Alhassanain(p) Network for Heritage and Islamic Thought

The last Prophet’s pilgrimage to Mecca

Hajj is a collective ritual that is fulfilled by the Muslims with the intent of achieving unity and accord among them.

This Islamic congress is effective on strengthening the relations among the Muslims to solve the difficulties by cooperation and helping each other to better their political economical relations. But, regretfully, nowadays the Muslims do not get the benefit of what the Holy Lawgiver willed for them. It is because of the negligence of some leaders of the Islamic countries.

At any rate, according to the Prophet's command, all the tribes of Arabia were informed that if they wished to take part in hajj with the Prophet they should gathered in Medina.

It was a didactic journey, neither military nor politico-economic. The Prophet gave his noteworthy lecture to the people when he arrived at Arafat (a sacred place in Mecca).

I think it is necessary to show the readers some passages of it because it indicates the rights and the duties of people towards each other. It is still new after fourteen centuries.

The Prophet said: “O people, listen to me; you will never see me here again. Be careful not to trample upon other's rights. You have to regard the lives and the properties of people. You have not to pursue anybody for spite and vengeance. Killing and marauding, which occurred frequently before the advent of Islam must be forgotten forever. It is important for you to know that usury is an ill-gotten profit in Islam and the wealth which has been obtained by this way should be paid back to their owners. Surely the usurer will be punished hard on the Day of Resurrection.”

Then he added: “You have to note that husbands have a prerogative upon their wives that should be considered by women and husbands ought to treat their wives kindly. Wives are a deposit from God near husbands. You have to administer justice among them and be true to your promise in regard to your wives.

You, men, have also the rights on your wives. They are not to receive any one in their houses without your permission. They must not commit any offence in the absence of their husbands. You, the husbands, have to provide for your wives safety and welfare if they turned back from the wrong way. You are hereby notified that all the queer habits and opinions of the pagan age are cancelled and I do warn you of their falseness.”

Finally the rite of hajj came to an end and the Muslims learnt its formalities, in general and particular, at the presence of the Prophet. They determined on going back towards Medina.

The story of Ghadir Khumm

The Prophet, on his way back, got at a place named Ghadir Khumm where the Arab tribes separated from each other to start off towards their dwellings.

At this time a verse was revealed to the Prophet saying: (O Apostle, deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people) 5:67.

The verse purported that the Prophet (s) had been charged with a great duty previously but he was afraid of people's mischief to reveal it.

The Prophet ordered that those, who had gotten ahead, to come back and those, who were late to hurry to the place.

When all the pilgrims gathered, the Prophet went up a pulpit, which was made of camels' saddles. After praising God he said: “Am I not closer to you than you to yourselves?” These saying indicated to the Holy Qur’anic verse:(The Prophet is closer to the Believers than their own selves) 33:6. The present people said: “Yes, you are.”

Afterward the Prophet grasped Ali (s) by the arm and said: “Whomsoever I am his guardian, here is Ali to be his guardian.”

Then he prayed to God and said: “O Allah, be a supporter of whoever supports him (Ali) and an enemy of whoever opposes him”. He added: “I and Ali have come into being from the same origin but the others have come from different origins.”

Imam Ali (s) was hereby introduced as the Prophet's successor and all those present people, who were more than one hundred thousand, congratulated him and shook hands with him especially Umar ibn al-Khattab, rejoiced more than the others. He said to Ali: “`Well-done, well-done! You became my guardian and the guardian of every believing man and believing woman.”

More than three hundred and fifty great Sunni scholars[14]mentioned this tradition. Some of them researched this subject in independent books.

When those formalities of allegiance were finished, a verse was revealed: (This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion) 5:3.

Some scholars thought that this verse was revealed when the hajj was all over in Mecca but some others[15]thought that it was revealed in Ghadir Khumm to show the willingness of God in appointing Imam Ali (s) as the leader of the believers after the Prophet.

According to the Shia opinion, the imamate (caliphate after the Prophet) is a divine rank and as the prophets were chosen among the best and wisest people, the imam also should be chosen in the same way among the innocent and pious men.

The caliph must be able to clarify the vague problems and could answer the scientific questions of religion, which were brought forth for discussion, without falling into error, because the caliphate was indeed an integral part of the prophethood.

Therefore God knew better which one was well-qualified to the task.

The said tradition and the following short
story are convincing evidences for the Shia to prove the immediate succession of Imam Ali (s) after the Prophet's death.

 One day a beggar came into the mosque of Medina and asked for alms. He repeated his request several times but no one granted him anything.

Imam Ali (s) stretched his finger out while he was kneeling in offering prayer so that the beggar would take Imam Ali’s ring off his finger.

Just then a verse was revealed: (Only Allah is your lord and His apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow)[16]5:55.

Now by taking into consideration this Qur’anic verse and the Prophet's clear and decisive words in Ghadir Khumm, we knew that Imam Ali (s) was the rightful heir and legal successor of the Prophet (s).

Of course there are many other crucial evidences in this regard through the Holy Qur’an and the other reliable sources but this matter cannot be contained by this book and it needs an independent book by itself.

The Prophet becomes ill

After the battle of Tabouk, the Prophet always felt that there was a danger coming from the Roman Empire and that he was about to fight them; therefore he got ready for the war and ordered the Muslims; Muhajirun and Ansar,[17]to encamp out of Medina under the leadership of Usamah ibn Zayd.

Some of the great companions, like Abu-Bakr, Umar and Abu Ubaydah ibn al-Jarrah, were specially ordered to join the camp but the Prophet was suddenly attacked by fever and had to be confined to bed.

The commandership of Usamah was insupportable to some great companions because he was a young man of twenty years old but his prudence and wisdom was confirmed by the Prophet.

The social positions in Islam depended upon prudence and personal ingenuity and not on eldership and seniority.

In spite of the Prophet’s insistence on them to set out to Syria they did not do. It seemed that some secret hands interfered to stop the movement of the army because as soon as they knew that the Prophet was bedridden, they all left the camp with the pretext of visiting him.

As it was said before that the Prophet did not present Imam Ali as his successor for fear of people's mischief until a verse to be revealed that God would guarantee his security.

He anticipated that some of his companions might put obstacles in the way of Imam Ali; hereon he ordered them strictly to set out towards Syria. But a few politicians would not obey him under various pretexts. They even tried to make the Prophet change his mind with regard to Imam Ali (s). The future events would justify this matter.

One day when some of the believers gathered around his bed, the Prophet, after pondering, said to his companions: “Bring me an inkpot with a piece of paper to write you a decree. If you keep to it, you will never go astray after me at all.”

Umar, who became a caliph later on, said: “Illness has overcome him and he is just raving. The Holy Qur’an is sufficient to us.”[18]

Then a quarrel happened among the companions. Some of them said that it was necessary to bring a piece of paper and an inkpot but the others, who were on Umar’s side, refused.

It is too indecent to mention the words that were exchanged among them. It was enough that some bad words were heard by the Prophet that he turned his face away from his companions.

The Prophet, in order to put an end to this jangle, decided to go to the mosque to say to the people orally about the decree he ordered them to write.

He got at the mosque infirmly as he had leaned on the shoulders of Imam Ali (s) and his cousin al-Al-Fadhl ibn al-Abbas and his feet were draggling on the earth.

The people were impatiently waiting for hearing his last words.

After praising God he said: “I leave two great and dear things among you; the Holy Qur’an and my family. If you keep to them, you will never go astray.”[19]

It was mentioned by al-Asqalani that the Prophet turned his face to his followers, who had formed a circle around his bed and said; “My death is coming soon and I just leave two profound things among you; the first is the Qur’an and the second is my family.” Then he raised Ali’s hand and said: “Ali (s) keeps to the Qur’an and the Qur’an will never be separated from him.” (They are correlative with each other).

While the Prophet was sick he advised people to keep to prayers and recommended them to be fair dealing with the slaves and their rights. Then he added that his traditions and Sunnah should not be forgotten after him and the Muslims, when having problems and difficulties, should turn to his family. Obeying his family was obligatory for the Muslims. Then he continued: “They (his family) are the wisest among all of you and be careful not to try to teach them anything. Know that Ali (s) will be my successor after my death.”[20]

At last he sought after Ali (s) and whispered to him for a while and then he went to the better world while his blessed head was in Ali’s lap.[21]

Later on Imam Ali (s) said: “The Prophet, at the last moments of his life, whispered and taught me one thousand chapters of science; each one of them contained one thousand chapters. The above mentioned matters indicated that Imam Ali (s) was well-qualified for the task of the caliphate.

The generalities of the Qur’an just explain precepts and religious jurisprudence in general and ordinary people cannot interpret them easily. The Prophet said: “Ali is the best and the wisest of you all and he is the best of you in judgment. Rejecting his sayings means rejecting my sayings. Refuting my sayings means denying God's precepts.”[22]

The disputes in the Saqeefah

[23]

Saqeefah was a big shed where the Ansar (the local citizens of Medina) would gather to discuss the public affairs and occasionally they would appoint chieftains of local families.

After the Prophet's death, the Ansar formed a meeting to discuss the subject of his successor.

Sa’d ibn Ubadah, who was one of the Prophet’s great companions and an important man in his tribe, was nominated by his tribe the Khazraj.

There was another tribe in Medina named Aws. A state of war was between these two tribes since a long time ago. There was still a great enmity between them at this time.

The Aws naturally did not show any favor for this candidate and they opposed they Khazraj.

While they were arguing with each other, suddenly three men of Muhajirun; Abu-Bakr, Umar and Abu ‘Ubaydah ibn al-Jarrah came into the Saqeefah.

At first Umar stood up to speak but Abu-Bakr prevented him and he himself said: “We, the Muhajirun, believed in Mohammad and worshipped God before all of you. We are Mohammad’s friends and relatives; therefore these privileges and attributes are quite enough for us to take the reins of government.”

Then a man from the Ansar, named Habbab, turned towards his family and said: “O people of Ansar, do not surrender to them. We, the Ansar, have also some other precedence over them. We are men of wealth, honor and a great tribe. We gave them shelter in our homes. Islam progressed by our sword. You should stick to your right severely. One emir is to be from us and one is to be from them.”

Umar stood up and said: “It is not possible to have two rulers in the same time. By Allah, the Arabs will not be contented to have a ruler from you, the Ansar, whereas the Prophet (s) is not from your family; therefore the caliph must be from his own family. Whoever opposes us, will do wrong and will commit a sin, which leads to perdition.”

Habbab stood up again and repeated the same words as before but he was scolded by Umar severely.

Then Abu ‘Ubaydah stood up and said; “You, the Ansar, helped and supported us in different ways and now we expect that you do not change your behavior.” But the Ansar did not accord to the Muhajirun.

The situation was going to an end in the interest of the Ansar, but suddenly Basheer, one of the Khazraj, stood up and said: “Although we reinforced Islam and supported you, Muhajirun, but our purpose was obeying Allah and His apostle. It does not make us put obstacles in the way of the caliphate. Muhammad (s) was from Koreish. Koreish has the right to get this position and Koreish suffices for it.”

When Basheer finished his speech, the dispute reached a high point among the Ansar. The Muhajirun took advantage of this tumult and seized the opportunity. Umar and Abu ‘Ubaydah ran towards Abu-Bakr and paid homage to him as caliph, and then Basheer al-Ansari and his family resigned themselves to Abu-Bakr. In this way Abu-Bakr became the caliph after the Prophet (s).

Surprising it is! The Muhajirun, because of their precedence in Islam and worshipping God and their kinship with the Prophet as they pretended, disqualified the Ansar but they did not talk about Imam Ali (s), who was the true successor for the same reasons. He was the first man, who believed in Muhammad, the first one, who offered prayer behind the Prophet and he, on the contrary to the other Prophet’s companions, had never worshipped idols.[24]

It was surprising indeed when the Ansar were beaten in the debate of kinship with the Prophet and submitted to the Muhajirun whereas Abu-Bakr related to the Prophet through his seventh great grandfather and Umar related to the Prophet through his ninth great grandfather but they ignored Imam Ali (s), who was so closer to the Prophet that he was a full- blood cousin.

Imam Ali stays at home

It was said beforehand that many great men of Mecca, especially those who had grudge against Muhammad (s) obstinately, were killed in the battle of Badr by the sword of Imam Ali and that there were a few houses that did not lose a relative by Ali’s sword; therefore they were not so pleased with him.

On the other hand, many notable companions of the Prophet (s) were jealous of him because of his great valor for Islam, especially because that he was highly esteemed by the Prophet. Therefore these reasons made him stay at home.

Abu-Sufyan was the leader of the commercial caravans of Koreish before the advent of Islam. He carried on trade between Mecca and Syria. After the battle of Badr he was the commander of all the expeditions that moved towards Medina fighting against Islam. Finally, in order to save his life, he became a Muslim before the Prophet when Mecca was going to be conquered by the Muslims. He was too much proud and obstinate and he would look down on everybody. He was out of Medina when the Prophet died and as soon as he knew that the Muslims paid homage to Abu-Bakr, he became furious and went, having a proposal, to meet Abbas, the Prophet an Ali’s uncle. He said to him: “The people have entrusted the caliphate to Taym (Abu-Bakr's family) neglectfully and they have deprived the Hashemites (the Prophet's family) of their right and then Umar, this hot-tempered of Adiy (Umar’s family) will rule over us. Let us go to Ali and ask him to come out and get his legal right.”

They came to Imam Ali (s). Abu-Sufyan said to him: “Give me your hand to pay homage to you and if anyone disagrees, I will fill all the streets of Medina with cavalrymen.”

This was the best opportunity for Imam Ali (s) if he was greedy for the authority (on the contrary to Umar's saying that Ali was greedy for the caliphate) or if he would have liked to submit to his own whim, when Abu-Sufyan, a man of power with the support of his crowding tribe, he would have agreed with him. But Imam Ali (s) did not accede to Abu-Sufyan's request because:

1. His proposal was not based on religious feelings and what had made him to offer this proposition was only partisanship for his family and tribe. He was, by nature, a wicked man and Imam Ali (s) knew him well.

2. In this present situation if Medina became the center of a civil war and the place of a dispute for the caliphate, then most people, very likely, would apostatize and consequently the name of Islam would be forgotten for ever.

3. The dissent which arose between the Ansar and the Muhajirun concerning the caliphate was an occasion for the hypocrites to abolish Islam by mischief and talebearing.

Therefore Imam Ali (s) preferred to wait for a good opportunity when the circumstances would become suitable. For this reason he did not give his hand to receive homage and Abu-Sufyan was reasoned into compliance.

The silence and renouncement of Imam Ali indicated his wise policy to prevent dissent and apostasy among the Muslims. Recently some of Egyptian writers[25]have stated an opinion that, undoubtedly, Imam Ali had preference over all of the other companions from all points of view and they have added that: “If Imam Ali (s) had assumed the rein of government immediately after the Prophet (s), the fate of the Muslims would have been much better than what it is today.”

Mahmood Al-Aqqad wrote in his book Abqariyyatul Imam: “Although the virtuousness, purity, science and merits of Imam Ali (s) was superior to all other companions, the Prophet (s) did not present him clearly as his successor and he granted the authority to the Muslims to choose the caliph.” But al-Aqqad ignored that Umar received the caliphate by the will of Abu-Bakr and Umar himself vested this authority with a committee of six persons.

The Islamic scholar, Dr. Kiali Halabi, in his letter to al-Ameeni, the author of al-Ghadir, said: “The history of Arabia is nothing except the history of Islam. The Arabs have neglected their duty to compose and teach their history (Islamic history) because what is taught under the name of Islamic history is neither scientific nor free from partiality and it is full of private motives.

That, which had been written by the historians at the time of the Umayyads and the Abbasids, was not free from showing partial views and most of it had deviated from the truth, because of material interests or for fear of being suppressed by the authority. Moreover, the modern critics are not able to unveil the facts and the real causes of the events and to discover the historical connections among them, whereas the aim and the required result of history is to discover such causes and connections.

The world of Islam is always in need of the scientific study of history in order that the Muslims may know what events were behind the great victories achieved at the first part of the Islamic history and what motives moved them.

The Muslims have to know what services the Muslim walis had rendered to the Islamic civilization or what blows they had inflicted upon it. Before all we should know what happenings made the Muslims dissent after the Prophet's death and which party was right in this discord.

What happened to make the Hashemites be deprived of their right? What was the effect of Imam Ali’s seclusion and satisfaction of educating the Muslims only?

 When these questions are clarified then what is to be done to achieve the union of the Muslims and to achieve the scientific and politico-economic improvement in the Islamic countries and to make use of this improvement?

Consequently the new generation can clear up what is dark and vague on the pages of the books history and then to follow the example of the policy and behavior of Imam Ali (s), the prime example of humanity, and of his dear sons and followers.

I think that it is necessary for the Islamic scholars to fulfill this duty. The book al-Ghadir is one of those books that have cleared up the dark corners and the ambiguous sentences of the previous careless writers. It is too regretful that many of the previous historians have turned the historical facts upside down and that they have led the contemporary youths astray in connection with the truths. The new generation should know that the honorable Apostle of Islam had definitely presented Imam Ali (s) as his successor and executor of his will, but his companions forgot it and disregarded the Prophet's orders. If they had submitted to his command, the fate of the Islamic world would have been more ordered than what it is now and that the Muslims would have never been involved in dissent and that their unity and consensus would protect them against calamities. Mohammad, the great educator of mankind, wanted successors having efficiency and power of understanding and having courage and prudence. He wanted such men, who were able to be moderate between worldliness and religiousness with the same spirit as the Prophet had. They should direct the people to the right path of the Qur’an and their conduct must be as that of peacemakers. The guardian of the Prophet must be a man, who would never forget rightfulness and the way of God when judging; a man, who would never be feeble when walking in the right way and in achieving justice whether towards his relatives or the others, a man, who-at the time of failure or prevalence-would be masterful against the oppressors and very kind to the helpless, a man, who would be able to decide upon any subject according to wisdom and rightfulness and to be far away from his own desires.

But regretfully, it must be said that the Arabs missed the only historical opportunity they had and they did opposite to the Prophet's will; therefore Islam's losses were great and beyond description.

Islam, at the beginning of its growth, missed all creative power because of disputes and fights, whereas the Muslims could conquer the entire world during a half of the first century of Islam’s inception if they had not struggled against each other.

Now it is necessary for the Islamic scholars to unveil the historical facts and to define the causes of the events and after coming to a reasonable conclusion, they must show the unaware Muslims the deeds, the conduct and the speeches of Imam Ali(s), the best example of humanity. They have to state properly the life and guardianship of the Prophet’s successor and cousin.

Which story is more pleasant than the biography of a man, who lived for the divinity and for spreading the religion of God and who did his best to direct his fellow men to the right path and in the meantime he did not refuse to guide the men of authority (the caliphs Abu-Bakr and Umar) sincerely.

His manly qualities and morals should be emphasized because he was the prime example of Mohammedanism. God had granted him science, ability of interpreting the divine laws and eloquence. He was really the sword of the Prophet against the enemies. He was a man of iron, whose stability and firmness would not become shaky by greed or threat.

He is the Imam, whom we are bound to love and follow. The Holy Qur’an says:(Say: I do not ask of you any reward for it but love for my near relatives) 42:23. God had purified Imam Ali and his dear sons of every sin.

Nowadays, the world of Islam is seriously in need of knowing the characteristics of this great personage to be taken as a guide and an example. The Muslims have to know that the peerless qualities and spiritual particulars of Imam Ali (s) are the best stimulus for the youths allover the Islamic countries to solve their problems and corruptions.

It is the duty of the Islamic scholars to imitate the writer of al-Ghadir to purify history of the blemishes those previous historians stained it with and to show the glorious life of the Prophet’s successor.”

The caliphate of Abu-Bakr

Abu-Bakr was one of the Prophet’s great companions. He was the prophet’s pal in the cave at the night of emigration. He controlled all the affairs of the state as it was mentioned before. Some of the great companions, who were about nine persons, remonstrated against but he did not heed.[26]

On the next day, nineteen persons made a protest against him in the mosque but he had no any evidence from the Prophet to go upon.[27]

It is to be noted that Abu-Bakr decided to deprive Fatima, the holy daughter of the Prophet, of her property of Fadak.[28]Fadak was donated to Fatima by her father when a Qur’anic verse was revealed.

The Holy Qur’an says: (Whatever Allah has restored to His Apostle from them, you did not press forward against it any horse or a riding camel, but Allah gives authority to His Apostle against whom he pleases, and Allah has power over all things. Whatever Allah has restored to His Apostle from the people of the towns, it is for Allah and for the Apostle and for the near of kin and the orphans and the needy and the wayfarers, so that it may not be a thing taken by turns among the rich of you ...) 59:6-7.

After the revelation of this verse, the Prophet donated Fadak to Fatima.[29]

The caliphate of Abu-Bakr lasted for two years and four months. Syria was conquered by the Muslims at his days.

The caliphate of Umar

Umar, according to the will of Abu-Bakr, dressed himself with the caliphate. He was a severe man. He would put the religious punishments into practice carefully and he had, personally, a careful control over the state affairs.

No one of his officers dared to misappropriate funds in his administrative charge or to make use of their positions unlawfully because he was too strict with the expenses of Bayt al-Mal (public treasury).

The Islamic conquests began to expand on all sides and consequently spoils and wealth were brought to Medina. The caliph used to keep the companions in Medina not to let them be affected by bad habits.

He always opposed bringing books from the conquered countries. He said: “These books are surplus to our requirements while the Qur’an is with us.” He ordered to burn those books.

But Imam Ali (s) often said to his followers: “Bring knowledge home even if it is in remote places.”

I just quote a wise saying of Imam Ali (s) from Nahj al-Balaghah where he says: “It is odd to the character of a liberal man to flatter or to be envious of the others except in searching for knowledge.”

Of course these two ideas of the two caliphs are so contrary to each other.

Although the people were kept away from Imam Ali's teachings and attainments but he was often asked for giving legal advices by the caliphs, in order to put the state affairs in good order or to correct their judgments about the religious laws.[30]

When Khuzestan (the southern part of Iran) was conquered by the Muslims, the wali named Hormozan and his slave Abu-Lu’lu’ were brought to Medina as captives.

Umar donated the slave to al-Mugheerah, who was a versed politician among the Arabs and he was close to the rulers. Abu Lu’lu’, as a functionary, was not paid his due wages by his master. He complained to the caliph Umar about it but the caliph did not pay any attention to him. He pleaded with justice repeatedly over and again but Umar did not take it seriously.

It reminds of a saying of Imam Ali (s), who often said to his followers: “You have to pay the laborer his wages before his sweat dries.” He also said: “Receive people humbly. Be kind and pitiful to them. Deal with them cheerfully and respectfully.”

 At any rate Abu Lu’lu’ did not receive a convincing reply. Then he determined on avenging himself on the caliph and finally Umar was wounded by his dagger in the mosque and that fatal wound made him die.

When Umar knew that his end was coming soon, he formed a council and appointed six persons; Ali ibn Abu-Talib, Abd-al-Rahmaan ibn Awf, Talhah ibn Abdullah, Al-Zubayr ibn al-Awwam, Sa’d ibn Abu-Waqqas, Uthman ibn Affan as the main members and his own son as a substitute member.

At the caliph’s command, these six had to elect one of themselves as the caliph during three days after his death.

In the meantime he stated his opinion about each one of the members. He about Imam Ali (s): “Although Ali is eager for the caliphate but I know that he is the only one, who can manage it in the right way.”

In spite of this confession, the members of the committee did not give their votes to Imam Ali and Uthman held the position because all of the members were Uthman’s relatives except Al-Zubayr.

Any one could understand it guessing that Imam Ali (s) was with minority and Uthman would eventually the successor of Umar. In briefly speaking that Abd-al-Rahmaan was given the right by the majority to choose the caliph between two persons, Ali (s) and Uthman. He said to Ali (s): “I pay homage to you on the condition that you will follow the book of Allah (the Qur’an), the Sunnah of the Prophet and the policy of the two previous caliphs Abu-Bakr and Umar.

Imam Ali (s) replied: “I will follow the Qur’an and the Sunnah of the Prophet (s) but I act according to my own judgments.

The proposal was repeated thrice and the answer was the same. Then Abd-al-Rahmaan turned to Uthman and asked him if he would accept the condition. Uthman agreed to follow the terms the condition and they paid homage to him.

Now it is important to know why the members of the committee ignored the Prophet's statements concerning Ali (s) again.

The prophet said: “Ali is the wisest and superior to all of you. He is the best judge among all.”[31]

When Imam Ali saw his right being suppressed in this way, he said: “This is not the first time you wrong me, but patience is my only way. I swear by Allah that you have not paid homage to him (Uthman) but you expect of him to give you the caliphate later on when he is about to leave.”

The politico-economic state of the Muslims at the days of the caliphs

At the time of the Prophet, the Muslims were inspired with feelings of liberty and freedom by canceling partisanship and racial feelings. The Holy Qur’an addressed the Prophet by saying:(Say: I am only a mortal like you; it is revealed to me that your god is one God) 18:110.

Imam Ali (s) said: “Ruling over you means suffering the heaviest burden on my shoulders.”

The Prophet of Islam had implanted in the minds of the nomads of Arabia the concept of unification and equality that, later on, the caliph Umar traveled to Jerusalem by his only camel and if he rode the camel for a distance, he mounted his slave in the next distance and he went on foot.

Many of those principles, which arose from theism and equity, were observed during the time of Abu-Bakr and Umar. They protected and followed these customs because the Prophet's advices passed mouth to mouth by people and virtue and piety were still the cause of superiority and greatness.

At the same time the Islamic victories began to expand and finally the wide government of Islam was established at the last part of Umar's caliphate and consequently valuable spoils and many riches were brought to Medina from every side.

 Umar would not permit the great companions to go away from the center of the government for fear that it would be possible for them to make money and go back to their bad habits.

The first caliph (Abu-Bakr), in his will, commanded Umar: “Watch over the companions not to be concerned with money or position, otherwise disputes and struggles will rise among them and consequently the common people will be divided into many groups fanatically and in this case the public power will be weak.”

Umar always tried to keep the companions separate from the worldly ties. Abu-Bakr said to Abd-al-Rahmaan ibn Awf (a very rich influential man): “Now you have received wealth so much that you have got used to silk clothes and some of you are not content with sleeping on woolen stuff.”

But as soon as Uthman attained his aim he ignored these regulations. As a result of his weakness and infirmity of will, many personages and great companions became wealthy as he himself had one hundred and fifty thousand dinars and one million dirhams besides the other properties when he was killed. He even broke his promises with regard to the proposed conditions of the consultative committee. His actions were contrary to the policy of the Prophet and the two previous caliphs. Al-Hakam ibn al-Aass, who had been banished from Medina by the Prophet and the two previous caliphs had not allowed him to come back, was allowed by Uthman to come back.

Uthman’s daughters got married to Marwan and Harith, the sons of al-Hakam. Uthman paid them a lot of money from the treasury (Bayt al-Mal). Al-Waleed ibn Aqaba, an infamous and slanderous man and had been cursed by the Qur’an, was sent to Kufa as the wali. His misdeed and disgrace reached an extent that he led the Morning Prayer in four rak’as[32]instead of two while he was drunk. Also other major cities were ruled by his relatives who were of no principles.[33]The people were displeased with Uthman's officers because they were indifferent to the religious matters and they often did what they liked without fearing any punishment from the government. Consequently a new class of people appeared whose aim was to heap up wealth that required oppressing the weak, and violating the people's rights. Deposing and posting walis depended upon the basis of whim and desires. Anyone of good and peaceful people, who complained or criticized, would receive a harsh reaction from the walis. Corruptions were the order of the day. On the other hand, the hostile behavior of Uthman towards some of the great companions like Abu-Tharr, Ammar ibn Yasir and Abdullah ibn Mas’ud had roused a wave of grief and anger among the Muslims.

Abu-Tharr was the third or the fourth person, who became a Muslim whereupon the idolaters of Koreish tortured him with different kinds of tortures but he remained faithful to God.

The Prophet (s) said: “Among all people Abu-Tharr is like Christ, son of Mary, in self-denial and piety.”

The Prophet also said: “No one under the sky is more truthful than Abu-Tharr.”

Abu-Tharr left Medina for Syria where Mu’awiyah was the wali since the age of the second caliph Umar. Mu’awiyah was a clever man. He had become strong during twenty years of rule. During Uthman's reign he was trying to get the caliphate for himself by all means, whereas he would never think that it was possible at the days of Umar's caliphate. He was gifted with wit and he knew well how to quiet those, who were opposing his aim. He used to loosen the strings of the purse for the worldly persons to make them collaborate with him.

Abu-Tharr was the partisan of Imam Ali (s) and he acquainted the people with the greatness of the members of the Prophet's family and guided them to the rightful path. He often criticized Mu’awiyah and Uthman openly. He mentioned their making money and the other wrongful activities. He could not help speaking out and his critical words against the unjust discrimination and the outrages against justice encouraged the poor to ask for their lost rights.

 Mu’awiyah knew that if he gave Abu-Tharr the opportunity, the foundation of his state would collapse. He determined to untie this knot by satisfying his need with a bag full of gold coins.

Abu-Tharr, this generous man, divided the coins among the needy whereas he himself was in need badly.

Finally Mu’awiyah reported Abu-Tharr's doings to Uthman and got permission to send him towards Medina by an unsaddled camel with a hot-tempered slave. When he got to Medina his thighs were badly wounded and injured.

Abu-Tharr would speak harshly to Uthman in Medina too criticizing his conducts. Uthman, who could not endure criticism, exiled this dear and good old man to an arid and lifeless place named al-Rabathah. It was his birthplace. Abu-Tharr, finally, died in an intolerable remote place after suffering too much.

In the meanwhile two other companions of high rank were beaten hard by Uthman's slaves because of their remonstration against his bad treatment.

The people of the big cities of Kufa, Egypt and Basra gathered in Medina to protest against the offending rulers to plead for justice. Their aim was just to improve their situations but regretfully it led to killing and bloodshed. If their complaints had been heard in time, such unexpected events would not have happened.

They had requested Uthman to replace some of his officers. Some of the great companions had given Ammar ibn Yasir a letter so that Ammar would notify the caliph of the truth. When he saw Uthman at his doorway and gave him the letter, he at first received an abrupt answer and then he was mercilessly beaten and injured seriously by Uthman’s slaves that caused hernia to him.

The caliphate of Uthman

It was concluded according to the Islamic history that Uthman was a man of feeble will and credulous. His counselor Marwan, who was disrespectable and mean among the Muslims, used his undue influence upon the caliph. Time and again he promised the people to improve their affairs and time and again he broke his promise.

Consequently the people gathered before his house and repeated their demands.

When he saw the matter became so serious he asked Imam Ali (s) imploringly to quiet the people and to find a suitable way for rescuing him. At the same time he authorized Imam Ali to bring the mater to an end by negotiating with the people.

The Egyptians insisted on Uthman to appoint Mohammad ibn Abu-Bakr in stead of ibn Abu Sarh, the wali of Egypt. Imam Ali (s) put their lawful demand before Uthman. Uthman accepted but asked for a three-day deadline to manage it. For the other cities, more time was necessary until the caliph's decision would reach there.

Imam Ali (s) came back and talked to the Egyptians. They agreed to get back on the condition that their demands should be carried out and Mohammad ibn Abu-Bakr should become the wali after deposing ibn Abu Sarh.

Uthman, by the mediation of Imam Ali, accepted this without any hesitation. The Egyptians dispersed when Imam Ali (s) accepted the responsibility for doing that. Then some of them went to Egypt with Mohammad ibn Abu-Bakr and some went to stay in a valley near Medina for a while.

On the next day Marwan said to Uthman: “It is alright now. The Egyptians have left. In order to stop people to come from the other cities, you have to issue a decree saying that there was some misunderstanding but when the Egyptians knew that whatever they had heard was wrong, the whole matter ended and they were satisfied and left here for Egypt. In this way the people of the other cities will not come here and they will be quiet at their places.”

Uthman did not want to tell such a lie but Marwan persisted in that until he accepted. Then he went straight to the Prophet's mosque. As soon as he expressed his thought, the people began to shout at Uthman: “Fear Allah! What is this lie? You have to repent.”

At last he had to repent. He turned to Kaabah and repented groaningly and went back to his house.

Imam Ali (s), in order to make these uprisings subside, advised Uthman to repent of his past misdeeds before people in the mosque again, otherwise if the next day some other people came, Uthman would again cling to Imam Ali’s neck to rescue him from them.

Therefore Uthman made repentance in the mosque and swore to be more adequate in the future. He promised the people that when their representatives met him, he would solve their problems and would satisfy their demands as soon as possible.

When he got back home, Marwan wanted to say something but Uthman's wife interfered and said to Marwan: “For the sake of God; keep quiet! You will cause him to be killed for such sayings.”

Marwan said with fury: “You have no right to interfere in these matters. You are the daughter of that man, who did not know how to perform his ablution till the end of his life.”

She said: “You are wrong ...”

The dispute became more serious between them but Uthman stopped them and asked Marwan: “What did you want to say?” He said; “What was that you said in the mosque and what repentance you made? In my opinion, committing a sin is much better than making repentance by force. The result of this notification is the crowding of people before your house. Now go forward and perform their demands.”

Uthman said: “I am not able to deal with the people. Now you go and fulfill their demands. Marwan came out and spoke out: “Why have you gathered here? Do you want to attack or to plunder? You know you can not take the authority from our hands and no one can defeat us. Take your black faces away from here. Allah may damn you.”

When the people saw this double-dealing, they got angry and went to meet Imam Ali (s) and explained to him the whole story. Imam Ali went straight to Uthman's house and said to him angrily: “Good heavens! Why did you misbehave towards the Muslims? You broke your promise for the sake of a faithless man (Marwan) and lost all your wit. At least you should respect your own promise. You know that Marwan will throw you in such a deep hell that you will never be able to come out form it. He has ridden on you and pulled you to wherever he wished. I shall neither interfere in your affairs nor tell the people anything.”

Na’ila (Uthman's wife) confirmed Imam Ali's words and asked her husband to follow Imam Ali’s advices. She said: “Neither you nor your counselor can restore the bad state.” Then Uthman sought after Ameer-al-Mu’mineen (Imam Ali) but he refused to meet him. Uthman himself went to Imam Ali's. He expressed his loneliness and helplessness and asked him for help again.

Imam Ali (s) said: “So many times you made promises in the mosque before the people to perform their demands but you broke your promises and when people came to you, they did not receive attention; moreover that your men insulted them. How can I trust in your words in the future? Therefore do not expect anything from me. The ways are clear before you. You can choose the one you like to deal with the people.”

This was the result of Uthman's repentance. Now let's see what happened on the other side.

When the Egyptians caravan reached the coast of the Red Sea, they saw a camel rider crossing with all speed. As he instilled doubts into their minds, they stopped him and asked who he was. He said that he was the slave of Uthman. They enquired where he was going to. He said that he was going to Egypt. They enquired what his aim was of this journey. He said that he was to meet the wali of Egypt. The people said that the wali of Egypt was with them. (According to Uthman's promise it was decided that Mohammad ibn Abu-Bakr would be in stead of ibn Abu Sarh). The slave was enquired if any letter was with him. He denied. They decided to search his clothes but they found nothing with him. They wanted to leave him alone but some one said: “Search his flask on the back of the camel.”

They found a lead pipe in the water skin. There was a letter enclosed in the pipe. The caliph Uthman had commanded the wali ibn Abu Sarh as the following: “When Mohammad and his companions get to you, from among them kill so and so and arrest so and so and put so and so in jail. You are reinstated in your position.”

It was a surprise to them. They looked at one another in astonishment. They returned to Medina immediately and put the letter before the Prophet’s companions. Whoever heard about this event was filled with wonder because it was a great surprise. This conduct disgusted every one against Uthman. Thereupon some of the companions accompanied by this people went to meet Uthman to ask him whose seal was stamped on the letter.

He answered that it was his own seal. They asked who had written the letter. He said it was his clerk's handwriting. They enquired whose slave was that man. He replied that he was his. They asked whose camel it was with the slave. He answered that the camel belonged to the government. He was enquired who had sent it. He said he did not know. They said: “Everything is yours. How do you not know who has sent the letter? You would better leave the caliphate off until another man comes to manage it.”

He said: “I will never put off the dress of the caliphate, which Allah has put on me. I will make repentance again.” They said: “Do not talk about repentance. Your repentance had already been considered as nothing since that day when Marwan talked on behalf of you at your door. Now we are not going to be cheated by these bluffs. You have to leave the caliphate and if your men stand in our way we will keep them away and if they prepare for a war we will fight too. If you regard all the Muslims equally and if you are going to administer justice, then hand Marwan over to us to ask him by whose power and support he wanted to bring about the killing of many Muslims by writing this letter.” But Uthman refused to submit Marwan to them. The three-day deadline was finished but every thing was as it had been before.

When the people saw the result of the repentance, they surged and spread over the streets of Medina and finally surrounded Uthman's house from every side.

During these days one of the Prophet’s companions went to Uthman’s house and shouted: “O Uthman, give up this caliphate and for the sake of Allah save the Muslims from any bloodshed.” Suddenly one of Uthman's men aimed at him with an arrow and killed him. This action goaded the people into fury. They shouted: “The killer must be handed over to us.”

Uthman said: “It is not possible to hand over anyone, who supports me.” Then the people, furiously, set fire to Uthman’s house and tried to enter into the house but Uthman's men confronted the people and kept them away from the door.

At last the people entered into the house of Uthman from adjacent houses drawing their swords.

Those who were guarding the house ran away and those who were defending Uthman were killed with him.

Let it not remain unsaid that Mu’awiyah, the wali of Syria, was previously ordered by Uthman to help him during the days of the siege but he rejected his order pretending that he would not interfere in the affairs of the Prophet’s companions. He did not pay attention to Uthman’s order because he himself, heart and soul, intended to take the reins of the caliphate.

I had to explain the events of Uthman's end in details because, later on, Talhah, Al-Zubayr, (the two members of the consultative committee, which was formed by Umar to select Uthman for the caliphate) and Mu’awiyah in particular accused Imam Ali of Uthman’s bloodshed. Consequently they raised many disturbances and created civil wars that their bad results have still remained among the Muslims until today.

If Uthman had heeded the advices of Imam Ali (s) or at least he had handed Marwan over to the people, he would never have been killed. But it was the fate otherwise.

The caliphate of Imam Ali

Now the Muslims laid their heads together to select a competent person who could run the caliphate in the right path and could restore their lost rights.

They thought of Imam Ali (s), whose conduct was very reasonable during this long period since the Prophet's death.

In the end they came to a conclusion that nobody else was well qualified for that task except Ali ibn Abu-Talib. They rushed towards his house to pay homage to him as he had said in one of his speeches: “They leapt upon me as camels leaping upon each other going to drink water in a way that I thought they would kill me or would kill another one before me.”

Imam Ali said to them: “Leave me alone and look for another one. It is important for you to know that the Qur’an and the Prophet's Sunnah will guide my actions and I will never turn back from the right path in order to satisfy the interests of some certain groups or to assure someone’s worldly wishes. Therefore, you can not tolerate my evenhanded policies and judgments. I will be as counselor for you better than to be a chief. Do not urge me to be the caliph.”

The people began to cry and shout loudly. They said: “O Ameer-al-Mu’mineen (the master of believers) do you not see what complicated problems the Muslims are facing? Do you not see that Islam is going to collapse?”

But Imam Ali refused to accept the offer because he knew that people would like to play with divine caliphate as a means to gain their worldly desires and that it was impossible to restore the present circumstances as they were at the Prophet's time.

When the people insisted on him importunately, Imam Ali (s) delivered a speech to clear away all the excuses they might cling to. He said: “If you want me for your worldly desires, leave me alone and choose another one who may realize your wishes. I will not give up the principles of Islam (equity, reverence for the law, human rights and the like) to secure neither my authority nor the interests of the others. With regard to the subject of the rights and privileges enjoyed by every one, I do not care for the influential people because all the peoples are equal before God. If you have decided to pay homage to me, think it over and over because after the homage if you protest against me or put obstructions in my way, I will force you to come back to the right path. Bear in mind these conditions, and then you can reach your heart's desires.”

Of course the previous ruling class and the rich, especially Talhah and Al-Zubayr, would not be content with the caliphate of Imam Ali (s) but the glory and the greatness of the revolution made them keep silent. Since they (Talhah and Al-Zubayr) were appointed as members of the council established by Umar to select the caliph after his death, they considered themselves as Imam Ali's equivalents, but they had to pay homage to him unwillingly.

Next day Imam Ali (s) said in his speech regarding the government's plan: “The public are hereby notified that a decree will be issued against those who have made money in unlawful ways and their monies will be requisitioned. The offenders will be soon prosecuted ...”

Those, who had misappropriated certain things from the public treasury, were irritated when they heard Imam Ali’s speech and felt sorry for paying the homage.

Imam Ali believed that all classes of people, whether Arab or non-Arab, black-skinned or white-skinned, were equal to each other before the law. He would never want a minority to act according to what they liked and to heap what they took from the majority by force. He would never be content with a minority to be offensive against the majority of helpless and miserable people, who groaned under injustice with no rescue.

Imam Ali (s) said: “Achieve equality among yourselves and do not discriminate against one another because hearts are always ready to make mischief and dispute among you.” He also said: “I cannot tolerate such injustice that a group of people, under the pretense of noble descent and lineage, takes the products of common people's labor and then scorn them.”

When the ceremonies of the homage were finished, Talhah and Al-Zubayr, contrary to their expectation, were not invited by Imam Ali (s) to co-operate in the affairs of the state. They determined on going to meet him and request the rule of Kufa and Basra. As Soon as they came into the caliphate house, Imam Ali (s), who was busy with official works, suddenly blew out the candle and lighted another one at once. When they asked about the reason, he replied: “The first candle belongs to Bayt al-Mal (public treasury) and I was busy with the caliphate affairs and since you have come here for a private business, so I lighted my own candle.” They looked at each other and left hopelessly.

Many politicians, long ago, criticized Imam Ali (s) by saying that it was not expedient to rouse the great influential companions by his decisions. Furthermore they said that why he did not humored the previous walis that caused them to make troubles for him. Was it not tactful for him to wait until he overcame the state affairs and then to change the situation according to his desired plan?

These objections are not acceptable because the Shia believe that Imam Ali (s) was the representative of God and His Apostle on the earth and he was not of those who told people lies and deceived them to secure their own power.

As a matter of fact, the polity of the divine religions is not comparable to the other systems of rule.

Islam is based on humanity, equity, justice and other good qualities. Its main purpose is to direct people to monotheism and godliness. The Imamate is an infallible position. Consequently Imam Ali (s) would be responsible to God if he himself or one of his officers offended against the law. His natural morality and his religious duty would require him to ensure the enforcement of the divine law; therefore he always would speak out what was rightful and he would not care whether people were pleased or displeased.

Those who had misused certain things from Bayt al-Mal at the days of Uthman expected that Imam Ali (s) would give them free rein in the state affairs or, at least, he would counsel with them about the general decisions.

Imam Ali (s) was well-known as a practical man and people respected him so highly. However, a few of them hated his righteousness as he himself had said: “How do those, whom my justice is annoying, endure injustice?”

On the other hand there was a dispute between Imam Ali (s) and A’ishah, the Prophet's wife, because of some misunderstanding. She always had a grudge against him. She previously used to excite the people against Uthman because she was sure that Al-Zubayr, her sister's husband, or Talhah, her cousin, would be the successor of Uthman; therefore she often said the people: “Kill this old hyena! God may kill him. He has become apostate indeed.”[34]When she knew that the people had paid homage to Imam Ali (s), she decided to defy.

In order to carry out her intention, she left Medina for Mecca to stay there in order to incite people against Imam Ali. She would say pityingly: “Uthman was oppressively killed and I would take vengeance on his killer. O people, rise and help me!”

On hearing this, Talhah and Al-Zubayr went to meet Imam Ali (s) to take leave of him to go to Mecca under the pretence of pilgrimage. Imam Ali (s) said: “I am sure that you have plots against me, but I do not bother you as long as you have not disturbed the public peace.” They really wanted to take part in the plot, which was developed against Imam Ali (s) by A`ishah.

In spite of the fact that Imam Ali knew their designs, he did not restrain them because in Imam Ali's opinion it was not allowable to arrest one, who had just designed to commit a crime but had not put it in practice yet because one might repent before committing the crime.

Have you ever heard that a commander ignores a probable danger for the sake of the law?

History often mentions that as soon as any ruler gets a hint of a plot against himself, he will immediately get rid of those who have hatched the plot either by killing or imprisoning them. But Imam Ali said to them: “You are free to go wherever you wish but be careful not to disturb the public peace.” The Holy Qur’an says:(There is no compulsion in religion; truly the right way has become clearly distinct from error ...) 2:256. Hereon Imam Ali (s) gave the Muslims the maximum freedom to the extent that they would not encroach on the others’ freedom.

All the companions and the ex-walis had paid homage to Imam Ali (s) except Mu’awiyah, the wali of Syria, Abdullah ibn Umar, the son of the second caliph, and Sa’d ibn Abu Waqqass. The last two persons were good for nothing but Mu’awiyah was a sagacious man, who was in no way bound by morality and he did not heed the religious laws. He always had enmity towards Imam and his utmost desire was to attain the position of caliphate.

When he took over Kufa at during the time of Imam Hasan, he said to the people: “I have not come here to correct your religious problems. I have come to rule over you and to manage you.” He became very powerful during twenty years of rule and especially at the reign of Uthman.

Imam Ali (s), in conformity to religious standards, decided to depose Mu’awiyah. Some one said to him: “It is not wise to discharge Mu’awiyah so soon. It requires careful handling. Wait a bit until your rule gets strong then you do what you like?”

Imam Ali replied: “This doesn't conform to my belief because I will be responsible to God if Mu’awiyah offends against law and deprives people of their rights during my ruling. I will be answerable on the Day of Resurrection.”

Now let us see what was going to take place in Mecca. Some of the rich and ex-officers believed A’ishah's pretenses. They came to an agreement to incite the people of Iraq against Imam Ali (s) especially the people of Basra because their tribes were living there and they might be of some help.

At last an army of three thousands men, whose expenses were paid by the previous walis, marched towards Basra.

When A’ishah was about to leave Mecca, she went to meet Ummu-Salamah (another wife of the Prophet) asking her to accompany her in this journey.

Ummu-Salamah was a good and kind woman. She tried to remind A’ishah of some of the Prophet's sayings about Imam Ali (s). She said to her: “One day, if you remember, the Prophet and I came into your room and at the same time Ali (s) came in and whispered with the Prophet for a long time. You wanted to interrupt him and said to Ali: “It is my turn today to be with the Prophet after nine days. Now you came here to turn his attention from me to some other things.” I saw that the Prophet's face reddened with anger and he said: “Be quiet A’ishah! By God, whoever displeases Ali and bears him a grudge, is not one of the believers.” Then you came back feeling sorry.”

A’ishah said: “Yes, I remember.’

Ummu-Salamah added: “Do you remember that one day you were washing the blessed head of the Prophet (s) and I was cooking Hiss (a kind of Arabian soup), suddenly the Prophet raised his head and said: “I wish I knew at which of you the dogs of Haw’ab[35]would bark. She certainly will be damned on the Day of Resurrection.” Then I said: “I seek refuge in God and His Apostle if I would be that one.” Then the Prophet pointed to you and said: “Beware if you would be that one.”

A’ishah said: “Yes, I remember.”

Ummu-Salamah said: “I remind you again that one day I and you were with the Prophet (s) in a trip when Abu-Bakr and Umar joined us to rest under a tree while Ali (s) was busy mending the Prophet's shoes. They said to the Prophet(s): “May we ask you about who will be your successor and to whom we will resort after you?” The Prophet replied: “I know who he is and I show the evidence of his dignity and prudence, but if I inform you of his name, you will keep off him as the Israelites when they kept off Aaron.” Then I asked the Prophet: “Who would be our Imam after you?” He said: “It is that man who is mending my shoes.” Then I and you ourselves saw that Ali was patching the shoes.”

A’ishah said; “Yes, I remember.”

Ummu-Salamah said: “If it was so then why are you instigating people to revolt against Ali (s) under the pretext of avenging Uthman's blood?” She said: “I want to reform the Muslims’ affairs.”[36]

As the Prophet had said, A’ishah on her way to Basra got at a place where some dogs barked at her. It reminded her of the Prophet's admonition. She asked her camel driver about the name of that place. When she knew that it was Haw’ab and that she was the one, whom the Prophet had talked about, she refused to proceed further.

Talhah and Al-Zubayr gave a perjured witness that the place is not Haw’ab and they brought fifty persons to witness falsely that it was not Haw’ab.

Finally she determined to proceed forward to Basra. It was a surprise to the people when they saw her riding a camel to the battlefield.

The Holy Qur’an, addressing the Prophet's wives, says:(And stay in your houses and do not display your finery like the displaying of the ignorance of yore) 33:33. She, in this manner, had missed her stateliness and honor.

When they arrived at the gate of Basra, Uthman ibn Hunayf, the wali, came out with his men and stopped in their way being ready for the war. They took the field and before long some were killed from both sides. A’ishah intervened and stopped the fighting. They came to an agreement that the actual situation would remain as it was until Imam Ali (s) arrived at Basra.

But after less than forty-eight hours they made a nightly attack on the wali of Basra and killed forty innocent men of his. Uthman was badly beaten and his beard was plucked. Then they looted the public treasury and the grain stores and they also killed twenty guards.

A noble man of Basra named Hakim ibn Jabalah met the chiefs of the invaders trying to convince them to stop the attack but the war raged between them and at last Hakim and Seventy persons of his companions were killed.

When Imam Ali (s) knew about the march to Basra he, accompanied by five hundred of the Prophet’s companions, left Medina for Basra.

When he got at Thi-Qar, a place between Kufa and Basra, he sent his dear son Imam Hasan and Ammar ibn Yasir to Kufa to call the people for the war. Although Abu Musa, the wali, Opposed and created many difficulties for dispatching the forces, seven thousand fighters joined Imam Ali's army. Some other soldiers under various standards united with Imam Ali before he reached the field near Basra.

There were many great companions, many youths of the Hashemites and Imam Ali’s sons; Imam Hasan, Imam Hussein and Mohammad ibn al-Hanafiyah among the army.

Imam Ali (s) dismounted from his horse and offered a four rak’as prayer and then he prostrated himself on the ground. He was heard praying for his enemy and saying: “O God, the Sustainer of the earth, grant us their good and protect us from their evil!”

At first he ordered that no one of his men should attack the enemy before they made an attack on them. Then he, unarmed, came forward and called Talhah and Al-Zubayr to witness when saying: “Both of you and A’ishah know that I am free from the guilt of Uthman's blood and I would never say what you used to say about him. Did I force you to pay homage or you did willingly?”

Al-Zubayr was affected by these words but Talhah got angry and began to growl.

A young man got permission to go before the enemy with a copy of the Qur’an but he was killed by an arrow. Thus they declared war.

Ammar ibn Yasir, the great Prophet’s companion, went to warn them of the consequences of the war but they were impervious to his arguments and he also was answered by arrows.

Imam Ali (s) did not allow his men to attack the enemy yet. He believed in negotiation between the both parties before beginning the war. He thought it was the only way to solve the quarrels; therefore his men were not allowed to start the war before the enemy.

The opposite army went on sending arrows like the rain. Some brave combatants of Imam Ali's men were killed.

Imam Ali came in front of the enemy without wearing armor and called out: “Where is Al-Zubayr?” When Al-Zubayr saw Ameer-al-Mu’mineen unarmed, he came out and stood before him. Imam Ali said: “O Al-Zubayr, do you remember one day when the Prophet said to you that you would fight against me and that your side would be wrong?”

Al-Zubayr replied: “Yes, he had said so.”

Then Imam Ali (s) asked him: “Why have you come then into the battlefield?” He replied: “I have forgotten what the Prophet had said. I would not have come here if I had recalled it.” Imam Ali (s) said: “It is well that now you recall it.” He said: “Yes.” After saying this, he went straight to A’ishah and after a short conversation he turned the reins of his horse and left the field.

When Imam Ali (s) returned to his army, he noticed that the enemy has attacked the right and left flanks of his army. He said: “Now the excuse is null.” He called for his son Mohammad ibn al-Hanafiyyah and said to him: “Attack the enemy now.” But the shower of the enemy's arrows made him stop. Imam Ali (s) Shouted: “Risk yourself and go ahead through the arrows and spears.” But he hesitated to attack because of a storm of arrows coming from the enemy. Imam Ali (s) said to him: “Why do not you go ahead.” He said: “Father, I do not find a way to proceed through these showering arrows.”

When Imam Ali (s) saw this irresolution of his son Muhammad, he took the sword and the banner from him and made such an attack upon the enemy that disturbance and fright covered their ranks. Whichever side he attacked, it became clear. Heads and bodies were falling under the hooves of the horses. Then he returned and said to his son: “You must fight like this.” Mohammad took his sword and attacked the enemy with a group of Ansar. They left heaps of dead bodies on the field.”

On the other side of battlefield the men were sacrificing their lives around the camel (of A’ishah) devotedly in spite of the falling heads and bodies one over the other.

Imam Ali (s) ordered his men by saying: “Cut off the camel's leg. It is a devil.” Then he made a severe attack again and finally cries of “peace” were heard here and there.

As soon as the camel fell down, the enemy ran away towards the desert and leaving A’ishah alone in the heat of the fight. But thousands of fighters were killed for the sake of holding the rein of the camel.

A’ishah was escorted by her brother Mohammad ibn Abu-Bakr to the house of Safiyya bint[37]Harith in Basra and then she was sent to Medina respectfully.

This war began at an afternoon and finished in the same evening. One thousand and seventy men were killed from Imam Ali's army of twenty-two thousand persons, whereas seventeen thousand persons were killed from the enemy out of thirty thousands.

When Imam Ali captivated A’ishah, instead of reproaching her, he was kind enough to her. He also overcame his most revengeful and obstinate enemies like Marwan, Abdullah ibn Al-Zubayr and others in this battle but they were forgiven permitted to go wherever they like. In the same way the idolaters of Koreish tribe were formerly forgiven when the Prophet (s) had conquered Mecca.

During his praying for the killed men, Imam Ali was heard praying for the enemy: “O God, if they fought against me unknowingly or with intention of setting up the rightness and justice, they were innocent (I hope them to be remitted).”

Throughout the history's memory, no commander would ever act so generously when he won a victory. Imam Ali’s generosity and clemency were much more than to be counted. He wrote in his famous epistle to Malik al-Ashtar, the wali of Egypt: “People are usually subjected to weakness and they may do wrong things on purpose or by mistake. You should forgive them if you would like to be forgiven by God. Do not regret your forgiving someone and do not be pleased when punishing someone.”

Deposal of Mu’awiyah

Neglecting the other troubles, the ruling of Mu’awiyah in Syria was the most complicated matter that Imam Ali (s) confronted at the beginning of his caliphate.

When Syria was conquered by the Muslims, Yazid, the elder brother of Mu’awiyah, was appointed as the wali by Abu-Bakr and then Mu’awiyah took it over at the reign of Umar. Therefore the Umayyads (Mu’awiyah's family) had ruled over Syria for twenty-four years before the caliphate of Imam Ali (s). This long time was quite enough for a clever and sagacious man like Mu’awiyah to prepare the first steps for ruling as a caliph over the Muslims and he succeeded to do it at last.

Mu’awiyah, by nature, had a great skill to put down his opponents’ claims and he knew their hopes and wishes well.

On the other hand, Syria was the richest country among the other Islamic territories and Mu’awiyah, who was careless about how to spend the public monies, could weather every difficulty easily. Those, who wanted to impose themselves upon people, gathered in Syria and did their best to firm the foundation of his rule.

Some critics criticized Imam Ali (s) and thought that he was unable to handle the state affairs and did not know how to manage the task. But they did not know that there was a great difference between the religious government and the other kinds of governments. The difference was that according to the religious laws, dishonesty, deception and even white lies were not acceptable. In this respect Imam Ali (s) could not agree with Mu’awiyah, who was indifferent to the religious matters. Furthermore he had refused to pay homage to Imam Ali (s) in spite of the fact that all the Muslims and the great companions of the Prophet had submitted to him willingly.

At any rate a few letters were exchanged between Imam Ali and Mu’awiyah but regretfully Mu’awiyah was impervious to Imam Ali’s advices. Finally the battle of Siffeen took place.

The battle of Siffeen

Mu’awiyah made preparations for the war and set off towards Imam Ali's area with forty thousand soldiers. They got at a place called Siffeen between Syria and Iraq. Mu’awiyah arrived there earlier than Imam Ali (s) and occupied the bank of the river. He closed the way to the watering place that no one else could get water except his followers.

Imam Ali's army reached the place and they were badly thirsty. They found that there was no any drinking place for them to get water. The enemy controlled the water carefully that getting water was not possible easily.

Imam Ali (s) sent word to Mu’awiyah but he refused to open the way to the watering place. Imam Ali (s) was obliged to say to his men: “Get up and get water by sword.” Those thirsty soldiers attacked the guards, dispersed them away and occupied the watering place.

Now the Iraqis wanted to pay the Syrians in their own coin but Imam Ali (s) did not want to requite evil with evil and said: “Do not prevent any one from getting water.” Hence every one could take water freely.

Then Imam Ali (s) sent some persons to warn Mu’awiyah of the consequences of the war and to reason with him the homage. Some other groups also acted as intermediary to prevent bloodshed but Mu’awiyah used every excuse to declare the war. He pretended that he would not let Uthman's blood be lost. He had hung the bloodstained shirt of Uthman on the pulpit of the great mosque of Damascus, around which thousands of Syrians used to weep for Uthman's innocence and then they had sworn to avenge his blood.

Since Mu’awiyah had accused Imam Ali of Uthman’s murder, the Syrians were in favor of Mu’awiyah to fight against the Iraqis.

Mu’awiyah was really an autocrat in Syria since the reign of the second caliph Umar and he would never submit to Imam Ali (s) to lose the position. Hereon he involved the Muslims in a war that its bad effect has still remained till the present time.

At last the battle raged and Imam Ali's army of ninety thousand soldiers confronted the Syrian army of one hundred thousand soldiers. During the first week some fighters of both parties came forward day after day and fought each other. Some of both sides were killed. In this manner the battle became more widespread and bloodshed increased.

In the eighth day ibn Abbas (the Prophet's cousin) and Malik al-Ashtar, the two courageous men, attacked the enemy's right and left flanks that Mu’awiyah’s forces had to retreat from the field several times. In the ninth day Imam Ali (s) himself came forward with his men and made such an attack that the whole battlefield rocked and the enemy’s rows broke off under storms of arrows and spears. Imam Ali came and stood where Mu’awiyah could be seen. Imam Ali challenged him saying: “Come towards me. Let the winner of the fight be the ruler.”

Although Amr ibn al-Aass, Mu’awiyah’s counselor, encouraged Mu’awiyah but he began to go back.

The historians mentioned that Imam Ali (s) had showed such bravery in Siffeen, that you seldom see its like in the history. Everywhere he appeared, the enemy's lines were confused and they scattered before his sword like ants and locusts. No one dared to face him unless he was killed in the first rush. Therefore he occasionally changed his dress and horse.

Suddenly, in the thick of the fight, a man leaped forward and assaulted Imam Ali (s), who evaded the danger. Then Imam Ali hit the man upon his back with his sword. The man was split into two halves. The people thought that Imam Ali’s hit had missed the man but when his horse jumped two separated halves fell down on the ground. The enemy knew later that he was Imam Ali (s) in disguise.

Some days passed in this manner and the Iraqi army had the advantage over the enemy many times because of the continuous and break-neck attacks. At the night of al-Hareer[38]when the successive rushes of Imam Ali's men reached the highest point and continued till the morning, the killed were more than thirty thousand ones.

In the tenth day Malik al-Ashtar and Ibn Abbas again assaulted the enemy severely and their men showed a high spirit of sacrifice. The spirit of the Syrians was broken and signs of defeat appeared among them.

While the battle was still raging the, enemy found that winning a victory by sword was impossible. Amr ibn al-Aass, who was prone to mischief and was famed for shrewdness, planned to play a trick. He suggested to Mu’awiyah by saying: “Let us raise some copies of the Qur’an on the spears and then the armies of the two sides are to be called to make the Qur’an as arbitrator. This act will create separation among them. Consequently many soldiers will stop fighting and many others will like to keep on it. The result will be to our privilege because, in this way, we can put off the war for a while to get rid of this distress.

Some pages of the Holy Qur’an were raised on the spears and consequently the form of the war was changed.

When Imam Ali (s) saw that the Holy Qur’an had become the device of their trickery, he said: “Be careful and do not be deceived. They invented this trickery just to get rid of defeat. They are neither interested in the Holy Qur’an nor connected with the religion. We are fighting against them to follow the Holy Qur’an's principles. Keep on the war to obtain the victory over the dying enemy.”

But unfortunately a large number of his army began to shout and cry. They said to Imam Ali: “We prefer the verdict of the Qur’an and if you do not respond to the call of Qur’an, we will deal with you as we did with Uthman. You have to stop the war at once.”

Imam Ali (s) did his best to make them understand the trick but they were impervious to his arguments. They had forgotten the Prophet's saying: “Ali is always with the Qur’an and the Qur’an is with Ali. They will never separate until they come to me at Kawthar River (a river in paradise).”[39]

The battle still raged but they made Imam Ali (s) send a word to Malik al-Ashtar[40]asking him to come back from the field. When Malik received the order, he was surprised. He said: “This is not the time to leave the battle. Tell Imam Ali (s) to wait a little until I come back with the tidings of victory.” The message was delivered to Imam Ali (s) but many soldiers shouted and urged upon him that Malik must come back as soon as possible. The messenger came back to Malik and said: “They are all in chaos. If Imam Ali's life is dear to you, go back to him at once.”

Malik was obliged to go back to Imam Ali (s). After scolding the rebellious soldiers he said: “According to the homage you paid to him, obeying him would be obligatory for you.” But regretfully they paid no attention to his saying. Then it was agreed that each party should nominate an arbitrator to decide the matter of the caliphate according to the Holy Qur’an. Amr ibn al-Aass was nominated by Mu’awiyah’s followers and Abu Musa al-Ash’ari was chosen by Imam Ali’s followers as arbitrators. Imam Ali (s) had in mind to appoint ibn Abbas or Malik al-Ashtar as his agent but army did not listen to him and they stuck to Abu Musa.

Some spies of Mu’awiyah were in rapport with a few heads of Imam Ali's army. They used to aggravate the condition.

The historians mentioned that Abu Musa was a stupid man and that he had not shown confidence and trust in Imam Ali (s). He even prevented the people from joining Imam Ali’s army.

When the rebels insisted on that Abu Musa should be the arbitrator, Imam Ali (s) said: “Now you do not listen to me. Well, choose your own way! It is not far when you will bite your fingers regretting your misdeed.”

Finally Abu Musa and Amr were chosen as arbiters. They put their heads together and decided to depose Mu’awiyah and Ali (s) from the seat of the caliphate and then to let the people choose an adequate person for that rule. They were to announce their decision to the people.

After some formalities, Amr said to Abu Musa: “It is impolite that I precede you. You are older than me. You announce first.” Abu Musa became proud after this flattery and came before the crowed and saying: “We both determined on deposing Mu’awiyah and Ali ibn Abu-Talib and hereupon the Muslims have the right to choose a caliph as they like.” Then it was Amr's turn. He said: “O people, you heard just now that Abu Musa deposed Ali (s) from his position and I approve it. But there is no reason that makes me depose Mu’awiyah so I appoint him as the caliph.”

As soon as Amr ended his words, the Muslims made a protest against the verdict of the arbitrators but no attention was paid to their protest.

Abu Musa cried hoarsely and said to Amr: “You deceived me. You are like a dog. If you attack it, it will bark and if you leave it alone, it will bark.” Amr said to him: “You are like the ass, which bears books.”

However Amr's trick firmed the authority of Mu’awiyah to some extent more than before.

The simple-minded people, who forced Imam Ali to accept the arbitration, thought highly of the two arbitrators and thought that their verdict would be according to the Holy Qur’an but they had not paid attention to the Holy Qur’an, whereas some verses of the Holy Qur’an had praised Imam Ali and had urged the Muslims to follow him. The Holy Qur’an says: (O you, who believe! be careful of (your duty to) Allah and be with the true ones) 9:119.

Many of the great Sunni commentators mentioned that “the true ones” were Mohammad (s) and Ali (s) and “be with them” meant that the Muslims should follow them.[41]

The arbitrators had forgotten the Prophet's words: “Ali (s) is the wisest, the best judge and the most superior to all of you. Opposing his sayings and judgments is opposing me and opposing me is opposing Allah and that is blasphemy.”[42]

Could this short sketch of arbitration be a guide to the Muslims or the Qur’an and the Prophet's Sunnah in order not to be trapped by the enemy’s tricks and not to go after the worldly transient desires?

It is much regrettable that some authorities make use of deceitful devices to exploit the poor nations unfairly under the name of humanism.

Imam Ali (s) believed that both science and religion should be adopted to serve the human beings. He said: “Allah has not made it obligatory for the ignorant to learn until He has made it obligatory for the learned to teach.” He also said: “Whoever trades and does not know the rules of religion, will fall in usury.”

The battle of Nahrawan

After appointing the arbitrators, the people, who insisted on Imam Ali (s) to accept arbitration, began to say that it was heresy to appoint some one as arbitrator except Allah. The Holy Qur’an says:(The judgment is only Allah's; He relates the truth and He is the best of deciders) [43]and since Imam Ali (s) had accepted the arbitration then he turned heretic.

Of course they have distorted the meaning of the verse and hereby they caused the simple-minded people to separate from Imam Ali's army. When Imam Ali knew the conspiracies, he sent some of the great companions towards them and then he himself went to their camp and finally they dispersed after hearing convincing evidences. When they arrived at Kufa they began to tell a lie again that Imam Ali (s) had broken the agreement of arbitration and that he was going to fight against the Syrians once again.

Imam Ali (s) refuted their allegation and hereupon these people rebelled against him. They encamped in a place named Nahrawan near Baghdad. These people were called (Khawarij) the Kharijites.

When Imam Ali (s) heard the verdict of the two arbitrators, he wrote to the Kharijites that the verdict was according to the arbitrators’ own wishes and not according to the Holy Qur’an. He said that he had not accepted it; therefore he had decided to fight the Syrians and that the Kharijites should support him this jihad.

They replied: “Since you had accepted the arbitration, you turned heretic. If you confess your fault and repent, we will think over the matter and then we will inform you of what we will do.” This letter indicated their insisting on rebellion.

Imam Ali (s) had formerly prepared and equipped an army to march towards Syria, but his men expressed their desire to deal with the Kharijites first because they had killed the wali of Nahrawan and his maid, who was pregnant, and they also had butchered three other innocent women. Another man, who was sent for investigation, was killed too.

Consequently Imam Ali (s) turned towards Nahrawan and sent the Kharijites a word that the murderers of the wali and the killed women should be handed over to him to be punished. They replied: “We altogether killed them.”

Imam Ali (s), as usual, did not want to begin the war; therefore he sent a man with a word of peace to them. As a result of this meeting, many groups separated from the Kharijites and joined Imam Ali's army. Those, who remained, were four thousand persons. They did not care for killing or being killed.

Imam Ali prevented his men from beginning any attack but they put their arrows in the bows and drew out their swords from the sheaths. In this critical situation Imam Ali (s) warned the Kharijites that the war would be hard for them, but they were so enthusiastic that they rushed suddenly against Imam Ali's men and caused a bloody fight. As Imam Ali (s) had foreseen formerly, they all were killed except nine persons, who fled away to save their lives. Only eight persons of Imam Ali's army were martyred.

Surprising it was! Who had suffered from oppression more than Imam Ali (s)? Those who encouraged people to kill Uthman, after killing him, they accused Imam Ali of being the guilty and tried heir best to avenge.

Those, who insisted on him to stretch his hand to pay homage, broke their homage and waged the battles of al-Jamal (the camel) and Nahrawan. They even threatened him with death if he would not accept the arbitration and when he accepted it, he was charged with heresy and then they wanted him to repent. Above all, he was the first man in Islam, whose certain right was usurped by political collusions.

At the same time Mu’awiyah decided to extend his domain; therefore he sent his armies to different cities of Imam Ali's domination. He, hereby, created disorder and confusion so that Imam Ali (s) could find no peace of mind. He sent many groups of marauders and killers to put down the opposition and to obtain homage by force.

The Prophet (s) had said to Imam Ali before: “After me you will fight against the perfidious (those who fought in the battle of al-Jamal), the oppressors (Mu’awiyah’s followers) and the apostates (the Kharijites).”

Mohammad, the great educator, trained the people of that time so that they could make the civilized world of those submit to them days within half a century because they could control their personal desires easily by virtue and abstinence.

As a result of the social and moral education, those people never thought of achieving their own aims. They just thought of the benefit of the ummah. Really, the successive victories of the Muslims at the first age of the Islamic state were due to their principles and morals.

At the days of Abu-Bakr and Umar these principles were still protected but at the reign of Uthman, the people did not pay much attention to those principles. On the other hand, the Muslims obtained victory over many countries and consequently they gained a lot of goods and spoils which led them to laze in luxury.

They practiced the luxurious and splendid life of the Romans and the Persians and made the new generation understand that no one could live at ease without riches. Hereupon the policy of the Islamic caliphate was changed into monarchy and tyranny.

This atmosphere was quite favorable for a man like Mu’awiyah, who was ambitious and wanted to found a hereditary sultanate instead of the Islamic caliphate. But Imam Ali (s) wanted to restore the Prophet's Sunnah and the simplicity of the life during the time of the two caliphs; Abu-Bakr and Umar and this made him face troubles that at last he was martyred.

The people gathered in Syria to firm Mu’awiyah's rule.

The historians mentioned that Imam Hasan, the elder son of Imam Ali (s), who defended the religion, declared the war against Mu’awiyah. In the thick of the battle, some commandants of Imam Hasan’s army received a bribe from Mu’awiyah. They left Imam Hasan and joined Mu’awiyah.

Imam Hasan, facing many difficulties, was obliged to come to terms with Mu’awiyah. Contrary to the agreement, Mu’awiyah decided to appoint his son Yazid as his successor. Yazid was dissolute and ignominious. He was a mass of sins and faults. Mu’awiyah poisoned Imam Hasan to clear clearing the way for his son. Finally he managed to appoint Yazid by force or by bribing the oppositionists when necessary.

The brave rising of Imam Hussein, the other son of Imam Ali(s), which had a regretful consequence, was also the result of immorality spread among the people and the loss of the favorable atmosphere of the divine caliphate. It showed that people would prefer material concerns to principles.[44]

Since Imam Hussein (s) was the greatest fighter against tyranny, I deem it my duty to remind the readers briefly how he sacrificed himself for defeating injustice and oppression.

After the death of Mu’awiyah, all the Muslims, willy-nilly, paid homage to Yazid except four persons. Imam Hussein was one of them.

The people of Kufa invited Imam Hussein to reform the bad political and social situations and to guide them to the right path. They sent him more than twenty-five thousand letters inviting him to set out towards Kufa. In the meanwhile he was offended by the wali of Medina to force him to pay homage to Yazid but he left Medina for Mecca at night with his household. The Umayyads pursued their adversary even in Mecca. They intended to remove this obstacle by killing Imam Hussein. Imam Hussein, because of the reverence of Kaabah and that he did not want any bloodshed to be committed inside it, left Mecca towards Kufa. He confronted a host of one thousand soldiers on the way to Kufa. The commander of them asked Imam Hussein to pay homage to Yazid; otherwise he would not be allowed to enter the city. He refused the proposal and then he had to pitch tents in a torrid place named Karbala.

The wali of Kufa dispatched an army of thirty thousand persons to Karbala within four days to surround Imam Hussein and his household. They occupied the watering places in order to force Imam Hussein to surrender when suffering thirst. They were so hard-hearted that they did not pay any attention for the children’s crying because of thirst.

There were one thousand persons with Imam Hussein when he got at Karbala. He told them that they had the option to leave or to stay, because he would be killed in that journey. They left him in groups and only seventy-two persons, including his sons, brothers and nephews accompanied by their wives and children, remained to support him. Every one of those devoted men made a short speech showing his sincerity.

At any rate they all were terribly thirsty. The worse of it was that the enemy did not have any pity even for the suckling babies and the old persons. It was three days that water was not found in the tents and the all were terribly thirsty especially the children. Next day early in the morning, the enemy put arrows in the bows and shot at Imam Hussein’s tents. They hereby declared the war.

Some of Imam Hussein's companions were martyred in this attack. The companions then began, one by one, to attack the enemy and each one killed a good few of the enemy.

Then it was Imam Hussein’s turn to sacrifice himself. It was the sacrifice that made the world think with great respect and admiration of this nonesuch hero.

Try to think about a man, who was thirsty, tired and faced many terrible difficulties since early in the morning till the noon. He mounted and dismounted his horse many times to bring the dead bodies of the martyrs to the tents and exactly at this critical moment the enemy proposed again that he had no option but to be killed or pay homage to Yazid.

Imam Hussein said: “That bastard (ibn Ziyad, the wali of Kufa) made me choose one of two things, the death or the shame of submission. I will never prefer living with ignobility to being killed for the sake of God. Martyrdom is an honor in our family.” Then he came towards the women's tents to say goodbye for the last time. They surrounded him and mourned over his forlornness and loneliness. He heartened them with soft words and said to them that they should be patient with calamities. Then he set to the battlefield.

According to the traditions of fighting in those days, it was man to man challenge. When Imam Hussein killed many of their brave heroes, no one else dared to fight him alone.

The enemy altogether made assaults. Imam Hussein beat them constantly. When they saw that they were not a match for him, they began to shoot at him with showers of arrows and spears.

Thurayh ibn Shurayk struck his right shoulder with a sword. A poisoned arrow hit his heart and then he fell down on the ground.

The enemy began to rush towards the women's tents. Imam Hussein shouted at them loudly: “If you have no faith, be at least freemen in this world according to your tribal traditions.” They returned and martyred him.

There is an article, written by an English learned woman under the title of "Three Martyrs". She says briefly: “In the history there were three praiseworthy men, who sacrificed themselves for exalting the word of "rightness" and for spreading justice and liberty among the people. They excelled all the other devotees in the world. The first one was Socrates, the philosopher of ancient Greece. The second one was Jesus Christ and the third was Imam Hussein, the son of Imam Ali (s) and the Prophet's grandson from his daughter.” She added: “If you study their lives deeply, you will know that Imam Hussein’s devotion is more important than the first two persons. He was forced to emigrate and was involved in many difficulties. His companions were killed, while being thirsty, before his eyes. He himself was put to death tragically, while he knew that his wives and children would be taken as captives to Kufa.”

That was a summary of the sad story of the greatest fighter, who fought against tyranny and autocracy and who denied himself before all the pleasures and he did not want to submit to abjectness and debasement.

Let us return to the main subject.

After the process of the arbitration, Mu’awiyah began to attack various places of Imam Ali's domination. He spread killing and marauding all around and caused fear for the people of the far quarters of Kufa.

Imam Ali (s) summoned the people to chase the enemy but the people did not respond to him. It seemed that the people were unwilling to fight. He encouraged them again to take part in the war at least for protecting their country.

At last a force of four thousands, headed by Hijr ibn Adiy, rose to chase the enemy. There was a short encounter between the two parties but the enemy ran away.

A few days before his martyrdom, Imam Ali summoned the commanders and after scolding them for their idleness and listlessness, he said: “I have decided to fight against Mu’awiyah. If no one comes to help me, I will go to Siffeen with my own relatives only.”

They knew that he would practice what he said. Hereon they collected the people and said: “It will be disgraceful for us, if he is killed alone.”

In order to avoid this public disgrace, forty thousand persons flew to their arms and got ready for the battle. They promised to fight against Mu’awiyah to the bitter end, but unfortunately the criminal hand of ibn Muljim ended the life of the great leader of the believers.

It was to be regretted too much that his life failed him to reach his goal. When his beard was colored with his head's blood, he said: “I swear by the god of Kaabah that I won.”

Yes, he was troubled with a train of events that he could do nothing but to grieve.

Although many people were fascinated by his high characteristics, some others, who had heaped monies during the reign of Uthman, could not endure his justice. They often caused seditions and plotted to overthrow his government.

On the other hand, Imam Ali couldn’t be indifferent to the misdeeds of his officers or to the expenditure of the public money for private motives and political purposes. And, above all, he had to resist his relatives' unlawful desires lest they would weaken the pillars of the religion.

Some critics criticized Imam Ali and said that it would be much better if he did not accept the caliphate after Uthman in order not to be involved in so many difficulties or at least he should have resigned his post and had left the people alone especially when the spies misguided the people to wrong him in Siffeen. They ignored that the Muslims themselves rushed towards him and begged him insistently to stretch his hand in order to pay homage to him as the caliph.

The people knew well that he was that fair man, who would never ignore the interests of the Muslims for the sake of his own interests. Furthermore, according to the divine law when there were enough numbers ready to support the right, then the religious leaders had to rise to get back the lost rights of the oppressed ones from oppressors.

He said: “By Allah, who split grains to grow and created all the creatures, unless the people had not paid homage to me and unless Allah had not put the ulema under obligation that they had not to be silent in front of the oppressors and had not to be away from supporting the oppressed, I would have slackened the reins of the caliphate and I would have done what I had done the first day after the Prophet's death…”

In another part of the same sermon he said: “The crowd of people leapt upon me as thirsty Camels when leaping upon each other at the watering place. They wanted to pay homage to me importunately. They crowded around me from every side in a way that Hasan and Hussein were about to be crushed under feet.”

On the other hand, if Mu’awiyah ruled over an army like the Iraqis, he would have become involved in many troubles, as he himself said to his friends: “I am ruling upon such stupid people, who obey me blindly, but Imam Ali's followers strive hard for the sake of the religious matters and they think over the problems diligently and sometimes they dispute with Imam Ali (s). Consequently there is no secrecy about the state affairs. Imam Ali discloses all the affairs before people but I conceal my affairs. This is the secret of my success.”

Imam Ali (s) said: “Mu’awiyah is not more intelligent than me. He flatters and cheats.”