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THE BATTLE OF SIFFIN

Part 2

Amir al-Mu’minin (a.s) was busy the whole night in preparation for the battle and arranging the rows of the men. He organized the right and the left flanks. And the men too checked their arms. They sharpened their swords and put the tips of the spears to order. By dawn, they were all ready to attack the enemy.

With this announcement of `Ali (a.s), Mu`awiyah was really scared. He ordered the commanders to arrange their formations and to report to him thereafter. Therefore, Abul-A`war al-Salami with the contingent from Hims, Ibn `Amr al-Salami with men from Jordan, Zafar ibn al-Harith with the contingent from Qinnasrin and al-Dahhak ibn Qays al-Fahri with the fighters from Damascus reported to Mu`awiyah. Then contingent after contingent was arriving and in no time, a crowd of Syrians was occupying the horizon. They assured the Emir of Syria to fight with bravery and valor.

With the dawn, both the armies had their flanks fully organized. The Imam (a.s) gave the command of the right flank to `Abdullah ibn Badil. The left flank was given to `Abdullah ibn `Abbas. The Imam (a.s) stayed at the heart of the formation. He took the sword in his hand, sat on the horse and spurred it on and in no time reached the rows of the enemy formations and ordered `Abdullah ibn Badil to attack. Ibn Badil wearing double armor, having two swords hanging from his girdle, took the right flank of the army and attacked the left flank of the enemy. Army and destroyed row after row. With this heavy onslaught, the right wing of the Syrian Army was totally dislodged. When Ibn Badil saw the right flank of the enemy getting defeated, he attacked the heart of their formation. Where Mu`awiyah was stationed with all the protection. Although around him there were five units of men like a steel wall, They were scared of the army advancing towards them. They left their positions and moved backwards. With them, the heart of the formation to went backwards. Then the right flank of the Syrians reorganized after the first defeat and along with the men in the heart of the formation attacked the right flank of the Iraqis. This attack was so severe that it uprooted the feet of the troops. They ran helter-skelter for shelter. With Ibn Badil only three to four hundred men remained steadfast. They stood back to back with each other and like a wall impregnated with lead they fought the enemy. Ibn Badil, with this limited force, moved towards the tent of Mu`awiyah. From that side the bows started twanging. And there was a barrage of arrows. But these valiant were not deterred with the intense attack. They kept moving cutting across the hordes of enemy troops. In the end, they were surrounded by the enemy on all the sides.


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When Amir al-Mu’minin (a.s) saw his right flank getting dislodged, he felt the gravity of the situation. He asked Sahl ibn Hunayf to go ahead and help the right flank. But the Syrian cavalry pushed him back. Now, with the disorganization of the right flank, the heart of the formation where the Imam (a.s) was located was badly exposed to the enemy onslaught. When the Imam (as) saw this predicament of the heart of the formation, he moved towards the left flank of the army. He was neither wearing the armor nor had a helmet on his head. He only had a spear in his hand. Imam al-Hasan, Imam al-Husayn (a.s) and Muhammad ibn al-Hanafiyyah were shielding him. The arrows were flying on all the sides. The shining swords, the vibrating spears and the flying arrows could not stop his movement. At that time one freed slave of Banū-Umayyah, Ahmar, came up. He was known as an expert swordsman. The Imam (a.s) wanted to attack him. when one of his slaves, Kaysan, rushed towards Ahmar. He fought with him for sometime and was martyred. Now Ahmar wanted to attack Amir al-Mu’minin (a.s). Before he could attack, the Imam (a.s) lunged forward, put his hand under the armor of the slave and pulled him off the horse with force. He hit him to the ground with such force that his bones shattered and he died at the spot.

With unconcern for the huge numbers of the enemies and the danger lurking around him, the Imam (a.s) moved fast forward. Sensing the increasing onslaught of the enemy, Imam al-Hasan (a.s) said, “Baba! Would it not be better if you stayed with the heart of our formation instead of rushing on in their direction?” The Imam (a.s) said:

“Son! By Allah! Your father does not care whether he is moving towards death or death is moving towards him!”[1]

When the Imam (a.s) reached near the right flank, he saw the fluttering flags and asked as to whose flags they were. He was told that the flags belonged to the tribe of Rabi`ah. The Imam (a.s) said that the flags belonged to the party of Allah! The party whose feet did not shake in adversity and despite the hardships of the battle they remained steadfast. Then the Imam (a.s) called close to him the youth, Hudayn ibn al-Mundhir, who carried a red flag and asked him, “With this flag you do not move forward the distance of a hand!” The youth said, “Yes! What is the distance of one hand! I can move the distances of ten hands as well!” Saying this, the youth came forward. When he was going dangerously forward, the Imam (a.s) asked him to stay back. He prayed to Allah for Blessing the youth! Seeing the Imam (a.s) amidst the


[1] Al-Kāmil fit-Tārīkh, Vol 3, Page 152

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people of the tribe of Rabi`ah said, “O people! Even when only one of you survived and the Imam (a.s) suffered the slightest hurt, you will be shamed in the entire Arabia!” Then they stood up and continued to attack the enemy formations with spirit and gusto.

After the right flank and the heart of the formation were disturbed, the Imam (a.s) was in the left flank. Then he saw Malik al-Ashtar coming towards him. When he came near, the Imam said, “O Malik! You give a call to those who have left their positions and tell them that if the days of the transient life are over, then the flight will not save them from death!” Malik went forward and announced, “O people! I am Malik al-Ashtar! Where are you running away leaving the field of operation? The enemy is fighting you only because he is against the Faith! He wants to obliterate the Sunnah and bring back the days of ignorance! He wants you to revert to the beliefs that you had abandoned with vision and guidance! Prepare to give your life for the Faith! Remember! Flight will bring you shame in this world and Retribution in the Hereafter!”

At this call of Malik, the tribe of Mudhhij returned and said that they would do whatever they were asked to. Malik said that they had shamed themselves by running away and must make amends for that and give him support to hold his head high before Amir al-Mu’minin (a.s)! These persons, in the company of Malik moved towards the left flank. Which had almost disintegrated with the onslaught of the enemy. Although everyone was shaken up in the left flank, the tribe of Hamdan remained steadfast in their positions. They were the last to leave and 800 of their men fought with great bravery. When one hundred and eighty of their men were martyred and eleven standard-bearers too perished one after another, their feet too shook. Among those standard-bearers were Kurayb ibn Shurayh, Shurahbil ibn Shurayh, Murthid ibn Shurayh, Hubayrah ibn Shurayh, Huraym ibn Shurayh and Samir ibn Shurayh. These were six brothers who valiantly held their standard and fought until the end of their lives. Then the other standard-bearers who sacrificed their lives were Sufyan ibn Zayd, `Abd ibn Zayd and Kurayb ibn Zayd. These three brothers too laid down their lives fighting for the cause of the Faith. After them, `Umayrah ibn Bashshar and al-Harith ibn Bashshar were the standard-bearers and both brothers were martyred.

After them when Wahab ibn Kurayb took hold of the standard, one of their tribesmen said, “Under this standard many persons are perishing. You must take this standard and move away from the arena and save the lives of your tribesmen and your own life. Otherwise, none of you will go living from here!” He felt that with the truncated unit, the onslaught of the Syrians could


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not possibly be stopped. He withdrew and with him, the remaining men too started moving away. They said that if they got a group who pledged that they would die fighting, and not leave the arena at any cost, they too would join such a group. When they passed near Malik al-Ashtar, he heard their talk. And said, “Come! We make a pledge that we shall not leave the arena until we are killed or finish the enemy! “After making the pledge they joined the group of men with Malik. Malik arranged the flank afresh and a new spirit came about in the men.

Malik was busy fighting when he saw men carry an injured trooper. He asked who he was. They informed that the person was Ziyad ibn al-Nadr al-Harithi who was in the division of `Abdullah ibn Badil. When Ibn Badil was badly surrounded by the enemies, he raised the standard and was badly injured. Then they saw that another person was brought by men. They said that it was Yazid ibn Qays who had raised the standard after Ziyad ibn al-Nadr.

Malik said, “By Allah! This is their patience and courage and a proof of their valor! People who run away from the battle to save their lives, instead of giving their lives fighting are cowards.” Saying this he moved forward and breaking the enemy rows he reached the place where `Abdullah ibn Badil was lying semi conscious with his companions having suffered many severe injuries. When Ibn Badil and his companions saw their own men. Their hopes and courage revived. They got up like fresh persons and started towards the camps of Mu`awiyah. Malik tried to stop them, but they did not. The Syrian troops tried to obstruct them, but they advanced like a flood. Whoever came in front of them, they killed him. Killing seven persons they reached the entrance to the tent of Mu`awiyah.

When Mu`awiyah saw them he told his men that if they were unable to stop them with swords, lances and arrows, they must throw stones at them to prevent their coming closer. Therefore, stones started raining at them. With the injuries from the stones, Ibn Badil and his men were very tired. The Syrians then tried to come closer to them and finish them with the swords. But these men got up to fight. However, they could not contain the increasing onslaught of the enemies `Abdullah Ibn Badil and some of his men were martyred fighting and some saved their life and ran away. The Syrians tried to chase those who were escaping. But Malik sent one group under Jamhan al-Ju`fi who fought with the Syrians and chased them away. The survivors went and joined the contingent of Malik al-Ashtar.

Malik al-Ashtar attacked from the other direction and under his banner were


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Banū-Madhhij and Hamdan. They were raining the swords over the heads of the enemies. When they jointly attacked, the Syrians ran in such a manner as the flocks of sheep and goats run helter-skelter Then they went after the group that was encircling the camp of Mu`awiyah. Malik and attacked the rows that had formed a circle to protect the camp of Mu`awiyah. When only one protective circle, of the five, remained, Mu`awiyah put his feet in the stirrup of his horse and planned to escape from the theatre of war, but again he gathered some courage and gave up the idea of flight!

When the men of the tribe of Rabi`ah came flailing their flag, from the side of the Syrians al-Himyari of the al-Himyari tribe and `Ubaydullah ibn `Umar with four thousand Reciters of the Holy Qur’an from Syria came to attack. This was such a severe attack that people with weak hearts could not bear it. Those who were steadfast kept fighting but became weak in comparison with the enemy troops. When Ziyad ibn Khasfah felt that the Syrians were dominating the fighters from the tribe of Rabi`ah, he told the people from the tribe of `Abd al-Qays that Dhul-Kila` and `Ubaydullah Ibn `Umar were decimating the men from the tribe of Rabi`ah. He asked them to rise and help, otherwise all of them would perish. The men of the tribe of `Abd al-Qays took up arms and spurring their horses fast came to the help of Rabi`ah. In no time, they dominated the proceedings of the battle. With the coming in of `Abd al-Qays, the morale of the men of Rabi`ah got a boost and they fought with redoubled courage. Dhul-Kila` and `Ubaydullah ibn `Umar were fighting with great vigor. But with this new onslaught, their morale nose-dived! The tribe of Himyar too was crestfallen. In this battle, from the army of Amir al-Mu’minin (a.s), Abū-Shuja` al-Himyari addressed the tribe of Himyar, “O group of Himyar! May Allah put you to shame and blacken your faces! What has happened to you that in support of the traitorous rebel you came to fight with `Ali (a.s)! You thought that Mu`awiyah is better than `Ali (a.s)” Then he addressed Dhul-Kila` and said, “O Dhul-Kila`! We thought about you that you had spirit of the Faith, But do you too think that Mu`awiyah is superior than `Ali (a.s)?”

He said, “I do not consider Mu`awiyah superior to `Ali (a.s) but I have to fight with him for the qisas of `Uthman’s blood. I do not want that `Uthman’s blood goes waste!”

Dhul-Kila` did acknowledge `Ali’s superiority but the craze for the qisas took him away so much from sensible thinking that even after hearing the Prophet’s tradition about the depravity and mischief of the Umayyads his vision and thinking did not guide him aright. Therefore, during the battle he


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heard the tradition from `Amr ibn al-`As, and earlier too he heard the tradition, that the killer of `Ammar would be from a rebellious group. Because of this tradition, he was confused for some time and wanted to know the stand of `Ammar about the battle. Therefore, in the army of `Ali (a.s), he was searching for a person from his tribe, Abū-Nūh al-Himyari, to inquire from him about `Ammar.

When he met Abū-Nūh, he asked, “I wish to ask you something, though you are from the opposing army, because I have faith in your truthfulness.” “You may ask!” the man said. He asked, “`Amr Ass narrated this tradition during the time of `Umar that two groups of Syria and Iraq will clash with one another and the group in which `Ammar ibn Yasir was there will be the righteous group. Is `Ammar there in your army?”

The man replied, “By Allah! `Ammar ibn Yasir is in our army! He is determined to kill each and every person of the Syrian forces!” He asked Abū-Nūh, “Can you take out a little time and come with me to the tent of `Amr ibn al-`As and tell him that `Ammar is in your army. Perhaps the fight could possibly stop because of this.” Abū-Nūh said, “I can certainly go. But I have doubt that I might become victim of your treachery and deceit!” Dhul-Kila` said, “In the name of Allah and the Prophet (a.s)! I promise that no harm will come to you! You just tell `Amr that `Ammar ibn Yasir is in your army!” Now both of them proceeded to the tent of `Amr.

When he saw a stranger with Dhul-Kila`, he asked, “Who is this person? To me he looks like Abū-Turabi!” Abū-Nūh said, “My face radiates the felicity of the Prophet (a.s) and the friends of the Prophet (a.s) and your face reflects the images of Abū-Jahl and Pharaoh.” At this Abul-A`war al-Salami put his hand on the scabbard of his sword and said, “This person is abusing us on our face. We shall teach him a lesson!” Dhul-Kila` said, “He is my cousin and I have given him my protection. If you lift your hand, I shall break your nose! I have brought him here to tell you about `Ammar.” `Amr ibn al-`As asked, “Is `Ammar there in `Ali’s army?” Abū-Nūh said, “Why are you asking about him?” `Amr said, “I have heard the Prophet (a.s) say, ‘`Ammar will be killed by a rebellious group” Abū-Nūh said, “By Allah! `Ammar is in our army and he will destroy you and your army!” When Dhul-Kila` was convinced about the presence of `Ammar and the veracity of the tradition, he said, “You are that rebel group!” `Amr said, “What if he is in `Ali’s army! In the end he will come to our side!”


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This reply was only to appease Dhul-Kila`. Superficial minds might accept such talk, but not convincing for a person with vision. What was the reason that made `Amr say that `Ammar would change sides and come to them in the end? Did they establish any communication with him? Were they carrying on some secret parleys with him? Or his actions gave any indication of such intention? When all this was not there, then what `Amr said was nothing but one of his tricks! Allah knows whether what `Amr said was convincing for Dhul-Kila` or not But in practice he continued to be with the forces of Syria. Although one person from the Syrian Army, `Abdullah ibn `Umar al-`Anzi, hearing about the incident, advised Dhul-Kila` to move away from the Rebellious Group. But he did not follow the advice. Perhaps, he might have convinced his heart that `Ammar would ultimately join their group.

However, `Abdullah ibn `Umar al-`Anzi left Mu`awiyah’s army and joined the forces of Amir al-Mu’minin (a.s). At that time, he composed a few couplets. A couple of them are mentioned here:

After this Tradition, I shall not fight against `Ammar until the Trumpet (of the Resurrection Day) is blown
I have left Ibn al-`As and his rebel group. O friend! I cannot help leaving them!

When Mu`awiyah heard of this event, he was very angry on `Amr ibn al-`As. `Amr said, “I had only recounted the Prophet’s Tradition. It is not my responsibility if someone goes away.”

Dhul-Kila` kept looking for `Ammar and in the battlefield he was killed fighting with Farad Khandaf al-Bakri of the tribe of Bakr ibn Wa’il When Dhul-Kila`’s son learned of his father’s death, he sent word with someone to al-Ash`ath ibn Qays seeking permission to remove his father’s remains.

Al-Ash`ath said that if he gave permission, `Ali (a.s) would become suspicious of him. He asked him to request the permission from Sa`id ibn Qays al-Hamdani who was present in the right flank of the formation. He said that if Sa`id gave the permission, no one can make any objection. Ibn Dhul-Kila` sent a person to Sa`id for the permission. He said that Amir al-Mu’minin (a.s) does not object about who comes and who goes.

He said they may come and take away the remains of Dhul-Kila`. Ibn Dhul-Kila` went to the right flank of `Ali’s army and searched for his father’s cadaver. While searching his eyes fell on one tent. He saw that Dhul-Kila`’s body was lying there tied to the rope of the tent. He asked the people in the tent to allow him to take away his father’s body. They said he was permitted


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to take it and apologized with him and sought Allah’s forgiveness. They said if his father were not traitorous to the Imam (a.s), he would not have been lying there in that state. Ibn Dhul-Kila` and his slave tried to lift the body. But it was very heavy. They asked the people in the tent to give a helping hand. Khandaf al-Bakri asked them to move backwards. They said that if they moved backwards, how he would lift the body all alone. He said that the one who rendered him to that state could also lift him. Therefore, Khandaf put the body on the mule and tied it with a rope.

With the killing of Dhul-Kila`, the al-Himyari’s desire for revenge increased further; they therefore joined with `Ubaydullah ibn `Umar. At that time, `Ubaydullah played a trick and gave a message to Imam al-Hasan (a.s) that he wanted to tell him something. When the message reached him, he crossed over to the enemy camp and asked Ibn `Umar what he wanted to say? He said, “The Quraysh had received many hardships from `Ali (a.s). They might accept you as the Emir but cannot bear to be under him. Cooperate with us to remove him from the caliphate. We promise that the caliphate will be transferred to you!” Hearing this, Imam al-Hasan (a.s) looked at Ibn `Umar with contempt and said, “O `Ubaydullah! You are bound to be killed. If not today, it will be tomorrow! Satan has tempted you to come to this state! Is it possible that I take part in a conspiracy against Amir al-Mu’minin (a.s)? You have given an example of your evil nature by making the suggestion to me!” When Ibn `Umar heard this, he went away with a crestfallen face.

Now Ibn `Umar organized his forces and attacked at the rear of right flank of `Ali’s army. The fighters of the tribe of Rabi`ah were alert in that flank. They raised their swords and penetrated into the enemy forces. From noon until sunset, severe fighting took place. The Iraqis fought with such bravery and intensity that the flank of the Syrian army got scattered. But in the darkness of night they all reassembled The tribe of Rabi`ah again attacked and scattered them. Only a thousand men remained under the Syrian flag and came forward for a last ditch effort. The whole night the fighting continued and piles of dead bodies were created. In this fighting, the times for prayer came and went. Instead of the prayers, they just recited the “Takbir”. When the dawn arrived, the adhan was sounded in the Imam’s army. `Ali (a.s) hearing the adhan said:

“Blessed be those who say but the truth, and welcome to the prayer.”

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In this fight `Ubaydullah ibn `Umar was killed at the hands of Hani’ ibn al-Khattab or Muhriz ibn Sahsah or Jabir ibn al-Hanafi. The Syrians offered 10,000 dirhams for handing over the cadaver of Ibn `Umar. But the Imam (a.s) turned down this offer and said:

“These are the remains of a dead dog and it is not legitimate to sell it!”[1]

In the end his two wives, Bahriyyah bint Hani’ and Asma’ bint `Utarid, came to take his body. Some persons told them that they were incapable of carrying away the body and, if they wished, they would tie it to the tail of the mule and push it to your tents. At that moment Ziyad ibn Khasfah came out of his tent and Bahriyyah bint Hani’ requested him for taking away the body. He got it loaded on a mule and the two widows took it along. The body was hanging on the mule in such a manner that his hands and feet were touching the ground.

After the killing of Dhul-Kila` and `Ubaydullah, Mu`awiyah was under a spell of fear. He told `Amr ibn al-`As, “Allah knows what the Iraqis are planning to do now.” `Amr said, “You have already seen the attacks of the tribe of Rabi`ah. If they gather around `Ali (a.s) and attack, the Syrians would not be able to hold on against them. “Mu`awiyah said, “Instead of giving me courage, you are frightening me.” He said, “I am telling you what I am foreseeing.”

When Mu`awiyah saw no hope of success, he sent word to Khalid ibn Mu`ammar who was commanding the forces of the tribe of Rabi`ah that if he withdrew from the conflict, he would give him the governorate of Khorasan after the war was over. He promised that he would be in that position for life. Therefore, when the forces of Rabi`ah were advancing with ferocity, he pulled them back.

Overwhelmed with greed, Khalid turned his face away from the Hereafter. But even the world was not in his fate. When Mu`awiyah sent him the edict for appointment as the governor of Khorasan, he died while traveling to take charge of the position.

During the heat of the fighting, a swordsman of the Syrian army, Kurayb ibn Sabbah al-Himyari came to the arena and challenged for a combat. From the troops of Iraq Murtada ibn Waddah al-Zubaydi came to fight with him. But he was defeated and martyred. Kurayb once again challenged for a fight. Now al-Harith ibn Jalah came to fight with him. He too was martyred.


[1] Murūj al-Dhahab, Vol 2, Page 24

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When he challenged the third time, `Ayid ibn Masrūq al-Hamdani came to the arena. He was also killed. After martyring the three persons, pride went to the head of Kurayb. He piled the dead, one over the other, and sitting over them threw a conceited challenge once again. Amir al-Mu’minin (a.s) saw this demonstration of conceit and he thought it better to go himself to combat with the person instead of sending anyone else. Reaching near him the Imam (a.s) said, “O Kurayb! Remember! The son of Hind, the cannibal who chewed the human liver, will consign you to the flames of the Hell. I invite you to the Book of Allah and the Sunnah of the Prophet (a.s).” He replied, “We have been hearing such talk since long! You have seen my prowess at the use of the sword. If you have the courage, fight with me!”

The Imam’s visage changed. He went forward and attacked Kurayb. The blow was so fierce that Kurayb fell to the ground, rolled, and died. After killing him, the Imam (a.s) asked for another combatant from the Syrian army. Al-Harith ibn Duwahah al-Himyari came to the arena. (a.s) threw him dead on the ground. He challenged for another combatant. This time Muta` ibn al-Muttalib al-`Absi came to fight. The Imam (a.s) dispatched him as well. He then spoke to the Syrian troops, “If you had not started the fight, we would not have followed suit! Then he recited the following verse:

الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنْ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ.

“The Sacred month for the sacred month and all sacred things are under the law of retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful of your duty to Allah and know that Allah is with those who guard against evil. (2/194)”

When we consider about this incident, a picture of rights and justice comes before us. There is hardly any such example in the history of warfare. After killing three swordsmen the Imam (a.s) held his hand. Generally, in such circumstances, when a warrior has achieved so much success, he goes overboard and challenges the opponents with conceit and pride as if he is invincible in the manner Kurayb behaved earlier. After settling the score with the Syrians, the Imam (a.s) could have continued asking for more combatants. But he never let the norms of right and justice escape his attention. He killed the same number of opponents as the lives he lost from his group.


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During this episode, `Ammar ibn Yasir could not have remained a silent spectator. He was a well-known warrior. He had participated in Badr, Uhud, Khandaq and other campaigns. Although his limbs had started shaking on account of old age, he had wrinkles on his face, his back was bent and had already seen ninety-three summers, but he was as active as a youth could be. He had a wheatish visage and a wide chest. His eyes were large, he was tall of height. Ever since he got the news about his impending martyrdom from the Prophet (a.s), he was keenly looking forward to the day. Seeing the rebels of Syria, he remembered the Prophet’s saying that he would be martyred by a rebellious group. He came to the presence of the Imam (a.s), with the sword in his shaky hand, to seek permission for jihad. The Imam (a.s) looked at him and said, “Wait! May Allah be kind on you!”

When `Ammar felt that the Imam (a.s) was hesitant of allowing him to go for jihad, he said, “The Prophet (a.s) has already given me the tiding of martyrdom! Now I am in the twilight of my life. I have the arena of martyrdom in front of me! Give me your consent!” When the Imam (a.s) saw `Ammar’s determination, he reluctantly allowed him to go and do jihad. `Ammar wore the armor, took his arms, mounted his horse and spurred it on to the arena. He lifted his head towards the sky and said:

“O Allah! You know it well that if I know you want me to jump into the sea, I would do that! O Allah! You are aware that if I know you want me to keep the tip of the sword on my chest and bend so much that it pierced through my body; I would not hesitate to do it. I do not consider any act more worthy of your pleasure than doing jihad with the hypocrites. If I had known that any other act would bring more pleasure to you, I would not have hesitated doing that!”[1]

Amir al-Mu’minin (a.s) prepared a group of men to fight under `Ammar. The standard was given to Hashim ibn `Utbah Mirqal. The Imam (a.s) told him smiling, “O Hashim! For how long you will keep breaking the bread! Rise and do jihad with the traitors!”

After taking the Standard in his hand, Hashim looked at Mu`awiyah’s army and pointing towards one unit of troops, he asked who they were. He was told that they were the people from the tribe of Dhul-Kila`. He pointed towards another unit of men and inquired about them. He was told that they were a mix of the Quraysh and people of al-Madinah. Then he turned in the other


[1] Tārīkh al-Tabarī, Vol 4, Page 26

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direction and asked who the people around the dome shaped tent were? He was told that was Mu`awiyah and the men guarding him. He asked that even in the rear of the tent there were some people. He was told they were `Amr, his sons and retainers. When the armies were ready, `Ammar ibn Yasir addressed them and said, “O valiant! Rise and fight with those mischief mongers who have started the war on the pretext of seeking retaliation for the blood of `Uthman. To hoodwink the people they say that `Uthman was killed as an oppressed person and that they are claiming the qisas. This was just a ploy to start the war. They took hold of this excuse and tricked people into mobilizing for the battle. The purpose for this war for them was to grab power. They were not interested in the Faith nor did they care for the Truth. They wanted to enjoy material benefits and luxuries” After this talk by `Ammar, Hashim waved the standard and both of them started together towards the rows of the enemy formation. Whichever side `Ammar went, the Companions followed surrounding him.

When Mu`awiyah saw this crowd moving towards his formations, he sent fresh troops under the command of Abul-A`war al-Salami. `Ammar saw `Amr al-`As in the Syrian army. He told him, “Shame on you! For the governorate of Egypt, you have sold your Faith. But this is nothing new. You had always rebelled against Islam.” `Amr said, “We are avenging the blood of `Uthman!” `Ammar retorted, “You have not taken this step to please Allah! I had fought against you earlier on three occasions as a part of the Prophet’s army. The aim with which you participated in the earlier battles, you have the same even now. O `Amr! Have you forgotten the Prophet (a.s) saying, ‘O `Ammar! You will be martyred by a rebel group. You will be calling them towards the Heaven and they will invite you towards Hell’. Look at me and recognize me! I am `Ammar!” What reply could `Amr give? He just kept mum.

When both the armies were in readiness, they flailed their swords and spears and advanced against each other. The flames of battle started rising. Swords clashed with swords. In this acute fighting, no one has cared for the others. In the melee, `Ammar and Hashim were separated from each other. Despite his old age and shaky hands, `Ammar was fencing his sword and kept moving forward killing the enemy troops. After sometime he noticed that Hashim was standing in front of him He said, “Hashim! Why are you standing here! Move forward and fight with the enemy. Today, the doors of the Heaven are open and it is under the shadow of swords and spears! Even if they push up to the oasis of Bahrain, we shall have the conviction that we are on the side of the Truth and they are the supporters of evil.” Hashim waved his sword, like a


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lightening, and attacked the rows of enemy men. Swords were waving over and severing the heads and the spears were entering the chests of the enemies. Cadaver after cadaver was falling.

When `Amr al-`As saw this he said, “If this person with the black flag kept fighting like he is now, he will finish the entire population of Arabia.” With the continued onslaughts of Hashim and `Ammar, three of the five rows of the enemy troops were scattered. When they were about to attack the fourth row, the Syrian army woke up to the reality. From their units, the tribes of Azd and Bahilah attacked the men from Hamdan with intensity. They were forced to climb up a hillock to take shelter. But Bahilah and al-Azd chased and forced them down the hillock. Now the youths of Hamdan made a concerted attack and killed 3,000 enemy men. The remainder of the enemy units was forced to withdraw. `Ammar ibn Yasir, with his men, moved forward and reached near the groups that were guarding Mu`awiyah.

When Mu`awiyah saw him advancing, he asked his men to push him back. Therefore, they advanced swords in hands. Among those persons was `Amr’s son `Abdullah too was there. He had one sword in hand and another hanging on his girdle. When `Ammar turned in the direction of `Abdullah, `Amr shouted, “O My son!” Mu`awiyah asked him to be courageous and not to worry. `Amr said, “This is my son! If it was your son, Yazid, I would have seen how patient you would be!” Alas, with the shouts of `Amr, some Syrians went forward and brought back `Abdullah. `Ammar ibn Yasir kept on making attack after attack and in the end he was injured by a Syrian. His strength had totally sapped. One of his slaves gave him a mix of milk and water. He drank a little of it and said:

“Every word of Allah and his Prophet (a.s) is true. I shall meet my friends today. I shall meet Muhammad Mustafa (a.s) and his Companions. The Prophet (a.s) had said that my last food in the world will be milk mixed with water.”[1]

With milk, his feeble body got some energy. He again rose to continue the fighting. In his heart was the spirit of fighting and laying down his life for the Truth! At every step, he saw the coming martyrdom. One person from the rebel group, Abul-Ghawiyah al-Fazari, hit him with a spear and Ibn Jawn al-Saksaki came forward and cut away his head.


[1] Tārīkh Abul-Fidā’, Vol 1, Page 176

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When Amir al-Mu’minin (a.s) heard of the martyrdom of `Ammar, he was very sad and tears dropped from his eyes. He went to the body and recited the following couplets:

O Death! Come and give me tranquility and comfort
You have finished my friends, you will not spare me.
It seems you know each of my friends
As if someone is pointing them out to you!

Then the Imam (a.s) said, “We are Allah’s and to Him do we return. One who is not saddened with `Ammar’s death is not conversant with the norms of Islam!” Then the funeral prayer was offered and `Ammar was buried at the same place in the clothes that he was wearing.

The martyrdom of `Ammar created doubts in the minds of the Syrians and one aspect of their attitude, rebelliousness, became evident in light of the saying of the Prophet of Islam (a.s):

“He will be killed by a rebellious group that will be astray from the Right Path. `Ammar’s last meal will be milk mixed with water.”[1]

On the basis of this tradition, Dhul-Kila` al-Himyari was emotionally disturbed but `Amr al-`As convinced him saying that ultimately `Ammar would be in their group. If Dhul-Kila` was alive, he would have asked `Amr as to what happened to his claim. He might have also exposed the treachery of `Amr in this matter. He might have also moved away from the rebel group with the men of his tribe after the martyrdom of `Ammar. Therefore, `Amr made the following observation on the killing of `Ammar:

“I do not know if I am more happy with the killing of `Ammar or that of Dhul-Kila`. By Allah! If Dhul-Kila` lived after the killing of `Ammar, he would have moved to `Ali’s side with the Syrians.”[2]

Khuzaymah ibn Thabit al-Ansari too was in doubt before `Ammar was martyred. And he was not able to distinguish between virtues and vice. When `Ammar was martyred, he said that he had no doubt after the incident that the rebel group was one headed by Mu`awiyah. Then he came to the arena for jihad and was martyred fighting with the Syrian forces.


[1] Al-Kāmil fit-Tārīkh, Vol 3, Page 158
[2] Al-Kāmil fit-Tārīkh, Vol 3, Page 158

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`Abdullah, the son of `Amr ibn al-`As, too had some doubt and told his father, “Today we have killed a person whose face the Prophet (a.s) cleaned of the dust with his own hands and said:

“O son of Sumayyah! People are lifting one brick each and you are lifting two at a time for the sake of felicity and Reward. You will be killed by a rebel group.”[1]

Ibn al-`As told Mu`awiyah, “Have you heard what `Abdullah has said.” Mu`awiyah, to dispel the fears of `Abdullah and other men said:

“Have we killed him? Killing has been done by the one who has brought him here!”[2]

When Mu`awiyah said this, every Syrian was heard saying, “`Ammar’s killer is one who has brought him here.” When `Ali (a.s) heard this interpretation, he said, “Then Hamzah’s killer was the Prophet (a.s) because he had brought him to the Battle of Uhud.

Hashim ibn `Utbah was still in the battlefield. When he saw his men stopping for a respite he chided them saying, “Those of you who want Allah’s pleasure and Blessings in the Hereafter, they should move forward to clash with the enemy!” The contingent now moved and advanced with their lances poised towards the enemy troops. In that time, a youth from the tribe of Ghassan came out of the Syrian army and recited the following couplet:

I have heard this saddening news
That `Ali has killed son of `Affan

Then using invectives against `Ali (a.s) he came forward with the intention of attacking. Hashim understood that the youth was misguided and was under a misapprehension and totally ignorant of the circumstances of the assassination of `Uthman. Fulfilling the duty of enjoining the good and forbidding the evil, he told him, “O young man! Reconsider your opinion and fear Allah! Tomorrow you will be accountable before Allah!” The youth said, “Fighting with you, and killing you people, I consider my Religious Duty because you neither pray nor your Emir prays. And it was your Emir who, with the cooperation of your people, killed `Uthman!”

Hashim said, “What have you to do with `Uthman! He was killed by the Prophet’s Companions, their sons, their followers, and the reciters of the


[1] Al-Kāmil fit-Tārīkh, Vol 3, Page 158
[2] Al-Kāmil fit-Tārīkh, Vol 3, Page 158

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Qur’an. These people know the Shari`ah and have a vision of the Faith. I am sure you neither know anything about the Faith nor do you know what is good and what is bad for the Ummah”

The youth said, “I consider lying as taboo and what you have said is true!” Hashim said, “What you do not know, leave it to those who have the knowledge! Do not grope about in the darkness When you say that our Emir does not pray, the world knows that he was the first ever in the world to offer prayers with the Prophet (a.s)! On the face of the Earth there is none who has a better understanding of the matters of Faith and the follower of the Shari`ah than him! He had the special privilege and honor of the nearness to the Prophet (a.s) that none else had. You have blamed us of not offering prayers. Do not you see that our men spread the prayer mats in the nights, offer prayer and recite the Holy Qur’an. You have been misguided by some evil persons and therefore you are terming vice as virtue and virtue as vice. You are blindly following their ill advice and going astray!”

When the youth heard this, curtains of darkness were raised from his mind and he said, “You seem straightforward and virtuous to me. If I repent, will my repentance be accepted by Allah? “Hashim replied, “It is Allah who accepts repentance and forgives mistakes.” Convinced, the youth decided to abstain from fighting, turned back to return. One Syrian told him that he was misled by the Iraqi. The youth said, “Misleading is something and the attraction of the truth is something else! By advising me to refrain from vice, he has proved his kindness and concern”

Hashim was standing in the battlefield when a patrol of the Syrian troops from the tribe of Tanūkh came forward. Hashim went with his men and attacked them. For sometime swordsmanship went on 9 or 10 Tanūkhis were killed by Hashim. During the same fight, Harith ibn al-Mundhir al-Tanūkhi hit his spear on the stomach of Hashim. He fell down to the ground. The advance of his troops stopped and the men were disheartened. When Amir al-Mu’minin (a.s) saw the men losing heart, he sent word with a person to Hashim he must take the standard in his hand and move forward. Hashim asked the messenger to look at his stomach. When the person looked at the stomach, he saw that it was cut asunder and the blood was coming out copiously. Hashim was for some time in the pangs of death and then he breathed his last. With Hashim a group of memorizers of the Qur’an from the tribe of Aslam too were martyred. When the messenger returned and conveyed the information about the martyrdom of Hashim, the Imam (a.s)) came to the mortal remains of the martyrs and recited the following couplets:


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May Allah Bless this al-Aslami group who were
Radiant of face and died fighting along with Hashim
In that group were Burayd, `Abdullah and Malik’s sons `Urwah and Munqidh
They were those who were counted in the nobility of the Arabs.

At that moment Amir al-Mu’minin (a.s) noticed a group under the Syrian flag. He asked who the people were. He was informed that they were the people from the tribe of Ghassan. He observed these people were still in the field of battle. He added that until they were attacked ferociously, they would not budge from their place! He turned toward his men and said, “Who amongst you are those who can fight with courage and an eye on the blessings of the Hereafter?”

At this call, a group of men came forward. He called Muhammad ibn al-Hanafiyyah to take the group with him slowly holding the spears raised towards the enemy force stand near them and await his orders. After sending Muhammad, he asked Malik al-Ashtar to go with another group to the aid of Muhammad and ordered them to attack. Muhammad ibn al-Hanafiyyah and Malik al-Ashtar’s groups jointly attacked the enemy formation. When they attacked the people of Ghassan with sheer ferocity, their feet were uprooted. They left their station, suffering lots of casualties, and withdrew from the arena.

In the heat of this battle, one thousand Iraqis were cut away from their formations and were surrounded on all sides by the enemy. This encirclement was so severe that the men were rendered helpless. When Amir al-Mu’minin (a.s) saw this predicament, he asked his companions to volunteer to go to the rescue of their men. `Abd al-`Aziz ibn al-Harith al-Ju`fi said that he would obey the Imam’s orders. He blessed him and asked him to break the encirclement of the Syrians and approach his troops to help them out of the situation. He asked him to tell the men to shout the Takbir from there, which will be reciprocated from his end too. Then they should make a concerted attack on the encirclers. `Abd al-`Aziz al-Ju`fi put on the armor, mounted his horse and, went near the encircling hordes of the enemy, advanced hitting their chests with his lance he reached the encircled Iraqis. When the men saw him, their morale revived. They asked, “How is Amir al-Mu’minin (a.s)?” He replied that he was well and that he had asked them to raise the slogan of Takbir and start attacking and he with, his companions, will raise the same slogans from that end. Therefore, in the din of the slogan the attack was commenced. The attack was so severe that there was panic in the enemy


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ranks. Seven hundred enemy men were killed in the battle. The encirclement broke and the Iraqis returned to their base. Amir al-Mu’minin (a.s) praised `Abd al-`Aziz al-Ju`fi for his valor and said words of praise for him.

Amir al-Mu’minin (a.s) was standing near his formation of men when a chief of the Syrians came to the arena wearing armor of chain and shouted, “Abul-Hasan! Where are you?” The Imam (a.s) came in front of him and the man said, “O son of Abū-Talib! You have precedence in accepting Islam over all other men! You have participated in all the ghazawat with great distinction! Stop this bloodshed. We shall leave Iraq for you and you leave the territory of Syria for us!” The Imam (a.s) said:

“O Person! I have given a serious thought to this matter. For me there is no other alternative than war! Or else I shall have to deny the things that Allah has revealed to His Prophet (a.s). Allah does not like His friends to contravene His Commands on the earth and we sit quiet without exhorting people to virtue and warning them against vice. I feel better facing the hardships of war than going to Hell with manacled hands and feet.”[1]

Swords were clashing in the battlefield and different fighting groups were engaging one another. (a.s) ordered every unit of his army to attack some sections of the enemy formation. Therefore, the entire army entered the arena at the same time. At every nook and corner of the place the flames of fighting were rising. Al-Qa`qa` ibn `Amr says that it appeared as if lightning was striking every moment and mountains were clashing with one other and the Earth was in the throes of a cataclysm. Amir al-Mu’minin (a.s) sort of submerged in the rows of the enemy troops and emerged after some time when his head and face was red with the gore and the sword too was soaked in blood. In this fierce battle, the standard-bearers could not stand steadfast and the rows of men were scattered. When `Adi ibn Hatam came fighting near the place he had left the Imam (a.s), he did not find him there. On inquiry, he learned that he had gone in the direction where the fighting was the fiercest. Adi went there and finding (a.s) there said:


[1] Al-Akhbār al-Tiwāl, Page 188

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“O Amir al-Mu’minin! If you are living, every hardship is small for us! I have trampled the dead under my feet to reach you! Today, none of our chiefs is alive nor theirs!”[1]

Sa`id ibn Qays al-Hamdani sent word to the Imam (a.s) from his battlefront, “O Amir al-Mu’minin! We have at this moment acquired ascendancy over the enemy. If any of the units needs our assistance, we are ready to provide it! “The Imam (a.s) told the tribes of Rabi`ah and Hamdan that they were like the spears and the armors for him. He exhorted them to vanquish the enemy and push him out of the arena. At this call, twelve thousand troops got ready for the onslaught. The Imam (a.s) wore the Prophet’s black turban on his head and climbed on the Prophet’s own horse, Rih. The right flank he entrusted to Malik al-Ashtar and the left to Ibn `Abbas. He himself was at the heart of the formation. Thus they attacked the enemy, with the valiant youths of Rabi`ah and Hamdan, and in no time there were piles of enemy cadavers in the arena. With the intense fighting, the Imam’s sword got twisted. He came out of the arena, straightened the sword and said, “If this sword was not twisted, I would not have come out of the arena!” He then immediately reentered the fray! Fighting, he reached near the tent of Mu`awiyah and said:

“I shall hit my sword on those enemies and will not spare Mu`awiyah who has bulging eyes and a fat tummy!”

When Mu`awiyah saw this state of affairs he put his foot in the stirrup of his horse and was preparing to escape form the battlefront. But with one persons shout the Syrian troops reassembled and he abandoned the idea of escape. Now the Syrians made a concerted attack, but the youths of Hamdan and Rabi`ah kept advancing and decimating the enemy fighters. Amir al-Mu’minin (a.s) praised their valor and said:

Leading them along was the man of honor Sa`id ibn Qays
The upholders of honor and righteous persons protect honor and prestige!”

This was Thursday and the ninth day of the war. When the dusk was near, and the sun was about to set, the terrible night arrived that is infamous in the annals of history as laylat al-harir. Everywhere there was pandemonium. With the clanging of swords and the twanging of the bows, the hearts were getting scared. There was a cacophony of slogans and the clapping of hoofs of the horses on the ground that were shattering the drums of the ears of the people. Everywhere there were lying dead and the severly injured persons.


[1] Al-Akhbār al-Tiwāl, Page 186

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Amir al-Mu’minin (a.s) sometimes remained in the heart of the formation and at others moved to the left and the right flanks. It appeared that in the arena of the battle he was everywhere! Wherever he saw the enemy gaining ascendancy, he moved to that place. He attacked with such intensity that row after rows of the enemy troops were obliterated. At last, in this arena of battle, the spears broke and the swords went blunt. Some men went to the extent of biting the adversaries when they had no useful instruments of war left with them. At that night, five hundred and twenty-three times the Imam (a.s) was heard calling the Takbir (that he usually call whenever he would kill one of the enemies). In the morning when the count of the enemies killed during the night was taken, it was exactly five hundred and twenty-three! There is another narration that says that in that night more than nine hundred Syrians were killed by the Imam (a.s).

When the dusk came, the war had entered in its last phase. Amir al-Mu’minin’s forces under the command of Malik al-Ashtar and Ibn `Abbas still continued to fight with intensity. The Imam (a.s) was at the heart of the formation and on all the four sides, the flames of war were rising. Malik al-Ashtar, on the right flank, with flailing sword, advanced with the left flank in his close proximity. Whenever he brought down his sword, it appeared as if it was raining. Whenever he raised it, its brightness would blind the eyes momentarily. Malik handed over the standard to Hayyan ibn Hawzah al-Nakha`i and took the troops to attack the Syrians. Some men slowed down their advance and he told them, “This is not the wont of men that they keep milking the sheep and sit with one hand over the other! Move forward with vigor like men!”

Energy came back in the lazy limbs! The Syrians could not bear these incessant attacks and withdrew backwards with difficulty. When Amir al-Mu’minin (a.s) felt that the victory was nigh, he sent another troop to support Malik and Ibn `Abbas. They jointly finished whatever resistance was left in the enemy. On one hand the Syrian army was getting decimated, on the other the voice of Amir al-Mu’minin (a.s) was reverberating, “Yes! You are near the destination of victory! The enemy is in his last throes! Do not rest on your oars before finishing him!”

This was very difficult time for Mu`awiyah. Iraqis were advancing with determination. There was no hope left that the Syrians would be able to resist them. There was darkness in the eyes of Mu`awiyah. And on his head were the dark clouds of failure and ignominy. He looked at `Amr ibn al-`As with dismay. He said, “There is no need to worry! I have already a plan ready for


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such a situation!” Mu`awiyah asked, “What is the plan?” Ibn al-`As said, “Raising the Holy Qur’an on the lances we shall make it the arbiter in the dispute. The result will be that a group of the Iraqis will become our supporters and try to stop the war. The other group will insist on continuing the conflict. Thus creating a rift in their ranks we shall succeed in postponing the war!” Mu`awiyah already had the intelligence from his detectives that al-Ash`ath ibn Qays wanted the war to stop before any result was achieved. He was openly telling to the men of his tribe:

“You have already seen the yesterday! How terrible and destructive a battle it was! By Allah! If we fight again tomorrow destruction of the Arab pride and honor is certain!”[1]

Now Mu`awiyah matched al-Ash`ath ibn Qays word for word and said that if the war prolonged, the people of Persia would attack the Arabs and the Romans would attack Syria and will trample our pride and honor under their feet. Therefore, Ibn al-`As’s strategy must immediately be put to test and make the Holy Qur’an the arbiter by raising it on the lances. Therefore, from the first rows of the Syrian army five persons raised the Giant Book of the Holy Qur'an of Damascus on their lances. Besides this, as many copies as were available too were raised on the lances. Some persons wrapped pieces of cloth on bricks and raised them on lances! When the copies of the Holy Qur’an were raised, al-Ash`ath ibn Qays who had joined the conspiracy with Mu`awiyah, came to Amir al-Mu’minin (a.s) and said that the Syrians had made the Holy Qur’an the arbiter and the people are not ready to accept any verdict other than what the Holy Book gives! He asked his permission to negotiate with Mu`awiyah. (a.s) said, “Talk with him and see!”

Al-Ash`ath went to Mu`awiyah and asked, “Why the Qur’an was raised on the lances?” He said, “We want the Holy Book to be the arbiter in this dispute!” Since they were both conspiring, al-Ash`ath readily agreed that it was a good proposal. He returned and told (a.s) what transpired between him and Mu`awiyah and he himself stood between the rows of the two armies and stressed on accepting the Book as the arbiter in the dispute. The Iraqis, on the temptation by Mu`awiyah’s agents, started insisting that they will abide by the verdict of the Holy Qur’an. When Amir al-Mu’minin (a.s) saw a web of deceit being weaved with the Holy Book in the front, he said:

“O creatures of Allah! The path of Truth and Virtue that you were following, keep following! Continue to fight with your

[1] Al-Akhbār al-Tiwāl, Page 188

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enemy! Whether it is Mu`awiyah or `Amr, Ibn Abi-Mu`it or Habib ibn Maslamah, Ibn Abi-Sarh or al-Dahhak! These people are neither persons of Faith nor those who follow the Holy Book. I know them more than you do. During both childhood and youth, I had been with them. They were evil in their childhood and remained so in their youth! By Allah! They have raised the Holy Qur’an to cover their evil deceit!”[1]

Amir al-Mu’minin (a.s) tried his best to convince the Iraqis. But al-Ash`ath ibn Qays, and his cohorts, who were hand in gloves with Mu`awiyah, became rebellious instead of seeing reason. Mus`ir ibn Fadki al-Tamimi and Zayd ibn Husayn al-ta’i came forward with 20,000 men and told the Imam (a.s), “O `Ali (a.s)! if you refuse to accept the Holy Qur’an as the arbiter, we shall fight with you! You should immediately order cessation of hostilities and send a message to Malik to return forthwith from the arena.” When the Imam (a.s) felt that the mischief had taken root, and the people are bent on rebellion, he sent word to Malik al-Ashtar through Yazid ibn Hani’ to come to him immediately. Malik was surprised at this message and said, “The enemy will surrender any moment! I shall come to him with the tiding of victory!” Yazid returned and conveyed what Malik had said. The men started shouting and said that he had quietly asked Malik to continue fighting. The Imam (a.s) said, “Whatever I have said was communicated in your presence. Where was the opportunity to convey anything in secret?” They asked him to send Yazid once again and order Malik to withdraw immediately. If there is any delay in Malik returning, the swords that are hitting the Syrians will turn against you.

The Imam (a.s) sent Yazid once again. He told Malik that if the life of Amir al-Mu’minin (a.s) was dear to him, he must immediately return to him. Malik, with a saddened heart, returned to the Imam (a.s) and was very unhappy seeing the confusion around him. But the steps that had been withdrawn could not be advanced again! Amir al-Mu’minin (a.s) knew that if the cessation of hostilities was not ordered, his men would rebel. He very unwillingly accepted the proposal of the arbitration!

After the cessation of hostilities, `Amr advised Mu`awiyah to kill all the enemy men under detention with him. From amongst the detainees, `Amr ibn Aws al-Awdi heard this and sent word to Mu`awiyah that when the time for killing the detainees came, he should not be killed because he was his nephew. Men from his tribe, Banū-Awd too recommended that he may be


[1] Al-Kāmil fit-Tārīkh, Vol 3, Page 161

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released. Mu`awiyah said, “He says that I am his maternal uncle. If he is proved right, I will release him. But if he is lying, then your recommendation is unnecessary!” Therefore Mu`awiyah called him and asked how he was the youth’s maternal uncle. He asked, “If I give proof of that, will you release me?” Mu`awiyah replied, “Yes!” The youth said, “Is not the consort of the Prophet (a.s), Ummu-Habibah bint Abū-Sufyan your sister?” Mu`awiyah said, “Yes! She is my sister!” The youth said, “Then! I am her son!” Mu`awiyah said, “None other than you had this idea! You have said the truth!” `Amr ibn Aws was released. In that time, the Syrians who were in captivity with the Iraqis were released and came back to their camps. Then Mu`awiyah told `Amr ibn al-`As, “If I had acted on your suggestion, then none one of these captives would have returned alive!” Then he released all the Iraqi captives.

This battle started on the first of Safar, 37 H and finished on Friday 10 Safar. The two armies camped in Siffin for one hundred and ten days and ninety clashes took place. From Amir al-Mu’minin’s army twenty-five thousand persons were martyred of whom eighty were participants in the Battle of Badr and sixty-three from the event of bay`at al-ridwan. From Mu`awiyah’s army forty-five thousand men were killed.

This entire episode was because of the greed of Mu`awiyah and `Amr ibn al-`As for power and pelf. Mu`awiyah was ruling the province of Syria since the times of `Umar and `Amr too was the governor of Egypt for some time. Mu`awiyah wanted to save his position at any cost and `Amr wanted once again to get hold of the control of Egypt. It is the nature of power mongers that once they taste power; they try to hang on at any cost. Therefore, to keep himself in power he concocted the story of `Uthman’s qisas and misguided the people to put them in the conflagration of war. `Amr Ibn al-`As played all the tricks in his repertoire to get the governorate of Egypt for himself. Despite knowing the truth very well, he took shelter behind falsehoods. Therefore, acknowledging his worldly-wise nature he told Mu`awiyah:

“By Allah! Although I am with you in fighting for the retaliation for the blood of `Uthman, whatever is in my heart is there, but you are fighting with the person whose superiority and precedence (in Islam) and his nearness to the Prophet (a.s) is well-known to you. But we are only the seekers of this world!”[1]

[1] Al-Kāmil fit-Tārīkh, Vol 3, Page 141

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Mu`awiyah made the retaliation for the blood of `Uthman the excuse for achieving his end. He gave an impression to the people that the killing of `Uthman had taken away his sleep and rest. He told them that he will not take rest until he achieved the fulfillment of the qisas. This, despite the fact that during the days he was besieged, `Uthman appealed to Mu`awiyah for help, which fell on his deaf ear. He, however, had a small troop and asked the men to remain outside the ramparts of al-Madinah and not take any action whatsoever. The purpose was to give an impression to others that he tried to help `Uthman with armed men but before it could reach him, he was assassinated! He was thinking that the killing of `Uthman was in his best interests that he will have an excuse to fight a war with `Ali (a.s) and get the power in his own hands. Therefore, he promised the governorate of Egypt to `Amr and made him a strong cohort. He started blaming `Ali (a.s) for the killing of `Uthman and started claiming qisas. He knew it pretty well that the circle of the killers of `Uthman extended from Hijaz to Egypt and Iraq who came crowding to al-Madinah, besieged him and scaling the walls of his house they assassinated him. From the huge crowd of his besiegers it was difficult to identify the real perpetrators of his murder. Those who were present at his house at the time of the killing too were unable to identify any one culprit.

In such a situation terming any one person as the killer and claiming the qisas from him was impossible. There was not any justification for doing a thing like that. There is no justification for putting to death thousands of persons to claim the qisas for one life. Therefore, the Holy Qur’an says the following about the Law of qisas:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا.

“And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided. (17/33)”

Mu`awiyah was `Uthman’s cousin, but his own sons around, he was not `Uthman’s wali under any law whatsoever and therefore his claim for qisas was not justified because it is only the right of the successors of the killed person or the government of the day. Mu`awiyah was neither the successor of `Uthman nor was he the caliph of the Muslims. He was just an ordinary citizen as anyone else. At the most, he was the functionary appointed to


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govern a province by the caliph. It was required of him to first accept `Ali (a.s) as the caliph, and respecting his rights he could have appealed to him to issue orders for qisas of `Uthman. `Ali (a.s), therefore, had written to him first to owe allegiance to him as the caliph and then talk about the qisas for `Uthman’s blood so that a decision could be made about the claim in light of the Sunnah.

In fact, the claim for qisas was a subterfuge of Mu`awiyah to refuse allegiance to `Ali (a.s). The purpose clearly was to put pressure on `Ali (a.s) and obtain from him the approval for continuing with the governorate of Syria. Therefore, he told in clear terms to Jarir ibn `Abdullah al-Bujali that if he was continued as the ruler of Syria he would enter the bay`ah of `Ali (a.s). After this no doubt remains that the refusal for bay`ah was to use it as a leverage for remaining in his position as governor and the claim for the qisas was just a subterfuge. If the emirate of Syria was assured, he would have stopped talking about qisas. If he was interested in the qisas, he would have helped Umm al-Mu’minin `A’ishah, Talhah and al-Zubayr who rose in the name of retaliation for the blood of `Uthman. He did not send any help to them. In fact, he expressed satisfaction at the death of Talhah and al-Zubayr because he knew that these two persons tempted the killers to commit the assassination. His strategy was that Talhah, al-Zubayr and `Ali (a.s) fought for supremacy, and the party that was eliminated in the fight was one headache less for him.

He also thought that the survivor of that conflict would become so weak that handling him would not be difficult. Mu`awiyah was thus preparing ground to fulfill his ambition for power! If he was serious about qisas, after the martyrdom of `Ali (a.s), when Mu`awiyah was controlling the entire realm, he could at least have tried to locate the killers of `Uthman to give a semblance of his interest in claiming the qisas. Once `Uthman’s daughter, `A’ishah, tried to draw the attention of Mu`awiyah towards the matter of her father’s qisas but he avoided the issue. Therefore, Ibn `Abd-Rabbih al-Andalusi wrote in al-`Iqd al-Farid that after the Year of Congregation, when Mu`awiyah came to al-Madinah, `Uthman’s daughter `A’ishah, was visited by him. When she saw Mu`awiyah, she started crying and wailing and complained to him that he had forgotten about the qisas for the blood of her father. Mu`awiyah said that those people are now subjugated to us and we have promised amnesty to them. If we act against them, they will carry rancor against us and will start mischief again.


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They might forsake the bay`ah with start fighting and us. Then, he said, Allah knows, what will be the result of such conflict! He added that if the rule goes out of their hands, what will be the position of Banū-Umayyah. He tried to convince her by saying that she herself was the daughter of a caliph and another caliph’s niece!

Mu`awiyah gathered a big crowd around him, and in the name of qisas, started a conflict but he knew that the result of the conflict will be either rise or fall, either the crown or the head would roll! But he did not leave any stratagem, fair or foul, to win the war. Therefore, as soon as he set foot on Siffin, the first step was to capture the source of water on the bank of Euphrates and he tried to justify denying access to water for the group of `Ali (a.s) by saying that they too kept `Uthman without water for many days before killing him! In fact Mu`awiyah should not have banned water for `Ali (a.s), and his men as a retaliation for keeping `Uthman without access to water because it was `Ali (a.s) who arranged to send water to `Uthman when he was besieged in his own house! To the contrary, when Amir al-Mu’minin’s men captured the source of water, he allowed free access to Mu`awiyah’s men to draw water.

At that time, the Imam (a.s) said that an evil act could not be replied with an evil act! Similarly, when with the martyrdom of `Ammar, the rebellious attitude of Mu`awiyah was exposed, he immediately put forth an excuse that the killer, of `Ammar, is `Ali (a.s) because he brought him all the way to the battlefront! This statement is such a blatant denial of the fact that it cannot be put even in the genre of an excuse! It is surprising that the people of Syria were getting carried away with the falsehoods of Mu`awiyah. If they had some sense of understanding, the scenario would have been different. They blindly remained attached to the rebel group! If the excuse made by Mu`awiyah that `Ali (a.s) was responsible for the killing of `Ammar because he brought him to the battlefront, then, by the same logic, Mu`awiyah was responsible for the killing of thousands of Syrians who were brought to the war by him! The moot point is that `Ammar was killed by “the rebel group” and that was “Mu`awiyah’s Group”!

Despite all these subterfuges, when Mu`awiyah saw defeat staring in his face, he made such a treacherous move that the situation completely reversed. He sent his men to raise the Holy Qur’an on the lances and start shouting slogans for making the Book the arbiter to solve the dispute. He also infiltrated the Iraqi army to instigate the men to stop fighting and force `Ali (a.s) to accept the proposal. The ignorant men did not understand the treachery of


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Mu`awiyah that if the Holy Book was to be made the arbiter for the dispute, he should have come up with the proposal before the war commenced. When he saw defeat in front of him, he manufactured this excuse.

The reason for the success of Mu`awiyah in all his treacherous acts was that the Syrians were blindly committed to him. Al-Mas`ūdi writes:

“They were submissive to Mu`awiyah to such an extent that while going to Siffin that he made them offer the Friday Congregational Prayer on Wednesday!”[1]

The reason for the people of Syria remaining ignorant of the norms of Faith and the Arab culture was that the territory was under the sway of outsiders for long. In the initial period of `Umar, the territory came under his control. Then he made the mistake of imposing the sons of Abū-Sufyan, Yazid and Mu`awiyah, on the people.

Yazid died after a short while but Mu`awiyah had a long innings and, with his cunning, entrenched himself and developed vested interest in the province. How could he inculcate the Islamic norms of do’s and don’ts in the people when he was himself not bothered about them! Then, he had also his political strategy in mind that if the people got awareness of the norms, he would not be able to rule the way he wanted. He kept the people ignorant of the status of `Ali (a.s) and the Ahl al-Bayt and, in fact, poisoned the people’s minds against them. Therefore during the battle of Siffin on Syrian went to the extent of saying that they were fighting with `Ali (a.s) that neither `Ali (a.s) offered prayers nor the men in his army were habituated of praying regularly.

The poor soul was repeating like a parrot what Mu`awiyah and his cohorts had drilled into his mind But when Hashim ibn `Utbah talked to him, the haze in his mind was cleared and he withdrew from the fighting! Besides this nasty propaganda, Mu`awiyah opened the coffers of the state to create a breed of sycophants who promoted his foul plans!

There were also people in `Ali’s army, who had joined him because of some compulsions, but their minds were not with him. Persons like, al-Ash`ath ibn Qays and Khalid ibn Mu`ammar, had sold themselves to Mu`awiyah. They got an opportunity to misguide people when the talk of making the Qur’an the arbiter for solution of the dispute was raised. Although Amir al-Mu’minin (a.s) made it clear to al-Ash`ath that the demand for making the Book the arbiter was a trick of Mu`awiyah, he remained adamant and shouted, “O


[1] Murūj al-Dhahab, Vol 2, Page 72

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people! Force `Ali (a.s) to accept the arbiter and stop the killing of men! “It is surprising that when the Imam’s forces were on the verge of victory, al-Ash`ath develops sympathy for the dying! If his heart was so much concerned with the deaths, he could have raised his voice before the war commenced! He could have done this to stop the war of attrition when the scale was showing both the parties equal in their gains and losses! But his raising the voice when Mu`awiyah was staring in the face of defeat, definitely proves his complicity with the enemy!

There is no doubt that this trick of Mu`awiyah was an act of rebellion against the rightful caliph, but when the act of Talhah and al-Zubayr was dismissed coolly as khata’ ijtihadi, Mu`awiyah’s evil design too is called a khata’ ijtihadi! It is surprising that when the Prophet (a.s) terms this act as rebellion, by calling it error in interpretation they term the perpetrator deserving of Rewards in the Hereafter (sic)!Are these champions of Mu`awiyah oblivious of the Prophet’s saying:

“`Ammar will be killed by a Rebel Group. `Ammar will be inviting them towards Allah and they will call him towards the Hell!”[1]

After this observation of the Prophet (a.s) calling Mu`awiyah’s act an error of interpretation (khata’ ijtihadi) and harping on the calumny that the perpetrator of the act was deserving of Rewards and the Heaven, is beyond the comprehension of any right thinking person. When some people have even termed the assassination of `Ali (a.s) as a khata’ ijtihadi, there is nothing beyond them. Therefore, Ibn Hazm and his group consider the act of `Abd al-Rahman ibn Muljim as khata’ ijtihadi. Ibn Hajar al-`Asqalani writes:

“Ibn Hazm has made access to exaggeration by saying that from the imams none has denied that Ibn Muljim did ijtihad, and had his justification, that he was right in killing `Ali (a.s)”[2]

Although the Prophet (a.s) had said about Ibn Muljim, “He is the wicked man of the Ummah!” Similarly this group terms the killing of `Ammar ibn Yasir by Abul-Ghawiyah al-Fazari as error in interpretation, despite the Prophet (a.s) saying that the killer of `Ammar and the one who took away his fighting gear would go to the Hell. The killers of `Uthman, to the contrary, are termed by Ibn Hazm, and the men of his ilk, as traitors, cruel and heretic. They do not consider their act as khata’ ijtihadi!


[1] Sahīh al-Bukhārī, Vol 2, Page 92
[2] Talkhīs al-Hubbayr, Page 348

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Just imagine the man of ijtihad, Mu`awiyah, gives expensive gifts to the Caesar of Rome to make an alliance with him to fight against one who had the bay`ah of the Companions of the Prophet (a.s) both Muhajirūn and Ansar! Was this ijtihad that he was hobnobbing with an infidel to fight against the caliph of the day?

The great Urdu poet, Mirza Ghalib Dehlavi too has composed a very interesting couplet on this phenomenon:

It is a funny ijtihad that an enemy of the Faith
Comes to fight with `Ali, and they call it an error!