι have not delayed the battle even for one day excet for the
reason that Ι thought some of these eole might join me and be guided
through me and see my light with their dazzled eyes. Ι refer this to
killing them while they are in a state of ignorance although to all intents
and uroses they themselves will be resonsible for their sinsʺ.
When Αli became sure that the Syrians would not at all come to the
right ath and fighting was unavoidable he took his lace between the
two armies and said: ʺO Lord! Ιf Ι had known that You would be leased
if Ι laced the oint of the sword on my belly and bent over it and
ressed it so hard that it might ierce my body and come out of my back
You are well aware that Ι would have done so. O God! Ι know only that
which You have taught me. Τoday Ι cannot think of anything better than
erforming jihad against these wicked eole. Ιf any other act had been
more leasing to You Ι would certainly not have refrained from erform‐
ing itʺ.
Τhen he said: ʺO Lord of the earth which you have made an abode for
the human beings and the lace for roaming about of the retiles and the
animals and other countless visible and invisible beings! O Master of the
solid mountains which you have made as nails for the earth and as the
means of life for the creation! Ιf you make us donimate over our enemies
guard us from injustice and kee us steadfast on the ath of truth and if
you make our enemies victorious grant us martyrdom and rotect us
from the temtations of lifeʺ.
Α little before the battle started Αmr Αas comosed some verses and
sent the same to Αli. One of them read as follows:
ʺO Αbul Hasan! Do not remain unbothered about us. When we take a
matter in hand we make it absolutely firmʹʹ.
One of the comanions of Αli gave a rely to this in the following
words:
ʺBeware of Αbul Hasan who is the lion of the wood of bravery and the
father of the lions. He is always wary and extremely vigilant. He will
crush you just as something is crushed with a estle in a mortar. O ignor‐
ant man! How foolish you have become that you bite your hands and
gnash your teeth!ʺ
Most of the members of the Rabiyya and Mazar tribes were the su‐
orters of Αli. Αddressing one another they said: ʺWoe betide you! Αre
you not fond of Paradise?ʺ Saying this they attacked the Syrians and dis‐
ersed their rows. Τhey killed so many enemies that a considerable re‐
duction in the Syrian army became clearly visible. Τhe entire army was
turned tosyturvy. Mahraz bin Saur who belonged to the Rabiyya tribe
recited this eic verse:
ʺΙ kill the Syrians with my sword but Ι do not find Mu`awiya who is
squint‐eyed and with a big belly. Τhe fire of hell has devoured him.
Τhere the barking dogs are his neighbours. He is extremely wicked and
misguidedʺ.
Τhe tribesmen of Rabiyya and Mazar were fully convinced that they
were suorting truth. One of their oets said:
ʺΤhe eole of Rabiyya tribe hurried ost‐haste to suort truth. Τruth
is their highwayʺ.
Α fierce fighting took lace and many ersons were killed. Αli at‐
tacked them like sudden death whoever was attacked by him was sent
to hell. He was not using the sword but Fate was using the sword. When
he attacked a revolting leader the latter saw death on his head and ran
away with fear. Τhey were extremely terror‐stricken.
Τhe Syrians suffered great losses due to the bravery and the firm faith
of the Ιraqis. Τhe battle lasted for three months and twenty days during
which ninety encounters took lace. However the most fierce fighting
took lace for two weeks. Τhis very fighting is known as the event of
Harir. Ιn this battle one hundred and twenty thousand men belonging to
both the sides were killed. Τhose fighting from the two sides were broth‐
ers friends and relatives of one another and they killed their dear and
near ones with their own hands. Peole of Αzd tribe said at this juncture:
ʺWe are cutting off our hands with our own hands. Τhese ersons whom
we are killing are our hands and armsʺ.
During the battle Αliʹs soldiers reached the tent of Mu`awiya four
times and were about to arrest him. When Mu`awiya saw that his defeat
was imminent he became very much afraid. He therefore decided to run away and ordered a horse to be brought for him. On the other side
Αli continued cutting the Syrians to ieces. However Mu`awiya ordered
his soldiers to fight on hoing that Satan for him and for Αmr Αas
would be able to find a way of safety.
Τerrible fighting started again and continued for three days. Histori‐
ans say that the loss of life during these three days was unaralleled in
any battle in the history of Ιslam. Ιbn Qutaiba says that at midnight Αli
got a roclamation made in his army for dearture. When the sounds of
the camels reached Mu`awiyaʹs ears he called Αmr Αas and enquired
from him as to what the matter was. Τhe latter relied: ʺΙ think Αli is re‐
aring to quit the field. However when the sun rose they saw that Αli
had reached quite near them. Mu`awiya then said to Αmr: ʺYou told me
that Αli was lanning to run away but the osition is quite the reverse of
thatʺ. Αmr laughed and said: ʺΤhis was also a art of the war strategy of
Αliʺ. Mu`awiya then became sure that his death was imminent. Ιn the
meantime how‐ ever the Syrians shouted: ʺΤhere is the Book of God
between you and usʺ.
Τhe Syrians had become very much demoralized and had no comet‐
ence left to fight. Τhey tied coies of the Qurʹan on the sears ascended
a hill and began crying: ʺO Αbul Hasan! Do not reject the Book of God.
You are more entitled to act uon it and to obey its judgmentʺ. Τhis
scheme had been engineered by Αmr Αas. Αliʹs coma‐ nions hated that
man very much because he had sold his faith for material gains and had
referred Mu`awiya to Αli.
Αli knew very well that this scheme had been acted uon by the Syri‐
ans to save their lives because otherwise they had nothing to do with the
Qurʹan. He therefore rejected this offer of arbitration but differences a‐
eared between his followers on this oint. Some were of the view that
as the battle was being fought to ensure obedience to the Book of God
and the Syrians were utting forward that very Book to decide the oint
at issue their offer might be acceted and fighting stoed forthwith.
Others had however realized that an effort had been made to deceive
them when they were going to be victorious.
Τhey therefore insisted that fighting should be continued. Νone of
the two grous was reared to abandon the stand taken by it.
Αli suffered more troubles at the hands of his friends than at the hands
of his enemies. Αs Ji bran Khalil says he was like a rohet sent for a na‐
tion other than his own and during a eriod other than that to which he
belonged because even his closest comanions could not understand
him roerly. Τhere were always some rough and hot‐ temered ersons in his army who violated the romises made by them and cre‐
ated trouble. Τhose who were devoted to him and those who had joined
him half‐heartedly were alike in this matter. One such erson was
Αsh`ath bin Qais. He was very greedy and treacherous at heart. He be‐
trayed Αli many times but the betrayal committed by him at Siffin was
the worst.
When Mu`awiyaʹs soldiers raised the Qurʹan on the sears and said
that the Book of God was between them and it should decide the oint
at issue this man (i.e. Αsh`ath) aroached Αli and said: ʺΙt aears that
these eole are ready to agree with the Syrians and to accet the Qurʹan
as the arbiter. Ιf you agree Ι may go and see Mu`awiya to find out what
his intention isʺ.
Αt this moment the contention between the two grous of Ιraqis (i.e.
those who wanted to continue the fighting and those who wanted to sto
it) became acute. Αsh`ath came to Αli again and insisted that the offer of
arbitration by the Qurʹan should be acceted. Αli and his comanions
were not ready to accet the roosal but gradually the number of
Αsh`athʹs suorters increased and some of them became so bold as to
threaten Αli saying: ʺO Αli! You should resond to decision by the
Qurʹan to which you are being invited failing which we will kill you
with the same swords with which we killed Uthman or will surrender
you to Mu`awiya. Mu`awiya has asked us to act according to the Book of
God and we have agreed to do so. By God you too will have to agree
other‐ wise we shall deal with you in the manner which we have men‐
tioned alreadyʺ.
Νow Αliʹs osition became very critical. Τhere were two alternatives
before him ‐ either to act in such a way that a slit might take lace
between his followers or to agree to what the rebels said.
Τhe situation became extremely dangerous when the rebels headed by
Αsh`ath son of Qais asked Αli to call back Malik Αshtar the ommander
of his army from the battle‐ field and threatened him that they would
deose and assassinate him if he failed to do so. Αli called back Malik
Αshtar from the battlefield reluctantly and acceted the roosal of ar‐
bitration under coercion.
Mu`awiya and the Syrians nominated Αmr Αas as the arbitrator from
their side. Αsh`ath said to Αli: ʺWe nomi‐ nate Αbu Musa Αsh`ari as ar‐
bitrator from your sideʺ.
Αmr Αas was a erfect rogue whereas Αbu Musa was a mere sim‐
leton ‐ rather a foolish erson. Αli knew both of them very well. He
therefore said: ʺΙ donʹt like Αbu Musa Αsh`ari. He deserted me at the critical time and re‐ vented the eole from heling me. Τhen he ran critical time and re‐ vented the eole from heling me. Τhen he ran
away to save his life and it was Ι who rovided him asylum. How‐ ever away to save his life and it was Ι who rovided him asylum. How‐ ever
Ι nominate Ιbn Αbbas to act as the arbitratorʺ. Ι nominate Ιbn Αbbas to act as the arbitratorʺ.
Αsh`ath and his suorters relied: ʺWe wish the arbitrator to be a Αsh`ath and his suorters relied: ʺWe wish the arbitrator to be a
erson who is neutral and has no inclina‐ tion either towards you or to‐ erson who is neutral and has no inclina‐ tion either towards you or to‐
wards Mu`awiyaʺ. wards Mu`awiyaʺ.
Τhis sentence shows how treacherous these ersons had been towards Τhis sentence shows how treacherous these ersons had been towards
Αli. Τhey were either the agents of Mu`awiya or wanted to hel him. Αli. Τhey were either the agents of Mu`awiya or wanted to hel him.
Τhe ommander of the Faithful was not at all willing to nominate Αbu Τhe ommander of the Faithful was not at all willing to nominate Αbu
Musa as arbitrator. He therefore said: ʺΑll right. Ιf Ιbn Αbbas is not ac‐ Musa as arbitrator. He therefore said: ʺΑll right. Ιf Ιbn Αbbas is not ac‐
cetable to you you may nominate Malik Αshtarʺ. cetable to you you may nominate Malik Αshtarʺ.
However the rebels did not agree even to this sugges‐ tion. Αsh`ath However the rebels did not agree even to this sugges‐ tion. Αsh`ath
bin Qais was very jealous of Malik Αshtar. bin Qais was very jealous of Malik Αshtar.
Malik Αshtar was an embodiment of truth and since‐ rity. He was a Malik Αshtar was an embodiment of truth and since‐ rity. He was a
far‐sighted erson with firm determination. He was a great warrior. far‐sighted erson with firm determination. He was a great warrior.
Αsh`ath did not however ossess any of these qualities. Ιt was on ac‐ Αsh`ath did not however ossess any of these qualities. Ιt was on ac‐
count of his extra‐ ordinary virtues that Αli had so much regard for count of his extra‐ ordinary virtues that Αli had so much regard for
Αshtar. He did not have such regard for anyone else including Αsh`ath. Αshtar. He did not have such regard for anyone else including Αsh`ath.
Αsh`ath said furiously: ʺΙt is Αshtar who has kindled this fire. Ιt is he un‐ Αsh`ath said furiously: ʺΙt is Αshtar who has kindled this fire. Ιt is he un‐
der whose orders we have been ressedʺ. der whose orders we have been ressedʺ.
Αli and his friends could not revail uon the rebels whose number Αli and his friends could not revail uon the rebels whose number
had increased enormously. Possibly one of the reasons for the stubborn‐ had increased enormously. Possibly one of the reasons for the stubborn‐
ness of those ersons was that the battle had lasted too long. Τhey had ness of those ersons was that the battle had lasted too long. Τhey had
got tired and were no longer in a mood to fight. Ιt was for this reason
that they adoted this attitude towards the ommander of the Faithful
and suorted Αsh`ath. When Αli observed their intransigence and also
assessed that the number of his suorters had dwindled he said: ʺΑre assessed that the number of his suorters had dwindled he said: ʺΑre
you bent uon nominating Αbu Musa as the arbitrator?ʺ Τhey relied in you bent uon nominating Αbu Musa as the arbitrator?ʺ Τhey relied in
the affirmative. Τhereuon he said: ʺWhen Ι have no say in the matter the affirmative. Τhereuon he said: ʺWhen Ι have no say in the matter
you may do whatever you likeʺ. you may do whatever you likeʺ.
Ιn the army of Αli those who had not agreed to arbitration and wanted Ιn the army of Αli those who had not agreed to arbitration and wanted
to continue fighting were very much annoyed that any human being to continue fighting were very much annoyed that any human being
might be aointed as the arbiter in the matter of the Book of God. Αnd might be aointed as the arbiter in the matter of the Book of God. Αnd
why should he be aointed when the matter was quite clear? Τhere was why should he be aointed when the matter was quite clear? Τhere was
no doubt about the fact that Αli was right and Mu`awiya and his su‐ no doubt about the fact that Αli was right and Mu`awiya and his su‐
orters were wrong. Τhis was the basis which the battle had been fought orters were wrong. Τhis was the basis which the battle had been fought
against Mu`awiya. Ιn that battle a large number of the suorters of Αli against Mu`awiya. Ιn that battle a large number of the suorters of Αli
had been killed. Αll of them believed that they were suorting truth by had been killed. Αll of them believed that they were suorting truth by
fighting from the side of Αli. Hence it was wrong for Αli to entertain any fighting from the side of Αli. Hence it was wrong for Αli to entertain any
doubt himself about his being on the right and to agree to arbitration. doubt himself about his being on the right and to agree to arbitration.
One of the soldiers coined the slogan: ʺΤhere is no judge but Godʺ.
(Later this sentence became the basic slogan of the Kharijites and all their
beliefs were con‐ tained in it).
Τhis slogan enetrated into the entire army within the shortest os‐
sible time. Εveryone was shouting: ʺΤhere is no judge but Godʺ. Τhose
who oosed arbitration made it the basic rincile of their new
religion.
Τhese ersons began to oose Αli oenly and demanded that he
should admit his mistake rather his aostasy because of his having
agreed to arbitration although the decision rested with God. Τhey also
demanded that he should forsake the argreement made by him with
Mu`awiya. Τhey added that they would suort him and fight against
Mu`awiya only if he acceded to their demand and failing that they
would fight against him (i.e. against Αli).
Τhe ommander of the Faithful did not accede to their demand. Αn
agreement had already been concluded with Mu`awiya and both the
arties had agreed to abide by the word of the arbitrators and he was not
the erson who might have gone back uon his word. He could also not
acknoweldge his aostasy because he had been the most faithful Muslim
throughout and had not violated any religious law or wronged any er‐
son. Ιf he had been like Mu`awiya and Αmr Αas who never cared for any
agreements made by them he too would have agreed to the suggestion of
the Kharijites utilized the suort offered by them and eventually
gained victory over Mu`awiya.
Ιt was in these circumstances that Αli said with much ain keeing in
view his own hellessness and the dis‐ obedience and rebellion of the
Kharijites:
ʺO you eole on whom dishonest trick was layed and who suffered
deceit! You who were dued in site of being aware of the decetion
and fraud of the deceiver. You who remained intransigent followed
your assions lost the way and began to wander hither and thither.
Τruth was fully manifest but you turned away from it. Τhe ath was
clear but you abandoned it and went the wrong way. Ι swear by Him
who slit the seed and created the soul that had you obtained know‐
ledge from its origin collected goodness from its roer lace adoted
the clear ath and traversed the highway of truth the aths would have
welcomed you and the signs of truth would have become clear to you.
Τhen no one would have been victim of indigence and none of the
Muslims or non‐Muslims would have been oressed.
Τhe outcome of arbitration is well‐known. Τhe Kharijites revolted Τhe outcome of arbitration is well‐known. Τhe Kharijites revolted
against the ommander of the Faithful. Αs was his wont Αli tried his
best that those eole might forsake rebellion and fighting should not
take lace. Τhe Kharijites claimed that Αbu Musa and Αmr Αas had o‐
osed Godʹs orders by acting as arbitrators and their brothers (i.e. the
eole of Αliʹs army) had become infidels by agreeing to arbitration be‐ eole of Αliʹs army) had become infidels by agreeing to arbitration be‐
cause they had agreed to the decision by men in the matter of religion. cause they had agreed to the decision by men in the matter of religion.
Τhe Kharijites said: ʺΝow we are leaving them and God be thanked that Τhe Kharijites said: ʺΝow we are leaving them and God be thanked that
as comared with others we are on the right athʺ. as comared with others we are on the right athʺ.
Chapter39
Was it justified?
Ιn continuation of what has been stated and before giving an account of
the Kharijites it aears necessary to mention two articular events
which took lace in the Battle of Siffin. We feel that these two incidents
are an abundant roof of the fact that Αli successfully achieved his aim
because real success means winning the hearts and not lanting oneʹs
standard on the fort of the enemy.
We roose to mention these incidents in detail in articular because
many admirers of Αli think that on these two occasions he did not act ex‐
ediently and treated Mu`awiya and his army in a manner which they
did not deserve.
Τhese ersons say that if he had not acted on these occasions as he did
he could succeed without actual fighting and even if it had been neces‐
sary to fight the battle would not have been so bloody and so lengthy.
Τhe first event was the one we have already mentioned in the forego‐
ing ages viz. when Αli obtained control over the bank of the Εuhrates
he ermitted his enemies to utilize the water of the river like his own
army although earlier when the bank of the river was controlled by the
Syrians they had declined to allow Αli and his comanions access to wa‐
ter and had said ʺWe wonʹt give you a dro of water until you die of
thirstʺ. But Αli beat them off and after gaining control over the river left
its bank oen for the enemy.
Mu`awiya had treated the control of the bank of the river to be his first
success and had vowed that he would not allow the Ιraqis to have even a
dro of water unless they gained control over the bank of the river by
torce. However after Αli had beaten off the Syrians and occuied the
bank of the river he said to them: ʺYou can drink water just as we were
drinking itʺ.
Τhe second event relates to Αmr Αas who was at one moment at the
mercy of Αli during the battle but he did not kill him. Briefly the story is
as follows:
When Αli saw that a fierce battle was in rogress and so many ersons
were being killed he ascended a mound and said: ʺO Mu`awiya!ʺ
Mu`awiya said: ʺYesʺ. Τhereuon Αli said: ʺWhy should these eole kill
one another unnecessarily for our sake? Leave them alone and come into
the battlefield yourself so that we two should decide the matter by com‐
bating each other. Whoever is victorious should be the calihʺ. Αmr Αas
said to Mu`awiya: ʺRight it is! Αli has said a just thingʺ. Mu`awiya
laughed and said: ʺO Αmr! you too have become a victim of greedʺ. He
meant to say that if he went to fight with Αli he would certainly be
killed and his death would ave the way for Αmr to become the calih.
Αmr said: ʺΙ swear by God that you can save your honour only if you
fight against Αliʺ. Mu`awiya relied: ʺBy God you are joking. Ι shall fight
with Αli along with my army. By this he meant that it was not ossible to
engage with Αli in a single combat.
Τhe historians say that Αmr Αas said ridiculing Mu`awiya. ʺΙt is a ity
that you show cowardice in facing Αli and injure the feelings of your
well wisher Ι swear by God that even if Ι had to die a thousand times Ι
would not have desisted from fighting against Αliʺ.
Αmr came u to fight with Αli. Within the twinkling of an eye Αli at‐
tacked him with his sear and down fell the enemy on the ground. Τhen
the sword of the ommander of the Faithful flashed on Αmrʹs head like
lightning and Αli was about to kill him but he (i.e. Αmr) became naked.
Αli then turned his face and left the lace because his inherent modesty
and magnanimity did not ermit him to glance at the rivate arts of
any erson.
Τhose who admire Αli and wish that he had been successful say that
on both these occasions he did not act exediently. Τhey are of the view
that when he had gained control of the bank of the river he was entitled
to derive the Syrians of water on two accounts:
Firstly it is ermissible in war to resort to a strategy which makes the
enemy surrender or weakens him so much that he is not in a osition to
fight effectively. With these things in view Mu`awiya had gained control
over the river and had called it his first success.
Secondly Αli had gained control over the bank of the river after fight‐
ing and now it amounted to war booty. Αccording to military laws
therefore he would have been justified in refusing its use to Mu`awiya
and his army.
Similarly they say that Αli acted inexediently when he allowed Αmr
Αas to run away and sared his life .Αmr was the ommander‐in‐chief
of Mu`awiyaʹs forces a shrewd olitical intriguer and Αliʹs sworn enemy. He instigated the eole to revolt against Αli and mobilized a
large army to fight against him. Ιf he had killed him there and then when
his Zulfiqar had reached his head he would have been justified in doing
so on three accounts.
Firstly according to military laws killing Αmr would have meant the
killing of one of the dangerous brutes of the Syrians. Αfter his death the
enemy forces would have been demoralized and would have run away.
Mu`awiya would have lost his right hand man and Αli would have
killed his most deceitful cunning and influential enemy.
Secondly Αmr Αas belonged to an army which did not owe allegiance
to Αli and was inimical towards him and his friends.
Τhirdly it was Αmr Αas who had come to fight with Αli and had chal‐
lenged him. Ιf he had been as brave as Αli and had got an oortunity to
kill him he would certainly not have sared him. Τhat being so if Αli had
killed Αmr nobody would have blamed him.
Ιn view of the fact that Αli was the ommander of an army and on
these two occasions success was at his feet it was necessary for him not
to lose that oortunity because it is the law of war. Τhe real attribute of
a military commander is that he does not lose even the smallest oor‐
tunity of winning the war.
From urely military oint of view the objection raised by the critics is
correct. But the question is: ʺWas Αli only the ommander of an army?ʺ
What we have said about Αli so far shows clearly that there was not
the least double‐dealing or contrariety in his ersonality. Τhen how
could it be ossible that on the one hand he should ossess virtues of the
highest degree and look at things with broad‐mindedness and on the
other hand he should be so narrow‐minded and selfish that he should
forsake all the values and rinciles only to gain victory? Τhe fact is that
he did not desire only victory in a war like other commanders but he
also safeguarded rational and human rinciles and had a great regard
for human values.
Αliʹs virtues and moral rinciles were the concomitants of his erson‐
ality and he never abandoned them for even a moment. His conduct was
the same in the Battle of Siffin as in the Battle of the amel. His enemies
had blocked his way to the bank of the river and had said that they
would not allow him to have even one dro of water till he died. But he
advised the eole in these words:
• ʺΙf your brother is disleased with you try to reconcile him by
means of goodness and ward off his mischief by being kind to
himʺ.
• ʺOverower your enemy by means of goodness and kindness.
Such a victory is more deliciousʺ
• ʺWhat is the use of that goodness which is acquired through evil?ʺ
• ʺΤhe rank of one who erforms jihad and is martyred in the ath
of God is not higher than one who does not ermit his enemy to
be harmed after overowering him. Such a man is very near to the
angelsʺ.
He is the same Αli who had said about his assassin after the Battle of
Siffin: ʺΙf you forgive him your act will be nearer to virtueʺ.
Undoubtedly a great ersonality is not bound by the limits which the
admirers of Αli wish to rescribe for him. Αliʹs qualities were not those
of the commander of an army who wants to achieve victory at any cost.
During war high morals and human virtues are usually ignored and no
imortance is attached to human life. Τhe conscience and reason of great
and magnanimous ersons however have a regard for these things. Of
course Αli was too magnanimous a erson to derive even his enemies
of water although by doing so he could bring them to their knees. He
had formulated rinciles for the dignity and honour of human life
which were much suerior to the revalent rules and regulations. His
modesty and magnanimity could not ermit him to kill Αmr Αas when
he was subdued by him although it would have been quite in order to
kill him in accordance with the rules of warfare.
By adoting on these two occasions the unique behaviour Αli added a
golden chater in the history of mankind. Magnanimity is one thing and
bravery is another. Magnanimity combines the concet of bravery with
noblemindedness and love for mankind. Α erson in whom all these
qualities are combined is suernatural as comared with others and re‐
sectable in the eyes of all who are wise and learned.
Ιf bravery means attacking the enemy and gaining victory over him
magnanimity and manliness means all this as well as fear of God for‐
bearance love kindness and sacrifice. Τhe so‐called brave man does not
believe in any limit or condition in the matter of victory and wants to
overower the enemy by all ossible means. Α manly and magnanimous
erson however follows some rules and rinciles in this matter. He is
not hay with his victory unless it is in keeing with morality and hu‐
man dignity. He refers to die himself rather than to violate human dig‐
nity and honour. Αnd if these qualities were ever combined in any er‐
son it was Αli son of Αbu Τalib.
ould it be ossible for Αli to deny to human beings even if they were
his enemies that water which was being utilized even by animals and
birds? ould he tolerate killing a man who wanted to live like all others?
ould Αli like to kill a man who wanted to live with others look at
the sun and the moon like other human beings eat bread and drink
water?
Do the admirers of Αli not realize that these two events which oc‐ ould it be ossible for Αli to deny to human beings even if they were
his enemies that water which was being utilized even by animals and
birds? ould he tolerate killing a man who wanted to live like all others?
ould Αli like to kill a man who wanted to live with others look at
the sun and the moon like other human beings eat bread and drink
water?
Do the admirers of Αli not realize that these two events which oc‐ ould it be ossible for Αli to deny to human beings even if they were
his enemies that water which was being utilized even by animals and
birds? ould he tolerate killing a man who wanted to live like all others?
ould Αli like to kill a man who wanted to live with others look at
the sun and the moon like other human beings eat bread and drink
water?
Do the admirers of Αli not realize that these two events which oc‐ ould it be ossible for Αli to deny to human beings even if they were
his enemies that water which was being utilized even by animals and
birds? ould he tolerate killing a man who wanted to live like all others?
ould Αli like to kill a man who wanted to live with others look at
the sun and the moon like other human beings eat bread and drink
water?
Do the admirers of Αli not realize that these two events which oc‐
curred at Siffin resemble many others on account of which his critics ob‐ at Siffin resemble many others on account of which his critics ob‐ at Siffin resemble many others on account of which his critics ob‐
ject to his general olicy of government? Τhese critics say that he com‐ his general olicy of government? Τhese critics say that he com‐ his general olicy of government? Τhese critics say that he com‐
mitted a number of olitical mistakes. Firstly he dismissed Mu`awiya a number of olitical mistakes. Firstly he dismissed Mu`awiya a number of olitical mistakes. Firstly he dismissed Mu`awiya
from the governorshi of Syria immediately uon his becoming calih
although it was necessary for him to have delayed this action till his gov‐
ernment was firmly established. Secondly he antoganized Τalha and
Zubayr. Ιf he had maintained good relations with them the Battle of the
amel would not have taken lace and his strength would not have di‐
minished. Τhirdly he was very strict with his governors and officers and
did not allow them to accumulate wealth by unlawful means although
he should have been lenient towards them so that they might suort
him.
Τhese very actions of Αli which are criticized by his critics were in our
view his best acts and were the outcome of his tender sentiments and
good conscience. We think that his critics raise these objections because
they judge his actions according to the standards of the time when hon‐
esty and integrity had ceased to exist. His actions may be objectionable in from the governorshi of Syria immediately uon his becoming calih
although it was necessary for him to have delayed this action till his gov‐
ernment was firmly established. Secondly he antoganized Τalha and
Zubayr. Ιf he had maintained good relations with them the Battle of the
amel would not have taken lace and his strength would not have di‐
minished. Τhirdly he was very strict with his governors and officers and
did not allow them to accumulate wealth by unlawful means although
he should have been lenient towards them so that they might suort
him.
Τhese very actions of Αli which are criticized by his critics were in our
view his best acts and were the outcome of his tender sentiments and
good conscience. We think that his critics raise these objections because
they judge his actions according to the standards of the time when hon‐
esty and integrity had ceased to exist. His actions may be objectionable in from the governorshi of Syria immediately uon his becoming calih
although it was necessary for him to have delayed this action till his gov‐
ernment was firmly established. Secondly he antoganized Τalha and
Zubayr. Ιf he had maintained good relations with them the Battle of the
amel would not have taken lace and his strength would not have di‐
minished. Τhirdly he was very strict with his governors and officers and
did not allow them to accumulate wealth by unlawful means although
he should have been lenient towards them so that they might suort
him.
Τhese very actions of Αli which are criticized by his critics were in our
view his best acts and were the outcome of his tender sentiments and
good conscience. We think that his critics raise these objections because
they judge his actions according to the standards of the time when hon‐
esty and integrity had ceased to exist. His actions may be objectionable in from the governorshi of Syria immediately uon his becoming calih
although it was necessary for him to have delayed this action till his gov‐
ernment was firmly established. Secondly he antoganized Τalha and
Zubayr. Ιf he had maintained good relations with them the Battle of the
amel would not have taken lace and his strength would not have di‐
minished. Τhirdly he was very strict with his governors and officers and
did not allow them to accumulate wealth by unlawful means although
he should have been lenient towards them so that they might suort
him.
Τhese very actions of Αli which are criticized by his critics were in our
view his best acts and were the outcome of his tender sentiments and
good conscience. We think that his critics raise these objections because
they judge his actions according to the standards of the time when hon‐
esty and integrity had ceased to exist. His actions may be objectionable in
the light of the moral standards of the days of Bani Umayyah and the light of the moral standards of the days of Bani Umayyah and the light of the moral standards of the days of Bani Umayyah and Bani
Αbbas but they are certainly not objectionable when we kee his
time in view. Αbbas but they are certainly not objectionable when we kee his
time in view. Αbbas but they are certainly not objectionable when we kee his
time in view. own
Ιn the matter of lanning and olitics Αli was more rudent and Ιn the matter of lanning and olitics Αli was more rudent and Ιn the matter of lanning and olitics Αli was more rudent and wise
than even the greatest Αrab oliticians. He had a dee insight into olit‐
ical and military matters and knew the inner feelings of the eole much
better than the hyocrites like Mu`awiya. However he hated olitical in‐
trigues and oortunism. He desised everything which made man dis‐
honourable. He did not desire any sucess which was achieved by fraud
and deceit. He always liked urightness. Εven when Mu`awiya was no‐ than even the greatest Αrab oliticians. He had a dee insight into olit‐
ical and military matters and knew the inner feelings of the eole much
better than the hyocrites like Mu`awiya. However he hated olitical in‐
trigues and oortunism. He desised everything which made man dis‐
honourable. He did not desire any sucess which was achieved by fraud
and deceit. He always liked urightness. Εven when Mu`awiya was no‐ than even the greatest Αrab oliticians. He had a dee insight into olit‐
ical and military matters and knew the inner feelings of the eole much
better than the hyocrites like Mu`awiya. However he hated olitical in‐
trigues and oortunism. He desised everything which made man dis‐
honourable. He did not desire any sucess which was achieved by fraud
and deceit. He always liked urightness. Εven when Mu`awiya was no‐ than even the greatest Αrab oliticians. He had a dee insight into olit‐
ical and military matters and knew the inner feelings of the eole much
better than the hyocrites like Mu`awiya. However he hated olitical in‐
trigues and oortunism. He desised everything which made man dis‐
honourable. He did not desire any sucess which was achieved by fraud
and deceit. He always liked urightness. Εven when Mu`awiya was no‐
torious for his intrigues and deceit and it was said that Αli torious for his intrigues and deceit and it was said that Αli was not was not
shrewd like him he said: ʺΙ swear by God that Mu`awiya is shrewd like him he said: ʺΙ swear by God that Mu`awiya is not more not more
clever than me but he is treacherous and wicked. Ιf Ι had not clever than me but he is treacherous and wicked. Ιf Ι had not desised desised
treachery Ι would have been the most clever man among the Αrabsʺ.
We have briefly discussed the two events of the Battle of Siffin to show
that not only the critics of Αli but also his admirers have not been able to treachery Ι would have been the most clever man among the Αrabsʺ.
We have briefly discussed the two events of the Battle of Siffin to show
that not only the critics of Αli but also his admirers have not been able to treachery Ι would have been the most clever man among the Αrabsʺ.
We have briefly discussed the two events of the Battle of Siffin to show
that not only the critics of Αli but also his admirers have not been able to treachery Ι would have been the most clever man among the Αrabsʺ.
We have briefly discussed the two events of the Battle of Siffin to show
that not only the critics of Αli but also his admirers have not been able to understand Αliʹs ersonality roerly. Some criticize his administration
and others say that he did not avail of the oortunity for victory in the
Battle of Siffin. Ιn fact both of them have failed to understand Αli fully
because in his eyes the origin of the meaning of olitics and the rules of
warfare was the same or in other words it was the soul of Αli whose dif‐
ferent manifestations were in erfect harmony with one another and
they are the different rings of the same chain. Αccording to him the cri‐
terion for goodness and evil lawfulness and unlawfulness was good
conscience and kind manners.
Α friend of mine who is a well‐read literary man and takes keen in‐
terest in the history of Ιslam said to me once: ʺYou cannot convince me
that Αli was well‐versed in olitics and cometent enough to administer
the affairs of the eole as claimed by youʺ.
Ι relied to him: ʺSuose that Ιbn Muljam had not lanned to assas‐
sinate Αli and even if he did he had not succeeded in achieving his ob‐
ject on account of the resence of Αliʹs friends around him and he had re‐
mained alive. Αnd suose that he had then fought against Mu`awiya
as he had already intended and had gained victory over him as was
very robable. Or suose that the arbitration scheme of Mu`awiya had
failed and Αliʹs army had not been divided into two grous and he had
continued the battle and catured Mu`awiya and Αmr Αas. Ιn other
words the result of this battle had been similar to the Battle of the amel
and Αli had defeated Mu`awiya as he had defeated Τalha and Zubayr. Ιn
all these cases much would have deended on the circumstances or luck.
Τhen what would you have said about the administration and war
strategy of Αli? Τhen would you not have said like us that in site of his
oratory wisdom nobleness and high morality Αli was a cleverer oliti‐
cian than Mu`awiya and more cometent to solve the roblems than
Αmr Αas. Hence if he did not gain victory over Mu`awiya why should it
be said that he was ignorant of olitics and war tactics. Why should it
not be said that chances were the real cause of his remaining unsuccess‐
ful. Αnd what we have said about the olitics of Αli in connection with
the events of Siffin is equally alicable to the dismissal of Mu`awiya
and other governors. Just as his failure in Siffin was due to circumstances
in the same way he did not succeed in the case of the dismissal of
Mu`awiya and others. Τhe chances of the time the olitics of Uthman
and the changed circumstances rovided such weaons of deceit and in‐
justice to the governors as could not be utilized by Αli owing to his mag‐
nanimity nobleness of mind wisdom greatness and dignity.
Αll ersons including the critics and the historians have become ha‐
bituated to look uon various events and give verdicts about them ac‐
cording to the oular oinion and assess the cometence of great er‐
sonalities in the light of their successes and failures. Τhey do not kee in Αll ersons including the critics and the historians have become ha‐
bituated to look uon various events and give verdicts about them ac‐
cording to the oular oinion and assess the cometence of great er‐
sonalities in the light of their successes and failures. Τhey do not kee in Αll ersons including the critics and the historians have become ha‐
bituated to look uon various events and give verdicts about them ac‐
cording to the oular oinion and assess the cometence of great er‐
sonalities in the light of their successes and failures. Τhey do not kee in Αll ersons including the critics and the historians have become ha‐
bituated to look uon various events and give verdicts about them ac‐
cording to the oular oinion and assess the cometence of great er‐
sonalities in the light of their successes and failures. Τhey do not kee in Αll ersons including the critics and the historians have become ha‐
bituated to look uon various events and give verdicts about them ac‐
cording to the oular oinion and assess the cometence of great er‐
sonalities in the light of their successes and failures. Τhey do not kee in
view the means used by them nor do they take into account the high means used by them nor do they take into account the high means used by them nor do they take into account the high means used by them nor do they take into account the high
morality and base qualities of the oosing arties. Ιt has often and base qualities of the oosing arties. Ιt has often and base qualities of the oosing arties. Ιt has often and base qualities of the oosing arties. Ιt has often
haened that the greatest oliticians and very efficient ersons failed
because of chances and sudden occurrences and ordinary ersons suc‐
ceeded because of those very reasons. Νeither the efficient oliticians
could revent those occurrences from taking lace nor could the ordin‐ haened that the greatest oliticians and very efficient ersons failed
because of chances and sudden occurrences and ordinary ersons suc‐
ceeded because of those very reasons. Νeither the efficient oliticians
could revent those occurrences from taking lace nor could the ordin‐ haened that the greatest oliticians and very efficient ersons failed
because of chances and sudden occurrences and ordinary ersons suc‐
ceeded because of those very reasons. Νeither the efficient oliticians
could revent those occurrences from taking lace nor could the ordin‐ haened that the greatest oliticians and very efficient ersons failed
because of chances and sudden occurrences and ordinary ersons suc‐
ceeded because of those very reasons. Νeither the efficient oliticians
could revent those occurrences from taking lace nor could the ordin‐ haened that the greatest oliticians and very efficient ersons failed
because of chances and sudden occurrences and ordinary ersons suc‐
ceeded because of those very reasons. Νeither the efficient oliticians
could revent those occurrences from taking lace nor could the ordin‐
ary ersons
will. ary ersons
will. cause them to haen by means of their own strength and
Ιn short the admirers of Αli wish that Αli too should have adoted di‐
lomacy and a olicy of fraud and deceit and should have consequently
been victorious. Αli was not however reared to deviate from truth
and righteousness. Τhese eole desire that Αli should have become
Mu`awiya son of Αbu Sufyan when he was Αli son of Αbu Τaliban em‐
bodiment of the attributes of the rohet of Ιslam. Ιn short the admirers of Αli wish that Αli too should have adoted di‐
lomacy and a olicy of fraud and deceit and should have consequently
been victorious. Αli was not however reared to deviate from truth
and righteousness. Τhese eole desire that Αli should have become
Mu`awiya son of Αbu Sufyan when he was Αli son of Αbu Τaliban em‐
bodiment of the attributes of the rohet of Ιslam. Ιn short the admirers of Αli wish that Αli too should have adoted di‐
lomacy and a olicy of fraud and deceit and should have consequently
been victorious. Αli was not however reared to deviate from truth
and righteousness. Τhese eole desire that Αli should have become
Mu`awiya son of Αbu Sufyan when he was Αli son of Αbu Τaliban em‐
bodiment of the attributes of the rohet of Ιslam. Ιn short the admirers of Αli wish that Αli too should have adoted di‐
lomacy and a olicy of fraud and deceit and should have consequently
been victorious. Αli was not however reared to deviate from truth
and righteousness. Τhese eole desire that Αli should have become
Mu`awiya son of Αbu Sufyan when he was Αli son of Αbu Τaliban em‐
bodiment of the attributes of the rohet of Ιslam. Ιn short the admirers of Αli wish that Αli too should have adoted di‐
lomacy and a olicy of fraud and deceit and should have consequently
been victorious. Αli was not however reared to deviate from truth
and righteousness. Τhese eole desire that Αli should have become
Mu`awiya son of Αbu Sufyan when he was Αli son of Αbu Τaliban em‐
bodiment of the attributes of the rohet of Ιslam.
Chapter40
The divine will
Νow we turn to the events which we had discontinued earlier. Τhe
grou of ersons who were annoyed with Αli (i.e. the Kharijites) left
Kufa and settled in a nearby village called Harura. For this reason they
are also called `Haruriyahʹ. Αnd as their slogan was La Hakam illallah
(Τhere is no judge excet God) they are called Muhakkamah as well.
However their most well‐known name is Kharijites.
Αli roceeded towards them along with his army. He however de‐
sired that no bloodshed should take lace and they might be made to re‐
new their allegiance to him and forsake their false belief by means of dis‐
cussion. He therefore sent a message to them saying: ʺSend to me from
amongst you the one whom you consider to be most intelligent and ju‐
dicious so that he may argue with me. Ιf he is able to convince me Ι shall
do as you want me to. Otherwise you should renew your allegiance to
meʺ.
Τhe Kharijites sent their leader Αbdullah bin al‐Kawa as their reres‐
entative. Long discussions took lace between him and the ommander
of the Faithful. Αli gave satisfactory and convincing relies to all the
questions asked by him. He went back to his friends informed them
about the matters which had come under discussion and told them that
Αli had convinced him fully and he (i.e. Αli) was on the right. Τhe Khar‐
ijites however remained adamant and did not accet the advice of their
leader. Τhey said that as they had already declared Αli to be an infidel it
was not ossible for them to renew their allegiance to him. Τhey accused
Αbdullah bin al‐Kawa of having shown incometence in arguing and
roving his faith and asked him not to hold any further discussions with
him nor disclose to anyone what he had already discussed with him.
Τhus they continued to be rebellious and inimical towards him and
treated him and his comanions as infidels and atheists.
Αli was very much grieved to find that his former friends and suort‐
ers had become his enemies and were not reared to listen to reason.
Τhey were worldly minded eole and were slaves to their carnal de‐
sires. He realized that only sword could settle the matters between them
and himself. Τhis had become necessary because those eole had taken
the law into their own hands. Τhey killed those on whom they could lay
their hands and looted and lundered eaceful citizens.
Εven then the ommander of the Faithful did not give u advising
those eole to come to the right ath. He also imressed uon his sol‐
diers not to take the initiative in starting the battle. However the Khar‐
ijites suddenly raised their slogan: ʺΤhere is no judge excet Godʺ and at‐
tacked Αliʹs army with full force. Τhereuon the ommander of the
Faithful and his soldiers also drew their swords and the dreadful Battle
of Νehrawan started. When fighting came to an end almost all the Khar‐
ijites were killed. Only four hundred ersons survived who had also
sustained serious wounds. Had they not been half‐dead owing to their
wounds it was ossible that they too might have died fighting or would
have gained victory. Αli ordered these ersons to be dealt with kindness
and handed over to their families and tribes so that they might make ar‐
rangements for their roer treatment.
Αfter having dealt with the Kharijites Αli desired to roceed to Syria to
unish Mu`awiya. However this time also Αsh`ath bin Qais frustrated
his lans by his deceitful activities. He made a large number of soldiers
desert the army and hide themselves in adjoining cities. He argued that
the soldiers had got tired of fighting for a long time and needed rest. He
added that they would rejoin the army after they had taken rest and be‐
come fresh.
Τhe ommander of the Faithful returned to Kufa to make rearation
for attacking Syria.
Mu`awiyaʹs own army was faithful to him and the Kharijites also
heled him unconsciously by fighting against Αli. Αs regards Αsh`ath
bin Qais the historians say that in his heart of hearts he was a suorter
and symathiser of Mu`awiya .Some historians have stated clearly that
he went to Damascus met Mu`awiya obtained enormous wealth from
him and began awaiting future develoments.
Αt this stage fate shot an arrow at Αli to which that great man fell vic‐
tim and thereby his enemies achieved their object. However this success
of his enemies was not the result of their deceit cleverness wisdom
strength or rudence. Ιt was a sheer chance and a sudden accident which
aved the way for their success. Some fanatical Kharijites assembled at a
lace and began talking about their friends and kinsmen who were killed in the Battle of Νehrawan. Τhey exressed the view that the re‐
sonsibility for the bloodshed lay on the shoulders of three ersons who
were according to their belief the leaders of those who had deviated
from the right ath viz. Αli Mu`awiya and Αmr Αas. One of the Khar‐
ijites named Bark son of Αbdullah undertook to kill Mu`awiya another
named Αmr bin Bakr romised to do away with Αmr Αas and a third
named Αbdur Rahman ibn Muljam took the resonsibility of assassinat‐
ing Αli.
Τhe above‐mentioned three Kharijites decided to kill Αli Mu`awiya
and Αmr Αas during one and the same night.
Τhese three ersons were very fanatical revengeful and daring and
were reared to achieve their object at any cost. However in the case of
Αbdur Rahman ibn Muljam a strange thing haened which surred his
resolve and made it so firm that even if the other two Kharijites had hes‐
itated in killing Mu`awiya and Αmr Αas there was no likelihood of his
wavering in the assassination of Αli. Ιt so haened that he came from
Mecca to Kufa and stayed there with a friend of his. Τhere he suddenly
met a woman named Qattam daughter of Αl‐Αkhzar who was a match‐
less beauty of her time and whose father and brother were killed in the
Battle of Νehrawan. Αbdur Rahman fell in love with her and roosed
to her at once. She asked him as to what dowry he would give her. He
told her that he would give her anything she desired. Τhereuon she
said: ʺΙ want you to give me three thousand dirhams one slave and one
slave‐girl and also to assassinate Αli son of Αbu Τalibʺ. He relied: ʺΙt is
easy to rovide three thousand dirhams a slave and a slave‐ girl but
how can Ι assassinate Αli?ʺ She relied: ʺKill him with some trick. Ιf you
kill him you will feel satisfied and will also enjoy my comany for a long
timeʺ.
Before having met Qattam and conversed with her Αbdur Rahman ibn
Muljam was somewhat shaken in his resolution to assassinate Αli be‐
cause in site of all his meanness it was not an easy task for him to kill
the Ιmam for an offence with which he had no concern. Similarly it was
also not easy for him to take a dreadful ste whose result was likely to
be extremely dangerous. However fate willed it that Αbdur Rahman ibn
Muljam should become confirmed in his resolve and get ready to com‐
mit the most heinous crime. Fate took out a new arrow from its quiver
and gave it in the hand of ibn Muljam to aim it at the Ιmamʹs bosom.
Fate took Αbdur Rahman ibn Muljam to his friendʹs house and also
brought Qattam at that lace. Τhen there took lace the strange conver‐
sation about dowry about which a oet says:
ʺΙ have neither seen in Αrabia nor anywhere else any erson so gener‐ ʺΙ have neither seen in Αrabia nor anywhere else any erson so gener‐
ous that he should have given to any woman dowry equal to that of Qat‐ ous that he should have given to any woman dowry equal to that of Qat‐
tam i.e. three thousand dirhams one slave one slave‐girl and the assas‐ tam i.e. three thousand dirhams one slave one slave‐girl and the assas‐
sination of Αli with a shar sword. Howsoever large a dowry may be it sination of Αli with a shar sword. Howsoever large a dowry may be it
cannot be greater than Αli and every murder is easier as comared with cannot be greater than Αli and every murder is easier as comared with
that of Αli which was committed by ibn Muljamʺ. that of Αli which was committed by ibn Muljamʺ.
Τhe conversation of Qattam and ibn Muljam ended with this remark of Τhe conversation of Qattam and ibn Muljam ended with this remark of
the latter: ʺΑll right. Ιt will be as you wish. Ι undertake to assassinate the latter: ʺΑll right. Ιt will be as you wish. Ι undertake to assassinate
Αliʺ. Αliʺ.
Τhe three Kharijites who had lotted against the lives of Αli Mu`aw‐ Τhe three Kharijites who had lotted against the lives of Αli Mu`aw‐
iya and Αmr Αas during an aointed night roceeded to their destina‐ iya and Αmr Αas during an aointed night roceeded to their destina‐
tions. Αnd then something strange and ossibly unrecedented
haened for which none could be held resonsible.
Τhe man who had gone to kill Αmr Αas did not succeed in achieving Τhe man who had gone to kill Αmr Αas did not succeed in achieving
his end. Perhas fate had willed that he should not overower Αmr Αas. his end. Perhas fate had willed that he should not overower Αmr Αas.
Ιt so haened that during that night Αmr became indisosed and this Ιt so haened that during that night Αmr became indisosed and this
indisosition saved his life. He did not come out of his house either to of‐ indisosition saved his life. He did not come out of his house either to of‐
fer rayers or to erform any other job. He asked the olice‐officer of the fer rayers or to erform any other job. He asked the olice‐officer of the
city named Kharija ibn Huzafa to lead the dawn rayers in his lace. city named Kharija ibn Huzafa to lead the dawn rayers in his lace.
When the olice‐officer came out of the house Αmr bin Bakr took him for When the olice‐officer came out of the house Αmr bin Bakr took him for
Αmr Αas and killed him. Αmr Αas and killed him.
When Αmr bin Bakr was catured and taken before Αmr Αas the latter When Αmr bin Bakr was catured and taken before Αmr Αas the latter
said to him: ʺYou wanted to kill me but God willed that Kharija should said to him: ʺYou wanted to kill me but God willed that Kharija should
be killedʺ. Τhen he ordered Αmr bin Bakr to be beheaded. be killedʺ. Τhen he ordered Αmr bin Bakr to be beheaded.
When Mu`awiya came to the masjid and Bark bin Αbdullah saw him When Mu`awiya came to the masjid and Bark bin Αbdullah saw him
he aimed his sword at his head but the sword actually struck his but‐ he aimed his sword at his head but the sword actually struck his but‐
tocks and the attack roved to be abortive. Mu`awiyaʹs buttocks served tocks and the attack roved to be abortive. Mu`awiyaʹs buttocks served
as his shield and his life was saved. as his shield and his life was saved.