‘Ali’s Courage in the Battle of Khandaq (The Ditch) — part 4/4

Imam ‘Ali set out to chase them and stopped within two farsangs of their gathering place, wrote them a letter giving them advice but they insisted on their position and refused to accept what was just. To guide and give them ultimatum, Imam ‘Ali sent Ibn Abbas, saying: Ask them what objections you have to my acts? Imam ‘Ali assured Ibn Abbas that they could not harm him, for he was closely watching the situation. Ibn Abbas conveyed the message to them. The Khawarij said that some of ‘Ali’s acts deserved criticism and were somehow unclear. Receiving the report of Ibn Abbas, Imam ‘Ali personally, went to see them, saying to them: O people, I am ‘Ali ibn Abi-Talib. What are your objections?

فَخَرَجَ فِي عَشَرَةٍ مِنْ أصْحَابِهِ. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: أَلَمْ أَقُلْ لَكُمْ إنَّ أهْلَ الشَّامِ يَخْدَعُونَكُمْ بِرَفْعِ المَصاحِفِ وَأَمْرِ الحَكَمَيْنِ وَأنَّ الحَرْبَ قَدْ عَضَّتْهُمْ فَذَرُونِي أُناجِزُهُمْ فَأَبَيْتُمْ؟ أَلَمْ أُرِدْ أَنْ أُنَصِّبَ ابْنَ عَمِّي حَكَماً وَقُلْتُ إنَّهُ لاَ يَنْخَدِعُ فَأَبَيْتُمْ إلاَّ أَبَا مُوسَى وَقُلْتُم رَضِينَا بِهِ حَكَماً فَأَجَبْتُكُمْ كارِهاً؟ وَلَوْ وَجَدْتُ فِي ذَلِكَ الوَقْتِ أَعْوَاناً غَيْرَكُمْ لَمَا أَجَبْتُكُمْ. وَشَرَطْتُ عَلَى الحَكَمَيْنِ بِحُضُورِكُمْ أنْ يَحْكُما بِمَا أَنْزَلَ اللهُ مِنْ فَاتِحَتِهِ إلَى خَاتِمَتِهِ وَالسُّنَّةِ الجَامِعَةِ وَأَنَّهُما لَمْ يَفْعَلا فَلا طَاعَةَ لَهُمَا عَلَيَّ؟ قَالَ ابْنُ الكَوَّاءِ: صَدَقْتَ! فَلِمَ لاَ تَرْجِعُ إلَى حَرْبِ القَوْمِ؟ قَالَ: حَتَّى تَنْقَضِيَ المُدَّةُ الَّتِي بَيْنَنا وَبَيْنَهُمْ. قَالَ ابْنُ الكَوَّاءِ وَالعَشَرَةُ الَّذِينَ مَعَهُ: وَأَنْتَ مُجْمِعٌ عَلَى ذَلِكَ؟ قَالَ: نَعَمْ، وَلا يَسَعُنِي غَيْرُهُ. فَعَادَ ابْنُ الكَوَّاءِ وَالعَشَرَةُ الَّذينَ مَعَهُ إلَى أصْحَابِ عَلِيٍّ رَاجِعِينَ عَنْ دِينِ الخَوَارِجِ وَتَفَرَّقَ البَاقُونَ وَهُمْ يَقُولُونَ: لاَ حُكْمَ إلاَّ للهِ وَلا طَاعَةَ لِمَنْ عَصَاهُ. وَأَمَّرُوا عَلَيْهِمْ عَبْدَ اللهِ بْنَ وَهَبٍ الرَّاسِبِيَّ وَحُرْقُوصَ بْنَ زُهَيْرٍ البُجَلِيَّ المَعْرُوفَ بِذِي الثَّديَةِ وَعَسْكَروا بِالنَّهْرَوانِ. فَسارَ إِلَيْهِمْ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ حَتَّى بَقِيَ عَلَى فَرْسَخَيْنِ مِنْهُمْ فَكاتَبَهُمْ فَلَمْ يَقْبَلُوا. فَأَرْسَلَ إِلَيْهِمُ ابْنَ عَبَّاسٍ وَقالَ: سَلْهُمْ مَا الَّذِي نَقِمُوا؟ وَأَنا رِدْفُكَ فَلا تَخَفْ مِنْهُمْ. قَالُوا: نَقِمْنا أشْيَاءَ. فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: أَيُّهَا النَّاسُ أنَا عَلِيُّ بْنُ أَبِي طَالِبٍ، مَا تِلْكَ الأَشْيَاءُ؟

They said: The first objection is that we were with you in the battle of camel, fighting them on your order but after the victory you made only their property permissible for us but did not permit us to take their women and children captive! Imam ‘Ali said: The question is that their men fought us and after victory, what was left of their property in the front was lawful to you whereas their women had not fought us, hence we were not permitted to take them captive. As for the children, I should say that they were born maturely Muslims and had not committed any sin so their captivity was not lawful to us. I saw with my own eyes how gracious the Messenger of Allah was to the women and children of the atheists and never did he take them captive. So it is not strange if I was gracious to Muslims and did not take them captive.

They said: Our second objection to you is that in the battle of Siffin while drawing up the treaty between you and Mu’awiyah, you removed your title of commander and leader of believers. Imam ‘Ali said: The reason is that in the peace treaty of Hudaybiyah and the one between messenger of Allah and Suhayl ibn Amr in which the Holy Prophet had mentioned his name as prophet, Suhayl objected to the word “prophet” in it, for they said: If we believed in your prophetic mission, there would be no meaning in concluding a peace treaty. Hence the Messenger of Allah removed the word “prophet” from the peace treaty. I too followed the Holy Prophet’s act and removed the word “commander of believers (Amir al-Mu’minin)” from my title.

They said: Our third objection to you is that in relation to arbitration, you said: O people, look at the book of Allah. Confirm me if you accept my superiority over Mu’awiyah. This does not mean anything save doubt in your rightfulness! Answering it, Imam ‘Ali said: What I said then was not based on doubt, rather I wished to act fairly, for concerning mutual curse (Mubahalah) with the Christians of Najran, God states:

“and pray for the curse of Allah on the liars” (3:60)

though they were surely lying and if instead of the aforesaid verse, God would state: “and pray for the curse of Allah on you”, they would not be pleased nor accepted it.

They said: our fourth objection to you is this: Why did you give in to arbitration regarding your indisputable right while arbitration has meaning when a right is recognized with it?

قَالُوا: أَوَّلاً إنَّا قَاتَلْنا بَيْنَ يَدَيْكَ بِالبَصْرَةِ فَأَبَحْتَنا الأَمْوالَ دُونَ النِّسَاءِ وَالذُّرِّيَّةِ. فَقالَ عَلَيْهِ السَّلامُ: بَدَؤُونا بِالقِتالِ فَلَمَّا ظَفَرْتُمُ اقْتَسَمْتُمْ سِلْبَ مَنْ قَاتَلَكُمْ وَالنِّسَاءُ لَمْ يُقَاتِلْنَ وَالذِّرِّيَّةُ وُلِدوا عَلَى الفِطْرَةِ وَلَمْ يَنْكُثُوا وَلا ذَنْبَ لَهُمْ. وَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مَنَّ عَلَى المُشْرِكِينَ فَلا تَعْجَبوا لَوْ مَنَنْتُ عَلَى المُسْلِمينَ.

قَالُوا: وَنَقِمْنا يَوْمَ صِفِّينَ كَوْنَكَ مَحَوْتَ اسْمَكَ مِنْ إمْرَةِ المُؤْمِنِينَ. فَقالَ: إقْتَدَيْتُ بِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حينَ صَالَحَ سُهَيْلَ بْنَ عَمْرٍو وَلَمْ يَرْضَ حَتَّى مَحا رِسَالَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. قَالُوا: وَنَقِمْنَا قَوْلَكَ لِلْحَكَمَيْنِ: أُنْظُرُوا كِتابَ اللهِ فَإنْ كُنْتُ أَفْضَلَ مِنْ مُعَاوِيَةَ فَأَثْبِتَانِي فِي الخِلافَةِ، وَهَذا شَكٌّ؟ فَقالَ عَلَيْهِ السَّلامُ: إنَّهُ لَيْسَ بِشَكٍّ بَلْ نِصْفَةً، كَمَا قَالَ تَعالَى: ?فَنَجْعَلْ لَعْنَةَ اللهِ عَلَى الْكَاذِبِينَ.? وَلَوْ قَالَ: عَلَيْكُمْ، لَمْ يَرْضَوْا.

قَالُوا: وَنَقِمْنَا أنَّكَ حَكَّمْتَ حَكَماً فِي حَقٍّ هُوَ لَكَ. قَالَ: أُسْوَةً بِرَسُولِ اللهِ حَيْثُ حَكَّمَ سَعْدَ

Your decision on your indisputable right was not justified. The Imam said: I followed the Messenger of Allah in this connection, when he entrusted arbitration to Sa’d ibn Mu’adh in relation to the Jews of Banu-Qurayzah though the Messenger of Allah himself was the best arbitrator. Then Imam ‘Ali (a.s) said: Is there any other objection? They all kept silent. At this time, a large group of them loudly cried: We repent! We repent. Imam ‘Ali too accepted their repentance and pardoned them. Those who repented were eight thousand but the other four thousand remained in their rebellion, and declared war.[75]

The commanders of Khawarij, Abdullah ibn Wahab Rasibi and Dhu’l-Thadyah would say: We consider fighting against ‘Ali as an act of seeking nearness to God and His pleasure as well as salvation in the Day of Judgment. Hence, addressing ‘Ali, they would say: We do not see fighting against you anything but happiness of Allah and the hereafter. Answering them, Imam ‘Ali recited the verse:

“say: shall we inform you of the greatest losers in their deed” (18:103).

Then the war reached its climax and attacks started. The first man, who entered the battlefield, was Akhfash Ta’i who had fought alongside ‘Ali in the battle of Siffin. He cleft the army line and asked to fight ‘Ali who rushed to the battlefield and killed him. Then, Dhu’l-Thadyah stood opposite ‘Ali to kill the Imam but ‘Ali did not give him any respite and with a blow of sword on his head killed him. His horse threw him down on the back of the Euphrates river.

Later Malik ibn Waddah, the cousin of Dhu’l-Thadyah prepared himself for fighting, attacking ‘Ali first. He too was killed by ‘Ali within short space of time.[76]

After this event, Wahab ibn Abdullah, a leader of rioters, raised his voice, saying: O Son of Abu-Talib, by God, I will not leave the battlefield unless either I am killed or will kill you! Let us fight each other and let the people watch us from afar! Hearing this, ‘Ali started smiling and said: May Allah kill him. How impudent and shameless he is, given that I have sword in one hand and spear in the other. This ill-fated and unlucky man has either washed his hands off life or is nurturing a false hope in his mind by saying so. Wahab attacked ‘Ali first but it was not long before he was killed by Imam ‘Ali.[77]

بْنَ مُعاذٍ فِي بَنِي قُرَيْظَةَ وَلَوْ شَاءَ لَمْ يَفْعَلْ. فَهَلْ بَقِيَ شَيْءٌ؟ فَسَكَتُوا، فَصاحَ جَماعَةٌ مِنْ كُلِّ نَاحِيَةٍ: التَّوْبَةَ التَّوْبَةَ. وَاسْتَأْمَنَ إلَيْهِ ثَمانِيَةُ آلافٍ وَبَقِيَ عَلَى حَرْبِهِ أرْبَعَةُ آلافٍ.

وَتَقَدَّمَ عَبْدُ اللهِ بْنُ وَهَبٍ وَذُو الثَّدْيَةِ وَقَالا: مَا نُرِيدُ بِقِتَالِكَ إلاَّ وَجْهَ اللهِ وَالدَّارَ الآخِرَةَ. فَقالَ عَلَيْهِ السَّلامُ: ?قُلْ هَلْ نُنَبِّئُكُمْ بِالأَخْسَرِينَ أَعْمَالاً? ثُمَّ الْتَحَمَ القِتَالُ. فَحَمَلَ الأَخْفَشُ الطَّائِيُّ وَكَانَ شَهِدَ صِفِّينَ مَعَ أمِيرِ المُؤْمِنِينَ عَلَيْهِ السَّلامُ وَشَقَّ الصُّفُوفَ يَطْلُبُ عَلِيَّاً عَلَيْهِ السَّلامُ، فَبَدَرَهُ عَلِيٌّ عَلَيْهِ السَّلامُ فَقَتَلَهُ. فَحَمَلَ ذُو الثَّدْيَةِ لِيَقْتُلَ عَلِيَّاً عَلَيْهِ السَّلامُ فَسَبَقَهُ عَلِيٌّ عَلَيْهِ السَّلامُ وَضَرَبَهُ فَفَلَقَ البَيْضَةَ وَرَأْسَهُ، فَحَمَلَهُ فَرَسُهُ فَأَلْقاهُ فِي آخِرِ المَعْرَكَةِ فِي جُرْفٍ دَالِيَةٍ عَلَى شَطِّ النَّهْرَوَانِ. وَخَرَجَ مَالِكُ بْنُ الوَضَّاحِ ابْنُ عَمِّ ذِي الثَّدْيَةِ وَحَمَلَ عَلَى عَلِيٍّ عَلَيْهِ السَّلامُ فَقَتَلَهُ عَلِيٌّ عَلَيْهِ السَّلامُ. وَتَقَدَّمَ عَبْدُ اللهِ بْنُ وَهَبٍ الرَّاسِبِيُّ فَصَاحَ: يَا بْنَ أَبِي طَالِبٍ، وَاللهِ لاَ نَبْرَحُ مِنْ هَذِهِ المَعْرَكَةِ أَوْ تَأْتِيَ عَلَى أَنْفُسِنَا أَوْ نَأْتِيَ عَلَى نَفْسِكَ، فَابْرُزْ إلَيَّ وَأَبْرُزُ إلَيْكَ وَذَرِ النَّاسَ جَانِباً. فَلَمَّا سَمِعَ عَلِيٌّ عَلَيْهِ السَّلامُ تَبَسَّمَ وَقَالَ: قَاتَلَهُ اللهُ مَا أَقَلَّ حَياءَهُ! أمَا إنَّهُ لَيَعْلَمُ أنّي حَلِيفُ السَّيْفِ وَخَدِينُ الرُّمْحِ، وَلَكِنَّهُ قَدْ يَئِسَ مِنَ الحَيَاةِ، وَإنَّهُ لَيَطْمَعُ طَمَعاً كَاذِباً. ثُمَّ حَمَلَ عَلَى عَلِيٍّ عَلَيْهِ السَّلامُ فَقَتَلَهُ عَلِيٌّ عَلَيْهِ السَّلامُ.

With the passage of an hour, out of four thousand people, only nine survived and the rest were killed. Out of those nine men, two fled to Sistan. The Khawarij in Sistan are the progeny of these two men. Two others went to Oman. Abaziah are their progeny. The other two went to Yemen where they produced the generation of Abaziah. The other two fled to Bawazij and the last one of them took refuge to Mozan hills.[78]

In this battle, based on ‘Ali’s prophecy only nine of his aides were martyred and only nine of men survived the Khawarij.[79] Although Imam ‘Ali had taken part in many battles and had an active part in them, he was not heavily hurt in any one of them. He was not blamed by the Messenger of Allah even on one occasion. He never turned his back on war, nor did he fear brave fighters, nor did he flee from the enemies.[80]

Imam ‘Ali’s Precedence to Believing in the Holy Prophet

The great Shafi’ite scholar and jurisprudent, ibn Mughazili in his book “Manaqib” in a commentary on the verse

“and the foremost are the foremost” (56:10)

writes: Yusha ibn Nun (Joshua) was the foremost in believing on Moses (a.s), the man of Al-Yasin was the foremost in believing in Jesus (a.s) and ‘Ali ibn Abi-Talib was the foremost in believing in Muhammad the son of Abdullah, the Messenger of Allah, peace be upon them all.[81] Abdullah ibn Abbas had been quoted by Ahmad ibn Hanbal in Musnad as saying: I heard from ‘Ali ibn Abi-Talib saying: I am servant of Allah and brother to His messenger. I am also the great accepter. Anyone who makes such a claim after me he is certainly liar who has slandered Allah and His messenger! The evidence of the truthfulness of what I say is that I have worshiped Allah and have performed prayer seven years before all people.[82]

Ahmad ibn Hanbal in “Musnad” had quoted ibn Abi-Layla as reporting: The Messenger of Allah said: The foremost or the pioneers who accepted divine mission were three persons, namely, Habib the carpenter, and Ilyas the believer who said:

“O my people! Follow the messengers” (36:20)

and Ezekiel the believer of the family of Pharaoh who said:

“What! Will you slay a man because he says: My lord is Allah” (40:28),

and the third of them who is superior to the other two is ‘Ali ibn Abi-Talib who accepted the Holy Prophet’s mission before other people.[83]

وَلَمْ تَبْقَ إلاَّ سَاعَةٌ حَتَّى قُتِلُوا عَنْ أَجْمَعِهِمْ إلاَّ تِسْعَةَ أَنْفُسٍ؛ رَجُلانِ هَرَبا إلَى سَجِسْتانَ وَبِها نَسْلُهُمَا وَرَجُلانِ هَرَبا إلَى كِرْمَانَ وَرَجُلانِ صَارا إلَى عُمَانَ وَبِها نَسْلُهُمَا وَرَجُلانِ صَارا إلَى اليَمَنِ وَبِها نَسْلُهُمَا وَهُمُ الأَبَاضِيَّةُ وَرَجُلانِ صَارا إلَى البَوازِيجِ وَصَارَ آخَرُ إلَى تَلِّ موزَنَ. وَقُتِلَ مِنْ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلامُ تِسْعَةٌ عَدَدَ مَنْ سَلِمَ مِنَ الخَوارِجِ، وَكَانَ عَلَيْهِ السَّلامُ قَالَ: نَقْتُلُهُمْ وَلا يُقْتَلُ مِنَّا عَشَرَةٌ وَلا يَسْلَمُ مِنْهُمْ عَشَرَةٌ.

ثُمَّ مَعَ كَثْرَةِ حُرُوبِهِ عَلَيْهِ السَّلامُ وَشِدَّةِ بَلائِهِ فِي الجِهَادِ وَدُخُولِهِ فِي صُفُوفِ المُشْرِكِينَ لَمْ يُصِبْهُ جُرْحٌ شَانَهُ وَلا عَابَهُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَلَمْ يُوَلِّ ظَهْرَهُ قَطُّ وَلا انْهَزَمَ وَلا تَزَحْزَحَ مِنْ مَكانِهِ وَلا هَابَ أَحَداً مِنْ أَقْرانِهِ. فِي سِبْقِهِ إلَى التَّصْدِيقِ:

قَالَ الفَقيهُ ابْنُ المُغازِلِيِّ الشَّافِعِيُّ فِي مَنَاقِبه عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعالَى: ?وَالسَّابِقُونَ السَّابِقُونَ? قَالَ: سَبَقَ يُوشَعُ بْنُ نُونٍ إلَى مُوسَى وَسَبَقَ صَاحِبُ آلِ يَاسِينَ إلَى عِيسَى وَسَبَقَ عَلِيُّ بْنُ أَبِي طَالِبٍ إلَى مُحَمَّدِ بْنِ عَبْدِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ أجْمَعِينَ.

وَمِنْ كِتابِ مُسْنَدُ أحْمَدَ بْنِ حَنْبَلٍ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ يَقولُ: أنَا عَبْدُ اللهِ وَأخُو رَسُولِهِ، وَأنَا الصِّدِّيقُ الأَكْبَرُ، لاَ يَقُولُهَا غَيْرِي إلاَّ كَاذِبٌ مُفْتَرٍ، وَلَقَدْ صَلَّيْتُ قَبْلَ النَّاسِ بِسَبْعِ سِنِينَ. وَمِنْ مُسْنَدِ أحْمَدَ: عَنِ ابْنِ أَبِي لَيْلَى قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الصِّدِّيقُونَ ثَلاثَةٌ: حَبِيبٌ النَّجَّارُ مُؤْمِنُ آلِ يَاسِينَ الَّذِي قَالَ: ?يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ? وَحَزْقِيلُ مُؤْمِنُ آلِ فِرْعَوْنَ الَّذِي قَالَ: ?أَتَقْتُلُونَ رَجُلاً أَنْ يَقُولَ رَبِّيَ اللهُ? وَعَلِيُّ بْنُ أَبِي

The Messenger of Allah has been reported by Imam al-Rida (a.s) as saying: All people will enter the plain of resurrection on foot except we four who will enter it while riding. I will ride the heavenly horse, Buraq, my brother, Salih will ride the she-camel which was hamstrung, my uncle, Hamzah, will ride the she-camel, Adba, and my brother, ‘Ali ibn Abi-Talib will ride a heavenly camel while carrying the banner of “Hamd” in his hand before Allah, saying: There is no god but Allah and Muhammad is His messenger. Then, people will say: This is an archangel, a messenger, or bearer of the throne of the Lord of the worlds. At that time, an angel from within the throne will respond: O group of men! This is neither an archangel, nor a messenger, nor the bearer of the throne, rather, he is the greater Accepter, ‘Ali ibn Abi-Talib, with the banner of “Hamd” in hand and testifying to the unity of God of the world and the mission of the last prophet.[84]

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[34] Kashf al-Ghummah, vol. 1, pp. 197

[35] Kashf al-Ghummah, vol. 1, pp. 205

[36] Kashf al-Ghummah, vol. 1, pp. 206

[37] Kashf al-Ghummah, vol. 1, pp. 205

[38] Kashf al-Ghummah, vol. 1, pp. 197

[39] Kashf al-Ghummah, vol. 1, pp. 209

[40] Kashf al-Ghummah, vol. 1, pp. 210

[41] Kashf al-Ghummah, vol. 1, pp. 210

[42] Manaqib, Kalabi, Hadith 24

[43] Irshad, Sheikh Mufid, vol. 1, chap. 30, pp. 110

[44] Al-Isabah, vol. 2, pp. 508-509

[45] Kashf al-Ghummah, vol. 1, pp. 215

[46] Tarikh Tabari, vol. 3, pp. 56

[47] Kashf al-Ghummah, vol. 1, pp. 128

[48] Kashf al-Ghummah, vol. 1, pp. 219

[49] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 38, pp. 74

[50] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 38, pp. 128

[51] Irshad, Sheikh Mufid, vol. 1, part 2, chap. 16, pp. 129

[52] Tarikh Tabari, vol. 3, pp. 103

[53] Irshad, Sheikh Mufid, part 2, chap. 46, pp. 150

[54] Imam ‘Ali submitted to the Holy Prophet’s order and tolerated further sufferings in fighting the companions of camel, the companions of Mu’awiyah and those who fought against him in Nahrawan with the difference that at the time of the Holy Prophet, he was considered as a devoted soldier of Islam but after the passing away of the Holy Prophet, he would fight those who were against the interpretation of the Holy Qur’an.

[55] Irshad, Sheikh Mufid, part 2, chap. 46, pp. 150

[56] Na’thal is the name of a notorious Jew man who was known for his evil and infidelity. A’ishah therefore likened Uthman to this evil person.

[57] Kashf al-Ghummah, vol. 1, pp. 238

[58] Talhah and Zubayr who did not see their objective materialized seeing that ‘Ali was rightfully elected as a caliph, were looking for a chance to create a riot to rise against ‘Ali’s nascent rule in the form of a united group. It was known that ‘ª’ishah had chosen Mecca as a center for her activity aimed at revenging herself on ‘Ali for the so-called wronged caliph. She provoked unaware people against ‘Ali. Talhah and Zubayr too took advantage of people’s respect for ‘ª’ishah, the messenger’s wife, launched poisoned propaganda and set out for Mecca. To justify their politico-religious position, they first came to Imam ‘Ali, to get permission to go on a minor Hajj!

[59] The main goal of these two was to hatch a plot and to challenge Imam ‘Ali’s nascent rule.

[60] Kashf al-Ghummah, vol. 1, pp. 239

[61] Kashf al-Ghummah, vol. 1, pp. 240

[62] Kashf al-Ghummah, vol. 1, pp. 241

[63] Kashf al-Ghummah, vol. 1, pp. 242

[64] Kashf al-Ghummah, vol. 1, pp. 246

[65] Waq’at Siffin, pp. 315,458

[66] Waq’at Siffin, pp. 407,424

[67] Kashf al-Ghummah, vol. 1, pp. 250

[68] Kashf al-Ghummah, vol. 1, pp. 253

[69] Kashf al-Ghummah, vol. 1, pp. 253

[70] Tarikh Tabari, vol. 5, pp. 51,70

[71] Sahih Muslim, vol. 4, No. 2916

[72] Tabaqat, ibn Sa’d, vol. 3, pp. 258,561

[73] Tarikh Tabari, vol. 5, pp. 41

[74] Manaqib, Khawarizmi, chap. 16, pp. 124

[75] Tarikh Tabari, vol. 5, pp. 73

[76] Kashf al-Ghummah, vol. 1, pp. 266

[77] Kashf al-Ghummah, vol. 1, pp. 267

[78] Kashf al-Ghummah, vol. 1, pp. 267

[79] Nur al-Absar, pp. 102

[80] Kashf al-Ghummah, vol. 1, pp. 269

[81] al-Bidayah wa’l-Nihayah, vol. 1, pp. 231

[82] Al-Fada’il, Ahmad ibn Hanbal, pp. 586

[83] Al-Fada’il, Ahmad ibn Hanbal, pp. 239

[84] Tarikh Baghdad, vol. 11, pp. 112