Some events happen in the world of existence and go without leaving an important effect that history may mention even if they have great importance during their time. Some other events happen in the field of life and they remain as immortal as time because they leave behind them a social effect bringing about general good to man. Some other events happen in the arena of life and fill the world with tragedies and misfortunes, and bring about to man unhappiness and enslavement. Among these tragic events and painful misfortunes is the event that took place at Siffin where the conflict was between good and evil, justice and injustice, light and darkness. The religious caliphate aimed at man’s interests and happiness and the chaotic government aimed at nothing except selfishness and trading with peoples’ interests.

The Islamic nation did not decide its fate decisively at the battle of Siffin, so such an attitude led the nation to enslavement, abasement, submission, oppression, and tyranny. Professor Malik al-Jaza’iri has referred to that when he explained the correct foundations that the Bandong Conference has adopted. He has said: “And certainly the Islamic history has come to know of a moment like this (i.e., self-determination) at the Battle of Siffin. This battle was a sorrowful event from which resulted the hesitation in choosing; the decisive choosing between ‘Ali and Mu’awiya, between Medina and Damascus, between the democratic rule of the caliphate and the family rule. During that decisive point in its history, the Islamic society chose the way that led finally to colonialism.”1

Indeed, the Muslim people were forsaken at the Battle of Siffin. They did not decide their decisive fate. So they deserted Imam ‘Ali and forced Imam al-Hasan after him to accept the peace (with Mu’awiya). Accordingly, the Umayyads undertook the leadership of the country and went too far in killing the good, chasing the righteous, and spreading oppression and tyranny in the land. Therefore, we have to explain the stages of this tragedy briefly and reflect on its horrible conclusions, which are as follows.

Mu’awiya’s Mutiny

Mu’awiya declared mutiny against Imam ‘Ali’s government. He refused to pay homage to him and to follow what the Muslims had followed. As for the reasons for his rebellion, they are as follows:

A. Mu’awiya knew that Imam ‘Ali would not allow him to remain in his office, and there was no escape from that he would deprived him of all his properties that he had embezzled from the Muslims’ public treasury. If he had come to know that he (Imam ‘Ali) would allow him (Mu’awiya) to practice his office, lavishness, and extravagance, he would not have declared mutiny and rebellion against him. Imam ‘Ali did not flatter him in respect of his religion, nor did he seek victory through tyranny, nor did he accept oppression that destroyed the oppressive and aggressors. Therefore, how was it possible for the Imam to allow Mu’awiya to undertake the office of a governor while he knew that he had neither reality nor commitment to the religion? On the first day of his caliphate, Imam ‘Ali deposed Mu’awiya from his office. Mu’awiya wrote a letter to him asking him to allow him to remain as he was or to appoint him as a ruler over Egypt, but the Imam refused to respond to him.

Mu’awiya and his relatives knew Imam ‘Ali’s inclinations and aims of establishing justice in the country, putting an end to social oppression, and removing the oppressive from their offices. Besides, they knew that they would be unknown during Imam ‘Ali’s government just as they had been during the time of the Prophet. For this reason, they declared aggression against the Imam that they might keep their interests.

B. Mu’awiya knew that he had the ability to resist Imam ‘Ali and fight against him because of his influence and position in the country. Mu’awiya did not behave in his district as just a governor, but he was ambitious to obtain that which was beyond his district. He did as a leader who would found a state and he supported the state for himself and his own children after him. Accordingly, he gathered leading people, purchased supporters, surrounded himself with power, wealth, and was ready to stay for a long time2.

C. From among the things that moved Mu’awiya to mutiny against Imam ‘Ali was the revolt led by A’isha, Talha, and al-Zubayr. They paved the way for him because the Battle of Siffin was an extension to the battle of al-Jamal and from its results. Had it not been for their (A’isha,Talha, and al-Zubayr) revolt, their declaring rebellion, and avenging Uthman, Mu’awiya would not have been able to divide the Muslims’unity, revolt against the Imam, and fight against him.

D. There is another thing worthy of taking care and through which Mu’awiya justified his rebellion and revolt against the then government. This thing has been mentioned by Mu’awiya in the letter he sent to Muhammad Ibn Abi Bakr: “Your father and his Faruq (Umar Ibn al-Khattab) were the first to usurp his (‘Ali) right and oppose his matter (the caliphate). They agreed on that and then they summoned him to pledge allegiance to them. But he was slow and tardy in responding to them and so they intended to cause him troubles and wanted to kill him. Then he paid homage to and submitted to them. However, they did not make him take part in their affairs, nor did they inform him of their secrets until Allah took them unto Him.” He added: “So if that, which we are in, is right, then your father had possessed it (the caliphate) alone, and we are his partners. If your father had not done what he did, we would not have opposed (‘Ali) Ibn Abi Talib, and we would have submitted to him. Your father had done that toward him before us, and we have followed his example.3”

This justification is very true, for had it not been for that the two Sheikhs disputed with Imam ‘Ali and usurped his right of authority, Mu’awiya would not have been able to oppose or revolt against him. Mu’awiya followed their example and their way. He aggressed against the Imam, spoiled his army, and left him in the suburbs of Kufa wishing for death, that he might get rid of the misfortunes and sorrows that had befallen him.

E. Yet, from among the things that moved Mu’awiya to declare the rebellion and the mutiny against Imam ‘Ali was to avenge Uthman. He used Uthman’s murder as means to get his

own objectives and reach his wishes. He employed all his hirelings to magnify his affair and to laud his name to deem him above all sins, to the extent that all the hearts of the people in al-Sham yielded to him and their souls were full of harboring malice and hatred against Imam ‘Ali. They showed sadness and sorrow greater than that he showed. They urged and hurried him to war against Imam ‘Ali and to avenge Uthman more than he himself did.

There is no doubt that Mu’awiya paid no attention to Uthman’s murder, because Uthman had sought his help when he was besieged, but he did not respond or help him with anything. If he wanted to avenge Uthman, then his advisor, Amr Ibn al-Aas, would be the worthiest of being punished, for it was he who kindled the fire against Uthman, and he used to say: “By Allah, if I found a shepherd, I would provoke him against Uthman as well as the heads and the prominent people.”4

Therefore, his avenging Uthman was for nothing except that he used it as means for achieving his purpose and obtaining the power which he had dreamed of. These are some of the reasons that moved Mu’awiya to fight against Imam ‘Ali.

Delegation Of Jareer

When Mu’awiya declared his mutiny against Imam ‘Ali’s government, the companions of the Imam asked him to lead them in a war against Mu’awiya. That was after they had finished the battle of al-Jamal. It was as if they wanted to add another victory to their victory. However, the Imam refused that because his plan was making peace and preferring tranquility. He thought that he had to send to Mu’awiya some messengers to call him for obedience and to follow what the people had followed. Among those messengers was Jareer Ibn Ubaydillah al-Bajali5. Imam ‘Ali sent him to meet Mu’awiya and supplied him with this letter: “You are required to pledge allegiance to me in Medina even if you are in al-Sham because the people who had paid homage to Abu Bakr and Umar have pledged allegiance to me on the same basis on which they had pledged allegiance to them.

On this basis, one who is present has no choice to consider, and one who is absent has no right to reject, and consultation is confined to the Muhajirin and the Ansar. If they agree on an individual and take him to be caliph, it will be deemed to mean Allah’s good pleasure. If someone keeps away by way of objection or innovation, they will return him to the position from where he kept away. If he refuses, they will fight against him for following a course other than that of the believers, and Allah will send him to what he has chosen, and take him to Hell, and it is an evil resort. Talha and al-Zubayr had paid homage to me, and then they broke the allegiance, and their breaking is as their rejection. So I have struggled against them for the sake of that until the truth has come and Allah’s command has become clear while they are unwilling.

Then, enter what the Muslims have entered because the most lovable thing to me in respect of you is wellbeing except that you intrude upon the tribulation. If you intruded upon it, I would fight against you and seek help from Allah against you. You have said too much in respect of Uthman’s murder. Enter in what the Muslims have entered. Then let me rule the people, and I will make you and them follow Allah’s Book. As for that which you want, it is as deceiving the baby to make it leave the milk. By my life, if you see with your own brain without any passion, you will find me the most innocent of all concerning Uthman’s blood. You should know that you are among al-Tulaqaa’6, whom the caliphate is not lawful for, nor consultation is confined to them. I have sent to you Jareer Ibn Abdullah, who is among the men of faith and emigration. Therefore, pay homage to me, and there is no power save in Allah.”7

This is the letter of the truth. It summoned Mu’awiya to follow the truth through the shortest way and through the clearest style.

Moreover, it is a current sermon and a guiding wisdom for those who want guidance and whom Allah delights, and in whose heart He causes the spring of light to gush out. The letter indicates that Imam ‘Ali was not heedless of explaining the affairs that people said, nor did he leave a gap through which his opponent could pass. Professor Abd al-Fattah Maqsud has said: “When Mu’awiya wanted to use something as a trick or as a pretext to confirm his opposition and support his deviation, the Imam extended to him a pick and strong iron to destroy his falsehood and demolish his strongholds.”8

Jareer covered the desert and arrived in Mu’awiya’s palace. He said to him: “O Mu’awiya, the men of the two Sacred Cities (Mecca and Medina), the people of the two cities (Basra and Kufa), the people of al-Hijaz and Yemen, the people of al-Arudh and Oman, and the people of Bahrain and Yamama have come together to support your cousin (Imam ‘Ali). Therefore no people have remained behind except the people of these strongholds where you are. If a flood from one of his valleys flew on them, it would cover them. I have come to summon you to that which guides and leads you to paying homage to the man (Imam ‘Ali).”9

When Mu’awiya heard that, he became breathless and said nothing. However he went too far in competing with Imam ‘Ali. He could find no escape for himself except respite and delaying. During that period of time, he could gather the prominent persons in Sham and the commanders of the Army. He consulted them in respect of yielding to the Imam’s government and responding to his messenger or to declare mutiny and avenge Uthman. They showed him their urgent desire for avenging Uthman and to declare rebellion against the Imam’s government.

Mu’awiya Corresponds With Amr

Mu’awiya knew that the affair would not go well with him unless the crafty person of the Arabs, Amr Ibn al-Aas, should join him, that he might direct him, and that he would seek his help. He sent him a letter in which he asked him to come to him. This is the text of the letter: “Now, you have come to know the affair of ‘Ali, Talha, and al-Zubayr. Marwan Ibn al-Hakam has inclined to us… Jareer Ibn Abdullah has come to us in respect of the pledge of allegiance to ‘Ali. I have confined myself to you until you come. Come, and I will discuss a matter with you.”

When Amr read the letter, he became perplexed. He consulted his two sons Abdullah and Muhammad. Abdullah said to him: “I think that the Prophet of Allah died and he was pleased with you as well as the two Caliphs. Uthman was killed, while you were absent from him. Therefore, stay in your home, for you will not be made a caliph, nor do you want to be a follower of Mu’awiya for little world that is about to perish, and you are unhappy therein.”

Abdullah asked him to cling to piety and fear of Allah and not to respond to the motives of the troubles and vainglory. As for his son Muhammad, he was deluded by the world, and he craved after authority, so he said to him: “I think that you are the Sheikh of Quraysh and the leader of their affairs. If you give up this matter, you will be insignificant. Therefore, join the the people of Sham. Be one of their hands and avenge Uthman, because you have submitted to the Umayyads in respect of him.”

Muhammad urged his father to destroy his hereafter and keep to his life in this world. Amr turned to his son Abdullah and said to him: “As for you, you have asked me to do what is good in my religion.” And he said to his son Muhammad: “And as for you, you have asked me to do what is good in my world.”

Perplexity And Astonishment

The world and the hereafter quarreled with each other in Amr’s mind. He was full of perplexity. Suspicions surrounded him. He sleeplessly spent the night. He thought of the affair too much. He hesitated whether he had to join Mu’awiya’s camp and fight against (Imam ‘Ali), the brother of Allah’s Apostleand so he would lose his religion, or to join ‘Ali and be like the rest of the people and so he would win hereafter and religion. He thought of the mater for a long time. His family heard him reciting some poetry that showed his hesitation and perplexity.

However, his son Abdullah understood that he responded to Mu’awiya’s summons, and he said: “The Sheikh has made water on his heels and sold his religion for his worldly life!”

In the following morning, he summoned his servant Wardan, who was clever in physiognomy. He said to him: “Halt, O Wardan!” Then he said to him: “Depart, O Wardan!” Then he said to him: “Halt, O Wardan!”

His servant Wardan knew his perplexity and hesitation. So he said to him:

-You have mixed, O Abu Abdullah. If you want, I will inform you of which there is inside you. -Come on! -The world and the hereafter has quarreled with each other in your heart. You have said: “The hereafter is with ‘Ali with no life in this world. In the hereafter there will be a recompense for the life in this world. The life in the world is with Mu’awiya with no life in the hereafter. There is no recompense in the world for the life in the hereafter. Therefore, you are standing between them!” -By Allah, you are not mistaken! What do you think? -I think that you have to stay in your house. If the men of religion appear, you will live in the pardon of their religion. If the men of the world appear, they will be in no need of you.

However, he did not respond to his servant’s advice. He decided to join Mu’awiya.

Amr responded to his desires. He preferred this world to the hereafter. He decided to join Mu’awiya’s camp, and fight against Imam ‘Ali (‘a).

His Arrival In Sham

Amr Ibn al-Aas and his two sons went to Damascus. When he arrived in it, he began weeping just as women do while he was saying: “O Uthman, I announce the death of modesty and the religion!”10

He pretended weeping that he might cheat the simple-minded and show loyalty and obedience to Mu’awiya. When Mu’awiya met with him, he discussed with him the ways and means he had to follow during his war against Imam ‘Ali. Amr Ibn al-Aas said to him: “As for ‘Ali, by Allah, the Arabs do not regard you as equal to him in anything. In war he has a luck which none of Quraysh has except that you want to wrong him.”

Mu’awiya began explaining to him the reasons for his war and rebellion against the Imam, saying: “You are right! But we will fight against him for that which is in our hands and we ask him for the killers of Uthman!”

Mu’awiya decided to fight against the Imam for authority, power, and the great wealth which he had embezzled from the public treasury. Amr Ibn al-Aas explained to him the weakness of avenging Uthman saying:

-How bad! We should not mention Uthman! -Why, woe unto you! -As for you, you had deserted him though the people of Sham were beside you until he sought the help of Yazid Ibn Asad al-Bajali, and he hurried to him. As for me, I left him and escaped to Palestine!11

However, Mu’awiya paid no attention to his speech, for he could find no means to cling to during his rebellion except avenging Uthman.

The Cheap Bargain

Amr Ibn al-Aas always longed for Egypt. He bought Mu’awiya his conscience and his religion for it. Mu’awiya asked him:

-Do you love me, O Amr! -Why? For the hereafter? By Allah, no hereafter is with you! Or for this world? By Allah, this will not happen unless I should be you partner in it. -You are my partner in it! -Therefore, write down that Egypt and its districts shall be for me!

Mu’awiya wrote down that Amr would be the wali of Egypt. Then he wrote at the bottom of the document: “Amr should listen and obey!”

Amr said to him:

To listen and obey does not decrease anything of the stipulation!

-Yes, and the people do not care for this.

Mu’awiya carried out what Amr wanted12 for he sold his religion to him.

Mu’awiya won the most important crafty politician who played well over the rope and overcame the events. It was he who has said about his craftiness: “I am Abu Abdullah. If I itch an ulcer, I will make it bleed!”

Jareer Is Rejected

When the affairs went well with Mu’awiya, and he made firm his situation, he refused Imam ‘Ali’s messenger (Jareer). He sent with him a letter in which he has mentioned: “Now, if those you have mentioned paid homage to you, and you are innocent of Uthman’s blood, then you would be like Abu Bakr, Umar, and Uthman. However, you urged the people to shed Uthman’s blood, so those ignorant obeyed you, and the weak became strong through you. Certainly, the people of Sham have determined to fight against you unless you give to them those who killed Uthman. If you did, then the caliphate would be consultation among the Muslims. The people of Hijaz were the rulers over the people, and the truth was with them. When they separated themselves from it, the people of Sham became the rulers over the people. By my life, your proof against the people of Sham is not like that of Talha and al-Zubayr. If they had pledged allegiance to you, I will not pledge allegiance to you! As for your merits in Islam and your kinship to Allah’s Apostle, I cannot refute them.”

This letter carried slanders and lies Mu’awiya accused Imam ‘Ali of killing Uthman, while he knew well that the Imam was innocent of that. However, he could find no proof to cling to except these lies.

Jareer came back to Imam ‘Ali while he was unsuccessful in his task. He brought him Mu’awiya’s letter. The Imam read the letter and knew what Mu’awiya intended such as rebellion and revolt against him. He thought that he had to establish the proof against him again. He sent him some messengers to summon him to obey and follow what the Muslims had followed. That was useless, and Mu’awiya insisted on his obstinacy.

Mu’awiya Marches Towards Siffin

Mu’awiya took the pledge of allegiance to himself from the people of Sham, that he might avenge Uthman. He had abilities and military forces. The ambitious, the devious of the truth and the rebellious against Islam joined him, because they had no faith in Islam. When the affairs went well with Mu’awiya, he set off towards Siffin13 to fight against the lawful authority, to overthrow the Islamic government, and return the moralities of pre-Islamic era. When he arrived in Siffin, he stopped there and controlled the Euphrates.

He regarded that as the beginning of conquer, because he could prevent his enemy from water. His troops stayed there to manage their affairs and organize their abilities to get ready for the battle.

Imam ‘Ali Gets Ready For The Battle

When all the means that the Imam used for making peace failed, he got ready for the battle. That was when he knew that his enemy had marched towards Siffin to fight against him. He summoned the Muhajirin and the Ansar who hurried to help him. He said to them: “Most surely you are good in opinion, superior in clemency, believing in the truth, and blessed in action. We have decided to march towards our enemy; so give us your opinion!”

Hashim Ibn Utba rose and said to him: “O Commander of the Faithful, most surely I am very aware of people. They are enemies to you and to your followers. They follow whoever seeks the worldly pleasures. They will fight and struggle against you. They will spare no effort to cling to this world and not to lose anything they have in it. They have no purpose except that through which they deceive the ignorant such as revenging Uthman Ibn Affan. They have told lies. They do not avenge, but they want the world. So let us march towards them. If they respond to the truth, so there is nothing beyond the truth except misguidance. If they insist on discord, then that is what we think of them. By Allah, I think that they will not pay homage (to you), as long as that there is someone among them who is obeyed when he prohibits and heared when he commands.”14

Most surely Hashim was experienced in the inners of the people and knowledgeable of their attitudes and inclinations. They sought the way to the world. They fought against the Imam for their own ambitions. They used Uthman’s blood as a pretext and means for their rebellion. They did not leave their hypocrisy and error as long as there was among them a person enjoying influence and force. Therefore, there was no escape from fighting them and marching towards them to put an end to their error and mutiny. Some other people from among the leading Muhajirin and the Ansar confirmed Hashim’s statement. They showed obedience and submission to the Imam. After that the Imam got ready for the battle. He corresponded with the prominent persons, the heads of the tribes, and the commanders of the army. He urged them to help him and to go out with him to fight against the rebels. They all responded to the call of the truth and expressed their inclusive readiness for defending him.

Al-Hasan’s Oration

Imam al-Hasan aroused the determinations, and moved decisiveness and activity of the people. He urged them to go out to war against Mu’awiya just as he had done that before at the Battle of al-Jamal. He rose and delivered a speech among people to summon them to jihad. This is the text of his speech. “Praise belongs to Allah whom there is no god but Him, the One without a partner. I laud Him with that of which He is worthy.

“Most surely among the things through which Allah has made great His right against you, bestowed upon you His boons whose names cannot be counted… thanks to Him cannot be given; neither description nor speech can reach Him. We have become angry for Allah and you, because He is kind to us through that of which He is worthy and through which we should thank Him for His boons, His trial, and His favours. A speech that ascend to Allah and there is good pleasure in it, and through which the favour of truthfulness spreads, through which Allah confirms our speech, and through which we deserve more from our Lord, a speech that increases and does not decrease. That is if some people come together for a certain affair, their affair becomes strong and their knot becomes firm. Therefore, gather in crowds for fighting against Mu’awiya and his armies, for he has come. Do not fail, for failure destroys the heart, and the advance towards the spearheads is a help and protection. If people become strong, Allah will remove from them the malady, suffice them the hardships of abasement, and guide them to the principles of the religion.”

Then he recited poetry, saying:

You take from peace (as much as) what pleases you, and a bit of war breaths is too much for you.15

His eloquent speech is full of the summons to unity, cooperation, and to spare no effort in fighting against the rebellious forces. People responded to his summons. They quickly hurried to support the truth and defend Islam.

Al-Hasan With Sulayman

Some Iraqi leaders did not take part in the Battle of al-Jamal, nor did they help Imam ‘Ali. Among them was Sulayman Ibn Surad al-Khuza’iy16. After the battle, Imam ‘Ali (‘a) severely blamed and rebuked him, saying: “You have doubted, lurked, and dodged! You were from among the most reliable people to me and the quickest of them, as I think, in helping me! What has made you refrain from your Prophet’s Household? And what has made you leave supporting them?”

Sulayman was unable to stand the Imam’s rebuke against him, so he said to him: “O Amir al-Mu’minin, do not compare things to what had passed, and do not rebuke me for what had gone. Retain my love and I will be sincere to you. Many things have remained that you can recognize your enemy fro your friend through them.”

Then he went to Imam al-Hasan to tell him about his father’s (Imam ‘Ali) speech. He said to him: “Do you not wonder at the reproach I have met from Amir al-Mu’minin?”

Al-Hasan gently spoke with him, that he might remove the sadness from him, saying: “One, whose love and loyalty are hoped, is admonished.”

However, Sulayman remained excited, for the bitter admonishment and reproach had hurt him, and he said to Imam al-Hasan: “Some things, which spears and swords meet in, have remained, and the like of me is needed in them! Do not admonish, and do not neglect my loyalty!”

Al-Hasan calmed his anger and showed that he had confidence in him, saying: “May Allah have mercy on you! You are not suspected near us!”17

Sulayman’s excitement and anger calmed down, because Imam al-Hasan treated him with kindness and gentleness. He could remove from him the painful sorrow and return him to the ranks of the Mujahideen.

The March Towards Siffin

When Imam ‘Ali had sufficient military forces, he got ready to go to Siffin. He commanded al-Harith Ibn al-A’war to call people to go to their camp at al-Nukhaylah. He called them for that, and Kufa was full of Mujahideen. Imam ‘Ali went out accompanied by the companions of the Prophet. The regiments that were like a flood went with him. They were riders or infantries. They had come to know why they went out. They went out to support the truth and to fight against the enemies and opponents of Islam. With their quick advance, the Imam’s troops walked beside the Euphrates. When they arrived in al-Anbar, its people received them. Then they hurried to Imam ‘Ali. The Imam asked them denyingly: “What are these animals with you? What have you wanted through that which you have done?”

They showed him great love and respect. They said to him: “O Amir al-Mu’minin, it is among our customs through which we glorify our rulers. As for these horses, they are as a gift for you. We have cooked food for you and the Muslims. We have prepared a lot of fodder for your animals.”

Imam ‘Ali scolded and prohibited them from doing that, saying: “As for this custom through which you magnify the rulers, by Allah, this does not profit the rulers, and you make yourselves and bodies tired through it. Therefore, do not return to it. As for these animals of yours, if you want us to take them from you and regard them as part of your land taxes (kharajj), we will take them. As for your food you have cooked, we hate to eat anything of your possessions except for a certain price.”

This is the logic of justice which ‘Ali Ibn Abi Talib followed. He did not permit the festivals and other ceremonies to be held for the rulers and emirs, for they had pressure against the subjects and they glorified the rulers who had, in the viewpoint of Islam, nothing to distinguish them from the rest of people.

The people of al-Anbar said to him: “O Amir al-Mu’minin, we will evaluate it (the food), and then we will accept its value.”

“You cannot evaluate its value,” retorted the Imam.

Then he left them and went away18. The Imam’s troops walked and covered the desert till they were face to face with the army of Mu’awiya.

The Fighting For Water

The Imam’s companions found no place to get water from the Euphrates because many guards had surrounded the drinking places and severely prevented them from reaching the river. They came to the Imam and told him about that, and he summoned Sa‘sa‘a Ibn Souhan and said to him: “Go to Mu’awiya and say to him: ‘We have made this travel and we hate to start you with fighting without any warning. You have come along with your horses. You have started fighting against us before we start fighting. We think that we have to refrain (from fighting) unless we summon you and protest against you. You have done another thing, to the extent that you have come between the people and the water. Let them get water that we may reflect on that which is between you and us, on that for which we and you have come. If you like that we leave what we have come for and let the people fight against each other that the victor may drink water, we will do.”

Sa‘sa‘a Ibn Souhan went to Mu’awiya and told him about the Imam’s speech. Mu’awiya consulted his companions. Waleed Ibn Aqaba said to him: “Prevent them from water just as they had prevented Uthman Ibn Affan. They besieged him (Uthman) for forty days. They prevented him from drinking cool water and fresh food. Kill them with thirsty! May Allah kill them!”

Amr Ibn al-Aas advised him to allow them to get water. However, Waleed repeated his saying. Then, Abdullah Ibn Sa’d Ibn Abi Sarh said to him: “Prevent them from the water until the night. If they cannot stand it, they will return. Their return will be a defeat. Prevent them from the water! May Allah prevent them on the Day of Resurrection!”

Sa‘sa‘a Ibn Souhan was unable to keep silent, so he became excited and said to him: “Most surely Allah will prevent the infidels, the sinful, and those who drink wine from it on the Day of Resurrection! May Allah strike you and this dissolute!” He indicated with his hand to Waleed. People attacked, cursed, and threatened him. Mu’awiya commanded them to refrain from him. Sa‘sa‘a unsuccessfully returned to Imam ‘Ali. Accordingly, al-Ash‘ath Ibn Qays19 hurried to the Imam and said to him: “O Amir al-Mu’minin, the people have prevented us from the water of the Euphrates while you are among us and we have swords! Let us fight against them. By Allah, we will not return until we drink water or die. Command (Malik) al-Ashtar to move with his horsemen and stop where you command him.”

The Imam permitted him. When al-Ash‘ath won that, he returned to his people, saying: “Whoever wants water or death, then his promise is the morning! I am going to rise toward water!”

Twelve thousand fighters responded to him. When he saw them, he proudly rose, wore his breastplate and recited some poetry.

On the following morning the Iraqi masses hurried towards al-Ash’ath, and he headed them and attacked the people of Sham while he was saying to his people: “Go ahead, may my father and mother die for you!”

He went on calling his people and arousing in them the spirit of determination and activity, and they faced the people of Sham. Al-Ash‘ath shouted at the people of Sham: “Leave the water!”

Abu al-A‘war al-Salami20 did not respond to him. Al-Ash‘ath and those with him attacked the the people of Sham. They removed them from the Euphrates and caused them heavy losses in properties and men. When the Iraqis occupied the Euphrates, the Imam permitted the people of Sham to drink from its water and did not pay them back twofold. He treated them generously.

Mediators Are Sent To Mu’awiya

Before the bell of the battle was rung, Imam ‘Ali sent some mediators to Mu’awiya to make peace with him and spare blood just as he had done at the Battle of al-Jamal. The meiators sent to meet Mu’awiya were Adi Ibn Hatem, Shibith Ibn Rib‘i, Yazid Ibn Qays, and Ziyad Ibn Hafsa. ‘Adi Ibn Hatem said to Mu’awiya: “We have come to invite you to an affair through which Allah will unite our word and our community and spare the Muslims’ blood. And we invite you to the best of the community in precedence and deeds in Islam21. The people have gathered for him. Allah has guided them through what they have seen. None has remained except you and those with you. Therefore, O Mu’awiya, put an end (to your rebellion) before Allah inflicts on you and your companions something like that of the Battle of al-Jamal.”

This was a summons to the truth. If Hind’s son (Mu’awiya) had understood and responded to it, he would have spared the Muslims’ blood and united their word. However, he preferred his interest to the nation’s interests. He said to Adi: “It seems that you have come to threaten and not to make peace! How far, O Adi! No, by Allah, I am a son of war, and I am not frightened. By Allah, you are from those who provoked people against (Uthman) Ibn Affan, and most surely you are among those who killed him. I hope that you will be among those whom Allah will kill! How far, O Adi! You have milked with the strongest arm!”

Certainly Mu’awiya showed him error, mutiny, and preferring of war, for he enjoyed military forces and had the ability to fight against Imam ‘Ali. Then Yazid Ibn Qays said to Mu’awiya: “We have come to inform you of that for which we have been sent to you and to carry out on your behalf what we hear from you. We will not leave advising you, and that we have to mention what we think that we have a proof against you or that which return you to the unity and the community. Our leader is he whose merits you and the Muslims have known well. And I do not think that this is not clear to you. The men of religion and virtue do not regard you as equal to ‘Ali and do not prefer you to him. Therefore, fear Allah, O Mu’awiya, and do not oppose ‘Ali. We have never seen a man more pious, ascetic, and of high qualities than him.”

Mu’awiya knew Imam ‘Ali’s outstanding merits. However, it was his spites and ambitions that came between him and the truth. So he preferred fighting against him. He answered the people, saying: “You have summoned to obedience and unity. As for the unity to which you have summoned (me), it is the best. And as for the obedience to your leader, we do not believe it. Your companion killed our Caliph (Uthman), divided our community, and lodged those who revolted against us. Your leader claims that he had not killed him. So we do not refuse that. Have you seen those who killed our leader (Uthman)? Do you not know that they are the companions of your leader? Therefore, he should give them to us to kill them for him (Uthman). And we will respond to you for obedience and unity.”

The speech of Mu’awiya was full of lies and fallacies. He accused Imam ‘Ali of murdering Uthman while he knew well that he was innocent of that. Indeed, the good Muslims had killed him, because he had deviated from the truth and altered Allah’s Book-just as we have previously mentioned. Shibth Ibn Rib‘i opposed Mu’awiya22, saying: “Does it please you, by Allah, O Mu’awiya, that you catch Ammar Ibn Yasir and kill him?”

Shibth Ibn Rib‘i gave Ammar Ibn Yasir as an example to Mu’awiya. It is worth mentioning that Ammar Ibn Yasir was the greatest personality who revolted against Uthman. Would he have killed him if he had found him? Mu’awiya said to him: “And what prevents me from doing that? By Allah, if your leader let me catch Sumayya’s son (Ammar), I would not kill him for Uthman; rather I would kill him for Na’il, Uthman’s servant!”

And what would have prevented Mu’awiya from killing Ammar if he had found him? He would have done that for authority and the rebellion against Islam. When Shibth Ibn Rib‘i heard Mu’awiya’s saying, he became excited and said to him: “No by Allah Who there is no god but Him, you cannot kill (Ammar) Ibn Yasir until the heads of men are cut off, and the vast earth becomes too narrow to you!”

The men returned while they were unsuccessful in their mediation. Mu’awiya did not respond to them and he went too far in rebellion and mutiny. Accordingly, they summoned the people and urged them to fight against Mu’awiya.

Declaration Of War

When all the means that Imam ‘Ali had taken for making peace failed, he got ready for the battle. He gave his instructions to the commanders of his troops. He said to them: “Do not fight against them till they fight against you, for, praise be to Allah, you have a proof, and your giving up fighting against them is another proof. If you defeated them, do not kill those who turn back. Do not finish off the wounded. Do not disclose (anyone’s private parts). Do not maim the killed. If you reach their men, do not violate an honor, do not enter a house without permission from me, and do not take anything of their belongings except what you find in their camps. And do not excite the women even if they curse your honors, and defame your commanders and your righteous ones, because they have weak abilities, souls, and reasons.”

This was the plan that Imam ‘Ali had made to his troops. It represents what he had in his soul of mercy, pity, and love for good even to his enemies and opponents.

The Imam spread the standards and appointed some commanders. He appointed Ammar Ibn Yasir over the horsemen, and Abdullah Ibn Badeel over the infantry. He gave the standard to Hashim al-Mirqal. He appointed over the right wing al-Ash‘ath Ibn Qays, and over the left wing Abdullah Ibn Abbas. As for the standards of the tribes, he gave them to their prominent personalities. In the meantime, Mu’awiya gave the standards to his companions. He appointed Ubaydillah Ibn Umar over the horsemen, and over the infantry Muslim Ibn Aqaba al-Murri. He appointed over the right wing Ubaydillah Ibn Amr Ibn al-Aas, and over

the right wing Habeeb Ibn Muslim al-Fihri. He gave the standard to Abdurrahman Ibn Khalid Ibn Waleed. He appointed over the people of Damascus al-Dhahhak Ibn Qays al-Fihri.

Some regiments of the Imam’s troops fought against some of the people of Sham. The two parties fought against each other for one full day or a part of it. As for Imam ‘Ali, he did not want an inclusive battle to take place between the two parties that his opponent might respond to making peace or return to reason. This condition continued until the month of Muharram came. It is worth mentioning that this month is among the months where the people before and after Islam did not fight each other. They gave up fighting during this month. They became reconciled throughout the month. They had the chance to meet each other safely. No battle happened between them, but there were heated arguments and disputes among them. The Iraqis summoned the people of Sham to unity, to put Allah’s Book into practice, and to pay homage to Imam ‘Ali, the Prophet’s guardian.

The people of Sham, summoned the Iraqis to avenge Uthman and break the pledge of allegiance to Imam ‘Ali. When the month of Muharram passed, the two parties continued fighting each other just as they had done before it. Malik al-Ashtar looked at the standards of the people of Sham, and they reminded him of those of the atheists who went out to fight against Allah’s Apostle (S). So he addressed his people, saying: “Most of your standards were with Allah’s Apostle. As for the standards with Mu’awiya, they were with the polytheists during the time of Allah’s Apostle. Therefore, none has doubt about the fighting against these people except one who has a dead heart.”

Then Ammar Ibn Yasir explained to the Muslims Mu’awiya’s reality and urged them to fight against him, saying: “O people of Islam23, do you want to look at one who has showed enmity toward Allah and His Apostle, rebelled against the Muslims, and helped the polytheists? When Allah wanted to manifest His religion and give victory to His Apostle, he (Mu’awiya) came to the Prophet and became Muslim. He, by Allah, as he thinks, was unwilling and not willing; and Allah took His Apostle, and we, by Allah, have come to know him throw his enmity toward the Muslims and his affection toward the criminals.

Indeed, he is Mu’awiya; therefore, curse him; may Allah curse him! And fight against him, for he is from those who want to extinguish Allah’s light and support the enemies of Allah!”

Before he became Muslim, Mu’awiya had antagonized Allah and His Apostle, and rebelled against the Muslims. He became Muslim just because he was afraid of the swords that took his family. He concealed polytheism, hypocrisy, and rebellion against Islam and the Muslims. When he found helpers, he rose to fight against Imam ‘Ali, the brother of Allah’s Apostle, and the Gate of the city of his knowledge.

Al-Hasan With Ubaydillah

Mu’awiya tried to play some role with Imam al-Hasan. He sent to him Ubaydillah Ibn Umar24 to make him desire for the caliphate and to deceive him, that he might leave his father. Ubaydillah went to Imam al-Hasan (‘a) said to him:

-I have a need with you. -Yes. What do you want? - Your father has killed Quraysh from the beginning to the end. They have hated him. Can you depose him, and we will appoint you in this authority?

Yes, Imam ‘Ali had killed them for the sake of Islam, for they had tried to do away with it. Imam ‘Ali had fought them and killed their tyrants, destroyed their arrogants, and defeated their troops. For this reason, they harbored malice and enmity against him. When Imam al-Hasan heard Ubaydillah’s saying, he shouted at him saying: “No, by Allah, that will not happen!”

Imam al-Hasan angrily and with displeasure looked at him. He told him that he would meet his death so soon. He said to him: “It is as if that I can see that you will be killed on this day or tomorrow! It is Satan who has adorned the world to and deceived you…the women of Sham see your situation, and Allah will knock you down on your face being killed.”

Ubaydillah unsuccessfully returned to Mu’awiya and told him about his talk with Imam al-Hasan. Mu’awiya said: “, he is the son of his father!”25

On that day, Ubaydillah went out to the battlefield and fought with the front that showed spites toward Islam. He quickly met his death at the hand of a noble man from Hamadan. Imam al-Hasan (‘a) was pleased when Ubaydillah Ibn Umar was killed and he said; “Praise be to Allah for that!”26 Ubaydillah met his end while he was an enemy to Allah and His Apostle. He rebelled against Islam and revolted against the Imam of Muslims.

The Inclusive War

Skirmishes between the two parties continued for a long time. No inclusive battle took place between them. Each party was tired of this long, useless state. There was no hope for making peace and unity. Rather, it made the discord and evil extend and spread. When Imam ‘Ali knew that, he mobilized his companions and got ready for the general war. When Mu’awiya saw that, he did as the Imam had done. The two parties met each other. Imam al-Hasan (‘a) hurried to attack the people of Sham. When Imam ‘Ali saw him, he became astonished and terrified, and said to those around him: “Save this boy for me! (Do not let him) end me, for I am stingy with these two (al-Hasan and al-Husayn) lest the progeny of Allah’s Apostle would cease (after killing them)!”27

The fire of the war flared up and its heat became intense. People were afraid; terror and death dominated them. The right wing of the Imam’s troops was defeated. The center of the troops became weak and the defeat appeared among them. Imam ‘Ali summoned Sahl Ibn Hunayf and commanded him to go along with those with him to the right wing, and he did. However, the troops of Sham attacked them and made them retreat. They returned defeated to the left wing. The tribe of Mudhar was forced to leave the right wing, while the tribe of Rabee’a was steadfast there. One of them said: “O people of Rabee’a, you would have no excuse after today near the Arabs if Amir al-Mu’minin is struck while he is among you!”

The men of Rabee‘a allied with each other for death. They were steadfast in the battlefield. They were calm and they paid no attention to death. They supported the truth and promised to sacrifice their lives for the Imam. Imam ‘Ali was among them. He attacked his enemies while they were showering him with arrows. His sons protected him with their own lives, and none of them separated himself from him. A servant of the Umayyads’ called Ahmar Ibn Kaysan saw the Imam during the clashes of swords. He hurried like a dog towards the Imam. He swore by Allah that he would kill the Imam, saying: “By the Lord of the Kaaba, may Allah kill me if I do not kill you or you kill me!”

The Imam’s servant called Kaysan attacked him. But the attacking dog (Ahmar Ibn Kaysan) killed him. This wicked person began attacking the Imam. But the Imam took him with his hand and carried him on his shoulders, and then he hit him to the ground. He broke his shoulder and two arms. Then al-Hasan and Muhammad attacked and killed him.

Imam ‘Ali approached the people of Sham. Al-Hasan was afraid that the enemy might assassinate his father, so he said to him: “You would better walk to be among those who are steadfast before your enemy from among your companions (the people of Rabee’a).”

The Imam understood the meaning of Imam al-Hasan’s speech, and he said to him with gentleness and leniency: “O my little son, your father has a day (of death) that he will not exceed, nor will walking delay it (from reaching) him, nor will days hurry it to him. By Allah, your father does not care whether he falls upon death or death falls upon him.”

Malik al-Ashtar came towards the Imam running. He was astonished and surprised when the regiments escaped out of fear of death. When the Imam saw him, he said:

-O Malik! -Here I am! -Go to those people and say to them: “Whereto do you escape from death that you cannot disable? To the life that will not last for you?”

Malik al-Ashtar went to the people and recited the Imam’s statement to them, and so their fear calmed down. Then he introduced himself to them, saying: “I am Malik Ibn al-Harith! I am Malik Ibn al-Harith!” It came to his mind that this name was not enough to make them recognize him. He introduced himself with that for which he had become famous, saying: “I am Malik al-Ashtar!” Some people hurried to him, and he said to them with enthusiasm and determination: “O people, you have followed you fathers’ bad habits! How bad your fighting today is!” Then he said to them again: “Madhhaj, be loyal to me!”

The tribe of MadhHajj hurried to him, and he said to them: “You bit the sold rocks! You have not pleased your Lord nor have you been loyal to Him! How is that while you are the children of the battles, leaders of the assaults, boys of the morning, knights of pursuit, and the killing of the equals? MadhHajj of fighting, who are not preceded in respect of avenging their blood, nor are their bloods shed, nor are they famous for abasement in a place! You are the boundary of the people of your city and the readiest of your people! What you do today will be narrated after this day! Therefore, beware of that the talks will be narrated tomorrow! Be truthful in meeting your enemy, for Allah is with the truthful! By Whom in Whose Hand Malik’s soul is, none of those (he pointed with his hand to the people of Syria) is equal to Muhammad (S) (even in a thing as small as) a wing of a mosquito! You have not fought well! Remove the blackness from my face! Cling to the great majority, for if Allah, the Great and Almighty, ended it (the battle), those who are on his (the Imam) two sides would follow him just as the end of flood following its beginning!”

The leader, Malik, dominated their souls through his enthusiastic, wonderful speech. He gave a new spirit of activity and determination to the troops, and they said at the top of their voices from all directions, expressing their obedience and yielding to him: “Take us to wherever you like!”

They hurried to him and competed with each other towards death. They were steadfast before the enemy. Some brave leaders of Hamadan troops had been killed at the battle. The last of them to take the standard was Wahab Ibn Kurayb. Some of those who loved him hurried to him and said: “May Allah have mercy on you! The notables of your people have been killed around it (the standard). Do not kill yourself and those with you from your people!”

Accordingly, Wahab and those with him left the battlefield while they were seeking a strong front to join it. In front of the masses, they said: “Would that we had a number of the Arabs who would ally with us for death, then they and we would advance until we would be killed or win a victory!”

They passed by Malik al-Ashtar and he heard their call. He welcomed their opinion and said to them: “I will ally with you and make a contract with you provided that we should never return until we will win a victory or be killed!”

They became delighted with al-Ashtar’s speech and they joined his standard. In this respect, Ka‘b Ibn Ju‘ayl has said: “And (the people of) Hamadan… looking for someone to to ally with!”

Malik al-Ashtar headed those brave people and attacked the armies of Sham, who were before their sharp swords like ashes on which the winds blow hard on a stormy day. Weakness appeared among Mu’awiya’s troops, and his companions were about to reach his tent. As for Mu’awiya, he had thought of escape were it not for that he had remembered the saying of Ibn al-Atnabah:

My chastity, the modesty of my soul, and my advance towards the enthusiastic hero have prevented me (from escaping), and my giving my property unwillingly and taking praise through a profitable price, and my saying when I and it (my soul) are agitated: “ (Stay at) your place, that you may be praised or get rest!”

This poetry returned him to patience and steadfastness just as he said during the days of wellbeing.

Ammar Is Martyred

When Ammar Ibn Yasir, the great companion (of the Prophet), saw the heads falling down and the ground being colored with blood, he addressed himself, saying: “Allah’s Apostle (S) is truthful. They are the oppressive. It is the day that Allah’s Apostle had promised me of. I am over ninety years old; therefore, what am I waiting for? My Lord, have mercy on me! I have yearned for my brethren who preceded me to You! I will walk to meet my Lord through struggling against His enemies before His friend (Imam ‘Ali) and the guardian of His Apostle and the successor after him. I think it is the day that Allah’s Apostle (S) had promised me of!”

Ammar looked at Mu’awiya’s standards for a long time, and then he said: “Our positions are like the positions of the standards of Allah’s Apostle at the Battles of Badr, Uhud, and Hunayn. And these (people of Sham) are in the positions of the standards of the polytheists from the allies….”28

Some pages of his far and near history appeared before him on that day. The picture of his parents, Yasir and Sumayya, appeared before him. It reminded him of the time when they were severely tortured, and when he was a young man with them meeting what they met of tiredness at the hands of the Qurayshi tyrants till his parents passed away, and he escaped the torture. He remembered what he suffered during his old age of the severe punishments and torture at Uthman’s hands. All that was for the sake of his doctrine and thought. These memories made him yearn for meeting Allah. He burst into tears. He addressed Allah, saying: “O Allah, You know that if I know that Your good pleasure (is obtained) through putting the edge of my sword against my chest, and then I bend against it until it comes out of my back, I would do. If I know that Your good pleasure (is obtained) through throwing myself into this river, I would do. If I know that Your good pleasure (is obtained) through throwing myself from this mountain and I fall down, I would do. I know that today there is no deed pleasing you more than struggling against these sinful people. And If I know that there is a deed pleasing more than this, I would do it.”

Then he went to Imam ‘Ali (‘a) weeping. When the Imam saw him, he rose for him, embraced, and welcomed him. Ammar turned to the Imam and asked him:

-O brother of Allah’s Apostle, would you permit me to fight?

The Imam was terrified by his speech, for he was his right arm with which he assaulted. So he said to him with a shacking voice:

-Slowly! May Allah have mercy on you!

Ammar went away. Shortly after that, those memories appeared before him and urged him to meet his Lord, so he came back to the Imam and asked him:

-Would you permit me to fight? -Slowly! May Allah have mercy on you!

He went away. He remained for a while, and then he yearned for meeting his beloved ones who preceded him in faith, so he returned again to the Imam and asked him:

-Would you permit me to fight? I see that this is the day that Allah’s Apostle (S) had described. I have yearned for meeting my Lord and my brothers who had preceded me (to my Lord)!

The Imam found no escape from responding to him. He rose for and embraced him. His soul melted away out of sorrow and regret. He said to him: “O Abu al-Yaqdhan, may Allah reward you with good on my behalf and on the behalf of your Prophet! You are the best brother and companion!”

Then the Imam wept, and so did Ammar who said: “By Allah, O Amir al-Mu’minin, I have not followed you except through insight and knowledge. I heard Allah’s Apostle saying at the Battle of Hunayn: ‘O Ammar, there will be a discord after me. If that happened, then follow ‘Ali and his party, for he is with the truth, and the truth is with him. And he will, after me, fight against those who will break their pledge of allegiance (al-nakitheen) and the oppressive (al-qasideen).’ May Allah reward you, O Amir al-Mu’minin, with the best reward on behalf of Islam. You have carried out (the Islamic message), propagated it, and been loyal (to the community).”

Then, Ammar advanced to the field of honor and battle. He was delighted with meeting Allah. He regained his strength and activity. He said at the top of his voice: “The Garden is under the shade of the spears. Today I am going to meet the beloved ones; Muhammad and his party!”

The Muhajirin, the Ansar, and the believing youths followed him. He took them to the commander-in-chief, Hashim Ibn Utba al-Mirqal29. He asked him to undertake the leadership, and he responded to that. Hashim marched, and Ammar urged him to attack the foes, saying to him: “Advance, may my father and mother die for you!”

Hashim took the standard and began advancing slowly. Ammar could not stand that, for he had a strong yearning for meeting Allah and his beloved one Muhammad. He severely rebuked Hashim, saying to him: “O Hashim, you are one-eyed and cowardly!”

Hashim was annoyed with this bitter rebuke, and he said to Ammar: “May Allah have mercy on you, O Ammar! You are a man of hastiness in battles! As for me, I am holding the standard and advancing slowly, that I may obtain my need through that. If I march quickly, I will not be safe from dangers!”

Ammar went on urging Hashim to attack the foes untill he attacked them. Hashim walked through the battlefield. While Ammar was fighting beside him, he looked at the standard of Ibn al-Aas and said: “By Allah, I fought against this standard for three times, and this (standard) is not the best of them!” He violently and actively fought against the army of Mu’awiya.

Ammar was beside the Prophet when he fought against Quraysh to make them confess the word of Allah’s Oneness, and today he fought against them to make them believe in what was in the Qur’an and what Islam had brought.

After a terrible struggle, Ammar fell on the ground. He was killed by the oppressive group30 whose hearts had deviated from the truth, who forgot Allah, and so they swam in utter darkness. When the news of Ammar’s murder was announced, the Imam was completely affected, and waves of worries and sorrows surrounded him, because in his murder, the Imam lost a group of helpers and supporters. He went to the place of his murder. He was very sad and was weeping. The commanders of the troops, the chiefs of the tribes, and the righteous remainders from the Muhajirin and the Ansar surrounded him. They shed tears and loudly wailed. The Imam stood beside him. When he saw him killed and covered with his blood, he praised him with words issued from a sad heart. He said: “Any Muslim, who does not regard the murder of Ammar as great and does not feel the painful misfortune, is not successful. May Allah have mercy on Ammar on the day when he became Muslim, may Allah have mercy on Ammar on the day when he was killed, and may Allah have mercy on Ammar on the day when he will be resurrected! I have seen Ammar! When four of the companions of Allah’s Apostle are mentioned, he must be the fourth, and when five are mentioned, he must be the fifth! All the old companions of Allah’s Apostle were sure that Ammar would enter the Paradise! Let Ammar be pleased in the Paradise!”

The Imam took Ammar’s head and put it in his lap and recited:

O death who does not leave me, relieve me, for you have destroyed all friends! I see that you are aware of those whom I love as if that you walk towards them with a guide!

Imam al-Hasan silently stood up and wept for the murder of the great martyr, who took part in building Islam. He recited to the Muslims what he had heard from his grandfather the Prophet (S) in respect of Ammar’s excellences. He (‘a) has said: “Allah’s Apostle (S) said to his companions: ‘Build me a canopy like that of Moses.’ He began taking adobes from people, and he said: ‘O Allah, there is no good except that of the hereafter; therefore, forgive the Muhajirin and the Ansar.’ He took adobes from Amma, and then he said: ‘What a pity, O son of Sumayya! The oppressive group will kill you!’”

He has also said: “My grandfather has said: ‘The Garden yearns for three (persons): ‘Ali, Ammar, and Salman!’”

When the news of Ammar’s murder was announced, a discord and division took place among the armies of Mu’awiya. They had heard from Allah’s Apostle that he said: “The oppressive party will kill you!” Amr Ibn al-Aas narrated that to them. After Ammar’s murder, they knew that they were the rebellious group that Allah’s Apostle had meant. However through his trick and lies, Amr Ibn al-Aas could fabricate that to them and return the affairs to the natural course. He regarded Imam ‘Ali as responsible for taking Ammar to the war and then to be killed. The ignorant from the armies of Sham yielded to that. They believed his statement and began saying: “Those, who brought Ammar, killed him!”

The murder of Ammar harmed Imam ‘Ali too much. Distress and sorrow surrounded him. He called the tribes of Rabee’a and Hamadan, and they responded to him. He said to them: “You are my breastplate and spear!”

Twelve thousand fighters from them responded to him. He took them and angrily attacked the Syrians. He destroyed all their ranks to the extent that he arrived at Mu’awiya’s tent.

Then he addressed Mu’awiya, saying: “Why are the people fighting between us? Come on so that I judge you before Allah, and whoever of us kills his companion, the affairs go well with him.”

Ibn al-Aas sneeringly said to Mu’awiya:

-The man has treated you with justice! -You are not right! You have come to know that he kills every one dueling with him! -Nothing makes you good except dueling with him! -You have craved after it (authority) after me!

The two parties violently fought against each other. They went on fighting with no rest. Weakness appeared in Mu’awiya’s troops. All his regiments were destroyed. All his forces were divided, to the extent that he intended to escape.

Raising Copies Of The Qur’an

When Mu’awiya saw the courage of Imam ‘Ali’s troops, the weakness of his ones, his incapability of resisting, and the end of his affair, he shook all over with fear. He summoned his cunning vizier, Amr Ibn al-Aas, and said to him: “Only this night and he is coming to us early in the morning along with the troops! What do you think?”

He expressed his near end and his incapability of resisting Imam ‘Ali’s army. Anyway, Amr Ibn al-Aas said to him: “I think that your men are not like his men, and you are not like him. He is fighting against you for a matter, and you are fighting against him for another matter. His people are afraid of you when you win a victory over them, and the people of Sham are not afraid of ‘Ali when he wins a victory over them.”

Amr Ibn al-Aas specified the conflict standing between Imam ‘Ali and Mu’awiya. The Imam fought against him for the sake of Islam and defending its ideals, whereas Mu’awiya fought against him for the sake of power and authority. They battled against each other for different objectives. Amr Ibn al-Aas explained to Mu’awiya the reason for the courage of the Imam’s troops and the weakness of his ones. As for the Imam’s troops, they defended their dignity and life, for they knew Mu’awiya’s beliefs and inclinations. They knew that if he won a victory over them, he would severely punish them and afflict them with painful torture. For these reasons, they were earnest in fighting against him.

As for Mu’awiya’s troops, they knew the Imam’s inclinations, and that if he won a victory over them, he would be kind to them. They had heard of his pardoning and kindness. That was when he won a victory over his opponents at the Battle of al-Jamal. Therefore, there was no escape from that the Imam’s troops would win a victory. Amr Ibn al-Aas suggested an idea that made Mu’awiya overcome the events and it was the reason for destroying the Imam’s troops. He said to him: “Offer to them something. If they accept it, they will disagree (with each other), and if they refuse it, they will disagree. Summon them to Allah’s Book as an arbitrator between you and them. You will get your objective from the people. I have delayed this matter because you are in need of it.”

Mu’awiya knew that Amr Ibn al-Aas’s idea was correct. So he hurried to believe and respond to him. In the meantime, he ordered copies of the Qur’an to be raised. Accordingly, about five hundred copies of the Qur’an were raised on the heads of the spears. The people of Sham loudly said: “This is Allah’s Book between us and you from its beginning to its end. Who protects the fortified borderline cities of the people of Sham after the people of Sham? Who protects the fortified borderline cities of the people of Iraq after the people of Iraq? Who struggles against the Romans? Who struggles against the Turks? And who struggles against the infidels?”

They raised copies of the Qur’an as a trick and cunning. They used them as a pretext to spare their blood, for they did not believe in them nor did they show sorrow at the fate of Islam and the Muslims nor did they respect Allah. Nothing concerned them except government and authority. If there had been a ray of the light of Islam in their souls, they would not have opened a door to the battle against Imam ‘Ali, the testamentary trustee of Allah’s Apostle, and to shed the Muslims’ blood without any right.

The Great Sedition

Among the ugliest and worst farces in man’s history was the trick of raising copies of the Qur’an, for the Iraqi troops were deceived by that, and they changed up their minds. Suddenly, they broke their obedience to Imam ‘Ali, and declared rebellion and mutiny against him without any thinking and considering, while they were about to win a victory over their enemy who had shed their bloods.

What a misfortune! What a pity! Falsehood became higher than the truth through the name of the truth! That was when Amr’s trick performed its horrible role in the center of the government of justice and equality. That was when regiments of the Iraqis rushed like a flood towards the Imam and surrounded him and forced him to yield and submit to Mu’awiya’s summons. They said with one tongue: “He (Mu’awiya) has given you the truth! He has summoned you to Allah’s Book! Accept that from him!”

On the top of those who accepted the summons to arbitration was al-Ash‘ath Ibn Qays, who was like a woodworm boring in the camp of the Iraqis and means for riot and mutiny. The reason behind that was that he was the leader of the tribes of Kinda and Rabee’a, but the Imam had deposed him and appointed Hassan Ibn Makhduj instead. Some people talked with the Imam in order not to depose him, but he refused that31. This aroused the hidden malice in his soul against the Imam and made him wait for an appropriate opportunity to take vengeance on him. He could find such an opportunity during that terrible period of time. It is not correct to say that he was deceived by Mu’awiya’s summons, for he was not among the simple-mined that the affair might be unclear to him. Any way, he angrily went to the Imam and said to him: “I see that the people are pleased and delighted to respond to the people (of Sham) to what they have summoned them from among the legal decisions of the Qur’an! It would be better if you go and ask Mu’awiya what he wants, and reflect on what he requests!”

Then he insisted on the Imam to delegate him to Mu’awiya, but he refrained from responding to him. However he strongly insisted on him, and the Imam (‘a) found no escape from responding. He went carrying the signs of evil and unhappiness. He asked Mu’awiya: “Why have you raised copies of the Qur’an?”

Mu’awiya answered him with tricks and lies, saying: “That we and you may return to the Command of Allah, the Great and Almighty, in His Book. Send a man from among you with whom you are pleased. And we send a man from among us. Then we ask them to act according to what is in Allah’s Book and do not exceed it. Then we follow that on which they will agree.”

Al-Ash‘ath Ibn Qays believed Mu’awiya, saying: “This is the truth!”

Most likely, Mu’awiya had made al-Ash’ath desire and bribed him, for he had come to know about his deviation from Imam ‘Ali. Al-Ash‘ath responded to Mu’awiya and came back to the Imam. He demanded arbitration. Imam ‘Ali (‘a) said to him and to the like of him from among the stubborn who found no pleasure except in obstinacy and mutiny: “O Servants of Allah, I am the best of those who have responded to Allah’s Book. However, Mu’awiya, Amr Ibn al-Aas, Ibn Abi Ma’eet, Habeeb Ibn Muslima, and Ibn Abi Sarh are not men of religion and Qur’an. I am more aware of them than you. I accompanied them when they were children, and I accompanied them when they were men. They were the wickedest children and men. It is word of truth that falsehood has been intended through it! They have known it but they do not act according to it. They have raised it to you just as a trick and plot. Lend me your arms and your skulls for one hour for the truth has reached its (last) part, and nothing has remained except that the root of the oppressive is to be cut off.”

In his speech, the Imam (‘a) has expressed what Mu’awiya claimed such as yielding to Allah’s book. He explained to them their error and mutiny against the religion, for he was more aware of them than others. However, that simple-minded society did not yield to the Imam’s speech and lent his speech deaf ears. About twelve thousand men, who pretended sacredness and religiousness, though they understood nothing of them, addressed him by his personal name. They warned and threatened him if he would not yield to what they wanted, saying: “O ‘Ali, respond to the people according to Allah’s Book when you are summoned to it; otherwise, we will kill you as we had killed (Uthman) Ibn Affan! By Allah we would do it if you did not respond to them.”

The Imam (‘a) said to them: “Woe unto you! I was the first to summon (people to follow) Allah’s Book and the first to respond to it. It is not lawful for me nor can I, concerning my religion, that I am summoned to Allah’s Book and do not accept it. I have fought against them that they may follow the precept of the Qur’an, for they have disobeyed Allah in respect of what He has commanded them. They have broken His covenant and left His Book.

However, I have informed you that they have schemed against you, and that they do not want to act according to the Qur’an!”

Imam ‘Ali tried to convince and make his fellows understand through various ways that it was a trick after Mu’awiya’s failure and incapability of resisting. However, they insisted on that he had to command his military commander, Malik al-Ashtar, to withdraw from the battlefield.

The Imam saw that there was evil on their faces and that they had unanimously agreed on fighting against him. They surrounded, threatened, and warned him. So he (‘a) found no escape other than responding to them. He immediately sent Yazid Ibn Hani’ to Malik al-Ashtar to ask him to withdraw from the battlefield. When the messenger reached and told him about the Imam’s message, he said to him: “Say to my master: ‘This is not the hour when you should remove me from my attitude. I have hoped Allah to make me conquer; therefore, do not hurry me!”

The messenger came back to the Imam and told him about the saying of the resolute, watchful Malik. The signs of conquest and victory had appeared through his hands, and the affair was about to end. The voices from the regiments of his troops raised announcing the clear conquest. When those rebellious heard of that, they surrounded the Imam and said to him: “By Allah we see that you have ordered him to continue fighting!”

“Have you seen that I had secretly sent a messenger to him? Did I not talk to him openly before you and you heard me?” asked the Imam.

However they said with one tongue: “Send for him and make him come to you! Otherwise, we will isolate ourselves from you!”

They terrified the Imam and were about to attack him. So he said: “What a pity, O Yazid! Say to him: ‘Come! The sedition has happened!’”

Yazid quickly set off towards Malik and said to him: “Go to Amir al-Mu’minin, for the sedition has happened!”

Malik al-Ashtar became astonished. He asked Yazid about the reason for that discord and mutiny that happened among the troops:

-Because of raising these copies of the Qur’an? -Yes.

Malik believed his own prediction and intuition in respect of the occurrence of this mutiny, saying: “By Allah, I thought that there would be disagreement and division due to the raising of the copies of the Qur’an! It is the advice of the prostitute’s son (Amr Ibn al-Aas)!”

While pain was hurting him, he turned to the messenger and said to him: “Do you not see the conquest? Do you not see their faint? Do you not see what Allah has done for us? Should we leave this and go away from it?”

Anyway, Yazid told him about the critical situation and the dangers that surrounded the Imam, saying:

-Do you like that you have won a victory here while Amir al-Mu’minin is in his place where he is to be handed over to his enemy? -Glory be to Allah! No, by Allah, I do not like that! -They have said: ‘You should send for Malik al-Ashtar, and he should come to you; otherwise, we will kill you with our own swords as we had killed Uthman Ibn Affan or we will hand you over to your enemy!”

Accordingly, Malik al-Ashtar returned to the Imam. Sadness controlled him, for his desired aim had got lost, he had won the conquest, and the blood of his fighters had been shed to obtain such an end. However, suddenly, all those efforts went in vain due to Amr Ibn al-Aas’s cunning. He strongly and violently addressed those ignoble people. He condemned them, saying: “O men of abasement and feebleness! At the time when you were higher than the people, they thought that you would defeat them, and so they raised the copies of the Qur’an and summoned you to what in them! By Allah, they have abandoned what Allah has commanded in them (the copies of the Qur'an) and in the Sunna of the one to whom they had been revealed! Do not respond to them! Respite me for a while, for I have felt the conquest!”

However, those rebellious showed him nothing except error and stubbornness. They said with one tongue:

-No! No! -Respite me for a horse’s running! -Therefore, we will be with you in your sin!

Malik debated with them and gave them proofs on their wrong opinion and their deviation from the truth, saying: “Tell me about you: the best ones of you have been killed, and the

worst ones of you have remained alive! When were you right? At the time when you killed the people of Sham? Now you are wrong when you have refrained from fighting them. Or are you now right through your refraining from fighting? Therefore, your killed ones, whose excellence you cannot deny and who were better than you, are in the fire!”

This speech did profit them nothing. They said to him: “Leave us, O Ashtar! We fought against them for the sake of Allah and we are going to leave fighting against them for Allah! We will not obey you. Avoid us!”

Malik al-Ashtar said to them: “By Allah, you have been deceived. You have been summoned to put an end to the battle, and you have responded! O men of black foreheads, we thought that your prayer was out of renouncing the world and yearning for meeting Allah. I see that your escape from death is just for this world. Shame be on you! O you who look like old she-camels! You will never see glory after it! Now surely perdition overtakes you as it had perished the oppressive people!”

When Malik al-Aster ended his speech, they abused him. He returned in kind, and then he turned to Imam ‘Ali and said to him: “O Amir al-Mu’minin, move the rank against the rank, and the people will be thrown down!”

The Imam did not respond to him. He bowed his head for a while to think about the bitter result that those rebellious brought about to the community. They regarded his silence as a sign of consent with the affair. So they said: “‘Ali, Amir al-Mu’minin, has become satisfied with the arbitration and the judgement of the Qur’an!”

The Imam could do nothing but satisfaction, and, Malik al-Ashtar could do nothing except yielding and acceptance. He said: “If Amir al-Mu’minin accepts and is satisfied with the judgement of the Qur’an, I am satisfied with that which Amir al-Mu’minin is satisfied with!”

Accordingly, they all shouted: “Amir al-Mu’minin is satisfied! Amir al-Mu’minin is satisfied!”

Imam ‘Ali (‘a) kept silent and did not answer them to anything. Worries and sorrows controlled him, for he had come to know that Amr Ibn al-Aas’s trick destroyed his troops, and that he could not set them right or to return them to the way of the truth and correctness for he had neither influence nor authority over them. He (‘a) has expressed that, saying: “Yesterday, I was a commander, but today I have become a commanded one! And yesterday I was a prohibiter, but today I have become a prohibited one!”32

Al-Ash‘ari Is Chosen

Imam ‘Ali’s dilemma and tribulation were not confined to the mutiny of his army; rather, they spared no effort to overthrow his government. They insisted that he had to nominate his wicked enemy Abu Musa al-Ash‘ari and to chose him for the arbitration. They were not satisfied with anyone other than him from among those whom the Imam nominated such as Ibn Abbas, Malik al-Ashtar, and other men of awareness and wisdom. They knew about al-Ash‘ari’s deviation from Imam ‘Ali. If he undertook the task of the arbitration, he would choose for the caliphate someone other than the Imam.

Dr. Taha Husayn believes that their insistence did not come by chance. It resulted from a plot and an arrangement between the seekers of the world from among ‘Ali’s companions and Mu’awiya’s33. Anyway, they surrounded the Imam and began shouting: “We are pleased with Abu Musa al-Ash‘ari!”

The Imam rebuked and prohibited them from choosing Abu Musa, saying: “You disobeyed me at the beginning; therefore, do not disobey me now! I do not see that I have to appoint Abu Musa (as an arbitrator)!”

The Imam’s advice was useless. Rather they insisted on him, saying: “We are pleased with none other than him! We have fallen into that which he had warned us from!”

The Imam explained to them why he refused him, saying to them: “He is not trustworthy to me. He parted from me and made the people desert me. Then he escaped from me till I gave him security some month later. However, this is Ibn Abbas. I want to appoint him for that….”

Yet, they were not satisfied and they went on their error and ignorance, saying: “It does not matter whether it you or Ibn Abbas. We do not want except a man who is the same to you and to Mu’awiya!”

The Imam guided them to Malik al-Ashtar, for he had no kinship with him. Yet, they refused him, saying: “And is it anyone other than al-Ashtar who burnt the land?”

After this discussion, the Imam found no way to convince them. Therefore, he released them and left them with their own ignorance. As a result, the affairs were in the hands of these rebellious and mutinous.

The Document Of The Arbitration

People competed with each other to write down what they wanted in the document of the arbitration. This is its text as al-Tabari has mentioned: “In the Name of Allah, the Most Gracious, the Most Merciful. This is for which ‘Ali Ibn Abi Talib and Mu’awiya Ibn Abi Sufyan have sued one another. The arbitrator of ‘Ali is over the people of Kufa along with their followers (Shi‘a) from among the believers and the Muslims. And the arbitrator of Mu’awiya is over the people of Sham and their followers from among the believers and the Muslims. We yield to the judgment of Allah, the Great and Almighty, and His Book, and no one other than Him can bring us together. Allah’s Book from its beginning to its end is between us. We enliven what it enlivens and deaden what it deadens.

Therefore, the two arbitrators- who are Abu Musa al-As‘ari (Abdullah Ibn Qays), and Amr Ibn al-Aas al-Qurashi- should act according to what they find in the Book of Allah, the Great and Almighty. If they find nothing in the Book of Allah, the Great and Almighty, then there is the just Sunna that unites and does not separate. The two arbitrators have taken promises and covenants from ‘Ali, Mu’awiya, the two armies and the trustworthy from among the people. They stipulated that they have security over their own souls and their own families, that (the members of) the community are their helpers concerning that for which they have sued one another, and that Allah’s promise and covenant is against the believers and the Muslims from among both parties. We act according to that which in this document even if their (Imam ‘Ali and Mu’awiya) affair is obligatory on the believers. Therefore, security, righteousness, and laying down of weapons between them wherever they go are imposed on them, their families, their properties, their present ones, and their absent ones.

Allah’s promise and covenant is against Abdullah Ibn Qays and Amr Ibn al-Aas that they should judge between this community and that they should not bring it to a battle or a division till they disobey. The judgment is delayed to Ramadan. If they like to delay that, they may delay it according to agreement between them. If one of the two arbitrators died, then the commander of the followers chooses someone to replace him from among the men of justice and fairness. The place where they should decide their case is a place of justice between the people of Kufa and the people of Sham. If they want and like that no one would be present with them except whomever they want, they can do. The two arbitrators take whomever they want of witnesses, and then they write down their witness according to this document. They are supporters against whoever leaves what is in this document or wants atheism or oppression in respect of it. O Allah, we ask You for help against whoever leaves what there is in this document!”34

A group of Iraqi and Syrian leaders recorded their witnesses in this document. The text of the document indicates that Mu’awiya and his party have paid no attention to Uthman’s blood. If they had had a need of that, they would clearly or implicitly have mentioned it. They said many things for the sake of Uthman. They spread out his garments on the pulpit in Damascus. They wept for his misfortune and aroused these battles for avenging him. Therefore, why did they not mention him in the document of the arbitration?

Anyway, this document achieved many of al-Ash‘ath’s desires and of the rest of those ambitious from among his people. They obtained what they wanted such as dividing the Iraqi troops, their mutiny, and the victory of the rebellious forces over the forces of the truth and Islam.

The Thought Of The Harawriyya

The origination of this revolutionary, destructive thought came after the comedy of raising copies of the Qur’an. It was the viewpoint of the Kharijites. There was no reason for forming it except seeking worldly interests, craving after influence and authority, and achieving personal ambitions. The Kharijites adopted “the judgment belongs to Allah” as a slogan for them. However, they quickly made the judgment belong to the sword. That was through their shedding the blood of the innocent, and the spreading of terror and fear among the Muslims. The signs by which they were distinguished were declaring rebellion and mutiny, regarding as unbelievers those who did not embrace their beliefs, and regarding the Muslims’ blood as worthless. Many traditions have been narrated from the Prophet (S) in respect of the Kharijites’ unbelief and apostasy from Islam. He (‘a) has said: “There will be after me a people from among my community who will recite the Qur’an, but it will not exceed their throats. They will renege the religion just as the arrow passes through the target. Then they will not return to it. They are the wickedest of the creation.”35

Abu Sa’eed al-Khidri narrated that one day a property came to Allah’s Apostle (S) and he began giving to this and to that. Among people there was a man with short garments. There were signs between his eyes because of prostration in prayer. Allah’s Apostle continued giving until the property finished. When the property finished, the man went away saying: “By Allah, you are not just since today!” He (Abu Sa’eed al-Khidri) said: “Allah’s Apostle (S) began turning his hand and saying: “If I am not just, then who will be just after me? Some rebels will rebel. They will renege the religion as the arrow passes through the target. Then they will not return to it at all. They recite the Qur’an, but it does not exceed their throats. They say good words but they perform bad deeds. So whoever meets them should fight against them. Whoever kills them shall have the best reward, and whomever they kill shall have the best martyrdom. Allah has disowned them. The worthier of the truth from the two parties will kill them.”36

Narrations similar to these have been narrated from the Prophet (S) by both the Shi’a and the Sunni in respect of their apostasy from the religion and their rebellion against Islam. The traditions are regarded as among his miracles and among the communications of his prophethood, for they have some news of the unseen that took place after him. Anyway, these rebels formed a bloc and sided with other side. They maintained their thought and announced their mutiny. When Imam ‘Ali left Siffin for Kufa, the Kharijites did not go with him. They went to Harawra’37, and they have been ascribed to it. Their number was twelve thousand people. Their caller called that their commander in fighting was Shibth Ibn Rib‘i al-Tamimi, their leader in prayer was Abdullah Ibn al-Kawwa’ al-Yashkuri, the authority was to be consultation after the conquest, the pledge of allegiance was to Allah, the Great and Almighty, enjoining the good, and forbidding the evil.

Protest And Debates

Imam ‘Ali was restless because of these renegades from the religion, so he sent to them Abdullah Ibn Abbas and ordered him not to debate with them until he came to him. When Abdullah Ibn Abbas met with them, he could find no escape from debating with them. He asked them:

-Why have you harbored malice against the two arbitrators? Allah, the Great and Almighty, has said:

“If they both desire agreement, Allah will effect harmony between them” (Qur’an, 4:35).

So how about the community of Muhammad (S)?

The Kharijites answered him:

-What Allah has left for people to decide on is up to them, and what He has already determined, people has no right to change.He has determined that a fornicator is to be whipped a hundred whips, a thief’s is to be cut off; therefore, people have no right to change it.

Abdullah Ibn Abbas said:

- Allah, the Great and Almighty, says:

“As two just persons among you shall judge” (Qur’an, 5:95).

-Do you regard the ruling of game and the intercourse between a wife and her husband like the ruling of the Muslims’ bloods? This verse is between you and us. Is (Amr) Ibn al-Aas near you a just one, while he yesterday killed us and shed our blood? If he was just, then we were not just where we fought against him. You made the men judge before the command of Allah, while Allah, the Great and Almighty, had decreed His command in respect of Mu’awiya and his party that they should be killed or they should return to the truth. Before that, we had summoned them to the Book of Allah, the Great and Almighty, but they refused. Then you wrote a letter between you and him, and made peace and cordiality between you and him, while Allah has prevented peace and cordiality between Muslims and those who fight them since the Sura of Bara’a was revealed except those who acknowledge the tribute.

Abdullah Ibn Abbas went on debating with them, and so did they. The definite proofs he gave to refute their wrong viewpoints were useless.

Imam ‘Ali along with a group of his companions went to these renegades to debate with them. He (‘a) went to the tent Yazid Ibn Qays. He performed the ritual ablution and offered two ruk’as. Then he walked towards the people. He saw Abdullah Ibn Abbas debating with them. He blamed him, saying: “Refrain from debating with them! Have I not prohibited you? May Allah have mercy on you!” Then he turned to the people and said: “O Allah, this is the place where whoever succeeds is more appropriate for success on the Day of Resurrection, and whoever says and makes mischief shall be blind in the hereafter; and more erring from the way.” Then he asked them:

-Who is your leader? - (Abdullah) Ibn al-Kawwa’.

The Imam (‘a) addressed him asking:

-What has made you mutiny against us? -Your decision at the Battle of Siffin! -I adjure you before Allah. Did you know when they raised copies of the Qur’an, you said: “We respond to them for Allah’s Book!” and I said to you: “I am more aware of the people than you. They are not men of religion and Qur’an. I accompanied them and knew them when children and grown-ups. They were the wickedest when children and grown-ups! Go on your right and truthfulness! The people have raised these copies of the Qur’an as a trick, flattery, and a plot. However, you refused my opinion and said ‘no’. Rather we accept from them. So I said to you: ‘Remember my speech to you and your disobedience to me.’ When you refused except the Book, I made a condition on the two arbitrators that they should enliven what the Qur’an has enlivened and deaden what the Qur’an has deadened. If they acted according to the precept of the Qur’an, then we would have no right to oppose what the arbitrators decided according to that which was in the Qur’an, and if they refused, then we would disown their decision!”

This brilliant argument refuted all that which they had clung to in order to establish their weak thought, and they inclined to the Imam with gentleness, saying to him:

-Do you think that it was an act of justice to appoint some men as arbitrators over bloods (killed people)? -We did not appoint the men as arbitrators; rather we appointed the Qur’an as a judge. This is the Qur’an, which is written between two covers. It does not utter; rather the men say it. -Tell us about the fixed time. Why did you appoint it between you and them? -That the ignorant may know, the knowledgeable may be firm, and that Allah, the Great and Almighty, may set right this community during this truce.

Imam ‘Ali (‘a) knew that they had yield to his speech, so he said to them: “Enter your city, may Allah have mercy on you!”

They responded to him and they all went with him to Kufa. However, they retained their own beliefs and spread them among the people of Kufa. They made troubles and summoned the people to rebel against the Imam. Their affair became famous and they became strong. Some of them hurried to interrupt the Imam while he was delivering a sermon, reciting this Qur’anic Verse:

“If you ascribe a partner to Allah, your work would certainly come to naught and you would certainly be of the losers” (Qur'an, 39:65).

The Imam answered him with another verse:

“Therefore be patient; surely the promise of Allah is true, and let not those who have no certainty hold you in light estimation” (Qur’an, 30:60).

The situation between Imam ‘Ali and these rebels became worse, for they attacked the innocent people, and spread fear and terror in the land that the security in the country became disordered, and fear spread among the citizens.

The Two Arbitrators Hold A Meeting

Mu’awiya regained his forces and made firm his affair after the collapse that had befallen him. He sent his messengers to Imam ‘Ali. He asked him to fulfill the arbitration and to allow the arbitrators to hold a meeting. He hurried to do that because he knew that discords and misfortunes had befallen the Iraqi troops and they divided into tribes and parties, and he knew that Abu Musa al-Ash‘ari deviated from the Imam as well. Accordingly, he intended to add another victory to his victory. The Imam (‘a) responded to him. He sent four hundred men under the leadership of Shurayh Ibn Hani al-Harithi38. Among them there were Abdullah Ibn Abbas to lead them in prayer and undertake their affairs, and Abu Musa al-Ash‘ari, who was chosen for the arbitration. And so did Mu’awiya. He sent Amr be al-Aas with four hundred men. He supplied him with sufficient information about the dull one, Abu Musa, saying: “You will face a man with a long tongue and a little reason! Therefore, do not employ your entire mind against him!”39

The two parties went and arrived in Adhruh40 or Doumat al-Jandal41. The meeting and the arbitration were held there. The cunning person, Amr Ibn al-Aas, met with the weak-minded and dull person, Abu Musa. He gave him time for three days. He chose a special place for him. He gave him delicious food and drinks. He did not discuss the affair with him until he completely understood him and after bribing him. When he knew that he had dominated him, he talked with him with gentleness and leniency. He showed toward him admiration, reverence, and magnification. He said to him: “O Abu Musa, you are the chief of the companions of Muhammad (S)! You have an excellence and precedence over them. You see that this community has fallen into blind sedition with which there is no safety. Therefore, is it possible for you to be the blessed one of this community, that Allah may spare their blood through you? Allah says about one soul: (and whoso saves the life of one, it shall be as if he had saved the life of all mankind). Just imagine how about the saving of the lives of these people!”

When was Abu Musa the chief of the Prophet’s companions? When did he have merits and precedence in Islam? These words played with his soul, and he asked about how he could decide the conflict, saying: “How is that?”

“You depose ‘Ali Ibn Abi Talib,” replied Amr, “and I depose Mu’awiya Ibn Abi Sufyan. We choose for this community the man who has attended nothing of the discord nor has he plunged his hands into it.”

Abu Musa asked him about the person who would be nominated for the caliphate.

Amr understood Abu Musa’s desires and inclinations toward Abdullah Ibn Umar, so he said to him: “He is Abdullah Ibn Umar!”

Abu Musa al-As‘ari was very delighted at that. He asked him for covenants to fulfill what he had said:

-How can I be sure of that? -O Abu Musa, now surely by the remembrance of Allah are the hearts set at rest! Take promises and covenants until you are satisfied!

Then he gave him promises, covenants, and strong oaths, to the extent that he swore by all the sacred things to fulfill what he had said. The Sheikh who was old in age but small in mind (Abu Musa) was astonished at the cleverness that Amr Ibn al-Aas had. As a result he expressed his satisfaction and acceptance.

Their agreement on the time when they would meet was announced for people.

There came the terrible hour when the course of history changed. People gathered to receive the decisive result of this arbitration for which they were impatiently waiting. The cunning person, Amr Ibn al-Aas, and the deceived one, Abu Musa, came to the pulpit to announce before people the decisions on which they had agreed. Amr Ibn al-Aas turned to Abu Musa and said to him:

-Rise and address the people, O Abu Musa. -You rise and address them! -Glory belongs to Allah! Shall I precede you while you are the Sheikh of the companions of Allah’s Apostle? By Allah, I will never do that! -Is there anything in your soul?

Amr took a strong oath before Abu Musa to conform to the promise he had given to him42.

As for Abdullah Ibn Abbas, he knew about Amr Ibn al-Aas’s trick. The plot that this cunning person made manifested itself. Abdullah turned to Abu Musa and said to him: “What a pity! I think he has deceived you! If you have agreed on an affair, then advance him and make him speak before you! Amr is a treacherous man. I do not think that he has given you consent about that which is between you and him! He will oppose you when you rise among the people!”43

However, the low person (Abu Musa) paid no attention to Abdullah Ibn Abbas’s speech. He went quickly towards the pulpit. When he ascended, he praised and lauded Allah. He called down blessings upon Muhammad, and then he said: “O people, we reflected on our affair and knew that the closest thing to security, righteousness, sparing blood, and bringing together the friends is our deposing ‘Ali and Mu’awiya. I depose ‘Ali as I take off my turban (and he took off his turban). We have appointed as a caliph a man who was a companion of Allah’s Apostle (S), and his father was also a companion of the Prophet (S). He became prominent through his precedence in Islam. He is Abdullah Ibn Umar!”

He lauded him with a good laudation and gave to him good qualities and noble descriptions. Abu Musa turned away from Imam ‘Ali (‘a) who was the Prophet’s self and the gate of the city of his knowledge. He nominated Abdullah Ibn Umar, who did not know how to divorce his wife well as his father said about him. How bad time it was that let such a low person control the Muslims and impose his opinion on them. Anyway, Amr Ibn al-Aas lauded and praised Allah. He called down blessings upon the Prophet (S) and then he said: “O people, Abu Musa Abdullah Ibn Qays has deposed ‘Ali and removed him from this matter that he seeks, and he is the most aware of him. Now, I depose ‘Ali as he has done, and I appoint Mu’awiya (as a caliph) over you and me. Abu Musa has written in the document that Uthman was killed as an oppressed martyr44, and that his heir has the right to avenge his blood in any case. Mu’awiya was a companion of Allah’s Apostle himself, and his father was a companion of the Prophet. So he is the caliph over us. We have to obey him and pledge allegiance to him to avenge Uthman.”

The dull, deceived person (Abu Musa al-Ash‘ari) said to Amr Ibn al-Aas: “What wrong with you! May Allah curse you! You are like a panting dog!”

Amr Ibn al-Aas rebuked him after he had used him as a bridge to cross over. He said to him: “You are like a donkey carrying books!”

Yes they were like a dog and a donkey. They really described each other. Abu Musa set off towards Mecca carrying with him shame and disgrace after making this blind sedition and the rip which could be not mended. He left behind him the true Imam moaning due to his (Abu Musa) silly arbitration. Through his arbitration, he recorded for the Iraqis shame and disgrace that history would not forget forever.

The Iraqis recorded shameful pages in their history through their choosing of Abu Musa al-Ash‘ari, who had dull mind and weak reason. So how did they choose him to decide their fate and the fate of the following generations?

Imam Al-Hasan’s Speech

When the painful news of the deposing of Imam ‘Ali by Abu Musa was announced before the Iraqis, the discord increased, and disagreement among them became greater. They disowned and cursed each another. As for Imam ‘Ali, he thought that the dangerous situation required some men from among his household to address the people and tell them about the real condition, and explain to them that the arbitration was corrupt. Accordingly, he said to al-Hasan: “Rise, O my little son, and speak in respect of these two men; Abdullah Ibn Qays and Amr Ibn al-Aas.” Imam al-Hasan ascended the pulpit.

He said: “O people, you have said too much about these two men. They were sent to act according to the Book against the mean desire but they acted according to the mean desire against the Book. Whoever is such is not called an arbitrator, but a convict. Abdullah Ibn Qays has made a mistake when he entrusted it (the caliphate) to Abdullah Ibn Umar. Abdullah Ibn Umar has made a mistake in three qualities. The first, he (Abu Musa) opposed his (Abdulla Ibn Umar) father (the caliph Umar), and he was not satisfied with him to be entrusted with the caliphate, nor did he appoint him as one of the members of the Consultative Committee. The second, he did not appoint him as a commander.

The third is that the Muhajirin and the Ansar, who decided the authority and ruled the people through it, had not unanimously agreed on him. As for the arbitration, it is that the Prophet (S) appointed Sa’d Ibn Mu‘ath45 as an arbitrator over the Banu Qurayda, and he decided according to what pleased Allah. Without doubt, if he opposed, Allah’s Apostle (S) would not be pleased with him.” Then he went down the pulpit.

In his wonderful speech, Imam al-Hasan has mentioned the most important points that were the pivot of the conflict and source of the discord. He has in detail mentioned them and clearly explained them to the crowded people that he left no gap through which the rebels could pass. He (‘a) has explained that the opinion of the chosen arbitrator would have been followed and been a sound judgment if he had judged according to the truth and not yielded to the corrupt disputes and desires. As for Abu Musa, he, in his arbitration, did not yield to the truth; rather, he followed his low desires and inclinations. Accordingly, he nominated for the caliphate Abdullah Ibn Umar while his father had not seen that he was worthy of it. If he thought that he was worthy of the caliphate, he would nominate him for it or appointed him as one of the members of the Consultative Committee. Besides, the basic condition in the election was that the Muhajirin and the Ansar had to agree on the elected one. This did not happen to him. In his speech, Imam al-Hasan (‘a) has expressed that the arbitration was legal while the Kharijites denied it. He has indicated that saying that the Prophet (S) had appointed Sa’d Ibn Mu’ath as an arbitrator over the Banu Qurayda. If the arbitration had been illegal, the great Prophet (S) would not have followed it.

After Imam al-Hasan, Abdullah Ibn Abbas rose. He lauded and praised Allah, and then he said: “O people, some people have hit the truth through success and consent. Some are satisfied with it (the truth) and some are dissatisfied with it. As for Abu Musa, he went with guidance to deviation, and as for Amr, he went with deviation to guidance. When they met, Abu Musa withdrew his guidance, and Amr went on his deviation. By Allah, if they had judged due to the Qur’an …Abu Musa walked, and ‘Ali was his Imam and Amr walked while his Imam was Mu’awiya.”

After Abdullah Ibn Abbas had finished his speech, Imam ‘Ali commanded Abdullah Ibn Ja‘far to deliver a speech. The later went up the pulpit and said: “O people, this is a matter that ‘Ali is decide on and others are to be satisfied. You had brought Abu Musa and said: ‘We are satisfied with this man; therefore, be satisfied with him.’ By Allah, they did not reform Sham through what they made, nor did they corrupt Iraq, nor did they deaden ‘Ali’s right, or enlivened Mu’awiya’s falsehood. The little followers and Satan’s incitement do not remove the truth. Today, we follow ‘Ali just as we followed him yesterday.” Then he went down the pulpit46.

The Mutiny Of The Kharijites

When the arbitration failed and the delegation of Kufa came back with disappointment and failure, Imam ‘Ali spared no effort to urge the people to fight against the rebellious forces. The people responded to that. However, the Kharijites made mischief in the land.

They left Kufa and camped at al-Nahrawan47. They asked Abdullah Ibn Khabbab Ibn al-Arat48, a great companion of the Prophet, who passed by them:

-Who are you? -A believing man! -What do you think of ‘Ali Ibn Abi Talib? - he is Amir al-Mu’minin (commander of the believers); the first of the Muslims to believe in Allah and His Apostle. -What is your name? -Abdullah Ibn Khabbab Ibn al-Arat, the companion of Allah’s Apostle. -Have we terrified you? -Yes. -Do not be afraid. -Relate to us from your father a tradition he had heard from Allah’s Apostle, that may Allah benefit us with it. -Yes. Allah’s Apostle (S) has said: “After me there will be a sedition during which man’s heart dies just as his body dies. In the evening, he is a believer and in the morning he will be an unbeliever.” -We have asked you about this tradition. By Allah, we will kill you in a way that we have never killed anyone in.

Then they tied him. They brought him along with his wife, who was pregnant and about to give birth. They put them beside a date palm. A fresh date fell down. One of them hurried to it and put it into his mouth. Another one said to him: “You have unlawfully eaten it.”

He immediately spat it out. One of them drew his sword, struck with it a pig belonging to a non-Muslim man and killed it. One of them shouted at him, saying: “This is of the mischief in the land!”

The man hurried to the owner of the pig and satisfied him. When Abdullah Ibn Khabbab saw that, he said to them: “If you are truthful in what I see, then I feel no fear of you. By Allah, I have made no mistake in Islam. I am a believer, and you have given me security. You have said: ‘There is no harm on you!’”

However, they paid no attention to his speech. They brought him along with his wife. They made him lie down at the bank of the river. They put him on that pig which they had killed. Then they killed him. Then they walked towards his wife, who was shaking with fear. She knew that the ghost of death dominated her. She was looking at her killed husband. She asked them for mercy and begged them, saying: “I am mere a woman! Do you not fear Allah!”

However, they paid no attention to her asking for mercy and beseeching. They hurried towards her as dogs. They killed her and split her belly open. Then they went to three women and killed them. Among them there was Umm Sinan al-Saydawiya, who was a companion of the Prophet (S). The evil of the Kharijites did not stop at this limit. They previewed the people, spread terror among them, and made corruption in the land.

The Battle Of Al-Nahrawan

Imam ‘Ali sent to the Kharijites al-Harith Ibn Murrah al-‘Abdi to ask them about the reason for their terrifying against innocent people and their spreading of terror in the land. When he reached them, they killed him. When the news of his murder reached Imam ‘Ali, some of his companions said to him: “O Amir al-Mu’minin, why you let these (Kharijites) remain after

us to succeed us in our properties and families? Take us to them and when we finish that which is between us and them, take us to our enemy from the people of Sham.”

The Imam agreed with them. He knew that the danger coming form the Kharijites was greater than the danger of Mu’awiya, because of their nearness to his capital. Without doubt, they would have made disorders if he had gone to fight against Mu’awiya. The Imam decided to go to them. His caller called among the troops: “The departure! O Servants of Allah, the departure!”

The Imam’s troops moved. The Islamic thought urged them to fight against those rebelled against the religion and played with the security of people. When they reached the Kharijites, Imam ‘Ali sent them a messenger to ask them to hand him those who killed Abdullah Ibn Khabbab and al-Harith Ibn Murrah. However, they all gave one answer: “We all killed them! We all regard the shedding of your and their bloods as lawful!”

Then, the Imam himself walked towards them and delivered a speech saying: “O group of people, I warn you that the nation will curse you tomorrow when you will be killed near this river while you have neither clear excuse nor proof. Did you not know that I had prohibited you from the arbitration, told you that the request of the people (of Mu’awiya) was a trick, informed you that the people were neither the men of religion nor of the Qur’an, and that I was more aware of them than you? I realized them when they were children and grown-ups. They were the wickedest grown-ups and children. They are the men of cunning and treachery. If you parted with me and my opinion, you would part with good and determination. However, you disobeyed me and forced me until I accepted the arbitration. When I did that, I stipulated, made sure, and required the two arbitrators that they should enliven what the Qur’an has enlivened and deaden what the Qur’an has deadened. However, they differed and opposed the judgment of the Book and the Sunna and acted according to the mean desire. So we left their command. We are still on our first affair. Therefore, what is your news? And from where did you come?”

In his speech, Imam ‘Ali (‘a) has explained that they forced him to accept the arbitration, accepted it unwillingly and his life was liable to danger, and that he required the two arbitrators to judge according to the Qur’an and the Sunna of the Prophet. As they did not judge according to that and did not follow the truth, their judgment was refused. However, these wicked people, who did not understand the Imam’s speech, answered the Imam in a way indicating that they went too far in ignorance. They said: “When we appointed the two men as arbitrators, we were mistaken in that and were infidels. We have repented of that. If you bear witness against yourself that you were an infidel and you repent as we repented, then we will be with you and belong to you; otherwise, you should be away from us. If you refuse, we will part with you.”

The Imam said to them: “Shall I say and bear witness against myself that I am an infidel after my faith in Allah, and after my emigration and jihad with Allah’s Apostle (S)? If I do, then I have gone astray, and I am not among the rightly- guided. Woe unto you! Why have you permitted killing us and the mutiny against our community? The people chose two men and said to them: ‘Reflect through the truth on that which sets right the community, that a man may be deposed and one may replace another.’ Is it lawful for you to put your swords on your shoulders and strike with them the people’s heads and shed their blood; this is the clear loss!”49

When they knew that they were unable to refute the Imam’s argument, they called each other: “Do not address them and do not speak with them! Get ready for the battle! The departure, the departure to the Paradise!”

When the Imam was hopeless of guiding them or taking them back to the way of the truth, he mobilized his troops and commanded them not to start fighting until they fought against them. When the Kharijites saw that readiness, they got ready too. As their souls and hearts were full of yearning for fighting as the thirsty yearned for water, they called each other: “Is there anyone who wants to go to the Paradise?”

They all responded to that and strongly attacked Imam ‘Ali’s troops, saying: “No judgment except Allah’s!” The Imam’s horsemen formed two parties. One party went to the right wing and the other went to the left wing. As for the Kharijites, they were rushing between the two parties. The Imam’s companions received them with arrows. It was only an hour and they all were killed. None escaped death except nine persons50.

When the battle came to an end, the Imam asked his companions to look for Thu al-Thadya51 among the killed. They carefully looked for him but they did not find him. They returned to Imam ‘Ali (‘a) and told him that they had not found the man. He asked them to look for him, saying: “I have never said a lie nor have I been accused of lying. May Allah have mercy on you! Look for the man! He is among the killed!”

They went and looked for him. One of the Imam’s companions found him, and so he hurried to the Imam running and told him that. The Imam said: “Allah is great! I have not fabricated a lie against Muhammad! He (Thi al-Thadya) has a defective hand that has no bone. At the end of it there is a nipple like that of a woman’s breast and there are five or seven hairs on it whose ends are crooked.”

The Imam ordered the corpse of Thi al-Thidiya to be brought. It was brought before him. He looked at his arm and found on it a breast like that of a woman and there were black hairs on it. When the Imam saw that, he prostrated himself before Allah. Then he divided among his companions the Kharijites’ weapons and animals. He returned the equipment and the servants to their owners.

The Horrible Consequences

Great ordeals and troubles followed the battles of Siffin and al-Nahrawan. They drowned the country into events and misfortunes. They brought about a desertion to Imam ‘Ali and his son al-Hasan. We will mention some of them as follows:

1. The Mutiny Of The Troops

After the two battles, the Iraqi troops were afflicted with division, mutiny, weakness, and tiredness of war. The reason was that many men were killed, and the killed ones belonged to those military regiments. Therefore, mourning, impatience, and grumbling spread among them. Because of that the military forces were tired of fighting. They liked peace, and preferred tranquility. That clearly appeared when Imam ‘Ali wanted to go to fight against Mu’awiya after the Battle of al-Nahrawan. They did not respond to him. For example, al-Ash‘ath Ibn Qays said to him: “O Amir al-Mu’minin, our arrows are over, our swords are tired, and our spearheads are blunt. Let us return to our headquarters to supply ourselves with the best equipments. Perhaps, Amir al-Mu’minin can recompense the number of those who were killed, for that will be sufficient to us against our enemy!”

Because of the speech of this cunning, wicked person, the fighters left their camps. They escaped and entered the nearby cities. The Imam was sure that they mutinied against him and showed no obedience to him. He was forced to return to his capital (Kufa). From this case, we understand that the troops were desirous for peace and were tired of war. After that the Imam tried to repair the conditions but he could not.

2. Losing His Prominent Companions

At the Battle of Siffin, Imam ‘Ali lost his most important companions who were very faithful and loyal to him. They were the righteous remainder from among the Muhajirin and the Ansar, who struggled for the dignity of Islam and built its edifices. If they had been alive,

the Imam’s troops would not have mutinied. He showed great sorrow at their death and he bitterly wept for them. He remembered them when he was delivering a speech from above the pulpit of Kufa. He deeply sighed and said: “It is no harm for our brothers whose bloods were shed at (the Battle) of Siffin that they are not alive today to suffer pangs and meet offences! By Allah, they have met Allah, and He has given them their rewards! And He has made them live in the Abode of Security after their fear! Where are my brothers who walked in the way and followed the truth? Where is Ammar? And where is Ibn al-Tayhan?52 And where is Thu al-Shahadatayn (the one of two testimonies)?53 And where are their equals from among their brothers who made a contract for the intention and whose heads were sent to the sinners?”

Then he put his hand on his holy beard. He wept for a long time, and then said: “Ah for my brothers, who recited the Qur’an and mastered it, reflected on the religious duty and performed it, enlivened the Sunna, deadened the innovation, were summoned to jihad and they responded, and trusted in the leader and followed him!”54

He was very sad for losing the choice of his people whose high position was well known, who understood his objectives, and followed his valuable instructions and teachings, to the extent that they became models of perfection and faith. When the Battle of Siffin destroyed these ideal people, the Imam became helpless. He found none in that defective society to support and help him achieve what he wanted in this life such as reforming the society, and spreading the standards of justice and equality among people. As for his opponent Mu’awiya, he did not lose at the Battle of Siffin any of his followers who were loyal to him; rather, many of those, who sold him their consciences and followed after the pleasures of this world, joined him.

3. Occupation And Invasion

Mu’awiya studied the psyche of the Iraqi troops and understood their weakness and their disobedience to Imam ‘Ali. He occupied the Muslim countries one by one. He sent huge troops to Egypt, which was the hope and wish of Amr Ibn al-Aas. They occupied it and killed its governor the good one, Muhammad Ibn Abi Bakr in a terrible way. As for the Iraqis, they were laggard to respond to the Imam and rise with him to resist this aggression.

Then, Mu’awiya sent other troops under the leadership of the sinful rogue, Bisr Ibn Abi Arta’a55. This rude leader headed for Medina whose governor was Abu Ayyub al-Ansari56, who felt fear and escaped. Bisr entered Medina and he made terror and fear enter the hearts. He made a speech before its people and his speech was full of rudeness and severity. He said through speech: “O people of Medina, were it not for Mu’awiya’s promise, I would kill all the adults.”

When this sinner (Busr) controlled Medina, he headed for Mecca and occupied it. He, by force, took the pledge of allegiance (to Mu’awiya). Then he went to Yemen whose governor was Ubaydillah Ibn al-Abbas, who escaped and saved himself from Bisr’s evil, and headed for Kufa to inform Imam ‘Ali of that. When Bisr entered Yemen, he took from its people the pledge of allegiance (to Mu’awiya). He looked for two children of Ubaydillah. When he found them, he killed them57. When their news reached their mother, she was shocked, and was about to lose her mind because of her great sorrow for them.

When the terrible news reached Imam ‘Ali, he went to his companions while he was so distressed for the continuous mutiny in his troops. He addressed them, saying: “I have been informed that Bisr has overpowered Yemen. By Allah, I think that those will overcome you by their unity on their falsehood and your disunity on your truth, and separation, your disobedience to your Imam in the truth, and their obedience to their leader in falsehood, their fulfillment of the trust in favour of their master and your betrayal, and their righteousness in their countries and your mischief. If I entrust one of you with a bowl, I fear that he may steal its handle.

“O Allah, I am bored of them and they are bored of me. Change them for me with better than them, and change me for them with worse than me. O Allah, melt their hearts as salt melts in water. By Allah, I wish I had a thousand horsemen from Bani Faras Ibn Ghanam.58” Then Imam ‘Ali came down the pulpit59.

From this speech we can conclude that the Imam’s troops were corrupt and treacherous; therefore, there is no wonder when Imam al-Hasan refused them and let Mu’awiya rule them. The people who do not support the truth and do not defend their dignity are worthy of being subservient to tyrants.

Mu’awiya was not satisfied with that. He sent huge troops under the leadership of Sufyan Ibn Awf to attack the Iraqis in their own country. His troops invaded Heet60 and Anbar61.

He horribly killed their inhabitants and inflicted heavy damages on their properties. When their news reached Imam ‘Ali, he became very sad, for he knew that falsehood had become firm, that he was unable to destroy and put an end to it, when he saw his companions whose hearts were full of fear, abasement, and cowardice. He (‘a) ascended the pulpit and addressed them with a wonderful speech that showed what was in his soul of continuous worries and sorrows, and pictured what was in the souls of his companions such as subservience, weakness, and feebleness.

He said: “Beware! I called you insistently to fight these people night and day, secretly and openly and exhorted you to attack them before they would attack you, for, by Allah, every people are attacked in their own home, they meet disgrace. However, you put it off to others and forsook it till destruction befell you and till your cities were occupied. This is the man from (the Banu) Ghamid whose horsemen have reached al-Anbar, killed Hassaan Ibn Hassaan al-Bakri, and removed your horsemen from their garrisons.

“I have come to know that everyone of them entered upon Muslim and non-Muslim women and took away their ornaments from their legs, arms, necks, and ears. No woman could but saying: To Allah we belong and to Him is our return!

“Then they went back laden with wealth while losing no drop of blood. If any Muslim dies of grief after that, he is not to be blamed but rather he will be preferred near me.

“How wonder! By Allah, it kills the heart and causes grief that is to see the unity of these people (Mu’awiya’s people) on their wrong and your dispersion from your right. Woe and grief unto you! You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you are satisfied. When I ask you to march against them in summer, you say: it is hot. Respite us till heat subsides from us. When I command you to march in winter, you say: it is severely cold; give us time till cold clears from us. Is all that escaping from heat and cold? By Allah, your escaping from the sword is greater. O you semi-men and no men! O you children’s minds and women’s reasons! I wish I had not seen you, nor had I known you! By Allah, this acquaintance has brought about regret and grief. May Allah fight you! You have filled my heart with pus, loaded my bosom with rage, made me drink grief a dose after another, and destroyed my determination by your disobeying and disappointing.”

This wonderful, enthusiastic speech did not move them, nor did it remove the spirit of weakness and mutiny from them. They had surrendered to the armed aggression. Mu’awiya took from their properties and their souls whatever he wanted.

4. Sedition Of Al-Khurayt

The tribulation of the Imam was not confined to his companions and his opponent Mu’awiya. The tribulation and the evil exceeded to that which was greater and more intense. It was the thought of the Kharijites which was not finished off at the Battle of al-Nahrawan, but some of its adopters were killed. It grew wider and its supporters became more. They created the most horrible problems in the Muslim society. They summoned people to mutiny against the Imam’s government.

The most important one of them was al-Khurayt62 who, with a group of his companions, revolted against the Imam. Imam ‘Ali (‘a) sent to them an army to make them come back to obedience and or fight them if they refused. There were debates and arguments between them. When al-Khurayt refused to return to obedience, a violent battle happened between the two parties, but they did not defeat each other. Then al-Khurayt and a group of his companions escaped to Basra. The Imam’s troop returned without winning anything. The Imam sent other troops greater in number and power. He commanded them to follow after the rebels. In the meantime, he wrote a letter to Abdullah Ibn Abbas, his governor of Basra, to supply the troops with what they needed. Abdullah Ibn Abbas responded. The two parties met and a violent battle happened between them. The signs of weakness and feebleness appeared in al-Khurayt’s troops, but he was able to flee with his companions during the dark night and go to Ahwaz. There he sowed discord and propagated his thought among those simple-minded people who did not understand the Islamic thought, nor did they reflect on its objectives and reality. They responded to him, and he made them refrain from Islam. He prevented the Arabs from giving alms and the Christians from giving poll taxes, that many Christians, who had been Muslims, renounced Islam.

Many of those stupid followed him, and his case became manifest and his power became strong. However, the Imam’s troop followed them until they found them. Then a battle took place between them and led to the murder of al-Khurayt and a group of his party. The commander of the Imam’s troops took the rest of al-Khurayt’s troops as captives. He was kind to those who became Muslim and asked the apostates to turn to Allah in repentance. He took as captives those who refused to be Muslim.

In this manner, the troubles widened and increased in the Muslim capital, which was under the Imam’s control. They brought about betraying and then killing the Imam, betraying his son al-Hasan, causing many damages to the Muslim society, and making it sink into griefs and distresses.

The horrible results after the Battle of Siffin brought about a collapse and weakness to the Muslims. The rebellious forces overcame the forces of the truth and Islam, paved the way for the Umayyads to govern the Muslims, possess alone their properties and abilities, and spare no effort to fight against righteousness and all good tendencies. The Muslims complained of their tyranny, dictatorship, and oppression.

• 1. The concept of Afro-Asiatic in the light of the Bandong Conference, 111.
• 2. ‘Abqariyat al-Imam ‘Ali , p. 115.
• 3. Al-Mas‘udi ‘ala Hamish Ibn al-Athir, vol. 6, pp. 78-79.
• 4. Sharh Nahj al-Balagha, vol. 1, p. 163.
• 5. The narrators have differed over the time when Jareer Ibn Ubaydillah al-Bajali became Muslim. It was said that he became Muslim at the time of the Prophet’s advent. It was said that he became Muslim forty days before the death of the Prophet, and it was said other than that. He was handsome. Umar has said concerning him: “He is Yusuf of this community.” He gave him precedence, during his battles in Iraq, over all (the tribe of) Bajeelah, who played a major role in conquering Qadisiya (in Iraq). Jareer Ibn Ubaydillah al-Bajali resided in Kufa. When Imam ‘Ali sent him as a messenger to Mu‘awiya, he failed in his task. So he isolated himself from the two parties and preferred tranquility. Then he lived in Qirqisya until he died in the year 51 A. H. And it was said (that he died in the year) 54 A. H.
• 6. Al-Tulaqa’ is the plural of taleeq, who is a released prisoner of war. Allah’s Apostle (S) released them on the day when he conquered Mecca and did not enslave them.
• 7. Nasr Ibn Muzahim, Waqi‘at Siffin, p. 34.
• 8. Imam ‘Ali Ibn Abi Talib, vol. 4, p. 27.
• 9. Waqi‘at Siffin, p. 33.
• 10. Ibn Al-Athir, Tarikh, vol. 129.
• 11. Al-Ya‘qubi, Tarikh, vol. 2, p. 162.
• 12. Al-Iqd al-Farid, vol. 3, p. 113.
• 13. Siffin is a place near al-Riqqa, on the western bank of the Euphrates, between al-Riqqa and Balsin. There the battle between Imam ‘Ali and Mu‘awiya took place at the beginning of the month of Safar, in the year 37. The historians have differed over the number of the fighters of the two parties. It was said that there were 120 thousand fighters with Mu‘awiya, and there were 90 thousand fighters with Imam ‘Ali . It was said that Imam ‘Ali had 120 thousand fighters, and Mu‘awiya had 90 thousand fighters.
• 14. Waqi‘at Siffin, p. 103.
• 15. The poetry line belongs to al-Abbas Ibn Mardas al-Salami, just as it has been mentioned (in the book) al-Khazana, vol. 2, p. 82.
• 16. Sulayman Ibn Surad al-Khuza’iy was a prominent, honorable person among his people. He narrated traditions from the Prophet, Imam ‘Ali , and Imam al-Hasan. He was among those who wrote letters to Imam al-Husayn, peace be on him, and asked him to come to Kufa. When Imam al-Husayn responded to their call, Sulayman remained behind. When the Muslims were terrified through killing the Apostle’s grandson (Imam al-Husayn), Sulayman and a group of his people felt remorse for they had not risen to support him. Accordingly, they hurried to avenge his blood. They marched until they met the sinful, Ubaydillah Ibn Ziyad, at a place called Ayn al-Warda. A battle took place between them. Sulayman and those with him were all killed. That was at the month of Rabee‘ al-Aakhar, in the year 65 A. H. He was then 93 years old.
• 17. Waqi‘at Siffin, pp. 9-10.
• 18. Waqi‘at Siffin, pp. 160-161.
• 19. Al-Ash‘ath Ibn Qays al-Kindi was the chief of his people. He and his people went to Allah’s Apostle in the year 10 A. H. He and they became Muslim. When the Prophet died, al-Ash‘ath reneged from Islam, and then he embraced it again during Abu Baker’s caliphate. Abu Baker married him to his sister Umm Farwa, daughter of Abi Quhafa. She was the mother of Muhammad Ibn al-Ash‘ath. When Abu Bakr died, al-Ash‘ath, along with Sa‘d Ibn Abi Waqqas went out to al-Qadisiya, Jalawla’, and Nahawand. Al-Ash‘ath Ibn Qays built a house in Kufa, in the quarter of Kinda, and lived in it. He died in the year 42 A. H., and it was said in the year forty. Imam al-Hasan prayed over him. This has been mentioned (in the book) al-Isti‘ab, vol. 1, p. 110. In the book Sharh Nahj al-Balagha it has been mentioned: “Al-Ash‘ath craved after authority after the death of the Prophet. He asked his people to crown him, and they responded to that. He and the apostates battled against the Muslims but he was besieged in his stronghold for some days. When he became desperate of victory, he surrendered on the condition that his blood and that of ten of his companions should be spared. The Muslims responded to him, so he was safe from killing. Abu Bakr felt remorse for that he did not kill him. When he was about to die, he said: “I wish that I had cut off al-Ash‘ath’s head on the day when he was brought to me. I think that he helps evil whenever he sees it.
• 20. Abu al-A‘war al-Salami is Amr Ibn Sufyan. Abu Hatam al-Razi has said: “He (Abu al-A‘war al-Salami) is not regarded as one of the companions (of the Prophet), nor his narration is authentic. He was present at the Battle of Hunayn while he was an infidel. Then he became Muslim. He was the strictest of people against the Imam at the Battle of Siffin. And the Imam invoked Allah against him during his private prayer (Qunut) in the Morning Prayer.” Al-Isti‘ab, vol. 4, p. 14.
• 21. It has been mentioned in Tarikh al-Tabari: “Most surely, your cousin the master of the Muslims is the best of it (the community) in precedence and deeds in Islam.”
• 22. Shibth Ibn Rib‘i al-Tamimi was the caller of Sajah, who claimed that she was a prophet. Then he became Muslim and was among the companions of Imam ‘Ali . Then he joined the Kharijites. Then he repented of that. This sinful person was among those who killed Imam al-Husayn, the master of martyrs. That was in about the year 70 A. H. al-Isaba, vol. 2, p. 163.
• 23. In another narration he has said: “O people of al-Sham,….”
• 24. Ubaydillah Ibn Umar Ibn al-Khattab was born during the time of Allah’s Apostle, and he narrated nothing from him. It was he who killed al-Hurmuzan and Jufayna. Imam ‘Ali threatened him through administering against him the prescribed punishment if he could catch him. Ubaydillah Ibn Umar joined Mu‘awiya at the Battle of Siffin. During the days of the battle he came out wearing a silk jubbah and saying: “‘Ali will come to know when we meet tomorrow!” So the Imam said: “Leave him! For his blood is like that of a mosquito!” Ubaydillah Ibn Umar was killed at the Battle of Siffin. Al-Isti‘ab, vol. 2, p. 431.
• 25. Bihar al-Anwar.
• 26. Waqi‘at Siffin, p. 334.
• 27. Muhammad ‘Abda, Sharh Nahj al-Balagha, vol. 2, p. 212.
• 28. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 1, p. 506.
• 29. Hashim Ibn Utba Ibn Abi Waqqas al-Zuhri, al-Qurashi. He was given the kunya of Abu Amr, better known as al-Mirqal. He became Muslim on the day when Mecca was conquered. He was among the men of virtue and religion. He was on top of the brave Arabs. His eye was knocked out at the Battle of al-Yarmuk, in Sham (Syria). It was he who conquered Jalawla’, part of Persia. Jalawla’ was called Fath al-Futooh (the Conquer of the Conquers). Its war booties were more than 18 million (dinars). Hashim Ibn Utba al-Mirqal was the commander over the infantry at the Battle of Siffin. Although his leg was cut off, he continued fighting all those who approached him. He was sitting and saying: “The stallion defends its she-camel even if it is hobbled!” In respect of him Abu al-Tufayl has said: “O Hashim of good, you have been rewarded with the Garden. You fought against the enemy of the Sunna for the sake of Allah.” Usd al-Ghaba, vol. 5, p. 49.
• 30. Abu al-Aadiya killed him. He came to Mu‘awiya, and said to his chamberlain: “The killer of Ammar is at the door.” He permitted him. Usd al-Ghaba, vol. 5, 267. It has been narrated from the Prophet that he has said: “If the people of the earth killed Ammar, they all would enter the fire!”
• 31. Waqi‘at Siffin, p. 153.
• 32. Muhammad ‘Abda, Sharh Nahj al-Balagha, vol. 2, p. 212.
• 33. Muhammad ‘Abda, Sharh Nahj al-Balagha, vol. 2, p. 212.
• 34. Al-Tabari, Tarikh, vol. 6, p. 30.
• 35. Muslim, Sahih, vol. 1, p. 398.
• 36. Al-Hakim, Mustadrak, vol. 2, p. 154.
• 37. It was said that Harawra’ was a village near Kufa. And it was said that it was two miles far from it. Mu‘jam al-Buldan, vol. 3, p. 256.
• 38. Shurayh Ibn Hani Ibn Yazid Ibn al-Harth was among those who lived before Islam. Then he became Muslim. He was given the Kunya of Abu al-Miqdam. His father Hani was a companion of the Prophet (S). Shurayh was among the greatest companions of Imam ‘Ali . Al-Isti‘ab.
• 39. Al-Iqd al-Fareed, vol. 3, p. 115.
• 40. Adhruh was a name of a place in Sham. It was near the land of al-Hijaz. The arbitration between Amr Ibn al-‘Aas and Abu Musa al-Ash‘ari took place there. It is correct because the speech of Dhul Rimma, who has praised Bilal, the grandson of Abu Musa al-Ash‘ari, saying: Your (grand)father set right the religion and the people after they had badly treated each other, and the house of the religion was demolished. He strengthened the links of the religion during the days at Adhruh and refused the battles were given as an injection to a barren. Mu‘jam al-Buldan, vol. 1, p. 161.
• 41. Doumat al-Jandal was the name of a place covered through seven stages from Damascus and from the City of the Prophet. Abu Ubayd al-Sukuni has said: “Doumat al-Jandal was a stronghold and villages between Sham and Medina, near the Mountain of Tay. The Banu Kinan from Kalb lived there. It was said that the arbitration happened at Doumat al-Jandal. Abdullah Ibn Isa, the grandson of Abu Layla, has narrated: ‘Abu Musa and I passed through Doumat al-Jandal. Abu Musa said: ‘Allah’s Apostle related to me that two arbitrators judged between the children of Israel with oppression at this place, and that two arbitrators will judge between my community with oppression at this place.’” He said: “When the days passed, he (Abu Musa) and Amr Ibn al-Aas decided what they decided.” The poets composed many poems on mentioning the meeting at Adhruh except al-A’war al-Shani, a poet, who has mentioned Doumat al-Jandal in his poetry. The meter would be correct if Adhruh replaced Doumat. This has been mentioned in the book Mu‘jam al-Buldan, vol. 4, p. 106. In his book “‘Ali wa Banuh” (‘Ali and his Sons), p. 107, Dr. Taha Husayn thinks that the meeting was first hold at Doumat al-Jandal and then at Adhruh.
• 42. Al-Iqd al-Farid, vol. 3, p. 115.
• 43. Al-Tabari, Tarikh, vol. 6, p. 39.
• 44. Al-Mas‘udi has in detail written that in his book Murujj al-Dhahab, vol. 1, p. 277.
• 45. Sa‘d Ibn Mu’ath Ibn al-Nu‘man al-Ansari was from al-Aws Tribe. He became Muslim at the hand of Mus‘ab Ibn Umayr. That was when the Prophet sent him to teach the Muslims in Medina (to read and write). When Sa‘d became Muslim, he said to the Banu al-Ashhal: “It is forbidden for me to speak to your men and women unless you should be Muslim.” They became Muslims and so he was from the greatest blessed in Islam. He fought beside the Prophet at the Battle of Badr. When the Prophet headed for Badr, the news came to him that the Quraysh were ready to fight against him. The Prophet (S) consulted his companions in respect of the affair. Al-Miqdad and Abu Bakr announced their obedience to him. However, he (S) thought of the Ansar, for the majority of his Army were from them. As for Sa‘d, he came to know that he meant the Ansar through his consultation. So he said to him: “It seems that you mean us, O Allah’s Apostle?” “Yes,” he (S) replied. Sa‘d said: “O Allah’s Apostle, we have believed in you, believed you, borne witness that what you have brought is the truth, and given to you our covenants for listening and obeying. Therefore, go, O Allah’s Apostle, to what you want. We are with you. By Him Who has sent you with the truth, if you reviewed this sea through us, we would wade into it along with you. None of us will remain behind, nor do we hate to meet our enemy tomorrow. We are patient during battle and truthful during meeting. May Allah show you through us that which delights you. So make us walk through Allah’s blessing.” The Prophet (S) was pleased and delighted with his speech, and was active to meet the polytheists. When the Battle of al-Khandaq took place, Sa‘d went out wearing a narrow breastplate of which his arm was out. There was a sword in his hand, and he was saying:
  A camel stayed for a while that he might join the battle.
  There is no fear of death when the moment of death comes!
  His mother said to him: “Hurry up, O my son! By Allah, you have become late!” On that, day an arrow hit him on the ankle and wounded it. When the Banu Qurayda yielded to Sa‘d’s judgment, he came back while he was wounded. The Prophet (S) said to his companions: “Get up for your master or the best of you!” When Sa‘d sat down, Allah’s Apostle (S) said: “O Sa‘d, decide among them!” Sa‘d said: “My judgment in respect of them is that you kill their fighters and take the rest as captives.” The Prophet (S) said: “You have judged according to Allah’s judgment!” When he finished the arbitration, his wound bled. So the Allah’s Apostle embraced him. The blood flowed on him, and he died because of his wound. Allah’s Apostle and his old companions wept for him. His mother elegized him, saying:
  Woe unto Sa‘d’s mother, Sa‘d is skill and help!
  Woe unto Sa‘d’s mother, Sa‘d is strictness and seriousness!
  When the Prophet heard her, he said: “Every mourner is a liar except the one who mourns for Sa‘d!” This has been mentioned in the book Usd al-Ghaba, vol. 2, p. 296.
• 46. Al-Imama wa al-Siyasa, vol. 1, p. 144.
• 47. Al-Nahrawan was a district between Baghdad and Wasit from the eastern side. Its border was connected to Baghdad. It had many towns like Iskaf, al-Safiya, and others. The battle between Imam ‘Ali and the Kharijites took place there. There was a great river in it. However, the river was destroyed. The reason for its destruction was that the kings differed and fought against each other during the days of the Seljuks. All the kings did not take care of it, and the river was in the way of the troops. All these reasons required the inhabitants to leave it, that destruction dominated it. This has been mentioned in the book Mu‘jam al-Buldan.
• 48. Abdullah Ibn Khabbab Ibn al-Arat al-Mada’ini was the ally of Banu Zahra. He narrated traditions on the authority of his father and Ubay Ibn Abi Ka‘ab. Some traditionists reported on his authority such as Abdullah Ibn al-Harith, ‘Abdurrahman Ibn Abzi, a companion of the Prophet. In respect of him al-‘Ijli has said: “He is trustworthy. He was among the second generation. The Harawrits killed him. Imam ‘Ali sent him to them, but they killed him. Ibn Hayyan has mentioned him as among the trustworthy. Al-Ghalabi has said: “Abdullah was among the Muslim masters.” This has been mentioned in the book Tahthib al-Tahthib, vol. 5, p. 196. I say: “The books of history and biography have not mentioned that Imam ‘Ali sent Abdullah to the Kharijites.” Only al-‘Ijli has mentioned that. It has been mentioned in the book al-Isaba, vol. 2, p. 302: “The Kharijites killed Abdullah when he was going to Kufa to meet Imam ‘Ali .”
• 49. Al-Imam wa al-Siyasa, vol. 1, p. 155.
• 50. Al-Shahristani, al-Milal wa al-Nihal, vol. 1, p. 159. He has mentioned: “Two of them escaped to Oman, two of them to Kirman, two of them to Sajistan, two of them to al-Jazirah, and one of them to Tal Mouzoon. They spread their beliefs in these places where their heresies appeared.”
• 51. In respect of Thi al-Thadya, Anas Ibn Malik has said: “We admired the worship of a man during the time of Allah’s Apostle (S). We mentioned that to Allah’s Apostle (S) and gave him the man’s name, but he did not recognize him. While we were mentioning him, a man came towards us. We said to him: ‘O Allah’s Apostle: ‘That is the man!’ When he (a.s.) looked at him, he said: ‘You are telling me about a man on whose face there is one of Satan’s signs.’ The man came towards us and stopped without greeting us. Allah’s Apostle (S) said to him: ‘I adjure you before Allah, did you say to yourself when you stopped in front of the gathering: ‘None among the people is better than me?’ ‘Yes, by Allah,’ he replied. Then he (the man) came in to perform the prayer. However, Allah’s Apostle said: ‘Who can kill the man?’ ‘I,’ replied Abu Bakr. He went to him and found him praying, so he said: ‘Glory belongs to Allah! Shall I kill the man while he is praying and Allah’s Apostle had prohibited from killing worshipers?’ He went out, and Allah’s Apostle asked him: ‘What have you done?’ He replied: ‘I hated to kill him while he is praying, and you had prohibited from killing worshipers.’ The Prophet (S) asked his companions: ‘Who can kill the man?’ ‘I,’ Umar replied. He went to him and found him putting his forehead on the ground. So Umar said: ‘Abu Bakr is better than me.’ Then he went out. ‘What have you done?’ asked Allah’s Apostle. ‘I found him putting his face on the ground for Allah, so I hated to kill him,’ replied Umar. The Prophet asked: ‘Who can kill the man?’ ‘I,’ replied Imam ‘Ali . The Apostle said to him: ‘You are sufficient to him if you found him!’ The Imam went to him but he did not find him. He returned to Allah’s Apostle and told him what hapened, and the Prophet (S) said: ‘If he is killed, no two men of my community will disagree! Their first and last will be the same!’” This has been mention in the book al-Isaba, vol. 1, p. 484.
• 52. Ibn al-Tayhan is Malik Ibn al-Tayhan Ibn Malik al-Awsi. He was among the six persons who met Allah’s Apostle. He was the first of the Ansar to meet him and was the first to pledge allegiance to him on the night of al-Aqaba. It was said that he was not the first to pay homage. Malik and Usayd Ibn Khudayr were the chiefs of the Banu Abdil Ashhal. He was present at the battles of Badr, Uhd, and all of the battles. It was said that he died during the reign of Umar in the year 20 A. H. And it was said that he fought on behalf of Imam ‘Ali at the Battle of Siffin and died shortly after that. In the book al-Isti‘ab it has been mentioned: “Most surely he fought on behalf of Imam ‘Ali at the Battle of Siffin and was killed at it. The Imam’s clearly speech indicates that.”
• 53. Thu al-Shahadatayn was Khuzayma Ibn Thabit Ibn al-Fakih al-Ansari, al-Awsi. He was given the kunya of Abu Imarah. Allah’s Apostle (S) made his testimony as equal to that of two men. Once, the Prophet bought a horse from Sawa’ Ibn Qays al-Muharibi. Sawa’ denied the purchase. Khuzayma bore witness for the Prophet. Allah’s Apostle asked him: “What has made you bear witness while you were not present with us?” He replied: “I have believed you in respect of what you have brought and come to know that you say but the truth. So how do I not believe you in respect of this matter?” So Allah’s Apostle said: “For or against whomever Khuzayma bears witness is sufficient to him.” Khuzayma fought on behalf of Allah’s Apostle at the battles of Badr, Uhd and all the battles. He fought on behalf of Imam ‘Ali at the battles of al-Jamal and Siffin. When Ammar Ibn Yasir was killed at the Battle of Siffin, Khuzayma said: “I heard Allah’s Apostle say: ‘The oppressive party will kill Ammar.’” Then he drew his own sword and fought until he was killed. This has been mentioned in the book Usd al-Ghaba, vol. 2, p. 114.
• 54. Muhammad Abda, Sharh Nahj al-Balagha, vol. 2, p. 130.
• 55. His full name is Bisr Ibn Abi Arta’a al-Qurashi. The name of Abi Arta’a is Umayr. It was said that his name was Uwaymir al-Amiri. This rude person committed crimes and sins which none had committed. For example, he killed the two sons of Ubaydillah Ibn al-Abbas. The two sons were Abdurrahman and Qatham. They were children. Bisr did not pay attention to their kinship to Allah’s Apostle (S) and their being too children. He attacked Hamadan and took the women therein as captives, and they were the first Muslim women to be taken as captives. He killed many people from the Banu Sa‘d. He also committed other similar crimes. This sinful person fought against Imam ‘Ali at the Battle of Siffin. The Imam stabbed him, and he fell on the ground and showed his private parts, so the Imam left him. Busr doted at the end of his life and died in Medina. It was said that he died in al-Sham during the last days of Mu’awiya’s rule. (This has been mentioned in the book) al-Isti‘ab, vol. 1, pp. 154-163.
• 56. Abu Ayyub is Khalid Ibn Zayd Ibn Kulayb al-Ansari. He belonged to the Banu al-Najjar. He was known for his name and kunya. He was present with the Prophet at al-Aqaba, the Battle of Badr, and the battles after it. When the Prophet arrived in Medina, he stopped at his house until he built his houses and his mosque. The Prophet made him associate as brother with Mus’ab Ibn Umayr. Imam ‘Ali appointed him as a governor over Medina when he went to Iraq. Then he (Abu Ayyub) joined him. He fought with Imam ‘Ali against the Kharijites. He kept on jihad after the Prophet until he died in Constantinople. He died in the year 50 A. H., and it was said that he was died in the year 52 A. H. This has been mentioned in (the book) al-Isaba, vol. 1, p. 405.
• 57. Abi al-Fida, Tarikh, vol. 1, p. 180.
• 58. The Banu Faras were a tribe famous for bravery. Among them there was Alqama, who was delighted when he stabbed. Among them was Rabee‘a Ibn Makdam, the protector of his womenfolk dead and alive. None other than him protected his womenfolk.
• 59. Muhammad Abda, Sharh Nahj al-Belagha, vol. 1, p. 60.
• 60. It was a village near Baghdad and to the north of al-Anbar. It had a lot of date palms and boons. This has been mentioned in (the book) Mu‘jam al-Buldan, vol. 8, p. 486.
• 61. It is a city at the bank of the Euphrates. It is situated in the western part of Baghdad. There are ten leagues between them. Sabur Ibn Hurmuz Dhu ‘l-Aktaf, was the first to build it. Then Abu al-Abbas al-Saffah, the first Abbasid caliph, renewed it, built palaces therein, and resided in it until he died. (This has been mentioned in the book) Mu‘jam al-Buldan, vol. 1, p. 340.
• 62. Al-Khurayt Ibn Rashid al-Naaji was the leader of all the tribe of Mudhar at the Battle of al-Jamal. He was appointed as a governor by Abdullah Ibn Amir over a Persian district. He was with Imam ‘Ali until the arbitration took place. So he opposed him, parted with him, and went to Persia. Al-Isaba, vol. 1, p. 422.