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CHAPTER: 2
LIFE AND CAREER OF ×AÌRAT ALI
The Sîrah of ‘Alî bin Abî Tâlib bin ‘Abd al-Muttalib bin Hâshim bin
‘Abd Manaf as reflected in authentic chronicles can be studied under
the following sub-headings:
1. Early Life
2. Hijrah
3. Family life
4. Role in Sarâyah/Ghuzwât
5. His role during Prodecessor Khulafâh (Caliphs)
6. As Khalîfah
1. Early Life
Birth
According to the traditions, reported in Marûj al-Dhahab, ×aÌrat ‗Alî
(Rad.A) was born before ten years of the declaration of Prophethood by
Prophet MuÍammad on 13th
of Rajab in the 28th year of „Amu‟l fîl (The
Elephant Era).1
About the place of birth of ×aÌrat ‗Alî (Rad.A), we find the difference
of opinion in the sources.The famous Sunni Scholar, Ibn Abî al-Hadîd writes
in his voluminous commentary on Nahj al-Balâghah that the place of birth
of ×aÌrat ‗Alî (Rad.A), is somehow contradictory.Most of the Shia‘s believe
that ×aÌrat ‗Alî‘s (Rad.A), birth took place in Ka‗ba, however, Muhadithûn
1 „Amu‟l fîl according to the Arabic annals commenced when Abraha, the Christian Viceroy of
Yemen invaded Makkah with the intention of destroying the Ka‗ba and shifting the centre of
pilgrimage to Yemen, where Christian army had to beat the retreat without achieving its
object.(Al-Masûdi,Marûj al-Dhahab wa Ma‟di al-Jawhar, Vol.II, Matba‘h Sa‘dah, Egypt, 1964,
p:35..Also see Al-Qurân:Chapter :105
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(Traditionalists) do not subscribe to this view. They assert the baby born in
Ka‗ba was Hakîm bin Hazâm bin Khuwailid bin Asad bin Abdul ‗Aza‘ bin
Qâsi‘.2
But the renowned historian al-Masûdî and Dr. Hamidullah affirm that
he was born inside the precincts of Ka‗ba3.Mahmûd Sa‗id al-Tantawî, opines
that ×aÌrat ‗Alî was born in Ka‗ba.4
It was customary with Arabs to send their young born babies to other
places (rural areas) to spend their childhood years.They were thus, nursed by
fostered mothers. As such, the Prophet had been nursed by ×aÌrat
×alîmâ; no such information is available about the upbringing of ×aÌrat ‗Alî
(Rad.A). However, the sources provide us this information that he was away
from his home for a period of five years.5
After this ×aÌrat ‗Alî (Rad.A) was brought up under the care of the Prophet
(SAW).Ùabarî on the authority of Mujâhid has mentioned the incident when
the Prophet (SAW) took the guardianship of ×aÌrat ‗Alî (Rad.A) and
accepted him as his own ward. These were the days when Quraysh had to
face the hardships. ×aÌrat ‗Abbâs (Rad.A) took Ja‘far under his own care.6
×aÌrat ‗Alî (Rad.A) was not the only child of Abû Ùâlib, but he had
three brothers and two sisters, the elder brother being Ùâlib by whom his
father Abû Ùâlib derived his Kunyah.7The second was ‗Aqîl and the third
one Ja‘far. His sisters were Umm Hânî and Jumânâ.All these were the
children of Fâtimah bint Asad. ×aÌrat ‗Alî (Rad.A) was the youngest one
2 Ibn Abi al Hadîd:Sharh Nahj al-Balâghah,Vol:II,ed.III,Dârul Fikr,Egypt,n.d.,p:14.
3Al-Masûdî,op.cit.,p:358.See also Fikro Nazar ,„Alî Ibn „Abi Tâlib, Islamabad:july,Sept,1985,P:55
4 Mahmûd Sa ‗id al-Tantawi,Min Fadâil al Ashrat al-Mubashirîn bil Jannah,Matba‘a al-Ahrâm
al-Tijâriyyah,Cairo,Egypt,1976,p:186. 5 Shiblî Nu‘mânî,Sîrat al-Nabî,Vol:I,Urdu,Matbah al-Ma‘rif,Azamgarh,1332,p:162.
6 Ibn Jarîr al-Tabarî,Târîkh,Vol:III,Dârul Ma‘arif,n.d.,p:313
7 Patronymmical name derived from either father,mother, or children.
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among all the brothers.He was ten years youngest than Ja‘far.8 Ùâlib bin
Abû Ùâlib was the martyr of Ghuzwa of Badr. He had a great love for the
Prophet and wrote poetry in his honour9. Abû Tâlib‘s second son ‗Aqil
bin Abû Ùâlib whose patronymic name was Abû Yazîd embraced either on
the eve of Fathi-Makkah, or just after the conclusion of ―Treaty of
Hudaibiyah‖. He narrated a number of authentic A×âdîth. Ibn Sa‗d on the
autrhority of Zubayr bin Bakâr reports that he (Ùâlib) was among the
companions of the Prophet (SAW) at Hunayn. He demised during the reign
of Yazîd bin Mu‗âwiyah at the age of ninety-six10
. He had twelve sons out of
whom nine sons were among the martyrs at Karbala. Muslim bin‗Aqîl was
bravest of all.He was martyred by some unidentified people11
.
Ja‗far bin Abû Tâlib, another brother of ×aÌrat ‗Alî is among
those fortunate people who embraced Islâm much earlier12
. Ibn Sa‗d reports
that the Prophet performed his (Ja‗far‘s) Mu„khât (Fraternity) with ×aÌrat
Ma‗d bin Jabbal .He is also among the Shuhadah (Martyrs) of Ghuzwa
of M‗uttah13
.Ummi Hânî and Jumanah were sisters of ×aÌrat ‗Alî(Rad.A).
Ibn Ishâq transmits the event of embracement of Islâm ×aÌrat ‗Alî
(Rad.A), at the time when both (Prophet MuÍammad and his wife,×aÌrat
Khadîjah) were offering Salâh (prayers).After Øalâh, when ×aÌrat ‗Ali
8 Ibn Hishâm, Sîrat al-Nabî,op.cit.,pp:415-416
9 MuÍammad bin Bakar bin Abdullah ibn Mûsa‘ al-AnÎâri al-Tilamsânî al-Ma‗rûf bil Bara‘
Matawa‘; al-Jawâhirah fi Nasb al Nabî wa Ashâbah al-Ashrah, Vol. II; ed. I; Matba‗ah,
Darul Rufâ‘î; al-Riyâd; 1983; p.:681. 10
Ibid, pp. 40-41. 11
Ibn Abî al-Hadîd,op.cit., p. 250. 12
Sahih Bukhârî, Arabic-English, Trans. Dr. M. Muhsin Khan, Vol. V, ed. 5th, Nusrat ‗Ali Nasri;
Kitab Bhavan; New Delhi; 1984, Chapter II (Merits of Ja‗far ibn Abû Tâlib). 13
Muhammad bin Sa‗d, Tabaqât al-Kabir; Urdu Trans. Mawlana Abdullah al-‗Imâdi Sahib; Vol.
VII; Darul Tiba‗Jami‗âh Uthmaniah, Hyderabad; 1944, pp. 35-42.
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enquired about all this, the Prophet replied that this is the religion of
Allâh, for which Allâh has selected His Messengers.Then the Prophet
(SAW) invited ×aÌrat ‗Alî(Rad.A)towards Islâm. But ×aÌrat ‗Alî(Rad.A) had
not heard about this before, so he told the Prophet that he (×aÌrat ‗Alî )
would first consult his father.This reply of ×aÌrat ‗Alî (Rad.A) made
Prophet restless, due to fear that ×aÌrat ‗Alî (Rad.A) would not leak his
mission. So the Prophet advised ×aÌrat ‗Alî (Rad.A) to keep it as a secret.
Although ×aÌrat ‗Alî (Rad.A) did not embrace Islâm that night, yet Allâh
made the belief firm in his heart.Then the next morning, ×aÌrat‗Alî
(Rad.A)came to the Prophet(SAW) and embraced Islâm. He kept on his
visits to the Prophet (SAW) secretly and concealed his new faith (Islâm) so
that others may not be aware of his new faith14
. Though Abu Ùâlib did never
enter into the folds of Islâm, but he never interrupted others to accept it.
Ibn Hishâm mentions that when ×aÌrat ‗Alî(Rad.A) coveyed his
father about the new accepted faith and the obedience towards Allâh and His
Messenger, he (Abû Ùâlib) advised him that the Prophet (SAW) would
always invite him towards good and would never prevent him from the right
path and advised his son to be firm in his faith i.e., Islâm.15
In another Tradition, ×aÌrat ‗Alî (Rad.A) said, ―I prayed with Prophet before
the people nine hundred and seven times.‖16
Three years after bestowal of the Prophethood, the Prophet (SAW)
received commandment from Allâh that he should publicly proclaim the
message of Islâm and that he could make a beginning with the relatives,
belonging to the house of Banû Hâshim.Regarding this event Allâh ordained
14
Ibn Kathîr, op. cit., p. 24. 15
Ibn Hishâm, op. cit.,p:264 16
MuÍammad bin Khavendshah bin MaÍmûd,The Rauzat us Safâ,Trans.E.Rehatsek,Ed.by F.F
Arbuthnot,Vol.II,part 2.Idârah-i-Adabiyat-i-Delli,Delhi,Reprint.1982,Pub.1893,p:154
12
a message in the following words: therefore expound openly what thou art
commanded, And turn away from those who join false gods with Allâh.17
The Qur‟ân also depicts this message in these words, commanded
And admonish Thy nearest Kinsmen.18
×aÌrat ‗Alî was only fifteen years of age, when the Prophet
sent him to arrange the feast for Banî Hâshim, ×aÌrat ‗Alî (Rad.A)
performed it in a best etiquitted manner. This episode in the life of ×aÌrat
‗Alî (Rad.A) proved to be very fruitful in coming years. It could rather be
said that the seeds of Ômân (Faith) sowed in ×aÌrat ‗Alî (Rad.A) in early
years of childhood blossomed in the period of his career. At the juncture of
feast for about forty members, among which the prominent Quraysh
personalities like ×aÌrat ‗Abbâs and Abû Ùâlib , the uncles of
the Prophet (SAW), were present. ×aÌrat ‗Alî (Rad.A) despite being a child
stood up in the honour of the Prophet (SAW) to accept him as Prophet. All
the leaders of Quraysh remained silent but ×aÌrat ‗Alî (Rad.A) stood up and
showed his courageous act to support the Prophet (SAW) in unequivocal
terms and said,―Though I am suffering from sore eyes, my legs are thin and
feeble and I am the youngest of all; yet will I stand by you?‖19
2. Role of ×aÌrat ‘Alî in Hijrah (Migration)
Hijrah is an event of very great significance as it marks the turning
point in the history of Islâm, even it marked the end of the era of passive
resistance which the Prophet and his followers had been offering till
then. The Hijrah of the Prophet (SAW) had far reaching consequences20
.
17
Al-Qur‟ân (15:94) 18
Ibid (26:214) 19
Ibn Hanbal,Musanad,Vol:I,Dârul Ma‘arif,Egypt,n.d.,p:155 20
Ibid, pp. 120-159.
13
As the invitation to the fold of Islâm continued, the infidels conspired
at ―Dârul Nadwa‖. ×aÌrat ‗Alî extended his whole-hearted co-operation
to the Prophet (SAW) through out his career. During period preceding
Hijrah, which witnessed heart-shaking events- the toture, humiliation, partial
imprisonment and psychological trauma? ×aÌrat ‗Alî (Rad.A) emerged as
one of the staunch believers and supporters of the Prophet (SAW). On the
eve of Lailat al-Mabît, the night when the infidels and polytheists of
Makkah had planned to assassinate the Prophet (SAW) in his own house, the
demonstration of selfless courage and bravery was inevitable to foil the
plot.21
According to the plot they decided to choose some men from all tribes
to raid the Prophet‘s (SAW) house by night and disperse after assassinating
him22
.
The Qur‟ân has also quoted this incident in the following verses:
Their intention is to extinguish Allâh‘s Light (by blowing) with their
mouths; but Allâh will complete His Light, even though the Unbelievers
may resent (It).23
The Divine inspiration from Allâh to leave Makkah and the role
played by ×aÌrat ‗Alî (Rad.A) could be the two most defensive mechanisms
or it can be said the two preventive measures that really proved to be the
backbone to the safe journey of the Prophet (SAW). It could rather be
inculcated from the above event, that ×aÌrat ‗Alî had a great love and
affection for the Prophet (SAW) otherwise it had been the toughest mission
which only a sincere person could perform.
21
Shiblî Nu‗mânî, op. cit., p. 270 22
Ibid., p. 250. 23
Al-Qur‟ân, (61 : 8)
14
This incident has also been mentioned by Ibn Asâkar in Kanzul
„Ummâl, where the author writes that when the Mushrikûn opened the door
of Prophet‘s (SAW) house and found ×aÌrat ‗Alî (Rad.A) on Prophet‘s
(SAW) bed, they became furious at the frustration of the plan. ×aÌrat ‗Alî
(Rad.A) faced them boldly without showing sign of fear. During this period
of eleven years all the manoeuvres that Mushrikûn had adopted ended in
their failure and defeat24
.
The whole-hearted consent of ×aÌrat ‗Alî (Rad.A) to sleep in the bed
of the Prophet (SAW) on the Hijrah night has two dimensions, one is risking
his own life, when it could be most probable that ×aÌrat ‗Alî (Rad.A) would
lose his life. Another dimension is that ×aÌrat ‗Alî (Rad.A) did it when it was
time for the glories of the thirteenth year mission of the Prophet (SAW) to
emerge. It was the time when ×aÌrat ‗Alî (Rad.A) accepted the most
important responsibility at the cost of his life.
×aÌrat ‘Alî’s march towards Madînah
×aÌrat ‗Alî (Rad.A) after settling the accounts of Makkans, in
compliance to the direction of the Prophet, proceded towards Yathrib (old
name of Madinah). ×aÌrat ‗Alî (Rad.A) followed the same track as chosen by
the Prophet(SAW)and reached to Bani ‗Amr bin ‗Auf where the Prophet
had stayed. He also lodged at the home of Kulthum bin al-Hadam,
which had been the resting place of the Prophet (SAW)25.
×aÌrat ‗Alî walked during nights and remained hidden during days.
His feet were chapped on reaching Yathrib (old name of Madinah) when the
Prophet (SAW) came to know about his arrival in the city, he called him but,
24
Ibn Asâkar, Kanzul „Ummâl fi Sunan al Aqwâl wa‟l af„âl, ed. 1st; Da‘rat al- M‗ârif al-
Nizamiyyah, Hyderabad; p. 335. 25
Ibid, p. 321.
15
×aÌrat ‗Alî (Rad.A) could not walk due to his swollen feet. The Prophet
(SAW) himself went to ×aÌrat ‗Alî (Rad.A), embraced him and healed his
feet with the bounteous touch of saliva on his feet, whose effect could be
seen upto the time of Shahâdah (martyrdom) of ×aÌrat ‗Alî (Rad.A). 26
After reaching Yathrib, ×aÌrat ‗Alî (Rad.A) renamed it as Madînat un-
Nabi or Madînah in the honour of the Prophet (SAW). Ibn Sa‗d reports that
he arrived Madînah on mid Rabi al-Awwal / September in the year 622 C.E.
The Prophet (SAW) gave ×aÌrat ‗Alî (Rad.A) a warm welcome on reaching
Madinah and appreciated his services for risking his life for him at Makkah
in facing the fury of the Quraysh.In fact, the Prophet (SAW)his utmost
pleasure and satisfaction on the role of ×aÌrat ‗Ali (Rad.A) at this important
juncture.27
.
Mu„akhât (Fraternization)
The Madînans felt honoured to have the Prophet (SAW)and his
companions amongst them and in order to ensure the comfort and well being
of their friends, Muhâjirîn (Emigrants) from Makkah they were prepared to
undergo any sacrifice for them. Under the electrifying influence of Islâm, the
Madînans exhibited such traits of character which are unique and without a
parallel in the annals of mankind.
The Muhâjirîn from Makkah were not to adjust themselves to the
changed physical environments alone, they had to adjust themselves to
changed social environment as well. To bring about such adjustment and
rehabilitation, the Prophet (SAW) established mu„akhât (Fraternization)
among the Muslims from Makkah and those of Madinah: AnÎâr (helpers)
26
Ali Ibn al-Athîr, Al-Kâmil fi al-Târîkh, Vol. II, Dar Sadir, Beirut, 1399 A.H., p. 75. 27
Ibn Sa‗d, op. cit., p. 22.
16
where under each Muhâjir was associated with a resident of Madinah of the
corresponding status28
.
Ibn Sa‗d on the authority of Mûsâ ibn Damrah ibn Sa‗id who on
authority of his father said that when the Prophet (SAW) arrived at Madinah,
he established mu„akhât (fraternity) on the conditions that they would
support each other and sympathize with each other in what is right and
inherit each other‘s property (in preference to) their kith and kin.The process
of mu„akhât was concluded between forty-five Muhâjirîn and an equal
number of AnÎâr It was conducted before Ghuzwah of Badr29
.
The Madinans, for their selflessness and help in the rehabilitation of
the Muhâjirîn in the society of Madinah, came to be known as AnÎâr
(helpers).The mu„akhât that was established in Madinah during this period
shows that as to what heights men can rise when they are motivated by some
noble purpose. The bonds established as a consequence of this brotherhood
surpassed the ties of blood relationship.
Ibn Kathîr writes that the Prophet established Mu„akhât of ×aÌrat
‗Alî with Sahl bin Hunaif but biographers like Ibn Ishâq and Maghâzî
assert that the Prophet (SAW) established ×aÌrat ‗Alî‘s (Rad.A) Mu„akhât
with himself.30
Role Played by ×aÌrat ‘Alî in guidance of ×aÌrat Abû Dharr
Ghaffâri
28
Allama Abi Ja‗far Muhammad bin Jarîr al-Tabarî, Târîkh, Vol. I, Trans. Sayyid Muhammad
Ibrahim, Idarah Tablig-i-Din, Deoband, U.P., 1982, p. 163. 29
Ibn Sa‗d, op. cit., p. 279. 30
Ibn Kathir, Al-Bidâyah wa al-Nihâyah, Vol. 3, Maktabah al-Ma‗rif, Beirut and Maktabah al-
Nasr, Riyadh, pp. 241-247.
17
The most fruitful ground for the spread of Islâm and its cultivation
was being prepared in Madînah. In addition to other ways of Da‗wah, the
Prophet (SAW) used to preach to pilgrims and traders during the holy
months.The spiritual sun of Islâm, the Prophet (SAW) was having his
satellites of faith.
×aÌrat ‗Alî (Rad.A) used to help and guard those people, who would
come to Madinah in search of truth. An incident related to this is the
embracement of Islam by Abû Dharr Ghaffâri (Rad.A).When he was drawn
to truth, he sent his brother Amis to see the Prophet (SAW) and to find
reality about him. Amis after returning to his brother reported the preachings
of the Prophet (SAW) as the truthful ones. Abû Dharr himself went to the
Prophet (SAW) to find the exact truth. After arriving in Madînah, the first
person, he met there, was ×aÌrat ‗Alî (Rad.A) by chance, who led him into
the presence of the Prophet (SAW). Abû Dharr asked the Prophet (SAW) to
explain the message of Islâm to him and he immediately accepted Islâm. His
enthusiasm was so great that he returned to the Ka‗bah and declared that he
had entered into the fold of Islâm. It was due to the effort shown by ×aÌrat
‗Ali when three times he met Abû Dharr (Rad.A), who had decided to
investigate the truth secretly himself. After the declaration of Islâm in
Ka‗bah, the Mushrikûn of Makkah began to beat him, but ×aÌrat ‗Abbâs
(Rad.A), one of the uncles of the Prophet told them about their frequent
dealings with the tribe of Ghaffâr and recognized him as Abû Dharr
Ghaffâri. He was sent back to Madinah by Hadrat ‗Abbâs (Rad.A)31
.
31
Sahih Bukhari; op. cit., Chapter: Conversion of Abu Bakr as-Saddiq to Islam; Hadith 201;
Kitab Bhavan, New Delhi, 1984.
18
3. Family life of ×aÌrat ‘Alî
Nikkâh
As soon as the Muslims settled in Madînah, the Prophet (SAW) and
other Muslims called their families to Madînah.The Prophet (SAW) married
×aÌrat ‗‘ishah (Rad.A),daughter of ×aÌrat Abû Bakr (Rad.A), after his
migration to Madînah.
By the time, ×aÌrat Fâtimah (Rad.A), the youngest daughter of the
Prophet (SAW) became eighteen years and the proposals started coming
in.Ultimately, the Nikkâh (Marriage) of ×aÌrat Fâtimah (Rad.A)was
concluded with ×aÌrat ‗Alî (Rad.A) .The Nikkâh took place in the second
year of ×ijrah. On this occasion the Prophet (SAW) expressed in
effervesence to ×aÌrat Fâtimah (Rad.A) that she had been married to the
most noble person. After this,the Prophet sprinkled the water over them
(×aÌrat ‗Alî and ×aÌrat Fâtimah) and blessed them for their
happy marital relationship32
.
The Nikkâh ceremony of ×aÌrat ‗Alî and ×aÌrat Fâtimah had a
Divine sanction and most of the sources have subscribed to this fact.
Regarding this matter, the narration recorded in Musanad-i-Ahmad, where
×aÌrat ‗Alî(Rad.A) is reported to have said that when he requested the
Prophet for ×aÌrat Fâtimah(Rad.A) in Nikkâh, heart in heart, he thought
that he had nothing to provide to ×aÌrat Fâtimah as Mahr (Dower), but he
reminded the relation between the Prophet (SAW) and himself. It was the
32
Shah Wali Allah Delhvi, Izâlat al-Khifa, Urdu Trans.Abdul Shakur Faruki, Deoband, Hafizi
Book depot (New Delhi), n.d., p. 254.
19
love and attachment of the Prophet (SAW) that really supported him to make
an attempt.After relying to the Prophet (SAW) that he is having nothing
which he can provide for Nikkah as Mahr. On this issue the Prophet (SAW)
reminded him of the Huttiyah (Armour) given by him on some occasion.
Fortunately, ×aÌrat ‗Alî (Rad.A) had that Huttiyah and he after all provided
that to ×aÌrat Fâtimah (Rad.A) as Mahr33
.
On the day of Nikkâh Muslims assembled in Masjid and Prophet
delivered the following Khutbah solemnizing the Nikkâh ceremony.
Translation of Khutba
All praises are due to Allâh who is being lauded because of His
bounties; obeyed because of His Sovereignty of whose punishment and
glory we are afraid and whose commands are binding on His hands and
skies. Out of power, He created creatures and caused them to distinguish
between His orders and honoured them by means of His Dîn and glorified
them because of His Prophet Verily, Allâh (may His name be blessed and
His greatness be exalted) has made the marriage contract a cause of
developing kinship and as essential affair by which the relationship is
strengthened. So, it has been made obligatory for the people34
. As the most
exalted Allâh has said: It is He Who Created man from water: Then has He
established Relationship of lineage and marriage: for Thy Lord has power
(over all things)35
.
Thus Allâh‘s orders are governed by His decree and His decree is
subject to Fate and for everything there is a time prescribed. ―Allâh efface
33
Imâm bin Hanbal, Musanad „Ali bin Tâlib,Vol:II,Dârul Ma‘rif,Egypt,n.d., Chapter(‗Alî bin Abi
Ùâlib) 34
S. F. H. Faizi; Sermons of Prophet; Eng Trans, Kitâb Bhavan, New Delhi; 1991, pp. 55-57. 35
Al-Qur‟ân (25: 54).
20
where He will, and establish (what He will), and with Him is the source of
ordaince‖.36
I have been commanded by Allâh to conduct the Nikkâh of ×aÌrat
Fâtimah and ×aÌrat ‗Alî .Therefore, all of you present here must
witness that I have given Fâtimah in the Nikkah of ‗Alî37
.
It was the 15th of Rajab during the second year of Hijrah, when this
Nikkâh ceremony was concluded and the Prophet delivered this sermon.
This was, infact, the first ceremonial occasion conducted by Prophet
MuÍammad in an assembly of some AnÎâr and MuÍâjirîn including eminent
Sahâbah like ×aÌrat Abû Bakr Siddiq, ×aÌrat ‗Umar, ×aÌrat ‗Uthmân along
with ‗Abd al-RaÍmân bin ‗Auf 38
. Before this ×aÌrat ‗Alî
used to reside with the Prophet (SAW). But after the conclusion of this
marriage the need for having a separate apartment was felt, Hâritha bin
Nu‗mân al AnÎâri, offered a house of his own to ×aÌrat ‗Alî(Rad.A) which
had been lying vacant. ×aÌrat ‗Alî (Rad.A) readily accepted it with thanks
and with the blessings of the Prophet , the newly wedded couple shifted
to this house along with some gifted articles.The articles included;
1. An ordinary bed-sheet.
2. A leather mattress.
3. Mushk (A large leather bottle).
4. Two hand grinders.
5. Two earthen pitchers.39
36
S.F.H.Faizi, Op.cit. 37
Idem 38
Idem 39
Shibli Nu‗mânî, op. cit., pp. 338-339.
21
The next day, when the newly wedded pair had already settled in their
new house, the Prophet (SAW) visited them and congratulating his daughter
×aÌrat Fâtimah (Rad.A), blessed her and said that she must feel indebted to
Allâh that she has got a husband who an embodiment of virtues40
.
Economic Aspects:
Chronicles like, Ibn Sa‗d, Ibn Hishâm, Shiblî Nu‗mânî subscribe to
this fact that ×aÌrat ‗Alî lived a life of poverty and Faqr. Hannâd ‗Atâ‗
reports, “I was informed by ×aÌrat „Alî, that his days passed without any fire
being lit in their hearth”. It could be further observed that the bed-sheet was
so small that if he covered his head, his legs remained uncovered and vice-
versa. During such conditions, ×aÌrat ‗Alî (Rad.A) found a dinâr41
when he
walked out of his house. Being in a dilemma, ×aÌrat ‗Alî (Rad.A) could not
decide whether to take it or not, but ultimately took it and bought flour in
exchange of it. He offered it to ×aÌrat Fâtimah (Rad.A) and told her to make
bread out of it. But ×aÌrat Fâtimah (Rad.A) was so weak due to hunger that
she could not prepare the dough. Eventually she succeeded to complete her
job. ×aÌrat ‗Alî later narrated the whole episode before the Prophet
who attested the action of ×aÌrat ‗Alî(Rad.A) and said that Allâh has
provided you the bread, you better take it42
.And Hannâd al-Dinwari al-Sh‗bî
reports on the authority of ×aÌrat ‗Alî(Rad.A), that after marriage they
(×aÌrat ‗Alî and ×aÌrat Fâtimah) had only a leather sheet which
they used at night and during the day they fed goat on the same sheet. Apart
from this they had no servant43
.‖
40
Idem 41
Arabic Currency. 42
Ibn Asakar, Kanzul „Ummâl, op. cit., p. 328. 43
Ibid, p. 133.
22
Al-Munzari, quoting Tibrâni from Isnâd (Isnâd-i-Hasan), who on
the authority of ×aÌrat Fâtimah writes that one day the Prophet (SAW)
visited her home and enquired about her kids (×asan and ×ussain
). She answered as they had no eatables in their home in the morning so
they had been taken outside home by their father, ×aÌrat ‗Alî (Rad.A) due to
the fear that they might not cry for food inside the home.The Prophet (SAW)
went to the house of the Jew where they had gone. After seeing both the kids
in scarce condition, the Prophet (SAW) could hardly dare to see the kids
searching spared dates for food in the hot temperature, so he advised ×aÌrat
‗Alî (Rad.A) to take both the kids to home. ×aÌrat ‗Alî (Rad.A) requested
that he will collect some dates for ×aÌrat Fâtimah (Rad.A) and asked the
Prophet (SAW) to wait for sometime.After gathering dates for ×aÌrat
Fâtimah, ×aÌrat ‗Alî (Rad.A) took both the kids in his laps and walked for
home44
.
Imâm Bukhari on the authority of ×aÌrat ‗Alî(Rad.A) reports that,
×aÌrat Fâtimah(Rad.A) after getting fed up by the schedule of grinding the
flour mill, once came to know that some prisoners were in the custody of the
Prophet . She went to him but could not meet him due to his busy
schedule. So she explained the whole matter to ×aÌrat ‗‘ishâh (Rad.A),
who communicated it to the Prophet (SAW). He went to ×aÌrat Fâtimah
(Rad.A), even reached to their (×aÌrat ‗Alî and ×aÌrat Fâtimah)
place of rest and interrupted both to come out of the bed. ×aÌrat Fâtimah
(Rad.A) narrated that “I found the coolness of his feet on my chest till he sat
between us”. Then the Prophet (SAW) prescribed them the best remedy
before going to bed. This is known as Tasbih Fâtimah in Islamic
44
Al-Muzari, Al-Targîb wa al-Tarhîb, Vol. V, ed. 2nd
, Matba‗Mustafa al-Bâbi al-Hublî, Egypt,
1954, p. 171.
23
terminology. He suggested them to recite Allâhu Akbar (34 times),
Alhamdulillah (33 times) and Subhân Allah (33 times) that really proved to
be the antidote in their life45
.
Wives and children of ×aÌrat ‘Alî
×aÌrat ‗Alî (Rad.A) had five children from his first wife, ×aÌrat
Fâtimah bint MuÍammad, namely: ×asan, ×usayn, MoÍsin, Zaynab al-Kubra
and ‗Umm Kulthum al-Kubra.46
He did not marry any other lady during the
life-time of ×aÌrat Fâtimah(Rad.A).But after her demise, and about seven
months after the Prophet‘s heavenly abode, ×aÌrat ‗Alî(Rad.A) had seven
wives(not more than four at a time) and fourteen children from them.These
were:
a) ×aÌrat Khaulah bint Ja‗far bin Qais, whose name has also been
mentioned as Khaulah bint Ilyâs bin Ja‗far.She was the mother of
MuÍammad al-×anafiyyah.47
b) Lailah bint Mas‘ûd bin Khâlid al-Nashâlî, who gave birth to two
sons:‘Ubaidullah and Abu Bakr.48
c) ‗Ummul Banîn bint Hizâm or Hiram al-Wâhidiyah, from whom
×aÌrat ‗Alî had two sons named ‗Abbâs al-Akbar and ‗Uthmân.49
d) Asmâ bint ‗Umays, who again had two sons; Ja‗far I and
‗Abdullah.50
45
Sahih Bukhari, op. cit., Vol. V, ed. 5th, Chapter FaÌÉ‟il of Hadrat „Ali.
46 Ibn Qutaibah al- Dînâwarî, Al-Ma‟rif al-Iqlîm al-junûbi, Vol:III Matba‘h Dâr
Sâdir,Beirut,1957,p:19 47
Ibn Qutaibah al- Dînâwarî,op.cit.,p:211 and Ibn Sa‘d,op.cit,p:20 48
Idem 49
Idem 50
Idem
24
e) Umm ×abîbah bint Râbi‗ah also mentioned by the name as Umm
×abîb bint Taghabiah. ×aÌrat ‗Alî (Rad.A) had again two sons;
Yahya and A‗ûn from her.51
f) ‗Umamah bint Abî al-‗Âs, who gave birth to one daughter and son
namely Ruqayah and ‗Umar.52
g) ‗Umm Sa‗îd bint Urwah Mas‘ûd al-Thaqafî, was the mother of three
children namely MuÍammad al-Aswat, Ramlah and ‗Ummul
Hasan.53
Besides, all the children mentioned above, ×aÌrat ‗Alî (Rad.A)
had other thirteen children from other wives.These were: Muhammad al-
AÎgar, Umm Hânî, 54
Maymûnah, Zainab al-Øughrâ, Fâtimah, ‗Ummamah,
Khadîjah, ‗Umm Kulthum al-Øughrâ, ‗Umm Kiram, ‗Umm Salma,
Jummânah Nafîsah,55
‗Umm Ja‘far56
Love and Respect for the Prophet
The depth of love, respect and passion that ×aÌrat ‗Alî felt for
the Prophet (SAW) could be experienced by the episode propounded by Ibn
Asâkar bin ‗Abbâs that once the Prophet (SAW) had nothing to eat and he
felt very hungry. When ×aÌrat ‗Alî (Rad.A) came to know about this, he
laboured himself by taking the responsibility of watering the garden of a
Christian, one date for drawing one bucket of water. The Christian gave him
the authority to select the qualitative dates known as Ajwah. So ×aÌrat ‗Alî
(Rad.A) took seventeen Ajwah and reached to the Prophet MuÍammad
51
Idem 52
Idem 53
Idem 54
Ibn Sa‘d, op.cit.,p:20 55
Ibn Qutaibah, op.cit.,p:211 56
Ibn Sa‘d,op.cit.,p:20
25
(SAW).When the Prophet (SAW) enquired about the source of dates, ×aÌrat
‗Alî (Rad.A) clarified everything.On seeing the passion of ×aÌrat
‗Alî(Rad.A), the Prophet (SAW) said that the love of Allâh and Messenger
had made you so. ×aÌrat ‗Alî(Rad.A) replied that there is nobody who does
not love Allâh and His Messenger at this extreme, who is not so desirous
like the gushing flood water so strikingly and one who loves Allâh and His
Messenger at this extreme should be protected under His (Allâh‘s)
umbrella57
.
4. Role of ×aÌrat ‘Alî in Ghuzwât and Sarâya
The number of Ghuzwât58
, the Prophet conducted were twenty
seven and the number of Sarâya (Sing. Sariyyah)59
which he dispatched
were forty-seven. Among them he participated in actual fighting in:
1. al-Badr al-Qitâl
2. Ghuzwa Uhud
3. Ghuzwa al-Muraysi‗
4. Ghuzwa al-Khandaq
5. Ghuzwa Banu Quraizah
6. Ghuzwa Khaybar
7. Fath-i-Makkah
8. Ghuzwa Hunayn, and
9. Ghuzwa al-Taif
According to the traditionalists like ; ‗Umar ibn ‗Uthmân, Mûsa‗ ibn
MuÍammad, MuÍammad ibn ‗Abd-Allah ibn Muslim, Mûsa‘ ibn Ya‗qûb,
57
Ibn Asâkar, op. cit., p. 335.
58 Ibid, p. 2.Ghuzwah: the battles or campaigns led by Prophet MuÍammad himself.
59 Sariyyah: Campaigns fought under the direction of Prophet MuÍammad .
26
MuÍammad ibn Ishâq,as mentioned by Ibn Sa‗d in his Tabaqât, Prophet also
fought in the Ghuzwa of Banu al-NaÌir, but Allâh had made it specially
superogatory for him.While returning from Khaibar, he also fought in the
Ghuzwa of Wadi al-Qura‘ and some of his companions were slain, he also
fought in al-Ghabah60
.
The above mentioned narrators, report that Prophet arrived at
Madinah on Monday, 12th of Rabi al-Awwal / 24 September, 622 C.E. after
migration from Makkah61
.The Prophet prepared the first flag for
Hamzah ibn Abd al-MuÏÏalib in the month of Ramadân A.H./March-April,
623 C.E. in the seventh month after Hijrah.62
Ghuzwa in Search of Kurz ibn Jâbir al-Fihrî
This Ghuzwa commenced in the month of Rabi „al-Awwal after
thirteenth month of Hijrah / September 623 C.E., before Ghazwa of Badr63
.
Kurz ibn Jâbir had raided Sarh64
, the pasture land of madinah and carried
away some animals which he used to graze at al-Jammâ65
.In order to get the
possessions back,the Prophet (SAW) send ×aÌrat ‗Alî(Rad.A).He acted
courgeously and returned Madinah successfully. This expedition continued
till Kurz ibn Jabir reached a valley known as Safawân in the vicinity of
Badr.
Ghuzwah of Badr
60
Ibn Sa‗d, op. cit., p. 2. 61
According to Mahler‘s calculation the date of Hijrah corresponded to 24th September, 622 C.E.,
while Sir William Muir gives 28 June, 622 C.E. (The Life of Muhammad, Edinburg, 1912, p.
168). He has followed M. Causin‘s calculation. 62
Tabari, op. cit., p. 120. 63
Ibn Sa‗d, Tabaqât, op. cit., p. 6. 64
Sarh means a place, where they grazed their animals (goats). 65
Al-Jammâ is a mountain in the vicinity of al-‗Aqîq towards al-Juruf. The distance between it
(al-Jammâ) and al-Madinah is 3 miles. Ibn Sa‗d, Tabaqât, op. cit., p. 6.
27
Background
After their establishment in Madînah, Muslims succeeded in
acquiring strength and the Quraysh of Makkah fumed and fretted at their
(Muslims) success. Fearing lest Islâm might be accepted by the tribes in the
immediate neighbourhood of Madînah, the Quraysh heavily bribed these
tribes not to be moved by any overtures of the Muslims and incited the Jews
of Madinah to create difficulties for the Muslims in Madinah. Islamic history
has bearing on this fact that the Prophet was an extremely brave and
courageous person and commanded the major Ghuzwa. Jihad in Islâm is
exercised to fight in self-defence and to meet the aggression mounted by
enemies against the Islamic state/Muslims.
In this Ghuzwa the Prophet (SAW) commissioned ×aÌrat ‗Alî
(Rad.A)and Zubayr bin Awwâm(Rad.A) to undertake a reconnoitering
exercise and to provide intelligence inputs about the unpleasant activities of
the Quraysh.The Prophet (SAW), held a council of his companions, took the
pros and cons of the case into consideration and decided to take all the
precautionary measures to defend the newly established state from the
aggression of unbelievers and poytheists. A force of three hundred and
thirteen was raised and they marched to Badr some eighty miles from
Madînah 66
.
The Ghuzwa of Badr took place in the month of Ramadân in 2nd
×ijrah67
. It is treated as the most significant in the history of mankind. Infact
this Ghuzwa became a turning point in the history of Islâm.
The Prophet (SAW) exhibiting the qualities of a great military general
divided the Muslim force into number of commands each having a
66
Ibn Sa‗d, op. cit., pp. 13-14. 67
Ibid, p. 10.
28
commander68
. As a prelude to the battle, three warriors namely ‗Utbah bin
Rabî‗ah, his brother Shaibah and his son Walîd, stepped out of the ranks of
Quraysh and challenged the Muslims to duel in single combat. In this battle,
the Prophet commanded the flag to ×aÌrat ‗Alî (Rad.A) under one unit. The
Quraysh taunted the Muslims and wanted to cross the swords with them.The
Prophet(SAW) in the first instance asked ×aÌrat ×amzah, ×adrat ‗Ubaidah
and ×aÌrat ‗Alî to accept the challenge.Quraysh became satisfied
on seeing the three Muslims stepping into the battlefield as they treated them
as perfect match69
. Among these three heroes, ×adrat ‗Alî (Rad.A) was the
first to advance forward from the ranks of the Muslims to accept the
challenge of the Quraysh, followed by ×adrat ×amzah and Hadrat ‗Ubaidah
.In the context that followed, ×adrat ‗Ubaidah being the elder, killed ‗Utbah,
×adrat ×amzah killed Shaibah and ×aÌrat ‗Alî killed Walid bin
‗Utbah. All the three Quraysh fell dead before the blows of the swords of
×aÌrat ‗Alî (Rad.A) and ×aÌrat ×amzah. ×aÌrat ‗Ubaidah attained Shahâdah
due to unconcealment of his wounds70
.The Qur‟ân speaks about them in the
following words: These twain (the believer and believers) are two opponents
who contend concerning their Lord71
.
In accord with this Surah al-Anf„âl was revealed or its greater part.
This refers to the day of Badr and it was the torment of barren day: On the
day we shall seize them with the greater seizure.The hosts will be routed and
will turn and flee72
.
68
Shiblî Nu‗mânî, op. cit., p. 297. 69
Idem 70
Ibn Hishâm,op.cit.,p.719. 71
Al-Qur‟ân, (22:19) 72
Al-Qur‟ân,(8:6)
29
On the authority of Qatâdah, Ibn Sa‗d reports that ×aÌrat ‗Alî was a
flag-bearer of the Prophet‘s army in Ghuzwa of Badr73
.
On the authority of al-Hafiz ibn Asâkar, Prophet offered his sword al-
Dhulfiqâr in the hands of ×aÌrat ‗Alî (Rad.A) and after this Ghuzwa he
gifted it to him forever74
.
×aÌrat ‗Alî reports that on the day of Badr, he fought for a while
and went to see the . It was followed by a chain of challenges and
counter challenges. Eventually, Allâh graced Muslims with His NuÎrat.
It is reported by al-Tabari that in Ghuzwa Badr, a hidden voice had
appeared in the following words:
There is no sword better than Dhulfiqâr and no youngster superior
to ×aÌrat ‗Alî (Rad.A).75
×aÌrat ‗Alî(Rad.A) also led the Jinâzah (funeral prayer) of Sahl bin
Hunaif, one of the warriors of the Badr.On the authority of ×aÌrat
‗Alî(Rad.A), the angels who participated in this Ghuzwa wore white
Amamm‟ (Turbans), and ×aÌrat Jibra‗îl wore yellow Amamah (Turban).76
This Ghuzwa turned the landmark in the life and beginning of the
career of ×aÌrat ‗Alî (Rad.A), for hereafter he came to be acclaimed as the
greatest and the bravest warrior among the Muslims.Because of his bravery
73
Ibn Sa‗d, op. cit., p. 23.73
Tabari, op. cit., p. 120. 73
Ibn Sa‗d, Tabaqât, op. cit., p. 6. 74
Abu‘l Hasan Alî Nadwi, op. cit., pp. 229-246. 75
Allâma Abi Ja‗far, MuÍammad bin Jarir al-Ùabarî; Op.cit.; p. 234. 76
Sahih Bukhârî,op.cit.,Chapter11(Ghazwa of Badr)
30
in the Ghuzwa of Badr, ×aÌrat ‗Alî (Rad.A) won the title of ―Haidar-i-
Karrâr‖ from the Prophet
77.
Ghuzwa of Uhud
The Ghuzwa of Uhud was an extension of the Ghuzwa of Badr.
Smarting under the ignominy of their defeat at Badr, the Quraysh of Makkah
assembled a large army of three thousand persons and marched to Madînah
to avenge their defeat. This Ghuzwa took place in the third year of Hijrah in
the month of Shawwâl78
.This Ghuzwa was the second attempt made by the
Quraysh to finish off Islâm and Muslims on the plane stretching from the
hillock of Uhud above five kilometers away to the north of Madînah. The
avenging step on the side of Quraysh to destroy completely the emerging
Islamic state, had furiated them to onslaught the Muslims, which latterly
proved to be their defeat79
.
Before the battle approached, the Prophet had a dream in which
he had put on strong armour, his sword Dhu al-Faqâr breaking at the sharp
edge, a cow was being slaughtered and it was being pursued by a ram. The
interpretation of the dream in the words of the Prophet (SAW) was this: Al-
Madînah being the strong armour and breaking of the sword being inquiry to
him. The slaughter of cow meaning a large number of companions would be
slain and the ram indicated the enemy army ultimately be killed by
Allâh80
.On account of this dream, the opinion of the Prophet(SAW)was that
he should not go out of Madînah. He consulted his companions and so he
consulted them about going out81
. The Prophet (SAW) after putting on his
77
The Warrior whom nobody could match.Idem 78
Ibn Kathîr, op. cit., p. 47. 79
Ibn Sa‗d, op. cit., p. 42. 80
Allama Abi Ja‗far Muhammad bin Jarîr al-Ùabarî; op. cit., p. 224. 81
Ibn Sa‗d, op. cit., pp. 43-44.
31
military dress, received Divine inspiration and got three spears and made
three flags.The first flag of al-Aws was handed over to Usayd ibn Hudayr,
the second of al-Khazraj to al-Hubâb ibn al-Mundhir, and according to
another version to Sa‗d ibn Ubadah. The flag of Muhâjirîn was handed over
to ×aÌrat ‗Alî (Rad.A) and according to another version to Musab ibn
‗Umayr82
.After coming to know the intensions of Quraysh, the Prophet
held a council of war and the argument was that the enemy should not be
allowed to enter the city of Madînah at any cost. The Muslims could
assemble the force of one thousand persons only. When the Prophet(SAW)
gave the order for the march to the battlefield, three hundred hypocrites led
by ‗Abdullah bin ‗Ubbay withdrew and went to their homes.The Prophet
(SAW) thus left by only seven hundred persons i.e., one fourth of the
strength of enemy83
.The women of Quraysh began to beat cymbals, drums
and tamcourines to excite their men reminding them of those slain at Badr.
They sang:
We walk on saddle cushions
If you go forward, we will embrace you,
If you turn your back we will be separated from you,
A separation without tender love84
As usual the battle began with a duel ÙalÍa bin Abî ÙalÍa, the
standard bearer of Quraysh, stepped forward and challenged the Muslims to
a single combat. ×aÌrat ‗Alî (Rad.A), the standard bearer of Muslims,
stepped forward to accept the challenge. ÙalÍa was an expert swordman
among the Quraysh, but when he met with ×aÌrat (Rad.A) in a duel, his head
82
Ibid, p. 45. 83
Ibid, p. 46. 84
Ibn Sa‗d, op. cit., p. 47.
32
was strucked by ×aÌrat ‗Alî‘s (Rad.A) sword and his skull was split up and
he fell dead. The Prophet (SAW) on seeing the bravery of ×aÌrat ‗Alî
(Rad.A) got pleased and loudly recited the takbir. The Muslims followed
him and intensified their attack on the Quraysh and strucked till the rows
were thrown into disorders85
.
The next flag held by Irtas bin Sharjîl, a formidable Quraysh
challenged the Muslims to measure swords with him. ×aÌrat ‗Alî met the
challenge and killed him.Thereupon Asama bin Zaid dashed at ×aÌrat ‗Alî
(Rad.A) with a view a strinking blow at him.Before he could adjust himself
after killing Irtas, ×aÌrat ‗Alî (Rad.A) moved sword right and left and struck
a mortal blow on his assailant who reeled and fell down dead. After the
death of six warriors among the Quraysh one after the other, no other
warriors of the Quraysh could dare challenge a duel with the Muslims86
.
When the standard bearers were thus slain, the Quraysh took to fight
not seeing anything. The womenfolk were invoking evil on them87
. The
revengeful Quraysh re-grouped and attacked the Muslim from the front and
Khalid bin Walid, who still was a non-Muslim from the side caught Muslims
on wrong foot and fell into complete disarray. They ran helter, skelter and
some of them in sheer panic, climbed the hill of Uhud.The Prophet however,
did not loose his courage and surrounded by a handful of companions he
stood firm and try to rally back his followers calling out, ―O‘ servants of
Allâh! Come back to me, here I am‖. This incident has been recorded in the
Qur‟ân in the following words:
85
Idem 86
Ibn Sa‗d, op. cit., p. 48. 87
Idem
33
Behold! Ye were clikbing up the high ground, without even
casting aside glance at anyone, and the Apostle in your rear was
calling you Bavk.There did Allâh give u One distress after another
By way of requital, to teach you to grieve for (The Booty) that has
escaped you And (the ill) that had befallen For Allâh is well aware
Of all that ye do.88
One of the sad event, which the Islamic history could never remove
from its pages was the Shahâdah (martyrdom) of ×aÌrat ×amzah (Rad.A),
one of the uncles of the Prophet (SAW) when Hinda, the wife of Abû Sufyân
ripped the body, took out his liver and chewed it.Among the Muslims who
were martyred was Musab bin Umayr, who bore some resemblance to the
Prophet (SAW) and seeing his corpse the Quraysh shouted,
which means: “MuÍammad had been killed”. In this
confusion that followed the Prophet (SAW) got wounded when a stone
hurled struck him and he fell in a pit over the dead bodies. This naturally had
an extremely unnerving effect on Muslims. ×aÌrat ‗Alî (Rad.A) charged the
Quraysh with unprecedented fury and killed many of them. He received no
less than sixty-one wounds. When ×aÌrat ‗Alî(Rad.A) no longer saw the
Prophet (SAW)where he was stationed, he (×aÌrat ‗Alî) rushed to the spot
where the Prophet (SAW) lay wounded and took him out of the pit and with
the aid of other Suhabah (companions), including (Rad.A) ×aÌrat Abû Bakr
(Rad.A) and ×aÌrat ‗Umar (Rad.A) escorted the Prophet (SAW)to a safer
place. ×aÌrat ‗Alî (Rad.A) broke into the lines of the enemy and caused great
havoc in the ranks of the enemy. He held the flag in his right hand and when
his right hand was wounded he held it in his left hand. Because of the
prodigies of valor performed by ×aÌrat ‗Alî (Rad.A) the Quraysh could not
88
Al-Qur‟ân, (3 : 153)
34
take advantage of victory that had won at an earlier stage of the battle. When
×aÌrat ‗Alî (Rad.A) returned to camp, his entire body was covered with so
many wounds that ‗Umm Salma and Umm ‗Atiyah, the Muslim nurses did
not know how to dress the wounds.The Prophet washed and dressed the
wounds of ×aÌrat ‗Alî (Rad.A) himself and said that Allâh in whose cause
×aÌrat ‗Alî (Rad.A) had received the wounds would heal them. ×aÌrat ‗Alî
(Rad.A) in return said, ―May Allâh grant me the patience to bear this
suffering. It was indeed a favour of Allâh that he gave me the courage to
stand and fit inspite of these wounds and not to leave the field‖89
.
For this marvelous bravery, the Prophet (SAW) conferred upon ×aÌrat
‗Alî (Rad.A) the appellation ―Asad Allâh‖ (The Lion of Allah). ×aÌrat ‗Alî
(Rad.A) played the role of hero in this battle. His services were highly
appreciated by the Prophet (SAW) and the Suhâbâ (companions)90
.
Imâm Bukhârî has reported this event on the authority of Sahl bin
Sa‗d, who said that ×aÌrat Fâtimah and ×aÌrat ‗Alî (Rad.A) both
aided the Prophet (SAW) in Ghuzwa of Uhud.When ×aÌrat Fâtimah (Rad.A)
cleaned the wounds and ×aÌrat ‗Alî (Rad.A) got water in his hands to stop
the blood oozing from the body of the Prophet (SAW) and the blood had no
means to stop, ×aÌrat Fatimah (Rad.A) cut a piece of mat and burned it to
ashes and put it on the head of the Prophet (SAW) and the blood stopped91
.
Ibn Kathîr reports that in Ghuzwa of Uhud, ×aÌrat ‗Alî (Rad.A)
commanded the Muslims and after Shahâdah of Mûsa bin Umayr (Rad.A),
bored flag,fought gallantly and killed a great member of Quraysh, nursed the
89
Sahih Bukhari, op. cit., Chapter: Ghazwa Uhud. 90
Idem 91
Imâm Bukhârî, Al-Jamah al-Sahîh, Book Maghâzî, Chapter Ghazwa Uhud.
35
Prophet(SAW), when the latter got many wounds and lost his two teeth in
the battle92
.
Campaign against Banû Nazîr
Banû Nazîr was a Jewish tribe settled outside Madînah.The Prophet
had given them charter of freedom and they were expected to be loyal
to Muslims. They however indulged in activities prejudicial to the interests
of the Muslims. Ka‗b bin Ashraf, a notorious poet of the tribe, composed
lampoons satiring Islâm and the Prophet (SAW). He visited Makkah and
wrote elegies commemorating the death of the Quraysh who had fallen in
the Ghuzwa of Badr.Ka‗b was killed by a Muslim young man and the Jews
felt bitter at his death. Another Jew of Banû Nazîr, Abû Râfi Sallâm incited
the Arab tribes of Sulaim and Ghatfân to rise against the Muslims93
.
The Ghuzwa took place in Rabi al-Awwal in the fourth year A.H.94
In
this Ghuzwa also, ×aÌrat ‗Alî was the standard bearer and played a vital
role.The Prophet (SAW) after offering Øalâh(prayers) in Masjid-i-Quba on
Saturday along with the Muhâjirîn and AnÎâr set out journey to Banû Nazîr.
It was the courageous and conspicuous role of ×aÌrat ‗Alî (Rad.A) against
Urwa and his followers that prompted them accept the charter as produced
by the Prophet (SAW) before them i.e., to leave the Madinah within fifteen
days, which ultimately lead to victory of Muslims95
.
Ghuzwa of al-Ahzâb / Ditch / Khandaq
Ghuzwa of al-Ahzâb was an extension of Ghuzwa of Uhud as the
Ghuzwa of Uhud was an extension of the Ghuzwa of Badr. As the previous
92
Ibn Kathîr, op. cit., p. 224. 93
Ibn Sad, op. cit., pp. 68-69. 94
i.e., after the commencement of 37th month from Hijrah.
95 Idem
36
Ghuzwa, Ghuzwa of Uhud proved to be indecisive. The Quraysh were,
therefore, still suffering from the ignomity of their defeat at the Ghuzwa of
Badr. So they allied themselves with some Arab tribes of the desert and
succeeded in mystering a force of ten thousand.
This Ghuzwa occurred in Dhul al-Qadah in the fifth year A.H.
according to Ibn Sa‗d and in the Shawwâl in the fifth year A.H. according to
another tradition reported by Ibn Kathîr96
.
This Ghuzwa was a historical attestation in terms of Islamic
terminology, as it proves to be the back bone in dissemination of the Islamic
faith throughout the far-flunged areas devoid of Islâm. Infact, the Muslims
were as such tormented to the great examination never took before97
.
Al-Qur‟ân describes this event in its own words: ―When they came
upon you from below you, and when eyes grew wild and hearts reached to
the thoughts and you were imagining vain thoughts concerning Allah. There
were the believers sorely tired, and shaken with a mighty shock‖.98
×aÌrat Salmân al-Fârsî suggested to the Prophet (SAW) to dig the
ditch around Madînah for the purpose of defense. This ditch was dug in the
(North-West) of Madînah which was vulnerable to attack of the enemies.
The Quraysh (approximately ten thousand in number) marched under the
command of Abû Sufyan with three thousand horses and one thousand five
hundred camels. The Muslims were only three thousand in number99
.
The Muslims had a bitter experience in Ghuzwa of Uhud and it was
not proper to repeat this mistake. It was accordingly necessary to adopt a
new strategy to face the enemy. The site for the ditch was demarcated by the
96
Ibn Sa‗d, op. cit., p. 80. 97
Sayyid Abu‘l Hassan Alî Nadvî, op. cit., pp. 247-257. 98
Al-Qur‟ân, (23:10-11) 99
Ibn Sa‗d, op. cit., pp. 80-81.
37
Prophet himself. All Muslim male adults in Madînah were mobilized to
dig the ditch.The Prophet (SAW) worked with them to encourage the
Muslims. The labour force was divided into the groups and each group was
required to dig a ditch ten yards long. ×aÌrat ‗Alî led one group.The
Prophet (SAW), ×aÌrat ‗Alî (Rad.A) and all other companions worked day
and night as labourers to complete it before the arrival of their army100
. The
Muslims laboured to the rhythm of a war song. They sang:
By Allâh, had not Allâh guided us,
We would not have been on the Right Path
We would not have given by Øadaqah
Nor offered prayer.
May Allâh bestow on us
Confidence and calmness of mind
May He make our steps firm
To face the enemy
The enemy has risen against us,
And seeks our destruction
Allâh we seek your protection
There is no welfare except
That in the next world,
Allâh shower your grace
On the AnÎâr and the Muhâjirîn101
.
The above verses were composed by ×aÌrat ‗Alî (Rad.A).These verses
inspired the Muslims to action and the entire stretch of the ditch was
completely dug within twenty days. The ditch was five yards deep and five
yards broad. Each batch of the Muslims who had dug the ditch was required 100
Ibid, p. 81. 101
Ibn Sa‗d, op. cit., p. 87.
38
to stand guard over ditch in their part of the sector. In each sector there were
archers who shot arrows to keep the enemy away from the ditch. The forces
of the Quraysh and Arab tribes arrived beating drums therby demontrating
their strength and invincibility .On reaching Madinah, Quraysh got confused
on seeing such a largs ditch.They set up their camps at some distance from
the ditch but the Muslim archers kept them at a bay102
.
One among the army of Quraysh was ‗Amr bin ‗Abd Wudd, the great
warrior of Quraysh and a formidable man who enjoyed the reputation of
being considered to be equal to thousands of horsemen103
. The Banû
Quraizah were heavily bribed by Quraysh to help them to cross the
ditch.Due to treachery of Banu Quraizah, some warriors of Quraysh led by
‗Amr bin ‗Abd Wudd managed to cross the ditch104
.On entering the
Madînah, ‗Amr bin ‗Abd Wudd brandishing his sword challenged Muslims
to a duel in single combat. He was ninety years old. ×aÌrat ‗Alî asked for
the Prophet‘s permission to accept the challenge.The Prophet (SAW)
bestowed him his sword, placed turban on his head and blessed him. ×aÌrat
‗Alî (Rad.A) combated the duel and fought against his adversary.When the
duel began, ×aÌrat ‗Alî (Rad.A) appeared to be no match for ‗Amr105
. ‗Amr
succeeded in inflicting some wounds on ×aÌrat ‗Alî(Rad.A) aimed a blow.At
last when ‗Amr turned his head, ×aÌrat ‗Alî(Rad.A) took full advantage of
the opportunity and with a blow of this sword cut off feet of ‗Amr.‗Amr fell
down and ×aÌrat ‗Alî stabbed him to death106
.
102
Ibid,p.82 103
Ibn Kathir, op. cit., p. 105. 104
Ibn Sa‗d, op. cit., p. 83. 105
Idem 106 Ibn Kathîr, op. cit., p. 105. In another version, same incident is interpreted like this,
when ‗Amr ibn ‗Abd Wudd challenged for fight by saying, Is there any combatant to
39
After the Ghuzwa was over the strong storm blowed through the cold
nights and overturned the tents of non-believers.The following verse
reminds of this Ghuzwa: ―O ye who believe! Remember the grace of
Allâh,(Bestowed) on you,when There came down on you Hosts(to
overwhelm) you:But we send Against them A hurricane and force That ye
saw not.But Allâh sees(clearly) All that ye do.‖107
After this the non-believers never dreamt to challenge the
Muslims.The Prophet said, ―After this year, the non-believers will
never invade you now you will be conquering them in the coming future‖108
.
The Ghuzwa ended in the triumph of Islâm that raised the morale of
Muslims.The Muslim victory in this Ghuzwa besides Allâh‘s grace was due
due to superior Generalship and organizational skills of the Prophet (SAW)
and the prodigies of the valour on the part of ×aÌrat ‗Alî .This battle
struck the best nail in the coffin of polytheists and un-believers.
Ghuzwa of Banû Quraizah
There were originally three settlements of the Jews in Madînah
namely, those of Banû Quraizah, Banû Nazîr and Banû Qunaiqa. Every
settlement was a stronghold.The Prophet (SAW) gave them a charter of
accept my challenge”, and taunted Muslims by asking them that where is their Jannah
(Paradise) for which they desire to attain Shahâdah, ×aÌrat ‗Alî(Rad.A) rose to accept the
challenge two times but he was baded to sit by the Prophet .But when ‗Amr
challenged third time, ×aÌrat ‗Alî(Rad.A) instantly stood up and saught the Prophet‘s
(SAW) permission to meet the challenge. When the Prophet (SAW) acquainted him with
the fact that he has to fight ‗Amr, ×aÌrat ‗Alî(Rad.A) reluctantly replied let him be ‗Amr.
After the Prophet granted permission, ×aÌrat ‗Alî(Rad.A)approached ‗Abd Wudd. He
after listening to his name said to ×aÌrat ‗Alî(Rad.A) that he does not want to shed his
blood and told him to send the elderly persons. ×aÌrat ‗Alî(Rad.A) replied that he wanted
to shed his blood. The fight took place and ×aÌrat ‗Alî(Rad.A) stabbed ‗Abd Wudd to
death.Idem 107
Al-Qur‟ân,(33:9) 108
Ibn Kathîr, op. cit., p. 115.
40
freedom, where-under they enjoyed autonomy in the administration of their
affairs. The Jews entered into agreements of alliance with the Muslim
community and undertook to help the Muslims in the event of any attack on
Madînah. The Jews, however, did not honour such agreements and as a
consequence Muslims had to take punitive action against them. After
Ghuzwa of Badr action had to be taken against the Banû Qunaiqah and they
were expelled from Madînah and migrated to Syria. After Ghazwa of Uhud
action had to be taken against Banû Nazîr and they were expelled from
Madinah and migrated to Khaibar. At the Ghuzwa of Khandaq, there was
only one settlement of Jews in Madînah i.e., Banû Quraizah who assured the
Muslims of their loyalty and entered into a fresh agreement where-under
took to help the Muslims and that they would stand by them. The Ghuzwa
took place in Dhu al-Qadah in the 5th year after Hijrah
109. It was because of
the treachery of Banû Quraizah that some of the Quraysh warriors were able
to cross the Ditch and challenge the Muslims to Duel.
Under the commandment of Allâh, the Prophet deputed a small
force of the Muslims and suplemented by thirty six horses, under the
leadership of ×aÌrat ‗Alî to the Jewish quarter on Wednesday, 23 Dhu al-
Qadah110
. ×aÌrat ‗Alî (Rad.A) contacted the leader of the Jews, Ka‗b bin
Asad and brought home to him the point that as they had violated the terms
of their agreement with the Muslims and were guilty of high treason,as such
they could no longer be allowed to live in Madînah. They were advised to
lay down arms and migrate elsewhere. The Jews ridiculed the proposal and
abused the Prophet (SAW) and Muslims. Meanwhile, ×aÌrat ‗Alî (Rad.A)
109
Ibn Sa‗d, op. cit., p. 91. 110
Idem
41
tried his best to make them see the light of reason and migrate elsewhere in
their own interest.When ×aÌrat ‗Alî (Rad.A) did not succeed in prevailing
upon the Jews to migrate from Madînah on their own account, he reported
the matter to the Prophet (SAW), there upon, the Prophet (SAW) ordered a
military campaign against the Jews under the command of ×aÌrat ‗Alî
(Rad.A)111
.
The Jews shut themselves in their citadel and the Muslim force
besieged them. Banû Quraizah had expected that the Quraysh and the Jews
of Khaibar would come to their assistance, but as the days passed on no help
came and the things became difficult for them with the prolongation of the
siege.
The siege lasted for twenty-five days.All the Jews were taken captives
and ×aÌrat ‗Alî (Rad.A) offered his TaÍajjud (midnight prayer) in the
courtyard of the citadel. In brief, ×aÌrat ‗Alî (Rad.A) played the most
significant part in this campaign112
.
Sarriyah of ×aÌrat ‘Alî Against Banu Sa‘d ibn Bakr at Fadak
This Sarriyah occurred in Sha„bân in the sixth year of the Hijrah in
which ×aÌrat ‗Alî played a prominent role. Traditionalist, Ibn Sa‗d has
reports in his Tabaqât that the forces of Banû Sa‗d ibn Bakr had gathered
and intended to assist the Jews of Khaibar. So the Prophet sent an
expedition under the leadership of ×aÌrat ‗Alî (Rad.A).They travelled in the
night and concealed himself during the day.The Bedouin tribes of Banû Sa‗d
ibn Bakr who lived in the neighbourhood of Khaibar and Fadak, were
already hostile to the Muslims. The Jews incited them to attack Madinah.
111
Ibn Sa‗d, op. cit., pp. 91-92. 112
Ibid., pp. 91-96.
42
They promised to provide them with the arms and transport. These
developments were reported to the Prophet (SAW) that these tribes were
mustering a force to attack Madînah.As a result,the Prophet ×aÌrat
‗Alî(Rad.A) to undertake an expedition against the Banû Sa‗d ibn Bakr. It
was not a regular battle but a tactical raid to be carried with utmost secrecy,
with a view to surprise the enemy. ×aÌrat ‗Alî (Rad.A) and his small force
did not march in battle array, however, the party travelled as a caravan of
traders in order to avoid suspicion. A series of marches conducted at night
brought the Muslims in the close proximity of Fadak, some distance from
Khaibar. Here they came across a scout of the enemy. Ibn Bakr was taken as
captive. He volunteered to lead ×aÌrat ‗Alî (Rad.A) and his men to the camp
of Banu Sa‗d ibn Bakr provided he was given amnesty. ×aÌrat ‗Alî
promised him the amnesty and the scout led ×aÌrat ‗Alî (Rad.A) and his men
to Fadak, where the forces of Banû Bakr were camping oblivious of any
danger. The Muslims under the command of ×aÌrat ‗Alî (Rad.A) made a
surprised, sudden and furious attack on the enemy camp that the forces of
the tribe could not take a stand and were scattered after suffering heavy
losses. So intense was the slaughter that the members of the tribe laid down
arms and sought for terms.They undertook to remain faithful to the Muslims
and offered a tribute of one hundred camels and two hundred goats ×aÌrat
‗Alî set apart a milch camel named as al-Hafdha as a special share of the
Prophet .113 Then he separated al-Khums114
.After that ×aÌrat ‗Alî (Rad.A)
and his men returned triumphant to Madinah where the Prophet (SAW)
appreciated their services. Fadak was conquered a year later after the
113
Ibid, pp.110-111. 114
one-fifth of the booty at the disposal of the Prophet as stage share and divide the rest of the
booty among his companions
43
conquest of Khaibar. In the Arab annals this operation is referred to as
Sarriyah-i-Fadak115
.
Pact of Hudaibiyah
Ibn Sa‗d and Ibn Kathîr have mentioned this pact under the title of
Ghuzwa al-Hudaibiyah, that occurred in the month of Dhu al-Qadah in 6th
year A.H,116
when the Prophet (SAW) set out to perform „Umrah117
.
Ibn Hishâm calls it ―Suleh al-Hudaibiyah‖ and does not include it in
Ghuzwa.The Prophet sent Abbad ibn Bishr in advance with twenty horsemen
of the Muslim cavalry taken both from Muhâjirîn and AnÎâr.118
The Prophet (SAW) after performing Salât al-Khawf at the time of
Úuhr, marched till they (Prophet and his companions) reached al-
Hudaibiyah which lies at a distance of nine miles from Makkah119
.When
Qaswa120
stopped, the Prophet noticed the indication and prevented his
companions to move forward121
. He (SAW) deputed many envoys to
Makkah but there was no resolution to allow the Muslims to
perform„Umrâ.Among the deputees were Budail ibn Waraqa‘, Kharrâsh bin
‗Ummayah and ×aÌrat ‗Umar bin Khattâb (Rad.A). At the last he deputed
×aÌrat ‗Uthmân (Rad.A) with the same mission. Ultimately, Mushrikîn sent a
party to attack the Muslims.They (opponents) were however captured and
115
Sahih Bukhârî, op. cit., Chapter: 13 (Story of Bani al-Nadîr). 116
Ibid, p. 117, Ibn Kathîr, op. cit., p. 106. 117
„Umrah is a minar Hajj, performed with mostly rituals as Hajj, done in days than those of the
×ajj. 118
Ibn Kathîr, op. cit., p. 106 .Different sources provide different view of their.Some have written
that they were one thousand six hundred and in some sources it is also said that they were one
thousand and four hundred and some other sources have reported that they were one thousand and
five hundred.
According to Ibn Hisham they were seven hundred. 119
Ibn Sa‗d, op. cit., p. 118. 120
the female camel of the Prophet . 121
Ibid, p.119.
44
set free.The Qur‟ân refers to it in these words in Surah al-FataÍ(The
Victory):And it is He Who has restrained their hands from u and your hands
from them in the valley of Makkah,after that He gave you the victory over
them.And Allâh sees well all that ye do122
.
The pact of Hudaibiyah holds a special importance in the history of
Islâm as it was the stepping stone to all its future success. That is why the
Qur‟ân speaks of it as an open grand victory, though it was nothing more
than a pact of peace entered into by and apparently defeated party. In the
words of the Qur‟ân: ―Verily! We have granted Thee a manifest Victory‖.123
With these heartening words opens the Surah Al-Fatah. When this
Surah was revealed to the Prophet (SAW) he was on his way back to
Madinah after his apparently unsuccessful attempt to enter his beloved city
of Makkah, to perform „Umrah, which he himself and his companions had
long since desired and longed for.
After a long talk with Suhail bin ‗Amr, whom the opponents had
deputed as their intermediary.They agreed upon certain terms, which read as
follows:
1. The Muslims shall go back this year.
2. They may visit next year but shall stay for three days only.
3. They shall not come bearing arms except the sword.
4. None of the Muslims already residing in Makkah shall take
with them, nor shall they disallow any Muslim wishing to be
left at Makkah to do that.
5. If any one from Makkah goes over to Madinah, shall be
returned back to Makkah.But if an unbeliever or a converted
122
Al-Qur‟ân,( 48: 24) 123
Ibid (48:1)
45
Muslim comes over to Makkah, he shall not be delivered back
to the Muslims.
6. The tribes of Arabia shall be free to enter into allaince with any
party they like.124
The Prophet chose ×aÌrat ‗Alî to inscribe the pact. ×aÌrat ‗Alî
(Rad.A) began with “Bismillâh ir –Rahmân ir-Rahîm”(In the name of Allâh,
the Benificent, the Merciful)‖at the top.But Suhail bin ‗Amr objected to the
preamble. Instead the latter insisted the former to begin witn the customary
phrase125
instead of Bismillâh ir –Rahmân ir-Rahîm and the Prophet (SAW)
gave his consent to this effect. ×aÌrat ‗Alî(Rad.A)wrote next: This is pact
agreed on by MuÍammad,the Messenger of Allâh.Suhail again protested to
the Prophet because they had not acknowledged the latter to be the
Messenger of Allâh.Therefore, the Prophet (SAW) ordered ×aÌrat ‗Alî to
write his name without any epithet.But no one could excel ×aÌrat
‗Alî(Rad.A)in submission to the master, but the infallible faith and love did
not permit him to omit these sacred words.Thence,the Prophet(SAW)
rubbed off these sacred words himself.126
Ghuzwah of Khaibar
124
All these terms besides being reportes by almost all the books on history, are alos given in
Sahih Muslim, Chapter ―Treaty of Hudaibiyah.‖Shibli Nu‗mânî, Sîrat un-Nabî,Vol,II,Kazi
publications,Lahore(Pakistan):Kitab Bhavan New Delhi,(India),2000 and 2004,p.108. 125
It was customary with Arabs to preface their writings with the words ―Bismika
Allâhuma‖(with the name of thee, O‘ God). 126
Sahîh al-Bukhârî,Op.cit.,(Kitâb al-Maghâzî).Also see,Shiblî Numânî,Op.cit,Vol II,p:107
46
The conquest of Khaibar entails events which represent the physical
strength and courage of ×aÌrat ‗Alî (Rad.A). One such episode is the lifting
of the main gate, of the fort127
.
Khaibar was hundred miles from Madînah on the route to Syria, an
important settlement of Jews. It was the greatest centre of Jewish power in
Arabia. It was the oasis in the desert and was conspicuous for its fields and
groves of date palms and important market as well. After the expulsion of
the Jews from Madînah, the chiefs of Banu Qunaiqah took refuge in
Khaibar. These were those Jews who had supported Quraysh at the time of
Ghuzwah of Khandaq128
.
The Ghuzwa of Khaibar was fought in Jamâda al‟Ula in the 7th
year
A.H.129
When the Prophet (SAW) ordered his companions to make
preparations for the Ghuzwah. For the first time the Prophet (SAW) got three
flags ready: one was entrusted to Hubâb ibn al-Mundhar, another to Sa‗d ibn
‗Ubaidah and the third to ×aÌrat ‗Alî (Rad.A). When Muslim army
approached the Jewish forts, the Jews were caught in utter-surprise, the
Prophet asked them to submit but they ridiculed the offer and said that
their forts were impregnable and they would teach the Muslims bitter
lessons. They shut themselves in their forts and the Muslims besieged
them130
.
There were six forts at Khaibar — Salim, Qâmus, Nitat, Qusarah,
Shaqq and Marbatah and as reported by Ya‗qûbi they were manned by two
thousand soldiers.131
127
Ibn Sa‗d, op. cit., pp. 132-133. 128
Ibn Khaldun, Târikh, Vol. 2, Idarah al-Rashid Deoband, 1988, p. 43. 129
Ibn Sa‗d, op. cit., p. 131. 130
Shibli Nu‗mânî, op. cit., p. 444. 131
Idem
47
The following day when Muslim forces assembled to proceed, all
were anxious to know as to who was to have the honour of commanding the
Muslims. ×aÌrat ‗Alî at that time was having sore eyes and everyone
knew that he was unable to fight.The Prophet (SAW) applied saliva from his
own lips and prayed for him. The Prophet (SAW) put the armour on ×aÌrat
‗Alî (Rad.A) with his own hands. He handed him the standard and after
prayed for the victory of the Muslims by uttering the following words:
‗O‘ Allâh, if you had not given us guidance we should not
have been guided and should have neither given alms nor fasted. Our
lives for Him, O‘ Allâh, forgive us for our failure to obey -and let
comfort descend on us. We attend to the call of the oppressed when
we are called; keep us firm when we meet in battle, people have
appealed to us for help132
.
As the Muslims came closer to the fort of Marhab.He (Marhab)
emerged out and challenged ×aÌrat ‗Alî (Rad.A) to a duel. Marhab, who was
also known as Abû Ablit, and Antar, sang the battle song:
I am Abû Ablit
My name is Antar
I am armed to teeth
My home is Khaibar
I am a lion
Whom none can face133
.
×aÌrat ‗Alî accepted the challange with the battle song:
I am ‗Alî, the lion of Allâh
I fight in the name of Allâh
132
Idem 133
Ibn Sa‗d, op. cit., p. 139.
48
Be prepared for your doom
Hell awaits you.134
×aÌrat ‗Alî killed Marhab in no time135
.Two more Jewish warriors
namely, Rabih bin Abû Aqiq and Yâsir were also killed in a duel with great
dexterity. The death of three successive Jew warriors intervened the Jews
and they ran back to shut themselves in the fort. Before the Jews could shut
the gate of the fort, ×aÌrat ‗Alî (Rad.A) struck at the gate and uprooted it.It is
believed that this gate could be lifted not less than forty men.136
Thereafter,
Muslims succeeded to enter the fort. ×aÌrat ‗Alî (Rad.A) performed
prodigies of valour.The Jews could not withstand the pressure of the
Muslims for long. Soon their resistance broke down and they laid down arms
and sued for terms.Thus, the fort, which was regarded as impregnable,
fell137
.
As ×aÌrat ‗Alî(Rad.A) returned to the Muslim camp, the Prophet
went forward to greet him and hailed him as the victor of Khaibar.The
exploits of ×aÌrat ‗Alî at Khaibar have attained the dimensions of
legends. The amount of the tribute from Khaibar was sufficiently large and
×aÌrat ‗Alî (Rad.A) as the victor of Khaibar must have got lion‘s share there
of.138
.
This Ghuzwah having far reaching consequences encouraged the
Muslims to extend their cotrol on the other adjacent territories of the
Arabia.The Jews who had been so hostile to the Muslims became the
subjects of the Islamic State.
134
Idem 135
Idem. 136
Ibn Asâkar,op.cit.,p:120 137
Ibn Kathîr, op. cit., pp. 189-190. 138
Sahih Bukhari, op. cit., Chapter 13 (Story of Bani Nazîr)
49
Sarriyah of ×aÌrat ‘Alî (Rad.A) to demolish Al-Fus, the Idol of Tai
This campaign occurred in the month of Rabi al-Awwal of the ninth
year A.H. Banu Tai had come into prominence under their chief ×âtim Tâi,
who had made a great name for himself for his generosity and munificence.
The Prophet deputed ×aÌrat ‗Alî (Rad.A) at the head of one hunderd
and fifty men of AnÎâr riding on one hundred camels and fifty horses, with a
black banner and white flag with him, to march towards al-Fus139
. They
launched a surprised attack early in the morning on the quarter of the family
of Hatim and destroyed the idol. ‗Adî, the son of ×âtim could not meet the
challenge so he ecaped to Syria, leaving his clansmen to their fate. ×aÌrat
‗Alî (Rad.A) overpowered the Banû Tâi and returned to Madînah with a
large number of captives, including men and women.The Prophet
(SAW)appointed Abû Qatâdah as custodian of captives and appointed Abd
Allâh ibn Atîq custodian of the cattle and property140
.
Sufâna was set at liberty due to consideration of her illustrous
father,×âtim. But she requested to set all of the captives free, which the
Prophet agreed to. This generous act impressed Sufâna to a great deal
and she left Madînah. After leaving Madînah, she was already Muslim at
heart. Sufâna proceeded to Syira and told her brother of the generous
treatment that Banû Tâi had experienced at the hands of the Prophet (SAW).
‗Adî visited Madînah and accepted Islâm.He had lessons in Islâm from
×aÌrat ‗Alî . Thereafter the entire tribe of Banû Tâi embraced Islâm141
.
Fath-i-Makkah (Liberation of Makkah)
139
MuÍammad bin Jarîr al-Ùabarî; op. cit., p. 445. 140
Idem 141
Ibid, p. 446.
50
According to the terms of the Pact of Hudaibiyah, some of the Arab
tribes had the option to ally either with the Mushrikîn or with the Muslims.
In pursuance of this option, the Banû Bakr joined the Mushrikîn.The Banû
Khuza‘a allied themselves with Muslims. Incited by the Mushrikîn, the Banû
Bakr attacked the Khuza‘a, looted their property killed their men. Even
when the Banû Khuza‘a sought the sanctuary of Ka‗bah, they were chased
and put to death. The Banû Khuza‘a sent a deputation to Madînah and
wanted the Muslims to come to their aid according to the terms of their
treaty with them.The Prophet (SAW) assured them that the Muslims would
fulfill their obligation to them.The Prophet (SAW) in accordance with this
sent a message to the opponents making three alternative praposals.
1. That the Banû Bakr and Mushrikîn should pay blood money for
the victims of Banû Khuza‘a.
2. That Quraysh should terminate their alliance with Banû Bakr.
3. That the Pact of Hudaibiyah should be considered to have been
abrogated142
.
In reply, the opponents denied all the three praposals. Afterwards, the
opponents sent Abû Sufyân as their representative to get the Pact of
Hudaibiyah renewed. He sought the help of his daughter, Umm ×abîbah143
,
×aÌrat Abû Bakr, ×aÌrat ‗Umar and ×aÌrat ‗Alî .The Prophet
courteously met Abû Sufyân and advised him to accept the suzerainty of the
Muslims. Disagreeing to this, the negotiations failed and Abû Sufyân had to
return to Makkah disappointed144
.
142
Shibli Nu‗mânî, op. cit., p. 467. 143
She had already embraced Islam and was in the Nikkah of the Prophet. 144
Idem
51
After departure of Abû Sufyân from Madînah, the Prophet (SAW)
ordered his companions to make preparations for a foray very secretly. But
Hâtib bin Balta‘a, one of the eminent Suhâbah dispatched a secret note to
the Quraysh, telling them about the plans of the Prophet (SAW). But when
the Prophet (SAW) came to know about this, he deputed ×aÌrat ‗Alî (Rad.A)
along with ×aÌrat Zubayr, Miqdâd and Marthad, to intercept him and seize
the dispatch145
.
On 10th of Ramadhân in the eighth year A.H., the Prophet (SAW)
mustered ten thousand well armed followers in full military splendour and
took road to Makkah, they encamped at Marr al-Zahrân, in the
neighbourhood of Makkah146
. The opponents got alarmed and Abû Sufyân
found it futile to resist the Muslims and embraced Islâm.This paved the way
to neutralize the opponents147
.
The following day the Muslim army marched triumphantly into
Makkah. ×aÌrat ‗Alî held the banner of Islâm. The triumphant entry of
Muslims into Makkah marked the vindication of the truth of Islâm. In the
hour of this triumph, the Prophet granted general amnesty to the people
of Makkah.
The arch enemies of Islâm like Hind, wife of Abû Jahl, whose sons
had been killed in Ghuzwah of Badr, embraced Islâm148
. On entering the
Ka‗bah,the Prophet (SAW) with a stroke of the stick held in his hand broke
the idols which lay in the lower cavities of the walls, he recited the following
verse of the Qur‟ân:Verily We have granted Thee a manifest Vistory149
.
145
Sahih Bukhari, op. cit., Chapter: 43 (Ghazwa of Mu‘tah). 146
Ibid, Chapter Fathi Makkah. 147
Tabari, op. cit., p. 394. 148
Shibli Nu‗mânî, op. cit., pp. 476-477. 149
Al-Qu‟rân, (Al-FataÍ:1)
52
The honour ×aÌrat ‘Alî received
The idols placed higher up in the cavities, including ×ubal, thereupon,
the Prophet (SAW) asked ×aÌrat ‗Alî (Rad.A) to ascent on his shoulders to
destroy the idols which were placed higher up. ×aÌrat ‗Alî (Rad.A) hesitated
to ascend the shoulders of the Prophet (SAW) but when the Prophet (SAW)
repeated the command, ×aÌrat ‗Alî (Rad.A) complied and destroyed all
idols.According to legend, ×aÌrat ‗Alî (Rad.A) is reported to have said that
while standing on the shoulders of the Prophet (SAW) he felt that his hand
could reach to the heights of the Heaven150
.
×aÌrat ‘Alî as the Carrier of Important Message at the First ×ajj
of Islâm
The first ×ajj of Islâm took place in the 9th
year A.H., under the
leadership of ×aÌrat Abû Bakr (Rad.A). This Hajj group included three
hundred persons, twenty sacrificial animals among which five were adorned
with necklaces, whose humps were pierced were given under the charge of
Najiyah Ibn Jundab al-Aslamî151
. After the group left Madinah, the Prophet
received revelation, according to which the pact with the non-believers
had to be dissolved and they (non-believers) were given four months
notice152
. The announcement was to be made on the day of ×ajj. So the
Prophet deputed ×aÌrat ‗Alî to carry this message of Allâh on his
(Prophet‘s) behalf. ×aÌrat ‗Alî (Rad.A) rode on al-Qaswa provided by the
Prophet (SAW) himself.After joining the party at Al-‗Arj, ×aÌrat ‗Alî
(Rad.A) reached to follow the commandment of the Prophet (SAW). On the
150
ØaÍiÍ Bukhârî, op. cit., Chapter Fath-i-Makkah. 151
Ibn Sa‗d, op. cit., pp. 208-209. 152
Idem
53
day of al-Jamrah153
, he revoked the covenant of every party and informed
them that no polytheists will make a pilgrimage nor a person who is without
AÍrâm will circumambulate the Ka‗bah and thereafter he returned to
Madînah154
.
Expedition to Tabûk
This Ghuzwah took place in Rajab in 9th
year A.H. / November, 635
C.E.155
At this time the Prophet (SAW) asked ×aÌrat ‗Alî (Rad.A) to stay at
Madinah to look after the affairs. The expedition to Tabûk was led by the
Prophet (SAW) himself.Meanwhile, the hypocrites spread the rumour that
×aÌrat ‗Alî (Rad.A) had been left at Madînah because he did not have the
courage to face the Byzantines. ×aÌrat ‗Alî visited the camp at jorf and
apprised apprised the Prophet of this development. At this instance, the
Prophet said to him, in these words:
You are in the same position in relation to me as Hârûn was in
relation to Mûsâ. But the only difference is that there is no
Prophet after me156
.
After that, ×aÌrat ‗Alî (Rad.A) returned to Madînah with full
satisfaction. He plainly summoned ‗Abdullâh bin ‗Ubay that if he or any of
his followers tried to indulge in any mischief or spread any false rumour he
would cut off their heads. That struck terror in the hearts of the hypocrites
and they refrained from doing any mischief. ×aÌrat ‗Alî (Rad.A) maintained
153
The day of pelting the stones. 154
Idem 155
Shibli Nu‗mânî, op. cit., p. 54. 156
ØaÍiÍ Bukhârî, op. cit., Chapter 77 (Ghuzwa of Tabûk) and MuÍammad bin Jarîr al-Ùabarî; op.
cit., p. 438.
54
law and order with a stern hand. He looked after the needs of the household
of the Prophet (SAW) effectively157
.
On return from Tabûk, the Prophet (SAW) was satisfied to see
administration of Madînah in proper position. In the meantime, the Prophet
(SAW) received revelation to demolish the Masjid, known as Masjid-i-
Zirrâr, which was constructed by the hypocrites. ×aÌrat ‗Alî (Rad.A) had an
active role in suppressing the activities of the hypocrites and under his
supervision, the Masjid was demolished. ‗Abdullah ibn ‗Ubbay died, and his
followers entered the fold of Islâm as true Muslims158
.
Sarriyah of ×aÌrat ‘Alî Against al-Yaman
Then occurred the Sarriyah of ×aÌrat ‗Alî(Rad.A)against al-Yaman. It
was undertaken twice, once in the month of RamaÌân of the tenth year
A.H.159
According to the traditions reported by Ibn Sa‗d, the Prophet (SAW)
deputed ×aÌrat ‗Alî(Rad.A) to al-Yaman and prepared a banner for him. The
former put the ‗Amâmah (Turban) on the latter‘s head with his own
hand.The Prophet advised him not to initiate the fight.160
After the
Sarriyah, ×aÌrat ‗Alî (Rad.A) returned successful and joined the Prophet
(SAW) at Makkah where the latter had come to perform the ×ajj161
.
157
Idem 158
Shibli Nu‗mânî, Sirat un- Nabi, Vol. I, Urdu Translation, Darul Musannifin, Azamgarh, 1332. 159
Ibn Sa‗d, op. cit., pp. 209-210. 160
Ibn Sa‗d, op. cit., p. 210. 161
Idem
55
×aÌrat ‘Alî being praised after the ocassion of ×ajjat al-Vida
(Farewell Pilgrimage) at Ghadîr Khum
×ajjat al-Vida also called ×ajjat al-Islâm, that last ×ajj performed by
the Prophet (SAW). During this, after the Úuhr (mid-day prayers) on 9th of
Dhu al-×ajj, at Arafât in 10th
A.H./631 C.E., the Prophet (SAW) delivered
the historic Khutba (Sermon), known as Khutbat al-Vida (Farewell Sermon).
Before delivering it he praised Allâh and thanked Him for the bounties that
He (Allâh) had conferred upon the Muslims and had crowned their efforts in
the cause of the Truth with success162
.At this juncture, following verses were
revealed: ―This Day have I perfected for you, your faith. And completed My
blessings upon you. And have chosen for you Islâm as religion.‖163
On the way back to Madînah, when the Muslims reached Ghadîr
Khum164
, the Prophet (SAW) delivered a Khutba there in which among
other things he commented the position and importance of ×aÌrat ‗Alî
(Rad.A). He is reported to have said, at this occasion, ―When I am patron of
any one, ‗Alî (Rad.A) is also his patron‖. Then he praised ×aÌrat ‗Alî
(Rad.A) in the following words:
Yâ Allâh! Support those who support him (‗Alî) and
envy those who envy him (‗Alî)165
.
The two incidents (×ajjat ul Vida and Ghadîr Khum) also depict that
to what extent ×aÌrat ‗Alî (Rad.A) had been loved, cared and respected by
the Prophet (SAW). 162
Ibn Sa‗d, op. cit., pp. 213-235. 163
Al-Qur‟ân (5 : 5) 164
Two miles from Juhfah between Makkah and Madînah 165
Shibli Nu‗mânî, Dr Muhsin Khan, Arabic-English, Vol. V, ed. 5th, Kitab Bhavan, Delhi, 1984,
Chapter merits of Hadrat ‗Ali.
56
Role of ×aÌrat ‘Alî during the last days of the Prophet’s
Illness
Various accounts have been provided by different scholars in different
books regarding the illness of the Prophet166
‗Umar bin Hafs informed
that during the last days of illness, the Prophet (SAW) fell ill and had been
bewitched for women and food.It was the courage of ×aÌrat ‗Alî (Rad.A)
and ‗Ammâr who vanished the effect of the magic.In this context the Surahs:
Al-Falaq and Al-Nâs were revealed 167
.Infact, Allâh provided him (×aÌrat
‗Alî) a great honour of being so close to the Prophet even at that
time(demise of the Prophet) when the latter took heavenly abode in the arms
of former168
.
×aÌrat ‘Alî appointed by Prophet MuÍammad for the Ghusl
(funeral ablution) of the latter:
The Prophet had made a will during his illness, according to which he
should be washed off by ×aÌrat ‗Abbâs and ×aÌrat ‗Alî .While
washing the body of the Prophet , ×aÌrat ‗Alî was overwhelmed with
grief at the demise of the Prophet (SAW)169
,therefore, he uttered the
166
In Tabaqât by Ibn Sa‗d on the authority of Ya‗qûb ibn Ibrahim Ibn Sa‗d al-Zuhri, Allâh the
Exalted One, made revelations successively to Prophet Muhammad until the time of his
departure and the day when he (Prophet Muhammad breathed his last the revelation on the
day were more than on any day. Ibn Sa‗d, op. cit., p. 241. 167
According to most of the standard commentaries on al-Qur‟ân, these two Surahs are generally
known as Mu„awwadhatayn which are to be recited when such a situation arises.Some writers
like Pickthal and radi however consider them to be among early Makkan Surahs. 168
It has also been reported by MuÍammad Ibn ‗Umar that before his last breathe, the Prophet
(SAW) called upon ×aÌrat ‗Alî(Rad.A) and after meeting him (×aÌrat ‗Alî),he (the
Prophet)( reclined on his chest, talked to him until he (the Prophet) left for heavenly
abode.Ibid, pp. 327-328. 169
. MuÍammad Ibn ‗Umar informed us on the authority of ‗Abdullah ibn Ja‗far, that
×aÌrat ‗Alî wrapped himself in a sheet and was sad, when asked by ×aÌrat Abû Bakr
57
following words: ―May my father and mother be sacrificed for you; you
have been pure in living and pure in death‖170
.
Ibn Sa‘d on the authority of MuÍammad ibn ‗Umar who inturn on the
authority of ×aÌrat ‗Alî (Rad.A) said that when ×aÌrat ‗Abbâs (Rad.A)
began to prepare for washing the body of the Prophet (SAW) the door was
closed to all people.Thereupon Ansâr cried, ―we are his maternal uncles
and our position in Islâm is pre-eminent‖.The Quraysh cried, ―We are his
kinsmen‖.Then Hadrat Abu Bakr(Rad.A) informed the people that the
relatives have a better right than others to prepare the bier.Afterwards he
requested them not to enter the apartment in order to obstruct them (×aÌrat
‗Alî and ×aÌrat ‗Abbâs from washing the body of the Prophet
(SAW).171
It has been also reported by Ibn Sa‗d on account of Ya‗qûb ibn
Ibrâhîm ibn Sa‘d al-Zuhrî that While washing the body of the Prophet
(SAW) when ×aÌrat ‗Alî (Rad.A) searched in it, he did not find even a spot,
so he said, “You were pure in living and you are pure after demise”.172
5. ×aÌrat ‘Alî’s Role during his predecessor Khulafa
(Caliphs)
×aÌrat ‗Alî assisted all the three former Khulafah during their
Khilâfah.After Prophet‘s demise (11th
year A.H.).The Suhâbah
(Companions) gave immediate attention to the succession issue and sincere
people realized that the ‗Ummah needed a leadership that would protect its
desired socio-political order and keep it united. This declaration resulted in
(Rad.A), Hadrat ‗Alî (Rad.A) replied that, the thing which has pained me has not pained
him and he (Hadrat Abû Bakr) would not have seen any body mourning on the loss of the
Prophet than him i.e., Hadrat ‗Alî (Rad.A). 170
Ibn Sa‗d, op. cit., p. 346. 171
Ibid,p:347 172
Ibid,p.51
58
the emergence of ×aÌrat Abu Bakr (Rad.A) as first Khalîfah of Islâm, among
the four Khulafah-e-Rashidayn (The Pious Caliphs).173
The precepts of
affection pointed to ×aÌrat ‗Alî (Rad.A) but the same judgment marked
×aÌrat Abu Bakr (Rad.A)174
.Besides ×aÌrat ‗Alî held the esteemed
position of being the indispensable member of Shûrâ (Advisory Council)
during the period of the first three Khulafâ. He was also a great Muftî (jurist)
of Madînah during all the time of his predecessor Khulafah175
.
×aÌrat ‗Alî (Rad.A) played more prominent role during the time of
×aÌrat ‗Umar .The judicial matters and advices of ×aÌrat ‗Alî (Rad.A)
were invariably followed by ×aÌrat ‗Umar (Rad.A) which ultimately led him
to be the best judge in the view of the soundness of these
opinions.176
Therefore the former received the position of Chief Justice and
the later had a great and full confidence in his judgments and decrees. ×aÌrat
‗Umar (Rad.) also had a great reliance upon him and left him as his deputy
at Madînah during his journey abroad177
.
Allamâ Suyûtî on the authority of Abu Hurairah (Rad.A) writes that
×aÌrat ‗Umar (Rad.A) used to say that ×aÌrat ‗Alî (Rad.) adjudged the
matters better than others and on account of Ibn Mas‗ûd, ×aÌrat ‗Alî (Rad.)
had best resolving power among Madînans 178
.Even ×aÌrat ‗Alî (Rad.A),
173
Ùabarî, op. cit., Vol. V, p. 171 174
S. Khuda Baksh, A History of Islamic Peoples, (Tr. German of Dr. Weil‘s ‗Geschichte der
Islamitischen Volther), Idarah-i-Adbiyat-i-Delhi, 1914, p. 47. 175
Khan Majid Ali, The Truthful Caliphs, reprint Idarah-i-Adabiyat, 1986, p. 177. 176
Ibn Sa‘d; op. cit.; Vol. III; p. 23 177
Nadvi, Abul ×asan ‗Alî, op. cit., p. 176. 178 Recommending Ibn Sa‘d on authority of Ibn ‗Abbâs(Rad.A), Allâma Sayûtî mentions that
×aÌrat ‗Alî (Rad.A) oftenly used to answer the questions asked by people particularly and Sa‘d
bin Musayb reports that when ×aÌrat ‗Alî (Rad.A) failed to determine a specific matter, then
Hadrat ‗Umar (Rad.A) would seek Allâh‘s apology.Allama Sayûtî, Târîkh al-Khulafah, Urdu tr.
Bayan al-Umara by Hakim, Sabir Ahmad, Delhi, 1991, p. 37. In other Hadith, on the authority of
×aÌrat ‗Alî (Rad.A) the judgment should be made according to the Qur‟ân and Sunnah and if
59
advised ×aÌrat ‗Umar (Rad.A) at the juncture of the Battle of Yarmuk with
the view to go to Syria to command the Muslim forces.Latter, ×aÌrat ‗Umar
won an astounding victory by following the advice of ×aÌrat ‗Alî (Rad.A).179
×aÌrat ‗Umar (Rad.A) instantly accepted the view of ×aÌrat ‗Alî
(Rad.A), when the latter provided the idea to introduce the Hijrî calendar180
.
Here the aim was not to exhibit the correctness of thinking and judgment or
deep sagacity but to show that there was unity and concord between him
(×aÌrat ‗Alî) and ×aÌrat ‗Umar (Rad.A) .Due to this regard for honour,the
former (Rad.A) orated the following sermon on the demise of the later:
―May Allâh bless the soul of ×aÌrat ‗Umar .He made things
straight.He cured the malady.He enforced the Shari‗ah.He
established Law and order.He was noble virtuous and free from
faults.He availed of what was good of Khilâfah and avoided what
was evil thereof. He obeyed Allâh and served His cause
well.After his passing away the people have taken to different
paths away where those who have strayed cannot find the way and
those who have followed the straight way can not keep it long.‖181
×aÌrat ‗Alî (Rad.A) was in the panel of six persons who had to select
the Khalîfah amongst themselves, after ×aÌrat ‗Umar (Rad.A)182
. After two
there is no ruling there in, then according to what may be agreed by the people of good
conductZayd ibn Alî, Musnad Zayd ibn Alî, Dar al-Kutub al-Ilmiyah Barut, 1403/1983, p. 261 179
―If you have to retreat from the battle-field, it would not be your personal deafeat only, but the
Muslims would lose heart by it and leave the battle-field and dispersse here and there, because
with the officer in command leaving the filed the army too would lose ground.Furthermore, with
the centre being without the Khalîfah there would be no hope of any assistance from behind
which could sustain courage of the combatants.‖ Al-Sharif al-Radî,op.cit., Sermon.133 180
Ùabari; op. cit., Vol. V, p. 145. 181
Sharîf al –Radî, op. cit, Vol. II,p.285 182
This is the usual interpretation, as the sources may have well supported being looking at these
events through the eyes of a century later, by which time the Khilâfah was a truly established
institution and later generations could not imagine its utility every being questioned. Idem
60
days of the demise of ×aÌrat ‗Umar (Rad.A), the Madînan community chose
two candidates, ×aÌrat ‗Alî (Rad.A) and ×aÌrat ‗Uthmân (Rad.A)183
.
×aÌrat ‗Alî (Rad.A) continued the dual offices of Chief Justice and
Chief Secretary,but ×aÌrat ‗Uthmân (Rad.A) conferred the office of Chief
Secretary to his cousin Marwân and ×aÌrat ‗Alî (Rad.A) remained as Chief
Justice. In a way, it can be said that ×aÌrat ‗Alî (Rad.A) carried on solving
the judicial matters, also during the Khilâfah of the third Khalîfah184
.No
doubt ×aÌrat, ‗Alî (Rad.A) expostulated several times with ×aÌrat ‗Uthmân
(Rad.A) on the manner in which he (×aÌrat ‗Uthmân) allowed the
government to fall into the hands of his unworthy favourites.However,they
never lost the rights,His sons,Imâm ×asan and Imâm ×usayn
were the main guards at ×aÌrat ‗Uthmân‘s (Rad.A)residence when the
insurgents laid a seige to the house.
Thus it becomes quite evident that ×aÌrat ‗Alî (Rad.A) gave his fullest
possible co-operation to his entire predecessor Khulafâh.185
6. ×aÌrat ‘Alî as a Khalîfah
Bayah of ×aÌrat ‘Alî (Rad.A)
The emergence of ×aÌrat ‗Alî(Rad.A)as a successor of ×aÌrat ‗Uthmân
(Rad.A) was a need of hour then.He was undoubtedly the most appropriate
person for the succession to the Khilâfah (Caliphate).Infact,the problem lay
183
The former being the first cousin and son-in-law of the Prophet(SAW) because he had married
two daughters(Ummi Kulthum and Ruqayah)of Prophet MuÍammad(SAW) one after the other
the second the member of the great Umavi (Ummayyad) clan of Quraysh and the husband of
Prophet‘s two daughters.Idem 184
Khan, Majid Ali, op. cit, p. 177. 185
Idem
61
rather in persuading him to accept it,for he was naturally hesitant to accept
the caliphate in such intimidating circumstances186
.
Allâma Tabari has mentioned this sequel in his own words:
After Shahâdah (Martyrdom) of ×aÌrat ‗Uthmân (Rad.A), people assembled
in Prophet‘s Masjid and approached ×aÌrat ‗Alî to accede the
Khilâfah (Caliphate). Unquestionably, he was the most appropriate person
for the Khilâfah after ×aÌrat ‗Uthmân But the people could not convince him
at the preliminary step as ×aÌrat ‗Alî (Rad.A) tend to be hesitant in taking
the power in his own hands by saying, ―I would like to be a good adviser
rather than to be a ruler‖187
×aÌrat ‗Alî (Rad.A) was declared elected on 25th
of Dhu al-×ajj188
.The most sensitive aspect of this event was that it was such
a test and complicated sitaution which was more or less out of control.189
First of all the leading took the pledge of loyalty on the hands of
×aÌrat ‗Alî (Rad.A), followed by the general public, at Madinah.190
×aÌrat
ÙalÍa (Rad.A) and ×aÌrat Zubayr (Rad.A) didn‘t want to take pledge unless
the avenging situation of the assassination of ×aÌrat ‗Uthmân (Rad.A) could
be solved. Infact, they took the Bay„ah under the threat of insurgents and on
the condition that he ×aÌrat ‗Alî (Rad.A) would decide the matters according
to the Qur‟ân and Sunnah and would punish the guilty according to Islamic
Law. ×aÌrat ‗Alî , in response agreed upon their conditions.191
Thus, he
was declared Khalîfah with all unanimity.
186
‗Uqqâd,‘Abbâs Mahmûd,al-„Abqariyat al-Islâmiyya,p.88.Also see: Tabari, op. cit.,Vol. VI, p.
22.Also see .M. A. Shâban, Islamic History: A New Interpretation I; 1971, Cambridge University
Press, p. 71. 187
Tabari, op. cit, pp. 22-23. 188
Ibid, Vol. V; p. 157. 189
Idem 190
Ibid,pp.22-23 191
Ibn Khadûn,Târîkh,p.476.Also see Khân, op.cit.,p.179.
62
There is no doubt in saying that some members of Banu Umayyah did
not take pledge in favour of ×aÌrat ‗Alî (Rad.A) but their number seems to
be less that they could anyway effectuate the validity of Khilâfah. Therefore,
×aÌrat ‗Alî (Rad.A) became the Khilâfah with all harmony. The people who
did not accept Hadrat ‗Alî (Rad.A) as their Khalîfah went to Makkah and
Syria and carried with them the blood stained shirt of ×aÌrat ‗Uthmân
(Rad.A) and the chopped off fingers of his wife192
.
Vengeance for QaÎâÎ193 (Punishment of the Assasins)
After assuming the office of Khilâfah, ×aÌrat ‗Alî had to face the
problems of varied nature. After his accension to the office of Khilâfah,
×aÌrat ÙalÍa (Rad.A),×aÌrat Zubayr (Rad.A) and few prominent Øuhâbâ
namely; Sa‘îd bin al-‗Âs, Mughîrâ bin Shûbâ and Walîd bin ‗Uqbâ
approached ×aÌrat ‗Alî (Rad.A) and asked him for QaÎâÎ and
imlementation of Shari„ah.But,
×aÌrat ‗Alî (Rad.A) apologized by saying
that the people involved in the assassination of ×aÌrat ‗Uthmân (Rad.A) was
not confined to a few,and that they had numerous associates, supporters and
that it was in the fitness of the things to defer the issue of QaÎâÎ for
sometime, so that it may not lead to much more complicacies among the
Ummah194
. ×aÌrat ‗Alî also delivered a speech to make the people
conciliated in the following words:
192
Tabari, op. cit.; Vol. IV; p. 31. 193
QaÎâÎ means retribution.The principal of QaÎâÎ has its foundation in Qur‟ân itself.When a
person causes physical injury or harm to fellow human being.Islam gives the injured party the
right of equal requital-the well-known principle of an eye for an eye, a tooth for tooth.According
to Qur‟ân, QaÎâÎ lies the source of life for us. The reasons are obvious.First, the right of QaÎâÎ
belongs to individuals, not society or the state;this simple shift in responsibility results in a
profound and far reaching change in the whole system of implementing justice.The Qur‟ân infact,
highly reccomends the act of forgiving.Thus under QaÎâÎ punishment is unavoidable without
burening the executive judiciary with delimma of whether to exercise mercy. 194
Khan, The Truthful Caliphs, p. 182.
63
―I am ignorant of what you know, but now do I
have the power for it while who assaulted him are on the height
of their power. They have superiority over us, not we over them.
They are now in the position that even your slaves too have
joined them. They are now among you and harming you as they
like…‖195
.
Meanwhile, ×aÌrat ‗Alî (Rad.A) took a solid step to solve the disorder
among Ummah. The intial step taken by him was to scrutinize the
assassination of ×aÌrat ‗Uthmân (Rad.A). He determined this information
from Marwân bin al-×akm, being the chief secretary of ×aÌrat ‗Uthmân
(Rad.A) and his cousin too. Marwân was among the Umawî, who had left
for Damascus, the capital of Syria196
.Then ×aÌrat ‗Alî had to seek the
witness of ×aÌrat Nailah (Rad.A), who was a housewife and used to remain
veiled in her home. So it was impossible on part of her to be acquainted with
the assassins of ×aÌrat ‗Uthmân (Rad.A). However, she could hardly be a
source to reach the assasins, as she remembered their appearance197
.She
(×aÌrat Nailah (Rad.A) only recognized MuÍammad bin Abu Bakr (Rad.A)
ho had entered her home but left before the incident took place. The latter
also proved to be innocent.Moreover, he took an oath (in accordance with
Shari„ah that he was not an assassin and he had left the place as soon as
×aÌrat ‗Uthmân (Rad.A) identified him and said to him that he (MuÍammad
bin Abu Bakr) would not have made such an attempt if his father ×aÌrat Abu
Bakr (Rad.A) would have been alive198
.
195
Sharîf al-RaÌî, op. cit. 196
Tabari, op. cit., Vol. III, p. 472. 197
Idem 198
Idem
64
Undoubtedly, ×aÌrat Nailah (Rad.A) also gave her confirmation in
favour of MuÍammad bin Abu Bakr (Rad.A) and said that he was not the
assassin199
. All the efforts made by ×aÌrat ‗Alî with regard to the inquiry
into this arduous incident proved to be in vain. ×aÌrat ‗Alî (Rad.A) could not
locate the real assassins. In this situation, and according to the Shari„ah no
QaÎâÎ could be ordered unless and until the exploration of pidem roofs and
evidences200
.
Dismissal of Governors
After assuming the Khilâfah, the first bold administrative step taken
by ×aÌrat ‗Alî (Rad.A) was the displacement of the governors appointed
during the Khilâfah of ×aÌrat ‗Uthmân (Rad.A) and appoint new governors
in their stead201
.In accordance with this, some prominent Suhâbâ, as ×aÌrat
Mughîrah bin Shûbâh and ×aÌrat Ibn ‗Abbâs advised ×aÌrat ‗Alî
(Rad.A) not to take hasty steps of desposing all the governors at the outset of
his Khilâfah.Both (×aÌrat Mughîrah bin Shûbâh and ×aÌrat Ibn ‗Abbâs
) being emphatic in their counsels, also putforth their view and
suggested ×aÌrat ‗Alî (Rad.A) not to displace any governor, until the latter
could consolidate his position202
.×aÌrat ‗Alî (Rad.A) however, did not abide
by their suggestions and he believed that expediency should not be allowed
to stay the hands of justice203
.
In 39th
A.H., within the list of new nominees, ×aÌrat ‗Alî
appointed ×aÌrat Suhail bin Hanîfah as the governor of Syria, ×aÌrat
199
Idem.Also see Majid Ali Khan, op. cit., p. 182. 200
Asqalânî, op. cit., p. 508. 201
Ùabarî, op. cit., Vol. IV, pp. 42-43. 202
Idem 203
Idem
65
‗Uthmân bin Hanîf as governor of Basra, ×aÌrat ‗Ammârah bin Shahib as
governor of Kûfa, ×aÌrat ‗Abdullah bin ‗Abbâs as governor of yemen and
×aÌrat Qays ibn Sa‗îd as governor of Egypt respectively204
.
But the reorganization of the provincial governors by ×aÌrat ‗Alî
(Rad.A) however, did not prove a welcame gesture.Instead ×aÌrat ‗Alî
(Rad.A) had to face widespresd opposition and crisis loaded atmosphere. In
Egypt, earlier considered the vote bank for him, the people rose to his
opposition on transfer of their governor. On arrival of ×aÌrat Qays ibn Sa‗îd
as new governor of Egypt, the public got divide into three groups in which
some acquiesce in his governorship205
, others demanded the QaÎâÎ and
Sabâi (Sabaites) and insurgents proclaimed, that the assasins not to be
punished in any case206
.
The governor of Kufa, ×aÌrat ‗Ammârah bin Shahib (Rad.A) had too
been refused by the people there and they forced the nominee of ×aÌrat ‗Alî
(Rad.A) to go back to Madinah.In a way, the Kufi (Kufites) were satisfied
with their own governor, ×aÌrat Abu Mûsa‗Asharî(Rad.A) 207
.
Similarly, the newly appointed governor of Basrah had to face the
same difficulty as one group was in favour of him and second group against
him.But ×aÌrat ‗Abdullah bin ‗Abbâs (Rad.A) did not face any tyranny and
the predecessor governor of Yemen had already been left to Makkah208
.
The governor specified for Syria on reaching Tabûk (the out post of
Syria), was stopped by ×aÌrat Mu‘âwiyah‘s (Rad.A) cavalry men to proceed
204
Ùabarî, op. cit., Vol. IV, p. 47. 205
Ibn Khladun, op. cit., pp. 478-79. 206
Idem 207
Majid Ali Khan; op. cit.; pp. 183-184. 208
Tabari, op. cit.; Vol. IV; p. 47-48.
66
further and asked him to go back to Madinah. In this way the two provinces,
Syria and Kufa became challengeable and hostile to authority of ×aÌrat ‗Alî
209.
×aÌrat ‗Alî(Rad.A) sent his special messengers to Kufa and Syria.The
Governor of Kufa sent a satisfactory reply and assured the former of his
loyality for him.Not only this he also wrote to him that he had already taken
pledge of loyality for him from the people of Kufa.
On receiving this message from ×aÌrat ‗Alî , ×aÌrat Mu‘âwiyah
(Rad.A.) did not reply for about three months and detained the
messenger.Then the latter sent a letter through his own messenger to ×aÌrat
‗Alî (Rad.A) in Rabi al Awwal, 36 A.H. which had no text written on it
except the words, ―Bismillah Hir RaÍmân Nir RaÍîm (In the name of Allâh,
Most Gracious, Most Merciful)‖ on the beginning of the letter210
. The
messenger further told ×aÌrat ‗Alî (Rad.A) that he had witnessed fifty
thousand Shaykhs of Syria tremendously weeping for ×aÌrat ‗Uthmân
(Rad.A) and they were determined to fight until the assassins were not
handed over to them. Basically, the blood stained shirt of ×aÌrat ‗Uthmân
(Rad.A) and the chopped fingers of ×aÌrat Nailah (Rad.A) had been hung on
the Mimber (pulpit) of Jâmi„ah Masjid of Damascus due to which the
passion of Muslims of Syria inflamed211
. ×aÌrat ‗Alî (Rad.A) persuaded
×aÌrat Mu‘âwiyah (Rad.A.) to accept him as legitimate khalîfah and help in
sustaining and vindicating the unity and purity of „Ummah212
. But the latter
flately refused theis suggestion.He preconditioned his allegiance to ×aÌrat
‗Alî to bringing the assasins of ×aÌrat ‗Uthmân (Rad.A) to Book (Holy
209
Majid Ali Khan; op. cit. 210
Ùabarî , op. cit., pp. 48-51. 211
Ibn Khaldûn, op. cit., pp. 479-80. 212
Tabari, op. cit., pp. 49-50.
67
Qur‟ân) and punish them accordingly. However, ×aÌrat ‗Alî (Rad.A.) was
not in a position and thus delayed to perform this for the time being. In such
intimidating circumstances, to subjugate ×aÌrat Mu‘âwiyah (Rad.A.), the
high-minded Governor of Syria, was surely the priority before ×aÌrat ‗Alî.
But the failure of pursuance measures in this behalf made the use of forc
e inevitable for ×aÌrat ‗Alî (Rad.A.) for the rest of the provinces of the
empire were definitely to get influenced by the attitute of Syrian people and
its governor regarding the Khilâfah of ×aÌrat ‗Alî (Rad.A)
Battle of Siffîn
It was for the first time in the history of Islam that the Muslims were
preparing to battle among themselves.As ×aÌrat ‗Alî (Rad.A) was justified in
his decision it was an open revolt on the part of ×aÌrat Mu‘âwiyah (Rad.A.)
against the Khalîfah as the former refused to take the pledge of loyality to
the latter, and ×aÌrat ‗Alî (Rad.A) had to deal with any type of rebellion
boldly.On the other hand ×aÌrat Mu‘âwiyah (Rad.A.), as a matter of fact,was
over-excited with the incident of the assassination of ×aÌrat ‗Uthmân
(Rad.A).The family of ×aÌrat ‗Uthmân (Rad.A) who reached Damascus after
the assassination was also a cause of his much excitement.213
Moreover, some of the Sabâ‗î, whose only aim was to divide the
Muslim community, also reached Syria and incited the Muslims against
×aÌrat ‗Alî (Rad.A).214
They were playing a dual role.On the one hand a
group of them associated themselves with ×aÌrat ‗Alî (Rad.A) to stir him up
against ×aÌrat Mu‘âwiyah (Rad.A.),on the other hand some of them went to
213
Khan, op. cit.,p.186 214
Idem
68
Syria only to inflame the Muslims of that province against ×aÌrat ‗Alî
(Rad.A).
Under such circumstances ×aÌrat Mu‘âwiyah (Rad.A.) had no other
alternative than to insist upon his demand about the punishment of assassins
before he could take pledge of loyalty to ×aÌrat ‗Alî .215
Battle of Jammal
A very critical incident took place while ×aÌrat ‗Alî (Rad.A) was busy in
the preparation for the war against ×aÌrat Mu‘âwiyah (Rad.A.).Some of the
family members of ×aÌrat ‗Uthmân (Rad.A) and a number of Madinans went
to ×aÌrat ‗‘ishah (Rad.A) while she was on her way from Makkah to
Madina,after she had performed her ×ajj. She got perturbed on hearing the
news of the assassination of ×aÌrat ‗Uthmân (Rad.A) and returned to
Makkah and appealed the people to avenge the demise of ×aÌrat ‗Uthmân
(Rad.A).Hundreds of people besides the governor of Makkah,ex-governor of
Yemen,prominent Umayyads like Sa‗id ibn ‗ÂÎ, Walîd ibn ‗Uqbâh and
Marwân ibn al-×akam joined her in Makkah.216
In the meantime ×aÌrat ÙalÍa and ×aÌrat Zubayr and a
few prominent ØuÍâbâ approached ×aÌrat ‗Alî (Rad.A) and asked him for
QaÎâÎ.217
×aÌrat ‗Alî (Rad.A) asked them to wait and told them that he would
do his duty as soon as the circumstances favoured such an act. ×aÌrat ÙalÍa
and ×aÌrat Zubayr were not satisfied with the reply of the
215
Ustâd ØaliÍ Al-Ghârsî comments in his book ―Fasl al-Khitâb fi Muaqif al-AÎÍâb‖,p.123,. 216
Ùabarî, op.cit, pp.58-65.Also, Ibn Khaldûn, op.cit., Vol.II,pp.479-81. 217
Ùabarî, op.cit; pp:162.Also see Sulayman Khattani; Imam Ali: A Beacon of Courage; trans by
I. K. A. Howard; Islamic Education Center; Potomac; 1991; pp. 101-116.
69
former and they left Madinah for Makkah to join ×aÌrat ‗‘ishah (Rad.A).As
a matter of fact,Madinah was not yet free from the grip of Sabâ‗î(insurgents)
and ×aÌrat ‗Alî was anxious to restore the peace and order in the Capital
itself.218
From Makkah ×aÌrat ‗‘ishah (Rad.A) started her march to Medina at
the head of about two thousand men with the aim to Chastise the assassins.
She made up her move to BaÎrah first to collect more supporters. On
reaching BaÎrah there were three thousand men under her flag. When they
reached the outskirts of the city (Basrah), the governor, ×aÌrat ‗Uthmân bin
×anîf (appointed by ×aÌrat ‗Alî) enquired about the purpose of their
march219
. He was told that they (×aÌrat ‗‘ishah (Rad.A) and other Muslims)
wanted to remind people of their obligation towards the late Khalîfah so that
proper action would be taken to punish the assassins. The governor of
BaÎrah decided not to allow them to enter the city till he got help from ×aÌrat
‗Alî (Rad.A)220
. The governor along with his supporters came out to the
outskirts of the city and after receiving the instructions from the Caliph
declared to confront with the marchers, if the ensuing bloody battle ×aÌrat
‗Uthman Ibn ×anîf, the governor, was defeated and captured. Some of his
followers were killed, and BaÎrah was occupied by (×aÌrat ‗‘ishah (Rad.A)
and her suppoters221
.
The Capture of BaÎrah by (×aÌrat ‗‘ishah (Rad.A) worsened the
situation. ×aÌrat ‗Alî (Rad.A), therefore, postponed his march to Syria, for
the time being, in order to set the things right in Iraq. He decided to march
218
Ibn Kathîr,Op.Cit.,Vol.VII,p.225 219
Ùabarî, op.cit., pp.83-84. & S. Athar Hussain,The Glorious Caliphate,p.141. 220 Ùabarî, op.cit., part IV, pp.95-96. Also ,Ibn Khaldûn, op. cit, part II, p. 486. 221
Ibn Khaldûn, op.cit, part II, p. 486 and Ùabarî, op.cit., part IV, pp. 95-96.
70
on to BaÎrah222
. Although ×aÌrat ‗Alî (Rad.A) never intended to wage war
against the fellow Muslims but the internal situation of the empire compelled
him to do so.On reaching BaÎrah ×aÌrat ‗Alî met the combined forces of
×aÌrat ‗‘ishah, ×aÌrat ÙalÍa and ×aÌrat Zubayr . Once again the
two sides, it is reported, tried to avoid war by negotiating the issues of
dispute. A day before this battle of Jammal ×aÌrat ‗Alî (Rad.A) deputed
×aÌrat ‗Abdullah ibn ‗Abbâs (Rad.A) in the service of ×aÌrat ÙalÍa and
×aÌrat Zubayr as his envoy. They in turn deputed MuÍammad
ibn ÙalÍa as their envoy to ×aÌrat ‗Alî (Rad.A). Both the envoys on their
return, talked about compromise among the ir respective people and the
conditions of the pact were almost settled223
. In the evening ×aÌrat ÙalÍa and
×aÌrat Zubayr informed their commanders that the main
purpose of their expedition was to get the QaÎâÎ from the assassins of the
deceased Khalîfah and that this issue had been settled and a Compromise has
been worked out. Similar understanding was being given by ×aÌrat ‗Alî
(Rad.A) to his commanders. On account of the declaration of the proposed
peace treaty the people slept that night quite comfortably. It has been further
reported that since the emergence of differences the people has not availed
such a peaceful night224
. But on the other hand the people who were
involved in the assassination of ×aÌrat ‗Uthmân (Rad.A) were disturbed to
see the peace plan being reinforced. They intrigued to initiate the war
secretly because in the implementation of the treaty of peace they did not
222
Ibn Khaldûn, op.cit., and Ùabarî,op.cit, pp. 116 223
Ùabarî, op.cit, pp. 162 224 Ibid, p.163.
71
find their interests secure. And again they had to face the disciplinary action
on account of being the Culprits of ×aÌrat ‗Uthmân‘s (Rad.A) murder.
Towards the end of the night the intriguers, who were obviously
siding ×aÌrat ‗Alî , suddenly attacked the forces of combined opposition.
The leaders of the two sides, in chaos and confusion, blamed each other for
the violation of the proposed peace treaty. At the same time they persuaded
the people of their respective sides to restrain from fighting225
. But the
appeals proved too late to be honoured. The situation went out of control. No
other alternative was left with the leader of two sides than to participate
actively in the fight. The result was the battle of Jammal (Camel), the first
civil war in the history of Islam. It took place in 36 A.H/656 in the month of
Jami‟ad ul Âkhirah. Eventually, ×aÌrat ‗Alî got hold on all of his
opponents.The number of maqtulîn( those who got murdered) went upto
thirteen thousand226
. When the battle of Jammal was over, ×aÌrat ‗Alî
(Rad.A) himself accompanied ×aÌrat ‗‘ishah (Rad.A) for about one mile
and she was seen off in such a way that she was accompanied by security
guards, forty honourable women. At this occasion she (×aÌrat ‗‘ishah
(Rad.A) commented that the believers shall not complaint227
against each
other and said that ×aÌrat ‗Alî (Rad.A) was among the sulha‟ (reformers) of
the ‗Ummah (Followers of Prophet (SAW)228
. After this, (×aÌrat ‗‘ishah
225
Ùabarî, op.cit, pp. 163-65 226
Some people have quoted this number lesser than this, Ibn Kathîr in al- Bidâyah wa
an- Nihâya speaks of 10,000. maqtûlîn ( pp. 246-247) 227
Ùabarî, op.cit, pp. 163-65 228
Ibn Kathîr, op.cit, pp. 246-47
72
(Rad.A) felt apologized and she used to say, ―Alas‘ I should have left this
world before the day of battle of Jammal)‖. Whenever this incident was
reminded to her she wept to this extent that her ×ijâb turned wet 229
×aÌrat ‗Alî (Rad.A) supervised the dead bodies after the battle of
Jammal was over amd he gave his comments about the persons whom he
could identify. When ×aÌrat ‗Alî had a look at the face of ×aÌrat ÙalÍa,
whose body was in a pool of blood, he swept ÙalÍa‘s face with his hands and
said, ―Oh Abi MuÍammad‘ blessings of Allâh be upon you. It is a painful
state to find you (in this condition) under the stars of the sky. I pray Allâh
and I wish that I would have left this world twenty years ago.‖ 230
×aÌrat Zubayr (Rad. A) was assassinated by ‗Umr ibn Jamrode in the valley
of As-Saba231
‗Umr went to ×aÌrat ‗Alî (Rad.A) to get appreciation, but to his
disappointment the Khalîfah did not even permit him to enter and conveyed
that he should be informed of his fate in Hell. In a narration it is reported
that ×aÌrat ‗Alî (Rad.A) said, ―I heard Prophet MuÍammad (SAW) saying,
‗The murderer of Saffayyah (Zubayr) will be of hell and inform him of hell.‖
232
×aÌrat ‘Alî’s march towards Syria
After the battle of Jammal, ×aÌrat ‗Alî (Rad.A) reached towards Kufa
on 12th
of Rajab 36 A.H., There he delivered his lecture in an open field.
Then he sent a letter to ×aÌrat Mu‘âwiyah (Rad.A) through Jarir ibn
‗Abdullah and asking the former to submit. In this letter he wrote:
Verily, those who swore allegiance to Abû Bakr, ‗Umar and
‗Uthmân have swore allegiance to me on the same basis on which they
229
Nadvi, Abdul Hassan ‗Alî, op.cit.,p. 247 230
Ibn Kathîr, op.cit.,Vol VII,p. 248. 231
Ibn Khaldun, op.cit.,pp.499-500 232
Ibn Kathir; op. cit.; Vol. VII; p. 250.
73
swore allegiance to them (on this basis). He who was present has no
choice (to consider) and he who was absent has no right to reject and
consultation is confined to Muhâjirîn (Emigrants) and the AnÎâr
(helpers).If they agree on an individual and take him to be Khalîfah it
will be deemed to mean Allâh‘s pleasure. If any one keeps away by
the way of objection or innovation they will return him to the position
from where he kept away. If he refuses they will fight him for
follwing course other that that of the believers and Allâh will put him
back from where he had run away. By my life, ‗O‘ Mu‘âwiyah, if you
see with your brain without any passion you will find mw thw most
innocent of all in respect of ‗Uthman‘s blood and you will surely
know that I was in seclusion from him, unless you conceal what is
quite open to you. Then, you may commit an outrage (on me) as you
like and that is an end to the matter‖233
.
This letter had no effect on ×aÌrat Mu‘âwiyah (Rad.A) who still did not
give up his stand against ×aÌrat ‗Alî (Rad.A). Having got assured about the
former‘s reluctance to submit, ×aÌrat ‗Alî (Rad.A) had no other alternative
but to take arms against the rebel governor.
×aÌrat ‗Alî (Rad.A) left Kufa and marched towards Syria. ×aÌrat
Mu‘âwiyah (Rad.A) after getting the information about the march of the
forces of the Khalîfah united his (Syrian) forces and prepared for war and
proceeded towards Siffin, which was on the route of the Khalîfah‟s army.
×aÌrat ‗Alî (Rad.A) appointed Ashtar Nakh‘ei as commander-in chief and
advised him not to initiate the fight uness Syrians did not do so. He was
advised to persuade Syrians for Bay„ah (oath of allegiance) repeatedly and
even if they (Syrians) did not enter into Bay„ah, he (Khalîfah) advised his
army, in such situation, to remain tolerant, maintain patience and to be 233 Sharîf al-RaÌî,op.cit.,Letter No. 6,pp. 464-65.
74
disciplined234
.Ashtar Nakh‘ei, commander-in-chief, followed the instructions
of Khalîfah. The commander-in-chief of ×aÌrat Mu‘âwiyah (Rad.A) stood in
front of him.Armies of both the sides were facing each other for two
consective days.After all efforts of peace and negotiations, which proved
futile the battle began on the third day and it turned fierce.235
2.
Once again ×aÌrat ‗Alî (Rad.A) sent some of his associates to ×aÌrat
Mu‘âwiyah (Rad.A) so that he could be motivated towards the obedience of
Khalîfah and be asked to co-operate with him (×aÌrat ‗Alî (Rad.A). But,
×aÌrat Mu‘âwiyah (Rad.A) had made up his mind to take avenge of ×aÌrat
‗Uthmân, so, the battle continued. In the beginning of MuÍarram people
called for cease fire so as to stop the blood shed. As a result, the battle field
turned cool for the month of MuÍarram236
. After it the battle again turned
fierce for seven consecutive days. One prominent ØuÍâbah (companion of
the Prophet MuÍammad (SAW) besides others, ‗Umar ibn Yâsir (Rad. A.)
was martyred by Syrian troops.237
When the Syrians were about to get defeated they played a trick and
raised the Qur‟ân on their arrows and declared that the Holy Book would
decide in between the two fighting groups238
. On this stage of war some of
Khalîfah ‗Alî‘s (Rad.A) followers suggested him to accept the Syrian
234
Nadvi, Abdul Hassan ‗Alî,op. cit., p. 252 235
Ùabarî,op.cit., pp. 256-57. Also ,Ibn Khaldûn, op. cit, p. 515-16. 236
Ùabarî , op.cit., pp. 269 237
‗Allamâ Ibn ×ajr reports that this ×adîth is confirmed from Prophet (SAW) with full
authenticity that ‗Umar ibn Yâsir will be killed by a group of rebels.Almost all the
historians hold that in the battle of Siffin he (‗Umar ibn Yâsir) was among the army of
×aÌrat ‗Alî (Rad.A) and got martyered in this battle. (Al-Isâba fi tamiz-Øuhâba,Vol. II , p.
513). 238
Ùabarî, op. cit., p.329. also Ibn Khaldûn, op. cit, p.527 and Nadvi, op. cit, p. 255.
75
proposal of arbitration in accordance with the Qur‟ân239
. They warned the
Khalîfah that if he failed to do so, then in that case, they would handover
him to the enemy or they woyuld deal with him like that of his predecessor
Khalîfah, ‗Uthmân ibn ‗Affân (Rad.A).
×aÌrat ‗Alî (Rad.A) and Ashtar aL-Nakh‘ei advised them and discussed
with them that it was better if they carried on the war, but they did not pay
any heed to their advise. Most of the Iraqies and all Syrians got convinced
on cease fire. The fight came to an end and it was followed by exchange of
letters and discourses. Both the groups agreed on ‗Tahkim‘ (arbitration) and
it was decided that both the leaders would chose their representatives who
would be authorized to resolve the dispute in the interests of Muslims240
.
×aÌrat Mu‘âwiyah (Rad.A) authorized ‗Amr ibn ‗ÂÎ (Rad.A) desired to
appoint ×aÌrat ‗Abdullah ibn ‗Abbâs (Rad. A.) as his nominee but Qurva
suggested unanimously that they were in favour of Abû Mûsâ al-Asharî
only241
.
TaÍkîm (Arbitration)
Both the nominess got formal approval of their leaders and respective
armies and it was agreed upon that their decision would get due regards and
both the groups would co-operate in the implementation of the decision of
arbitrators242
.
The Íakam, Abu Mûsâ al-‗Asharî and ‗Amr bin al-‗ÂÎ met at Dumat
al –Jandal, in the month of RamaÌân.They decided to dismiss both, ×aÌrat
‗Alî and ×aÌrat Mu‘âwiyah and that people would be given a
239
These people included:Mus‘ar ibn Fidki al-Tamimi, Zayd ibn Hussain at- Ta‘î, Thum
as- Saba‘ î, and few others. 240
Ùabarî, op. cit., Also Ibn Khaldûn, op.cit., p. 528-29. 241
Ùabarî, op. cit., pp. 335. 242
Ibn Kathir; op. cit, vol. VII; p. 277
76
chance to take fresh decision regarding the election of Khalîfah243
. They
came in front of the public. Abû Mûsâ al-‗Asharî declared the dismissal of
both the leaders and announced that that issue oof the election of Caliph
would be rested in the confidence of the Shûrâ(consultative body). ‗Amr bin
al-‗ÂÎ approved partially Asharî‘s declaration and said that Abû Mûsâ al-
‗Asharî has had dismissed his Khalîfah (Hadrat ‗Alî) and he ‗Amr), also
approved this part of declaration. ‗Amr announced that he appointed his
candidate (×aÌrat Mu‘âwiyah (Rad.A) as Khalîfah because he was the
relative of ×aÌrat ‗Uthmân (Rad. A) and stood by the demand of QaÎâÎ of
latter‘s blood and that he (×aÌrat Mu‘âwiyah (Rad.A.) deserved to be
deputy.244
It is reported that after this apparent disagreement Abû Mûsâ
spoke to ‗Amr angrily and he went straight away to Makkah245
.
Emergence of Khârijî (Kharijites)
When the proposal of TaÍkîm was read by Ash‘at ibn Qays in front of
the people of Banî Tamîm, ‗Urwah ibn Uzayna understood and said, ―Do
you make people Íakm in the Dîn (religion) of Allâh‖.246
His statement was approved by some groups of Qurr‟a. They all raised the
slogan: ―Sovereignty for none but Allâh‖247
On this issue some of the followers of ×aÌrat ‗Alî (Rad.A) disagreed
with him and deserted him i.e. made ‗Khurûj‘from his camp amd came to be
known as ‗Khârijî‘. While ×aÌrat ‗Alî (Rad.A) was on his way back to Kufa,
243
Ibn Khaldun, op. cit., p. 535. 244
Ibn Khaldun, op. cit., p. 535 245 Ibn Kathir, op. cit, vol. VII, p. 276-89 246
Nadvi, Abu‘l Hassan Ali, op. cit., p. 257. 247
Idem
77
twelve thousand people got separated themselves from ×aÌrat ‗Alî (Rad.A)
and encamped at Harwarâ248
. ×aÌrat ‗Alî (Rad.A) deputed ‗Abdullah ibn
‗Abbâs to persuade them. In response to the persuation of ibn ‗Abbâs most
of them revoked their decision while many others remained stick to their
position and decided to carry on their mission of ‗Amr bil Ma„rûf wa Nahî
an‟al-Munkar‘(enjoining the righteous and forbidding the evil). They
categorically expressed their anger to ×aÌrat ‗Alî (Rad.A) on the plea that he
had created a Thâlith (mediator) in the religion of Allâh when the
sovereignty lies in Allâh, alone249
. Once ×aÌrat ‗Alî (Rad.A),while delivering
a khutba (Sermon) was interrupted by a Khârijî, when the latter stood and
asked the fomer and blamed him for making the partners in religion of
Allâh, when sovereignty lies in him only. Hearing this there arose the
slogans. ―Sovereignty for none but Allâh…..‖
In this response to this, ×aÌrat ‗Alî (Rad.A) said: ―It is a (Haq) true statement
but the interpretation of its speaker is untrue‖ 250
After this khârijî came out of kufa and settled at Naharwân.251
Al-
‗Uqqad comments about these people that they would have equally criticized
×aÌrat ‗Alî (Rad.A) in case of his non acceptance of TaÍkîm. He further adds
that ×aÌrat ‗Alî (Rad.A) accepted Tahkîm when his army refused to fight and
it (army of ×aÌrat ‗Alî (Rad.A) would have undergone a division and got
involved in fighting on the issue of Tahkîm.252
In the opinion of khârijî,
‗TaÍkîm‘ was a crime. They were also called as ―Ash-Shurah‖.253
248
Ibid, p. 258 249
Ùabarî,op. cit., pp. 363-64 and Allâmâ Sayûtî, op. cit., p. 40. 250
Ùabarî, op.cit., pp. 335 251
Idem 252
Al-‗Uqqad, al-„Abqaryat al-Islamiyat, pp. 925-26. 253
―Ash-Shûra‖ means the people who have entrusted their lives in the hands of Allâh. It is
derived from this verse of Holy Qur‟ân.
Nadvi, Abdul Hassan ‗Alî, op. cit., p. 263
78
Battle of Nahrawân
After the incident of TaÍkîm when khârijî left ×aÌrat ‗Alî (Rad.A),he
called upon the people of Kufa and delivered a sermon infront of them. In
this sermon he praised Allâh and His Messenger, as usual, and said that the
arbitrator had followed their whims, and not the Qur‟ân. The Khalîfah then
directed his followers to prepare themselves for an expedition to Syria.
Khalîfah ‗Alî (Rad.A) also sent a message to Khârijî expressing his
dissatisfaction on the performance of arbitrators and asked them to revoke
their decision and participate in the expedition to Syria.254
The Khârijî in turn
asked him (Khalîfah) for his Tawbah (repentance) on account of his
accepting the taÍkîm, which they regarded an act of ‗kufr‘ on the part of
Khalîfah ‗Alî (Rad. A) and they decided that otherwise they would fight
against him (Khalîfah)255
.×aÌrat ‗Alî (Rad.A) then led the Kufites to
Nakheyla and he delivered another KhuÏbah (sermon) there. In this KhuÏbah
he explained the importance of Jihâd256
.
The Khalîfah sent a letter to ×aÌrat ‗Abdullah ibn ‗Abbâs (who was at
Basrah) and asked him to march with his people and join him (the Khalîfah)
as soon as possible.The number of the associates of ×aÌrat ‗Alî (Rad.A)
reached to 68,000.257
The Khalîfah also sent a messenger to Sa‗îd ibn
Mas‗ûd Thaqfî, his governor at Madinah and asked him to join the
expedition to Syria258
.
254
Ùabarî, op.cit., pp. 371-72. 255
Idem 256
Idem 257
Ibid,p.375. 258
Idem
79
In the meantime ×aÌrat ‗Alî (Rad.A) came to know about the ill
designs and ill acts of Khârijî which were worth to be condemned. The
situation turned grave when they (Khârijî) martyered ×aÌrat ‗Abdullah ibn
Khubâb (Rad. A) and his pregnant wife in a brutal way259
. The only fault of
ibn Khubâb was that he recited a ×adîth, that too on their demand, which he
had heard from his father that once the Prophet (SAW) had said that in the
near future a fitna (crisis) would take place in which the hearts of people
would turn dead, and a number of human beings would be killed260
.
According to another tradition the Prophet (SAW) had added, that the person
who would stay would be better than the one who would stand, and the
standing one would be better than the runner and the runner would be better
than the one who would in any way, be involved in this ‗fitna‘.
×aÌrat ‗Alî (Rad.A) deputed ×ârith ibn Marat al-‗Abdî to get the up to
date information about the Khârijî. He (×ârith) fulfilled his mission and
while he proceded towards the Nahr, he was sighted by them (Khârijî) and
they killed him. On hearing this news the associates of the Khalîfah gathered
around him (Khalîfah) and expressed their view that it was better to march
towards theses Khârijî first, before making expedition towards Syria. The
Khalîfah decided to march towards Nahrawân. He sent his envoy with his
message that they (Khârijî) might be asked to handover the murderers. In
response to this, they said that all of them were murderers of ×aÌrat ‗Alî‘s
(Rad.A) associates.261
Then sermons were delivered by Qays ibn Sa‗îd, Abi
Ayub AnÎârî and Khalîfah ‗Alî (Rad.A) himself.262
All the ways of peaceful
settlement were tried but it proved all in vain. Eventually both the sides took
259
Ibid,p.378. 260
Ibid,p.376-377 261
Ibid,p.379 262
Ibid,pp.379-81
80
their respective positions (to fight). After a brief period Khârijî were
defeated and most of them including Zayd ibn Husayn Ta‘î, ‗Abdullah ibn
Wahab Al-Rasbî and Sharieh ibn ‗Awfa were killed. Among associates of
×aÌrat ‗Alî (Rad.A) only seven persons were martyred263
.This battle, known
as battle of Nahrawân, took place in 38/A.H.264
When ×aÌrat ‗Alî (Rad.A) returned from Nahrawân, he delivered a
sermon in front of his associates and asked for march towards Syria. They
stood up and put forward lame excuses that their swords had turned blunt
and that they were facing the problems of deficiency of arrows.265
Then most
of them got scattered in different directions.
In 39/A.H ×aÌrat Mu‘âwiyah (Rad.A.) organized his military
expeditions on various areas, falling under the control of Khalîfah ‗Alî
(Rad.A). These areas included: ‗Aynat tamar, al-Anbar, Teyma and
Tadmur.266
When Khalîfah ‗Alî (Rad.A) came to know about the killing of
his governor at al-Anbar, Hassan, he came out of his residence angrily and
went to Nakhayla. People followed the Khalîfah to Nakhayla where he
delivered a sermon, which is regarded an important historical speech of
Khalîfah. In this sermon he described the importance of Jihâd, the
responsibility of believers to come to the rescue of the oppressed people. He
263
Ibid,p.389 264
Ibid,p.391 265
Ibn Kathîr, op.cit,p.308 266
Nadvi, op.cit,p.276
81
also accused his associates of showing negligence and apathy on the
condemnable act of oppressors267
.
6. Shahâdah (Martyrdom) of ×aÌrat ‘Alî
×aÌrat ‗Alî (Rad.A) was now disgusted with the circumstances that he
was facing. His own army was not ready to co-operate with him. They had,
instead, started opposing the Khalîfah. Contrary to this Syrians were
strengthening their positions and making offensive attempts on his (×aÌrat
‗Alî‘s (Rad.A) dominion. ×aÌrat ‗Alî (Rad.A) was no doubt the most pious,
most knowledgeable, least interested person in the materialistic world
among all of them. Still his own associates rendered him helpless. The
chaotic circumstances that prevailed around him can be imagined from this
face that during the last days of his life he used to pray to Allâh for his
Shahâdah (Martyrdom) in such a way so that his beard would become
coloured with blood of his head. Eventually, the same thing happened.
268Three Khârijî, namely: Abdul-RaÍmân ibn ‗Umar Aliâs ibn Muljam al-
Hamiri thum al-Kindî, Burâk ibn ‗Abdullah al-Tamîmî and ‗Umar ibn Bakr
al-Tamîmî together talked about Ahl-i-Nahrawân269
, most of whom were
killed in the battle of Nahrawân. These three persons prayed for their
maghfirah (forgiveness). They decided to take revenge of their departed
associates by assassinating ×aÌrat ‗Alî (Rad.A), ×aÌrat Mu‗âwiyah (Rad.A)
267
Ùabarî, op.cit,pp.380-81 268
Ibn Kathîr, op. cit,p.324 269
People of Nahrawân
82
and ‗Amr ibn al-‗ÂÎ.270
The responsibility of assassinating theses
personalities was taken by them. They decided that ×aÌrat ‗Alî (Rad.A),
×aÌrat Mu‗âwiyah and ‗Amr ibn al-‗ÂÎ would be assassinated by ibn-
Muljam, Burâk ibn ‗Abdullah and ‗Umar ibn Bakr respectively. These
Khârijî took an oath to fulfil their respective tasks or to get themselves
killed, while making such attempts271
. They dipped their sword in the poison
and kept them ready. They planned to spent their night on 17th of RamaÌân
in their respective cities (in which their respective assigned persons would
be available).
Ibn Muljam reached Kufa and he did not disclose his intension even to
his companions (Khârijî). When Mu„azin (Ibn Banah) intoned Azân, from
the pulpit, ×aÌrat ‗Alî (Rad.A)came out of his house entered Masjid to offer
Salâtul-Fajr,then it was still dark and there was no else in the Masjid.While
he was busy in awakening other people to offer prayers, Ibn Muljam struck
his sword on the fore-head of ×aÌrat ‗Alî (Rad.A).272
The beard of ×aÌrat ‗Alî
(Rad.A) became wet with the blood flowing down his head. While attacking
×aÌrat ‗Alî ibn Muljam raised the slogan: ―Sovereignity lies in Allâh,
‗Alî it does not lie in you or your associates.‖
After the fatal attack, ×aÌrat ‗Alî (Rad.A) was shifted to his home. He
advised, ―If I die, he (ibn Muljam) shall be murdered, and if I survive, I
know how to deal with him.273
‖
When the assassin was brought to ×aÌrat ‗Alî (Rad.A) the Khalîfah
advised, ―Keep him under arrest. Behave properly towards him in the prison.
If I survive I will think what to do (with him), whether I will forgive him or
270
Ùabarî, op. cit,pp.459-60 271
Idem 272
Ibid,p.463.,Also :Ibn Khaldûn, op. cit,p.548 273
Ibn Kathîr, op. cit,p.328
83
take revenge from him and if I die then take one life for one life and do not
subject him to ‗muthla‘.‖274
In his ‗Will‘ to his two sons, ×aÌrat Imâm ×asan and ×aÌrat Imâm
Husayn , ×aÌrat ‗Alî (Rad.A.) is reported to have said:
―…… Oh descendants of ‗Abdul MuÏallib! Do not shed blood of
Muslims without just cause. You will say that Amîr-ul Mu‘minîn
(The leader of believers) has been assassinated, but be careful, do
not murder any one other than my assassinator. Look! If I die of his
single war, you also kill him only by one war. Do not subject him to
‗muthla‘ because I have heard from the Prophet (SAW) saying, “Be
careful, do not subject any one to „muthla‟ after you have killed him
(for just cause), even if it happens to be a barking dog.” 275
Jundab ibn ‗Abdullah asked, ―O‘ Amîr-ul-Mu‘minîn! if you left for
heavenly abode, shall we take Bay‗ah (Oath of allegiance) at the hands of
×aÌrat ×asan (Rad.A)?‖. He (×aÌrat ‗Alî replied, ―Neither I order you for
this, nor do I prohibit you for this act276
.‖
It is reported that the last words that ×aÌrat ‗Alî (Rad.A.) uttered were
these verse of the Qur‟ân: ―Then shall anyone who has done an atom‘s
weight of good, see it.‖277
―And anyone who has done an atom‘s weight of
evil, shall se it.‖278
274
Tabari, op. cit.,p. 467, ―Muthla means cutting of body parts‖. 275
Ibn Khaldûn, op. cit.,p. 549.Also Tabari, op.cit., p. 467.Also al-Jawharah fi Nasbi-an-Nabi
Wa -AsÍâba al-Ashârah,Vol. II, p. 274. and Nadvi, Abul Hassan Ali, op. cit., p. 281. 276
Ùabarî,op.cit., p. 464. 277
Al- Qur‟ân, (99: 7) 278
Ibid,(99:8)
84
×aÌrat ‗Alî (Rad.A.) before his demise advised his sons to fear Allâh
and do good deeds in one of his will in the following words:
I declare in my will that except for Allâh there is none who
deserves to be worshipped. He is unique. He has no partner.
MuÍammad (SAW) is His prophet and Messenger, whom He
commissioned to give the people guidance through the religion
Islam. All our prayers, our sacrifices, our life, our death, our
everything is for Allâh. I require all my children and family
members to fear Allâh. I wish that all of you should die in Islam.
Hold fast to the faith of Islam. Remain united, for according to Holy
Prophet (SAW) unity in ranks in better than prayers. Be kind to your
relatives so that Allâh may be kind to you. Remain steadfast in piety
and resign yourself to the will of Allâh… Be afraid of Allâh in
respect of the rights of your neigbours over you… Follow the
Qur‟ân in letter and spirit and see that nobody takes recedence over
you in the matter of the observance of the injunctions of the
Qur‟ân… fear Allâh in the matter of Zakâh for it extinguishes the
wrath of Allâh. Fear Allâh in respect of your regard for the
85
companions of the Holy Prophet(SAW)for the Holy Prophet made
particular mention of them in his will…‖279
.
×aÌrat ‗Alî got martyred on Friday on or before dawn, seventeen
days of the Holy month RamaÌân had passed in the year 40 A.H./ 661 at the
age of sixty three.The period of his Khilâfah lasted for four years and nine
months. His Nimâz Jinâzah was led by ×aÌrat Imâm ×asan (Rad.A.). He was
laid to rest in the Dar-ul-Amârah of Kufa, because there was an
apprehension that the Khârijî might not take the Holy corpse away from the
grave.280
279
Ibn Khaldun; op. cit.; p. 549, Also Nahj al-Balâghah; op. cit.; pp. 597-598. 280
Ibn Kathîr, op. cit.,pp.330-31.Ibn Kathîr has doubted the view that ×aÌrat ‗Alî‘s (Rad.A.) Holy
Corpse was shifted to any other place and burried there.The authenticity of such reports is
doubtful, comments Ibn Kathîr.