USMAN AND ALI’S RELATIONSHIP DURING THE CALIPHATE

Both individuals were members of Ashara Mubashara, both migrated, both were declared martyrs, one of them died in Madina and the other in Kufa. While one protected the Qur’an, the other published, printed and gave it to the Umma. One is the pioneer of modesty and generosity, while the other is the crown of poverty and bravery.  The grandfather of Abdullah ibn Abbas said, ’By God!  Ali was Usman’s loyal and trustworthy friend.” (Tarikh Tabari, Volume III, Part I, p. 463)

What could be a better indication of a devoted friend than Ali being the first Companion to swear allegiance to Usman when he became Caliph? 

After the martyrdom of Umar ibn al khattab, Shura had to decide on the new Caliph. Abd al- Rahman ibn Awf was given the obligation of making a choice by Shura. He said to Usman in the congregation, ’Raise your hand, you will be our Khalifa.’; Thus, they pledged allegiance immediately. 

As soon as Ali heard Usman’s name, he charged into the crowd and made the first pledge of allegiance.  Abd al-Rahman ibn Awf made the announcement but Ali was the one to pledge allegiance first. There is a tradition related to this that is mentioned in Sahih al-Bukhari. Abd al-Rahman ibn Awf said, ’O Usman! Raise your hand.’  Therefore they pledged allegiance to him, followed by Ali and the people of Madina. (Bukhari 3700)
In this regard, Ibn Kathir writes, ’People began to move towards Usman for the purpose of allegiance and Ali was the first to do so.’ (Tareekh-e-Ibn Kathir, Volume 4, Part VII, p. 149)

Hakeem Mahmood Ahmad Zafar writes,

• ’Abd al-Rahman was on the step of the pulpit at which the Prophet used to sit and Usman was at the lower step at that time. Hearing this from the mouth of Abd al-Rahman, a crowd of people surrounded Usman and began to pledge allegiance to him one after another. The first person who pledged allegiance to Usman was Ali.’; (Ameer ul Momineen Syedna Ali) Ibn Saad has written a tradition, ’Omro bin Umerah has narrated that I saw Ali the first among the people who pledged allegiance to Usman, then successive people came and they pledged allegiance.’ (Bakhuala Tabaqat Ibn Saad, Vol. II, Part III, p. 136)

 
It is in the ‘Tarikh al-Khulafa’ that when Abd al-Rahman asked Ali who he should pledge allegiance to (to choose the Caliph) then Ali replied’ Usman’. Ali served as Usman’s personal counsellor during his reign. Ali was given the duty by Usman to manage the Caliphate’s various issues in addition to implementing rules and regulations.

Professor Muhammad Javed Akram writes about Usman and Ali, ’If Usman wanted to punish someone, he frequently did so through Ali and with his advice." (Hazrat Ali Sheyre Khuda,p. 109)

A tradition is being recorded in this regard. Abu Sasan al-Raqashi Hussain bin Al-Munzir says,

• I went to the court of Usman. Al-Walid ibn Uqba, who had consumed alcohol was brought there and Humran ibn Aban and another man testified. Ali was told by Usman to prescribe punishment for him. Ali gave the command to Abd Allah ibn Jafar to flog Walid.  Ali continued counting while Abdullah began to whip him, stopping when he reached forty.

The Holy Prophet administered forty lashes (as a penalty for consuming alcohol), Abu Bakr
administered forty and Umar administered forty bringing the total to eighty. And all of it is
sunna and I like this number (forty). (Kanz al-Umal 13686).

Along with this, Ali participated in combat along with his sons Hasan and Husayn during the
reign of Usman.

Arman Sarhadi writes,

• ’Even during Usman’s caliphate, Ali kept himself devoted to the service of Islam.’(Hazrat Syedna Ali Al Murtaza)
  

Hakeem Mahmood Ahmad Zafar writes,

• ’According to historical accounts, Ali served as Usman’s personal counsel during the Caliphate and his personal assistant during the time of mischief. Because he was a model of piety and sincerity and because he is Asadullah (the lion of Allah), it is impossible that he was acting in this manner out of hypocrisy. He also cannot have been acting in this manner out of fear because the lion of Allah is never afraid of anyone.’ (Ameer ul Momineen Sayyidna Ali, p 248) 

Usman honoured Ali on special days the same way a someone honours his sibling or best friend.  According to Ibn Ishaq’s father, Harith served as governor of Taif on Usman's behalf. He organised a supper for Usman, made indigo meat, wild sparrows and Barbary partridge for it and also invited Ali. When the messenger went to invite Ali, he was collecting leaves for his camel. He therefore arrived while cleaning the dust off his hands. ’Eat!’ Usman commanded him. Ali said that he cannot eat because he was in Ihram.  (Sunan Abi Dawar 1849)

Abd Allah ibn Amir sent 3,000 dirhams to Ali as well as 3,000 dirhams to the entire population of Madina when he returned after conquering a territory. Usman expressed his resentment at Abd Allah ibn Amir after learning of this and remarked, ’This treatment with Ali?’ He then offered Ali 20,000 dirhams and some other gifts (which Ali accepted), and at the same time, apologised to Usman too. (Taqabat Ibn Saad)

WHERE IS USMAN IBN AFFAN BURIED?

ALI NEVER DESIRED TO RULE AS A CALIPH

Following are the false accusations against Ali that are levelled by rebels and plotters in an effort to cast doubt on his caliphate and diminish his status.

• Ali refused to pledge allegiance to Abu Bakr.
• Ali did not pledge allegiance to Umar ibn al-Khattab because he was disappointed that he was not selected as Caliph.
• Ali wanted to replace Usman himself as Caliph.

These accusations are wholly untrue. These false accusations are categorically refuted by facts and history.

Hakeem Mahmood Ahmad Zafar writes,

Prophet Mohammad (pbuh) Informed Ali about Abu Bakr and Umar’s Caliphate

How is it conceivable for Ali to be sad about Abu Bakr, Umar and Usman’s caliphate even when the hadith is narrated by Ali and he is aware that they were chosen as caliphs? The Prophet himself stated so it had to happen. Therefore, all kinds of accusations are negated by these hadiths.

Then the Holy Prophet also said, “Follow the example of Abu Bakr and Umar after me.”

Similarly, it is in Mishkwat al-Masabih,

This dream also indicates the caliphate of Abu Bakr and Umar.

Baseless Allegations about Ali

If a common man has minimal amount of knowledge, he will also be aware that the Holy Prophet gave the news of Abu Bakr and Umar’s caliphate. The conspirators tried to show that Ali always wanted the caliphate and was part of the scheme to depose Usman. These accusations were made explicitly so that the true conspirators may escape punishment for killing Usman and spreading disorder by raising questions about the place and standing of the Companions in the umma. May Allah guard us all against these temptations. Ameen

In this context, the narratives of several authentic historians are being presented in order to refute these false accusations and reveal the truth about the allegations against Ali.

WHY ALI DID NOT PLEDGE ALLEGIANCE TO ABU BAKR IN SAQIFAH?

The incident goes like this:

After the passing of the Holy Prophet, while the preparations and burial were still ongoing, some hypocrites gathered the Ansar in Saqifah and raised the issue of leadership after the Holy Prophet, questioning who would take charge of the affairs of the caliphate. The Jews played a significant role in instigating this matter as they had been waiting for a long time for the demise of the Holy Prophet in hopes of gaining power.

It was a very critical situation. The Ansar would have dispersed the Umma’s leadership if they had listened to the hypocrite’s words. If the facts of this case are examined, it is demonstrated that this topic was extremely essential. In actuality, the Holy Prophet had complete control over the umma after the Hijrah, especially over Madina. It is important to note that the entire Arabian Peninsula was under Muslim dominion, not only Madina. The majority of the tribes had adopted Islam, while the others gave the Muslims a capitation tax (jizya). In addition to this, the Holy Prophet had planned for the Islamic flag to be raised in Rome and Persia. When viewed in this light, a wrong decision in the case of the Caliph could have led to destruction.

Someone informed Umar and Abu Ubayda of the critical situation. Abu Bakr was busy making preparations for the Holy Prophet’s burial at the time. The two Companions quickly sent Abu Bakr a note, requesting that he listens to them. In response, Abu Bakr said he was too busy to come at this time. Then they warned that there was a serious issue at hand or things would get worse. Abu Bakr emerged from Aisha’s house and said, “What matter is more important than the bath of the Holy Prophet?”

Electing First Caliphate

According to the two companions, the hypocrites are pulling this ruse in Saqifah. It must be fixed right away, or else there is concern that the Umma’s unity will be broken. Along with some outstanding Companions, the three Companions departed towards Safiqah. Two comrades they encountered along the route, Asim bin Adiyy and Uwaim bin Sa’idah, asked them not to go there because the situation there had gotten out of hand and could not be controlled at the moment. Instead, they encouraged them to worry about their own lives. All the Companions arrived at Saqifah regardless of this opinion.

On this critical occasion, Abu Ubayda said to the Ansar, “O Ansar! You were the first to help Islam, and now you are the first to follow its destruction.

These words had a great impact on the Ansar. They had newfound faith and had forgotten what the hypocrites had said. Abu Bakr noticed that everyone was looking convinced at that very moment, making them realise that this was the finest opportunity. He took Umar’s hand in one hand and Abu Ubayda’s hand in the other before any hypocrite could suggest that the issue would occur again and said:

Pledge allegiance to whomever you wish among them. This is Umar, about whom the Holy Prophet said, “O Allah! Give honour and strength to the religion through Umar, and this is Abu Ubayda, about whom the Holy Prophet said, “He is the trustee of my umma.”

Umar Pledged Allegiance to Abu Bakr

Umar held Abu Bakr’s hand as soon as he heard these words and exclaimed, “I pledge allegiance to you.” He added that Abu Bakr had been given the task of leading the Muslims by the Holy Prophet, which is why he is the Caliph.

Abu Ubayda also took the pledge of allegiance and declared that, as Abu Bakr has the highest rank among the immigrants, he alone is deserving of the caliphate. The Ansar and the Muhajirun then started pledging their allegiance. If we consider this incident, it becomes clear that Ali was too preoccupied with making preparations for the Holy Prophet’s burial and bathing to be able to pledge allegiance to Abu Bakr in Saqifah on that day. Ali was one of those who pledged allegiance when Abu Bakr showed up in Al-Masjid an-Nabawi the following day.

Ali Pledged Allegiance to Abu Bakr

Abu Bakr was the Natural Choice of Muslims

Even an ordinary pious man never aspires to emirship or ministry. Let’s take an example here: If you (readers) were in that era, what would you have done when Abu Bakr became Caliph? Surely, you would immediately pledge allegiance to Abu Bakr. If your thinking as a common Muslim is like this, then at least do not degrade the position of Ali by saying that he expressed his displeasure at the caliphate of Abu Bakr because he wanted to be the caliph himself. The truth is that when Ali was asked about the caliphate of Abu Bakr, he said, “The Holy Prophet chose Abu Bakr for our prayers and for our religion; we also chose him for our world.”

A common Muslim believes that Abu Bakr receiving the order from the Holy Prophet to lead the prayers of the Muslims was a sign that he would succeed the Holy Prophet as caliph. Now, if a common Muslim can understand this, then would not Ali have understood this gesture?

A PLOT TO PERSUADE ALI TO OPPOSE ABU BAKR

Similarly, it is in Kanz al-Ummal.

It was narrated by Suwayd ibn Ghafla that Abu Sufyan came to Ali and Abbas ibn Ali and said:

Ali Ardently Defenced Abu Bakr’s Caliphate

It is narrated by Abd Allah ibn Umar that when Ali accepted the responsibility of the caliphate, someone addressed him as “O Commander of the Faithful!” You are the most eminent, how come the emigrants and the Ansar abandoned you and pledged allegiance to Abu Bakr? Ali replied, “By God! If the believers were not under the protection of Allah, I would have killed you, and if you had lived, you would commit sin. Abu Bakr has surpassed me in four things:

• • Companionship excelled in the cave.
  • Excelled in migration
  • I believed in young age, while Abu Bakr believed in adulthood. 

• He went ahead of me in standing prayer.” (Kanz al-Umal 36150)

In fact, The Banuamiyyah have long seen themselves as superior to other Quraysh tribes. The Banuamiyyah chieftains who converted to Islam continued to feel a sense of superiority and ethnic pride after the conquest of Makkah, and they believed that this gave them the right to lead the Muslim umma after the demise of the Holy Prophet. They could never possess the qualities of believers who believe that piety, not wealth, power, or race, is the mark of perfection. They had been passing the kingdom down from generation to generation for ages, so the idea of the caliphate was entirely foreign to them and repugnant. The basis for all intrigues against Usman and Ali will become clear if this fact is kept in mind, which means converting the Caliphate into a monarchy.

ALI PLEDGED ALLEGIANCE TO UMAR

The slanderers and those who have a grudge against Ali also allege that Ali had a grudge against the caliphate of Umar, although the facts are completely contrary to this.

Ali said this because he was well aware of the order of the Holy Prophet. Later, Umar would be the caliph, and he wanted to be reassured that the will of Abu Bakr was in accordance with the will of the Holy Prophet.

Ali Genuinely Supported Umar

This reliable story demonstrates Ali’s genuine affection for Umar and his awareness of Umar’s desires. Ali was not only content with Umar’s reign; he also had a strong desire for Umar to succeed Abu Bakr as caliph. For this reason, he thought that Umar was the only candidate after Abu Bakr to rule the Imamate. He therefore declared, “We will not agree to anyone else except Umar.”

ALI PLEDGED ALLEGIANCE TO USMAN

• Abu Wail says, I said to Sayyidna Abd al-Rahman ibn Awf, “How did it happen that you people left Ali and pledged allegiance to Usman?” He said, “What did I do wrong here? I first approached Ali to pledge allegiance to him in accordance with the light of the Quran, the Holy Prophet’s sunna, and the disposition of Abu Bakr and Umar. He said, “I cannot afford it.” Then I presented this thing to Usman, and he accepted it. (Musnad Ahmad 12236)

This hadith makes it quite evident that Ali did not desire the caliphate; instead, he desired to make Usman the caliph, which is why he objected. Before being martyred, Umar assembled a council to choose a new Caliph. Umar’s decision that the Shura Council should elect the new Caliph was accepted by the whole Muslim Umma. Abd al-Rahman bin Awf received the instruction from Majlis-e-Shura that they will accept his recommendations. He decided that Ali or Usman should be appointed caliph. He asked Ali whether he would take over as Caliph, but he declined because he knew Usman would succeed him after he refused. Usman was therefore declared Caliph. Thus, we can conclude that Ali was crucial to Usman’s elevation to the position of Caliph.

Ali Supported Usman’s Caliphate

It is clear from all these facts that Ali never desired the caliphate for himself but always gave allegiance to the chosen caliph with enthusiasm. Then not only pledged allegiance but also helped them in every matter and strengthened their caliphate with his useful advice based on wisdom. When Usman was given the caliphate, some vengeful people claim that Ali protested to Abd al-Rahman ibn Awf that he had abandoned him by not appointing him the caliph.

 Ibn Kathir writes about these traditions:

Many historians have narrated from unknown people that Ali said to Abd al-Rahman ibn Awf, you have lied to me about what has happened, and you have made him (Usman) a caliph because he is your son-in-law and consults you every day about his affairs.

Abdul al-Rahman ibn Awf

Whoever breaks his covenant with Allah will suffer the consequences, and whoever keeps his promise to Allah will soon receive a tremendous reward from Allah.

All these facts prove that Ali never wished for the caliphate, nor did he ever try, but he willingly and happily pledged allegiance to the three caliphs and contributed his best during their reigns.

Ali was forced to take over the caliphate

People from different social groups kept approaching Ali after Usman was martyred, pleading him to assume control of the caliphate but Ali consistently declined. Before the Companions arrived, the rebels approached Ali and requested his allegiance but he categorically rejected. Ali continued to reject the caliphate despite their threats.

In this way, the rebels kept coming again and again but Ali sometimes refused and sometimes wisely avoided. 

Ali refused to assume the responsibility of the caliphate despite the insistence of the Companions. 

Talha wanted to force Ali, so Ali said, 

• “O Talha, raise your hand, I pledge allegiance to you.” But he said that you are the leader of the believers. 

Tabari writes,

• Ali went to Talha and said, “O Talha! Spread your hand, I pledge allegiance to you.” Talha said, “You are more entitled to it than me and you are the leader of the believers . You should spread your hand.” (Tarikh al-Tabari, Volume III, Part II, p. 25) 

When the Companions forced him, he said that I like ministry more than Emirate. So appoint someone else as leader and I will become his minister. 

Ibn Athir writes that when he was forced more, Ali said,

• I prefer to be a minister than to be rich. I will pledge allegiance to whoever you choose. (Ibn Athir)

Ibn Khaldun writes,

After the martyrdom of Usman, a group of Talha ibn Ubayd Allah, Zubayr ibn al-Awwam, the migrants and the Ansar went to Ali to pledge allegiance. Ali said to them “Whoever you choose, I will also choose him.” All of them begged and said, “We do not find anyone more deserving of the emirate than you, and we cannot choose anyone else except you.” (Ibn Khaldun, Vol. II, Part I, p. 376) 

Tabari also wrote the same,

Ali said, “It is better that you make someone else your leader and let me be his minister and it is better as well.” (Tarikh al-Tabari, Volume III, p. 17)

When he was still forced, he said that then there will be a general pledge of allegiance in the mosque. 

How did Ali agree to take over the caliphate?

Tabari writes,

When the Companions made excessive demands, Ali agreed to bear the burden of the Caliphate. (Tarikh Tabari, Volume III, Part II, p. 17)

Migrants and Ansar said to Ali, “We are not ready to accept anyone other than you as caliph.” (Tarikh al-Tabari, Volume III, Part II, p. 18) 

In this way, Ali agreed to the caliphate due to the strong insistence of all the ansar and migrants. 

Thus, he finally agreed to the caliphate. 

Dr. Taha Hussain writes about what was the intention behind assuming the caliphate,

Ali was asked to become Caliph by the ansar and the migrants in unison.  Ali did not want to accept this proposal, but he could see the Muslim umma’s boat passing by in the distance. (Syed Na Hazrat Ali Al-Murtaza,p 144)

According to the conspirators who supported the monarchy, Some of the Companions reportedly declined to pledge allegiance to Ali. In this way, an effort was made to make the caliphate of Ali contentious since those who planned to utilise Usman’s martyrdom to turn the caliphate into a monarchy could only remain hidden in history if they succeeded in doing so. The historians actually described a wide variety of traditions that were passed down to them. However, readers must also take responsibility for logic. That traditions should be taken on a rational basis. 

This is the question that arises here. All the Companions of Zayd who sacrificed their lives, wealth and children for the sake of the Holy Prophet used to fulfill every word, is it possible that the Holy Prophet would describe the virtues of Ali above all others and deny his allegiance knowing the Companions?

Not at all, no. This is an attempt to slander Ali in order to silence critics of the conspirators and raise questions about the companions’ lack of commitment to Ali. In this regard, people make a few objections:

• Usman asked Ali to take over the caliphate. 
• The Companions disagreed over Ali’s allegiance.
• Talha, Saad ibn Abi Waqqas, and Zubair pledged allegiance to Ali under the pressure or did not pledge allegiance at all.
• Many of the Ansar’s Companions of Zayd did not pledged allegiance.
• Many Zayd’s companions, even among the immigrants, refused to pledge allegiance.

A few authentic traditions are being narrated in this regard,

The assassins of Usman and the caliph of Ali

Furthermore, Ali is criticised for assuming the caliphate at the request of the assassins of Usman. Despite the Companions’ disagreements over his allegiance. This is wholly inaccurate. The customs already described make it obvious under what circumstances Ali accepted the caliphate. Therefore, this has no basis at all. 

Pledge of Allegiance of Saad Ibn Abi Waqqas, Talha Ibn Ubayd Allah and Zubayr Ibn Al-Awwam

As far as the pledge of allegiance of Talha and Zabayr is concerned, Ibn Khaldun writes about the pledge of allegiance to Ali in the mosque, 

The members of the committee who were present pledged their allegiance to Ali after Talha and Zabayr did. (Ibn Khaldun, Part I, p. 376)

It shows that Talha and Zubayr were the first to pledge allegiance to Ali. In this regard, Tabari writes,

Bashir al-Najafi says that, When Usman was martyred, I was present in Madina. The migrants and the Ansar, including Talha and Zubyr, came to the service of Ali and said, “O Abu al-Hasan! Raise your hand so that we pledge allegiance to you.” Ali replied, “I have no need for caliphate. I am pleased with whomever you wish to appoint as caliph and I am with you in this matter.” The emigrants and the Ansar replied, “We are not ready to make anyone else the caliph except you.” (Tarikh al-Tabari, Vol. III p 18)

These traditions demonstrate how supportive Talha and Zubayr were of Ali’s pledge of allegiance.  When Ali asked Talha to raise his hand so that Ali can swear allegiance to him, as was reported in the previous pages with reference to Tarikh al-Tabari volume III, Talha replied, “You are more entitled to it than I and you are the Commander of the Faithful, spread your hand.”

Regarding the pledge of allegiance of Zubayr, Talha and Saad ibn Abi Waqqas, Ibn Saad writes,

Ali was sworn in Madina and among them were Talha, Zabayr, Saad, Saeed ibn Zayd, Ammar ibn Yasir, Usama ibn Zayd, Abu Ayyub al-Ansari, Muhammad ibn Maslamah, Zayd ibn Thabit, Khuzayma ibn Thabit and all the Companions of the Holy Prophet who were in Madina, pledged allegiance. (Taqbat Ibn Sa’d, Vol. II, Part III, p. 175) 

All the Anasr Pledged Allegiance to Ali

Tabari writes, 

None of the Ansar refused to pledge allegiance to Ali. (Tarikh al-Tabari, Volume III, Part II, p. 22)

It was therefore established that the mindset used to challenge Ali’s pledge of allegiance lacks an understanding of the age of truth.

Reference books

• Khilafat o Malokiat, (author: Syed Abul Ali Maududi, twenty-sixth publication, Interpreter Institute)
• Al-Qur’an (Pvt. Ltd., Urdu Bazaar Lahore)
• Tabaqat Ibn Saad, Volume II
• Tarikh Yaqubi, Volume II
• Azaltah al-Khafa with reference to Ali and his caliphate
• Syed Hazrat Ali Murtaza
• Ibn Khaldun, Volume II

The Conspiracy and its Motive

It is essential to comprehend the conspiracy that took place against Usman in order to comprehend the challenges faced in the Caliphate during the reign of Ali. Because the same conspirators who fought against Ali secretly were also those who martyred Usman. Although there were different faces in the public eye, the conspirators remained the same. The same conspirators made a concerted effort to split the Muslim umma and keep Muslims at odds with one another in order to consolidate their authority.

To comprehend how the conspirators were hurting the caliphate in this setting, various incidents are being related. However, Usman was made to appear powerless while his commands were not carried out. The conspirators began meddling in the Caliphate’s affairs to such an extent that they began sending fake instructions on Usman’s behalf throughout the empire without anyone knowing, not even Usman.

Incidents Illustrating Challenges During Usman’s Caliphate

In this context, some incidents are being narrated which prove that the last period of Usman’s caliphate faced these difficulties.

The rebels had a letter with them when they made their third incursion into Madina with the goal of killing Usman. They claimed that Usman had written this letter against them and that it called for their execution or other severe punishment as soon as they arrived in Egypt. Usman’s servant was the one carrying the letter, and he was riding on Usman’s camel. He was captured by these rebels, and a letter bearing Usman’s seal was recovered from him.

Usman’s Response to the Accusation and Dispute

Tabari writes about it:

When these individuals approached Usman and inquired, “Is this slave yours?”

He replied, “This slave went away without my knowledge.”

They asked, “Is this your camel?”

He replied, “He took it from my house without my knowledge.”

They asked, “Is this your seal?”

He replied, “Someone else must have done it.” (Tarikh-e-Tabari, Volume III, Part I, pp. 420-421)

Analysing the Improbabilities: Was Usman Framed?

Can any sane individual believe that someone would send someone with such a crucial message on a camel or a horse in the event that there was a revolt threat throughout the entire empire?

Second, how could Usman send his camel when he was aware that the Egyptians were using the same route to return? With only one camel at his disposal, which he kept for Hajj purposes, Usman would never have dispatched that camel if the intention was to use it for delivering the letter, as this would have made it conspicuous to the rebels from a considerable distance away.

Thirdly, if Usman had to send it, he would not have sent it over the same path but rather would have instructed them to go down a different one.

The fourth point is: why would Usman send his slave when the Egyptians could see right away that he was Usman’s slave? If he had to send a letter, he would have sent it with someone else so that even the rebels wouldn’t have suspected.

If all these facts are taken into consideration, it becomes clear that Usman was framed.

This event indicates that the conspirators had infiltrated the Caliphate to the point where they were employing Usman’s seals, horsemen, and slaves without his knowledge or consent.

Conspirators’ Tactics Against Usman and His Forgiving Nature

The conspirators were well aware that keeping Usman away from Ali was crucial to destroy the caliphate of Usman since, without doing it, it would have strengthened the caliphate and they would have been unable to carry out their evil plans. In this regard, they employed several ruses.

Usman was extremely gentle and forgiving. Conspirators took advantage of these qualities. The first person who insulted him was Jabla bin Umro Saidi. Usman was very generous of heart. Despite the insult in the crowded market, he did not punish him, nor did he allow anyone else to take action against him. Afterward, conspirators and rebels became even bolder. In every matter related to his own person, Usman continued to forgive people until he was martyred.

Usman’s Non-violent Stance and the Conspiracy Unfolding

Usman was adamantly opposed to violence and bloodshed within the umma. Usman’s opponents planned to fight under a number of pretexts when they noticed that Usman was not even showing up for the fight despite all of their antics and insolence. They somehow managed to instigate an issue from Usman’s side that ultimately led his martyrdom.

The nature of the conspiracy becomes evident from the fact that, eighteen days after the siege of Usman (which, according to Saif, lasted forty days and saw the rebels’ stay extend to seventy days), travellers from other cities arrived and reported the movement of relief forces from various nations, including Habib ibn Muzahir, Mu’awiya, and Al-Qa’qa ibn Amr al-Tamimi leading them.

But as recorded in history, no military aid was ever provided. The people of Madina kept waiting until Usman was martyred.

Usman’s Appeals for Assistance and the Rebellion’s Demand for Abdication

Usman requested assistance at the time in letters to other governors and authorities, but no assistance materialised. Various traditions surround how this assistance got to that location or came close to Madinah. All renowned historians concur, however, that Madina was unable to get any assistance.

The Holy Prophet had instructed Usman to not give up the caliphate, hence Usman did not to leave it.

The Prophecy and Turmoil During Usman’s Later Caliphate

There are various traditions regarding the fitna against Usman ibn Affan:

In reality, the rebels did not demand Usman to withdraw from the caliphate on arriving in Madina, instead, they had been conspiring for it for a long time.

Amr ibn al-As: Dissent Against Usman’s Caliphate

Some authentic historians have mentioned that Amr ibn al-As was also against Usman. In this regard Mohammad Raza Misri writes:

Doctor Munawwar Hasan Cheema writes:

Amr ibn al-As asked Usman to do justice or leave the caliphate.

The Agitator Against Usman’s Rule

Propaganda in Egypt and Kufa

As far as the situation in Egypt is concerned, propaganda against Usman was so strong that everyone wanted to make reforms in the matters of caliphate leaving their obligation of jihad.

The conspiracy was at its peak in Kufa as well. Whomsoever Usman appointed as the governor, people objected on him. Whatever steps he took for the betterment were wasted due to propaganda. He had to change many governors just because the rioters demanded to remove them.  Mohammad Raza Misri writes in his book Usman Ibn Affan that when Usman was pressurised to change the governor, he said, “I am accepting their demand for the sake of appeasement only.”

This gives a clue how prevalent was the fitna.

Abdullah ibn Saba’s Subversive Beliefs

The fitna of Sabaiyya group was also extremely dangerous. Abdullah ibn Saba initiated and led it. He was a Yemenite. His mother’s name was Sawdah, which was why he was also called Ibn Sawdah. He was basically a Jew but hypocritically accepted Islam in the reign of Usman. He was determined to create discord among the Muslim umma and for this purpose he started introducing new beliefs. Because, when people have different beliefs, they divide in sects and groups. Hence, they lose unity and strength and eventually face downfall. Moreover, Abdullah ibn Saba preached such beliefs which Muslims would readily accept and caused their rapid decline. One of the beliefs was that real successor of the Holy Prophet was Ali ibn Abi Talib. That is, he was the one who rightfully deserved the caliphate. Other than him, whoever claimed caliphate was a liar.

Abdullah ibn Saba’s Coordinated Sabaiyya Conspiracy

In this way, he made many newly converted Muslims to join him by using the name of Ali. Such conspiracies of Ibn Saba added fuel to the fire and already bad circumstances worsened quickly. He travelled to Kufa, Egypt, Syria, Basra and other places to join people with him. Even he established a party in the favour of Ali. The notion of Holy Prophet’s successor became popular among the newly converted Muslims. Unanimity of people upon this belief actually meant that they considered caliphate of Usman doubtful. This sowed the seed of hatred for Usman in their hearts. Also, Ibn Saba and his followers made sure to adopt superficial piety and asceticism so that wherever they go, people would consider them virtuous. It is a human nature that if they see someone doing good deeds, they willingly accept their word thinking that they cannot be wrong.

The conspiracy of Sabaiyya group was very organised. To put it into action, Abdullah ibn Saba visited all the Arab and non-Arab regions and specially met the criminals whom Usman’s governors had punished. They already had grudge against the governors. Ibn Saba provoked them to force Usman to change the governors and assured them that it will improve the situation. Hence, a large number of criminals joined him. He also falsely blamed that Ali also wanted that everyone must stand against the governors. Sultan-ul-Ashiqeen writes about Ibn Saba:

The Growing Gravitas of Fitna and Conspiracy

We can imagine the graveness of fitna and conspiracies by the fact that Ayesha, the beloved wife of Prophet Mohammad, wanted to play her role in making the conditions favourable for Usman before leaving for Hajj. However, when she cognised that those who had gathered against Usman will neither spare him nor anyone else who would confront them, she thought it was better to set for Hajj.

A Conspiratorial Turning Point

Many revered Companions secluded themselves on observing the situation.

Martyrdom of Usman and the Door to Fitna

Usman ibn Affan was martyred in such circumstances that were a prelude to fitna.  The Holy Prophet had already predicted about the befalling of fitnas one after the other:

Huzaifa bin Yaman relates, “We were in the company of Umar ibn Khattab, he asked, ‘Does any of you remember any Hadith of the Prophet regarding fitna?’ I replied, ‘Yes, I think I remember his words exactly.’ Umar said, ‘You were the most daring to inquire the Prophet about fitna.’ I repeated the words of the Holy Prophet, ‘Man’s family, wealth, children and neighbours all are fitna. Whereas, salat, fasts, charity, commanding for good and forbidding from evil is atonement for it.’ Umar said, ‘I am not asking about this. Tell me about the fitna that will rise and grow like the raging waves of sea.’ I said, ‘You need not to worry about it. There is closed door between you and that fitna.’ Umar asked, ‘Will the door be opened or broken?’ I replied, ‘It will be broken.’ Umar exclaimed, ‘This means it could never be closed again’.”

Umar ibn Khattab – The Guardian against Fitna

This Hadith proves that Umar ibn Khattab was like a closed door between fitna and Muslim umma. It is important to know that there were signs of fitna in the caliphate of Umar as well but he crushed it with power. There is a tradition in Sahih Muslim:

It shows that Umar crushed the insurgents with such force that they could not rise again during his reign.

Bayhaqi has reported from Abu Hadaba Hamsi that when Umar got the news that the people of Iraq had stoned their governor, he became so angry that he committed a mistake while offering salat. After completing the salat he prayed, “O Allah! These people have confused me. You make them perplexed by appointing upon them a slave from al-Saqqaf tribe who would rule like the ignorant. That is, he would neither accept the good ones nor forgive the bad ones.”

(Izalatul Khafa, Vol IV, p. 801)

Usman’s Struggles and Trusted Allies

After Umar’s death, the circumstances gradually deteriorated and finally resulted in Usman’s martyrdom. All the governors whom Usman had appointed were making decisions without his consent. In fact the main cause of downfall of Usman were the people whom he trusted the most. Following are some references from authentic books of history. However, it is important to mention that the references do not aim at disrespecting any of the Companions, rather it is our belief that even a single negative thought against them may deprive us of faith. Nevertheless, the Companions did have difference of opinion which is natural. Their difference of opinion is also a source of compassion for the umma as the Holy Prophet said:

Amr ibn al-As had some differences with Usman. In fact, Usman dismissed Amr on the basis of complaints against him.

Tribulations in the Reign of Umar ibn Khattab

The truth is that Umar ibn Khattab was verily the closed door to fitna as the Holy Prophet predicted. The historians have also related such facts that make the wise people admit that there were a number of tribulations in the era of Umar but he had curbed them by his power and intimidation. Usman acknowledged this in his sermon as well. When the rebels came to Madina with an intention to martyr Usman, he gave a sermon in which he said to the people of Madina;

• Swear upon Allah! You are holding me answerable for the commands that you accepted without question in the times of Umar. But now the insurgents ridiculed and forced you, thus you became their subservient. (Tarikh Ibn Kathir, Vol. IV, section VII, p. 171)

This reference proves that there were tribulations during the caliphate of Umar but were hidden. When six years of Usman’s caliphate passed, they started to appear and led to his martyrdom. The Holy Prophet had pointed in his life that an Imam will be killed that will ensue fitna to appear rapidly.

• Huzaifa ibn Yaman relates that the Holy Prophet said, “Doomsday will not occur unless you kill your Imam, take out your swords against him and then the worst among you will become your ruler. (Musnad Ahmad 23691)

Holy Prophet’s Hadith about Usman

Some people think that in this Hadith the Holy Prophet has pointed towards Umar whom an infidel Abu Lulu martyred. However, Usman clarified that he is the Imam whom the Holy Prophet had mentioned in the Hadith:

Even Ali ibn Abi Talib knew that martyrdom of Usman will open the doors to fitna.

Addressing the Insurgencies

When Ali ibn Abi Talib took up the responsibilities of caliphate, he had two options regarding the governors;

• Keep them appointed.

• Treat them on the basis of complaints against them which definitely demanded their suspension.

Both options had their respective consequences. The first option was suitable politically to maintain the system. Ali could deal with the governors after addressing the other more important issues. This option had all the advantages except that it was against the religion and Sunna of earlier Caliphs. The second option was based on the requirements of religion and all the goodness lies in following the religion. That is why, Ali preferred the second option. Had there been any other from the Rashidun Caliphs, he would also have decided to do what Ali did. Every Caliph had to face such dilemmas in their respective eras. We will mention an incident from each Caliph’s time that will endorse that all of them preferred religion over politics.

Abu Bakr Siddiq had to face the issue of deniers of zakat. Everyone suggested to deal with them leniently because they were Muslims who believed in Oneness of Allah and accepted Prophet Mohammad as the last Prophet. Their opinion was to crush the false claimants of Prophethood first then resolve the issue of deniers of zakat. However, Abu Bakr did as was the demand of the religion.

The Issue of Zakat in Abu Bakr’s Caliphate

Abu Hurraira narrates that after the death of the Holy Prophet, when Abu Bakr became the Caliph, some of the Arab tribes denied to give zakat. Abu Bakr wanted to fight against them. Umar said to Abu Bakr, “How can you fight these people while the Holy Prophet said, ‘I have been ordered to fight the people till they accept Shahadah. Whoever affirms it, his wealth and life are safe unless he has to compensate for his sins against someone’s right. Allah will hold him accountable for the rest of his deeds.”

This tradition is a proof that Abu Bakr never used the doctrine of necessity. Rather, he always chose the path that is desirable according to the religion.

The Case of Khalid ibn al-Walid

Umar is also known for that he never made the doctrine of necessity obstacle of his path. He dismissed many officers without considering their status or rank. Here is an incident:

In 17th AH Umar removed the renowned Muslim commander Khalid ibn al-Walid from his position. Though he was extremely brave yet was careless towards some matters. He never reported the financial accounts of army expenditures in the court of any Caliph. Since Abu Bakr was soft-hearted, he ignored such trivial issues. Secondly, in Abu Bakr’s era Khalid’s valiance and expertise were much needed. That is why Abu Bakr forgave him.

Nonetheless, Umar never liked this behaviour of Khalid. Thus, when he became the Caliph and Khalid continued to do the same, he warned him not to grant even a goat to anyone without his permission. Moreover, he ordered Khalid to submit accounts of expenditure of all army ventures in the office of caliphate. Khalid ibn al-Walid answered, “I have never done so in the rule of Abu Bakr, hence I will not do it now.” Umar said, “You can continue your services as the commander only if you submit the accounts officially and regularly.” However, Khalid did not follow the order. Consequently, Umar made him subordinate to Abu Ubaida rather than dismissing him.

Dismissal of Khalid ibn al-Walid

Afterwards, Umar came to know that Khalid had granted ten thousand dinars to a poet Ashath ibn Qays.

This shows how strict Umar was in the matters of religion and how he discarded the doctrine of necessity.

Similarly, Usman gave superiority to religion in all matters. When the rebels took out swords against him, he instead of using force for his protection ordered his slaves, “Whoever will keep his sword sheathed is free.” Because he did not want fight among the umma. He preferred to die rather than going against the religion.

Opinions put in front of Ali Ibn Abi Talib

Religion and uprightness demanded that Usman bin Affan’s appointed position holders, against whom complaints had been received, should be deposed immediately. This requirement was fulfilled by Ali ibn Abi Talib by Divine Will. He was advised not to do this at that time. It was feared everyone would turn against him, refuse his allegiance and would not accept his caliphate. Ibn Abbas also gave this advice to Ali ibn Abi Talib, just like Umar ibn Khattab advised Abu Bakr about the denial of Zakat.

Ali Ibn Abi Talib remained steadfast

The political situation also had an influence but Ali Ibn Abi Talib did not accept this advice. The next morning, Mughira went to Ali ibn Abi Talib and said: I thought about the advice I gave you yesterday. And found that my opinion was wrong. Ali Ibn Abi Talib said, I am sure that your opinion yesterday was based on goodwill and this opinion is deceitful. But religion prevented me from following your yesterday’s advice although politics demanded that. This was the situation of the Companions on every step that they were concerned about religion even when it meant losing the world.

Ali Ibn Abi Talib took measures

 In this situation it was necessary to overthrow these officials to end the strength of the rebels. Ali Ibn Abi Talib rectified the grievances of these officials and deposed them with the advice of the Companions. Another aspect was that the rebels had gone to such an extent that no one could have imagined. So, it was also necessary to depose them because rebels had martyred Usman.

Governor of Syria 

Ali Ibn Abi Talib appointed Sahl bin Hanif as governor in place of Muawiya in Syria. Sahl bin Hanif left for Syria, when he reached Tabuk, some of Muawiya’s horsemen met him. They asked who are you? Sahl bin Hanif said that I am the governor. They asked governor of where? Sahl bin Hanif replied I am the governor of Syria. They said that if you have been sent by Usman bin Affan then you are welcome otherwise you can return. Sahl bin Hanif said, don’t you know what happened? They replied why not, we know everything. So Sahl bin Hanif returned to Ali ibn Abi Talib.

Governor of Egypt 

Ali Ibn Abi Talib appointed Qais bin Saad as the governor of Egypt. Regarding the governor of Egypt Ibn Kathir writes, the people of Egypt differed about Qais bin Saad. When the new governor of Egypt reached Egypt, the people of Egypt divided into three groups. Ibn Khaldun writes, Qais bin Saad was going to Egypt. He met a group of horsemen who had come from Egypt. The horsemen asked who are you? He replied, I am Qais bin Saad, a well-wisher of Usman bin Affan, and I am looking for a person who seeks refuge in peace in times of calamity, and I am ready to help him.

Qais Bin Saad reached Egypt

Saying this, Qais bin Saad moved forward and soon reached Egypt. He showed the order of Ali ibn Abi Talib. Some groups of Egyptians joined him and accepted obedience. Some people remained silent waiting for the revenge of Usman and some said that until our brother comes from Madina, we will not do anything, nor will we accept obedience from anyone, nor will we deny anyone’s command.

Why did Ali Ibn Abi Talib accept the Caliphate?

This shows that Ali ibn Abi Talib knew that if he accepted the caliphate, he would be blamed of the murder of Usman bin Affan. But the question arises as to why Ali Ibn Abi Talib agreed to the caliphate? Even though there were many difficulties hidden in it for him. Ali Ibn Abi Talib did not want to accept this offer but he saw the Muslim umma in difficulty.

Ali Ibn Abi Talib’s love for Umma

It is clear from this that Ali ibn Abi Talib accepted the caliphate to save the Muslim umma from division and destruction. Abu Bakr Ibn Arabi writes that after the martyrdom of Usman bin Affan. It was not possible to leave people without a caliph. So, the caliphate was offered to the remaining Companions who were mentioned by Umar ibn Khattab. But they refused, and Ali ibn Abi Talib, who was the most deserving and capable of it, accepted it. In order to save the umma from bloodshed and dissension, which threatened to cause irreparable damage to the religion and nation. Habib Rehman Siddiqui writes that, Ali Ibn Abi Talib took allegiance from people as a service to the umma, so that peace and security would be available to the people.

 Conspirators

Conspiracy had penetrated into the system. As you have read its detailed description earlier. It was not easy to conduct an inquiry or take retaliatory measures in these complex and diverse situations. However, it was not possible because there were conspirators somewhere in every official position inside and outside the system. The most vigorous movement of revenge arose from Syria under the supervision of Muawiya.

How did the rebellion start?

When Usman bin Affan was martyred, Noman bin Bashir took his blood-stained shirt and the fingers of Naila which were cut from her palm in defense of Usman to Muawiya. He placed the shirt on the pulpit (mimbar) and hanged the fingers with its sleeve so that the people can see it and he roused them for revenge. The people cried around the pulpit (mimbar). 

Ibn Khaldun writes that Noman Bin Bashir went to Syria with Usman bin Affan’s blood stained shirt along with the fingers of Usman bin Affan’s wife, Naila. 

Ibn Kathir wrote, “When Ali ibn Abi Talib’s issue of pledge of allegiance was solved. Talha and Zubair came to him and asked him to avenge the blood of Usman bin Affan. Ali explained to them that there are helpers of these conspirators therefore it is not possible right now to take revenge on them.”

Battle of the Camel

Aisha had come to Makkah for the Hajj at the time of Usman’s martyrdom. Some people from Madina brought word of Usman’s martyrdom when they arrived in Makkah. Many of these individuals belonged to the Umayyad clan.

Aisha was misled regarding Ali. It was a falsehood that she was told that Ali was also responsible for Usman’s death. It was also said that the rebels currently hold actual power over the Caliphate. Marwan ibn al-Hakam also followed Aisha.

Aisha’s Demand for Retribution of Usman’s Murder

Aisha was fed numerous lies to provoke her to oppose Ali’s caliphate. In this aspect, they also had success.

Additionally, Zubair and Talha traveled to Makkah, where they met Aisha and briefed her about the circumstances in Madina. 

Before that, Aisha had intended to travel to Madina, but she decided against it after learning about the situation there.

Departure for Basrah

The next concern was where to go when everyone was ready. Divergent viewpoints were expressed. Some advised going to Madina, but others countered that since the rebels already control the area and we are a small group, it would be best to abandon the intention of Madina; otherwise, our efforts would be in vain, and we would face reprisals as well as not succeed in avenging Usman’s blood. Some suggested that they should travel to Syria, as it would be simpler to exact retribution there with Muawiya’s help. Someone remarked that the Muawiya alone is enough for the rebels and that it would be better to go to Basra and gather more people. More individuals will therefore assemble to exact revenge. We have great hopes of winning in Basra because Ali has a lot of opponents there. Some gave the opinion of going to Syria. Ibn Amir said, “Since Muawiya is in Syria and has the power to put an end to the rioting, let’s go on to Basra, where my argument has been made and the crowd is moving in Talha’s direction.” The attendants said, “This is appropriate because, as much as we have companionship there, they will be unable to repel the onslaught from those in Madina. Since Makkah’s residents have been convinced, we should prepare the people of Basra to avenge Usman when we conquer their country. We will find it easy to combat Usman’s killers at that point.” Everyone was in agreement with this viewpoint. (Tareekh-e-Ibn Khaldun, Part I, Volume II, p. 382)

DHAT’ IRQ

During this journey, the rest of the mothers of the believers were separated from Aisha.

Tabari writes,

A person says, ”I was riding a camel when a rider came in front of me and asked me, O camel owner, do you want to sell your camel?” 

Person: Yes! 

Rider: What does it cost? 

Person: One thousand dirhams. 

Rider: Rider: Are you crazy? Who sells a camel for a thousand dirhams? 

Person: Yes, this camel of mine is a special camel. 

Rider: What is so good about it? 

Person: Every time I rode on it and pursued someone, I was able to catch him, but I was never caught. Additionally, the pursuer was never able to catch up to me when I was riding it. 

Rider: Do you also know for whom we want to buy this camel? If you know this, you should never ask for such a price. 

Person: Who do you want to buy this camel for? 

Rider: For your mother. 

Person: I arrived alone, leaving my mother at home. She did not intend to travel. 

Rider: (no, but) for the mother of the believers, Aisha. 

Person: Then you can take this camel; it has no price now. 

Rider: I will not take it for nothing. You accompany me to our lodging, and I will give you some dirhams and she-camels for riding. 

The person’s statement is that, “When I went with this rider, they gave me she-camel for riding and gave me four hundred or six hundred dirhams.” 

After that, the rider asked me, “O Person, do you know the way?” 

Person: Yes, I am one of those people who can find others. 

Rider: So you come with us. 

The person’s statement is that, “When I was with them, They would ask me the name of the valley and spring that we had traveled through. When we came to the hawab spring while we were walking, the dogs began to bark at us. Some questioned me about this spring.” 

Person: This spring is Hawab. 

A person says that upon hearing my answer, Aisha screamed loudly, hit the arm of her camel with a whip, and then said, 

By God, I am the one about whom the Holy Prophet predicted that she would make the dogs of Hawab bark. O people! Take me back. (Tareekh-e-Tabari, Volume III, Part II, pp. 58–57)

Ibn Khaldun writes,

Gradually, they reached the spring of Hawab, and then the dogs started barking. When I inquired, it came to light that this spring is hawab. Aisha heard it and said, “Take me back! Return!” 

Hadiths and history books inform us that Aisha yearned to return, but her wish was denied.

It is narrated from Qays that when Aisha (on her way from Madina to Basra) reached the waters of Banu Amir, the dogs started barking. She asked, “Which place is this?” The people replied, “This is the place of Hawab’s water.” She said, “My idea is to go back.” But some of his fellow travelers said, “Proceed without hesitation; there’s a chance that Muslims will see you, and Allah will mediate a settlement between them.” She said, “The Holy Prophet said to us that, “When the dogs of Hawab start barking at one of you, what will be the condition of that person?” (Ahmad 24758)

When Aisha came to the place of hawab, she heard the barking of the dogs and said, “I think that I should go back because the Holy Prophet said to us, Who among you is the one who will make the dogs of hawab bark?”

(Al-Salsala Sahiha 3544).

It is narrated from Tawus that the Holy Prophet said to his wives, “Which amoung you will make the dogs of Hawab bark?” (Kanz Umal, 31580) 

  It is narrated from Aisha that the Holy Prophet said to his wives, “Which amoung you will make the dogs of Hawab bark?” Dogs barked at Aisha at night when she went near some of Bani Amir’s springs. When Aisha asked about this place, she was informed that it was the spring of Hawab. She made a stop there and said that I think I should go back because I heard from the Holy Prophet that, “What will be the condition of that one person to whom the dogs of Hawab will bark?” People told her, “O mother of believers, you are going for peace between people.” (Kanz al-Umal, 31567)

Thus Aisha was taken against her will.

The Hypocrites Started the War

When the army reached near Basra, the governor of Basra Usman ibn Hanif sent two envoys to Ayesha bint Abi Bakr to ask her the reason of her arrival. They were told that the army was on the mission to take retribution from the murderers of Usman ibn Affan.  The governor was also urged to join but he replied that he wanted to wait for Ali ibn Abi Talib. Meanwhile, both the armies confronted each other. Taking advantage of the situation, the hypocrites attacked the army of Ayesha before Ali’s arrival. In fact, there were hypocrites in both the armies. Hakim ibn Jabla, the first person to affront Usman, was in the army of Basra. He attacked the army of Ayesha.

However, Ayesha forbade her army to counterattack to avoid war. In this way, night fell and the war did not start. Next day, early in the morning Hakim ibn Jabla again attacked. As a result, numerous people from the army of Basra were killed. In the night, the house of governor of Basra was raided and the attackers pulled out the hair of his beard.

Ali ibn Abi Talib knew that hypocrites were hidden in both the groups. Hence, when he set for Basra, he said:

Ibn Khaldun states that the people who initiated the Battle of Camel were actually the hypocrites who were among the murderers of Usman. He writes:

He further states:

The followers of Abdullah ibn Saba and the murderers of Usman put their heads together in the darkness of night and concluded that reconciliation between Ali and Aisha would make their lives miserable. In that case they would be severely punished and beheaded for sure. How could they bear this! Thus, in order to protect themselves, they wove a web to trap the believers which resulted in the loss of thousands of Muslim lives. 

After being exhausted for months, both parties were sound asleep in the joy of reconciliation when the rebellious insurgents attacked both sides simultaneously. Disrupted from sleep, they got up and haphazardly held their swords and were forced into killing each other. The army of Aisha thought that Ali had breached the settlement and vice versa. When Talhah and Zubayr heard the screams and saw the storm of arrows, they inquired the reason and were told that the people of Kufa had attacked without waiting for the morning.

(The Rashidun Caliphate)

Ali Ibn Abi Talib and Ayesha Bint Abi Bakr Wanted Peace

The reality is that neither Ali nor Ayesha was in the favour of war. Rather, they both wanted peace.

So much so, when Hakim ibn Jabla attacked Ayesha’s army near Basra before the battle of Camel started, she took her army aside just to avoid war among the Muslims.

It is also a fact that Ayesha bint Abi Bakr considered that only Ali ibn Abi Talib deserved the caliphate Tabri writes:

Why Zubayr did not Participate in the Battle of Camel

All these references prove that Az-Zubayr ibn al-Awam did not participate in the Battle of Camel. Certainly, he understood that confrontation of Muslims towards each other was due to the conspiracy of hypocrites.

Martyrdom of AZ-Zubayr Ibn Al-Awam

Talhah Ibn Ubaydullah did not participate in the Battle of Camel

Ibn Kathir also states that Talhah ibn Ubaydullah did not fight the Battle of Camel. He writes:

Marwan ibn al-Hakam Martyred Talha ibn Ubaydullah

Ali’s Perspective about the People in the Battle of Camel

It is narrated from Abu Al-Bakhtari that Ali was asked, “What do you say about the participants in the Battle of Camel and were they disbelievers?” Ali replied, “No! They stayed away from polytheism.” Then it was said, were they hypocrites? Ali replied, “No! Hypocrites do not remember Allah even a little bit.” It was then asked who were they? Ali said, “They was our brothers who rebelled against us. (Ibn Abi Shaiba 38918)

Ali (RA) and Quran are Inseparable

Abu Thabit, the freed slave of Abu Dharr, says, I was with Ali at the Battle of Camel. I had the same false intuition in my mind that other people had about Aisha bint Abu Bakr. However, Allah took away that false intuition from me during the Zuhr prayer. Therefore, I battled alongside Ali (RA). After the battle, I arrived in Madina and then went to Umm Salama. I said, “By God!  I am the freed slave of Abu Dharr, I have not come to ask for food or water. She greeted me warmly.” I related my story to her and she replied, “How did you survive that false intuition? I replied, “I was also in that condition but at the time of zuhr prayer, Allah gave me the power to fight these thoughts.” She said, “You have done well. I heard the Holy Prophet saying that the Quran will always be with Ali and Ali will always be with the Quran. They will never be apart until they meet me in Hawd al-Kawther. (Mustadarak 4628)

Prediction of Battle of Camel

It is narrated from Abdullah ibn Abbas in Tabarani that the army of Ali was alarmed and terrified to learn that the people of Basra had assembled for battle under Talha’s leadership. Then Ali said, “By Allah! The people of Basra will be defeated, Talha and Zubayr will be martyred and 6550 or 5500 people (the narrator is unsure of this) will come for your help from kufa.”

According to Ibn Abbas, when they arrived in Kufa, he thought, “Now it will be known if the above-mentioned number of people would come from Kufa for our help,” because he had a doubt after hearing this. He thought, if Ali had not heard this from the Holy Prophet, then this was purely a war trick. Ibn Abbas says that he asked a soldier how many people had come from Kufa, he mentioned the same number that Ali had mentioned.” (Tarikh Ibn katheer, Vol. 3, p. 515) 

Uqba ibn Amir narrates,

There was no Enmity Between Ali (RA) and Aisha (RA)

In order to demonstrate that Aisha and Ali had no malice towards one another and that they were both free of these misconduct, a few facts must be stated. Actually, the primary causes of this war were the hypocrites and Abd Allah ibn Saba and his companions.

Ali and Aisha would never have behaved this way towards one another if they had been at odds. Rather than calling one another wrong, both of them were fully aware of each other’s status.

After the Battle of the Camel ended, Ali made arrangements for Aisha to stay and get some rest. Aisha was humiliated by some seditionists who seemed to be posing as members of Ali’s army.

Ali’s (RA) Respect for Aisha (RA)

When Aisha’s camel collapsed as she was riding it during the war. Ali departed the conflict and went straight to Aisha. He asked what condition she was in.

In this way, Aisha also expressed sympathy for the martyrs who were martyred in the army of Ali.

Ali (RA) Bid Farewell to Aisha (RA) with Great Respect from Basra

Likewise, when Aisha started to leave Basra, Ali sent her away with great honour and dignity.

Battle of Camel and Division in Muslim Umma

ALLEGIANCE TO THE CALIPHATE

After the caliphate, Ali wrote letters to Muawiya asking him to pledge allegiance, however he did not respond.

Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman View

When Ali appointed the mayor of Syria, he was also returned empty handed.

Mayor of Syria

Ibn Abbas had counselled Ali against removing Muawiya since doing so would cause issues for his caliphate. According to Ibn Kathir, Ibn Abbas remarked to Ali,

Maulana Maududi writes,

Muawiya bin Abu Sufyan acted unconstitutionally when he ascended to power as the governor of Syria to avenge for Usman’s (RA) martyrdom. He refused to submit to the authority of the central government. He utilised his power as governor for his personal gain and did not even ask that Ali ibn Abi Talib (RA) should prosecute the killers of Usman and punish them. Instead, he requested that the perpetrators be handed over to him so that he could execute them himself. All this is more like the pre-Islamic tribal chaos than the Islamic era’s organised administration. First of all, Usman’s heirs, not Muawiya, had the right to demand Usman’s blood. If Muawiya was permitted to make this request based on their relationships, it would have been in his individual position rather than as Syria’s governor.

Whatever relationship Usman had with Muawiya, he had no contact with the governorship of Syria. He may personally demand the arrest and trial of criminals by going before the Caliph in his capacity as a prosecutor. As a governor, he had no right to refuse to obey the caliph on whose hands allegiance had been given in a formal constitutional manner, whose caliphate was recognised by the entire kingdom except the province under Muawiya’s administration. By employing the old, illiterate process and the military power of the territory he controlled, against the central authority, he insisted on transferring the murder suspect to the plaintiff for retaliation rather than a trial, allowing him to exact revenge on them directly. (Khilafat o Malokiat, p 125,126)

Shaybah ibn Rabiah said to Muawiya,

About the efforts made by Ali to avenge Usman, Arman Sarhadi writes,

Al-Tabari also writes about the efforts of Ali (RA)

After swearing allegiance to Ali, Talha and Zubair came to Ali with other Companions and said, “O Ali! You know that this entire group of rebels took part in Usman’s death, making the blood of Muslims legal. You must exact revenge on them all. However, we made a condition when we pledged allegiance to you that you would enforce what the Sharia dictates.” Ali said: “O my brothers! I am not ignorant of these matters like you. However, what can we do with this nation that has become our master?

Ali (RA) with the Participants of Battle of Badr

After the Battle of Camel, Ali marched towards Syria. Ibn Kathir writes that Ali was accompanied by Badri Companions,

The Incident of a Monk

Ibn Kathir writes

When Ali (RA) reached Riqqa, they stopped at a place called Bulbukh near the Euphrates. There, a monk came out of his cave and approached Ali. He said, “We have a book that has been inherited from our forefathers, and it was written by the companions of Jesus. May I present it to you?” Ali agreed. The monk began to read the book.

The Monk Became Muslim

Then this monk said to Ali that, “I will accompany you and I won’t leave you until I experience the same tragedy that has befallen you.” Ali wept after hearing this and said, “All glory belongs to Allah, who has mentioned me in Abrar’s books and has kept me from forgetting this.”

Then that monk became a Muslim and remained with Ali until he was martyred in the battle of Saffin.

Ali (RA) did not want War

Ali did not believe in war and controversy, his aim was to maintain the unity of the umma which was possible through the pledge of allegiance to the caliphate. Therefore, he tried to avoid fighting as much as possible. He ordered one of his rulers not to initiate the war.

Ali (RA) Sent Messengers for Reconciliation

Ali sent messengers from his army on several occasions in an attempt to prevent war and preserve unity of the umma but the fighting was still going on.

Abu Mikhnaf narrated from his father on the authority of Abdul Rahman ibn Jandab Al-Azdi that Ali (RA) used to tell us “Do not initiate war until the enemy attacks you first. Thank God, you are on the right, and the fact that the war did not begin from your side is another evidence of your righteousness.”

Ali summoned Sasa ibn Suhan and ordered him to go to Muawiya and tell him,

Water of Euphrates River

Muawiya captured the drinking place on Euphrates River and prevented army of Ali from drinking water. Ali sent a message that the water should be opened for both armies. Muawiya agreed but his companions refused.

Fight over Euphrates Water

Although Ali thought it was inappropriate to engage in combat in this situation, he nevertheless sent soldiers from his army to search for another location that could contain water. However, no such location was identified. Even so, Ali did not believe it was appropriate to fight and sent a messenger to Muawiya to allow them to use the water.

When Muawiya consented, his companions objected and cut off the water. Ali’s companions were dehydrated and in poor shape. Individuals began to pass out. Ali’s men stormed the water supply, seizing it. Muawiya’s army was uprooted to its feet. When people told Ali that the water should be cut off for Muawiya’s army, Ali commanded that it be opened to both armies.

Ali (RA) Did not Stop Access to Water

Owais al-Qarani’s Participation in the Battle of Siffin

It is narrated from Said ibn al-Musayyib that Umar ibn Khattab said to people of Qaran on the pulpit in Mina, “O People of Qaran tribe!” So some elders got up and said, “Commander of the Faithful! We are people of Qaran.” Umar asked, “Is there a man named Owais in this tribe?” An old man said, “O Commander of the Faithful! Among us there is only one mad man named Owais and no one else. He lives in deserts and forests and has no friendship or relationship with anyone.” Umar said, “Yes, this is the person I was looking for. Once you return to your tribe, locate him, give him my regards, and tell him that the Holy Prophet (pbuh) gave me glad tidings about you and has commanded me to give you his greetings.”

Martyrdom of Ammar ibn Yasir

In Sahih Muslim, it is narrated from Umm Salamah (RA) that the Messenger of Allah (pbuh) said: “Ammar (RA) will be martyred by a rebellious group.”

Imam Bayhaqi narrates from Ibn Masood (RA) that the Messenger of Allah said: “When people will be in discord, Ammar (RA) will be with the group that is on the righteous path.”

This hadith, according to Muawiya, states that Ammar was assassinated by the same people who had taken him to the battlefield.

According to Muhammad ibn Amara:

On the day of the Battle of Camel, my grandfather, Khuzaima, kept his weapon in its sheath. However, after Ammar was killed in the Battle of Siffin, he took out his sword and continued to fight until he was martyred. He used to say that I heard the Holy Prophet saying that Ammar would be killed by a rebel group. (Musnad Ahmad, 22217)

Musaddad narrated to us, saying that Abdulaziz ibn Mukhtar narrated to us, saying that Khalid Hadhdha narrated to us from Ikrimah, who narrated that Ibn Abbas (RA) said to me and his son Ali to go to Abu Sa’id al-Khudri (RA) and listen to his hadiths. We went and saw that Abu Sa’id was working in his garden. When he saw us, he adjusted his cloth, sat down, and started narrating hadiths to us.

When the construction of the Prophet’s Mosque was mentioned, he said that while participating in the construction, we would each carry one brick, but Ammar (RA) was carrying two bricks. The Prophet (pbuh) saw him, he began to dust the dirt off Ammar’s body and said: “Alas! A rebellious group will kill Ammar (RA). He will invite them to Paradise, but they will invite him to Hell.” Abu Sa’id al-Khudri narrated that Ammar (RA) used to say that he sought refuge with Allah from tribulations (fitnah). (Bukhari 447)

Umm Salamah (RA), who said:

It is narrated from Umm Salamah (RA), who said: I have not forgotten what the Messenger of Allah said on the day of the trench (Battle of the Trench), while he was handing bricks to the Companions (RA), and the hair on his blessed chest had become dusty. He was saying: “O Allah! The real goodness is the goodness of the Hereafter, so forgive the Ansar and the Muhajirun.” Then the Prophet (pbuh) saw Ammar (RA) and said: “Alas for the son of Sumayya! He will be killed by a rebellious group.”

Ibn ‘Awn narrated from Hasan, who narrated from his mother, and she from Umm Salamah who said: The Messenger of Allah (pbuh) said: “Ammar will be killed by a rebellious group.” (Muslim 7320)

Abu Hurairah (RA) said that the Messenger of Allah (pbuh) said: “Ammar, a rebellious group will kill you.” (Tirmidhi 3800)

Virtue of Ali ibn Abi Talib (RA)

According to Tabari, Amir Muawiyah and Amr ibn al-As were also aware of the virtues of Ali (RA):

Defeat of Muawiya and Holding the Quran on Spears

Both armies reached Siffin at the beginning of the Islamic month of Dhu al-Hijja in 36 AH. This month, minor skirmishes persisted, but no one emerged victorious. Then a total ceasefire was declared in the month of Muharram, the new year. The war started as soon as Muharram concluded. The battle raged on for several days. When Muawiya’s army noticed signs of defeat around a week later, they elevated the Quran on their spears in an effort to prevent defeat. To end the conflict, they demanded to make decisions based on the Quran.

Tabari writes:

According to Abu Mikhnaf, Amr ibn al-As told Muawiya when he saw that they were heading towards destruction as the Iraqis were gaining ground, “I present to you an opinion that our unity will increase and chaos will arise among enemies.” Muawiya said, “Yes, elaborate.” Amr ibn al-As said, “Let us pick up the Quran and declare that we and the opponents shall accept whatever decision the Quran makes. There will be a group among the opponents who will accept the verdict, even if a small number of them choose not to. There will be a split among them in this manner. If everyone agrees, then this war will temporarily cease.”

The Quran was raised to their spears by the Syrians, who declared, “This book is decisive between us and you.” Both the Iraqis and the Syrians will make decisions that affect the entire population of their respective countries. When the Iraqis saw that the Quran had been raised, declared, “We accept the Book of Allah and turn to it.” (Tarikh al-Tabari, Volume 3, Part 2, pp. 241-240)

Ali (RA) Was Opposed to Ending the War

Ali (RA) knew this deceit well. Numerous people disregarded Ali’s request for the war to continue.

Ibn Khaldun writes:

A message was sent to Ali’s companions who were battling ahead and were nearing victory, urging them to return or Ali would be martyred. Ali’s companions claimed they were as near to victory as it takes to milk a camel.

Objection to Ali (RA) and his Response

People further argue that if making a ruling was wrong, Ali would not have volunteered to make one. 

In this regard, it is stated that Ali had been against stopping the war since the beginning. They used to manipulate him. Ali consented because no one else was standing with him; just a few people supported Ali. Ali gave the solution himself.

Resurrection of Sunna of Hudaibiya

When the covenant was written, Ali was not mentioned as the Caliph of the Faithful. Ibn Khaldun writes,

Amr Ibn Al-Aas came to Ali Ibn Abi Talib to write terms of agreement. After “Bismillah,” the scribe wrote, “This agreement is written on the order of the Caliph of the Faithful.” Amr Ibn Al-Aas immediately took hold of the pen and said, “We do not consider him our Caliph.”

Ahnaf: Do not erase the title. This act seems ominous to me.

Ashath:  Be sure to erase the title!

Ali Ibn Abi Talib: Allah the Great! A similar incident happened while writing the treaty of Hudaybiyah. The infidels did not allow to write “The Prophet of Allah” with the blessed name of our Holy Prophet

 (Tareekh-e-Ibn Khaldun, Vol. 2, Part I, p. 421)

Note:

This is English translation of Urdu blog حضرت علی کرم اللہ وجہہ کے دورِخلافت کی مشکلات that appeared in April 2024 issue of monthly Sultan-ul-Faqr magazine. Sultan Abdullah Iqbal Sarwari Qadri wrote the original article. Sahibzadi Fatima Najib has translated it in English.