Reports of him about the Event (of his Death) before its Occurrence
Reports of him, Peace be on him, Mentioning and Knowing about the Event (of his Death) before its Occurrence.
[It is reported on the authority of 'Ali b. al-Mundhir al-Tariqi, on the authority of Abu al-Fadl al-'Abdi, on the authority of Fitr, on the authority of Abu Tufayl 'Amir b. Wathila, may God be pleased with him,' who said: ]
The Commander of the faithful, peace be on him, gathered the people for the pledge of allegiance. 'Abd al-Rahman b. Muljam al-Muradi, may God curse him, came but he (i.e. 'Ali) refused to accept his (pledge of allegiance) twice or three times. Then he (let him) make his pledge of allegiance to him. When he did so, he (i.e. 'All) said to him: "What prevents the most wretched person of the community (from doing his wicked deed now)? For I swear by Him in Whose hand is my life, you will colour this (with blood) from this." And he put his hand on his beard and his head.
When Ibn Muljam withdrew and left him, he, peace be on him, recited the following:
Stiffen your breast for death. Indeed death will meet you. Do not show grief at death, when it arrives in your valley.
[It is related from al-Hasan b. Mahbub, on the authority of
Abu Hamza al-Thumali, on the authority of Abu Ishaq al-Sabi'i, on the authority of al-Asbagh b. Nubata, who said:]
Ibn Muljam came to the Commander of the faithful, peace be on him, and pledged allegiance to him with the (others) who pledged their allegiance, and withdrew from him. Then the Commander of the faithful, peace be on him, called him back and warned him to be trustworthy and to be sure that he was not treacherous and did not break his oath. He did that (i.e. promised to keep his word). Then he withdrew. A second time the Commander of the faithful called him (back) and warned him to be trustworthy and to be sure that he was not treacherous and did not break his oath. Ibn Muljam, may God curse him, said: "By God, O Commander of the faithful, I have not seen you do this with anyone else except me."
Then the Commander of the faithful said:
I want his friendship and he wants my death. The one who makes excuses to you is one of your bosom friends from (the tribe of) Murad.
(Then the Commander of the faithful continued): "Go, Ibn Muljam, I do not think that you will keep your word."
[It is related from Ja'far b. Sulayman al-Dab'i, on the authority of al-Mu'alla b. Ziyad, who said:]
'Abd al-Rahman b. Muljam, may God curse him, came to the Commander of the faithful, peace be on him, to ask to be provided with a horse.
"O Commander of the faithful," he said, "provide me with a horse." The Commander of the faithful, peace be on him, turned toward him and then said to him, "You are 'Abd al-Rahman b. Muljam al-Muradi?" '
"Yes," he replied.
"Ghazwan," called (the Commander of the faithful), "provide him with the roan."
That man came with a roan horse and Ibn Muljam, may God curse him, mounted it and took its reins. When he had gone away, the Commander of the faithful, peace be on him said:
I want his friendship and he wants my death. The one who makes excuses to you is one of your bosom friends from (the tribe of) Murad.
When he did what he did and struck the Commander of the faithful, peace be on him, he was captured after he came out of the mosque and then brought to the Commander of the faithful. The latter said to him: "I have treated you as I have done, even though I knew that you would be my murderer. Yet, I treated you that way in order to seek God's support against you."
There are other reports in which he, peace be on him, announces his own death to his family and companions before his murder.
[Abu Zayd al-Ahwal reported on the authority of al-Ajlah, on the authority of the shaykhs of Kinda whom al-Ajlah said he heard say more than twenty times:]
'Ali said on the pulpit: "What prevents the most wretched person of the community dyeing this red with blood from above it? And he, peace be on him, put his hand on his beard.
['Ali b. al-Hazawwar on the authority of al-Asbagh b. Nubata, who said:]
'Ali preached in the month in which he was killed and he said: "The month of Ramadan has come to you. It is the lord of the months, and foremost of the year. In it the mill of authority makes a (new) turn and you will make the pilgrimage of the (new) year in one rank (i.e. without an Imam to lead you). The sign of that will be that I will no longer be among you."
[A1-Asbagh added:] He was announcing his own death but we did not understand.
[It is related from al-Fadl b. Dukayn, on the authority of Hayyan b. al-Abbas, on the authority of 'Uthman b. al-Mughira who said:]
When the month of Ramadan began, the Commander of the faithful, peace be on him, had supper one evening with al-Hasan, one evening with al-Husayn, peace be on them, and one evening with 'Abd Allah b. al- Abbas. He never had more than three mouthfuls (of food). One of those nights he was asked about that, he replied: "(I would rather) the decision of God come to me while I was hungry." It was only a night of two nights later when he, peace be on him, was struck towards the end of the night.
[Isma'il b. Ziyad reported, on the authority of Umm Musa, a woman servant of 'Ali, peace be on him, and the wet-nurse of his daughter, peace be on her, who told me:]
'Ali, peace be on him, said to his daughter, Umm Kulthum,: "O my little daughter, little time is left for me to be with you."
"Why is that, father?" she asked.
"I have seen the Apostle of God, may God bless him and his family, in my sleep," he replied. "He was rubbing the dust from my face and saying: ' O 'Ali, do not be concerned, you have accomplished what you had to.' "
Only three days later he was struck by that blow. Umm Kulthum cried aloud (with sorrow).
"Don't do that, my daughter," he said. "For I see the Apostle of God, may God bless him and his family, pointing to me with his hand and saying: 'O 'Ali, come to us, for what we have is better for you.' "
[Ammar al-Duhni reported on the authority of Abu Salih al-Hanafi, who said:]
I heard 'Ali, peace be on him, saying: "I saw the Prophet, may God bless him and his family, in my sleep and I complained to him about the trouble and quarrelling which I had met from his community. Then I wept. He said:. Don't weep, 'Ali, but turn around.' I turned around. Behold, there were two fettered men, and then their heads were crushed by stones."
[Abu Salih added:] I went to him in the morning as I had done every morning, and when I got to the (area of) the butchers I met the people who were saying: "The Commander of the faithful, peace be on him, has been killed."
[Abd Allah b. Musa related, on the authority of al-Hasan b. Dinar, on the authority of al-Hasan al-Basri, who said:]
The Commander of the faithful, peace be on him, stayed up awake during the night on the morning of which he was killed and he did not go out to the mosque for the night prayer as was his custom. His daughter, Umm Kulthum, the mercy of God be on her, asked him: "What has kept you awake?"
"I will be killed, if I go out in the morning," he replied.
Then Ibn al-Nabbah came to him and summoned him to the prayer. He walked out a little way then returned. Umm Kulthum said to him: "Tell Ja'da to pray with the people."
"Yes, tell Ja'da to perform the prayer with the people," he answered. But then he said: "There is no escape from the appointed time."
He went out to the mosque and there was the man who had spent
the whole night lying in wait for him. However, when it had become cold in the early morning before dawn, he had fallen asleep. Now, the Commander of the faithful, peace be on him, moved him with his foot and said to him: "The prayer."
The man got up and struck him.
[In another account:]
The Commander of the faithful, peace be on him, spent that night awake and he frequently went out and looked up to the sky, saying: "By God, I have not lied nor have I been lied to. It is the night which I was promised."
Then he went back to his bed. When dawn rose, he put on his waistcloth (izar) and went out saying:
Stiffen your breast for death. Indeed death will meet you. Do not show grief at death when it arrives in your valley.
When he reached the courtyard of his house, the geese met him and hooted in his face. (The people) began to drive them away but he said: "Leave them, they are those who wail (for my death)."
He, peace be on him, went out and was struck down.
Reports about the Place of the Grave of him
Reports about the Place of the Grave of the Commander of the Faithful, Peace be on him, and an Explanation of the Circumstances of his Burial
['Abbad b. Ya'qub al-Rawajini related: Hayyan b. 'Ali al-'Anazi told us: A retainer of 'Ali b. Abi Talib told me:]
When death was close to the Commander of the faithful he said to al-Hasan and al-Husayn, peace be on them: "When I die, you two put me on my bier. Then take me out and carry (me) in the back of the bier. You two will protect the front of it. Then bring me to al-Ghariyyayn. You will see a white rock shining with light. Dig there and you will find a shield and bury me at it."
When he died, we took him out and began to carry him on the back of the bier while we guarded the front of it. We began to hear a rustling and whistling of the wind until we came to al-Ghariyyayn. Behold! There was a white rock whose light was shining. We dug there and behold, there was a shield on which was written: "This is one of the things which Noah has stored for 'Ali b. Abi Talib." We buried him there and went away. We were happy at God's mark of honour to the Commander of the faithful. A group of the Shi'a followed us but they had not witnessed the prayer performed for him. We told them about what had happened and about God's mark of honour to the Commander of the faithful.
Then they said: "We would like to see what you have seen of his affair."
"Traces of the place have been removed according to his bequest," we told them.
They kept coming back and forth to us and they told us that they had dug but could not find anything.
[Muhammad b. 'Umara related: Jabir b. Yazid al-Ju'fi told me:]
I asked Abu Ja'far Muhammad b. 'Ali al-Baqir where the Commander of the faithful was buried.
"He is buried," he answered, "in the region of al-Ghariyyayn. He was buried before the dawn rose and al-Hasan, al-Husayn, peace be on them, and Muhammad, the sons of 'Ali, and 'Abd Allah b. Ja'far, may God be pleased with him, went into his grave."
[Ya'qub b. Yazid reported on the authority of Ibn Abi 'Umayr, on the authority of his men:]11
AI-Husayn b. 'Ali, peace be on them, was asked: "Where did you bury the Commander of the faithful?" He answered: "We went out with him at night past the Mosque of al-Ash'ath until we brought him out on the upper ground beside al-Ghariyyayn. We buried him there."
[Muhammad b. Zakariyya reported: Abd Allah b. Muhammad told us on the authority of Ibn 'A'isha, who said: 'Abd Allah b. Hazim told me:]
. We went out from Kufa one day with (Harun) al-Rashid to hunt. We came to the region of al-Ghariyyayn and al-Thawiyya. Then we saw some gazelle. We sent the falcons and dogs after them. They raced after them for an hour but then the gazelle took refuge in a hill. They stopped chasing them; the falcons flew down to the ground and the dogs came back. Al-Rashid was amazed at that. Then the gazelles came down from the hill, and the falcons and dogs descended towards them. The gazelle returned to the hill, and the falcons and dogs came away from them. That happened three times.
Then Harun al-Rashid said: "Hurry and bring me whoever you meet."
We brought him an old man (shaykh) of the Banu Asad. Harun asked him: "Tell me what this hill is."
"I will tell you, if you grant me a pledge of security," he replied.
"You may have the compact of God and His guarantee that I will not be roused against you and harm you," said Harun.
"My father reported to me from his father," said the old man, "that they used to say that in this hill was the grave of 'Ali b. Abi Talib, and that God has made it a sanctuary (haram) so that whatever seeks refuge there will be safe."
Harun got down and called for water. Then he made ritual ablutions and performed the prayer at the hill. He rolled in the ground there and began to weep. Then we left.
My mind could not accept that. Some days later I made the pilgrimage to Mecca. I saw there Yasir, one of al-Rashid's men. He used to sit with us. When we had made the tawwaf (circumambulation of the Ka'ba), the- conversation went on until he said:
Al-Rashid said to me one night when we had come from Mecca and stopped at Kufa: "Tell 'Isa b. Ja'far to come riding with me."
I rode with them both until we came to al-Ghariyyayn. 'Isa threw himself down and slept. But al-Rashid went to the hill and prayed there. Whenever he performed two rak'as he called out, wept and rolled in the ground of the hill. Then he said: "O cousin, I know your outstanding merit (fadl), and your precedence (in Islam). By God, you have sat in my majlis (council) while I was there and you were what you were: but your descendants are harming me and revolting against me."
After this he stood and prayed two rak'as, then he began speaking again, calling out and weeping until it was daybreak. Then he said: "Yasir, wake 'Isa." I woke him and he said to him: "Isa, wake up and pray at the grave of your cousin."
"What cousin of mine is this?" asked 'Isa.
"This is the grave of 'Ali b. 'Abi Talib," he replied.
Then 'Isa made his ritual ablutions and stood up to pray. He did not stop doing that until the dawn arose. Then I said: "O Commander of the faithful, morning has come." So we rode off and returned to Kufa.
sermon
Amir al-mu'minin said to his companions about Mu`awiyah
Soon after me there would be put on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you to abuse me and to renounce me. As for abusing, you do abuse me because that would mean purification for me and salvation for you. As regards renunciation, you should not renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in Hijrah ( migrating from Mecca to Medina). (1)
(1). About the person to whom Amir al-mu'minin has alluded in this sermon some people hold that he is Ziyad ibn Abih; some hold that he is al-Hajjaj ibn Yusuf ath-Thaqafi and some hold that he is Mughirah ibn Shu`bah. But most of the commentators have held him to be Mu`awiyah and this is correct because the qualities that Amir al-mu'minin has described prove true fully on him alone .Thus Ibn Abi'l-Hadid has written about the gluttonous quality of Mu`awiyah that once the prophet sent for him and he was informed that Mu`awiyah was busy eating. Then a second and third time a man was sent to call him but he brought the same news. Thereupon the Prophet said , "May Allah never satisfy his belly." The effect of this curse was that when he felt tired of eating he would say , "Take away, for, by Allah I am not satiated but I am tired and disgusted." Similarly, his abusing Amir al-mu'minin and ordering his officers for it are such accepted facts of history about which there is no scope of denying. In this connection such words were used on the pulpit that even Allah and the Prophet were hit by them. Thus, Umm al-mu'minin Umm Salamah wrote to Mu`awiyah, "Certainly you people abuse Allah and the Prophet, and this is like this that you hurl abuses on `Ali and those who love him, while I do stand witness that Allah and the Prophet did love him." (al-`Iqd al-Farid, Vol. 3, p. 131)
Thanks to `Umar ibn `Abdil-`Aziz who put a stop to it, and introduced the following verse in place of abuse in the sermons:
Verily Allah enjoineth justice and benevolence (to others) and giving unto the kindred, and forbidden lewdness, and evil, and rebellion; He exhorteth you that ye may take heed (Qur'an 16:90)
In this sermon Amir al-mu'minin has ordered his killing on the basis of the Prophet's order that "When you (O' Muslims) see Mu`awiyah on my pulpit, kill him." (Kitab Siffin, pp. 243, 248; Sharh of Ibn Abi'l-Hadid, Vol. 1, p.348; Ta'rikh Baghdad, Vol. 12, p. 181; Mizan al-I`tidal, Vol. 2, p. 128; Tahdhib at-tahdhib, Vol. 2, p. 428; Vol. 5, p. 110; Vol. 7, p. 324)
Reports which have come down of the Motive for his Murder and how the Event occurred
What is reported by a group of historians (ahl al-siyar),including Abu Mikhnaf, Isma'il b. Rashid, Abu Hashim al-Rifa'i, Abu 'Amr al-Thaqafi and others who relate:]
A group of the Kharijites gathered at Mecca and they mentioned the leaders (of the people) and blamed them and their actions. They mentioned the people of al-Nahrawan and they asked God's mercy for them. Then they said to each other: "If (only) we devoted ourselves to God, and went to the leaders (Imams) of error (dalal) and sought a moment when they were inattentive and then rid the country and men of them for the sake of God, and also avenged our brothers, the martyrs of al-Nahrawan."
They made a compact to do that after performing the pilgrimage. 'Abd al-Rahman b. Muljam, may God curse him, said: "I'll take care of (killing) 'Ali for you."
Al-Burak b. 'Abd Allah al-Tamimi said: "I will take care of (killing) Mu'awiya for you."
'Amr b. Bakr al-Tamimi said: "I will take care of (killing) 'Amr b. al-'As for you."
They made a compact to do that and bound themselves to its fulfilment. They agreed (to carry it out) on the night of the nineteenth of the month of Ramadan. On that they separated.
Ibn Muljam, may God curse him, set out - he was numbered among Kinda - until he came to Kufa. There he met his colleagues. But he kept his task secret from them out of fear that something of it might get spread around. The situation was like this when one day he visited one of his colleagues from Taym al-Rabab. At this man's house he met by chance Qatam, daughter of al-Akhdar of Taym. The Commander of the faithful, peace be on him, had killed her father and brother at al-Nahrawan. She was (also) one of the most beautiful of the women of her time. When Ibn Muljam, may God curse him, saw her, he fell in love with her and his admiration of her became very intense. He asked to marry her and became engaged to her. Then she said to him: "What dowry do you suggest for me?"
"Make your decision on that," he answered.
"I have decided," she said, "that you should (give me three thousand dirhams, a young serving boy, a servant and the murder of 'Ali b. Abi Talib."
"You can have all you asked for," he replied. "But as for the murder of 'Alf b. Abi Talib, how can I do that?"
"You should look (for a time) when he is careless," she said. "If you kill him, I will cure myself (of my obsession against him) and life with me will be a pleasure for you. If you are killed, God has nothing in this world which is better for you (than such a death)."
"The only thing which has brought me to this town (misr), "he said, "when I was a fugitive from it and could find no protection with its inhabitants, was to kill 'Ali b. Abi Talib, which you have asked me for. So you will have what you have asked for."
"I have been looking for someone to help you and strengthen you in that (undertaking)," she said. Then she went to Wardan b. Mujalid (another) from Taym al-Rabab. She gave him the information and asked help for Ibn Muljam, may God curse him. He undertook to share responsibility for that for her.
Then Ibn Muljam, may God curse him, went out and came to a man from Ashja' called Shabib b. Bajura and said to him: "Shabib, would you like nobility (sharaf) in this world and the next life?"
"What is that?" he asked.
"Will you help me to kill 'Ali b. Abi Talib?"
Shabib was one who held the view of the Kharijites, so he said toIbn Muljam: "May a wailing woman wail for you (at your death), Ibn Muljam. For you have come to something which is horrific. How will you be able to do it?"
"We will lie in wait for him in the great mosque," Ibn Muljam, may God curse him, replied. "Then when he comes to the dawn prayer, we will attack him. If we kill him, we will satisfy ourselves and attain our vengeance."
He insisted until he agreed and went with him into the great mosque to Qatam, while she was performing the rite of i'tikaf there and put up a tent. They both said to her: "We have reached agreement on killing this man."
"When you want (to do) that," she said, "come to me in this place."
Then they left her and waited for several days. They came to her finally on the night of Wednesday, the nineteenth of the month of Ramadan in the year 40 A.H. She ordered some silk which she tied around their chests. They put on their swords, and went out and sat opposite at the door from which the Commander of the faithful, peace be on him, would come out to the prayer. However before that, they had told al-Ash'ath b. Qays of the resolution in their spirits to kill the Commander of the faithful, peace be on him. Al-Ash'ath b. Qays, may God curse him, agreed with them in what they had agreed upon.
Hujr b. 'Adi, may God have mercy on him, was (also) spending that night in the mosque. He overheard al-Ash'ath saying to Ibn Muljam:
"Hurry, hurry to your task, for dawn is beginning to appear."
Hujr perceived the intention of al-Ash'ath and said to him: "You are going to kill him, you one-eyed man."
He left directly to go to the Commander of the faithful, peace be on him, and tell him the news to warn him about the group. However, the Commander of the faithful, peace be on him, missed him on the way and went into the mosque. Ibn Muljam came to him first and struck him. Hujr approached as the people were crying: "The Commander of the faithful has been killed!"
['Abd Allah b. Muhammad al-Azdi has reported:]
On that night I was praying in the great mosque with men who were inhabitants of the town. During that month they used to pray from the beginning of the night to the end of it. I looked towards the men who were praying near the door and 'Ali b. Abi Talib, peace be on him, came out for the dawn prayer. He began to call out: "The prayer, the prayer."
I was hardly aware of the call before I saw the flashing of swords and I heard someone saying: "Judgement belongs to God, 'Ali, not to you and your companions."
Then I heard 'Ali, peace be on him, saying: "Don't let the man escape from you."
Then 'Ali, peace be on him, was struck and Shabib b. Bajura came to strike him but he missed him, and his blow fell on air. The group fled towards the gates of the mosque and the people rushed to seize them.
A man caught Shabib b. Bajura, knocked him down and sat on his chest and took his sword to kill him with it. When he saw the people rushing towards him, he was afraid that they would act precipitately against him without listening to him. Therefore he jumped off him and let him go and threw the sword from his hand. Shabib made his escape to his house-Then his paternal cousin came to him. He saw him untying the silk cloth from his breast and said: "What is that? Perhaps (it was) you (who) killed the Commander of the faithful, peace be on him." (Shabib) meant to say 'no' but he said "yes". His cousin went away and put on his sword. Then he went to (Shabib) (again) and struck him with it until he killed him.
One of the men from Hamdan followed Ibn Muljam, may God curse him. He flung his cloak over what was in Ibn Muljam's hand and took his sword from him. Then he took him to the Commander of the faithful, peace be on him. In the meantime the third had escaped and dodged among the people.
When Ibn Muljam, may God curse him, was brought before the Commander of the faithful, peace be on him, the latter looked at him and said: "A life for a life. If I die, kill him as he killed me. If I live, I will consider my judgement on him."
"By God", said Ibn Muljam, may God curse him, "I have bought his life for a thousand lives. I have plotted against him for a thousand lives. If he has betrayed me, then may God destroy him."
"Enemy of God," cried out Umm Kulthum, "you have killed the Commander of the faithful, peace be on him."
"I have killed only your father," he retorted.
"Enemy of God," she cried, "I hope that there is no danger for him."
"I think you are only crying for 'Ali," he replied. "Indeed, by God, I struck him. If I had been divided among the people of the land, I should have destroyed them."
Then he was taken from his presence, peace be on him, while the people (wanted) to tear his flesh with their teeth as if they were wild beasts. They were crying out: "O enemy of God, what have you done? You have destroyed the community of Muhammad, may God bless him and his family. You have killed the best of people."
He was silent and did not speak. He was taken to the prison. Then the people went to the Commander of the faithful, peace be on him, and said: "Commander of the faithful, give us your order about the enemy of God. For he has destroyed the community, and corrupted the faith."
"If I live," answered the Commander of the faithful, peace be on him, "then I will consider my judgement on him. But if I die then do to him what the Prophet did with a murderer. Kill him and after that burn him in a fire."
When the Commander of the faithful, peace be on him, died (the people) wept for him. (After) his family had finished his burial, al-Hasan, peace be on him, sat in council and ordered Ibn Muljam to be brought to him. He was brought to him and when he stood before him (al-Hasan) said: "O enemy of God, you have killed the Commander of the faithful and you have increased corruption in religion."
Then he ordered him to be beheaded. Umm al-Haytham, daughter of al-Aswad of al-Nakha'a asked to be given his corpse so that she could be in charge of burning it. He gave it to her and he made her burn it in a fire.
The poet said about the affair of Qatam and the killing of the Commander of the faithful peace be upon him:
I have never seen a dowry, given by a generous man, like the dowry of Qatam (whether the man was) rich or needy.
(It was) three thousand (dirhams), a slave and a young servant, and the striking of 'Ali with a sharp piercing sword.
(There has been) no dowry more precious - and no violence except that it was less than the violence of Ibn Muljam.
As for the two men who were in agreement with Ibn Muljam to kill Mu'awiya and 'Amr b. al.'As, the one struck Mu'awiya while he was bending (in prayer). However his blow was delivered weakly and he was saved from its consequences. The man was seized and killed immediately. As for the other he went (to carry out) his mission that night. However 'Amr had felt sick and had put a man in his place to pray with the people; the man was called Kharija b. Abi Habiba al-'Amiri. He struck with his sword when he thought that it was 'Amr. He was seized and taken to 'Amr who has him killed. kharija died on the second day!
Moawiya's preliminary activities and defiance of Ali
t has already been stated that during his sojourn at Medina on the occasion of his visit to Caliph Osman, Moawiya happened one day to ask Kab-al-Ahbar how the prevailing disturbances against Osman would end. Kab predicted that Osman would be murdered and that in the long run the Grey Mule (meaning Moawiya) would succeed in rising to power. Relying on this prophecy, Moawiya looked forward to chances of his rise to the sovereign authority and lost no opportunity of taking measures to promote the object in view. It was due to this that he was slack in sending succour' (1) demanded by Osman when he was besieged; that, when Osman was murdered he was busy in stirring up the Syrians to avenge his blood by exhibiting from the pulpit the gory shirt of the murdered Caliph; that, to let the spirit of revolt ripen among the Syrians he long detained the envoy from Ali and evaded a definite answer to the invitation of the Caliph demanding homage from him; that, he gathered around him several discontented men of note, such as (2)' Obeidallah (the son of Caliph Omar, the murderer who had escaped for fear of being summoned to the tribunal before Ali), Abdallah b. Abi Sarh (the ex-governor of Egypt who was displaced when Ali came to power), Marwan (the secretary and the evil genius of Caliph Osman ) and almost all the immediate adherents of that Caliph, and the Umyyads who had fled to him when Ayesha was defeated at Busra; that, he secured the alliance of Amr b. Aas, the conqueror of .Egypt and the ex-governor of that country, now residing in Palestine as a landlord but as a discontented man; (With the' (3) stipulation of this restoration to the same government as the reward for his successful co-operation in deposing Ali. he took the oath of allegiance to Moawiya acknowledging him the lawful Caliph, in the presence of all the army. who also took the oath of fealty. They were followed by the Syrian public who joined in the acclamations at this grand ceremony); that, he sought (4)allegiance of several distinguished Companions of the Prophet, such as Saad b. Ali Waqqas, Abdallah b. Omar, Osama b Zaid, Mohammed b. Maslama~ who were noted for not having done fealty to Ali on his inauguration as Caliph, and who chose to remain aloof from either party and wrote reproachful answers to Moawiya. At this period Abu Horeira, Abu-al-Darda, Abu Osama. Bahili and Noman b. Bashir Ansari were the only Companions in attendance at the court of Moawiya; that, being for over twenty years governor of the rich province of Syria and pursuing a far-sighted policy from the very beginning he had amassed an immense treasure and had a powerful army at his command. Now he had in his favour the prejudices of the Syrians in general and of his armies in particular, who had been artfully taught to implicate Ali in the murder of Caliph Osman. The blood-stained shut of Osman was still hung over the pulpit in the great mosque of Damascus, and the people, inflamed by its sight, sobbed aloud and cried for vengeance on the murderers and those who sheltered them. Such was the formidable adversary with whom Ali had to deal after he had done with Ayesha, Talha and Zubier.
Imam's Letter to Muawiya and Amr-ibn-As
Letter 5
To al-Ash'ath ibn Qays (al.Kindi), the Governor of Azarbâyjan
Certainly, your assignment (1) is not a morsel for you, but it is a trust round your neck, and you have been charged with the protection (of the people) on behalf of your superiors. It is not for you to be oppressive towards the ruled, nor to risk yourself save on strong grounds. You have in your hands the funds which is the property of Allah, to Whom belongs Might and Majesty, and you hold its charge till you pass it on to me. Probably, I will not be one of the bad rulers for you, and that is an end to the matter.
1. When Amir al-mu'minin was free from the battle of Jamal he wrote to al-Ash'ath ibn Qays (al-Kindi) who had been the Governor of Azatbayjan from the days of Uthman, to send the revenue and levies of his province. But since he had fears about the future of his position and assignment, he intended to swallow all this money like other officers of Uthmân. Therefore, when this letter reached him he sent for his chief associates and after mentioning this letter to them said: "I fear that this money will be taken away from me; I therefore intend to join Mu'awiyah. Whereupon those people said that it was a matter of shame to leave kith and kin and seek refuge with Mu'awiyah. Consequently, on the advice of thesç people he postponed his idea to run away but did not agree to part with the money. On getting this information Amir al-mu`minin sent Hujr ibn 'Adi al-Kindi to bring him to Küfah. He persuaded him and brought him to Küfah. On reaching there his kit was found to contain four hundred thousand Dirhams out of which Amir al-mu'minin left thirty thousand for him and deposited the rest in the public treasury.
LETTER 6
To Mu'âwiyah (ibn Abi Sufyân)
Verily, those who swore allegiance to Abü Bakr, Umar and Uthman have sworn allegiance (1) to me on the same basis on which they 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 the muhajiriun and the ansar. If they agree on an individual and take him to be Caliph it will be deemed to mean Allah's pleasure. If any one keeps -away by 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 following a course other than that of the believers and Allah will put him back from where he had run away. By my life, O' Mu'awiyah, if you see with your brain without any passion you will find me the 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.
1. When all the people of Medina unanimously swore allegiance to Amir al-mu'minin, Mu'awiyah Fefused to acquiesce apprehending danger for his own power, and in order to contest Amir al-mu`minin's caliphate he concocted the excuse that it had not been agreed to unanimously and that therefore after canceling it there should be another general election, although the caliphate from which (the process of) election was started was the result of a timely situation. There was no question of the common vote therein so that it could be called the result of the people's election. However, it was imposed on the people and assumed to be their verdict. From then it became a principle that whomever the nobles of Medina elected would be deemed to represent the entire world of Islam and no person would be allowed to question it, whether he was present at the time of election or not. in any case, after the establishment of the principle, Mu'awivah had no right to propose a re-election nor to refuse allegiance when he had in practice recognized these caliphates which, it was alleged, had been settled by the important people of Medina. That is why when he held this election to be invalid and refused allegiance; Amir al-mu'minin pointed out to him the (recognized) way of election and demolished his argument. It was a method known as arguing with the adversary on the basis of his wrong premises so as to demolish his argument, since Amir al-mu`minin never at any state regarded consultation (with chiefs) or the common vote to be the criterion of validity of the caliphate. Otherwise, in connection with the caliphate about which it is alleged that they were based on the unanimity of the muhajirün and the ansar, he would have regarded that unanimity of vote as a good authority and held them as valid; but his refusal for allegiance in the very first period, which cannot be denied by anyone, is a proof of the fact that he did not regard these self-concocted methods as the criterion of (validity of) the caliphate. That is why at all times he continued pressing his own case for the caliphate, which was also established on the basis of the Prophet's saying and deeds. However, to place it before Mu'awiyah meant opening the door to questions and answers. He therefore attempted to convince him with his own premises and beliefs so that there could be no scope for interpretation or for confusing the matter, in fact Mu'awiyah s real aim was to prolong the matter so that at some point his own authority might get support.
LETTER 7
To Mu'awiyah
I have received from you the packet of unconnected advices and the embellished letter. You have written it because of your misguidance, and despatched it because of lack of wisdom. This is the letter of a man who has neither light to show him the way nor a leader to guide him on the right path. Passion prompted him and he responded to it. Misguidance led him and he followed it. Consequently, he began to speak nonsense and became recklessly astray.
A part of the same letter
Because allegiance is once and for all. It is not open to reconsidered nor is there any scope for fresh proceedings of election. He who remains out of it is deemed to be critical of Islam while he who prevaricates upon it is a hypocrite.
LETTER 8
To Jarir ibn Abdillah al-Bajali when Amir al-mu`minin sent him toMu'âwiyah (and there was delay in his return)
Now then, when you receive this letter of mine ask Mu'awiyah to take a final decision and to follow a determined course. Then ask him to choose either war that exiles him from home or ignoble peace. If he chooses war leave him alone, but if he chooses peace secure his allegiance; and that is an end to the matter.
LETTER 9
To Mu'awiyah
Our people' (1) (the Quraysh) decided to kill our Prophet and to annihilate our root. They created worries for us, behaved with us harshly, denied us ease of life, exposed us to fear, forced us to take refuge in a rugged mountain and ignited for us the flames of war.
Allah then gave us determination to protect His religion and defend His honour. The believers among us expected (heavenly) reward from it, and the unbelievers among us gave their support because of kinship. Those who accepted Islam from among the Quraysh were away from the distresses in which we were involved either because of a pledge that protected them or because of the tribe that would rise to support them. They were therefore safe from killing. The way with the Prophet (may Allah bless him and his descendants) was that when fighting became fierce and people began to loose ground he would send forward members of his family and through them protect his companions from the attacks of swords and spears. In this way Ubaydah ibn al-Harith was killed on the day of Badr, Hamzah (ibn Abd al-Mutalib) on the day of Uhud and Ja'far (ibn Abi Talib) on the day of Mu'tah. One more person, whom I can name if I wish, desired to seek martyrdom as they did; but their deaths approached, while his death had not yet approached.
How strange it is that I am being grouped with him who never evinced briskness of pace like me nor had he to his credit any achievement like mine unless he claims something of which I do not know and which I think Allah too does not know. In any case, all praise belongs to Allah.
As regards your request to hand over to you the murderers of Uthman, I have thought over this matter and I do not find their handing over to you or to someone else possible for me. By my life, if you do not give up your wrong ways and disruptive acts you will surely know them. They will shortly be seeking you and will not give you the trouble of seeking them in land, sea, mountains or plain. But this search will be painful for you and their visit will not give you happiness. Peace be on those who deserve it.
1. When the Messenger of Allah (may Allah bless him and his descendants) was commanded (by Allah) to call people to (believe in) the Unity of Allah, the powers of unbelief and disobedience stood up to block the way of Truthfulness and the tribes of Quraysh decided to quell this voice through pressure and force. The love of their idols was so staunch in the hearts of these unbeievers that they were not prepared to hear a single word against them. The idea of one God was enough to rouse their passions. In addition, they were made to hear such epithets about their gods that gave them no better position than lifeless stones. When they saw their principles and beliefs in danger they prepared themselves to trouble the Prophet and got ready to try every means to that end. They adopted such pain-inflicting devices (against the Prophet) that it was impossible for him to step out of his house. Those who had accepted Islam in this period too had to face continuous tribulations. For example, these adherents of belief were often laid prostrate on the ground under the sun and beaten with straps and stones till they lost their senses. When the atrocities of the Quraysh rose to this extent the Prophet permitted them to leave Mecca and immigrate towards Abyssinia, in the fifth year of his call to Prophethood. The Quraysh followed them there as well, but the ruler of Abyssinia refused to hand them over to them, and by his fairness and justice did not allow any trouble to befall them.
On the other side the Prophet's preaching was continuing and the magnetism and influence of Truth was producing its effect. People were impressed by his teachings and personality and coming into his fold as a result of which the Quraysh felt much perturbed and tried to stop this increasing influence and power. When they could not do anything they decided to sever all connections with Banü Hashim and Banü ¶Abd al-Muttalib, to have no social contacts with them and to have no transactions with them, so that they might be forced to give up supporting the Prophet and then they would deal with him as they wished. Consequently, they concluded a mutual agreement about it and a document was written on the subject and kept in deposit. After this agreement, although the locality was the same and the inhabitants too were the same yet for Banü Hashim every nook and corner became strange and well-known faces turned as if they had never known each other. All of them turned their faces and stopped mutual meeting and contacts. In these circumstances, there was also apprehension that the Prophet might be attacked suddenly in a valley outside the city. For this reason, they were forced to take refuge in a place called "shi'ab (quarter) of Abi Talib. At this stage those Banü Hashim who had not yet accepted Islam shared these privations on account of lineal unity and offered defence at the hour of need, while those who had accepted Islam like Hamzah and Abü Talib, were active in protecting the Prophet by way of a religious obligation. In particular, Abü Talib had given up all his personal ease and comfort. He spent his days in consoling the Prophet and his nights in changing his bed, in this way, that if the Prophet used a bed one night the next night Mi was made to sleep in it, so that in case someone attacked, then All should suffer the brunt.
This was a period of great privation and trouble for Banü Hashim. If they could get leaves of trees to eat that was enough, otherwise they had to starve. After the lapse of three years in these hardships Zuhayr ibn Abi Umayyah (whose mother was Atikah bint Abd al-Muttalib), Hisham ibn Amr ibn Rabi'ah (who had family relationship with Banü Hashim through his mother), al-Mut'im ibn Adi ibn Nawfal ibn abd Manaf, Abu'l-Bakhtari al-'Aas ibn Hisham ibn al-Mughirah and Zama'ah ibn al-Aswad ibn al-Muttalib proposed that this agreement should be abrogated. For a discussion of this issue, the Chiefs among the Quraysh assembled in the Ka'bah. No decision has yet been taken when Abu Talib also came out of the Valley and joined them. He said to them, "My nephew Muhammad has told me that the paper on which this agreement was written has been eaten by white-ants and nothing in it has remained save the name of Allah. So, you should send for the document and see it. If he is correct then you should give up animosity to him; and if he is wrong I am ready to hand him over to you. Consequently, the document was sent for and seen. It was a fact that except the words "with Your name, O' my Allah which was written on the top of all documents in those days the rest of it had been eaten away by white-ants. Seeing this al-Mut'im ibn Adi tore off the writing and thus this agreement was abrogated. At last Banu Hashim got rid of the life of oppression and helplessness; but even after this there was no change in the unbelievers' behaviour towards the Prophet; rather they were so keen in their enmity and malice against him that they started thinking of taking his life, as a consequence of which the great event of hijrah (immigration of the Holy Prophet from Mecca to Medina) took place. Although on this occasion Abü Talib was no longer alive, All represented him by lying down on the Prophet's bed, because it was the lesson taught by Abu Talib through which he managed to protect the Holy Prophet's life.
Although these events were not unknown to Mu'awiyah yet by recounting to him the deeds of his precedessors, the intention was to awaken his malicious spirit. Therefore, his attention has been drawn to the hardships inflicted (on the Holy Prophet and his adherents) by the Quraysh and especially Banü Abd Shams so that he might see the conduct of each of the followers of truth and the followers of wrong and realize whether he himself was treading on the right path or just following his forefathers.
LETTER 10
To Mu'àwiyah
What will you do when the coverings of this world in which you are wrapped are removed from you. The world attracted you with its embellishment and deceived you with its pleasure. It called you and you responded to it. It led you and you followed it. It commanded you and you obeyed it. Shortly an informer will inform you of things against which there will be no shield (to protect you). Therefore, keep off from this affair, take heed of the accounting (on the Day of Judgement), get ready for death that will soon overtake you and do not give your ears to those who have gone astray. If you do not do so I shall recall to you whatever you have forgotten, because you are a man living in ease and luxury. (1) Satan has taken you in his clutches, has secured his wishes in you and has taken complete control of you like your soul and blood.
O' Mu'awiyah, when were you all protectors of the ruled and guardians of the affairs of the people? Without any forward step or conspicuous distinction? We seek Allah's protection against the befalling of previous misfortunes, and I warn you lest you continue being deceived by desires and your appearance becomes different from your innerself.
You have called me to war. Better to leave the people on one side, come out to me and spare both the parties from fighting so that it may be known who of us has a rusted heart, and covered eyes. I am Abu'l-Hasan who killed your grandfather (2) your brother(3) and your uncle (4) by cutting them to pieces on the day of Badr. The same sword is with me and I meet my adversary with the same heart. I have not altered the religion nor put up any new prophet. I am surely (treading) on that very highway which YOU had willingly foresaken (in the beginning) and then adopted per force. You think you have come out seeking to revenge Uthman's blood. Certainly, you know how Uthman's blood was shed. If you want to avenge it, avenge it there. It is as though I see that when war is cutting you with its teeth you cry like camels crying under a heavy load. And it is as though I see your party bewildered by the incessant striking of swords, occurrence of death and falling of bodies after bodies, calling me towards the Qur'an (5) although they would themselves be either unbelievers. deniers of truth or breakers of allegiance after swearing it.
1. This is in reference to the verse: "We sent no warner into any city except its man who lived at ease said, "We disbelieve in the Message you have been sent with."(Qur'an, 34:34)
2. Utbah ibn Rabi'ah.
3. Hanzalah ibn Abi Sufyan.
4. al-Walid ihn Utbah.
5. This prophecy of Amir al-mu'minin is about the battle of Siffin. Herein he has depicted the whole picture in very few words. Thus, on one side Mu'مwiyah was bewildered on account of the attacks of the Iraqis and was thinking to run away, and on the other, his army was crying under the constant onslaught of death, and, eventually, when there was no way of escape, they raised the Qur'an on spears and shouted for peace. By this device, the remaining persons saved their lives.
This prophecy as Ibn Abi'l-Hadid al-Mu'tazili says, "is either true prophetic keen eye of Amir al-mu'minin which is really a significant power, or it is an information through knowledge of the unknown ( ilmul-ghayb) which is too most significant and wonderful. However, both cases are in the state of extreme significance and wonderfulness.
Ibn Abi'l-Hadid has further quoted the same prophecy from other letters of Amir al-mu`minin to Mu'awiyah. (Sharh Nahj al- balaghah, vol.15, pp.83-85)
This prophecy cannot be attributed to imagination, guessing or the drawing of inference from events, nor can these details be ascertained by wit or far-reaching intelligence. Only he can disclose them whose source of information is either the Prophet's own revelation-bearing tongue or Divine inspiration.
Nahj al-balaghah
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