The exhortations of Ali had no effect. About 20,000 men of Iraq let by Zaid b Hasan, and Mustur bin Fidki openly revolted and laid down their arms. The rebels approached Ali, and calling him no longer their Caliph, but simply Ali, declared "Ali you are appealing to the sword, and they are appealing to the Quran. Let the issue of the caliphate be deferred to the judgment of God's Book". They adopted a hostile attitude, and warned Ali that if he did not submit to their demand, he would meet the same fate as had befallen his predecessor, Othman.
Heartbroken at the treachery of his men, Ali exclaimed with great grief, "Alas, you are deserting me at the critical time of need. Go and join the Syrian coalition against God and His Apostle." The rebels did not rest content with their own revolt. A large section of the army under Ashtar was still fighting, and they were having an upper hand. The rebels demanded that orders should be issued recalling Ashtar from the battlefield. The rebels went to the extent of reproaching Ali. He was accused of being an accomplice in the murder of Othman. He was accused of fighting against the Syrians to quench his thirst for self-aggrandizement. Ali threatened them with grave consequences and they threatened him in turn. The pressure of the rebels increased and Ali feeling helpless had to recall Ashtar from the front. Ashtar returned reluctantly, and a fierce altercation ensued between him and the rebels. Ashtar upbraided them as traitors, hypocrites and villains. In return they reviled him. Because of this revolt in his army, Ali had to suspend action against the Syrians, and thus the victory which was in immediate sight, evaded him. Henceforward misfortune was to stalk the steps of Ali.
Significance of the display of the leaves of the Holy Quran
Ali because of the treachery of his own men was no longer the master of his own will, and he had to act in accordance with the dictates of the rebels. These rebels forced Ali to depute the rebel General Ashas b Qais to inquire from Muawiyah as to what was the significance of the display of the leaves of the Holy Quran on their lances. Muawiyah said, "The significance of this display of the leaves of the Holy Quran on our lances is that we appeal from the decision of arms to the decision of the law of God. Let both sides retire from the battlefield, and refer the case to the arbitration of two umpires, one umpire to be nominated by each side. The two umpires should decide according to the Holy Quran and the traditions of the Holy Prophet as to whom the sovereignty should go. The decision of the umpires should be binding on all". To this proposal Ashas gave his consent without consulting Ali. Ali was wroth at the acceptance of the proposal on his behalf. Ali maintained that the issue of sovereignty was not in dispute. He was the duly elected Caliph, and his right to the caliphate could not be adjudicated upon by the arbitrators. The rebels did not accept the contention of Ali. Ali in a state of utter helplessness said, "If you are not going to listen to me, then do whatever you like."
Ash'as b Qais
Ash'as b Qais who accepted the proposal of Muawiyah was the chief of the Banu Kindi. He was converted to Islam during the lifetime of the Holy Prophet. After the death of the Holy Prophet he apostatized. In the apostasy wars conducted during the caliphate of Abu Bakr Ashas was defeated. He came to Madina, repented and was reconverted to Islam. Abu Bakr married his sister Umm Farida to him. During the time of Umar he participated in the wars against the Persians. Umar, however, did not trust him with any important office. Othman made him the Governor of a province. Ali deposed him. He came to Kufa and offered allegiance to Ali. Ali made him a General of his army the marched with Ali to Siffin and played an important part in dislodging the Syrians from the source of water supply in the Siffin valley. To start with he showed a great deal of loyalty to Ali, but later he came to waver in his loyalty. Even before the Syrians displayed the leaves of the Holy Quran on their lances, Ashas addressed the contingent of the Banu Kinda under his command in the following terms: "O ye Muslims, you have witnessed what has transpired during the course of this war, and how many Muslims have been ruthlessly killed. I have become old, but I have never seen such dreadful carnage before. Whosoever hears me, it behooves him to pass on my message to others that we ought to resolve that we will not fight from henceforth, and would refrain from killing the Muslims. By God, I am not telling you these things because I am afraid of war or because cowardice has taken hold of me. I tell you these things because I pity the Muslim women and children who will suffer, and mourn the loss of those who are killed in the battle."
This was outright treachery. It appears treachery was in the very blood of Ashas. His daughter was married to Imam Hasan. She poisoned Imam Hasan at the instigation of Yazid, who promised to marry her in case she poisoned Imam Hasan, but refused to marry her when she had poisoned Imam Hasan on the ground that he could not trust a woman who could poison her husband.
Causes of the helplessness of Ali
The accounts of what happened at Siffin which have come down to us give no clue as to what was the cause of rebellion against Ali when victory was almost in sight. It is not plausible that this sudden development took place at the display of the leaves of the Holy Quran on their lances by the Syrians. Obviously it was the culmination of some deep set conspiracy. The exact extent of such conspiracy remains a mystery, but it appears that the treachery of most of the army chiefs of Ali was because of the bribery by Muawiyah. The army that Ali had brought to Siffin was more a motley crowd than a disciplined force, and this lack of discipline was its greatest weakness. It also appears that there was a good deal of jealousy among the Generals of the army of Ali. When Ali appointed Ashas as a General his appointment was opposed by Malik Ashtar who was the Commander-in-Chief of the forces of Ali, and these differences between the two Generals persisted during the course of the war. Ali believed in the truth of his cause to such an extent that he did not sponsor any propaganda to support such cause. On the other hand Muawiyah was a past master in making propaganda, and in this respect he outwitted Ali.
Arbitration Deed
When the arbitration deed came to be written up, an altercation between the parties began over the first sentence of the preamble about the title of the parties. The supporters of Ali insisted that he should be referred to as "Ali, the commander of the Faithful". The other party objected to such title as they did not recognize him as the Caliph. The army chiefs of Ali who had rebelled against the authority of Ali overruled the view of the supporters of Ali on the ground that in the case of the Hudaibia pact when the Quraish objected to reference to Muhammad (peace be on him) as the prophet. The Holy Prophet agreed to the omission of such reference. The agreement that was drawn up provided for the truce between parties, and the settlement of the dispute through arbitration of two umpires, one empire to be appointed by each party. The umpires were required to give their decision in accordance with the injunctions of the Holy Quran. In the absence of any guidance from the Holy Quran, the traditions of the Holy Prophet were to be followed. The umpires were guaranteed the security of their life and property and of their families whatever the outcome of the arbitration might be. It was provided that the decision of the umpires was to be binding on all concerned. The umpires were required to give their decision within six months. They were required to meet at a neutral spot midway between Kufa and Damascus. The point to be determined by the umpires was as to whom out of Ali and Muawiyah the sovereignty was to belong. The supporters of Ali pointed out that the issue of sovereignty was not the point in dispute, the dispute was about the "Qasas" of the assassination of Othman. The rebels against the authority of Ali overruled this stand. They said that the real issue was that of the caliphate between Ali and Muawiyah, and if this issue was decided the question of "Qasas" for the murder of Othman would be automatically decided. The arbitration deed as it was finally drawn up was nothing short of a death warrant for Ali. He had however become so helpless that he had to agree to it.
The Umpires
After the arbitration deed had been drawn up, the arbiter to represent Ali had to be appointed. Ali wanted that his cousin Abdullah b Abbas be appointed as the arbiter. The rebels said that they could not accept this nomination as Abdullah b Abbas was related to him and he was apt to be partial. Ali said that in that case let Malik Ashtar be appointed as the arbiter. The rebels vetoed this suggestion as well on the ground that Malik Ashtar had participated in the war and could not take an impartial view. The rebels said that they would nominate Abu Musa Ashari a former Governor of Kufa in this behalf. Ali pointed out that he had no confidence in Abu Musa Ashari as he had deposed him from the governorship of Kufa. The rebels said that Abu Musa Ashari was known for his neutrality, and they could not agree to the nomination of any person other than Abu Musa Ashari as the arbiter. So helpless had Ali become that he had to give way on this point as well and Abu Musa Ashari was appointed as the umpire to represent Ali when Ali had no confidence in him. On the side of Muawiyah, 'Amr b Al-Aas was appointed as the arbiter and no one objected that he had participated in the war and had developed certain prejudices.
The Return March
After the execution of the arbitration agreement the forces of both the sides had to withdraw from the battlefield. Although the arbitration agreement had been forced on him Ali, as an honorable man found himself bound by the agreement. He accordingly ordered a return march for his forces. Ali left the battlefield of Siffin with a heavy heart. Victory had eluded him because of the treachery of his own men. He had been betrayed. Heavy casualties had taken place from both the sides and he mourned at the death of so many Muslims. He had lost some of his best supporters like 'Ammaar b Yasir, and this vacuum could not be filled. He felt distressed that the Muslim Ummah had lost its unity. A generation after the death of the Holy Prophet, the people wore losing their Islamic character and were once again relapsing into the evils of the Age of Ignorance. It was heartrending for him to see that truth was being suppressed, and falsehood was getting the upper hand. It appeared to him that by subjecting him and the Muslims to such ordeals, God intended the Muslims to be put to test. Ali bowed his head to the will of God, and prayed to the Almighty to grant him the patience and the courage to face the difficulties that beset his patio. The return march was made by the shortest road on the right bank of the Euphrates. The troops that had marched to the battlefield fired with the urge to fight for the vindication of the truth were now a frustrated and disappointed people who were returning to their homes after losing much and gaining little. For such failure they reproached and accused one another when the truce was called. They had heaved a sigh of relief at the cessation of hostilities. On the way back when they reflected on the course of events which they had themselves precipitated they came to have second thoughts. It came to dawn on them that they were the victims of misfortune for which they themselves were to blame.
Back in Kufa, Ali found the city plunged in gloom and grief. Almost from every house in the city rose the shrieks of women mourning the deaths of their dear ones who had fallen in the Battle of Siffin. There was a sense of general discontentment with the people that the sacrifices that they had made had gone in vain, and the campaign to Syria undertaken at a heavy cost had proved to be an exercise in futility. The general state of administration had fallen at a low ebb. Government was faced with acute financial difficulties. The law and order position became unsatisfactory. Ali had to strive hard to restore some semblance of order. He sympathized with the families who had lost their men in the battle and assured them that such deaths would be avenged. In his sermons to the congregation in the principal mosque of the city, he exhorted the people to hold fast to the rope of God, cultivate the values of Islam, remain united among themselves, and pray to God for their ultimate victory. He took the people into confidence, and narrated at length how he had been betrayed at the Battle of Siffin. He calmed the feelings of the people, and sought their cooperation in another bid to avenge the truth.
The Khawarij
The Battle of Siffin led to the birth of the first sect among the Muslims which came to be known as the Kharjites. The term literally means separatists, seceder or outgoers. The term is based on a verse of the Holy Quran (4:101) which refers to those who leave their homes among the unbelievers. They also called themselves as the Shurat, i. e. those who sell their lives and property in return for paradise. The movement had its origin among the tribes of Banu Tamim, Banu Bakr, and Banu Hamdan. These people had participated in the revolt against Othman, and were involved in his murder. When Muawiyah raised the cry for vengeance for the blood of Othman, they allied themselves with Ali. They fought on his side in the Battle of the Camel. When Ali led his forces to Syria, these people formed an important component of the army of Ali.
As the Battle of Siffin dragged on without leading to any tangible results these people got wearied of the war. They felt that the war was in reality a struggle for power between Ali and Muawiyah. These people could boast of deep-rooted traditions of democracy, and a struggle for power was repugnant to their way of life. They accordingly came to maintain that it was not advisable for them to be a pawn in the game of king malting. When the troops of Muawiyah displayed the leaves of the Holy Quran on their lances and appealed for decision to the Holy Quran instead of arms, these people responded to the call, and forced Ali to suspend hostilities, although victory for his forces was well in sight.
Thus these people though allied with Ali directly promoted the cause of Muawiyah although he was after their blood because of their involvement in the murder of Othman. Muawiyah was shrewd enough to appreciate their gesture, and in the arbitration agreement that was subsequently drawn up there was no reference to the murder of Othman. The point of dispute to be referred for arbitration was, as to out of Ali and Muawiyah, to whom the sovereignty was to belong. On the return march, these people had second thoughts on the matter. They felt that they had committed a sin in accepting the cease fire. They became critical of the appointment of umpires. They were emphatically of the view that the view that the decision of God alone should be sought for, and it was a sin to vest the decision in the matter in human beings. They blamed Ali for his acceptance of the proposal for the appointment of umpires.
In order to support their stand, they worked out religious dogmas of their fundamental principle was 'La Hukma illa lillah" - no decision except the decision of God. They maintained that they stood for the establishment of the kingdom of God and not of men on the earth. As God was not to rule in person, some Amir had to be appointed, but such Amir was bound to follow strictly the commands of God as revealed in the Holy Quran. The Amir could hold office as long as he observed the commands of God. When there was any dereliction on his part, he was liable to be killed. They acknowledged that they were involved in the assassination of Othman, but they justified this act on the ground that Othman had acted against the commands of God. They held that when any person committed a sin he became a Kafir, and it was necessary for him to offer repentance for re-entry in the fold of Islam. They had committed a sin in accepting the cease fire. They repented publicly and sought the forgiveness of God. They held that they alone wore true believers, and all other persons who called themselves Muslims, but did not subscribe to their views were unbelievers. They maintained that they had the right to kill unbelievers. It followed that they could not live in the midst of unbelievers. On return from Siffin they did not come back to Kufa. Instead they encamped at Harura, a few miles outside Kufa. In this way these people separated from the main body of the Muslims, and came to be known as the Kharjites. Their strength was about twelve thousand. Their leaders were Shabath b Ribi al Riahi; Abdullah b Kauwa al Yeshkuri; Yazid b Qais Al Harabi; and Abdullah b Wahab al Rasibi.
Ali and the Kharijites
As these people had formerly been the allies of Ali and had defected under some misunderstanding, Ali contacted them with a view to arriving at some conciliation with them. They criticized Ali for his acceptance of arbitration. Ali pointed out to them that he was against the acceptance of cease-fire when victory was almost in sight but he did so because of their pressure. They confessed that in putting pressure on him they had sinned, and to atone for that sin they bad offered repentance to God. They insisted that as Ali had also sinned he too should offer repentance. Ali said that he had merely made a political mistake and not committed any sin, and as such no particular act of repentance was called for. In his prayers he repented every day, and that cleared him before God. They said that it was wrong on his part to accept the verdict on human umpires instead of the decision of God. Ali pointed out that according to the agreement, the umpires were bound to give their verdict in accordance with the injunctions of Islam, and if such decision was not in accord with the commands of God as revealed in the Holy Book it could be repudiated. They demanded that Ali should lead them to the battle again to fight against the Syrians. Ali said that he agreed with them, and appreciated their offer but as he had entered into an agreement to keep peace it would not be advisable for them to take up arms for that would be against the injunction of Islam which enjoins the scrupulous observance of agreements. He assured them making God his witness that if the decision of the umpires was not in accord with the injunctions of Islam, he would lead them to war as desired by them. He observed that in the meantime they could make preparations for war, so that they should be ready to march to the battlefield as soon as there was a violation of the agreement by the other side. That apparently satisfied the Kharijites and at the instance of Ali they broke the camp at Harura and returned to their homes in Kufa.
Testament of Ali
After the Battle of Siffin, Ali wrote a detailed testament in favor of his son Imam Hasan. It is a brilliant code of counsel, which provides guidance for every Muslim. The testament is found in Nahj-ul-Balagha, and its running translation is given hereunder: "Son, I enjoin on you that you should fear God. Follow His commandments. Enliven your heart with His remembrance. Hold fast to His rope. No relationship is stronger than the relation that exists between you and God."
The Hereafter
O son, enlighten the heart with prayers. Suppress all lust with piety. Strengthen your heart with faith. Brighten it with wisdom. Overpower it with the remembrance of death. Let it beware of its mortality. Frighten it with the vicissitudes of the times. Make it take lesson from the fate of the dead. Wander through the ruins of the settlements of the past. Ask these ruins: what did these people do, where have they gone, where they have settled now. This will make you realize that they have departed from their friends and relatives, and that they now rest in the wilderness of the graveyard where you will also have to go sooner or later. Rectify your lapses. Do not sell the Hereafter for the world. Do not speak in the state of ignorance. Refrain from unnecessary talk. Do not tread the path from which you can apprehend the danger of running astray. Withhold your step from evil for that is the way to safety.
Virtue and faith
If you will preach virtue, you will be among the virtuous. Counteract the evil with your tongue. Keep aloof from the wicked. Undertake Jihad in the way of God. In the affairs of God do not be afraid of the accusations of the evil mongers. For the vindication of the truth do not hesitate to face the storm of difficulties. Seek protection in faith.
Protection of God
In all that you do, seek the protection of God, for thereby you will be in a citadel which is strongly fortified and invincible. In seeking anything do not make any partner with God, for all bounty is in the hands of God in all matters. Pursue the right. Do not covet what is undesirable.
The elders
Son, show no lapse in the fulfillment of your obligations. Follow in the footsteps of your elders. As you see yourself today they saw themselves likewise yesterday. As you think, they also thought. Experience taught them that they should tread the right path.
Your own way
If you are inclined to follow your own way as a result of your own experience you may do so but it should be done with due care and wisdom. Do not get yourself involved in doubts and debates. Before embarking on such adventure seek the support and help of God. Step into this valley only when you are convinced that your heart is receptive, your intelligence has matured, and your intellect is sufficiently developed to distinguish the right from the wrong. Without such pre-requisites the way will be dark, and you will be liable to stray. It is necessary for the seeker of truth that he should neither stray from the right path, nor be assailed by any doubts.
Tests of God
Son, understand that He in Whose Hand is death has control over life as well. He Who brings about birth brings about death as well. He tests you by putting you to troubles. He is our final refuge. See that you do not fail in His test. Believe that the world is subject to the well-established law of God that in the world man is awarded bounty as well as subjected to trials and tribulations. The final award is made in the Hereafter of which we have no knowledge.
Resignation to the Will of God
Son, if there is anything which you cannot comprehend do not repudiate it, but you should meditate over it and attribute your failure to understand it to the limitations of your intellect. It may be appreciated that when you are born you are devoid of understanding, and knowledge comes to you steadily as you grew up. Even when grown up, it cannot be said how many things there are still, of which you are ignorant. There are things, which excite your wonder, but knowledge about them dawns on you gradually. Therefore your attachment should be to that Being who has created you, and who has given you sustenance. Your prayers should be for Him, and you should resign yourself to His Will. Son, no one has taught about God as the Holy Prophet. Make him your guide, and seek your salvation through him.
Allah is One
Son, if there had been any god other than Allah, their prophets would have also come, and they would have also established their dominions. There is, however, no sign of any such dominion. Verily Allah is one. He has no partner. He exists since eternity and will live forever. He is the first and the last. He has no beginning and no end. He is almighty, omnipotent and omniscient. Thus you should act in such way as a humble servant would act with reference to his mighty master. Remember that God has enjoined you to do good things, and refrain from bad things.
Picture of the world
Son, I have presented to you a picture of the world. I have given you an account of its insignificance. So it is for you to keep this in mind and act accordingly. The people who have tested the world do not feel distressed on leaving it they are in fact like persons who migrate from a famine struck land to land of plenty. These people bear the ordeal of the journey, and separation from friends and relatives so that they may arrive at a land where they can enjoy plenty. Their every step is a step forward bringing them closer to their destination. The people who are attached to the world cannot bear separated from it. They are like those people who leave a land of plenty for a famine struck land. Their journey would be most troublesome and their end would be most tragic.
Balance between yourself and the people
Son, make yourself a balance between yourself and the people. Whatever you like for yourself, like it for others. Whatever is undesirable to you, consider it undesirable for others as well. If you do not want to be oppressed by any one, do not oppress anybody. Treat others as you wish to be treated by them. If the people behave with you as you behave with them, consider this to be a proper state of affairs. Do not say any thing without proper knowledge. Do not say anything, which you do not like to be heard against yourself.
Self adulation
Self-adulation is a folly and a cause of destruction for self. Do not become a treasurer for others. Seek enlightenment from God and fear God alone. Son, you have before you a long and hazardous journey. During this journey, good conduct should be your greatest asset. During this journey you should not carry with you a burden larger than what is necessary. If you carry a burden which is heavier than what you can bear that will be a source of great embarrassment for you. Do as much good as you can. If while you are rich someone asks for a loan from you, give it so that it is returned to you when you are in straitened circumstances.
The journey to the Hereafter
Son, you have a steep rock to ascend. For climbing such height, a man without burden is at an advantage as compared with a person carrying a heavy burden. Thereafter there will be hell or paradise. Before reaching your destination send your goods in advance to insure a comfortable accommodation when you arrive at your destination.
Access to God
After death, no apology will avail, nor any return to the world would be possible. Have faith that He Who holds the treasures of the earth and the heavens has permitted you to ask for anything you want. Whatever you ask for, you will get. If you seek mercy you will have it. You can have free access to Him. No functionary stands in the way between you and Him. Worldly goods are of little value. They are for you; you are not for them.
Preparations for death
Son, you are born for the Hereafter. Death lies in wait for you. Howsoever you may run from it, it will overreach you. You have to fall a victim to death sooner or later. Therefore be careful lest death comes to you before you have had the opportunity to repent. In that case you will be deemed to destruction. Son, you should be well prepared so that when death comes you have no regret.
Temptations of the world
Son, do not be tempted by the world for God has revealed its worthlessness. Even the world itself is aware of its transitory nature. Those who are devoted to the world are like barking dogs and ferocious animals who fall at one another, the strong devouring the weak. Some of such beasts are tied down, and are devoid of the power to harm. Some of them run amuck like camels, which roam about causing mischief. They are devoid of intelligence. They tread the path of destruction, and are enveloped in darkness. They cannot see light. They have got themselves lost in the labyrinths of the world. They are enamoured of the world and have made it their God. The world is playing with them and they are playing with the world. They have completely forgotten the Hereafter.
Counsels to follow
Son, all your hopes cannot be realized. You cannot live for a period longer than what has been ordained for you. You have to tread the way, which was trodden by the people before you. Be moderate in your desires. Do not transgress the limits. Do not become a slave of your desires. That good is no good, which leads to evil. That wealth is no wealth, which brings dishonor. Take care that ambition and greed do not lead you to destruction. Do not seek the favor of any one for whatever is ordained for you, you will get it at all cost.
Speech and silence
Whatever harm accrues because of silence can be remedied, but whatever harm is done by speech cannot be remedied. Have you not seen that water is kept in the water skin by tying the mouth of the water skin. It is better to restrain your desires then to stretch your hand before others. A little that is earned because of honest labor is better than larger amount gained through dishonest means. Guard well your secret. Sometimes one is apt to harm himself by his own act. He who speaks more than what is necessary indulges in error.
Man and God
God is most merciful, when you violate your repentance He does not take any vengeance. When you turn to Him again He does not taunt you, nor does He take cognizance of your faults. He does not hesitate in accepting repentance. He does not make you despair of His mercy. He regards repentance as a virtue. Any dereliction minor or grave is counted as one, but every good deed is treated as ten virtues. Lie has kept the door of repentance open. He listens to your plaint. When you praise Him, He listens to you. It is He to Whom you tell your difficulties and afflictions and seek health, longevity, and the fulfillment of desires. No one other than Him can fulfil your desires. If there is any delay in the acceptance of your prayer, do not give way to despair. The acceptance of the prayer depends on your bona fides. Sometimes there is delay in the acceptance of the prayer so that you may have a greater reward. Sometimes your prayer is not accepted for what you ask for is not in your interests. Therefore you should ask for such things which are really to your advantage.
Company
Keep the company of the virtuous. Refrain from the company of the wicked. To oppress the weak is the worst tyranny. When softness becomes hardness, hardness becomes softness. Sometimes cure becomes malady and malady becomes cure. Sometimes an evil wisher does what is good for you, and a well wisher does what is harmful to you. Do not bank on false hopes for that is the capital of the dead. Intelligence is the application of experience. The best experience is that which bears a lesson. Avail of the opportunity before it turns against you.
The fate
Everyone who goes on a journey may not return. Do not waste things. Do not spoil your prospects of the Hereafter. The fate of man is previously ordained. Whatever is the decree of your destiny will come to pass. A trader is a gambler in some way. Sometimes scarcity may be more beneficent than plenty.
The times
As long as the times favor you, march with the times. Beware that ambition does not blind you, and enmity does not deprive you of your intelligence. If a friend loosens the bond of friendship, you should strengthen such bond. If he keeps distance from you, you should try to come closer to him. If he adopts a stiff attitude against you, you should adopt a gentler attitude towards him. If he makes a mistake you should find an excuse for him. Behave with a friend as if he is your master, and you are his slave. Do not befriend the enemy of your friend. Do not refrain from tendering advice to your friend even though it might be bitter. Do not give way to anger. He who is harsh with you, be kind to him. He who has a good opinion about you, see that such opinion is not falsified. Do not ignore the rights of a friend under the false notion that he is a friend, for where rights are ignored, friendship suffers. Do not despair because of the oppression of a tyrant, for by such oppression he digs his own grave.
Sustenance
Son, sustenance is of two types, one that you seek, and the other that seeks you. Thus if you do not seek sustenance it will seek you. In the world your share is to that extent which can stand you in good stead in the Hereafter. If you grieve even what you have lost, then you should grieve over everything, which you have not got. Do not be like those people who are not impressed by any advice, but are moved by accusations. A wise man takes a lesson from even an ordinary lapse.
Patience and faith
Overpower desires and suspicions by patience and faith. He who does not take the middle course strays. A friend is like a relative. A true friend is he who looks after your interests in your absence. A stranger is he who has no friend.
Words of counsel
He who leaves the path of the truth treads the dark way. He who lives within his means keeps his honor safe. The strongest bond is that which binds man to God. He who does not care for you is your enemy. When hopes are frustrated, despair becomes the way of life. Every lapse may not be noticed. Nor can every opportunity be availed of. Sometimes he who has eyes may stumble, while the blind may tread without any mishap. He who trusts the world, the world betrays him. When there is a change in the ruler, the times also change. Before undertaking a journey look at the persons who are to be your companions. Before occupying a house, look to the persons who are to be your neighbors. Take care that in your talk you do not indulge in ridiculing anyone. Do not consult women. Their intelligence is limited and their resolves lack strength. Keep them in seclusion. Let no stranger come in contact with them. Do not encourage them to take recommendations. Treat your servants well. Allot them distinct jobs, so that each servant knows his duty. Respect your clan. It is the source of strength for you.
Conclusion
Son, I entrust your world and your Hereafter to God and pray for your welfare both in this world and the Hereafter. "
Meeting of the Umpires
In pursuance of the arbitration agreement executed between Ali and Muawiyah at Siffin the two umpires Abu Musa Ashari, and 'Amr b Al'Aas met at Dumatul Jandal midway between Kufa and Damascus in January 658 C E. Each side sent a retinue of four hundred persons to witness the proceedings. The retinue from Kufa was led by Abdullah bin Abbas and Shuraih b Mani. The empires invited some notable companions from Makkah and Madina who were known for their neutrality in the dispute between Ali and Muawiyah to come to Dumatul Jandal, Those who responded to the invitation included Abdullah b Umar; Abdullah b Zubair; Mughira b Shuba; and Abdur Rahman b Harith. Sa'ad b Abi Waqas was prevailed upon by his son to go to Dumatul Jandal, but he declined to do so, saying that he was not interested in the affair.
Arbitration Proceedings
According to the accounts that have come down to us, it appears that on the appointed day the two umpires met in camera. 'Amr b Al 'Aas asked Abu Musa Ashari whether he held Othman to be innocent and his murder to be a crime. Abu Musa answered these questions in affirmative. 'Amr b Al 'Aas next asked the question whether in the circumstances the claim of Muawiyah for "Qasas" for the blood of Othman was justified. Abu Musa said that according to the injunction of the Holy Quran such claim could be made. 'Amr b Al 'Aas thereafter said that he objected to the Caliphate of Ali, because he was involved in the murder of Othman. Abu Musa said that this accusation was not correct, and no proof could be given to establish his involvement in the murder of Othman. 'Amr b Al 'Acts said that Ali had been asked to hand over the murderers of Othman to the heirs of Othman for taking "Qasas", but he had not done so. That implied his indirect if not direct involvement in the murder of Othman. Abu Musa said that the proper course for Muawiyah was to owe allegiance to Ali, and then lodge a claim for "Qasas" before him. 'Amr b Al 'Aas said that as the murderers of Othman were allied with Ali, the heirs of Othman could have no confidence in him in doing justice with regard to the claim for "Qasas". 'Amr b Al 'Aas suggested that in the circumstances proper course was that Muawiyah should be made the Caliph. Abu Musa said that in the matter of the Caliphate, Muawiyah could not claim precedence over Ali. Ali was one of the earliest converts to Islam. He was closely related to the Holy Prophet. He was the most learned man of the age. His services to Islam were well known. 'Amr b Al 'Aas said that though Ali was superior to others in the matters of learning and piety, Muawiyah excelled others in matters of politics and statecraft. 'Amr b Al 'Acts argued that the Caliph was to be the Head of the State, and was primarily concerned with affairs of the world, and in this respect Muawiyah would be a better choice. Abu Musa said that in an Islamic state the interests of the world could not be given preference over the interests of Islam and, as such Muawiyah could not be preferred to Ali in the matter of the Caliphate.
'Amr b Al 'Aas suggested that if with regard to the basic issue about the "Qasas" for the blood of Othman, Ali could not be trusted because of his direct or indirect involvement in the murder of Othman, and Muawiyah was not to be preferred to Ali in the matter of the Caliphate then the obvious course was that they should consider the names of some neutral persons for the office of the Caliphate. To this course Abu Musa agreed, Abu Musa recalled the days of the glory of the Muslims during the Caliphate of Umar. He wished to have a caliph of the caliber of Umar. That made the two umpires consider the name of Abdullah b Umar, who was present at Dumatul Jandal, was contacted, and he refused to be a candidate for the office of the Caliph, Sa'ad be Abi Waqas was a suitable candidate, but he was not willing to be considered. The claims of Abdullah b Zubair were considered, but those were not accepted on the ground that as he had participated in the Battle of the camel be could not be considered to be neutral in the matter Some other names were considered, but their claims were turned down on one ground or the other.
That led to a state of deadlock and the two umpires could not reach a decision. But some decision had necessarily to be taken. Thereupon 'Amr b Al 'Aas said, "If Ali is not acceptable to us and Muawiyah is not acceptable to you, and we have not been able to arrive at an agreement about any neutral person, then what should be the way out in your considered opinion."
Abu Musa said, "In my opinion the best course would be that we would depose both Ali and Muawiyah, and ask the community to decide the matter for themselves." Amr b Al 'Aas said, "Alright, you make this announcement."
Announcement
Thereafter Abu Musa Ashari took the stage to announce the decision. Abdullah b Abbas asked Abu Musa not to be the first in making the announcement. He advised him that he should let 'Amr b Al Aas speak first. Abu Musa did not pay any heed to the advice of Abdullah b Abbas, and announced the decision that both he and 'Amr b Al 'Aas had agreed that Ali as well as Muawiyah should be deposed and it should be for the community to elect whomsoever they lined as the Caliph. He observed that in accordance with this decision he deposed his candidate Ali. Thereafter Amr b Al Aas took the stage. He said that according to the terms of the arbitration agreement the umpires had to decide as to whom out of Ali and Muawiyah the sovereignty was to belong. He observed that as the umpire representing Ali had deposed him, Muawiyah was the only candidate left in the field and as such the sovereignty belonged to him.
There is some controversy as to what actually transpired between the umpires. According to the accounts that have come down to us, it is said that both the umpires had agreed between themselves that both Ali and Muawiyah should be deposed, and that 'Amr b Al Aas went back on the agreement, and betrayed Abu Musa Ashari. This does not appear to be a correct account of what actually happened. If both the umpires had originally agreed to the deposition of both Ali and Muawiyah, and 'Amr b Al 'Acts went back on such agreement, Abu Musa could have taken the stage and said that as 'Amr had violated his agreement with him his decision was of no effect. What appears to have happened is that when Abu Musa suggested that the matter should be referred to the community for the fresh election of the Caliph, 'Amr merely asked him to make an announcement to that effect. Abu Musa was not shrewd enough to realize the implication of such announcement. It is well known that when Abu Musa was the Governor of Kufa he had advised the people of Kufa to remain neutral in the dispute between Ali and Ayes in spite of the fact that he had taken the oath of allegiance to Ali, and was legally as well as morally bound to obey the command of Ali. Ali had to depose him. Ali had to accept nomination as an umpire under pressure. Although Ali did not have full confidence in Abu Musa, he still hoped that as Abu Musa was otherwise a pious Muslim he would act in a fair and impartial way according to the injunctions of Islam. Abu Musa was in fact so much obsessed with the idea of neutrality that he suggested the stepping aside of both Ali and Muawiyah and the election of the Caliph by the community afresh. Such suggestion was not within the four corners of the agreement according to which the umpires had to decide as to whom out of Ali and Muawiyah sovereignty was to belong. The accounts that come down to us provide that as soon Abu Musa made this suggestion, Amr b Al Aas jumped up and asked Abu Musa to announce that decision. Abu Musa considered that in asking him to make his announcement, Amr had agreed with him. Actually 'Amr had not made any agreement. He was shrewd enough to realize the implications of the suggestion of Abu Musa and wanted him to announce his suggestion. To be fair 'Amr did not violate any agreement with Abu Musa; he merely took advantage of the weakness in the stand of the umpire of Ali. The life story of Ali is a painful story of betrayals. To other betrayals one more betrayal was added as a consequence of the arbitration proceedings.
Ali's letter to Abu Musa
After the arbitration proceedings, Abu Musa did not have the courage to face Ali. He slipped away to Makkah and from there wrote a letter to Ali offering some sort of apology. Ali replied to this letter as follows: "Verily, many persons will be deprived of their rewards in the next world. They fall an easy prey to the temptations of the world, I am in a queer fix as regards the problem of the caliphate. A man stiff necked in his concede is at loggerheads with me. Surely, there is no one more anxious than me to keep the solidarity of the Muslims, because I strongly hope that God would reward me for these selfless services of mine in the cause of the unity of the Muslims. Abu Musa, you turned against the Right, and deserted me. Surely there is none more unfortunate than you, because you were deprived of your wisdom, and the faculty to act in the right way."
Ali's reaction to the Arbitration decision
The arbitration decision came as a great shock to Ali. Ali had hoped that as the umpires were to take the decision in accordance with the injunctions of the Holy Quran, they would act with a due sense of justice and fair play. The decision that was taken was neither just nor fair. It was taken in the spirit of the old Arab traditions of the age of Ignorance and was repugnant to Islamic values. The umpires were supposed to judge the relative merits of Ali and Muawiyah in the light of Islamic values and then choose one out of the two. The umpires did nothing of the sort. Abu Musa the umpire of Ali had some bias against Ali because Ali had deposed him from the governorship of Kufa, and hence wittingly or unwittingly he acted against the interests of Ali. Ali had been duly elected as the Caliph by the authorized electorate and Abu Musa had no authority to depose Ali. 'Amr b Al-6Aas the umpire of Muawiyah was a clever man, and taking advantage of the weakness in the stand of Abu Musa, he manipulated victory for Muawiyah. The entire arbitration proceedings thus turned out to be a farce based on betrayal and trickery. It nevertheless created an embarrassing position for Ali. The arbitration agreement had provided that the decision of the umpires was to be binding on both the parties. According to the terms of the agreement, Ali was bound to accept the decision and step aside from the office of the Caliph. Ali held the office as a trust from God and he could not betray such trust on the basis of a decision, which was arbitrary, frivolous, and capricious, and therefore no decision. Ali could not, therefore, accept the decision, and the only option loft with him was to renew the war against Muawiyah who had manipulated to win power through underhand means. Ali accordingly gave call for arms and exhorted the people to join the war for the vindication of the truth and the suppression of falsehood. The people responded enthusiastically to the call, and soon an army of 65,000 strong was assembled.
The Kharijites
After the Battle of Siffin the Kharijites had separated from the community and camped at Harura a few miles from Kufa. Their stand was that Ali had made a mistake in accepting the arbitration of men Ali was asked by them to lead them to war against Muawiyah. Ali had tried to conciliate them, and assured of them that he would lead them to war in case the decision of the umpires was against the injunctions of Islam. Some sort of conciliation was brought about between Ali and the Kharijites, and most of the Kharijites returned to Kufa. The Kharijites were a restive and over sensitive people of the extremist type. The Kharijites slipped from Kufa one by one, established a settlement at Nahrawan, a few miles to the east of the Tigris near Madain. The Kharijites from Basra and elsewhere in Iraq also migrated to Nahrawan Here the Kharijites gathered in strength. They elected an Amir of their own. They were very meticulous in observing prayers and following other injunctions of Islam. They aspired to live sinless lives. They declared that they were not interested in the affairs of this world, and that they had sold their lives to win paradise in the next world. Where a Kharijite picked up a date under a date tree and ate it he subsequently cut his right hand himself on the ground that the eating of the date without purchasing it from the owner amounted to a theft. On the other hand when any Muslim indulged in any controversy with them, they invariably killed him. They held that no one except themselves was a Muslim, and it devolved on them to get rid of such people who did not agree with them. They let loose a reign of terror in the countryside and created a problem of law and order for the administration. When the Kharijites of Basra migrated to Nahrawan they met in the way some Muslims including Abdullah the son of an eminent companion Khabab. The Kharijites killed him as well as the woman who accompanied him.
When Ali was ready for a march to Syria he sent a message to the Kharijites asking them to join him in the march to Syria. Ali brought home to them the point that he had undertaken to lead them to war against Muawiyah after the decision of the arbitrators was known and now that he had repudiated the decision of the umpires and was leading a force to Syria they should 30in his ranks as originally agreed upon. The Kharijites gave an insolent reply to the invitation. They said that when they had asked Ali to lead them to war he was the Caliph of the Muslims, and it was incumbent on them to support him for thereby they were to serve the cause of God. After the decision of the umpires the position had been changed. According to this decision Ali had been deposed, and power had been vested in his rival Muawiyah. In these circumstances Ali was undertaking a campaign against Muawiyah for a personal end. They observed that as the warriors of God, they were committed to fight in the cause of God alone, and not in the cause of any particular person to secure a worldly end.
Ali felt that it was futile to argue with a fanatic people like the Kharijites. He was accordingly of the view that they should march to Syria without bothering for the assistance of the Kharijites. His army men however expressed the view that when they were to be away there was the danger that the fanatic Kharijites would terrorize and murder their families. Ali was accordingly prevailed upon to deal with the menace of the Kharijites before proceeding to Syria. Ali agreed to this view and the force that was to proceed to Syria proceeded to Nahrawan instead.
The Battle of Nahrawan
Ali marched with forces to Nahrawan. Reaching Nahrawan Ali planted a standard on the ground, and declared that those who came under the standard would have amnesty and safe conduct. Some persons deserted the Kharijite camp and were allowed amnesty and safe conduct to their houses. Thereafter Ali sent a message to the Kharijite asking them that should surrender the persons who were guilty of killing Abdullah b Khabab and other Muslims. The Kharijite refused to surrender any person, and declared that they would consider it to be a virtue to fight against Ali and his forces.
Ali marshaled his force and launched an attack against the Kharijites, with the battle cry "on to paradise," the Kharijites rushed on their troops of Ali. The Kharijites hardly numbered four thousand, while the troops Ali numbered about fifty thousand. The Kharijites fought desperately and frantically but they were outnumbered by the forces of Ali. Out of four thousand Kharijites, only two or three dozen Kharijites escaped; the rest were killed.
Ali won a decisive victory at Nahrawan, but it proved to be a hollow and fatal victory, which diverted Ali from his main war against Muawiyah. After the victory of Nahrawan, Ali felt that the victory would raise the morale of his people. That was however, not to be the case. Ali wanted that from Nahrawan he should proceed direct to Syria. His army, however, desired that they should return to Kufa and thereafter proceed to Syria after taking some rest. Ali agreed with the wishes of his troops. The army returned to Kufa and went to Nukhails outside Kufa. The troops given leaves for two or three days and were commanded to return to camp thereafter in order to proceed to Syria. The men left the camp, but did not return to march to Syria. Ali addressed the people in the mosque, and exhorted them to join the camp. He reproached them for their disobedience and accused them of treachery. These exhortations, reproaches, and accusations had no effect on the people, and heart broken Ali had to abandon the campaign to Syria. When we reflect at the events that happened it appears that there was something wrong with the military organization. The troops lacked discipline, and instead of obeying orders from above, the troops indulged in giving orders. The troops betrayed Ali at Siffin and forced him to stop the war when the victory was almost in sight. At Kufa Ali was betrayed by his troops again when they refused to march to Syria. This naturally led to the advantage of Muawiyah. When he got the intelligence that Ali was planning a march to Syria he led his forces to Siffin. When Ali had to abandon the campaign to Syria, Muawiyah withdrew his forces from Siffin and led them to Egypt with a view to wresting that prize province from the control of Ali. Misfortune was now stalking the footsteps of Ali. Henceforward he was faced not with the loss of territories alone, he came to be exposed to the danger of losing his life as well. Though most of the Kharijites were killed at the Battle of Nahrawan, some Kharijites escaped the massacre, and these people conspicuous for their fanaticism vowed vengeance against Ali. The victory of Nahrawan thus paved the way to the assassination of Ali, for a Kharijite assassinated Ali two years later.
Muhammad b Abu Bakr
On the deposition of Dais bin Sad, Ali appointed Muhammad b Abu Bakr as the governor of Egypt. Muhammad b Abu Bakr was the son of Abu Bakr and his wife Asma married Ali and her son Muhammad was brought up by Ali. Muhammad b Abu Bakr was passionately devoted to Ali. In the revolt against Othman he had sided with the rebels of Egypt. He had entered the room of Othman and held his beard. Othman upbraided him saying, "If your father had been alive, you would not have done like this." At this reproach Muhammad b Abu Bakr withdrew. He was not present when Othman was assassinated.
Muhammad b Abu Bakr was young and handsome. At the time of his appointment as a governor of Egypt, he was twenty-two years of age. Muhammad b Abu Bakr was popular with the young men of Egypt who had rebelled against the authority of Othman and were involved in his murder. All such person called around Muhammad b Abu Bakr, and he conferred high favors on them. In Egypt there were two parties. One party was pro-Othman. They held that Othman was innocent and those who had killed him were guilty of a crime. This party was led by Muawiyah b Hudaij as Sakuni, and Musalama b Mukhallad. They had their concentration in Kharbata in South Egypt. Qais b Sa'ad did not force these people to take the oath of allegiance to Ali. He made a treaty of neutrality with them "hereunder they undertook that if they were not pressed to take the oath of allegiance to Ali, they would remain at peace and would not create any difficulty for the state and would remain loyal to it. It was in pursuance of this treaty that when Muawiyah the Amir of Syria asked them to join him in raising the demand for vengeance for the blood of Othman, they refused to join him. In view of this treaty of neutrality, peace reigned in Egypt during the governorship of Qais b Sa'ad. Muhammad b Abu Bakr had the rashness of youth about him. He came to be surrounded by young men who had rebelled against Othman. Muhammad b Abu Bakr and the people around him considered that they were strong enough to overawe the pro-Othman party, and force them to take the oath of allegiance to Ali. Muhammad b Abu Bakr as Governor commanded these men that they should take the oath of allegiance to Ali within one month. The leaders of the pro-Othman party waited on Muhammed b Abu Bakr and said that his command was in violation of the treaty that they had executed with his predecessor. They advised him to maintain status quo for otherwise the peace of the province would he disturbed. Muhammad b Abu Bakr did not pay treed to their request, and ordered the invasion of Kharbata. In this action the forces of Muhammad b Abu Bakr were defeated, and the pro-Othman party broke into open revolt which disturbed the peace of the province.
Malik Ashtar
When news about disturbances in Egypt reached Ali, he summoned Malik Ashtar to Kufa for consultation. Malik Ashtar was the Commander in Chief of the forces of Ali at the Battle of Siffin. After the Battle of Siffin he was appointed as the Governor of Mesopotamia and was stationed at Nisibin. Ali had his consultation with Qais b Sa'ad about the affairs of Egypt. Ali realized that he had made a mistake in deposing Qais b Sa'ad from the governorship of Egypt. He, however, could not spare Qais to be reposted as governor of Egypt for he wanted him to remain at Kufa by his side as his adviser. He therefore desired Ashtar to accept the offer of governorship of Egypt and restore order. Malik Ashtar was a good military general, and he already commanded influence with the people of Egypt. When Muawiyah came to know of the appointment of Malik Ashtar as a governor of Egypt he felt much concerned. Malik Ashtar was a strong man, and Muawiyah feared that Malik Ashtar would be able to suppress the disturbance in Egypt with a strong hand, and thus frustrate his (Muawiyah's) efforts to wrest Egypt from the control of Ali. Muawiyah accordingly hatched a conspiracy to kill Malik Ashtar before he could reach Egypt. He took into confidence the chief of Qalzaum, a town on the border of Syria and Egypt, and heavily bribed him to kill Malik Ashtar when he arrived there on the way to Egypt. When Malik Ashtar arrived at Qalzaum, the chief of the town waited on him, and provided for his stay in the city for the night. He was well looked after and served with sumptuous meals. Thereafter he was served with a cup of honey, which was poisoned. Malik Ashtar died within a few hours.
When the news of the death of Malik Ashtar reached Damascus, Muawiyah was overjoyed. He announced the news to the people from the pulpit in the main mosque of Damascus. He said that had Ali two arms. One of his arms was 'Amar b Yasir which had been cut in the Battle of Siffin, and with the death of Malik Ashtar his second arm had also been cut off. When Ali came to know to the death of Malik Ashtar he was overwhelmed with grief. The death of his right hand, Malik Ashtar, was a grievous blow for Ali. Ali now seemed to be fighting a losing battle. He was fast losing friends and the number of his enemies was fast multiplying.
When Ali had appointed Malik Ashtar as the governor of Egypt, Muhammad b Abu Bakr felt dissatisfied at his deposition. Ali wrote a letter to Muhammad b Abu Bakr to say that he had passed the order in his interest, for he intended to appoint him as a governor of some other peaceful province where things would be easier for him. With the death of Malik Ashtar, Muhammad b Abu Bakr had to continue in office and bear the brunt of the rebellion of the pro-Othman group from within, and the attack of Muawiyah from without.
The fall of Egypt
As long as the umpires had not given their decision at Dumatul Jandal, and a true obtained between Ali and Muawiyah did not interfere directly in the affairs of Egypt. He, however, indirectly helped the pro-Othman group in Egypt led by Muawiyah b Hudaij to maintain their stand against the government of Muhammad b Abu Bakr. At Dumatul Jandal, Abu Musa Ashari declared the deposition of Ali and Amr b Al A'as declared for the sovereignty of Muawiyah. This decision, however, reached and howsoever perverse turned the tables on Ali. The implication of the decision was that, henceforward, Muawiyah was the legitimate ruler of the Muslim state, and Ali was the status of a usurper or a rebel against the legitimate authority, in accordance to propaganda of Muawiyah and 'Amr b Al-A'as, Muawiyah had promised the governship of Egypt to Muawiyah. After 'Amr b Al-A'as had, by a clever trick, conferred the sovereignty on Muawiyah, Muawiyah commissioned 'Amr b Al-A'as to conquer Egypt. When 'Amr departed at the head of on army on the expedition of Egypt Muawiyah said to him, "Amr you were the first conqueror of Egypt, go and reconquer Egypt. "The plan of the pro-Othman party was that while Muawiyah would attack Muhammad b Abu Bakr in Egypt itself, 'Amr should lead the attack from across the borders.
When Ali had originally planned an expedition to Syria, Muhammad b Abu Bakr had a sizable force at his disposal and he could deal with an internal rebellion. When after the Battle of Nahrawan, Ali had to abandon his expedition to Syria, Muawiyah increased his pressure against Egypt. Under the change circumstances many warriors of the forces of Muhammad b Abu Bakr abandoned his cause and either joined the pro-Othman party or preferred to be neutral and keep aloof from the struggle. Muhammad b Abu Bakr was left with a small force of four thousand person only when Muawiyah and 'Amr b Al-A'as launched their offensive. Muhammad b Abu Bakr requested Ali to send him help. Accounts in this respect vary. According to one account Ali because of the non-cooperation of the people of Kufa could not send help but it was insignificant. According to yet another account whatever reinforcement was sent arrived in Egypt, after all was over and Egypt had been captured in the name of Muawiyah. The force which Muhammad b Abu Bakr fought desperately and heroically, but they were cut to pieces by the superior forces of the enemy. After Bashr b Kinana had been killed, and further resistance became impossible, Muhammad b Abu Bakr escaped from the battlefield, and sought refuge in the ruins outside the city of Fustat. Muawiyah secured the countryside and Muhammad b Abu Bakr was taken captive and brought to Fustat. Abdul Rahman b Abu Bakr waited on 'Amr b Al-A'as and pleaded for the life of Muhammad b Abu Bakr 'Amr b Al-A'as send word to Muawiyah that the prisoner should be sent to him. Muawiyah b Hudaij said that he taken to arms in vengeance for the blood of Othman, and he could not show any mercy to the person who was guilty of the murder of Othman. Muhammad b Abu Bakr asked for water from his captors. He was told that he had refused water to Othman, thus no water could be allowed to him. Muhammad b Abu Bakr was mercilessly slain. His corpse was the wrapped in the skin of an ass and burnt.
Helplessness of Ali
When Ali came to know of the end of Muhammad b Abu Bakr and the fall of Egypt, his grief knew no bounds. In a latter addressed to his cousin Abdullah b Abbas, Ali mourned the death of Muhammad b Abu Bakr in heart rending terms. The loss of Egypt was a grievous blow to the prestige of Ali. Addressing the people from the pulpit in the main mosque of Kufa Ali said: "O ye people! In the hour of need you have forsaken me. Falsehood has overcome the truth, and also no one is forthcoming to take up cudgels on behalf of the truth. I have lost Egypt. I have lost a loyal son. Who will avenge his death? Is no spark of faith left in you to fight for cause? What has happened to your oath of allegiance to me when you are not listening to me? Why have you become so deaf and dumb?" Day after day, Ali ascended the pulpit, and poured out quotations from the Holy Quran and the traditions of the Holy Prophet, enjoining upon the Muslims their obligation to undertake Jihad. These harangues and exhortations had no effect on the people. Somehow they felt that the star of Ali was waning, and they were in no mood to worship the sun that was about to set. The state of the helplessness of Ali is described by Dr. Ata Mohyuddin in the following words in his book Ali the Superman: "Ali now lost heart completely, despair overwhelmed him, crippling his energies and paralyzing all initiative. He completely lost faith in human nature, and withdrew to a life of retirement. He no longer had any control over the army or over the people and presented the spectacle of a beaten man."
Strategy of Muawiyah
After the conquest of Egypt, the strategy of Muawiyah was that discontent should be created in the territories under the control of Ali. A vigorous propaganda campaign was whipped up accusing Ali of breach of faith in not accepting the verdict of the umpires at Dumatul Jandal, whereas according to the pact executed at Siffin such verdict was to be binding. In these territories there were already many tribes which were pro-Othman. Those tribes were bribed to carry on propaganda against Ali, and sponsor activities likely to subvert the administration of Ali in the various provinces.
Trouble in Basra
Muawiyah tried to create trouble in Basra in the first instance. After Kufa the main concentration of the Kharijites was in Basra. After the Battle of Nahrawan, the Kharijites had become the bitter enemies of Ali. The game of Muawiyah was to incite the Kharijites of Basra to create trouble for Ali. There were many persons in Basra who were originally pro-Othman, but who had to take the oath of allegiance to Ali after the Battle of the Camel. The plan of Muawiyah was to motivate such people to throw off their allegiance to Ali. The governorship of Basra was held by Abdullah b Abbas, cousin of Ali. Abdullah b Abbas was present at Dumatul Jandal when the umpires gave their verdict. This verdict was a great shock for Ali. Abdullah b Abbas had comforted Ali and had counseled him not to lose heart. He had advised Ali to stick to his office for the decision of the umpires was a farce and therefore not binding.
Thereafter the troubles of Ali continued to multiply. He had to fight against the Kharijites, and though the Battle of Nahrawan was won, it brought further difficulties for Ali. The army that he intended to lead to Syria to settle accounts with Muawiyah refused to cooperate. A great blow fell on Ali when the province of Egypt was lost. The death of Muhammad b Abu Bakr, a ward of Ali greatly distressed and grieved Ali. In order to condole the death of Muhammad b Abu Bakr with Ali, Abdullah b Abbas set out from Basra for Kufa. During his absence the charge of Basra was held by Ziyad b Abihi. Ziyad was the son of a slave girl Samia, and the name of his father was not known. Later Muawiyah acknowledged Ziyad as a son of his father Abu Sufyan from the slave girl Samia. Ziyad was a capable person and at this stage he was very loyal to Ali.
After Abdullah b Abbas had left Basra for Kufa, Muawiyah sent a contingent of 2,000 horse under the command of Abdullah b 'Amr al Hadrami, a cousin of Othman. It was not an expedition of a regular invasion. The strategy adopted was that of peaceful penetration. The idea was to exploit the differences among the tribes in the area, flare up such dissentions and create problems for the administration of Ali. On arrival in Basra, the Syrians became the guests of the Banu Tamim, a tribe known for its sympathy to Othman. Al Hadrami told the Banu Tamim that as a result of the decision of the umpires at Dumatul Jandal, sovereignty had passed on to Muawiyah, and as such they should owe allegiance to Muawiyah. Banu Tamim accordingly took the oath of allegiance to Muawiyah. There was a sizable section of the people of Basra proper who had originally sided with Ayesha, but who were later forced to take the oath of allegiance to Ali. These pro-Othman persons joined the Banu Tamim, and took the oath of allegiance to Muawiyah. These defections weakened the position of the Alid government in Basra. In the circumstances Ziyad in charge of the government of Basra was forced to seek the protection of the Azd tribe, a tribe opposed to Banu Tamim.
Death of al Hadrami
At this stage the situation in Basra took the shape of conflict between the two tribes, Banu Tamim and Banu Azd. The Alid government had ceased to function independently and was reduced to the status of a vassal of the Azd tribe. Ziyad wrote to Ali informing him of the situation in Basra. Ali sent a small force from Kufa under the command of Abu b Dhabiah Mujashi. He belonged to the Banu Tamim, and his mission was to prevail upon his tribes to repudiate their allegiance to Muawiyah. Al Mujashi failed in his mission, and he was killed by his own tribesmen.
At the death of Mujashi, Ziyad planned military action against Banu Tamim to seek. Vengeance for the blood of Mujashi. The two tribes of Azd and Banu Tamim however entered into a truce agreement to maintain the status quo, and the military action contemplated by Ziyad could not be undertaken. Ziyad brought the state of affairs to the notice of Ali. This time Ali sent a force under Jariah b Qadamah. He also belonged to the Banu Tamim tribe. The mission of Jariah met with success and he was able to win many persons of the Banu Tamim to his side. Jariah and his men besieged the house where al Hadrami was lodged, and set it on fire. Al Hadrami and his men were burnt alive. With the death of al Hadrami, the government of Ali regained the control of Basra.
Abdullah b Abbas
Abdullah b Abbas returned from Kufa and assumed the office of the Governor of Basra. Although the government of Ali had succeeded in regaining the control of Basra, yet that was not the end of the troubles in Basra. Most of the people who had repudiated the oath of allegiance of Ali, and had taken the oath of allegiance to Muawiyah once again recanted and took the oath of allegiance to Ali. Under the circumstances the process of oath taking lost its solemnity and became a farce. The people came to change their allegiance as they would change their clothes. That bred discontentment and a sense of insecurity among the people.
Things on the Basra front acquired a sinister hue when Abdullah b Abbas the Governor of Basra defalcated the state funds. Abul Aswad in charge of the Baitul Mal at Basra brought to the notice of Ali that heavy amounts had been received in the state treasury as "Kharaj", but these amounts had been defalcated by the Governor. Without disclosing the source of his information, Ali wrote to Abdullah b Abbas that it had come to his notice that he had defalcated heavy amounts from the state treasury. Ali pointed out that the Government was merely a trustee of the state fund and according to the injunctions of Islam, such funds could not be diverted to serve personal ends. Abdullah b Abbas wrote in reply that the report that had been made to Ali was false. He added that he was fully conscious of his duties and obligations as the Governor, and the Caliph should have no anxiety or misgiving on that score. This reply did not satisfy Ali and he asked Abdullah b Abbas to furnish detailed accounts as to the receipts and expenditure out of the state funds. Abdullah b Abbas took offense at the order of Ali requiring him to furnish accounts. He did not furnish any accounts, but instead resigned from his office, and proceeded to Makkah taking away all the state treasury with him. Abdullah had been the right hand man of Ali. He was closely related to him, and was his chief counselor. Such defalcation and desertion by his close relation and best friend came as a great blow to Ali. With the ill gotten money Abdullah b Abbas purchased some beautiful slave girls. When Ali came to know of these purchases he wrote a letter to Abdullah b Abbas bringing home to him the gravity of his crime. Abdullah b Abbas wrote back to say that if what he had done was a crime, it was not as heinous as the crime committed by Ali himself in causing the bloodshed of thousands of Muslims for the sake of personal power. That broke the heart of Ali. Such shafts of ingratitude from a close associate and dear friend made Ali feel bitter. That was a betrayal which made Ali lose faith in human character.
In most of the source books that have come down to us an account of the defalcation and betrayal of Abdullah b Abbas is given in terms what has been narrated above. There is, however, some controversy on the point.
According to some accounts when Abdullah b Abbas saw that the days of the rule of Ali were numbered and Muawiyah was likely to capture power he took away all that was in the state treasury to prevent it from falling into the bands of Muawiyah. What he did was precedented. When Ali deposed the Othmanite Governor of Yemen, and appointed Abdullah b Abbas as the Governor, the previous Governor had taken away all the state treasury with him to Makkah.
According to one account the entire story of the defalcation and desertion of Ibn Abbas is fictitious. According to this account it is held that Abdullah b Abbas was the Governor of Basra when Ali was assassinated. He held the office during the caliphate of Imam Hasan and relinquished the office only when Imam Hasan abdicated the caliphate in favor of Muawiyah. It is alleged that when the Abbasids came to power and differences developed between the Abbasids and the Alids, some Shia writers invented the story of the defalcation of Abdullah b Abbas to cast aspersions on the character of the Abbasids.
Khurrit b Rashid
Kurrit b Rashid was the chief of the Banu Najia tribe. He belonged to Bahrain. In the Battle of Camel at Basra he was an ally of Ali. He and his men fought on the side of Ali against the Syrians. He developed differences with Ali on the occasion of the Battle of Nahrawan. According to some accounts he sympathized with the Kharijites, and got alienated from Ali because of the massacre of the Kharijites at the Battle of Nahrawan. One day after the Battle of Nahrawan he appeared before Ali, and accused him of breach of trust by first agreeing to abide by the verdict of the umpires, and thereafter going back on this undertaking and refusing to be bound by the decision of the umpires. Ali told him that he had not committed any breach of trust. The decision of the umpire was a farce and had not been taken according to the injunctions of Islam as provided for in the agreement executed at Siffin. Ali told him that if he wanted to be enlightened in the matter, he could advance arguments in support of the righteousness of the course adopted by him in repudiating the decision of the umpires. Khurrit said that he would come to Ali the next day to hear his arguments.
Flight of Khurrit
Khurrith b Rashid, however, did not keep up his word, and before the next day dawned, Khurrit b Rashid and his three hundred followers escaped from Kufa. In the way they came across two men, and asked them who they were. One of them said that he was a Jew. He was let off being a Dhimmi. The other man said that he was a Muslim. He was asked what he thought of Ali. He said that he had high opinion about Ali, and regarded him as the Commander of the Faithful. Thereupon the Muslim was hacked to pieces by the men of Khurrit b Rashid.
When Ali came to know of the flight of Khurrit b Rashid, he sent a detachment of about three hundred persons under the command of Ziyad b Khasfa in pursuit of the fugitives. Ziyad overtook Khurrit at Mazar. Ziyad asked Khurrit to surrender. Khurrit said that he would first like to have a talk with Ziyad. Ziyad allowed him to have his say. Khurrit accused Ali of the breach of trust. He said that after the decision of the umpires, Ali should have stepped aside from the caliphate, and allowed the community to elect the Caliph. Ziyad pointed out that the umpires' decision about the reference of the issue to the community had not been accepted by the umpire of Muawiyah. Sovereignty was declared to belong to Muawiyah as a farce, and by no criteria Muawiyah could claim preference over Ali in the matter of the caliphate. Khurrit said that whatever the case he refused to acknowledge Ali as the Caliph. Ziyad said that in that case he would be forced to take punitive action against him as a rebel. Khurrit said that he was not prepared to submit, and the use of any force would be met with force. The two sides thereafter took to the sword. The battle waged for the whole of the day. Two men were killed from the troops of Ziyad, while five men were killed from the side of Khurrit. The battle proved indecisive, and the troops retired to their respective camps at nightfall. Although the casualties were not large, the number of persons who were wounded from either side was sufficiently large. When the next day dawned, it was found that Khurrit and his men had escaped during the night. Ziyad and his men thereafter proceeded to Basra. Here the scouts brought the intelligence that Khurrit and his men had proceeded to Ahwaz. Ziyad and his men halted at Basra, and sought for further instructions from Ali.
The Battle of Ahwaz
Ali appreciated the services of Ziyad and his men. He asked them to return to Kufa. From Kufa Ali sent a larger force comprising about 2,003 men under the command of Muaqil b Qais. This force proceeded direct to Ahwaz. The Governor of Basra was also asked to send a force from Basra in aid of the main force under Muaqil b Qais. In the neighborhood of Ahwaz, Khurrit was able to muster a considerable following. He incited the people not to pay taxes to the Government. Brigands and other disorderly persons also joined his ranks. A pitched battle was fought outside Ahwaz. Khurrit and his men suffered defeat and fled to Ramhurmuz. The action that took place at Ramhurmuz also ended in the reverse of Khurrit. Thereafter Khurrit escaped to Bahrain. The Alid forces pursued Khurrit to Bahrain. Here Muaqil issued a warning to the people that those who deserted Khurrit would be granted amnesty, but those who chose to fight would be allowed no mercy. Many persons availed of this amnesty and defected from Khurrit. Nevertheless many persons remained steadfast to his cause and fought desperately. In the bloody encounter that ensued Khurrit fell along with many comrades. Those who survived were taken captives and all was over with the revolt.
It transpired that during these disturbances many persons who were originally Christians but had been converted to Islam were reconverted to Christianity. They felt that Christianity was a religion of peace, but Islam was a strange religion, the followers of which cut at one another's throat mercilessly. Muaqail gave an option to these persons to be reconverted to Islam, but those who refused were executed on the charge of apostasy. The number of captives exceeded five hundred. As these persons parted from their families their womenfolk raised heart-rending shrieks. The Alid Administrator of the city of Ardshir who belonged to the same tribe as the captives was touched at the plight of these unfortunate men. This officer, Masakala, by name offered to ransom all the captives. The amount of ransom was worked out at two hundred thousand dirhams. He paid one 1akh dirhams forthwith, and promised to pay the balance after he had collected the amounts from the persons, concerned Muaqil accordingly handed over all the captives to Masakala. Ali was happy at the suppression of the revolt of Khurrit. He appreciated the services of Muaqil and his men for the successful termination of the campaign. He was also well impressed at the action taken by Masakala on humane and compassionate grounds. Masakala realized the amount from the persons concerned but he defalcated in depositing the amount in the state treasury. When pressed to pay the amount, he escaped to Syria where Muawiyah welcomed him and gave him an office. Ali was much grieved at this betrayal. It appeared the people had lost the Islamic values which the Holy Prophet had tried to inculcate in them.
Raids on Iraq
After the failure of Muawiyah's mission in Basra, he decided to undertake raids on Iraq with a view to create a sense of insecurity among the people of Iraq in general, and the people living in the border areas in particular. Muawiyah organized raiding parties under different commanders, and these parties were commanded to undertake raids in the territory of Iraq all along the border. A party under the command of No'man b Bashir was asked to ravage Ayn Tamr. A party under Sufyan b Auf was required to operate against Hit and Anbar. The third party under Abdullah b Masa'ada al Fazari was commanded to operate in the Taima section. Another party under Zohak b Qais raided Upper Mesopotamia. The purpose of these raids was to ravage and plunder. As a result of these raids, the Syrians gathered considerable booty. These parties appeared as a whirlwind and after striking blows, and ravaging the countryside they withdrew to their territory. Ali strengthened the border security guard force. As a result of these raids, the Syrians were not able to occupy any area in Iraq, but such inroads had a considerable nuisance value, and proved to be a great drain on the meager financial resources at the disposal of Ali. Even when there were disturbances along the border, the people of Kufa remained indifferent, and they did not respond to Ali's call to rise en masse in defense of their territories. It was with great difficulty that Ali managed to raise some force to defend the border, but its strength was very small as compared with the extent of the danger that faced the State.
Expedition to Hijaz
In the beginning of 660 C. E. near the time of the annual pilgrimage Muawiyah sent an expedition of 3,000 horses under the command of Basr b Artat to ravage Hijaz Basr was a hard hearted savage brute, cruel by nature. His mission was to win over the people of Hijaz to the side of Muawiyah. Basr began his campaign with Madina. Ali had shifted the capital from Madina to Kufa, in order to keep the war away from Madina, and thereby respect the sanctity of the city of the Holy Prophet. Ali had accordingly made no arrangements for the defense of Madina. When the force of Muawiyah appeared before Madina, the Alid Governor fled the city, and Basr occupied it without any resistance. Basr asked the people of Madina to assemble in the Prophet's mosque. Basr ascended the pulpit, and accused the people of Madina in not coming to the kelp of their Caliph Othman, and let him be murdered in cold blood before their very eyes He made a passionate plea for vengeance for the blood of Othman. He said that he would show no mercy to the murderers of Othman. The people assembled in the mosque shed tears of repentance and mourned the assassination of Othman. Thereafter all the people of Madina took the oath of allegiance to Muawiyah. Basr deposed the Alid Governor of Madina, and appointed a new Governor on behalf of Muawiyah. Madina was thus lost to Ali.
From Madina, the Syrians proceeded to Makka. Qatam b Abbas the Alid Governor of Makkah fled the city, and the people of Makkah did not offer any resistance. Like the people of Madina, the people of Makkah offered their allegiance to Muawiyah. Those who did not take the oath of allegiance escaped from the city. Among them was Abu Musa Ash'ari, one of the umpires at Dumatul Jandal. Abu Musa Ash'ari had given his decision against Ali, but he had not favored Muawiyah either. He was pursued, and brought to Makkah where he was produced before Basr. Basr asked him why he had escaped from Makkah. He said that he had fled for his life. Basr said that if he valued his life, he should take the oath of allegiance to Muawiyah. Like the other people of Makkah, Abu Musa Ashari took the oath of allegiance to Muawiyah. Thus Hijaz web lost to Ali, and that was obviously a great blow to his cause.
Basr's expedition to Yemen
Basr deposed the Alid Governor of Makkah and appointed a new Governor on behalf of Muawiyah. Thereafter Basr and his troops proceeded to Yemen. The Governor of Yemen was Ubaidullah b Abbas, a cousin of Ali. He made a feeble attempt to resist the invader, but then fled from the battlefield leaving the command to his deputy Abdullah Harithi. In the action that followed Abdullah was defeated and killed. Thereafter Basr entered the capital city of Yemen. He resorted to atrocities as a savage brute and is referred to by some historians as a second Nero. He killed the young children of Ubaidullah. Most of the men of Yemen who had fought against the Syrians were taken captive and killed. Like the people of Madina and Makkah, the people of Yemen were made to take the oath of allegiance to Muawiyah.
source : http://witness-pioneer.org
