Much has been said and written about the virtues of the Commander of the
Faithful, Imam 'Ali ibn Abi Talib (A.S.). Throughout history, scholars,
researchers, poets and others have focused through different angles in their
efforts to fathom the multi-sided personality of the cousin, son-in-law and
vicegerent of Prophet Muhammad (S.A.W.). The different aspects presented by
different writers speaks of the dynamic characteristics of the man who continues
to shine like the resplendent sun despite the elaborate efforts made by his
enemies, both in his lifetime and after his martyrdom, to belittle his merits
and even to slander him.
In this article an attempt has been made to probe the current of enmity with
Imam 'Ali (A.S.) and the different causes and motives behind it, by referring
to the words of the Imam himself in the book Nahj al-Balaghah. The article will
try to answer the questions as to what were the causes and the motivation for
the opposition to and enmity with Imam 'Ali (A.S.) especially during his
caliphate.
The writer states that he has approached the subject without any religious or
sectarian bias to the best of his ability as readers might judge, in order to
have a clear and impartial picture of the reasons of enmity with Imam 'Ali
(A.S.).
Although from the viewpoint of religious belief it could be summed up in one
sentence that the reason for enmity with Imam 'Ali (A.S.) was because of the
divine authority entrusted to him by the Prophet which some refused to
acknowledge, this answer would discourage certain questions from being raised
and might leave some people unsatisfied. Therefore, in order to probe the
various causes behind the current of enmity, we intend to broadly focus on the
following two points:
The motives for enmity with Imam 'Ali (A.S.): Here we will discuss what
motivated certain people to become the enemies of Imam 'Ali (A.S.).
The various kinds of enmity with him: Here the types and degrees of enmity with
Imam 'Ali (A.S.) and the methods used by the enemies will be scrutinized.
The Motives for Enmity with Imam 'Ali (A.S.)
Enmity towards Imam 'Ali (A.S.) started with the advent of Islam itself and
lasted throughout his life. This sorrowful trend did not end with his martyrdom
and continued even after that. By focusing on the events of the early period of
Islam we will see what elements played the role in this enmity, especially
during the brief caliphate of the Imam.
Tribal and Ethnic Motives
Although enmity based on tribal and ethnic motives might appear natural to some
extent, it should be admitted that this trend neither camouflages the evilness
of those who harbour rancour nor does it diminish in any way the greatness of
Imam 'Ali (A.S.).
Imam 'Ali (A.S.) was a scion of the Bani Hashim clan of the Quraysh tribe. The
Qurayshites were considered noble and enjoyed a special esteem and privileged
status among the Arab tribes. The day the Ishmaelite leader Qusayy bin Kilab,
the 5th ancestor of Imam 'Ali (A.S.), became custodian of the holy Ka'bah and
took charge of the administration of Makkah, his family came to enjoy a central
and eminent position among not only the Quraysh but other Arab tribes as well.
The nobility of the Quraysh was now concentrated in the House of Qusayy and the
Bani Qusayy became a privileged group. Their prestige was further enhanced
among the Arabs because of the custodianship of Abraham's ancient edifice of
monotheism, the Ka 'bah.
The sanctity of the Ka'bah, which since the beginning exercised a profound
influence on public minds, gradually bestowed a halo on its custodians who came
to be considered holy themselves. The wisdom and valour of Qusayy further
increased the position of the custodian. Among the Arabs, blood and genealogy
counted as marks of distinction and carried social prestige since members of
each tribe felt proud of their descent from one chieftain and stood beside each
other. Thus any member who in addition to a perfect pedigree and impeccable
blood bond could boast of personal traits of nobility was undoubtedly regarded
as the chieftain, whose authority was binding on the whole tribe. Any
disobedience to his commands or instructions was tantamount to insubordination
and challenge to the tribal system, and swiftly brought down the displeasure on
the rebel who was excommunicated and expelled by the whole clan.
With the death of Qusayy, his elder son 'Abd-Manaf succeeded to his post and
was followed by his own son 'Amr or Hashim as the next custodian of the holy Ka
'bah and the chief administrator of Makkah. It was during this time that a
certain Umayyah claiming to be a son of Hashim's younger brother 'Abd Shams,
made an unsuccessful attempt to seize the custodianship of the Ka 'bah. This
vain bid by Umayyah split the clan into two broad segments, the Bani Hashim and
the Bani Umayyah.
The custodianship then passed on to Hashim's son 'Abd al- Mutallib and after
him to his son Abi Talib the father of Imam 'Ali (A.S.). It was during the time
of Abi Talib that the Hashimites were faced with an internal crisis. Abi Talib
lacked wealth which chieftains normally possess,3 and this made two of his
brothers, 'Abbas and Abi Lahab, challenge his leadership. The descendants of
Umayyah who nursed a deep hatred towards the House of Hashim, saw it as their chance
to renew a bid for leadership, especially since they regarded themselves as the
military class of Makkah.
The emergence of Prophet Muhammad (S.A.W.) from the Hashimite clan made other
Makkans jealous and they thought prophethood to be a trick by the Bani Hashim
to exalt them and continue their leadership. The following words of Abi Jahl to
Akhnas bin Shurayq speaks of the inability of the infidel mind to understand
God's revelations:
We and the sons of 'Abd Manaf vied with each other in nobility and greatness.
Whatever they did we also did, so as to be their equals. Now suddenly they are
saying that from us is a Prophet who receives revelation from heaven.4
Decades later in 61 AH when after the tragedy of Karbala the severed head of
the Prophet's grandson Imam Husayn (A.S.) was placed before the Umayyud scion
Yazid who now ruled as caliph of Muslims, he recited the following couplet
which are identical to Abi Jahl's words to Akhnas in the days of Jahiliyyah:
La 'ibat Hashim bi al-mulk fala; Khabar ja'a wa la wahy nazal.5
(The Hashimites played the game of kingdom; Neither any message came from
heaven nor revelation.)
This is how retarded minds viewed the divine mission of Prophet Muhammad
(S.A.W.). For them the growth and spread of Islam was the victory of the Bani
Hashim over the other Arab tribes and clans. Although these short-sighted
people may not have said this explicitly and with frequency - for the obvious
fact they now called themselves Muslims and ruled over Muslims - deep down in
their hearts and minds they harboured these thoughts which would at times come
to their lips as is clear from Yazid's recitation of the above couplet. 6
In view of these facts, when the question of Imam 'Ali's (A.S.) caliphate was
raised after the passing away of Prophet Muhammad (S.A.W.), some pretending to
be religious and claiming to be near to the Prophet, said: "Prophethood
and caliphate cannot be combined in one family."7 These words are
indicative of the mindset of most Qurayshites who were jealous of the Bani Hashim.
This is the first open indication of enmity towards Imam 'Ali (A.S.), who was a
Hashimite, and for this reason those who had paled into insignificance against
the glory of the Bani Hashim and harboured rancour against them out of an
inherent inferiority complex, were not ready to see him as their leader and
ruler. Thus enmity towards Imam 'Ali (A.S.) was clear and deep rooted even at
this stage and continued in the subsequent periods.8
Mu'awiyah's letter to the Imam during the War of Siffin claiming equality with
the Hashimites on the basis of what he boasted as his genealogy, was given a
fitting reply by Imam 'Ali (A.S.):9
...As for your saying that we are descendants of 'Abd Manaf it is true, but
neither Umayyah was equal to Hashim nor Harb could be likened to 'Abd
al-Mutallib or for that matter Abi Sufyan to Abi Talib. The muhajir (one who
migrated to Madinah with the Prophet) is superior to the taliq (freed slave - a
reference to the Prophet's declaration of amnesty and emancipation of Abi
Sufyan, his family and other Makkan infidels at the time of the surrender of
Makkah in 8 AH). The one of clean descent cannot be compared to the one who is
of doubtful lineage.'" There is no similarity between the pursuer of truth
and the adherent of the wrong or a believer and a hypocrite. How bad are the
successors who go on following the predecessors who have fallen into hell...
This statement of Imam 'Ali (A.S.) has completely exposed Mu'awiyah in his true
heathen colours till eternity.
Religious Factors
The advent of Islam gradually shifted the power balance in Makkah to the other
side and whatever was hitherto regarded as meritorious yielded its place to
factors which were beyond the comprehension of the Arabs. The boastfulness of
the days of jahiliyyah, which was part of tribal life, was shattered and people
were freed from the claws of idolatry. Now there were new life styles. Those
who were of sincere heart and searched for truth and reality stepped into the
vale of the faith of Islam and joined Holy Prophet Muhammad (S.A.W.).
The dividing line between the Hashimites and the Umayyads was redefined, and
the barometers of genealogy and tribalism gave way to Islam and Kufr. There
were new values of assessment. In this changed circumstances we find the young
son of Abi Talib a frontrunner. Imam 'Ali (A.S.), a boy of not more than ten
years, emerges as the first Muslim' and stands peerless above all and everybody
else in characteristics which define a human being and are considered
humanitarian. To quote his own words:
0 Allah I am the first to come towards You by hearing Your call and responding
to it. No one has precedence over me in performing the prayer except the
Messenger of Allah.)12
He stands head and shoulders above all other Muslims and could rightly be called
the personification of Islam and its values:
I discharged duties when others lost courage (to do so), and I came forward
when others hid themselves. I spoke when others remained mum. I strode with
Divine Light when others remained standing. I was the quietest of them in voice
but the highest in going forward. I cleaved to its rein and applied myself
solely to its pledge like the mountain which neither sweeping wind could move
nor storm could shake... By God, I am surely the First to testify him (the Prophet)..."13
The seeds of enmity towards Imam 'Ali (A.S.) were actually sowed on the day he
stood up at the gathering of Dhu al-'Ashirah to testify to the divine mission
of Prophet Muhammad (S.A.W.) when the rest of the gathering mocked at the
Messenger.'"44 This hatred among the Makkan infidels grew when they found
the young lad always at the side of the Prophet ready to frustrate their
sinister designs. The night Imam 'Ali (A.S.) slept on the Prophet's bed"
to allow him to migrate undetected to Madinah, was the high point of
frustration for the infidels who had planned to murder the Prophet. In Madinah
they found him an impregnable barrier to their military assaults which were
always beaten back soundly with heavy losses. Imam 'Ali (A.S.) says in this
regard:
By Allah, I was among their rear-guard till they turned back on their sides and
were flocked in their rope. I never showed weakness or lack of courage, nor did
I betray and become languid. By Allah, I shall split the wrong till I extract
right from its wrongs.'"16
Never for a moment did he neglect the commands of God and His Prophet and when
others fled the field of battle he stood firm like a mountain and shielded the
Prophet with his life. 17 No one was so close to the Prophet as he. His life
started with a glance at the countenance of the Prophet'" and the two were
not separated until the passing away of the Messenger of God.19 So firm was the
bond between the two cousins that the Prophet said: 'Aliyun minni wa ana min
'Ali ('Ali is from me and I am from 'Ali)20 The affinity between the two, if it
was a great blessing for Islam, it aroused jealousy and hatred among those
whose hearts overflowed with malice. In the lifetime of the Prophet these
persons could not succeed in their malicious designs against Imam 'Ali (A.S.),
but after his passing away they exploited every opportunity and used different
pretexts to undermine his position and display their enmity towards him. The
ignoring of his claims for the caliphate on three occasions are indicative of
the enmity towards him. To quote his own words:
By Allah the son of Abi Quhafah (Abi Bakr) dressed himself with it (the
caliphate) and he certainly knew that my position in relation to it was the
same as the position of the axis in relation to the hand mill. The flood water
flows down from me and the bird cannot fly up to me...... 21
The first ruler passed on the ball of caliphate to the person who had procured
the vote for him at Saqifah Bani Sa'idah. Imam 'Ali (A.S.) says in this regard:
I watched the plundering of my inheritance till the first one went his way but
handed over the caliphate to Ibn al-Khattab after himself. It is strange that
during lifetime he wished to get rid of the caliphate but eased its way for the
other after his death... This one put the caliphate in a tough enclosure where
the utterance was haughty and the touch was rough. Mistakes were in plenty and
so also the excuses. One in contact with it was like the rider of an unruly
camel. If he pulled up its rein the very nostril would be slit, but if he let
it loose he would be thrown.22
This state of steady deterioration continued for almost a decade and when the
second stage of caliphate neared its end, it was again enmity which prevented
the Prophet's cousin and heir from taking over his usurped right of political
authority. He remained patient and turned down the conditional offer after
finding himself named against his will in a strange council of five persons of
whom the majority was against him such as Sa'd ibn Abi Waqqas, Talhah ibn 'Abdullah
and 'Abd al-Rahman ibn 'Awf. The Imam says in this regard:
Nevertheless I remained patient despite the length of period of stiffness of
trial, till when he went his way (of death) he put the matter (of caliphate) in
a group and regarded me to be one of them. But good heavens! What had I to do
with this shura (consultative council)? Where was any doubt about me with
regard to the first of them that I was now considered akin to these ones... One
of them turned against me because of his hatred and the other got inclined the
other way due to his in-law relationship and this thing and that thing, till
the third man of these people stood up with heaving breasts between his dung
and fodder. With him his cousins also stood up swallowing up Allah's wealth like
a camel devouring the foliage of spring, till his rope broke down, his actions
finished him and his gluttony brought him down prostate."23
With the death of the third caliph matters stood at a chaotic stage and the
people fed up with the anarchy and looting of the public resources, pleaded
Imam 'Ali (A.S.) to take over the caliphate. He asked them to leave him alone
and seek someone else since the matter was more complicated than it appeared.24
When I took up the reins of government, one party broke away and another turned
disobedient while the rest began acting wrongfully as if they had not heard the
word of Allah saying: That abode in the Hereafter We assign for it those who
intend not to exult themselves in the earth, nor (to make) mischief (therein);
and the end (best) for the pious ones (28:83). Yes by Allah they had heard it
and understood it but the world appeared glittering in their eyes and its
embellishments seduced them...If people had not come to me and supporters had
not exhausted the argument and if there had been no pledge of Allah with the
learned to the effect that they should not acquiesce in the gluttony of the
oppressor and the hunger of oppressed I would have cast the rope of caliphate
on its own shoulders, and would have given the last one the same treatment as
to the First one.25
This turn of events was not unexpected for him since the Prophet had already
told him all that would transpire. The main factor of enmity towards Imam 'Ali
(A.S.) him was actually enmity with the laws and principles of Islam and lack
of steadfast belief in his opponents, as is clear from his reply to his
archenemy Mu'awiyah ibn Abi Sufyan:
Certainly, we and you were on amiable terms as you say but difference arose
between us and you the other day when we accepted the Belief and you rejected
it. Today the position is that we are steadfast (in the Belief) but you are
creating mischief. Those of you who accepted Islam did so reluctantly and that
too when all the chief men had accepted Islam and joined the Prophet of Allah
(S.A.W.).26
Political and Social Factors
Other causes of hatred towards Imam 'Ali (A.S.) was the political and social
factors. Islam had unified the Arab tribes and in addition to making them a
political power granted them a social status not imagined before. Although
faith did bestow a selfless and egalitarian outlook to the faithful, wherever
profound belief was found lacking, political and social ambitions raised their
heads to the detriment of the greater interests of Islam. The criteria for authority
were precedence in Islam as well as proximity to the Prophet and confirmation
by him. But except for Imam 'Ali (A.S.) no one else was worthy of the caliphate
on the basis of these barometers despite the fact that certain companions of
the Prophet had managed to seize the political power of the Islamic state on
this contention. When Mu'awiyah, in view of the impression of these factors on
public minds, tried to cause mischief by referring to the political and social
role of certain companions of the Prophet, the Imam gave him a fitting reply
that would remove many doubts. Part of the answer of Imam 'Ali (A.S.) to
Mu'awiyah reads:
...Our Islam is well known and our (greatness of) pre-Islamic period too cannot
be denied. Whatever remains has been mentioned in the Qur'an It is: "And
blood relations have better claims in respect of one to the other according to
the Book of God." (33:6) "And verily of men the nearest to Abraham
are surely those who followed him and this (Our) Prophet (Muhammad) and those
who belief; and verily God is the Guardian of the faithful." (3:68)
Thus firstly we are superior because of kinship and secondly because of
obedience. When at Saqifah the Muhajirs contended kinship with the Prophet of
Allah (S.A.W.) they scored over them. If that success was based on kinship then
the right would be ours better than yours otherwise the Ansar's contention
stands... "27
The position of Imam 'Ali (A.S.) was well known to all, whether the muhajir or
the ansar. However the pull of the mortal world was so strong that it made even
people like Talhah and Zubayr make a bid for power against him. Enmity to him
made them blind of the realities including their own fate. The Imam has said in
this regard:
Both of these two (Talhah and Zubayr) wishes the caliphate for himself, and is
drawing it towards himself as against the other fellow. They do not employ any
connection for getting access to Allah nor proceed towards Him through any
means. Both of them bear malice against each other. Shortly his veil over it will
be uncovered. By Allah if they achieve what they aim at, one of them would kill
the other and one will finish the other.. 28
His keen insight laid bare the hidden intentions of Talhah and Zubayr by
drawing attention to their real ambitions, which meant that they were ready to
betray each other, let alone their disobedience to the Imam and the interests
of the Muslims. Imam 'Ali's (A.S.) analysis of the people and what social and
political factors are influential in moulding their personal traits, are worthy
to note:
O people we have reached the stage of such a wrongful and thankless period
wherein the virtuous is deemed vicious and the oppressor goes on advancing in
his excesses. We do not make use of what we know and do not discover what we do
no not know. We do not fear calamity till it befalls. People are of four
categories.
(1) Among them is he who is prevented from mischief only by his low position,
lack of means and paucity of wealth. (2) Then there is he who has drawn his
sword, openly commits mischief, has collected his horsemen and footmen and has
devoted him to securing wealth, leading troops, rising on the pulpit and has
allowed his faith to perish. How bad is the transaction that you allow
(enjoyment of) this world to be a price of yourself as an alternative for what
there is with Allah for you. (3) And among them is he who seeks (benefits of)
this world through actions meant for the next world, but does not seek (good
of) next world through actions of this world. He keeps his body calm (in dignity)
raises small steps, holds up his clothes, embellishes his body for appearance
of trust-worthiness and uses the position of Allah's connivance as a means of
committing sins. (4) Then there is the one whose weakness and lack of means
have held him back from conquest of lands. This keeps down his position and he
has named it contentment and clothes himself with the robe of denunciation
although he has never had any connection with these qualities.
Then there remain a few people in whose case the remembrance of their return
(to God on Doomsday) keeps their eyes bent, and the fear of resurrection moves
their tears. Some of them are scared away (from the world) and dispersed, some
are frightened and subdued, some are quiet as if muzzled, some are praying sincerely,
some are grief-stricken and pain-ridden whom fear has confined to namelessness
and disgrace has shrouded them, so they are in (the sea of) bitter water, their
mouths are closed and their hearts are bruised....29
Ethical Factors and Transcendental Values
It is in the nature of man to incline towards virtue and try to acquire values
that are deemed lofty and transcendental. Not all are equal in this quest for
moral perfection since abilities vary from person to person. However, when we
look at Imam 'Ali (A.S.) we see him stand out as the model par excellence of
all such ethical values. He strove selflessly and embodied the merits which
rarely accumulate in one person. These matchless traits, if they earned
admiration and praise from God and his Prophet, appeared unpleasant to some and
were another cause of breeding enmity in sick and jealous hearts. Some of these
dynamic qualities which aroused animosity towards him are as follows:
1. Worship of God and Obedience to the Prophet's Sunnah
Anyone who attempts to write something about Imam 'Ali (A.S.) will admit that
he was a perfect man of God, obedient to the Creator in all aspects of life to
the extent that he would not even entertain the idea of committing the most
minute act of disobedience.
...By Allah even if I am given all the domains of the seven (stars) with all
that exists under the skies in order that I may disobey Allah to the extent of
snatching one grain of barley from an ant I would not do it. For me the world
is lighter than the leaf in the mouth of a locust that is chewing it...30
He was a paradigm of piety and excelled all others in the worship of God, as he
himself says:
"O people I do not impel you to any obedience unless I practise it before
you and do not refrain you from any disobedience unless I desist from it before
,,31
He lived according to the commandments of God and in accordance with the Sunnah
of the Prophet and because of his commitment to these factors he refused to
accept the caliphate after the death of 'Umar ibn al-Khattab when the condition
spelled by the 6-man shura was that the new caliph should be bound to the
behaviour and patterns set by the Shaykhayn (first two caliphs). 32
2. Love for Justice & Practicing of Justice
Although justice is regarded as a much-cherished humanitarian principle there
are very few who really adhere to justice and practice justice. History bears
witness that persons in power show respect for justice and implement justice as
long as it is in their interests. Justice in the lexicon of such persons has
definite limits. But for Imam 'Ali (A.S.) justice had a transcendental meaning
where self-interests cease to exist. He was the epitome of the just ruler and
spared no effort for the implementation of justice. When he heard that the
agents of the rebel Mu'awiyah ibn Abi Sufyan had plundered the city of Anbar
and snatched the jewelry from the women including those non-Muslims living
under the protection of Islam, he said:
"If any Muslim dies of grief after all this he is not to be blamed but
rather there is justification for him before ,,33
In another place the Imam says:
By Allah, I would rather like to pass the night in wakefulness on the thorns of
Sa'dan or to be driven in chains as a prisoner than meet Allah and His Prophet
on the Day of Judgement as an oppressor over any person or a usurper of
anything out of the worldly wealth. And how can I oppress anyone for (the sake
of a life) what is fast moving towards destruction and is to remain under the
earth for a long time. 34
This lofty sense of justice for restoring people their denied rights, if it
endeared him to the oppressed masses it made the oppressors his open enemies.
The Commander of the Faithful was determined to restore to the public treasury
the wealth of the Muslim that the third caliph 'Uthman bin 'Affan had
distributed among his supporters who were now the wealthiest people. He says in
this regard:
By Allah, even if I had found that by such money women have been married or
slave-maids purchased I would have resumed it because there is wide scope in
dispensation of justice and he who finds it hard to act justly should find it
harder to deal with injustice.35
This is how Imam 'Ali (A.S.) spelt out his state policy, but those who had
prospered in earlier reigns due to rampant favoritism, nepotism and other forms
of corruption, felt alarmed and became obstacles to the implementation of
justice in the Islamic society.
3. Piety and Abstinence
It is in the nature of man to covet worldly positions and possessions. It would
not be wrong to say that many people desire fame and publicity more than
anything else and would resort to any method to achieve this since in their
eyes the life of the mortal world is the ultimate goal. But Imam 'Ali (A.S.)
considered the world like the intestines of a swine in the hands of a
leper'"36 or even worse than that. Addressing the world he says:
"O World! O World! Get away from me. Why do you present yourself to me? Or
are you eager for me? You may not get that opportunity to impress me. Deceive
some other person. I have no concern with you..."37
Despite being the ruler of a realm extending from Central Asia to North Africa he never forsook the company of the poor and the destitute and would even join
them for meals at times. When he appointed governors and other officials for
the far flung provinces, his first and foremost instruction was to cater to the
needs of the masses of common people38 and to respect their rights. He reminded
his officials:
"Certainly your assignment is not a morsel for you but it is a trust round
you neck."39
He served as the model of emulation for his friends and urged them to acquire
the qualities he possessed:
In the past I had a brother-in-faith and he was prestigious in my view because
the world was humble in his eyes, the needs of the stomach did not have sway
over him, he did not long for what he did not get. If he got a thing he would
not ask for more. Most of his time he was silent but if he spoke he silenced
the other speakers and he quenched the thirst of questioners. He was weak and
feeble but at the time of fighting he was like the lion of the forest or the
serpent of the valley. He would not put forth an argument unless it was
decisive. He would not abuse anyone in an excusable matter unless he would have
heard the excuse. He would not speak of any trouble except after its
disappearance. He would say what he would do and would not say what he would
not do. Even if he could not be exceeded in speaking he could be excelled in
silence He was more eager for keeping quiet than speaking and if two things
confronted him he would see which was more akin to the longing of the heart and
he would oppose it. These qualities are incumbent upon you. So you should
acquire them and excel each other in them. Even if you cannot acquire them you
should know that acquiring a part is better than giving up the whole.40
The Commander of the Faithful strove to build persons who will determine their
own destiny and will not be influenced by anyone even if it means that they
will be boycotted by those trapped in the material life of the world.
Elsewhere, while describing the qualities of the faithful, he says:
Their countenance is the countenance of the truthful and their speech is the
speech of the virtuous. They are wakeful during nights (in devotion to Allah)
and are minarets of guidance during the day. They hold fast to the rope of the
Qur'an, and revive the traditions of Allah and His Prophet. They do not boast
nor indulge in self-conceit, nor misappropriate, nor create mischief. Their
hearts are in paradise while their bodies (on earth) are busy in (good) acts.
Those captivated by the glamour of world and greed for worldly possessions not
even disliked the Imam but became his enemies.
4. Valour and Awe
It is normally seen that persons who possess sublime qualities and morals are
not familiar with valour and hardships. Persons could either be polite or
courteous or tough and hardened. It is said that piety and firm determination
for solving the affairs of the material world, or tenderness of heart and
courage in the battlefield are poles apart and do not combine in one person.
But Imam 'Ali (A.S.) was the rare exception and combined himself these
seemingly contrasting qualities to the extent that he is regarded as the
perfect role model not only in the niche of prayer for the pious but in the
battlefield for the warriors. He wielded the sword so gallantly in the way of
truth following the Prophet's migration to Madinah that the enemies were filled
with awe and fear of his valour. In his letter to Mu'awiyah, the Commander of
the Faithful reminds:
I am Abu al-Hasan who killed your (maternal) grandfather, your (maternal) uncle
and your brother by cutting them to pieces on the Day of Badr. The same sword
is with me and I will meet my adversary with the same heart. I have not altered
the religion nor put up any new Prophet. I am surely (treading) on that very
highway which you had willingly forsaken (in the beginning) and adopted
perforce.42
His bravery and feats of valour during the battles fought in the time of the
Prophet were crucial for Islam. At the same time his proverbial strength
inspired awe among his adversaries, an awe that lingered on in their hearts
even after renouncing idolatry and at times burst into open opposition to him
albeit under the cover of Islam.43
5. Knowledge and Cognizance
Throughout history the element of ignorance has always opposed knowledge and
the ignorant person has been at war with the learned. Sheer ignorance of
knowledge and the refusal to open up the windows of the mind to the light of
learning, was one of the factors of the enmity of certain people towards Imam
'Ali (A.S.). The Imam classifying the types of people says:
O Kumayl .... People are of three types. (1) One is the God- wary scholar. (2)
Then the seeker of knowledge who is also on the path of salvation. (3) Then the
common rot who run after every caller and bend in the direction of every wind.
They seek no light from the effulgence of knowledge and do not take protection
of any reliable support.44
He then explained to Kumayl in a lengthy discourse that knowledge is superior
to wealth and that the hoarders of wealth in contrast to the seekers of
knowledge are dead persons even though they may be physically alive for the
moment. Parts of the Imam's words are:
"O Kumayl knowledge guards you while you have to guard the wealth. Wealth
decreases by spending while knowledge multiplies by spending..."45
What he advocated was knowledge with proper cognizance of God. As the divine
scholar, Imam 'Ali (A.S.) enlightened all those who came to learn and
encouraged them to ask questions with his famous words: Saluni qabla 'an
tafqiduni (ask me before you lose me). He knew the passages of the skies more
than the passages of the earth46 and to him the world of esoteric reality was
as familiar as the world of physical appearance. How can such a person be loved
and respected by the arrogantly ignorant who were sunk in disbelief and whose
minds were unable to comprehend beyond what could fill their stomachs?
6. Truthfulness and Straightforwardness of Imam 'Ali (A.S.)
The world of politics is the world of deceit and ruse. Although we do not
interpret politics in such negative terms, throughout history politicians and
statesmen have stuck to lies, deceit and fraud to pursue their objectives. In
contrast, Imam 'Ali (A.S.) in his administration of the state and society,
followed a straightforward and honest policy and abhorred the very idea of lies
and craftiness during his caliphate. It was obvious that he neither pursued
worldly possessions nor power. He says in this regard:
"I have neither spoken a lie nor have been told a lie. I have neither
deviated nor have I been made to deviate."47
Some naive or crooked-minded persons think that he was not a diplomat. But they
fail to understand that in the lexicon of Imam 'Ali (A.S.) who was brought up
by the Prophet, words such as lies and fraud did not exist. What he did was to
lay the foundations of politics and state administration based on lofty
humanitarian values.
By Allah, Mu'awiyah is not more clever than I am but he deceives and commits
evil deeds. Had I not been hateful of deceit I would have the most clever of
all men. But the fact is that every deceit is a sin and every sin is
disobedience (of Allah) and every deceitful person would have a banner by which
he would be recognized on the Day of Judgement. By Allah, I cannot be made
forgetful by strategy nor can I be overpowered by hardships.48
In the light of these words it is crystal clear that the one who deemed the
world devoid of any value and whose entire existence was devoted to God and
administration of mankind's affairs, will neither speak against truth and
reality nor will resort to dubious and contradictory methods. However, for the
evil-minded and those unable to properly comprehend the law of God, such a
person would appear weak. This was another reason why some people turned into
his enemies.
To quote the words of the Imam:
Certainly these people are agreed in disliking my authority. I would endure
till I apprehend disunity among you; because if in spite of the unsoundness of
their view they succeed, the whole system would be shattered. They are
hankering after this world out of jealousy against him on whom Allah has
bestowed it.49
These were some of the various reasons why certain people became his enemies
and started the current of enmity towards the person who personified the
virtues and merits of Prophet Muhammad (S.A.W.).
Kinds of Enmity
The enmity towards Imam 'Ali (A.S.), whatever were the reasons behind it,
manifested itself in different ways. The injustice done to him, whether during
the 25-year rule of the three caliphs or whether in his own brief
four-and-a-half year period of caliphate, was of the same magnitude. However,
this enmity took different forms and could be broadly divided as follows:
Suppression of Social Rights
In the time of Prophet Muhammad (S.A.W.) whatever attempts that were made to
vilify Imam 'Ali (A.S.) were discouraged by the Prophet and rarely burst out
into open enmity. It was after the passing away of the Prophet that the
usurpation of his rights began. The Imam says in this regard:
"By Allah I have been continually deprived of my right from the day the
Prophet (S.A.W.) passed away till today.50
This violation and usurpation of his rights and authority was the result of the
dangerous mixing of truth with falsehood to the extent that it was difficult to
ascertain what was right and what was wrong. When the Prophet was alive, truth
was evident and could not be tampered with by anybody. But after his passing
away, falsehood by donning the robe of truth raised its head in the society to
spread hypocrisy and pretensions all around. Truth was thus sacrificed on the
altar of these evils. The Imam says in this regard:
The basis of the occurrence of evils is those desires, which are acted upon,
and the orders that are innovated. They are against the Book of Allah. People
cooperate with each other concerning them even though it is against the
Religion of Allah. If wrong had been pure and unmixed with right it would have
not be hidden from those who are in search of truth. And if right had been pure
without admixture of wrong those who bear hatred towards it would have been
silenced. What is, however, done is that something is taken from here and
something from there and the two are mixed. At this stage Satan overpowers his
friends, and only those for whom virtue has been apportioned by Allah from
before, achieve salvation.51
Satan thus stepped into the Muslim society and Imam 'Ali (A.S.), whose rights
were usurped, confined himself to his home. This behaviour with the Prophet's
heir was not a spontaneous and sudden occurrence but was the outcome of a
long-hatched plan. The first caliph was well aware that Imam 'Ali's (A.S.)
position in relation to the caliphate was like that of the axis to the hand
mill, but he chose to deprive him. On several occasions Abu Bakr acknowledged
that Imam 'Ali (A.S.) was the right person for the caliphate but he passed it
on to 'Umar ibn al-Khattab, who in turn resorted to a deceit to make 'Uthman
his successor. "52
The opposition and enmity towards Imam 'Ali (A.S.)was intended to belittle and
undermine him as is evident by his inclusion against his wish in the 6-man
shura (consultative council) that was set up by 'Umar on his deathbed to
determine the next caliph. The Imam refers to this injustice with a heavy heart
in the sermon, which is known as Shishiqiyyah:
But good heavens! What I had to do with this shura". Where was any doubt
about me with regard to the first of them that I was now considered akin to
these ones. But (with reluctance) I remained low when they were low and flew
high when they flew high.."53
After 'Uthman when the Imam had to accept the caliphate because of the people's
demand54 and the chaotic conditions that the three previous rulers had created
in the Muslim society, the enemies came out into open opposition to him. A
party of them: broke the pledge they had sworn to him, while a second group
started throwing obstacles in his way and another resorted to various other
ways to undermine his rule.
B. Vilification
Another form of enmity, which the vile enemies of the Imam practiced, was
character assassination of the person who embodied; the ultimate truth after
the Prophet. As part of their vain attempts to' distort his image they resorted
to lies and allegations, which could be summed up as follows:
Attributing Lies
Enmity, it is said, often blinds the vision. Since the clouded minds of the
enemies were unable to comprehend the wisdom and high eloquence of the words of
Imam 'Ali (A.S.), they accused him of - God forbid- telling lies. The Imam says
in this regard:
I have come to know that you say Ali speaks lie. Allah may ruin you. Against
whom do I speak lie? Whether against Allah? But I am the first to believe in
him. Whether against His Prophet (S.A.W.)? But I am the first to testify him
(his Prophethood). Certainly not. By Allah it was a way of expression which you
failed to appreciate and you were not capable of (comprehending) it. Woe to
you.56
This shows the great intellectual gap between the Imam and his enemies. This
uncouth and uncultured lot could not or did not want to understand that
whatever the man whose veracity the holy Qur'an vouches was saying, were the
words of God Almighty and the Prophet.
Fear and Inefficiency
Another accusation labelled against him was fear and weak leadership. Fear was
something unknown to the Imam who at every crucial turn, since the beginning of
the Prophet's mission, had shown his courage and leadership prowess. It was
these qualities which made him not to start any battle or a bout of single
combat against any adversary till the argument was complete. In order to avert
bloodshed and to keep the door of guidance open he would listen to what the
opposing side had to say. These were the qualities of a wise and astute leader.
Yet these ignorant elements whose hands were always on the hilt of their swords
were accusing him of fear," because he preferred to engage in dialogue
before taking any action. These reluctant converts from idolatry were claiming that
his leadership was weak and that he was afraid of death. Imam 'Ali (A.S.)
replied to them in the following words:
"Well, as for your idea whether this (delay) is due to my unwillingness
for death, then by Allah I do not care whether I proceed towards death or death
advances towards me.59
In reply to those who alleged that his behaviour was suspicious against the
Syrians, he said:
As for your impression that it may be due to my misgivings about the people of
Syria, well, by Allah, I did not put off war even for a day except in the hope
that some group may find guidance through me and see my light with their weak
eyes. This is dearer to me than to kill them in the state of their misguidance
although they would be bearing their own sins."60
On other occasions the enemies - some of whom were in the midst of his own
forces - said that although he was brave he was a weak commander and does not
know the technique of war. Imam 'Ali has given them a fitting reply by exposing
their own cowardice and fickleness and recounting his prowess in leading armies
into the battlefield:
Jihad is one of the doors of paradise, which Allah has opened for His chosen
servants. It is the dress of piety and the protective armour of Allah and His
trustworthy shield. Whoever abandons it Allah covers him with the dress of
disgrace and the clothes of distress...Beware! I called you to fight these
people night and day, secretly and openly, and exhorted you to attack them
before they attacked you, because by Allah, no people have been attacked in the
hearths of their homes but they suffered disgrace; but you put it off to others
and forsook it till destruction befell you and your cities were occupied...You
have become the target at which arrows are shot...You are being attacked but
you do not attack. Allah is being disobeyed and you remain agreeable to it.
When I ask you to move against them in summer you say 'it is hot weather spare
us till the heat subsides'. When I order you to march in winter you say 'it is
severely cold gives us some time till cold clears from us'. These are just
excuses...You shattered my counsel by disobeying me and leaving me so much so
that the Quraysh started saying that 'Ali ibn Abi Talib is brave but does not
know (the tactics) of war. Allah blesses them. Is anyone of them braver in war
and older in it than I am. I rose for it (battle) although yet within twenties,
and here I am, having crossed sixty, but one who is not obeyed can have no
opinion.61
Murder of 'Uthman
'Uthman who took over as the third caliph because of the choice of his kinsmen
in the shura, proved a total failure. His inefficient advisors brought about
the insurrection against him that ended in his killing. They could have helped
him avert the crisis but they did not - as is the case of Mu'awiyah.62 It was
Imam 'Ali (A.S.) who tried to mediate between 'Uthman and the insurrectionaries
for the sake of protecting the Muslim dignity in the hope of resolving the
crisis by pacifying the angry people and soothing the wounds of those who had
suffered gross injustice at the hands of the caliph and his advisors. 63 And
when the furious people were about to sweep away 'Uthman and his house it was
the Imam who risked his life in refraining them. 64
But when 'Uthman finally paid for his policies with his life and when the
people pressed the Imam to become the caliph, opportunists on the pretext of
avenging the third caliph's blood, tried to blame Imam 'Ali (A.S.) for the
assassination in spite of the fact they were well aware of the identity of the
killers and the motives behind 'Uthman's death."65 This wild and
mischievous allegation against the Imam, misled many unsuspecting people and
created a crisis.
Greed for Power
As part of their mudslinging campaign another baseless accusation buried
against Imam 'Ali (A.S.) by his enemies was the greed for power despite the
obvious fact that he never fits the description of a person thirsty for power.
Power-mongers – whether in history or in our own times - are so obsessed with
authority and the means to acquire it that they try to justify whatever methods
that are used to reach their goals.
But Imam 'Ali (A.S.) offers the finest example of a person who did not pursue
power even when he knew it to be his right (and was offered support to make a
bid for it after the event of Saqifah Bani Sa'dah) 66. He had taken up the
reins of caliphate because of the acute necessity of the times and his own
responsibility in this regard in view of his primordial position in Islam. If
circumstances had not warranted it, he would never have agreed to become the
caliph. This sense of responsibility of the Imam was misinterpreted by persons
who were greedy for power themselves, as power mongering. In his own words it
is clear how he viewed his commitment to the commandments of God and what he felt
about merely clinging to power and leadership:
By Allah, I shall not be like the badger, which feigns sleep on continuous
(sound of) stone-throwing till he who is in search of it finds it or he who is
on the lockout for it overpowers it. Rather I shall ever strike the deviators
from truth with the help of those who advance towards it, and the sinners and
doubters with the help of those who listen to me and obey, till my day (of
death) comes. By Allah I have been continually deprived of my right from the
day the Prophet (S.A.W.) passed away till today."67
Unlike any politician he spelt out his policies in clear terms no matter what
the outcome. As a matter of fact the real power- mongers were those companions
of the Prophet who had prospered during 'Uthman's rule and who thought that
Imam 'Ali (A.S.) might continue the same policy of showing favours to them at
the expense of the masses. But when they realised that he was committed to the
letter and spirit of justice and truth, and on no account would yield to their
demands, they turned into his enemies and labelled the wild accusation that he
was thirsty for power. The Imam says about these persons:
They are hankering after this world out of jealousy against him on whom Allah
has bestowed it (authority). So they intend reverting the matters on their
back, while on us it is obligatory, for your sake, to abide by the Qur'an and
the conduct of the Prophet of Allah (S.A.W.), to stand by his rights and
revival of his Sunnah."68
Elsewhere he says:
"By Allah I had no liking for the caliphate nor any interest in
government, but you yourself invited me to it and prepared me for it. When the
caliphate came to me I kept the Book of Allah in my view and all that Allah had
put therein for us, and all that according to which He has commanded us to take
decisions; and I followed it, and also acted on whatever the Prophet (S.A.W.)
had laid down as Sunnah.69
Wars and Battles
The most conspicuous enmity towards Imam 'Ali (A.S.) were the wars and battles
imposed on him during his caliphate. We will briefly mention the three-armed
uprisings against his rule.
Battle of Jamal
His caliphate had not yet taken roots when the fraudulent and the malicious in
their greed for worldly power gauged up together to break the pledge of
allegiance they had sworn to him. They incited a group of Muslims to fight him
in the armed encounter known as the Battle of Jamal (Arabic for 'camel' since
'Ayishah, one of the wives of the Prophet, mounted a red-haired camel and led
the conspirators). Imam 'Ali (A.S.) was not surprised at the behaviour of the
two chief conspirators Talhah and Zubayr, and addressed them as follows:
"I always apprehended from you consequences of treachery and I had seen
you through in the garb of the deceitful. The curtain of religion had kept me
hidden from you but the truth of my intention disclosed you to me."70
The flames of war, although they devoured the conspirators who had ignited
them, were not something pleasant for the Imam who had tried his best to
dissuade them from such an action. The Imam's army won the battle, but Jamal
like all other civil strife, caused cracks to appear in the system of caliphate
and emboldened Mu'awiyah to show his insolence towards Imam 'Ali (A.S.) in a
more elaborate manner.
War of Siffin
Mu'awiyah, who had put roots in Syria because of his long rule over that
province since his appointment as governor by 'Umar ibn al-Khattab and the
subsequent confirmation in that position during the 12-year rule of his kinsman
'Uthman ibn 'Affan, was not pleased with anything short of caliphate. The
killing of 'Uthman and the sedition of 'Ayishah, Talhah and Zubayr, gave him
the desired pretext, and by raising the deceptive slogan of 'vengeance for the
blood of 'Uthman', he dared to confront Imam 'Ali (A.S.) in battle - after
refusing to comply by the new caliph's order of his dismissal from the post of
governor. The War of Siffin with all its ; ups and downs dragged on for several
months before ending with a deceptive act by Mu'awiyah's forces who raised
copies of the holy Qur'an on spear points to avoid certain defeat. The forced
arbitration which took place as a result did not end favourably for Imam 'Ali
(A.S.) -because of the duplicity of some of his followers'. The consequences of
Siffin made a group of nitwits – who had at first fell to Mu'awiyah's ruse of
arbitration - to desert the rightful Imam and accuse him of deviation from
faith. Imagine, to what extent enmity with the First Muslim had blinded those
who had no clear idea of Islam but still called themselves Muslims!
Battle of Nahrawan
Imam 'Ali (A.S.) addressing these deviated elements who became popularly known
as Khawarij (renegades) because of leaving the ranks of the Commander of the
Faithful, says:
I had advised you against this arbitration but you rejected my advice like
adversaries and opponents till I turned my ideas in the direction of your
wishes. You are a group whose heads are devoid of wit and intelligence. Allah's
woe be upon you. I had not put you in any calamity nor wished you harm.72
Ignorance and blind prejudice had however, clouded the brains of the Khawarij.
So little was their acquaintance with Islam and so intensely did their hearts
burn in the enmity of the Imam that they failed to heed the voice of reason and
chose to fight. Imam 'Ali (A.S.) warned them of the consequences of
battle'" and the linage they were unwittingly doing to Islam. After
victory in the Battle of Nahrawan he still pitied these hapless elements that
were immersed in manifest error, and told his followers:
"Do not kill the Khawarij after me, because one who seeks right but does
not find it is not like the one who seeks wrong and finds it (Mu'awiyah and his
men).'74
This was in brief the trend of enmity with Imam 'Ali (A.S.) and the sinister
motives behind them, which manifested on various occasions and in different
forms for reasons that totally lack justification.
Notes:
1. Umayyah is said to have been a slave of 'Abd Shams rather than his son.
'Allamah Majlisi has related in Bihar al-Anwar (vol. 8, 383) from Imad al-Din
Tabari's Kamil Baha'i that Umayyah was a Byzantine slave of 'Abd Shams and when
the latter found him intelligent he freed him and treated him as an adopted
child. As was the custom among the pre-Islamic Arabs Umayyah became known as
the son of 'Abd Shams similar to the case of Zayd bin Muhammad (S.A.W.), until
God revealed the ayah that the Prophet was not the father of any male Arab
(33:40).
2. Tarikh-i Ya'qubi, vol. 2, p. 13.
3. Sunan al-Nasa 'i, vol. 4, p. 3.
4. Al-Siyar -wa al-Maghaz'i, p. 210.
5. 'Abd al-Razzaq al-Musawi al-Muqarram. Maqtal al-
Husayn, p. 357, Dar al-Kitab al-Islami, Bayrut; Tadhkirah al-
Khawass, Sibt ibn Jawzi, p. 235, Mu'assasah Ahl al-Bayt, Bayrut.
6. Jami ' al-Bayan, vol. 4, p. 240.
7. Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, Vol. 3, p. 107.
8. Tashayyu ' dar Masir-i Tarikh, part I.
9. Nahj al-Balaghah, Letter no. 17.
10. Imam 'Ali has used the word lathiq which means "one who is attributed
to other than one's father". Apart from what I have cited in note no.1,
two other instances of doubtful parentage can be pointed out in Mu'awiyah's
lineage. The first concerns Harb who was said to be a slave of Umayyah. The
Sunni scholar Ibn Abi al-Hadid in his Sharh Nahj al-Balaghah, has quoted from
Abi al- Faraj Isfahani's (himself of Umayyad descent) book al-Aghani that
Mu'awiyah enquired from the Arab genealogist Di'bil whether he had seen Abd
al-Mutallib and he replied in the affirmative. He enquired about his
personality and was told that 'Abd al-Mutallib was noble, handsome and a man of
broad forehead with his face bearing the brightness of Prophethood. Then he
enquired whether he had seen Umayyah and how was his appearance? Di'bil replied
that when he saw him he was weak-bodied, bent in stature and blind in the eyes.
He was always led by his slave. Mu'awiyah said it was Umayyah's son Harb, to
which Di'bil retorted: You say so, but the Quraysh only know that he (Harb) was
his slave.
The second doubt concerns Mu'awiyah himself, who to quote Ibn Abi al-Hadid, was
the son of Hind, a woman notorious for her loose and immoral life. The Sunni
scholar Zamakhshari in Rabi ' al- Abrar does not believe that Mu'awiyah was the
son of Abi Sufyan and has attributed his parentage to four persons. God knows
best.
11. Al-Bada' wa al-Tarikh, vol. 2, p. 145.
12. Nahj al-Balaghah, Sermon 131.
13. Ibid, Sermon 37.
14. Ahmad bin Hanbal, Musnad.
15. Hijrat, the Holy Qur'an, al-Baqarah 2:207.
16. Nahj al-Balaghah, Sermon 104.
17. The Battle of Uhud.
18. The Prophet took the infant 'Ali (a) into his arms when his mother stepped
out of the Ka 'bah after his birth.
19. He performed the last rites of the Prophet.
20. Hakim Nayshaburi, Mustadrak-al-Sahihayn, vol. 2, p. 241.
21. Nahj al-Balaghah, Sermon 3.
22. Ibid.. Sermon 3.
23. Ibid., Sermon 3.
24. Ibid., Sermon 92.
25. Ibid, Sermon 3.
26. Ibid., Letter 64.
27. Ibid., Letter 28.
28. Ibid., Sermon 146.
29. Ibid., Sermon 32.
30. Ibid., Sermon 224.
31 .Ibid., Sermon 175.
32. Al-Tabari, Abu Ja'far, Tarikh al-Muluk wa al-Rusul, vol.
2, p. 580.
33. Nahj al-Balaghah, Sermon 27.
34. Ibid., Sermon 224.
35. Ibid., Sermon 15.
36. Ibid., Maxim no. 236.
37. Ibid., Maxim no. 77.
38. Najh al-Balaghah, for instance the epistle to Malik al-Ashtar on his
appointment as governor o Egypt.
39. Ibid., Letter no. 5, to the governor of Azerbaijan, Ash'ath
bin Qays.
40. Ibid., Maxim no. 289.
41.lbid., Sermon 192.
42. Ibid., Letter no. 10.
43. Many a roughneck infidel of Arabia including the kinsmen of Mu'awiyah fell
to his flashing twin-bladed sword (Dhu'l-Fiqar). But the Imam's sword was not
naked aggression against anyone who came against him. He did not kill those who
sought clemency and repented of their error, neither did he pursue the
fugitive, nor those who resorted to indecent acts during combat. An example in
this regard is the case of 'Amr ibn 'Abdawad who spat at him after being felled
to the ground during the Battle of Khandaq. Imam 'Ali (A.S.) instantly withdrew
and allowed his fallen opponent to get to his feet since he did not want his
personal feelings to interfere with the course of selfless jihad in the way of
Allah. When 'Amr refused to yield and renewed the combat the Imam made short
work of him this time in equal combat. Another instance which stands out most
vividly is the disrobing of 'Amr ibn 'As during Siffin out of fear of imminent
death. The Imam turned his face away and allowed his shameless antagonist to
flee the battlefield.
Another noteworthy point of Imam Ali's bravery is his conversation with his
general Malik al-Ashtar when the latter after the Battle of Laylah al-Harir
during the Siffin War felt proud that he had equalled the Imam's art of
swordsmanship. Malik was reminded that he had killed whoever came in his way
while the sword of the Imam had spared the life of those in whose seed true
believers were to be born even seventy generations later.
44. Nahj al-Balaghah, Maxim no. 147.
45. Ibid.
46. Ibid., Sermon 189.
47. Ibid., Sermon 185.
48. Ibid., Sermon 200.
49. Ibid., Sermon 169.
50. Sermon 6.
51.Sermon50.
52. Sermon 3.
53. Ibid.
54. Ibid.
55. Sermon 137.
56. Sermon 71.
57. A man fearful of battle would not have won single-handed such crucial
encounters in the early days of Islam as the Battles of Badr, Khandaq, Khaybar,
Hunayn, etc. And he showed his valour in this combats after the antagonists had
spurned his invitation to accept Islam.
58. If Imam 'Ali (A.S.) was scared of death as his opponents
alleged, he would not have risked his life to sleep on the Prophet's bed on the
night of Hijrah when would-be assassins had surrounded the abode of divine
revelation. Neither would he have stood steadfast beside the Prophet during the
Battle of Uhud when most of the companions of the Prophet (including those
who became caliphs afterwards) fled the battlefield for their dear lives the
moment a detachment of infidel forces under the command of Khalid ibn Walid
launched a surprise attack on the Muslims.
59. Sermon 55.
60. Ibid.
61. Sermon 27.
62. Letter no. 28 (In answer to Mu'awiyah's accusation Imam
'Ali (A.S.) says: "Then you have recalled my position vis-à-vis 'Uthman
and in this matter an answer is due to you because of your kinship with him. So
(now tell me) who of us was more inimical towards 'Uthman and who did more to
bring about his killing? Who offered him his support but he made him sit down
and stopped him (from helping) or who was that whom he called for help but he
turned his face from him and drew his death near him till his fate overtook
him...")
63. Sermon 164.
64. Sermon 3.
65. Letter no. 10 (The Imam refuting Mu'awiyah's baseless accusation says:
"...You think you have come out seeking to avenge 'Uthman's blood.
Certainly you know how 'Uthman's blood was shed. If you want to really avenge
it, avenge it there...") 66. Sermon 5, (When Abi Sufyan, hearing that Abi
Bakr was chosen caliph, approached Imam 'Ali (A.S.) and offered the military
services of his clan in order to make a bid for his usurped right, he was told:
"Steer clear through the waves of mischief by boats of deliverance, turn
away from the path of dissension...It (the aspiration for the caliphate) is
like turbid water or like a morsel that would suffocate the person who swallows
it..-If I speak out they would call me greedy towards power but if I keep quiet
they would say I was afraid of death...By Allah the son of Abi Talib is more
familiar with death than an infant with the breast of its mother. I have hidden
knowledge, if I disclose it you will start trembling like ropes in deep wells)
can such a person be power-thirsty?
67. Sermon 6.
68. Sermon 169.
69. Sermon 205.
70. Sermon 4.
71. Sermon 122.
72. Sermon 36.
73. Ibid.
74. Sermon 61.
75. It speaks of the radiant nature of Imam 'Ali (A.S.) that he continues to
shine as a beacon of guidance for humanity despite the fact that his wretched
enemies, particularly Mu'awiyah and the Umayyads, had spared no effort to taint
his personality. For decades after his martyrdom the Umayyads ordered the
cursing of the Imam from pulpits throughout the Muslim lands, persecuted his
followers and massacred his descendants, but it is the Prophet's cousin who
continues to rule hearts while eternal shame is the lot of his opponents.