The Messenger of Allah (S.A.W.) passed away with his head on the lap of Imam Ali (A.S.). He departed to his Lord, the Most High, while still worried about the future of the Mission and nation In the last hour of his life he asked for an inkpot and a sheet of paper to write on to the nation about that which would protect them from going astray after him. He continuously used to stress the necessity of adherence to his holy family No sooner had the soul of the Messenger of Allah (S.A.W.) separated from his pure body, and had Imam Ali (A.S.) and the house folk of the Messenger started for the funeral, then the Helpers (Ansars) held a meting in "Saqifa Bani Sa'idah" to appoint a successor to lead the Muslims after the Prophet (S.A.W.).
Some of the Immigrants (Muhajirin) hurried to attend the meeting, and after sharp and long arguments, under a climate of tension, anxiety, violence and dispute, Umar bin Khattab hastened to give pledge of allegiance to Abu Bakr as the caliph after the Messenger of Allah (S.A.W.). He (Umar) demanded from those present to do as he did. Therefore, some of them gave pledge of allegiance, while others refused to do so.
Imam Ali (A.S.) and the Prophet's household were still busy in funeral arrangements for the Messenger of Allah (S.A.W.), whose pure body remained three days, so that the Muslims could pay their last respects to him before his burial.
As Imam Ali (A.S.) was not convinced by what had happened, and was firmly believing in his own right to the caliphate, he withdrew from the society and kept away from the people and their affairs for six months, during which time his voice could not be heard in the so-called "Apostasy Wars" nor elsewhere.
Then certain grave incidents happened endangering Islam and threatening its very existence, such as the appearance of fake prophets after the passing away of the Messenger of Allah (S.A.W.) and their danger became severe in the Arabian Peninsula. Their appearance was a real threat to the Islamic state.
At the same time, the hypocrites became stronger and their power grew in Madinah. The Romans and the Persians were also laying ambush for the Muslims. Furthermore, diverse political groups began to appear in the Islamic society as a result of the Saqifa allegiance.
Imam Ali (A.S.), in dealing with the caliphate, was in accordance with the interests of Islam, to protect it and its unity against being torn to pieces and lost, and to realize the high Islamic objectives for which he had fought.
In a letter, Imam Ali (A.S.) recalls these times in this respect: "...I therefore withheld my hand till I saw many people were reverting from Islam and trying to destroy the religion of Muhammad (may Allah bless him and his descendants). I then feared that if I did not protect Islam and its people and there occurred in it a breach or destruction, it would mean a greater blow to me than the loss of power over you which was, in any case, to last for a few days of which everything would pass away as the mirage passes away, or as the cloud dispersed. Therefore, in these happenings I rose till wrong was destroyed and disappeared, and religion attained peace and safety".
But Imam Ali's (A.S.) voice was heard when he was consulted and his opinion was sought. He tried, in this respect, to direct Islamic life in accordance with the teachings of the Message of Allah, the Most High, in the fields of legislation, execution and judiciary.
Through this period of the departure of the Messenger of Allah (S.A.W.) till his succession of the caliphate, Imam Ali (A.S.) undertook great responsibilities during the caliph's periods. He was ready to do this because of his loyalty to the Prophet's mission, to keep Islamic unity and to protect the advancement of Islam against deviation.
Therefore, an historical researcher of that period would find that there were so many situations, events and issues which could find no one other than Imam Ali (A.S.) who acted as a saviour, a curer or a judge regarding the order of legislations, explaining Allah's laws and safeguarding the Prophet's tradition.
The Imam and the Caliphate: After the death of Uthman bin Affan, the nation unanimously turned to Imam Ali (A.S.) and gave him the pledge of allegiance as caliph. They were overwhelmed with a wave of affection towards him. However, Imam Ali (A.S.) rejected them saying: "Let me alone, and go in search of someone else."
Furthermore, Imam Ali (A.S.) was not of those who could be induced by post and position and thus, be responsive to the people as soon as they rushed to him. The whole caliphate did not have the worth of the wing a mosquito to him.
Actually the entire earthly world, in his sight, equaled not more than "a goat's sneeze", as he put it. Leadership is worthless if it does enable one to establish right and abolish wrong.
At last, finding the people still persisting in pledging their allegiance to him, he accepted the caliphate on certain conditions, which had to be wholeheartedly agreed to. Verily, he (A.S.) announced his declaration which contains his conditions: "You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse."
Indeed Imam Ali (A.S.) means, in the above mentioned saying that he would lead them according to what he understood of Islam, not according to others' low desires and interests. In this respect, he (A.S.) said: "...When the caliphate came to me, I kept the Book of Allah in my view and all that Allah had put therein of us, and all that according to which He has commanded us to take decisions; and I followed it, and also acted on whatever the Prophet - may Allah bless him and his descendants - had laid down as his sunna..."
The whole nation responded by hurrying to announce their submission to his conditions, extending their hands, and pledging their allegiance and obedience to him. So, the Imam (A.S.) agreed to face, fully, his responsibilities of leading the Islamic nation, thought, and practice.
Indeed, the Imam (A.S.) clarified the reasons of his acceptance for people, saying : "...O my Allah! You know what we did was not seek power nor to acquire anything from the vanities of the world. We, rather, wanted to restore signs of Your religion and to usher prosperity into Your cities so that the oppressed among Your creatures might be safe and Your forsaken commands might be reestablished..."
The first task was to remove all forms of deviation which had grown into Islamic life, and to bring the nation back to the original Divine course. To attain this he had to act according to a strict and comprehensive program, and to have others act correctly when implementing it. It was a task where his government had many problems to confront, especially in the following fields:
1. Political Field: Imam Ali (A.S.) defined the attributes of governors and government officials whom Islam recommends to manage the affairs of the Islamic nation. These definitions were clearly set out in his communiqué which he issued: "...You certainly know that he who is in charge of honour, life, booty, (enforcement of) legal commandments and the leadership of the Muslims should not be a miser as his greed would aim at their wealth, nor be ignorant as he would then mislead them with his ignorance, nor be of rude behaviour which would estrange them with his rudeness, nor should he deal unjustly with wealth thus preferring one group over another, nor should he accept a bribe while taking decisions, as he would forfeit (others) rights and hold them up without finality, nor should he ignore sunna as he would ruin the people."
2. Economic Field: Imam Ali (A.S.) cancelled all forms of discrimination in dividing the money among the people and stressed that fearing Allah, fighting for the sake of Islam, or companionship with the Messenger of Allah (S.A.W.), were not matters which gave their owners any sort of distinction in this world. Reward from Allah will be theirs in the Hereafter. Whoever had priority in these matters, would receive his reward from Allah.
But, here in this world, all people are equal in their financial rights in respect to the Islamic law and in their duties.
Policy of Reaction: Imam Ali (A.S.) knew that the Islamic justice whom he wished to apply in his government would be difficult and heavy to the beneficiaries, self-seekers and opportunists who exploited cir*stances prevalent during the time of the caliph, Uthman. Therefore, they spoiled wealth and properties, enjoyed some distinctions, ac*ulated gold and silver, either because of their relationship and kinsfolk or being considered as supporters of this group or of that.
It was true what he (A.S.) expected that the implementation of Islamic justice would stimulate the feelings of the Quraish men who used to live in luxury or what they stole from the mouths of the hungry and the oppressed.
Owing to the distinguished men of the Quraish being used to enjoying a whole array of privileges and advantages, it was hard for them to accept Imam Ali's (A.S.) policy of equality of rights as Allah enjoined.
Zubair and Talha disapproved of this policy of Imam Ali (A.S.), as it deviated from what so far had been customary.
Imam Ali (A.S.) asked them: "What is it that you so disapprove of in me that you seek other than mea"
They said: "You made our share of allowance the same as the others; you made us equal to those who are not like us."
The Imam (A.S.) replied to them: "As to what you say about equal distribution of wealth, I should say it is not my opinion which I follow, nor is it a desire of mine to control. It is what I and you found the Messenger of Allah (S.A.W.) doing. There, too, I needed no help from you, since Allah had already ordained its dividends. Therefore, neither you nor anyone else is justified in blaming me for this. May Allah guide our hearts and yours to the truth and grant us patience. May Allah have mercy upon him who, when he sees the truth, helps it to spread, who, when he sees inequity, rejects it, and who rightly backs his companions."
Thus, concepts and starting points differ. Imam Ali (A.S.) started from what Allah, the Exalted, and His Messenger (S.A.W.) enjoined, whereas his opponents started from what their own interests said to them.
The Battle of Basra: It was natural that Talha and Zubair were unhappy with the reformative movement led by Imam Ali (A.S.) in Islamic life. They started preparations for rebellion against the Imam (A.S.) and stirred the Muslims against him. The result was a calamity that caused the nation grave losses. They (Talha and Zubair) persuaded A'isha, the daughter of Abu Bakr - the Prophet's wife - to go out with them to Basra to lead the opposition front against Imam Ali (A.S.).
Imam Ali (A.S.) exerted great efforts to avoid the conflict.
In Basra, Imam Ali (A.S.) continued to give his advice to prevent bloodshed. He even sent envoys to the Nakithun (those who broke their allegiance) inviting them to peace and reconciliation.
He (A.S.) met Zubair and reminded him of certain incidents which happened to them during the life of the Prophet (S.A.W.). Among them, the Prophet's speech to Zubair: "Verily, you will one day unfairly rise against him (i.e. Imam Ali)."
"O! Yes," replied Zubair, "but I forgot it. Now that you have reminded me, I would give it up."
Consequently, Zubair decided to retire from public life. But his son, Abdullah, accused him of cowardice for doing so.
Thus, the situation exploded and war was waged between the two camps.
The fight ended with a crushing victory achieved by the Imam's army. Imam Ali (A.S.) proclaimed a general amnesty to all those who fought against him. He (A.S.) even returned A'isha to Madinah.
Because A'isha went to Basra riding on a camel, this war was called the War of the Camel (Jamal).
The Battle of Siffin: The most difficult problem faced by Imam Ali (A.S.) during his caliphate was the problem of the rulers who were appointed before and were ruling the Muslims lands.
Such rulers were not on a high level of piety, asceticism and loyalty in order to be as models and Imams (leaders) for people whom they lead toward guidance and reform, while most of the rulers were appointed before and who lacked such qualifications and even worse than that. Most of them were characterized by corruption, oppression and transgressing against the wealth of people and themselves.
Some rulers and commanders were among those who were severely in enmity and annoyance to the Messenger of Allah (S.A.W.). Among them were: * Hakam bin Aas who was the most severe enemy to the Messenger of Allah (S.A.W.) to the extent that he (S.A.W.) expelled him and his son from Madinah.
* Walid bin Aqaba bin Abi Mo'it, the ruler of Kufa during the reign of Uthman. This man (Walid) was a drunkard and had a Christian drinking companion. Once, this man offered four Rak'a (units of prayer) instead of two when he led people at dawn prayer because he was drunk.
* Abdulla bin Sa'id bin Aadi was the Prophet Muhammad's clerk and betrayed the Messenger of Allah (S.A.W.) in his writings and therefore, he (S.A.W.) dismissed him, therefore, he turned away from Islam, but later one of the caliph, Uthman, appointed him as a ruler for Eygpt.
Mu'awiya bin Abi Sufyan, the ruler of Sham (Syria). He used to govern the whole land of Sham and was appointed as a ruler before and led a luxurious life which was not limited by Islamic law nor controlled by a religion. Ahmad bin Hanbal, in his authentic book, on the authority of Abdullah bin Boraida, said: I and my father visited Mu'awiya. He made us sit and then brought food for us. After having finished eating, they brought a drink (wine); first Mu'awiya began to drink, then he passed it to my father and then he (Abu Boraida) said: I did not drink it since the Messenger of Allah (S.A.W.) forbade it.
It seems that Mu'awiya was never embarrassed about drinking alcoholic beverages. It was brought to him on camels after passing through roads and markets. It happened that a group of camels, carrying, bottles of alcoholic beverages to Mu'awiya passed near Abada bin Samit, a companion who was in Sham at that time. He asked them: "What are thesea Are they oila"
They said: "No, it is a wine which should be sold to Mu'awiya." This man took a plowshare from a market and with which he tore the bottles.
