The Caliphs’ Reigns
The Holy Qur’an has depicted adeptly the tragedy that inflicted the Islamic Ummah because of the absence of Prophet Muhammad (s.a.w.a.), yet no one else can depict such a vision. Listen to the Holy Qur’an.
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلٰى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِيْنَ .
And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heel will by no means does harm to Allah (s.w.t.) in the least, and Allah (s.w.t.) will reward the grateful.
In fact, the most disastrous tragedy that inflicted the Islamic Ummah after the Prophet’s (s.a.w.a.) demise was taking the Prophet’s Household (a.s.) away from the political fields and giving the leadership to other unworthy individuals. Besides the many adversities that the Islamic Ummah has been suffering because of these procedures, this matter resulted in the Umayyad rulers’ coming to power and behaving savagely with Muslims in general and the Prophet’s Household (a.s.) in particular, In few words, the plot of taking Imam Ali (a.s.) away from the leadership was the major reason beyond slaying the Prophet’s Household (a.s.) and the genuine companions in Karbala at the hands of the Umayyad army.
The events that occurred during the reigns of the first three caliphs had left clear prints on the life of Lady Zaynab (a.s.). Let us then refer briefly to these events.
The Plot of Al-Saqifah
While Prophet Muhammad’s (s.a.w.a.) dead body had not been buried yet, some individuals from the Ansar
hurried to hold a secret congress in Saqifah -shed- of Banu-Sa’idah for proposing one of them for the headship of the Islamic Ummah because they anticipated that the Mohaajerun
would seize power.
Sa’d ibn Ubadah, the chief of al-Khazraj tribe, delivered a speech in which he applauded the Ansar’s straggle for sake of Islam and that they would be worthier of leading the Islamic Ummah than the tribes of Quraysh who antagonized the Prophet (s.a.w.a.) and tried to assassinate him.
Another chief from the Ansar, namely al-Habbab ibn al-Munzir, delivered a speech in which he warned his people from the people of Quraysh and advised them to give the people of Quraysh a share in power because he anticipated that the descendants of those whose fathers, sons, and brothers were killed during the Prophet’s campaigns would come to power and revenge themselves on the Ansar.
Unfortunately, the anticipation of al-Habbab ibn al-Munzir came true; when Mu’awiyah ibn Abi Sufyan, whose relatives were killed by those who defended Islam during the Prophet’s campaigns, came to power, he intentionally humiliated the Ansar and spread poverty among them. His son, Yazid, made what is worse; he usurped their properties, shed their blood, and abused their honors.
Sudden Arrival of the Mohaajerun
While the Ansar were discussing the affairs of the next leadership, they were surprised by the arrival of Abu Bakr, Umar ibn al-Khattab, Abu Ubaydah ibn al-Jarrah, Salim, and others from the Mohaajerun. Despite secrecy of their congress, the Ansar were revealed and all their plots failed.
Taking advantage of the situation, Abu Bakr delivered a smooth-tongued speech in which he referred to the Mohaajerun as the foremost in embracing and defending Islam. He then offered the position of vizierate to the Ansar and kept the position of leadership to his people and him.
In his speech, Abu Bakr did not refer to the death of Prophet Muhammad (s.a.w.a.) or to the Ahlal-Bayt (a.s.). He should, at least, have demanded with postponing that congress for some time because the Prophet’s (s.a.w.a.)Holy body had not been buried yet. He also should have referred to the Prophet’s(s.a.w.a.) repetitive instructions of nominating Imam Ali (a.s.) as his successor and representative.
However, his party hurried to support him and pay homage to him as the next leader, Umar ibn al-Khattab, by using his famous stick and tough style, played the greatest role in this play. In fact, they did their roles so successfully, because their plot had been already known and agreed upon.
Omitting any participation in the funeral ceremonies of the Prophet (s.a.w.a.), the party of Abu Bakr carried him to the Prophet’s Masjid in procession like a bride.
Imam Ali (a.s.) and the Illegal Homage
When he heard of their plots, Imam Ali Amir al-Mu’mineen (a.s.) refused to pay homage to the illegal government of Abu Bakr, because he considered this matter as flagrant violation of his right. Imam Ali(a.s.)’sposition in relation to the leadership of the Islamic Ummah is as same as the position of the axis in relation to the hand-mill. The floodwater flows down from him and the bird cannot fly up to him.
However Abu Bakr and his party agreed upon coercing Imam Ali (a.s.) to pay homage by any means. They therefore sent their forces to arrest him at home and bring him out forcibly. The Imam’s (a.s.) claims against them were so strong and effective that they could not say anything logic to him,
He then came back home without paying homage to Abu Bakr.
At home, many waves of grief and sorrow surrounded the Imam whose right was usurped before his eyes. The same waves covered his family members among whom was the little Zaynab who saw her father resist grief and opt for patience, and saw her mother weep for her father’s departure and her husband’s grievance,
Strict Procedures Against the Ahl al-Bayt (a.s.)
As he failed to coerce Imam Ali (a.s.) to pay homage to him, Abu Bakr resorted to a number of shameful means, hoping they would oblige the Imam (a.s.) to renounce his right. They first canceled the Khums (one-fifth) tax that Almighty Allah gave exclusively to Prophet Muhammad and his family (a.s.)
Abu Bakr then imposed an economic blockade on the Prophet’s Household (a.s.) by confiscating their properties and counting them on the public treasury so that they would not be able to revolt against his illegal government. He also confiscated the land of Fadak, which the Prophet (s.a.w.a.) gifted to his daughter, Lady Fatemah al-Zahra (a.s.), in particular before the very eyes of all Muslims, including Abu Bakr himself.
Lady Fatemah al-Zahra (a.s.) was very angry with the behaviors of Abu Bakr who locked in her face all spaces of life. Accompanied by a number of pious women, she entered the session of Abu Bakr in her father’s Masjid where many men from the Mohaajerun and the Ansar were present. When a screen was put between her and the attendants, Lady Fatemah al-Zahra (a.s.), first, moaned so pathetically that everybody could not resist weeping. She then delivered an astounding speech; she first referred to the Islamic knowledge, philosophy of the Islamic laws, and then took up some important issues. She mentioned her father’s great favors on those peoples who, before him, had lived in dimness of ignorance, incivility, and humiliation. She also referred to the virtue and precedence of her cousin and husband, Imam Ali (a.s.), and his struggle for sake of Islam while others lived in luxury and did not exert a single effort in this regard. Before entering upon the main issue, Lady Fatemah al-Zahra (a.s.) expressed her great sorrow for the current deviation and perversion that inflicted the Islamic Ummah, and predicted the Ummah’s imminent collapse and incurrence of adversities and misfortunes because of taking away the Ahl al-Bayt (a.s.) from the positions that Almighty Allah and His Apostle chose for them.
She then cited the question of depriving her of her father’s heritage by giving examples from the Holy Qur’an and the Islamic laws in this regard.
In point of fact, Lady Fatemah al-Zahra (a.s.) disproved the claims of Abu Bakr so unquestionably that nobody could answer her.
She then put before his eyes the bitter future that he would most certainly encounter when he shall be judged by Almighty Allah and His Prophet (s.a.w.a.).
She then addressed to the Muslims, attempting to awaken their determinations for demanding with her right and revolting against the illegal government.
However, she knew that they were too weak to be stirred up by any word or any situation. At any rate, the speech is regarded as the most impressive innovative speech throughout history of humankind.
Due to his craftiness, Abu Bakr could contain the situation, which was about to be exploded, by using an amazing diplomacy; he answered Lady Fatemah al-Zahra (a.s.) with words of welcome and honoring. He also lowered himself before her and showed that those strict procedures had not been his own opinion. Yet, they had been the Muslims decisions.
In abstract, no rational individual can excuse Abu Bakr who, in addition to dressing himself with the position of leadership of the Islamic Ummah, confiscating the Prophet’s heritage, seizing Fadak and other personal properties, and imposing an economical blockade on the Prophet’s family, lied very much when he fabricated lies against the Holy Prophet (s.a.w.a.)
and when he told that all Muslims decided to deprive Imam Ali (a.s.) of his right of leadership.
Lady Zaynab (a.s.), witnessing all these events, understood the reality of those individuals who caused troubles, pains, and grief to her mother.
It is worth mentioning that Lady Zaynab (a.s.), while she was only five year old, memorized her mother’s long and eloquent speech. She was the major narrator of that speech. This is in fact a clear sign of her extraordinary genius.
Rejected Apologies
Abu Bakr and Umar tried to please Lady Fatemah al-Zahra (a.s.) in any way, but she refused to receive them. They then directed towards Imam Ali (a.s.) and begged him to arrange a meeting with her. The Imam did and Lady Fatimah (a.s.) permitted them.
When they both sat before her, she turned her face away from them. They then apologized for her, but she asked them:
“Now if I tell you something said by the Prophet of Allah (s.a.w.a.), will you accept and follow it.”
“Of course we will,”
answered them.
She asked,
“I ask you by Allah (s.w.t.), you have heard the Prophet of Allah (s.a.w.a.) say: ‘To please Fatimah (a.s.) is my pleasure and to enrage her is my anger. Hence, anyone who loves my daughter Fatimah (a.s.) has in fact loved me, anyone pleases my daughter Fatimah (a.s.) has in fact pleased me, and anyone who enrages Fatimah (a.s.) has in fact enraged me.’ Have you not?”
“Yes, we have,”
they confirmed,“We have heard the Prophet of Allah (s.a.w.a.) say so,”
Furiously, she addressed to Abu Bakr and his companion:
“I now call upon Allah (s.w.t.) and His Angels to witness that you have enraged me and that you have never pleased me. I will certainly complain against you as soon as I will meet the Prophet (s.a.w.a.).”
Moreover, she addressed more intense words when she said,“By Allah (s.w.t.) I swear that I will invoke Allah (s.w.t.) against you in every prayer I offer.”
Hence, Abu Bakr and his companion left without obtaining the satisfaction of Lady Fatemah al-Zahra (a.s.).
Naturally, Lady Zaynab (a.s.) who witnessed these events closely took the same attitude and participated in her mother’s rage at Abu Bakr,
Sorrows of Lady Fatemah al-Zahra (a.s.)
Since her father’s demise, Lady Fatemah al-Zahra (a.s.) did not live a single moment of happiness or even a moderate temper. She used to weep day and night to the degree that some“powers”
in Medina asked her husband, Imam Ali (a.s.), to force her to weep either in day or at night, not in both. She therefore used to take al-Hasan (a.s.), al-Husain (a.s.), and Lady Zaynab (a.s.) to a place out of Medina and sit under a tree there to weep freely as much as she could. Because her weeping reminded them of their unjust situations, the evils’ hands extended to that tree. Hence, she had to sit under sun heat for mourning her father. But it was very hard for Imam Ali (a.s.) to let his wife and most beloved one be exposed to the heat of the sun. He therefore hurried to build for her a house he called ‘Bayt al-Huzn’ (House of Griefs) so that she would take for weeping and mourning her father (s.a.w.a.). Thus, she, accompanied by her sons and daughter, used to sit at that gloomy house all the day, and the Imam (a.s.) used to take them back home when night would fall.
Her only source of pleasure was visiting her father’s tomb; she wanted to go there, throw herself on the tomb, and complain about what had happened to her after his departure.
Demise of Lady Fatimah (a.s.)
As grief prevailed in her soul, the Prophet’s daughter lost all her powers; she could hardly stand up and do her daily activities. Lady Zaynab (a.s.) was helping her mother as much as she could. She felt her griefs, offered to aid her, and stopped with her.
Nevertheless, her health was declining, her body was exposed to illnesses, and she had to stay in bed.
Once, some ladies visited her. With a faint, sorrowful voice, she answered:“I have hated this world and I will be happy only if I depart you. I will meet Allah (s.w.t.) and His Prophet (s.a.w.a.) with numerous sadness, My rights have been violated, My relationship to the Prophet (s.a.w.a.) has not been respected, his will concerning me has not been regarded, and nobody has considered my sanctity.”
Like a rose losing its bloom, the Prophet’s daughter (a.s.) began to wither, and death walked to her in speedy steps while she was in the vigor of youth.
When Imam Ali (a.s.) attended according to her request, she told him about her will, which included many points the most important of which were that (1) her Holy body must be buried at the darkest hour of night, (2) those who aggrieved, wronged, and violated her rights must never participate in her funeral ceremonies, and (3) her tomb must not be known by anybody so that her issue and grievances would be objects of wonderment to the coming generations.
The Imam left her after he had guaranteed for her all these matters while he was sinking in sadness.
She also asked her daughter, Lady Zaynab (a.s.), to do something prophetic in the future in a certain situation. The daughter promised her mother that she would do. She then asked Asma bint Umays to make for her a bedstead that would hide her pure body.
On the last day of her life, Lady Fatemah al-Zahra (a.s.) seemed to be in a better state; because she realized that she would very soon join her father, she was glad. She washed her sons, made food for them, and asked them to visit their grandfather’s tomb. She then looked at them so deeply, turned to Lady Zaynab (a.s.), and looked at her the same look.
She then asked Asma to fetch her some water, then dress of mourning, then put her bed at the middle of the house. Asma knew that these were the last moments of Lady Fatemah al-Zahra’s (a.s.) life; therefore, she became astounded.
Afterward, Lady Fatemah al-Zahra (a.s.) began to recite verses of the Holy Qur’an until her Holy soul ascended to the heavens to meet her father (s.a.w.a.) after whom she hated the worldly life. As Lady Zaynab(a.s.)’seyes fell on the motionless body of her mother, she began to wail and cry out in grief.
As soon as al-Hasan (a.s.) and al-Husain (a.s.) knew about their mother’s death, they threw themselves on her body and wept. But Asma asked them to go to the Masjid and tell their father about this heartbreaking news.
When their father heard, he felt as if his heart had cleft and wished if he had departed life. He hurried to the house with teary eyes, looked at the dead body, and said words full of sufferings.
Beside the body, there was Lady Zaynab (a.s.) crying out in grief after she had lost all hopes. For a child, nothing is more difficult than departing mother forever.
The Imam asked Salman (the Persian) to inform the wordless people who gathered at the door that the funeral would be at night. Nobody was allowed to see the dead body of Lady Fatemah al-Zahra (a.s.) even A’ishah, the Prophet’s widow.
When the big part of that night went by, Imam Ali (a.s.) washed the pure body while the two sons, the daughter, and Asma were looking with teary eyes and broken hearts. He then put the body in the coffin and asked his children to take the last look at their mother. They hence threw themselves on their mother’s body. When only a few hours remained from that night, the Imam (a.s.) offered the Deceased Prayer to the dead body, carried it to the final resting place with the help of the choice ones, such as Salman and some Hashemite men, put it in the grave, heaped dust, and wiped out the place of the grave. The Imam’s tears wetted the dust while he was referring to his wife, Lady Fatemah al-Zahra the Veracious (a.s.), with words that expressed his deep sadness and great suffering.
The Imam (a.s.) then returned home to participate in his children’s weeping for their mother.
Thus, sadness and pain colored the childhood of Lady Zaynab (a.s.) who lost her grandfather (s.a.w.a.), the compassionate, then, only a few weeks later, her tender mother. While she was in such an early age, Lady Zaynab (a.s.) realized the major goals that made those people oppress her mother and violate her rights. She therefore decided to follow her mother’s course and never succumb to the tyrants and the illegal rulers of the Islamic Ummah,
Umar’s Reign
After about two years of ruling, diseases surrounded Abu Bakr who nominated Umar ibn al-Khattab as his successor though many celebrated personalities of the Islamic State objected this matter and complained about Umar’s rudeness. Nevertheless, Abu Bakr did not respond to such protests and went on stressing his unjustifiable decision.
The most distinctive feature of Abu Bakr’s reign was persecuting the Prophet’s family and divesting them of their sacredness that the Prophet (s.a.w.a.), due to a divine instruction, cast on them. This matter in fact opened the door to the illegal rulers who reigned the Islamic Ummah illegally to persecute them and treat them severely. This means that Abu Bakr gave green light to the Umayyad rulers to perpetrate the massacre of Karbala during which Imam al-Husain (a.s.), along with his relatives and virtuous companions, was slain and his pure body was severed so crudely, and his harem, headed by Lady Zaynab (a.s.), were taken as captives for nothing but their being the Ahl al-Bayt (a.s.).
After Abu Bakr’s death, Umar held the affairs of the Islamic Ummah with an iron hand. His ruling was so rude that even the major companions of the Prophet (s.a.w.a.), such as Abdullah ibn Abbas, kept themselves away from him.
In the same way as he did during Abu Bakr’s reign, Imam Ali (a.s.), the true leader of the Islamic Ummah, isolated himself from the social and political life during Umar’s reign. In fact, they tried their best to keep him away from any affair related to their government,
yet, they had to refer to him in every problem they faced.
The Imam thus confided himself to his house while griefs, bitterness, and gloom were his only companions. Like their father, Imam Ali(a.s.)’ssons took part in the sadness that covered their house, and were so angry with Umar. Imam al-Husain (a.s.), once, shouted at Umar who was climbing the Prophet’s minbar and asked him to descend since him Umar was unworthy of that place.
Lady Zaynab (a.s.), too, had the same feelings towards Umar to whom she referred in a statement included by her historical speech addressed to Yazid in his palace:
وَ سَيَعْلَمُ مَنْ سَوَّلَ لَكَ وَ مَكَّنَكَ مِنْ رِقَابِ الْمُسْلِمِيْنَ...
“The one who seduced you and gave you the power due to which you are ruling over the Muslims shall certainly know...”
At any rate, Umar acted in the Islamic Ummah according to his personal opinions. For example, he hated the Persians very much that they, in return, have hated him. He prevented any of them to enter Medina city, the capital of the Islamic state, unless he would be under full age, and decided that they have no right to inherit except those who were born in the Arab lands.
As a result, Umar was assassinated by a Persian slave whom he humiliated and ridiculed.
In his final days, Umar thought for quite a while whom should he assign for the leadership of the Islamic Ummah. As he recalled his old associates who participated actively in the implementation of the plan of taking the Prophet’s family away from leadership, he showed sadness for them, for death wrenched them away.
Finally, he put a mean plot due to which Imam Ali (a.s.) would never be able to hold the position of leadership. He named his unsubstantiated play as Shura. He decided to choose six personalities who should nominate one of them for the caliphate. After Umar’s death, the six persons held their meeting.
After long discussions and disputations, Usmaan ibn Affan, the representative of the Umayyad dynasty, was selected as the coming caliph. From its first spark, the one and only purpose beyond fabricating the emaciated play of Shura, along with its funny stipulations put by ‘Umar, was to nominate Usmaan as the caliph and to take Imam Ali (a.s.) away from this position.
Umar’s Shura, in fact, brought about seditions and disorder for the Islamic Ummah. It was an important step in enabling the mortal enemies of Islam, the Umayyad family, to come to power and take revenge for their individuals whom were killed during the battle of Badr at the hands of Imam Ali (a.s.), the Hashemite youths, and the pure Muslims.
Usmaan’s Reign
Once Usmaan held leadership, the Umayyad and the Abu Ma’it’s families surrounded him and controlled on the Ummah’s destiny. Usmaan loved his relatives, the Umayyad family, and lost himself in the loyalty to them.
As a result, all the offices of the state were in their hands and all the fortunes of Muslims became theirs exclusively. Accordingly, disorder, rebellion, and public anarchy spread throughout the provinces of the state. Moreover, Usmaan persecuted the foremost Muslims and the authorities of the Ummah, such as Abu Zarr al-Ghifari, Abdullah ibn Mas’ud, and Ammar ibn Yasir. Even A’ishah, the Prophet’s widow and Abu Bakr’s daughter, opposed Usmaan, accused him of atheism, and urged people to kill him.
The matter reached its climax when complete provinces, such as Iraq and Egypt, mutinied. Some military phalanxes, as well, directed towards Medina, surrounded Usmaan’s house and demanded with taking Marwan ibn al-Hakam and the Umayyad individuals away from the state’s offices or abdicating his position.
He, in the first place, promised the mutineers he would respond to them, but he did not. They therefore assassinated him so violently and left his dead body in one of the dunghills of Medina without permitting anyone to bury it. However, Imam Ali(a.s.) asked the mutineers to bury the dead body, and they had to accept.
By closing the final part of Usmaan’s reign, a new page of the Islamic history began. Without the seditious matters that A’ishah, Mu’awiyah, Talhah and al-Zubayr aroused against Imam Ali(a.s.)’sgovernment, his reign would have rectified all the problems that the three caliphs caused to the Ummah.
Imam Ali(a.s.)’s Reign
After they had overthrown Usmaan’s government, the mutineers surrounded Imam Ali (a.s.) and declared that they unanimously select him for the leadership of the Islamic Ummah. As he anticipated the coming crises, the Imam (a.s.) refused, but the public’s insisted and declared that they would not opt for anyone else, and that the Islamic Ummah would be without leader if he would refuse.
Thus, the Imam (a.s.) had to accept, and the public’s hurried to pay homage to him. Talhah, al-Zubayr, the military forces, the foremost warriors and authorities of Islam, and all the publics paid homage to the Imam (a.s.).
In fact, none of the first three caliphs, or any ruler of the Islamic state, won such a non-compulsory homage except Imam Ali (a.s.).
In the same way as they received the prophethood of Prophet Muhammad (s.a.w.a.), the tribes of Quraysh received the leadership of Imam Ali (a.s.) with discomfort and gloominess.
They knew the Imam (a.s.) from another angle; it is he who beheaded their masters and crushed their pride under the pennon of Islam.
They also knew that the Imam (a.s.) would never neglect their plundering the public treasures during the dark reign of Usmaan.
As soon as he held the position of leadership, Imam Ali (a.s.), the one and only deserver of the epithet of Amir al-Mu’mineen (the commander of the faithful Believers), decided to confiscate all the fortunes that Usmaan robbed from the public treasure and gave exclusively to his faithless relatives. He then deposed Usmaan’s officials who spread injustice and persecution throughout the Islamic Ummah. As a third step in his program of social justice, the Imam (a.s.) declared equality among people and cancelled any class distinction.
On this righteous plan, Imam Ali (a.s.) educated his sons who raised his slogan of justice, fought for its sake, and challenged all its oppressors and violators.
Rebellion Against The Imam (a.s.)
Because Imam Ali (a.s.) insisted on applying the instructions of the Holy Qur’an and the Sunnah honestly and impartially, many straying powers opposed him so as to safeguard their personal interests that they obtained illegally.
The first ones to declare rebellion against Imam Ali(a.s.)’sgovernment was Talha and al-Zubayr. Because the Imam treated them just like any other Muslim and refused to give them privileges at the expense of the others, they mutinied against him and breached the homage that they had paid to him. He also refused to invest them with any official position because he knew their greediness.
One day, they both asked the Imam’s (a.s.) permission to leave for Mecca for performing Umrah.
The Imam (a.s.) gazed at them and said:
“By Allah (s.w.t.) I swear, you do not intend to perform Umrah. You intend to mutiny and breach your homage to me.”
However, the Imam (a.s.) permitted them after he had asked them to pay homage to him again. Without hesitation, they did and swore they would never mutiny.
As soon as they fled to Mecca, they joined A’ishah.
Even though she was in the lead of those who revolted against Usmaan ibn Affan and decided his apostasy, A’ishah could not stand the news of Imam Ali(a.s.)’sundertaking the position of the Islamic Ummah’s leadership, because of her uncontrollable malice towards him.
Thus, A’ishah’s situation towards Usmaan changed completely. She began to mourn for him and betake his assassination as a pretext to overthrow the Imam’s government.
Talhah and al-Zubayr, as well as the past profiteers of Usmaan’s government, joined A’ishah and decided to march towards Basra for fighting against the Imam’s authorities.
The lawless mutineers seduced A’ishah by mounting her on a camel
and calling her their mother. When she arrived in a place, dogs received her companions and her with barking. The barking reminded her of a word she had heard from the Holy Prophet (s.a.w.a.). She asked in a terrified tone,“What is this place called?”
“It is called al-Haw’ab,”
she was answered.
The moment this name came to her ear, she became panic-stricken and asked them to take her back home. When she was asked for a reason, she answered that she once had heard the Prophet (s.a.w.a.) saying to his wives,“I see coming that the dogs of al-Haw’ab will bark at one of you. Do not be it, little reddish one!
”
All the mutineers’ efforts to make A’ishah change her decision failed; therefore, they, led by Talhah and al-Zubayr, bribed some individuals to come and witness that the place was not called al-Haw’ab. That was the first perjury in Islam.
Unfortunately, A’ishah was deceived by that false testimony.
When the lawless mutineers arrived in the suburbs of Basra, Usmaan ibn Hanif, the governor of Basra, sent Abu al-Aswad al-Du’ali to see the matter. The man met A’ishah and al-Zubayr and discussed the matter with them so logically. Yet, they did not respond to him.
Abu al-Aswad told the governor that they had decided to fight. So, the two parties agreed on a temporary peace treaty as they waited for Imam Ali(a.s.)’sopinion.
Nonetheless, A’ishah’s party breached the treaty, attacked the governor, arrested and tortured him, robbed the public treasury, and aroused sedition in Basra.
The Imam (a.s.) then led his army to Basra to fight against the mutineers. As soon as he arrived there, he sent Abdullah ibn Abbas and Zayd ibn Sawhan to call them to peace. But their call was not responded. He then sent a generous boy and ordered him to carry a copy of the Holy Qur’an and call them to peace and apply the instructions of the Qur’an.
The mutineers attacked him, severed his both hands, and threw darts at him until he departed life.
The Imam (a.s.) then had to attack the other camp, which was led by A’ishah. The mutineers could not resist the Imam’s army; as a result, A’ishah tried to breath life in her soldier’s determinations, but they were too weak to face the famous sword. They surrounded their mother’s camel, and the Imam (a.s.) ordered Ammar ibn Yasir and Malik al-Ashtar to cut the camel’s legs because A’ishah’s soldiers, according to the Imam’s expression, had betaken that camel as center. They did, and thus the fighting ceased with the bitter defeat of the lawless mutineers. That fighting was called ‘Battle of the Camel’.
The Imam (a.s.) then issued a general amnesty
and released A’ishah to go back to Medina.
From these events, Lady Zaynab (a.s.) realized, more deeply, the serious hostility that the tribes of Quraysh bore against her grandfather and father. She also understood the factuality of the Islamic Ummah and the Muslims’ duties to it.
Mu’awiyah’s Sedition
As a matter of fact, A’ishah paved the way of mutiny to Mu’awiyah who, too, betook the issue of Usmaan’s assassination as pretext to oppose the Imam’s impartial government.
The one and only reason beyond Mu’awiyah’s mutiny was that he knew for certain that the Imam would dismiss him from his position,
divest him of all the fortunes that he usurped from the public treasury, and get even with him concerning his behaviors that violated Islam, such as wearing silk garments, using golden and silver bowels, and wasting huge riches in building palaces. Furthermore, the Imam (a.s.) would not admit Umar’s purposeful glorifying and supporting him.
At any rate, Mu’awiyah rejected the Imam’s call to peace and paying homage to him. He gathered a big army and directed towards a place called Siffin on the Iraqi-Syrian borders. The first thing he did was occupying the two banks of the River Euphrates in order that the Imam’s army would not find water.
On the other side, the Imam (a.s.) readied for meeting the mutinous forces. His armies could not reach the Euphrates for supplying themselves with water. He therefore sent one of his companions to meet Mu’awiyah and convince him to let the Imam’s army have water. Of course, Mu’awiyah refused out of his meanness. The Imam (a.s.) then had to give orders of occupying the river and having water from it. The armies did, and the mutineers were defeated and taken away from the river’s banks. Afterwards, the commanders of the Imam’s army found it a good opportunity to make an eye for an eye, by depriving Mu’awiyah’s army of reaching the river, but the Imam (a.s.), out of his matchless humanity and high morals, refused.
As an attempt to prevent bloodshed, Imam Ali (a.s.) sent Messengers of peace to Mu’awiyah’s camp, but the latter refused and resolved to enter the war against the Imam (a.s.). As a consequence, the Imam had to battle against them. First of all, there were individual campaigns from both parties, because the Imam (a.s.) hoped for Mu’awiyah’s responding to calls of peace. When the Imam (a.s.) despaired and knew that Mu’awiyah was preparing for general attack, he had to recruit his soldiers. Thus, a fierce war, during which great figures of Islam such as Ammar ibn Yasir was martyred, broke out.
The army of Mu’awiyah was defeated and their leader was about to flee. As a result of a secret conspiracy between Amr ibn al-Aas, the counselor of Mu’awiyah, and some commanders of the Imam’s army, headed by al-Ash’as ibn Qays, the Syrian army raised copies of the Holy Qur’an on spearheads and called for its being the arbiter of the dispute.
Hence, the conspirers in the Imam’s army urged importunately the others to respond to the Syrian army’s call. Even though he had known the reality of that trick, the Imam (a.s.) had nothing to do other than responding to his army’s demanding calls to peace. Before so, he had proven the falsity of Mu’awiyah’s trick and informed that Mu’awiyah and his party had never respected or even believed in the Qur’an, but the soldiers refused the Imam’s words, responded to Mu’awiyah’s trick, and even threatened to kill him if he would not respond.
That was not all, the Imam’s (a.s.) soldiers selected Abu Musa al-Ash’ari to be their representative in the arbitration between Imam Ali (a.s.) and Mu’awiyah, while the Imam’s (a.s.) nominee was Abdullah ibn Abbas, the great Islamic authority. Once again, the Imam’s soldiers refused his representative and insisted on choosing the mindless Abu Musa. On the other side, the Syrian army selected Amr ibn al-Aas the foxy.
When the two met for appointing the time of arbitration Amr ibn al-Aas convinced delusively, the mindless representative of the Imam’s army that they both should depose the two parties, Mu’awiyah and Imam Ali (a.s.) so as to save the Islamic Ummah from conflicts, The trick of the foxy representative of Mu’awiyah’s party worked with the mindless representative of the Imam’s. Before the delegates of the two parties, Amr cheated Abu Musa to climb the minbar and declare his decision of deposing the Imam (a.s.). After him, Amr climbed the minbar and decided to depose the Imam and nominate Mu’awiyah as the leader of the Ummah.
Thus, Abu Musa al-Ash’ari had to flee towards Mecca after he had invented sedition and schism in the Imam’s (a.s.) party.
The Kharjites’ Sedition
It is ironic that the very individuals who forced the Imam (a.s.) to respond to Mu’awiyah’s trick of the Qur’an’s arbitration mutinied against him claiming that he should not have responded to that trick. They formed a political movement, which was called Khawarij (plural of Kharijite: dissidents). They were extremists; they killed numerous innocent people, such as Abdullah ibn Khabbab, the decent companion of the Prophet (s.a.w.a.), and camped in al- Nahrawan.
The Imam (a.s.) intended to direct towards Syria for fighting the mutinous Mu’awiyah, but his companions consulted him to fight, first, against the Kharijites whose danger on the Islamic Ummah had been more serious than Mu’awiyah’s. The Imam (a.s.) hence directed towards al-Nahrawan, fought against the Kharijites, and could kill them all except nine individuals only.
Then, the Imam’s soldiers wearied of wars; therefore, they did not respond to him when he intended to fight against the disobedient Mu’awiyah despite urgings.
Decline of the Honest Government
If truth be told, the Orient has never known the like of Imam Ali(a.s.)’sgovernment in honesty, justice, and impartiality. Unfortunately, the evil and opportunist powers of his time spared no efforts for stopping against his political and social plans of reformation. They forced him to enter wars that exhausted his military forces and occupied him from doing the reformative schemes of the state.
By the slowdown of the Imam’s soldiers, it was the best opportunity for Mu’awiyah to strengthen and arm his forces. Moreover, he began to wage campaigns against the Islamic provinces that were under Imam Ali(a.s.)’sruling so as to make the public believe that the Imam (a.s.) lost the ability to protect his people. Meanwhile, all the Imam’s (a.s.) attempts to arouse his soldier’s determinations failed. He therefore supplicated to Almighty Allah to save him from such a frozen society whose individuals could not recognize his principles and policies of spreading justice and equality.
The Assassination of Imam Ali (a.s.)
Groups of the Kharijites held a secret meeting in Mecca and discussed the current issues of the Islamic Ummah. They agreed that Imam Ali (a.s.), Mu’awiyah ibn Abu Sufyan, and Amr ibn al-Aas stood beyond the catastrophes of the Ummah. They therefore decided to assassinate the three. Abd-al-Rahman ibn Muljim, the cursed, took upon himself the assassination of the Imam (a.s.), while two others took upon themselves the assassination of the others. They specified a definite hour at which they would implement their plans. It was after the Fajr (dawn) Prayer on the nineteenth of Ramadan. Hence, Abdul-Rahman ibn Muljim the cursed, returned to Kufa, which was the capital of the Islamic state, to do his mission. There, he met a Kharijite lady whose father and brother were killed during the Battle of al-Nahrawan. As he asked for her hand, she specified as dowry three-thousand dirhams, a slave, a bondmaid, and the killing of Imam Ali (a.s.). The cursed Abd-al-Rahman agreed and promised her of arranging for all these things.
On the night of the eighteenth of Ramadan, Imam Ali (a.s.) had strange feelings. He anticipated the imminent occurrence of a horrifying matter. It was Friday, and the Imam (a.s.), that night, did not sleep. He spent it with recitation of the Holy Qur’an and offering prayers. When dawn was about to fall, he intended to leave for the Masjid, but some swans cried in his face. This happening gave a signal to the Imam (a.s.) who said,
“All power and might belong only to Allah (s.w.t.). These cries will be followed by wailings.”
He then came towards the door, but could difficultly open it. That was another sign he alone could understand. When he reached in the mosque, he, as usual, awoke people for offering the prayer. He then began his prayer. When he sat after the first Sajdah,
the cursed ibn Muljim strokes him with the sword so heavily that the Imam’s forehead was cleft and the sword reached his brain. As soon as the Imam felt the stroke, he raised his voice with the statement:
فُزْتُ وَ رَبِّ الْكَعْبَة.
“By the Lord of the Kaabah, I have won.”
People hurried from every side and began to mourn the Imam (a.s.) with melted hearts. They then carried him to his house and arrested the murderer. He however asked his son, Imam al-Hasan (a.s.), to treat the murderer kindly. When the son wondered, the Imam (a.s.) answered,
“O son, we are the Household of mercy and forgiveness. Feed him (i.e. your prisoner) from the food you eat and water him from the drink you take. If I will die, you may then retaliate upon him (according to Allah’s taw of retaliation) by killing him. But, never do anything to his dead body, for I heard your grandfather the Messenger of Allah (s.a.w.a.) say: “Never do anything to the dead body of even biting dogs.”
If I will survive, I know what I will do with him. It is however better for me to pardon him, for it is my ethics to forgive. We, the Ahl al-Bayt (a.s.), return on those who do wrong against us in forgiveness and generosity.
Lady Zaynab (a.s.) with her Father
Lady Zaynab (a.s.) hurried to her injured father with tearful eyes and broken heart. She asked him whether the Prophet’s report, related by the righteous lady Umme Ayman, regarding the adversities and misfortunes that the Ahl al-Bayt (a.s.) would have to encounter in the future was true or not.
The Imam (a.s.) said:
الْحَدِيثُ كَمَا حَدَّثَتْكَ أُمُّ أَيْمَنَ وَ كَأَنِّي بِكِ وَ بِنِسَاءِ أَهْلِكِ سَبَايَا بِهٰذَا الْبَلَدِ أَذِلَّاءَ خَاشِعِيْنَ تَخافُوْنَ أَنْ يُتَخَبَّطَكُمُ النَّاسُ فَصَبْرًاصَبْرًا فَوَ الَّذِي فَلَقَ الْحَبَّة وَ بَرَأَ النَّسَمَة مَا لِلَّهِ عَلَى ظَهْرِ الْأَرْضِ يَوْمَئِذٍ وَلِيٌّ غَيْرُكُمْ وَ غَيْرُ مُحِبِّيْكُمْ وَ شِيعَتِكُمْ وَ لَقَدْ قَالَ لَنَا رَسُوْلُ اللَّهِ (صلی الله علیه و آله و سلم) حِينَ أَخْبَرَنَا بِهٰذَا الْخَبَرِ:اِنَّ إِبْلِيْسَ لَهَنَهُ اللهُ فِيْ ذٰلِكَ الْيَوْمِ - اَيْ يَوْمَ قُتِلَ الْحُسَيْنُ-يَطِيْرُفَرَحًا فَيَجُوْلُ الْأَرْضَ كُلَّهَا فِي بِشَيَاطِيْنِه وَ عَفَارِيْتِه فَيَقُولُ: يَا مَعَاشِرَ الشَّيَاطِيْنِ قَدْ أَدْرَكْنَا مِنْ ذُرِّيَّة آدَمَ الطَّلِبَة وَ بَلَغْنَا فِي هَلَاكِهِمُ الْغَايَة وَ أَوْرَثْنَاهُمُ النَّارُ. اَلَا مَنِ اعْتَصَمَ بِهٰذِهِ الْعِصَابَة فَاجْعَلُوْا شُغُلَكُمْ بِتَشْكِيْكِ النَّاسِ فِيهِمْ وَ حَمْلِهِمْ عَلٰى عَدَاوَتِهِمْ وَ إِغْرَائِهِمْ بِهِمْ وَ بِأَوْلِيَائِهِمْ حَتّٰى تَسْتَحْكِمَ ضَلَالَة الْخَلْقِ وَ كُفْرُهُمْ وَ لَايَنْجُوَ مِنْهُمْ نَاجٍ.
وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ وَ هُوَ كَذُوْبٌ اَنَّه لَا يَنْفَعُ مَعَ عَدَاوَتِكُمْ عَمَلٌ صَالِحٌ وَ لَا يَضُرُّ مَعَ مَحَبَّتِكُمْ وَ مُوَالَاتِكُمْ ذَنْبٌ غَيْرُ الْكَبَائِرِ.
Umme Ayman has told the truth. I see coming that you, as well as your people’s harem, will be captives in this country. You will be submissive and terrified, fearing lest people might carry you off by force. At that time, be patient and adhere to patience, for, on that day, there will be no disciple (of Allah (s.w.t.)) on theearth except you, your followers, and you partisans. I swear this by Him Who split the grains and created the souls.
When he foretold us of this news, the Messenger of Allah (s.a.w.a.) added:“On the same day as al-Husain (a.s.) will be slain, Eblis
the cursed will be overjoyed and will wander about the earth with his devils and afreets
to declare: O devils, only today have we revenged ourselves on the descendants of Adam, attained our objective of wiping them out, and led them to the fire of Hell. Now, you must turn all your efforts towards filling people’s minds with doubt towards al-Husain (a.s.) and his companions, inciting them to bear hostility against them, and provoking them against anybody who shows loyalty to them (i.e. al-Husain (a.s.) and his companions)inorderthatpeople’sstrayingand atheism would be so guaranteed that none of them would be saved (on the Day of Resurrection).”
Even though he is the biggest liar, Iblis said the truth in that question. It is quite true that the good deeds of anyone who bears hostility against the Ahl al-Bayt (a.s.) is of no avail (no matter how great they are), and the sins, not the grand ones, of anyone who loves them and is loyal to them are of no harm.
The Imam’s Final Advices
In his final hours, Imam Ali (a.s.) advised his sons and daughters to cling to the high moral standards and abstinence from the transitory pleasures of this world.
To his two sons, Imam al-Hasan (a.s.) and Imam al-Husain (a.s.), he said:
I advise you (both) to fear Allah (s.w.t.) and that you should not hanker after the (pleasures of this) world even though it may run after you. Do not be sorry for anything of this world that you have been denied. Speak the truth act (in expectation) for reward. Be an enemy of the oppressor and helper of the oppressed.
I advise you (both) and all my children and members of my family and everyone whom my writing reaches, to fear Allah (s.w.t.), to keep your affairs in order, and to maintain good relations among yourselves for I have heard your grandfather the Holy Prophet (s.a.w.a.) saying,“Improvement of mutual differences is better than general prayers and fasting.”
Fear Allah (s.w.t.) and keep Him in view in the matter of orphans. So, do not allow them to starve and they should not be ruined in your presence.
Fear Allah (s.w.t.) and keep Him in view in the matter of your neighbors, because they were the subject of the Prophet’s (s.a.w.a.) advice. He went on advising in their favor until we thought he would allow them a share in inheritance.
Fear Allah (s.w.t.) andkeep Him in view in the matter of the Qur’an. No one should excel you in acting upon it.
Fear Allah (s.w.t.) and keep Him in view in the matter of prayer, because it is the pillar of your Religion.
Fear Allah (s.w.t.) and keep Him in view in the matter of your Lord’s House (the Kaabah). Do not forsake it so long as you live, because if it is abandoned you will not be spared (or you will be deprived of your Lord’s grace).
Fear Allah (s.w.t.) and keep Him in view in the matter of jihad with the help of your property, lives, and tongues in the way of Allah (s.w.t.).
You should keep to a respect for kinship and spending for others. Avoid turning away from one another and severing mutual relations. Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then if you will pray, the prayers will not be granted.
Then the Imam (a.s.) said:
O sons of Abd-al-Muttalib, certainly I do not wish to see you plunging harshly into the blood of Muslims shouting that Amir al-Mu’minin has been killed.
Beware; do not kill on account of me except my killer.
Wait until I die by his (Abd-al-Rahman ibn Muljim) existing stroke. Then strike him one stroke for his stroke. But, never do anything to his dead body, for I heard your the Messenger of Allah, peace be upon him and his family, say; never do anything to the dead body of even biting dogs.
The final will of Imam Ali (a.s.), however, was narrated by Lady Zaynab (a.s.).
Afterwards, the Imam (a.s.) began to recite Verses of the Holy Qur’an and suffer death agonies. Then, his pure soul elevated to the Supreme Comrade and joined the endless joy with the prophets, saints, and righteous people. Excellent is the companionship of such ones.
Imam al-Hasan (a.s.), accompanied by his brothers, assumed responsibility for his father’s funeral ceremonies, and at the last part of night, they carried Imam Ali(a.s.)’spure body to the final resting-place in al-Najaf. Lady Zaynab (a.s.),
while she was shedding tears heavily, participated in that funeral ceremony.
0%
Author: Badr Shahin
