Month: August 2025

34 to 40 A.H.

Five days after the death of caliph Oosman, by a unanimous election in which representatives from Basra, Koofa, Egypt and Hijaz took part, Hazrath Ali was elected as a caliph. This took place on the 24th Zilhij 34 A.H.

Eric Schroeder in “Mohammad’s people”, printed in England 1955, says “Five days after the murder of caliph Oosman, the people fathered together and decided: “We know no fitter man to be Imam than Ali but he will take the burden of Immamate’. Answered some ‘press him home till he consents’. They all gathered al Ali’s house with such eagerness that they were pushing and crushing each other, they called Ali out, and said: “If we go our homes again without an Imam and a caliph such a strife will stir as will never again be stilled, you will have to consent to be our Imam and caliph of God. Ali replied ‘small longings have I for this authority, yet the believers must have a chief; and

right gladly will I accept temporal authority of another of Talha’ ‘Nay thou hast more right than I’ said Talha. One who stood by forced open Ali’s palm and Talha swore oath of allegiance to Ali. Zubair did the like and from his house they brought Ali to the mosque and everybody once again thronged round him to swear the oath of allegiance to him as their Imam and caliph”.

The Spirit of Islam says “It might have been thought that all would submit themselves before his glory; so fine and so grand. But it was not to be, Zubair and Talha, who had hoped that the choice of people might fall on either of them for caliphate balked in their ambitious design and smarting under the refusal of the new caliph to bestow on then the Governorship of Basra and Koofa, were the first to raise the standard of revolt. They were assisted by Ummul Momineen Bibi Aiysha, who had taken a decisive part in the former elections. She was the life and soul of the insurrection and herself accompanied the insurgeant troops to the field riding a camel. Ali with his characteristic aversion to bloodshed sent his cousin Abdullah-ibne-Abbas to adjure the insurgeants by every obligation of the faith to abandon the arbitrament of war, but to no avail. Zubair and Talha gave battle at a place called Khoraiba and were defeated and killed. The battle is called the battle of Jamal (camel)- from Bibi Aiyesha’s presence in a litter on a camel, Bibi Aiyesha was taken prisoner, was treated with courtesy and consideration and escorted with every marks of respect to Madina. She was sent under escort of her brother Mohammed-ibne-Abubaker”. Refer Asam-e-Koofi, page 147. Tabari Vol. IV pages 548 to 565, Roazath-ul-Safa Vol. II, Tarikh-e-Zahbi pages 1-21. Abul Fida pages 518 to $20.

After the battie when Ummul Momineen Bibi Aiyesha felt that though she had brought about this insurgeance yet Hazrath Ali was treating her with utmost courtesy and kindness she requested that her nephew Abdullah-ibne-Zubair, who had been commander-in-chief of the rebel forces and was taken prisoner, to be forgiven and freed. Hazrath Ali granted the request. Marwan got nervous and thought that two worst enemies of Hazrath Ali (Talha and Zubair) were killed, one (Abdullah Ibne-Zubair) as excused and pardoned, the burden of vengeance might fall upon him. He requested Imam Hussan and Imam Hussain to plead for his cause, they requested for his pardon and he was also pardoned (years aftewards the very same Marwan made his archers shoot arrows on the dead body and bier of Imam Hassan and later he persuaded the governor of Madina, though unsuccessfully, to immediately kill Imam Hussain on his refusal to accept Yazid as the caliph). Then an order for general amity, peace and forgiveness was issued, every opponent was forgiven and every prisoner was released (Masud-e-Zahbi page 28).

Hazrath Ali’s officers and commanders in this battle, besides his sons Imam Has- san, Imam Hussain and Mohammed-e-Hanafia, were the following companions of the Holy prophet (A.S.) 1) Abdullah-ibne-Abbas, 2) Ammar-e-Yasir, 3) Abu Ayoob-e Ansari, 4) Hazima-ibne-Sabith (for whom the Holy prophet (A.S.) had said that his sole testimony would be equal to the testimony of two witnesses), 5) Quais-ibne-Sa’ad-ibne- Abbada, 6) Obaidullah-ibne-Abbas, 7) Mohammed-ibne-Aboobaker-Siddiq, 8) Hajr- ibne-Addi-e-Kundi, 9) Addi-ibne-Hatim Thaaee.

The victory gave Ali tirne to consolidate his kingdom in Hijaz, Iraq and Egypt. And
according to Masudi with the honesty of purpose which always distinguished him, he disregarded all advices for temporising. Several of his advisers counselled him to defer the dismissal of the corrupt officers previously appointed until he was himself sure against all enemies, but this hero without fear and without reproach refused to be guilty of any duplicity or compromise with injustice and inequity. Therefore, immediately after his accession he had given orders for the dismissal of corrupt and tyrannous gover nors, for the resumption of fiefs and states which had been previously bestowed at public revenues loss among the principle favourites of the rulers, and for the equal distri bution of the public revenues amongst the Arabs and non-Arabs, black and whites, masters and slaves, heads of clan and paupers.

These orders gave great offence to those who had enriched themselves under former administrations, and his endeavours to remedy the evils, which had crept into administration, raised against him host of enemies. No sooner the rebellion of Talha and Zu- bair was supressed Moavia, an unmayaide by descent, who had held the governorship of Syria from the time of Hazrath Omer, raised the standard of revolt.

Abu Sufyan, his son Moavia and his clan Bani Ummaiya had little sympathy and no faith in Islam. Masudi, in Murravej-ul-Zuhab Vol. VI, says that when Abu Sufyan had grown old and blind, he was sitting in the mosque and there were Hazrath Ali, Abdullah-ibne-Abbas-and many other Muslims besides them. The Moazzin (the man who calls for prayers) started Azan (the invitation for prayers) and he reached the part ‘I testify that Mohammed (A.S.) is the prophet of God’ Abu Sufyan said ‘look at my cousin, meaning the Holy prophet (A.S.), where he has placed his name’. Hazrath Ali got annoyed and said that it was done by the order of God. Tareekh (history) Khamees Vol. II page 97, printed in Egypt says that Abu Sufyan advised Bani Ummaiya to treat the caliphate like a ball and to pass it on from one to another of their clan and never let the ball out of their possession because “I swear that there is neither punishment nor judgment, neither the Heaven nor the Hell, and neither the Resurrection nor the day of Reckoning”. His son and his clan accepted his teachings, followed his faith, adopted his advice and obeyed his orders.

In the very beginning Moavia had made fools of Talha and Zubair. According to Ibne Abil Hadeed when Moavia learnt that people had sworn the oath of allegiance to Hazrath Ali, he wrote to Zubair that he had taken oath of allegiance for him and for Talha as his successor. The whole of Syria was ready to back them, and they should try to overthrow Hazrath Ali’s regime and accept the caliphate which was awaiting them in Demascus (Refer Note to Sermon No. 12 of Nahjul Balagha). Thus exciting these two old men he got Hazrath Ali busy with their rebellion and secured time to make his government more powerful in Syria.

Talha and Zubair by their rebellion had done a great service to his cause but they were no more in the world to serve his purpose any longer, he therefore, gathered around him Mogheera-ibne-Shoaba (who had originally tried to approach Hazrath Ali but was repulsed by him), Marwan-ibne-Kahum, Waleed-ibne-Aquaba, Abdullah-ibne- Omer, Abu Huraya and Omer-ibne-Aas. His best find was Omer-ibne-Aas. Though Moavia had to pay a heavy price (governorship of Egypt and more that 10 Laes of Di- nars) to purchase the fidelity and faith of this Omer, yet the later events proved that it was the best investment that Moavia had made in his life. He also collected proofs that

Ziad-ibne-Abihay was actually the son of Abu Sufyan (born in sin) and not the son of a slave Obaid. This change of fatherhood was officially (though shamelessly) proclaimed and Zaid proudly became the natural brother of Moavia. He proved himself to be a man without conscience, without remorse, without faith in Islam and without any consideration of human rights, but a very useful ally to Moavia. He was Moavia’s second best find. Histories of Tabari, Roazath-ul-Safa, A’asum-e-Koofi, Moravejuz-ul-Zuhab, Abul Fida, Kamil-ibne-Aseer may be referred for details of the above mentioned facts. With these henchmen at his back Moavia staged a revolt against Hazrath Ali.

After settling Chaldea and Mesopatenisce Hazrath Ali was forced to march towards Syria to face Moavia’s forces at a place called Siffeen. The books noted above and Si- mon D. Aucklay in the History of the Saracens give a detailed account of this battle which was long drawn one.

Tavari Vol. VI page 577, Roazath-ul-Safa Vol. II page 425, Abul Fida page 425 narrate in details the orders issued by Hazrath Ali to his officers and soldiers before the battle. As these orders give a clear indication of the principles and methods laid down by Hazrath Ali as to how Jehad (Holy Wars) should be carried on, I have brieffy copied them here:

1. Never begin a war yourself, God does not like blood-shed, fight only in defence.

2. Never be first to attack your enemy, repulse his attacks, but do it boldly. bravely and courageously.

3. While declaring yourself and your deeds (Rajuz, a custom amongst hand to hand combatants) never waste your time, and instead of speaking about yourself speak about God and the Holy prophet (A.S.)

4. Never follow and kill those who run away from the bartle or an encounter, life is dear to them, let them live as long as death permits them to live.

5. Never kill wounded persons who cannot defend themselves.

6. Never strip naked a dead man for his coat of arms or dress.

7. Never cut nose or ears of dead men to humiliate them.

8. Never take to loot and arson.

9. Never molest or outrage the modesty of a woman.

10. Never hurt a woman even if she swears at you or hurts you.

11. Never hurt a child.

12. Never hurt an old or an enfeebled person.

This battle started on the 1st Safar 38 A.H. and lasted for more than two months. During this period about 18 encounters took place.

“In the beginning with his usual humanity Hazrath Ali endeavoured to bring about a peaceful settlement. But Moavia was inflated with pride and wanted impossible conditions. To avoid unnecessary shedding of blood, Hazrath Ali offered to end the quarrel by personal combat, but Moavia realizing who and what Hazrath Ali was, declined the challenge. Inspite of every exasperation Hazrath Ali commanded the troops to await the enemy’s attack, to spare the fugitives and to respect the captives”. During the encounters once Omer-ibne-Aas and at other time Busr-ibne-Arath faced Hazrath Ali in the battlefield. They did not, until the encounter started realize that the warrior facing them was Hazrath Ali. One blow was sufficient to send them down from their horses. When they found no way of escaping his sword immediately each one of them in his turn stripped himself naked and fell down turning their faces towards the earth and backs towards the sky. Both the armies laughed at those life-saving antics and somebody suggested Hazrath Ali to kill these arch enemies of heir. In the case of Omer-ibne-Aas he replied ‘I cannot kill timid dogs, he has begged for his life though in a shameless and humiliating manner, he said “I cannot dirty my arms with the blood of such a cowardy and shameless person”

These rebels were defeated in three successive battles and Moavia was ready to fly from the field, when a trick of his accomplice Omer-ibne-Aas saved them from destruction. He made his mercenaries tear the Holy Quran into so many pages and to tie those pages to their lances and flags and shout for quarters. When even such pages were not available mere rags were tied to the lances. There were some persons in the army of Hazrath Ali who were bribed by Moavia, for instance Ashas-ibne-Quais etc. and as per orders of Omer-ibne-Aas they and their soldiers desisted from the battle and forced other soldiers to desist from it. They gathered around Hazrath Ali and called upon him to refer the dispute to arbitration. Hazrath Ali saw through the ruse-practised by the rebels, and tried to make his soldiers realize it, but the clamour of the army led him to consent to the course granted. He then wanted Abdullah-ibne-Aboas to represent his side in the arbitration, but again a part of the army, under instigation of Ashas demanded that “a weak and old man, named Abu Moosa Ashari, who was also secretly hostile to Hazrath Ali” (The History of the Saracen) be nominated as an arbitrator from this side. There was immediate danger of serious factions arising in his own army, which might have developed in blood-shed, therefore Hazrath Ali acceded to the demand and Abu Moosa was appointed as an arbitrator. Moavia was represented by the astute and cunning Omer-ibne-Aas. They both decided against Hazrath Ali, who deprived of the fruits of victories by a section of his soldiers and faithless officers, retired in disgust with a part of his army and faithful followers to Koofa.

In the battle of Siffeen one of the famous companions of the Holy prophet (A.S.) Ammar-e-Yasir and another great favourite of the Holy prophet Ovase-e-Qurrani, fought for Hazrath Ali and were killed in the battie.

The men who had been, with ulterior motives, most clamorous at Siffeen for the reference to arbitration, when felt that their hopes could not be realised, repudiated e arbitration and denounced it as sinful. They openly mutinied against Hazrath All (therefore they were called Kharijites). From Koofa they withdrew to a place called Nahr-
wan, which was on the border of the desert. There they assumed threatening attitude, killed some officers of the government and many respectable men as well as many women and children. They refused to hear reasonable advice, to join duty or to return home. Their conduct at last became so serious that Hazrath Ali was forced to attack them at Nahrwan, that encounter is called the battle of Nahrwan. The majority fell fighting, a few escaped to Bahrain and Ahsa, where they formed the nucleus of a fanatical horde which later assuined various names and adopted various guises

Abu Moosa had also retired to Madina where he subsequently received a handsome yearly pension from the court of Moavia. (Refer Tabari. Abul Fida, Assum-e-Koofi, Raozath-ul-Safa, Mooravej-ul-Zahab, Kamil-ibne-Aseer and the Short History of the Saracen).

From the day of ascension to the rulership to the last day of his life Hazrath Ali did not get a day’s rest and peace. It is a wonder, that facing the heavy odds that he had to encounter, how and when he could get time to introduce reforms in the government; to lay out fundamentals of grammar for Arabic language, to deliver sermons on theology, on rethorics, on philosophy of religion, on wonders of creation and nature, and on duties of man to God and man; to advise people in the most persuasive style, to suppress the tendencies for innovation and schism, which had crept in the minds of Muslims, or to introduce and to bring into effect principles of a benign government.

After dealing with the revolt of Kharijites Hazrath Ali had to face the problem of consolidating his control over Egypt. He had sent Quais-Ibne-Sa’ad as a governor there, but had to call him back and to send Mohammed-ibne-Aboobaker-e-Siddiq in his stead. Unfortunately Mohammed though brave and sincere was no match to Moavia and Omer-ibne-Aas. He was forced by Moavia for a battle. He wrote to Hazrath All who sent Malik-Ibne-Ashter for his help. But Malik could not reach Egypt, he was on the way poisoned by a henchman of Moavia and he died. (Tabari Vol IV page 521), Mo- hammed was informed of this fact. That young man faced Omer-Ibne-Aas alone, was defeated in the encounter, was killed, and by the orders of Moavia his dead body was burnt and his ashes were strewn (Tabari Vol. IV page 592). Hazrath Ali’s words at the news of death of Mohammed show he loved the youngman and how the youth loved him. After him Hazrath Ali had to send some experienced officer to Egypt. He therefore was busy with that problem when Moavia organised bands of gorillas with orders for loot, murder, arson and rape. These bands were to attack, in the form of waves the provinces of Hijaz Basra, Ra’ay, Mosul and Harath. Hazrath Ali organised defences of these provinces defeated these bands and freed the country from their harassment.

It was very easy for Hazrath Ali to divert the minds of masses towards foreign invasion and thus make them busy in murder and plunder. It had always been done by rulers and is even today considered as the best form of employing energies of a rising nation as well as the easiest way to form Empire and to propogate religion. But Hazrath Ali hated bloodshed, did not believe in Imperialism, and had no faith in propagation of religion with sword in one hand and the Quran in the other. He believed Islam to be a message of Peace and Love and wanted mankind to be ruled on the basis of equity and Justice. Therefore after strengthening one province after another and fortifying their defences he got busy in introducing reforms to create a benign temporal state and never seriously thought of expanding his domain.
By the time he got complete control over those problems and could organize an army to liberate Syria and Egypt from the reign of terror which had held them in its sway the fateful month of Ramzan 40 A.H. arrived.

40th A.H.

It was the 19th of the Ramazan, the month of fasting of that eventful year. The time was that of morning prayers. The place was the mosque of Koofa. Hazrath Ali had arrived in the mosque long before the time of the prayers, had roused those who were sleeping in the mosque. Amongst them was Abdul Rehamn-ibne-Muljim-e-Muradi. He was lying on his face and had hidden under his garment a sword, the blade of which had been poisoned. Hazrath Ali roused him, told him that it was an unhealthy way of sleeping, it hinders free breathing, and also told him that he had hidden a sword in his garment and an evil intention in his mind. Hazrath Ali then called the Muslims to morning prayers and led the service. It was the first part of the prayers and he was rising from the kneeling posture when the sword of Abdul Rehman-ibne-Muljim descended on his head. It was the same sword that Hazrath Ali had pointed out only half an hour ago, it gave him a very deep cut. The prayers were disturbed. Abdul Rehman started running. People went after him. Nobody was attending the prayers. There was confusion everywhere. But Hazrath Ali finished his two prostrations and then reeled into the hands of his sons Hussan and Hussain. The wound which was bleeding profusely was attended to. His blood drenched lips parted into thanks giving prayers and he said “Lord! I thank Thee for rewarding me with martyrdom; how kind are Thee and how Gracious May Thy Mercy further lead me to the Realm of Thy Grace and Benevolence”. Abaul Rehman was caught by Sasa-ibne-Sohan and was brougt before Hazrath Ali. Hands of the murderer where tied behind his back. Hazrath saw that the ropes were cutting into the flesh of the murderer. He forgot the wound of his dead, the blow which was to end his life and to cut his career in its prime, he forhot that Abdul Rehman was murderer, all ne saw was a humanbeing subjected to unhuman torture. He ordered the Muslims to looser the hands of Abdul Rehman and to treat the man more humanly. The kindness touched the murderer and he started weeping. A smile played on those lips and in faint voice he said “It is too late to repent now, you have done your deed. Was I a bad Imam or a unkind ruler?”.

They carried him to his house and when he saw the bright day he addressed it:-

O day! you can bear testimony to the fact that during the life time of Ali you have never, not even once, dawned and found him sleeping”.

He lived two days after this event and in that interval whenever he found time he delivered a few sermons (sermon No. 152 is one of them). In those sermons and with his dying breath he expressly ordered that no harshness should be used towards his murderer, who should be executed, if the heirs of Hazrath Ali so desire, with one blow, he should not be tortured before death, his dead body should not be mutilated. members of his family should not suffer on account of his crime and his property should not be confiscated. He designated his son Imam lussan (A.S.) as his Vicegenerent.

Thus closed the last chapter of the history of a life which from beginning to its end was full with noble deeds, pious thoughts and sublime words, and every hour of which
was a crowded hour of a glorious life. “Had Ali been allowed to reign in peace” says Oeslner, “his virtues, his firmness, and his ascendency of character would have perpe. tuated the basic principles of a good government and its simple manners”. The dagger of an assassin destroyed the hope of Islam. “With him”, says Osborn, “perished the truest hearted and the best Mushim of whom the Mohmedan history has preserved the remembrance”. “Seven Centuries before” says Justice Amir Ali, “this wonderful man would have been apotheosised, and thirteen centuries later his genious and talents, his virtues and his valour, would have exerted the admiration of the civilised world. Chivalrous, humane and forbearing to the verge of weakness, as a ruler he came before his time. He was almost no match by his uncompromising love of truth, his gentleness and his merciful nature to cope with Ummaiyides treachery and falsehood” (The Spirit of Islam) Justice Amir Ali further says “To quote the language of the modern French historian “But for his assassination the Muslim world night have witnessed the realisation of the prophet’s teaching, in actual amalgamation of the first principles of true philosophy into positive action. The same passionate devotion to knowledge and learning which distinguished Mohammed (A.S.) breathed in every word of Ali. With a literality of mind-for beyond the age in which he lived-was joined a sincere devotion of spirit and earnestness of faith. His sermons, his psalms, his litanies portray a devout uploo- king towards the source of All Good, and an unbounded faith in humanity”.

According to his will he was buried at Najaf a place about two miles from Koofa.

About Ali, his character, his wisdom, his teaching, his services to Islam, his love of mankind, his respect to duty, and adherence to piety, to truth and to justice, more than eight thousands books have already been written. They are in Arabic, Persian, Turkish, Urdu, English, Spanish, Italian, German, French, Gujrati, Hindi, Telegu and Tamil, a sincere homage to the sincerity of his faith in the greatness and nobility of character inherent in man and in the possibility of human-beings developing these traits by good thoughts and good deeds.