Alhassanain(p) Network for Heritage and Islamic Thought

The disaster

Soon afterwards Mu`awiya left for Iraq along with one hundred and twenty thousand men and encamped near the bank of the Euphrates in the valley of Siffin near Raqqa. He marched on and occupied an open and even tract of land. Sitfin is a valley near the Euphrates. During those days there were many water springs in that valley as well as a large number of trees between it and the Euphrates.

Ali also left Kufa along with his army and reached Siffin after having passed through Mada`en and Raqqa. His intention was to prevent Mu`awiya from rebellion by means of advice and kindness and to resort to fighting only if he showed stubbornness. When he reached Siffin he saw that a huge army which had encamped on the bank of the river had blocked the way of his own army to have access to water. Ali sent a message to Mu`awiya saying: “We have not come here to fight for water. If we had arrived here earlier than you we would not have prevented you from taking water”.

Amr ibn al-Aas advised Mu`awiya not to block the way of Ali's army to the water. He said: “Ali's courage and valour is well-known to the world and he is accompanied by a large army of brave warriors. It is not possible that they will accept the present position and remain thirsty”. Mu`awiya replied: “By God this is my first success. May God not satiate me from the fountain of Kauthar if these people drink the water of the river. In case, however, they are victorious the matter will be different”. The companions of Mu`awiya had been so much emboldened that they told Ali to his face! “You will not get a drop of water until you are dead”.

Strategically the position of Ali was very weak. He, however, sent Malik Ashtar to acquire control of the bank of the river. He put Mu`awiya's men to flight with his unusual valour. Now the bank was under the control of Ali's forces. According to Allamah Ibn Qutaibah Amr ibn al-Aas felt happy over this defeat of Mu`awiya and said to him: “O Mu`awiya! Just tell me one thing: Suppose they also stop water for your army as you stopped it for them, can you fight against them to get the control of the bank of the river? However, it is certain that Ali will not allow the same thing which you considered permissible”.

Some of the companions of Ali wanted to pay Mu`awiya and his army back in their own coin and to stop the supply of water to them, but that great man turned down their suggestion and allowed free use of the water to the enemies. His companions insisted very much saying: “O Commander of the Faithful. Stop water for them as they had done for you. Don't let them drink a drop of water. Let them die of thirst. There will be no need for fighting. You can catch them with your own hands”. Ali replied: “I can't do what they did. Let them have access to water”.

Had Mu`awiya's supporters been of noble character they would have understood the difference between Ali and Mu`awiya and would have realized as to who was on the right path and who was on the wrong. They would then have known that to assist Mu`awiya against Ali was just like helping a thief or a dacoit, or one who was fighting against a Prophet.

Whatever faith Amr ibn al-Aas had he had already sold it to Mu`awiya for the Governorship of Egypt. Otherwise there could be no justification for his helping Mu`awiya when he knew that he stood no comparison with Ali.

In the Battle of Siffin the Syrians abused and imprecated on Ali. Mu`awiya was delighted to hear all this. Most probably he himself instigated and ordered them to do so in the same way in which he had ordered during the period of his own rule that Ali should be abused from the pulpit. This villainous act is an indelible mark of disgrace on his fate, and for that reason he will be looked down upon by others for ever.

When the Iraqis heard the Syrians using such abusive language they also wished to reply in the same manner. But when Ali came to know about it he considered it a slur on the nobleness and good name of his army. He, therefore, delivered before his men a speech, which made a brilliant addition to the lofty principles of his government. He told them to behave honourably towards everyone - whether he was a friend or an enemy.

He said: “I don't like that you should begin abusing them. If you point out their misdeeds and mention the true facts about them it will be something justifiable and you will have done your duty. Instead of using abusive language you should say: ‘O Lord! Protect our faith as well as theirs. Make our reconciliation possible and guide them from ignorance to wisdom so that they may be able to distinguish between truth and falsehood and forsake deviation and rebellion’”.

As was usual with Ali he made his best efforts to avoid bloodshed and bring about reconciliation, but he did not succeed in this task. He kept the door of goodwill and generosity open for quite some time but the Syrians were so muddle-headed that they did not develop the capacity of distinguishing between good and evil.

Ali's companions were surprised to see that he was delaying the commencement of the battle, and was not permitting them to fight. To them he said: ``As regards your asking whether I am delaying the commencement of the battle because I abhor death and want to avoid it, I swear by God that I do not care at all whether I proceed towards death or death proceeds towards me. And similarly as regards your saying that I am doubtful about the justification of jihad against the Syrians, I swear by God that I have not delayed the battle even for one day except for the reason that I thought some of these people might join me and be guided through me and see my light with their dazzled eyes. I prefer this to killing them while they are in a state of ignorance, although, to all intents and purposes they themselves will be responsible for their sins”.

When Ali became sure that the Syrians would not at all come to the right path, and fighting was unavoidable, he took his place between the two armies and said: “O Lord! If I had known that You would be pleased if I placed the point of the sword on my belly and bent over it, and pressed it so hard that it might pierce my body and come out of my back, You are well aware that I would have done so. O God! I know only that which You have taught me. Today I cannot think of anything better than performing jihad against these wicked people. If any other act had been more pleasing to You I would certainly not have refrained from performing it”.

Then he said: “O Lord of the earth which you have made an abode for the human beings and the place for roaming about of the reptiles and the animals and other countless visible and invisible beings! O Master of the solid mountains which you have made as nails for the earth and as the means of life for the creation! If you make us donimate over our enemies guard us from injustice and keep us steadfast on the path of truth, and if you make our enemies victorious, grant us martyrdom and protect us from the temptations of life”.

A little before the battle started Amr ibn al-Aas composed some verses and sent the same to Ali. One of them read as follows:

“O Abul Hasan! Do not remain unbothered about us. When we take a matter in hand we make it absolutely firm''.

One of the companions of Ali gave a reply to this in the following words:

“Beware of Abul Hasan who is the lion of the wood of bravery and the father of the lions. He is always wary and extremely vigilant. He will crush you just as something is crushed with a pestle in a mortar. O ignorant man! How foolish you have become that you bite your hands and gnash your teeth!”

Most of the members of the Rabiyya and Mazar tribes were the supporters of Ali. Addressing one another they said: “Woe betide you! Are you not fond of Paradise?” Saying this they attacked the Syrians and dispersed their rows. They killed so many enemies that a considerable reduction in the Syrian army became clearly visible. The entire army was turned topsyturvy. Mahraz bin Saur who belonged to the Rabiyya tribe recited this epic verse:

“I kill the Syrians with my sword, but I do not find Mu`awiya who is squint-eyed and with a big belly. The fire of hell has devoured him. There the barking dogs are his neighbours. He is extremely wicked and misguided”.

The tribesmen of Rabiyya and Mazar were fully convinced that they were supporting truth. One of their poets said:

“The people of Rabiyya tribe hurried post-haste to support truth. Truth is their highway”.

A fierce fighting took place and many persons were killed. Ali attacked them like sudden death; whoever was attacked by him was sent to hell. He was not using the sword, but Fate was using the sword. When he attacked a revolting leader, the latter saw death on his head and ran away with fear. They were extremely terror-stricken.

The Syrians suffered great losses due to the bravery and the firm faith of the Iraqis. The battle lasted for three months and twenty days during which ninety encounters took place. However, the most fierce fighting took place for two weeks. This very fighting is known as the event of Harir. In this battle one hundred and twenty thousand men belonging to both the sides were killed. Those fighting from the two sides were brothers, friends and relatives of one another and they killed their dear and near ones with their own hands. People of Azd tribe said at this juncture: “We are cutting off our hands with our own hands. These persons whom we are killing are our hands and arms”.

During the battle Ali's soldiers reached the tent of Mu`awiya four times and were about to arrest him. When Mu`awiya saw that his defeat was imminent he became very much afraid. He, therefore, decided to run away and ordered a horse to be brought for him. On the other side Ali continued cutting the Syrians to pieces. However, Mu`awiya ordered his soldiers to fight on, hoping that Satan for him and for Amr ibn al-Aas would be able to find a way of safety.

Terrible fighting started again and continued for three days. Historians say that the loss of life during these three days was unparalleled in any battle in the history of Islam. Ibn Qutaiba says that at midnight Ali got a proclamation made in his army for departure. When the sounds of the camels reached Mu`awiya's ears he called Amr ibn al-Aas and enquired from him as to what the matter was. The latter replied: “I think Ali is preparing to quit the field.

However, when the sun rose they saw that Ali had reached quite near them. Mu`awiya then said to Amr: “You told me that Ali was planning to run away but the position is quite the reverse of that”. Amr laughed and said: “This was also a part of the war strategy of Ali”. Mu`awiya then became sure that his death was imminent. In the meantime, how- ever, the Syrians shouted: “There is the Book of God between you and us”.

The Syrians had become very much demoralized and had no competence left to fight. They tied copies of the Qur'an on the spears, ascended a hill and began crying: “O Abul Hasan! Do not reject the Book of God. You are more entitled to act upon it and to obey its judgment”. This scheme had been engineered by Amr ibn al-Aas. Ali's companions hated that man very much because he had sold his faith for material gains and had preferred Mu`awiya to Ali.

Ali knew very well that this scheme had been acted upon by the Syrians to save their lives, because otherwise they had nothing to do with the Qur'an. He, therefore, rejected this offer of arbitration but differences appeared between his followers on this point. Some were of the view that as the battle was being fought to ensure obedience to the Book of God and the Syrians were putting forward that very Book to decide the point at issue, their offer might be accepted and fighting stopped forthwith. Others had, however, realized that an effort had been made to deceive them when they were going to be victorious.

They, therefore, insisted that fighting should be continued. None of the two groups was prepared to abandon the stand taken by it.

Ali suffered more troubles at the hands of his friends than at the hands of his enemies. As Jibran Khalil says he was like a Prophet sent for a nation other than his own and during a period other than that to which he belonged, because even his closest companions could not understand him properly. There were always some rough and hot- tempered persons in his army who violated the promises made by them and created trouble. Those who were devoted to him and those who had joined him half-heartedly were alike in this matter. One such person was Ash`ath bin Qais. He was very greedy and treacherous at heart. He betrayed Ali many times but the betrayal committed by him at Siffin was the worst.

When Mu`awiya's soldiers raised the Qur'an on the spears and said that the Book of God was between them, and it should decide the point at issue, this man (i.e. Ash`ath) approached Ali and said: “It appears that these people are ready to agree with the Syrians and to accept the Qur'an as the arbiter. If you agree I may go and see Mu`awiya to find out what his intention is”.

At this moment the contention between the two groups of Iraqis (i.e. those who wanted to continue the fighting and those who wanted to stop it) became acute. Ash`ath came to Ali again and insisted that the offer of arbitration by the Qur'an should be accepted. Ali and his companions were not ready to accept the proposal, but gradually the number of Ash`ath's supporters increased and some of them became so bold as to threaten Ali saying: “O Ali! You should respond to decision by the Qur'an to which you are being invited, failing which we will kill you with the same swords with which we killed Uthman, or will surrender you to Mu`awiya. Mu`awiya has asked us to act according to the Book of God and we have agreed to do so. By God you too will have to agree, otherwise we shall deal with you in the manner which we have mentioned already”.

Now Ali's position became very critical. There were two alternatives before him - either to act in such a way that a split might take place between his followers or to agree to what the rebels said.

The situation became extremely dangerous when the rebels headed by Ash`ath son of Qais asked Ali to call back Malik Ashtar, the Commander of his army, from the battle- field and threatened him that they would depose and assassinate him if he failed to do so. Ali called back Malik Ashtar from the battlefield reluctantly and accepted the proposal of arbitration under coercion.

Mu`awiya and the Syrians nominated Amr ibn al-Aas as the arbitrator from their side. Ash`ath said to Ali: “We nominate Abu Musa Ash`ari as arbitrator from your side”.

Amr ibn al-Aas was a perfect rogue whereas Abu Musa was a mere simpleton - rather a foolish person. Ali knew both of them very well. He, therefore, said: “I don't like Abu Musa Ash`ari. He deserted me at the critical time and prevented the people from helping me. Then he ran away to save his life and it was I who provided him asylum. However, I nominate Ibn Abbas to act as the arbitrator”.

Ash`ath and his supporters replied: “We wish the arbitrator to be a person who is neutral and has no inclination either towards you or towards Mu`awiya”.

This sentence shows how treacherous these persons had been towards Ali. They were either the agents of Mu`awiya or wanted to help him.

The Commander of the Faithful was not at all willing to nominate Abu Musa as arbitrator. He, therefore, said: “All right. If Ibn Abbas is not acceptable to you, you may nominate Malik Ashtar”.

However, the rebels did not agree even to this suggestion. Ash`ath bin Qais was very jealous of Malik Ashtar. Malik Ashtar was an embodiment of truth and since- rity. He was a far-sighted person with firm determination. He was a great warrior. Ash`ath did not, however, possess any of these qualities. It was on account of his extraordinary virtues that Ali had so much regard for Ashtar. He did not have such regard for anyone else including Ash`ath. Ash`ath said furiously: “It is Ashtar who has kindled this fire. It is he under whose orders we have been pressed”.

Ali and his friends could not prevail upon the rebels, whose number had increased enormously. Possibly one of the reasons for the stubbornness of those persons was that the battle had lasted too long. They had got tired and were no longer in a mood to fight. It was for this reason that they adopted this attitude towards the Commander of the Faithful and supported Ash`ath. When Ali observed their intransigence and also assessed that the number of his supporters had dwindled he said: “Are you bent upon nominating Abu Musa as the arbitrator?” They replied in the affirmative. Thereupon he said: “When I have no say in the matter you may do whatever you like”.

In the army of Ali those who had not agreed to arbitration and wanted to continue fighting were very much annoyed that any human being might be appointed as the arbiter in the matter of the Book of God. And why should he be appointed when the matter was quite clear? There was no doubt about the fact that Ali was right and Mu`awiya and his supporters were wrong. This was the basis which the battle had been fought against Mu`awiya. In that battle a large number of the supporters of Ali had been killed. All of them believed that they were supporting truth by fighting from the side of Ali. Hence it was wrong for Ali to entertain any doubt himself about his being on the right and to agree to arbitration.

One of the soldiers coined the slogan: “There is no judge but God”. (Later this sentence became the basic slogan of the Kharijites and all their beliefs were contained in it).

This slogan penetrated into the entire army within the shortest possible time. Everyone was shouting: “There is no judge but God”. Those who opposed arbitration made it the basic principle of their new religion.

These persons began to oppose Ali openly and demanded that he should admit his mistake, rather his apostasy, because of his having agreed to arbitration, although the decision rested with God. They also demanded that he should forsake the argreement made by him with Mu`awiya. They added that they would support him and fight against Mu`awiya only if he acceded to their demand and failing that they would fight against him (i.e. against Ali).

The Commander of the Faithful did not accede to their demand. An agreement had already been concluded with Mu`awiya and both the parties had agreed to abide by the word of the arbitrators and he was not the person who might have gone back upon his word. He could also not acknoweldge his apostasy, because he had been the most faithful Muslim throughout and had not violated any religious law or wronged any person. If he had been like Mu`awiya and Amr ibn al-Aas who never cared for any agreements made by them he too would have agreed to the suggestion of the Kharijites, utilized the support offered by them and eventually gained victory over Mu`awiya.

It was in these circumstances that Ali said with much pain, keeping in view his own helplessness and the disobedience and rebellion of the Kharijites:

“O you people on whom dishonest trick was played and who suffered deceit! You, who were duped in spite of being aware of the deception and fraud of the deceiver. You, who remained intransigent, followed your passions, lost the way and began to wander hither and thither. Truth was fully manifest, but you turned away from it. The path was clear but you abandoned it and went the wrong way. I swear by Him who split the seed and created the soul that had you obtained knowledge from its origin, collected goodness from its proper place, adopted the clear path and traversed the highway of truth, the paths would have welcomed you and the signs of truth would have become clear to you. Then no one would have been victim of indigence and none of the Muslims or non-Muslims would have been oppressed”.

The outcome of arbitration is well-known. The Kharijites revolted against the Commander of the Faithful. As was his wont Ali tried his best that those people might forsake rebellion, and fighting should not take place. The Kharijites claimed that Abu Musa and Amr ibn al-Aas had opposed God's orders by acting as arbitrators, and their brothers (i.e. the people of Ali's army) had become infidels by agreeing to arbitration, because they had agreed to the decision by men in the matter of religion. The Kharijites said: “Now we are leaving them and God be thanked that as compared with others we are on the right path”

Was it justified?

In continuation of what has been stated and before giving an account of the Kharijites, it appears necessary to mention two particular events which took place in the Battle of Siffin. We feel that these two incidents are an abundant proof of the fact that Ali successfully achieved his aim, because real success means winning the hearts and not planting one's standard on the fort of the enemy.

We propose to mention these incidents in detail in particular, because many admirers of Ali think that on these two occasions he did not act expediently and treated Mu`awiya and his army in a manner which they did not deserve.

These persons say that if he had not acted on these occasions as he did he could succeed without actual fighting and even if it had been necessary to fight the battle would not have been so bloody and so lengthy.

The first event was the one we have already mentioned in the foregoing pages viz. when Ali obtained control over the bank of the Euphrates he permitted his enemies to utilize the water of the river like his own army, although earlier, when the bank of the river was controlled by the Syrians, they had declined to allow Ali and his companions access to water, and had said, “We won't give you a drop of water until you die of thirst”. But Ali beat them off, and after gaining control over the river, left its bank open for the enemy.

Mu`awiya had treated the control of the bank of the river to be his first success and had vowed that he would not allow the Iraqis to have even a drop of water, unless they gained control over the bank of the river by force. However, after Ali had beaten off the Syrians and occupied the bank of the river he said to them: “You can drink water just as we were drinking it”.

The second event relates to Amr ibn al-Aas who was at one moment at the mercy of Ali during the battle, but he did not kill him. Briefly the story is as follows:

When Ali saw that a fierce battle was in progress and so many persons were being killed, he ascended a mound and said: “O Mu`awiya!” Mu`awiya said: “Yes”. Thereupon Ali said: “Why should these people kill one another unnecessarily for our sake? Leave them alone and come into the battlefield yourself so that we two should decide the matter by combating each other. Whoever is victorious should be the caliph”. Amr ibn al-Aas said to Mu`awiya: “Right it is! Ali has said a just thing”. Mu`awiya laughed and said: “O Amr! You too have become a victim of greed”. He meant to say that if he went to fight with Ali he would certainly be killed, and his death would pave the way for Amr to become the caliph. Amr said: “I swear by God that you can save your honour only if you fight against Ali”. Mu`awiya replied: “By God you are joking. I shall fight with Ali along with my army”. By this he meant that it was not possible to engage with Ali in a single combat.

The historians say that Amr ibn al-Aas said ridiculing Mu`awiya. “It is a pity that you show cowardice in facing Ali and injure the feelings of your well wisher I swear by God that even if I had to die a thousand times I would not have desisted from fighting against Ali”.

Amr came up to fight with Ali. Within the twinkling of an eye Ali attacked him with his spear and down fell the enemy on the ground. Then the sword of the Commander of the Faithful flashed on Amr's head like lightning and Ali was about to kill him, but he (i.e. Amr) became naked. Ali then turned his face and left the place because his inherent modesty and magnanimity did not permit him to glance at the private parts of any person.

Those who admire Ali, and wish that he had been successful, say that on both these occasions he did not act expediently. They are of the view that when he had gained control of the bank of the river he was entitled to deprive the Syrians of water on two accounts:

Firstly it is permissible in war to resort to a strategy which makes the enemy surrender or weakens him so much that he is not in a position to fight effectively. With these things in view Mu`awiya had gained control over the river and had called it his first success.

Secondly Ali had gained control over the bank of the river after fighting, and now it amounted to war booty. According to military laws, therefore, he would have been justified in refusing its use to Mu`awiya and his army.

Similarly, they say that Ali acted inexpediently when he allowed Amr ibn al-Aas to run away and spared his life .Amr was the Commander-in-chief of Mu`awiya's forces, a shrewd political intriguer and Ali's sworn enemy. He instigated the people to revolt against Ali and mobilized a large army to fight against him. If he had killed him there and then when his Zulfiqar had reached his head he would have been justified in doing so on three accounts.

Firstly, according to military laws, killing Amr would have meant the killing of one of the dangerous brutes of the Syrians. After his death the enemy forces would have been demoralized and would have run away. Mu`awiya would have lost his right hand man and Ali would have killed his most deceitful, cunning, and influential enemy.

Secondly Amr ibn al-Aas belonged to an army which did not owe allegiance to Ali and was inimical towards him and his friends.

Thirdly it was Amr ibn al-Aas who had come to fight with Ali and had challenged him. If he had been as brave as Ali and had got an opportunity to kill him he would certainly not have spared him. That being so if Ali had killed Amr nobody would have blamed him.

In view of the fact that Ali was the Commander of an army and on these two occasions success was at his feet, it was necessary for him not to lose that opportunity, because it is the law of war. The real attribute of a military commander is that he does not lose even the smallest opportunity of winning the war.

From purely military point of view the objection raised by the critics is correct. But the question is: “Was Ali only the Commander of an army?”

What we have said about Ali so far shows clearly that there was not the least double-dealing or contrariety in his personality. Then how could it be possible that on the one hand he should possess virtues of the highest degree and look at things with broad-mindedness and on the other hand he should be so narrow-minded and selfish that he should forsake all the values and principles only to gain victory? The fact is that he did not desire only victory in a war like other commanders but he also safeguarded rational and human principles and had a great regard for human values.

Ali's virtues and moral principles were the concomitants of his personality and he never abandoned them for even a moment. His conduct was the same in the Battle of Siffin as in the Battle of the Camel. His enemies had blocked his way to the bank of the river and had said that they would not allow him to have even one drop of water till he died. But he advised the people in these words:

• “If your brother is displeased with you try to reconcile him by means of goodness, and ward off his mischief by being kind to him”.

• “Overpower your enemy by means of goodness and kindness. Such a victory is more delicious”

• “What is the use of that goodness which is acquired through evil?”

• “The rank of one, who performs jihad and is martyred in the path of God, is not higher than one who does not permit his enemy to be harmed after overpowering him. Such a man is very near to the angels”.

He is the same Ali who had said about his assassin after the Battle of Siffin: “If you forgive him your act will be nearer to virtue”.

Undoubtedly a great personality is not bound by the limits which the admirers of Ali wish to prescribe for him. Ali's qualities were not those of the commander of an army who wants to achieve victory at any cost. During war high morals and human virtues are usually ignored and no importance is attached to human life. The conscience and reason of great and magnanimous persons, however, have a regard for these things. Of course, Ali was too magnanimous a person to deprive even his enemies of water, although by doing so he could bring them to their knees. He had formulated principles for the dignity and honour of human life which were much superior to the prevalent rules and regulations. His modesty and magnanimity could not permit him to kill Amr ibn al-Aas when he was subdued by him although it would have been quite in order to kill him in accordance with the rules of warfare.

By adopting on these two occasions the unique behaviour, Ali added a golden chapter in the history of mankind. Magnanimity is one thing and bravery is another. Magnanimity combines the concept of bravery with noblemindedness and love for mankind. A person in whom all these qualities are combined is supernatural as compared with others, and respectable in the eyes of all who are wise and learned.

If bravery means attacking the enemy and gaining victory over him, magnanimity and manliness means all this as well as fear of God, forbearance, love, kindness and sacrifice. The so-called brave man does not believe in any limit or condition in the matter of victory and wants to overpower the enemy by all possible means. A manly and magnanimous person, however, follows some rules and principles in this matter. He is not happy with his victory unless it is in keeping with morality and human dignity. He prefers to die himself rather than to violate human dignity and honour. And if these qualities were ever combined in any person it was Ali son of Abu Talib.

Could it be possible for Ali to deny to human beings, even if they were his enemies, that water which was being utilized even by animals and birds? Could he tolerate killing a man who wanted to live like all others?

Could Ali like to kill a man, who wanted to live with others, look at the sun and the moon like other human beings, eat bread, and drink water?

Do the admirers of Ali not realize that these two events which occurred at Siffin resemble many others on account of which his critics object to his general policy of government? These critics say that he committed a number of political mistakes.

Firstly he dismissed Mu`awiya from the governorship of Syria immediately upon his becoming caliph although it was necessary for him to have delayed this action till his government was firmly established. Secondly, he antagonized Talha and Zubayr. If he had maintained good relations with them the Battle of the Camel would not have taken place and his strength would not have diminished. Thirdly, he was very strict with his governors and officers and did not allow them to accumulate wealth by unlawful means, although he should have been lenient towards them so that they might support him.

These very actions of Ali which are criticized by his critics were in our view his best acts and were the outcome of his tender sentiments and good conscience. We think that his critics raise these objections because they judge his actions according to the standards of the time when honesty and integrity had ceased to exist. His actions may be objectionable in the light of the moral standards of the days of Bani Umayyah and Bani Abbas but they are certainly not objectionable when we keep his own time in view.

In the matter of planning and politics Ali was more prudent and wise than even the greatest Arab politicians. He had a deep insight into political and military matters and knew the inner feelings of the people much better than the hypocrites like Mu`awiya. However, he hated political intrigues and opportunism. He despised everything which made man dishonourable. He did not desire any sucess which was achieved by fraud and deceit. He always liked uprightness.

Even when Mu`awiya was notorious for his intrigues and deceit and it was said that Ali was not shrewd like him he said: “I swear by God that Mu`awiya is not cleverer than me but he is treacherous and wicked. If I had not despised treachery I would have been the cleverest man among the Arabs”.

We have briefly discussed the two events of the Battle of Siffin to show that not only the critics of Ali but also his admirers have not been able to understand Ali's personality properly. Some criticize his administration and others say that he did not avail of the opportunity for victory in the Battle of Siffin. In fact both of them have failed to understand Ali fully because in his eyes the origin of the meaning of politics and the rules of warfare was the same or in other words it was the soul of Ali, whose different manifestations were in perfect harmony with one another, and they are the different rings of the same chain. According to him the criterion for goodness and evil, lawfulness and unlawfulness was good conscience and kind manners.

A friend of mine who is a well-read literary man and takes keen interest in the history of Islam said to me once: “You cannot convince me that Ali was well-versed in politics and competent enough to administer the affairs of the people as claimed by you”.

I replied to him: “Suppose that Ibn Muljam had not planned to assassinate Ali, and even if he did he had not succeeded in achieving his object on account of the presence of Ali's friends around him and he had remained alive. And suppose that he had then fought against Mu`awiya, as he had already intended and had gained victory over him, as was very probable. Or suppose that the arbitration scheme of Mu`awiya had failed and Ali's army had not been divided into two groups and he had continued the battle and captured Mu`awiya and Amr ibn al-Aas. In other words the result of this battle had been similar to the Battle of the Camel, and Ali had defeated Mu`awiya as he had defeated Talha and Zubayr. In all these cases much would have depended on the circumstances or luck.

Then what would you have said about the administration and war strategy of Ali? Then would you not have said like us that in spite of his oratory, wisdom, nobleness and high morality Ali was a cleverer politician than Mu`awiya and more competent to solve the problems than Amr ibn al-Aas. Hence if he did not gain victory over Mu`awiya why should it be said that he was ignorant of politics and war tactics. Why should it not be said that chances were the real cause of his remaining unsuccessful. And what we have said about the politics of Ali in connection with the events of Siffin is equally applicable to the dismissal of Mu`awiya and other governors. Just as his failure in Siffin was due to circumstances in the same way he did not succeed in the case of the dismissal of Mu`awiya and others. The chances of the time, the politics of Uthman and the changed circumstances, provided such weapons of deceit and injustice to the governors as could not be utilized by Ali owing to his magnanimity, nobleness of mind, wisdom, greatness and dignity’.

All persons including the critics and the historians have become habituated to look upon various events and give verdicts about them according to the popular opinion, and assess the competence of great personalities in the light of their successes and failures. They do not keep in view the means used by them nor do they take into account the high morality and base qualities of the opposing parties. It has often happened that the greatest politicians and very efficient persons failed because of chances and sudden occurrences, and ordinary persons succeeded because of those very reasons. Neither the efficient politicians could prevent those occurrences from taking place, nor could the ordinary persons cause them to happen by means of their own strength and will.

In short the admirers of Ali wish that Ali too should have adopted diplomacy and a policy of fraud and deceit and should have consequently been victorious. Ali was not, however, prepared to deviate from truth and righteousness. These people desire that Ali should have become Mu`awiya son of Abu Sufyan, when he was Ali son of Abu Talib, an embodiment of the attributes of the Prophet of Islam.

The divine will

Now we turn to the events which we had discontinued earlier. The group of persons who were annoyed with Ali (i.e. the Kharijites) left Kufa and settled in a nearby village called Harura. For this reason they are also called `Haruriyah'. And as their slogan was “La Hakam illallah” (There is no judge except God), they are called `Muhakkamah' as well. However, their most well-known name is Kharijites.

Ali proceeded towards them along with his army. He, however, desired that no bloodshed should take place and they might be made to renew their allegiance to him and forsake their false belief by means of discussion. He, therefore, sent a message to them saying: “Send to me from amongst you the one, whom you consider to be most intelligent and judicious, so that he may argue with me. If he is able to convince me I shall do as you want me to. Otherwise you should renew your allegiance to me”.

The Kharijites sent their leader Abdullah bin al-Kawa as their representative. Long discussions took place between him and the Commander of the Faithful. Ali gave satisfactory and convincing replies to all the questions asked by him. He went back to his friends, informed them about the matters which had come under discussion and told them that Ali had convinced him fully and he (i.e. Ali) was on the right.

The Kharijites, however, remained adamant and did not accept the advice of their leader. They said that as they had already declared Ali to be an infidel it was not possible for them to renew their allegiance to him. They accused Abdullah bin al-Kawa of having shown incompetence in arguing and proving his faith and asked him not to hold any further discussions with him nor disclose to anyone what he had already discussed with him. Thus they continued to be rebellious and inimical towards him and treated him and his companions as infidels and atheists.

Ali was very much grieved to find that his former friends and supporters had become his enemies and were not prepared to listen to reason. They were worldly minded people and were slaves to their carnal desires. He realized that only sword could settle the matters between them and himself. This had become necessary because those people had taken the law into their own hands. They killed those on whom they could lay their hands, and looted and plundered peaceful citizens.

Even then the Commander of the Faithful did not give up advising those people to come to the right path. He also impressed upon his soldiers not to take the initiative in starting the battle. However, the Kharijites suddenly raised their slogan: “There is no judge except God” and attacked Ali's army with full force. Thereupon the Commander of the Faithful and his soldiers also drew their swords and the dreadful Battle of Nahrawan started. When fighting came to an end almost all the Kharijites were killed. Only four hundred persons survived, who had also sustained serious wounds. Had they not been half-dead owing to their wounds it was possible that they too might have died fighting, or would have gained victory. Ali ordered these persons to be dealt with kindness and handed over to their families and tribes, so that they might make arrangements for their proper treatment.

After having dealt with the Kharijites Ali desired to proceed to Syria to punish Mu`awiya. However, this time also Ash`ath bin Qais frustrated his plans by his deceitful activities. He made a large number of soldiers desert the army and hide themselves in adjoining cities. He argued that the soldiers had got tired of fighting for a long time and needed rest. He added that they would rejoin the army after they had taken rest and become fresh.

The Commander of the Faithful returned to Kufa to make preparation for attacking Syria.

Mu`awiya's own army was faithful to him and the Kharijites also helped him unconsciously by fighting against Ali. As regards Ash`ath bin Qais, the historians say that in his heart of hearts he was a supporter and sympathiser of Mu`awiya .Some historians have stated clearly that he went to Damascus, met Mu`awiya, obtained enormous wealth from him and began awaiting future developments.

* * * * * * * *

At this stage fate shot an arrow at Ali to which that great man fell victim and thereby his enemies achieved their object. However, this success of his enemies was not the result of their deceit, cleverness, wisdom, strength or prudence. It was a sheer chance and a sudden accident which paved the way for their success. Some fanatical Kharijites assembled at a place and began talking about their friends and kinsmen who were killed in the Battle of Nahrawan. They expressed the view that the responsibility for the bloodshed lay on the shoulders of three persons who were, according to their belief, the leaders of those who had deviated from the right path viz. Ali, Mu`awiya and Amr ibn al-Aas.

One of the Kharijites named Bark son of Abdullah undertook to kill Mu`awiya; another named Amr bin Bakr promised to do away with Amr ibn al-Aas; and a third named Abdur Rahman ibn Muljam took the responsibility of assassinating Ali.

The above-mentioned three Kharijites decided to kill Ali, Mu`awiya, and Amr ibn al-Aas, during one and the same night.

These three persons were very fanatical, revengeful and daring and were prepared to achieve their object at any cost. However, in the case of Abdur Rahman ibn Muljam a strange thing happened which spurred his resolve and made it so firm that even if the other two Kharijites had hesitated in killing Mu`awiya and Amr ibn al-Aas; there was no likelihood of his wavering in the assassination of Ali. It so happened that he came from Mecca to Kufa and stayed there with a friend of his.

There he suddenly met a woman named Qattam daughter of Al-Akhzar who was a matchless beauty of her time, and whose father and brother were killed in the Battle of Nahrawan. Abdur Rahman fell in love with her and proposed to her at once. She asked him as to what dowry he would give her. He told her that he would give her anything she desired. Thereupon she said: “I want you to give me three thousand dirhams, one slave and one slave-girl and also to assassinate Ali son of Abu Talib”. He replied: “It is easy to provide three thousand dirhams, a slave and a slave- girl, but how can I assassinate Ali?” She replied: “Kill him with some trick. If you kill him you will feel satisfied and will also enjoy my company for a long time”.

Before having met Qattam and conversed with her Abdur Rahman ibn Muljam was somewhat shaken in his resolution to assassinate Ali, because in spite of all his meanness it was not an easy task for him to kill the Imam for an offence with which he had no concern. Similarly it was also not easy for him to take a dreadful step, whose result was likely to be extremely dangerous. However, fate willed it that Abdur Rahman ibn Muljam should become confirmed in his resolve and get ready to commit the most heinous crime. Fate took out a new arrow from its quiver and gave it in the hand of ibn Muljam to aim it at the Imam's bosom.

Fate took Abdur Rahman ibn Muljam to his friend's house and also brought Qattam at that place. Then there took place the strange conversation about dowry, about which a poet says:

“I have neither seen in Arabia nor anywhere else any person so generous that he should have given to any woman dowry equal to that of Qattam i.e. three thousand dirhams, one slave, one slave-girl and the assassination of Ali with a sharp sword. Howsoever large a dowry may be it cannot be greater than Ali, and every murder is easier as compared with that of Ali, which was committed by ibn Muljam”.

The conversation of Qattam and ibn Muljam ended with this remark of the latter: “All right. It will be as you wish. I undertake to assassinate Ali”.

The three Kharijites who had plotted against the lives of Ali, Mu`awiya and Amr ibn al-Aas during an appointed night proceeded to their destinations. And then something strange and possibly unprecedented happened, for which none could be held responsible.

The man who had gone to kill Amr ibn al-Aas did not succeed in achieving his end. Perhaps fate had willed that he should not overpower Amr ibn al-Aas. It so happened that during that night Amr became indisposed and this indisposition saved his life. He did not come out of his house either to offer prayers or to perform any other job. He asked the police-officer of the city named Kharija ibn Huzafa to lead the dawn prayers in his place. When the police-officer came out of the house Amr bin Bakr took him for Amr ibn al-Aas and killed him.

When Amr bin Bakr was captured and taken before Amr ibn al-Aas the latter said to him: “You wanted to kill me but God willed that Kharija should be killed”. Then he ordered Amr bin Bakr to be beheaded.

When Mu`awiya came to the masjid and Bark bin Abdullah saw him he aimed his sword at his head, but the sword actually struck his buttocks and the attack proved to be abortive. Mu`awiya's buttocks served as his shield and his life was saved.