8

CHAPTER: 2

LIFE AND CAREER OF ×AÌRAT ALI

The Sîrah of ‘Alî bin Abî Tâlib bin ‘Abd al-Muttalib bin Hâshim bin

‘Abd Manaf as reflected in authentic chronicles can be studied under

the following sub-headings:

1. Early Life

2. Hijrah

3. Family life

4. Role in Sarâyah/Ghuzwât

5. His role during Prodecessor Khulafâh (Caliphs)

6. As Khalîfah

1. Early Life

Birth

According to the traditions, reported in Marûj al-Dhahab, ×aÌrat ‗Alî

(Rad.A) was born before ten years of the declaration of Prophethood by

Prophet MuÍammad on 13th

of Rajab in the 28th year of „Amu‟l fîl (The

Elephant Era).1

About the place of birth of ×aÌrat ‗Alî (Rad.A), we find the difference

of opinion in the sources.The famous Sunni Scholar, Ibn Abî al-Hadîd writes

in his voluminous commentary on Nahj al-Balâghah that the place of birth

of ×aÌrat ‗Alî (Rad.A), is somehow contradictory.Most of the Shia‘s believe

that ×aÌrat ‗Alî‘s (Rad.A), birth took place in Ka‗ba, however, Muhadithûn

1 „Amu‟l fîl according to the Arabic annals commenced when Abraha, the Christian Viceroy of

Yemen invaded Makkah with the intention of destroying the Ka‗ba and shifting the centre of

pilgrimage to Yemen, where Christian army had to beat the retreat without achieving its

object.(Al-Masûdi,Marûj al-Dhahab wa Ma‟di al-Jawhar, Vol.II, Matba‘h Sa‘dah, Egypt, 1964,

p:35..Also see Al-Qurân:Chapter :105

9

(Traditionalists) do not subscribe to this view. They assert the baby born in

Ka‗ba was Hakîm bin Hazâm bin Khuwailid bin Asad bin Abdul ‗Aza‘ bin

Qâsi‘.2

But the renowned historian al-Masûdî and Dr. Hamidullah affirm that

he was born inside the precincts of Ka‗ba3.Mahmûd Sa‗id al-Tantawî, opines

that ×aÌrat ‗Alî was born in Ka‗ba.4

It was customary with Arabs to send their young born babies to other

places (rural areas) to spend their childhood years.They were thus, nursed by

fostered mothers. As such, the Prophet had been nursed by ×aÌrat

×alîmâ; no such information is available about the upbringing of ×aÌrat ‗Alî

(Rad.A). However, the sources provide us this information that he was away

from his home for a period of five years.5

After this ×aÌrat ‗Alî (Rad.A) was brought up under the care of the Prophet

(SAW).Ùabarî on the authority of Mujâhid has mentioned the incident when

the Prophet (SAW) took the guardianship of ×aÌrat ‗Alî (Rad.A) and

accepted him as his own ward. These were the days when Quraysh had to

face the hardships. ×aÌrat ‗Abbâs (Rad.A) took Ja‘far under his own care.6

×aÌrat ‗Alî (Rad.A) was not the only child of Abû Ùâlib, but he had

three brothers and two sisters, the elder brother being Ùâlib by whom his

father Abû Ùâlib derived his Kunyah.7The second was ‗Aqîl and the third

one Ja‘far. His sisters were Umm Hânî and Jumânâ.All these were the

children of Fâtimah bint Asad. ×aÌrat ‗Alî (Rad.A) was the youngest one

2 Ibn Abi al Hadîd:Sharh Nahj al-Balâghah,Vol:II,ed.III,Dârul Fikr,Egypt,n.d.,p:14.

3Al-Masûdî,op.cit.,p:358.See also Fikro Nazar ,„Alî Ibn „Abi Tâlib, Islamabad:july,Sept,1985,P:55

4 Mahmûd Sa ‗id al-Tantawi,Min Fadâil al Ashrat al-Mubashirîn bil Jannah,Matba‘a al-Ahrâm

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.

10

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.

11

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.