The Brother of the Prophet Muhammad Imam ‘Ali

Spring Maryland) Mr. Harold Samhat (Troy Michigan) Mr. Nazim Yazbak (Michigan City Indiana)

Only unusually noble spirited men as those listed above would achieve what normally takes a whole community to accomplish.

visit to the Middle East in 1959 the author dealt with an old Islamic problem and succeeded in finding its solution. For over a thousand years the Muslims were divided into Sunnites and Shi’ites (neither of the two sides was recognizing the soundness of the teachings of the other) in spite of the agreement of both Schools on all the teaching of the Holy Qur'an and the authentically reported hadiths of the Holy Prophet Muhammad.

The author met the late Sheikh Al-Azhar Sheikh Mahmood Shaltut on July 1 1959. He discussed with him the important issue. At the conclusion of the discussion Sheikh Shaltut acknowledged the soundness of the Islamic Shi’ite Jaafari School. The author requested him to declare equality between the Shi’ite Jaafari and Sunnite Schools. The Declaration was broadcast and published on July 7 1979. This Declaration was historical and the first of its kind since the separation of the two Schools.

The spirit of true Islamic brotherhood can prevail only by mutual understanding among the various Islamic Schools. It is with this in mind that the author presents this book The Brother of the Prophet Muhammad. Needless to say that the arguments among various Islamic Schools revolve mainly around the history of this great Imam. A true understanding of his position in Islam is bound to lead the Muslims to a more genuine brotherhood.

are among the Muslims Sunnites and Shi’ites are fewer.

However the events of the Iranian Revolution which took place in 1978-79 put the news of the Muslims in general and the Shi’ite Muslims in particular on the front pages of the Western and Eastern press.

This is because the Shi’ite Muslims are the absolute majority among the Muslims in Iran. The American press spoke of the Shi’ites briefly and many times inaccurately. This reconfirmed my conviction for the need of an English book dealing with the Islamic Shi’ite School with some details based on serious research.

Since this is the School of Imam ‘Ali, son of Abu Talib, it would be appropriate to study this great Imam and his political-religious history; for this is the only means through which we can understand the foundation of this school.

To satisfy this need I wrote this book and called it The Brother of the Prophet Muhammad. This is a title which was given to Imam ‘Ali uniquely by the Holy Prophet Muhammad who "brothered" him from among all the Muslims. He never chose for himself any other man as a brother.

The title was the dearest to the heart of the Imam; for when he introduced himself publicly he used to mention his brotherhood to the Prophet after mentioning his servitude to the Almighty. And it was pleasing to the Holy Prophet to call ‘Ali "My brother.".

The Muslims agree that Imam ‘Ali had what no other person from among the Muslims had of distinctions. He is

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from among them the only person who was raised by the Messenger of God since the days of his childhood. He was brought up by him according to his ethical standards; then he chose him from among all men to be his brother.

The Muslim scholars Sunnites and Shi’ites agree that ‘Ali was the most knowledgeable in the Book of God (the Qur'an) and the teachings of His Prophet among all the companions. He was the richest source of wisdom and the most eloquent speaker the greatest defender of the faith the firmest in maintaining justice and the most selfless endeavorer in the way of God.

These qualities are the Islamic criteria of distinctions for the Holy Qur'an announces that God prefers the endeavors in His way to the inactive; that those who know and those who do not know are not equal and it announces that the noblest among people in the sight of God are their most righteous.

This makes it very clear that the Sunnites and the Shi’ites do not only agree on all Islamic principles stated in the Holy Qur'an or in the authentic hadiths of the Holy Prophet Muhammad but also agree on the religious and the scholarly place of the Imam ‘Ali in Islam. Therefore when the Sunnites and Shi’ites differ they do so only politically; for they differ on the political-religious aspects rather than the Imam ‘Ali's religious and scholarly place in Islam.

While they agree that ‘Ali was a righteous Caliph who came to power

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through a popular election they disagree on whether he was in addition to this a Caliph by the Prophet's selection. Those who do not believe that the Prophet appointed ‘Ali as his successor think that the theory of the Prophet's selection of the Imam ‘Ali is a theory of inheritance of rule through blood relationship.

Those who believe that the Prophet selected the Imam as his successor say that the belief in the selection of the Imam ‘Ali by the Prophet is the opposite of the belief in the inheritance of rule.

The Muslims also disagree on his political-religious role in the history of Islam as a statesman. While they agree on his adherence to the principle of absolute justice and his firmness in enforcement of the Islamic law in spirit and letter they disagree on the wisdom of such an inflexible attitude.

There is another important matter pertaining to his political-religious place in the Islamic history namely; his role in founding the Islamic State. This aspect was not mentioned clearly nor was it a subject of a serious discussion among the historians and scholars of history.

Since the Muslims agree on the religious-scholarly place of the Imam it would be superfluous to discuss those aspects of the Imam's life.

This book therefore does not review the history of the Imam in details nor does it speak of his knowledge his eloquence or his wisdom. Nor does it discuss his piety and immaterialistic attitude nor does it speak of his unusual performance. Its discussion

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centers on the political-religious place of the Imam in Islam his spiritual relationship to the Prophet Muhammad and his contribution in establishing the Islamic State and the spread of the Faith of Islam.

It discusses him as a Caliph and as a statesman. It discusses also what was said about his policy and statesmanship and the causes which led to the accumulations of the difficulties which prevented him from reaching a peaceful and more lasting rule during the days of his caliphate.

Finally the book discusses the caliphate as a religious-political system and the kind of caliphate which is consonant with the nature of the Islamic message. Therefore this book contains the following parts:

1. The Imam during the era of the Prophethood.

2. The Imam in the era of the Three Caliphs.

3. The Imam in his own era.

4. The Caliphate in the Islamic Law and the conclusion of the discussion.

I have endeavored to discover the relationship between the historical events which involved the life of the Imam and which took place during the fifty-three years since the commencement of the Prophethood to the end of the righteous Caliphate.

The reader may find that those events were connected with each other through strong ties. Thus they formed a chain of causes and effects the subsequent among them was the outcome of its precedent.

In narrating the events of that period I did not rely on only the sources from the respected books of history but I tried to add to that whenever it was possible what

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I found in the Authentics and other reliable books of hadith which recorded those events.

This is because many Muslim scholars rely upon hadiths more than they rely upon books of history especially when the hadiths are recorded in the known Authentics and the rest of the reliable books. I did not try to discuss the Imam as a man whose special relationship with his Lord distinguished him and enabled him to perform miracles and bring unusual events. I rather tried to discuss him as a man who is subject to rules of nature time and place who tried his utmost to serve sacred principles and tried to live by those principles and for those principles.

I hope that this book will contribute to better understanding and stronger brotherhood among the Muslims. Certainly the personality of the Imam and his history are inspiring and if the Muslims are ready to receive that inspiration it will lead them to unity.

What would be written of truth about the personality of a man who was chosen by the Prophet to be his brother would certainly be a potential for strengthening the spirit of brotherhood and love among all Muslims.

Mohamad Jawad Chirri

him. By so commanding them he actually required the Muslims to reserve a place for them next to his. The Holy Qur'an made it mandatory to offer prayers for Muhammad and to greet him:

"Certainly God and His Angels honor the Prophet (Muhammad) O believers pray (God to honor) him and greet him repeatedly." The Holy Qur'an Chapter 33 Verse 57.

Many companions asked the Prophet to teach them how to comply with this command. Many highly respected hadith recorders (including Al-Bukhari and Muslim) reported in their "Sahihs" (authentics) that Kaab Ibn Ujrah stated that the Prophet said:

"Say: God bestow honor on Muhammad and the members of the House of Muhammad as Thou bestowed honor on the members of the House of Abraham Thou Art praised and Glorious. God bless Muhammad and the members of the House of Muhammad as Thou had blessed the members of the House of Abraham. Certainly Thou Art Praised and Glorious."(1)

When instructing his followers on a religious matter the Messenger of God did not speak out of his human desire.

The Qur'an testifies that he only said what was revealed to him.:

"Nor does he (Muhammad) say (aught about religion) of (his own) desire. It is not but a revelation sent to him." The Holy Quran, Chapter 53, verse 4-5.

on them such a unique honor because of their relationship to Muhammad is to advocate a family supremacy and is in conflict with the following principles:

1. All people in the eyes of God are equal for the Holy Qur'an declared:

"Surely the noblest among you in the sight of God is the most righteous of you."

The Holy Qur'an, Chapter 49 verse 13.

2. God does not penalize or reward a servant of His for the sins or good deeds of his parents or his close or distant relatives. From the Holy Qur'an:

"And beware a day on which no parent avails his child; nor will a child avail his parent." The Qur'an Chapter 31 verse 33.

3. God does not penalize nor reward a human being for what is beyond his ability and without his choice.

Being related or unrelated to the Prophet is not a matter of personal choice. None of us chose before our birth to be related or unrelated to a particular family nationality or race.

Therefore it would be very difficult for Muslims to believe that they should include Muhammad 's relatives in their prayers simply because they are his relatives.

of Muhammad and to place them above others is to advocate a clannish supremacy.

Kinship to the Prophet Muhammad does not mean acceptance by God; nor does it secure for his relatives a place in Paradise or insure them against Divine punishment. God according to Islamic teachings has created Paradise for whoever obeys Him and the place of punishment for whoever disobeys Him regardless of family affiliation nationality or race. The Holy Qur'an even contains a chapter defaming Abu Lahab who was an uncle of the Prophet Muhammad.

"Perish the two hands of the Father of Flame and perished he. His wealth and whatever he gained did not avail him.... " The Holy Qur'an Sura Lahab Chapter 111.

The truth is that the word Aal Muhammad means only the "chosen" relatives of Muhammad. These chosen individuals are not chosen nor honored because of their relationship to Muhammad but because of their virtues. They lived the true Islamic life followed the instructions of the Holy Qur'an and the Messenger and never parted with them in word or deed.

When God informs us in His Book that the noblest among His human creatures are the most righteous and His Messenger commands us to honor the members of his house when we honor him we infer that they are the most righteous after the Prophet.

Had they not been so they would not deserve such a unique honor and the Prophet would not have instructed us to honor them whenever we honor his name. To do otherwise

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would not be in accord with the Holy Qur'an. Thus by commanding us to pray for them whenever we pray for him the Prophet was actually informing us of their high merit being the most obedient to God and His Messenger.

in the absence of the Quranic and the Messenger's instructions. He replied:

"(I shall follow the Book of God and the instructions of His Messenger; and in the absence of specific teachings of the two sources) I shall endeavor to the best of my knowledge and ability."(1)

His knowledge was amazing in its depth and extensiveness.

His sermons lectures and the words contained in Nahjul-Balaghah (Path of Eloquence) testify to the authenticity of the reported statement of the Messenger:

"I am the city of knowledge and ‘Ali is its gate; so whoever wants to enter the city should come through the gate."(2)

The record of the other three distinguished members of the House of Muhammad Fatimah and her two children Al- Hassan and Al-Hussein shows that they were the most sincere servants of Islam.

The authentic hadiths spoke of their distinctions and qualifications as permanent allies of justice and truth. Zayd Ibn Arqam reported that the Messenger of God said to ‘Ali Fatimah Al-Hassan and Al-Hussein:

"I am at peace with whomever you are at peace; and I am at war with whomever you are at war."(3)

Abu Huraira reported that the Messenger of God said:

"Whoever loves Al-Hassan and Al-Hussein loves me; and whoever hates them hates me."(4)

Hubshi Ibn Janadah said that he heard the Messenger saying:

"‘Ali is from me and I am from ‘Ali and no one represents me but ‘Ali."(5)

The Messenger did not intend to distinguish ‘Ali simply because he was related to him. Al-Abbas (his uncle) and the rest of the Hashimites including

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Jaafar (the brother of ‘Ali) are all related to the Messenger. All of them would have been qualifed to represent him. But he said "No one represents me but ‘Ali.".

At one time Muawiya was criticizing ‘Ali in the presence of Saad Ibn Abu Waqass. Saad said to him: "I heard the Messenger of God saying to ‘Ali: 'You are to me like Aaron to Moses. But there shall be no Prophet (of God) after me.' "(1)

Thus the Messenger gave ‘Ali a position next to his own for the position of Aaron was next to that of Moses.

Al-Bukhari recorded in his Sahih that the Messenger said: "Fatimah is the leader of the women of Paradise."(2)

No one enters Paradise but through righteousness and whoever enters Paradise is noble in the sight of God. If Fatimah is the leader of the women of Paradise she must be the most righteous and the noblest woman in God's view.

Al-Hakim recorded in his Mustadrak that Abu Dharr (a famous companion of Muhammad whose truthfulness is known to the Muslims) said that the Messenger said: "The example of the members of my House is like that of Noah's ark. Whoever embarked on it was safe and whoever failed to embark was drowned.... "(3)

The Messenger of God commanded the Muslims to follow his chosen relatives. Therefore the relatives of Muhammad are considered to be the party of truth distinguished because of their merit and work as they rank among the most righteous servants of God.

members of the House of Muhammad surpass other Arabs or non-Arabs in righteousness?

chose Adam and Noah the family of Abraham and the family of Imran above all people. Offsprings related to each other and God hears and knows all things." The Qur'an Chapter 3 verses 33 and 34.

Zakaria prayed to the Almighty to grant him a righteous child. God answered his prayer and the angels gave him good tidings:

"There did Zakaria pray to his Lord saying: O my Lord grant unto me from Thee a progeny that is pure; for Thou Art He that hears prayer."

"While he was standing in prayer in chamber the angels called unto him: God doth give thee glad tidings of Yahya (John) witnessing the truth of a word from God and (besides) noble chaste and a Prophet of the (goodly) company of the righteous." The Qur'an Chapter 3 verses 38 and 39.

According to these verses the Prophethood which preceded that of Muhammad took the same course. From among the offspring and kinsmen of these Messengers there were chosen persons who reached the highest degree of piety and therefore deserved to be commissioned by God.

he prayed for the purity of these members on various occasions.

Al-Hakim reported that the Prophet covered ‘Ali Fatimah Al-Hassan and Al-Hussein with a garment and prayed saying:

"God these are my family. I ask Thee to honor Mohommad and the family of Muhammad." In response to his prayer the following revelation came: "God wants only to keep abomination away from you and make you members of the family of Muhammad spotless."(1)

Thus it was not unusual to have in the kinsmen and offspring of Muhammad distinguished men and women of the highest degree of righteousness. On the contrary if such persons did not exist among the relatives of the Prophet it would have been very unusual.

God honored Abraham Moses Zakaria and other Prophets by creating in their progeny and relatives distinguished persons preferring them above other people. Why should He not honor His final and most important Prophet by creating in his offspring and relatives some people with highest distinction?

God is Oft-Forgiving. Most ready to appreciate (service)." The Holy Qur'an Chapter 42 verse 23.

God is telling Muhammad to inform all Muslims that the only reward he wants for fulfilling his Heavenly mission is that the Muslims love his relatives.

This is only because those members are the most obedient to God and his most beloved servants among the Muslims.

By commanding His Messenger to do so He actually commanded the Muslims to glorify the chosen relatives of Muhammad place their confidence in them and walk in their path.

In compliance with this heavenly command the Holy Prophet asked all his followers to love them. He stated that he is at peace with whomever they are at peace and that he is at war with whomever they are at war. He considered them to be similar to the ark of Noah. Whoever embarked on it was safe and whoever failed to be on it was drowned.

The House of Muhammad can be a means of unity to the Muslims. This unity can be realized when Muslims take the attitude which God and His Messenger wanted them to take toward these people. It would be erroneous for the Muslims to separate Muhammad from the Members of his House while he himself wanted to be united with them. This is clearly evident by his instruction that his followers couple his name with his chosen relatives whenever they pray for him whether within or outside their daily prayers.

we assumed the Imam ‘Ali his wife Fatimah and their two children Al-Hassan and Al-Hussein are members of the blessed House of Muhammad. The most reliable evidence in this matter is the reported words of the Prophet Muhammad himself where he spoke of Ahlul Bayt, Muhammad or his Itrah. The reported words of the Messenger on this subject can be classified into two types:

1. The hadiths which contained descriptions that distinguish the House of Muhammad from others who would be excluded by the same descriptions.

2. The hadiths which specify these members.

The Book of God a rope extended between the Heaven and the earth and the members of my House who are my Itrah). Certainly they (the Book and the Itrah) will not part from each other until the Day of Judgement."(1)

Zayd Ibn Arqam again reported that the Messenger of God said on the day of Ghadir Khum:

"I am about to be summoned by God and I shall respond. Certainly I have left for you the two most valuable legacies. One of them is bigger than the other: The Book of God and my "Itrah" members of my House. Beware how you will treat both of them after me. They will not part from each other until the Day of Judgement.”

Then he said:

"Certainly God is my 'Mawla' (Guardian) and I am the Mawla of every believer."

Then he held ‘Ali's hand and said:

'Whoever I am his Mawla this is his Mawla.' God love whoever loves him and cast out of Thy favor whoever antagonizes him." (2)

Accordingly the members of the House of the Messenger are the ones who possess the following qualifications:

1. To be of Muhammad’s ltrah. Man's Itrah is his close relatives (by birth) and his progeny. By this definition the wives of the Prophet and his companions from the non-Hashimites are excluded.

2. Righteousness of the Highest Degree. The members of the House of the Prophet have been described in these hadiths as true allies of the Qur'an who will never part from it. Thus unpious men and women

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would be disqualified for the membership whether they are Hashimites or non-Hashimites.

3. To Possess the Highest Degree of Knowledge in the Contents of the Holy Qur'an and the Teachings of the Messenger. Those who have limited knowledge in religion are excluded even if they are closely related to Muhammad.

They are bound by their very lack of knowledge to fall intentionally or unintentionally into disagreement with all Qur'an. The members of the blessed House according to the hadiths are secured against disagreement with the Book of God. Such a security cannot exist without a profound knowledge in the Qur'an and all the Islamic teachings.

4. To Be in Agreement with Each Other. When there are persons or groups contradicting one another some of them will be wrong and in disagreement with the Qur'an.

Since all members of the House are in agreement with the Holy Qur'an they must be in full agreement with each other.

5. To Possess Certitude in all Religious Knowledge.

By this the Islamic scholars whom we call "Mujtahids" who are capable of conducting religious research and forming their own opinions are excluded even if they are Hashimites (related to the Prophet).

To understand this clearly a few points ought to be mentioned: When we try to know the Islamic rules of our devotional or non-devotional actions our main evidences come from the Qur'an or from the hadiths of the Prophet.

When we find clear and specific instructions in the Qur'an about a certain matter our knowledge reaches the degree of certitude whether

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we are Islamic scholars or laymen. When we do not have a clear Qur'anic instruction we solicit that from the hadiths of the Messenger. Some of the hadiths are clear in their indication and reported by numerous companions. Again our knowledge through this type of hadith attains certitude.

The difficulty is that hadiths of this type are not numerous and the majority of them are reported by one or two or a very few companions. Through such hadiths our knowledge concerning the rules which we try to know never reaches the level of certainty because the conveying companion did not report it to us directly because he is not living in our time nor did he record it in a book.

A person received a hadith from a companion. He in turn reported it to another and so on. Later the hadiths were recorded in a book after they passed through many hands. Thus our knowledge through this type of hadith would be at best conjectural.

There are other places at which instructions of the Messenger have been reported unclearly or in two opposite ways. The conclusion can be drawn in such cases only by professional scholars or "mujtahids."

The conclusion reached and the opinions formed by the scholars in any of the above mentioned cases are mostly conjectural. They do not usually reach the height of certainty nor do they certainly agree with the Book of God.

The probability of disagreement with it is very high considering only one of the opinions in

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each case. If we consider two opposite opinions of two scholars we would be certain that one of them is in disagreement with the Holy Qur'an because the two opinions contradict one another and the Qur'an cannot agree with two contradictory views.

From this it becomes clear that the Mujtahids whether Hashimites or non-Hashimites are not included in the particular membership of the House of Muhammad. This is because the knowledge of Mujtahids is mostly conjectural and in many cases does not agree with actual teaching of the Qur'an while the knowledge of the members of the House is securely in agreement with the Book of God.

This is because the aforementioned hadiths clearly indicate that the knowledge of the members of the House of Muhammad is knowledge of certainty rather than a knowledge of conjecture; otherwise they would have parted in many cases with the Holy Qur'an.

By this we ought to consider a mujtahid such as Adbullah Ibn Abbas (a cousin of the Prophet) out of the circle of the House in spite of his extensive knowledge in religion and his close relation to the Holy Prophet. The rest of the companions who were not closely related to Muhammad nor reached the degree of knowledge of Ibn Abbas are obviously excluded.

How Could It Be Possible for the Members of the House of Muhammad to Obtain a Knowledge of Certainty in All the Islamic Teachings?" Possession of certainty in religious teachings was very possible at the time of the Messenger.

It

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is very logical to assume that the Prophet taught a disciple of his such as ‘Ali all the contents of the Holy Qur'an and informed him of all the Islamic laws which may number a few thousands. It is fair to assume that such a close disciple taught some of his disciples all that he received from the Prophet. These assumptions are supported by certain facts:

‘Ali was with the Prophet from the time of his childhood until the time of the death of the Prophet. He was his trusted disciple and close associate. He was his keen-minded student who attended his public as well as his private teaching.

Al-Hassan and Al-Hussein (the grandsons of Muhammad and the sons of ‘Ali) lived with their father many years. They were his close associates. They were his most brilliant disciples and the purest Muslims who resembled their teacher and his teacher. Thus we can say that the certainty of knowledge pertaining to the Holy Qur'an and the instructions of the Prophet was available and possible to some of the disciples of Muhammad.

us earnestly pray and invoke the curse of God on those who lie.' The Messenger of God called ‘Ali Fatimah Hassan and Hussein and said: God these are the mem- bers of my family."(1)

Al-Tirmidhi Ibn Manthoor Al-Hakim Ibn Mardawaih and Al-Bayhaqi in his Sunan all recorded the report of Om-Salemah wife of the Prophet in which she said:

"In my own house the (Quranic) verse (from chapter 33): 'Certainly God wants to keep away all abomination from you members of the House (of Muhammad) to make you pure and spotless." ‘Ali Fatimah Al- Hassan and Al-Hussein were at my house. The Messenger of God covered them with a garment then said: "These are the members of my House. God keep away abomination from them and make them pure and spotless."(2)

Muslim in his Sahih recorded that Ayesha Said: "The Messenger of God came out wearing a wide cloak made of black hair. Fatimah Hassan Hussein and ‘Ali came successively then he covered them with his cloak and said:

'Certainly God wants to keep all abominations away from you ye members of the House of Muhammad and make you pure spotless."(3)

The two following hadiths are recorded in Al-Durr Al-Manthur by Al-Suyuti (his commentary on the Qur'an)

"Abu Al-Hamra (one of the companions of the Messenger) reported that the Messenger of God continued eight months in Medina coming to the door of ‘Ali at every morning prayer putting his two hands on the two sides of the door and exclaiming: Assalat Assalat

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(prayer prayer). Certainly God only wants to keep away all abominations from you ye members of the House of Muhammad and to make you pure and spotless."(1)

Ibn Abbas reported:

"We have witnessed the Messenger of God for nine months coming every day to the door of ‘Ali son of Abu Talib at the time of each prayer and saying: Assalamu Aleikum Wa-Rahmatullah Ahlul Bayt (peace and mercy of God be upon you ye members of the House of Muhammad). Certainly God wants only to keep away all abominations from you members of the House and to make you pure and spotless."(2)

These hadiths cleary indicate that each one of the four is a member of the House of Muhammad. They also exclude all other individuals who were living at the time of Muhammad the Hashimites as well as the non-Hashimites from the Arabs and non-Arabs.

need to be appointed by their father and Al-Hussein did not need to be appointed by his brother Al-Hassan.

that Islam was strongly connected with the presence of a small number of individuals and groups.

It is needless to speak about the connection of the faith of Islam with the presence of the Messenger for he is the one who received the revelation carried the message and faced what no other person faced. He is the only man whose qualities qualified him to receive the revelation.

As the faith of Islam was dependent on the person of the Holy Messenger in its commencement and continuity during the period of the Prophethood we find that the continuity of Islam during that period was connected strongly and positively with three small groups who protected the life of the Messenger and offered great sacrifices in his defense.

also a negative force for those clans did not offer as groups any assistance to the Messenger; in fact they impeded progress.

Some men and women related to these Meccan clans had believed in the Messenger and offered some sacrifices for him and his message but they did that as individuals.

The groups to which those persons belonged had taken hostile attitudes towards the Messenger and persecuted those individuals because they deviated from their hostile line.

Had Umayyad Makhzoom Zuhra Jumah and the rest of the Meccan clans been absent the Holy Prophet and his message could have been freed from many dangers. The Imam ‘Ali in one of his messages directed to Muawiya mentioned the following:

"Our people (the Meccan clans) wanted to kill our Prophet and annihilate our clan. They plotted and committed atrocities against us. They prevented us from the water and clothed us with fear. They forced us to live at a rugged mountain and started the fire of war against us and the Almighty decided for us to defend His religion and fight for His sacred cause.

Our believer was seeking the Divine reward and our unbeliever was trying to protect his honor. The rest of the Qureshite Muslims were free of what was surrounding us either through an alliance which protected them or through a relationship to a clan which was ready to defend them. Thus they were in a security against murder.

"Whenever the war became bloody and the companions were unwilling to fight the Messenger put the

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members of his House in the front protecting his companions through them from the heat of the swords and spears."(1)

the threats of the Qureshites (the non-Hashimite Meccan clans) was a main factor in the continuity of life of the Messenger and his message.

The Meccan clans were burning with hatred towards the Messenger and anxious to shed his blood. What prevented them from that was the presence of Abu Talib the chief of Mecca who led the Hashimites and made out of them and himself an unbreakable fortress around the Messenger.

The readers of the Islamic history know how the Qureshite clans delivered to Abu Talib an ultimatum to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise they would confront him and Muhammad on a battlefield until one of the two parties perished.

Abu Talib did not have any doubt that his acceptance of the Qureshite challenge meant his death and the annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qureshite ultimatum and then he told him kindly:

"Save me and yourself my nephew and burden me not with what I cannot bear.”

When the Messenger rejected their ultimatum declaring to his uncle that he would not exchange his message with the possession of the whole universe Abu

Talib immediately reversed his attitude and decided to go along with the Messenger to the end. He called him after he turned his back: "Come back my nephew.”

When the Messenger came back the great uncle said to him: "My nephew go on. Say whatever

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you like I shall never let you down at any time."(1) Abu Talib fulfilled this huge promise with distinction.

When a Meccan threw some dirt on the Messenger while he was prostrating Abu Talib went on brandishing his sword and holding the hand of his nephew until he came to the sacred Mosque. A group of the enemies were sitting there and when some of them tried to stand for Abu Talib he said to them: "By the One in Whom Muhammad believes if anyone from you stands up I will hit him with my sword." Then he went on putting dirt on their faces and beards.(2)

The Qureshite clans formed a strong alliance against Abu Talib and his clan and resorted to the weapon of starvation instead of confrontation. They knew that the Hashimites would fight if fought; and that they could not be annihilated without costing their adversaries great losses.

Thus the Meccan clans imposed an economical and social embargo against the Hashimites. This continued for three years during which time the Hashimites were forced to live at a rugged mountain called "Shi-ab Abu Talib." The Hashimites during that period were forced sometimes to eat leaves of trees to alleviate the pains of hunger.

During that period the main concern of the old hero was to protect the life of the Messenger. Abu Talib during those years often made some members of his own family (especially his son ‘Ali) lie at the bed of the Holy Prophet protecting him by his

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dearest son from danger of assassination.

The chapter of Bara-ah was revealed during the ninth year after the Hijrah. The Prophet ordered Abu Bakr to announce the first part of it during the days of pilgrimage of that year when he sent him as an "Amir Al-Hajj" (commander of the pilgrimage).

Then he sent ‘Ali to take that part from him and announce it because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of events that took place during the campaign of Tabouk which was during "Rajab" of the ninth year.

Since this chapter contains the above mentioned verse the verse could not mean Abu Talib. because he died in Mecca at least two years before the Hijrah.

Asking God to forgive a deceased usually takes place at the time of a funeral prayer. The wording of the verse indicates that for it says: "It is not permissible to the Prophet and the believers to ask God to forgive the pagans." This indicates that the Prophet was with other believers (in a congregational prayer) when he asked forgiveness for the pagans.

As a matter of tact the funeral prayer was not instituted before the Hijrah. The first prayer offered by the Messenger for a deceased was his prayer for Al-Bura Ibn Maarour from Medina.

It is likely that the verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It

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is very likely that the verse was revealed when the Holy Prophet offered a funeral prayer for Abdullah Ibn Abu Salool who died during the ninth year and who was well noted in his hypocrisy his hatred to the Messenger and his adversity to the faith of Islam.

About him and his followers the chapter of Al-Munafiqoon ( the Hypocrites) was revealed before that time. Had the historians and hadith-recorders (who inadvertently mentioned the fabricated hadiths about Abu Talib's paganism) thought with some depth and logic they would not have committed this terrible historical error.

To say that Abu Talib was a pagan is to say that he was a believer in the divinity of idols. But this belief cannot co-exist with his belief in the truthfulness of Muhammad who denounced idols and considered their deification and worship a defiance to the Creator.

For Abu Talib to believe in the divinity of idols he either had to believe that Muhammad was deliberately misinforming people about God or that he was hallucinating. If Abu Talib were pagan and in spite of that he offered so much sacrifice for the sake of Muhammad he must have been insane or an unusual fool. Had he believed that his nephew was unbalanced or a conscious misinformant about God Abu Talib should have confined Muhammad and become his strong opponent rather than his formidable protector for the mission of Muhammad was expected to bring destruction and death to Abu Talib and his clan.

Abu Talib tied his fate

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to the fate of his nephew. He was unconcerned with what might happen to him and to his clan. He witnessed the dangers surrounding him and his clan and the difficulties that were accumulating around him because of his protection of his nephew. In spite of all what happened to him and to the members of his clan history does not record any harsh word on the part of Abu Talib to his nephew. On the contrary he offered himself and the members of his clan as redemption to his nephew.

He treated him better than any compassionate father treated his most beloved son. He told him: "Nephew continue your mission and say whatever you desire to say. By God I shall never leave you to any danger." Abu Talib was a man of great faith and strong belief in the truthfulness of Muhammad.

He lived with that mission about eleven years and the difficulties for Muhammad and for him increased in size by the passage of time. He was a man of unusual faith in the truthfulness of Islam. History witnessed distinguished companions running away when the danger grew. But Abu Talib did not run away nor did he lose his determination. He continued his sacrifice for the Prophet for the duration of his life.

This should give credence to what Al-Tabersi recorded through his channel to the Imam Jaafar Al-Ssadiq:

"While the Imam ‘Ali was sitting at the 'Ruhbah' in Kufa " surrounded by a group a man stood up and

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said: "Commander of the Believers you are in this great position at which God has placed you while your father is suffering in hell."

The Imam replied saying: "Be silent. May God disfigure your mouth. By the One Who sent Muhammad with the truth if my father intercedes for every sinner on the face of the earth God would accept his intercession."(1)

He concealed his faith and God rewarded him twice.He concealed his faith only to protect Muhammad. Had he revealed his belief in Islam the relation between him and the rest of the Qureshites would have been severed.

He wanted to maintain the dialogue between him and the Qureshites and not let it be discontinued for this could have led to an armed conflict in a decisive battle which might have led to the destruction of his clan. By this the Hashimite wall around Muhammad would fall and the Meccan pagans could reach him.

In spite of concealing his faith Abu Talib on more than one occasion made his belief in Islam clearly known.

While on his deathbed he said to the Hashimites: "I command you to be good to Muhammad. He is the most trustworthy of Quraish and the ever-truthful of the Arabs. He brought a message which is accepted by the heart and denied by the tongue for fear of hostility.

By God whoever walks in the path of Muhammad shall be on the right road and whoever follows his guidance shall have the happy future. Had there been a

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balance in my years I would have shielded him against dangers and defended him against adversaries.

"And you the Hashimites respond to Muhammad's invitation and believe him. You will succeed and be well-guided. Assist Muhammad; certainly he is the guide to the straight path."(1)

to change their thinking and their belief. He rather left for them their freedom to choose. This means that God did not want to run the events of the world miraculously and through Divine intervention.

He rather wanted to run the affairs of the world in accordance with the natural means and courses. Therefore He sent revelations down to a human being named Muhammad and spread Islam through that person.

The Almighty did not choose to force the Qureshites to believe or disbelieve. The majority of the Qureshites chose to oppose Muhammad and Abu Talib chose to believe in his message and to defend him by all of what he had of men and means. This protection of Abu Talib to the Messenger was an important factor in preserving the life of the Messenger and the continuation of his mission until Abu Talib departed from this world.

To attribute paganism to a man such as Abu Talib who was so benevolent to all Muslims by guarding the life of the Messenger for about eleven years is one of the worst forms of ungratefulness. It is a reward of great favor by the worst insult.

Abu Talib was the first of two great men with whom the continuity of the faith of Islam was strongly connected and their presence in relation to the continuity of the faith of Islam was not incidental.

son of Abu Talib ‘Ali who carried the same mission after his father's death but on a larger scale.

Numerous companions made great efforts for the sake of Islam and rendered to the Prophet of Islam assistance worthy of appreciation. It is sufficient to mention the three Caliphs: Abu Bakr ‘Umar and Uthman along with the numerous Meccan companions such as Al-Zubayr Talhah Abdul-Rahman Ibn Ouf Abu Obeidah Ibn Al-Jarrah Saad Ibn Abu Waqass Al-Miqdad Ibn Al-Aswad Abdullah Ibn Masud and Ammar Ibn Yasir.

Add to these people from the Medinites men such as Abu Dujana Qais Ibn Saad his father Saad Ibn Abadah Saad Ibn Maath and others from other communities such as Abu Dharr Salman Al-Farisi and hundreds of companions other than these. All these men endeavored in the way of God by sacrificing some of their wealth or their life or both.

If we review the period of the Prophethood and the roles which these righteous companions performed we find them indispensable as a group. Yet each one of them as an individual was replaceable by another companion to perform a role similar to his.

It was possible to replace Abu Bakr by ‘Umar to perform a role in a manner similar to his. It was possible to replace Abu Bakr ‘Umar and Uthman by Abu Obeidah Ibn Al-Jarrah Talhah and Al-Zubayr. It was possible to replace Saad Ibn Abadah by Saad Ibn Maath or by his son Qais Ibn Saad Ibn Abadah or to replace Abu Dharr by Salman

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or Ammar Ibn Yasir or Al-Miqdad Ibn Al-Aswad.

The roles of these companions were close or similar.

Had ‘Umar been the companion of the Messenger in the Cave at the night of the Hijrah instead of Abu Bakr Islam would not have lost by the exchange. But ‘Ali's role in guarding the life of the Messenger could not have been performed but by ‘Ali. It was easy for ‘Ali to perform the role of any other companion during the time of the Messenger but it was not easy for any other companion to perform ‘Ali's role.

It was easy for ‘Ali to be the companion of the Messenger in the Cave of Thour at the night of the Hijrah. But it was not easy for Abu Bakr or any other companion to lie on the bed of the Messenger redeeming the Messenger by his life resigning to receive the Qureshite attack which was expected to come from ten warriors supported by the rest of the Meccan pagans.

It was not possible for any of the companions of the Messenger to perform the role of ‘Ali at Badr where he destroyed nearly 50 percent of the Qureshites who perished at that battle. Thus he tipped the scale through his personal efforts in favor of the small Islamic army when the faith of Islam was at stake.

It was not possible for any companion to perform ‘Ali's role at Uhud when the companions ran away climbing the mountain not turning their faces to the Messenger while

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the Messenger was calling upon them to come to him. The Messenger was singled out to face thousands of pagans. No one remained with him except ‘Ali to confront the regiments which were seeking the life of the Messenger.

‘Ali faced them one after another and forced many of them to retreat until a few of the companions came back to defend their Prophet. Had ‘Ali run away as the others did and the pagans reached the Messenger the direction of the history could have been changed if the Almighty did not protect Islam and His Messenger by a very unusual miracle.

These are only a few of many events which prove clearly that ‘Ali's endeavor was a very substantial factor in bringing about the victory of the Faith of Islam and the defeat of its enemies. This proves that ‘Ali was the protective shield of the Messenger against the numerous dangers which surrounded his precious life. This means that ‘Ali had two important exclusive honors:

1. The continuity of Islam which was dependent on the life of the Messenger and his triumph during that period was strongly connected with ‘Ali's presence and endeavor.

2. The strong connection between the birth of the Islamic State and his presence. It was impossible for the Muslim State to be established if the enemies of Islam were to be victorious and able to destroy the new power.

Since the endeavors of ‘Ali had a clear effect in tipping the scale in favor of the new power at the

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decisive battles between the Messenger and his enemies it would be very true to consider the endeavor of ‘Ali one of the most important factors in the birth of the Islamic State.

How true the word of ‘Umar was when he said to a man accusing ‘Ali with conceit: "By God the pillar of Islam could not have been established without the sword of ‘Ali."

had chosen to be the rulers on this earth!.

below the need of his family especially with famine by which the Meccans were plagued at that period. The Prophet suggested to his uncle Al-Abbas that both of them try to lighten the burden of Abu Talib by taking some of his children. Abu Talib honored their request. Abbas took Jaafar and the Prophet took ‘Ali and kept him with him until the day of the commencement of his Prophethood."(1)

The Messenger and Al-Abbas were well-to-do and they were able to offer Abu Talib what he needed of food during that hard period and leave ‘Ali and Jaafar with their parents. But the Messenger chose that he and his uncle take the two children to them.

It seems that the Messenger seized upon the opportunity of the famine. He took ‘Ali to him trying to provide him through his upbringing with his spiritual food along with his bodily food preparing him to the great future which was awaiting him.

It appears that he was willing to do so even if Quraish did not have the famine. ‘Ali was the most valuable companion of the Messenger.

The Messenger himself informed us that his relationship to ‘Ali was not incidental. He told him: "‘Ali people are from various trees but you and I are from one tree."(2)

Of course the Messenger did not mean by this statement that ‘Ali was his relative and first cousin and that their grandfather was Abdul Mutalib because that is not important information. These facts are common place to people.

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Furthermore Al-Abbas and Al-Hamzah were children of Abdul Mutalib and Jaafar and Aqeel were brothers of ‘Ali. Their relationship to the Prophet is like that of ‘Ali to him exactly.

What the Messenger meant is that ‘Ali's soul resembles the soul of the Holy Prophet and that he was strongly connected to him as an extension of his personality. Thus he was from the Messenger of God as he spoke of himself: "And I am from the Messenger of God as one of two trees originated from one root and as the lower arm extending from the upper one."(1)

It seems that the Messenger took ‘Ali to himself while ‘Ali was still a small child for ‘Ali himself stated the following: "And you have known my place from the Messenger of God with the close relationship and the special position. He seated me on his lap while I was a small child embracing me making me join him in his bed touching his holy body and smelling the sweetness of his fragrance. He used to chew the food and put it in my mouth."(2)

The Prophet lived before the days of Prophethood as a world by himself. He lived in a society in which ignorance and idol-worshiping were prevalent sanctifying superstition and legalizing the unethical conduct.

Yet he was able to think of what the minds of the people of his society were unable to discern. The purity of his nature enabled him to see and hear what people could not

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see or hear. He lived in the midst of his society as an island of knowledge wisdom and civilization surrounded by an ocean of barbarism and ignorance.

‘Ali was destined to be a part of that independent world and to live in the atmosphere of that island without being affected by the surrounding society. He grew up as a light derived from the light of Muhammad.

His illuminated nature and keen mind enabled him to follow the steps of the Prophet living up to his principles and ideals. The Imam spoke of his growth under the direction of the Prophet Muhammad and the influence of his attachment to him in forming his high characters:

"And he (the Messenger of God) never found an untruth in my words or any wrong in my deeds. God had attached to him (Muhammad) from the time of his weaning the greatest of His angels to walk him through the path of virtue and to teach him the highest ethics of the world... and I was following him as a baby following his mother. He used to raise for me every day a banner of his ethics and command me to follow it.

"He used to seclude himself every year in Hira and I was with him while no one else could see him. And during the early period of Islam there was only one house sheltering the Messenger of God Khadijah and myself as their third seeing the light of revelation and smelling the fragrance of the

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prophethood."(1)

By that time ‘Ali arrived in his spiritual ascendance to a degree by which he became able to hear and see what the Messenger was hearing and seeing at the days of the commencement of his Prophethood. He (‘Ali) said that at an occasion which took place during the first few days from the commencement of his Prophethood the Prophet told him:

"... Certainly you hear what I hear and you see what I see but you are not a Prophet. You are a minister and you are on a good path." As ‘Ali had covered so much distance in his spiritual development before passing ten years of age it was only natural for him to add to his special position with the Prophet the other exclusive honor of being the first of the believers in the Prophethood of Muhammad and the fastest in response to his call.

of the ancestor was and still is the main guarantee against the change of religion. This inclination stood and is still standing as a barrier between great thinkers of Western Society and the acceptance of the Islamic teaching. But ‘Ali at the tenth year of his age took the logical attitude.

While Muhammad and Khadijah were praying ‘Ali entered their room. He stood until the Prophet finished his prayer. "To whom do you prostrate?" ‘Ali asked. "We prostrate to God the One Who commissioned me as a Prophet and commanded me to invite people to Him " the Prophet replied.

The Messenger recited verses from the Holy Qur'an then invited his cousin to embrace Islam. ‘Ali was fascinated. He asked the Prophet to give him time to consult his father. He spent his night excitedly and on the following day he came to declare his Islam.

He embraced the new faith without taking the advice of his father Abu Talib reasoning: "God had created me without consulting Abu Talib. Why should I need his counsel to worship God?"(1)

It is a short statement but it announces a great deal of independent thinking capability of forming opinion and depth in faith. It is a logic which is not marred by contradiction. ‘Ali loved his father and believed that a child owes his father a genuine obedience. But he knew that the obedience of the father is not absolute. It has its own limitation.

His counsel ought to be sought only when the matter is not

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clear. When truth becomes evident consultation becomes useless. To ‘Ali the truth of Muhammad was as clear as the daylight. And it had become the duty of ‘Ali to respond to Muhammad’s call and to respond to it immediately.

The message is new and he does not know what the attitude of his father will be toward the new faith. Abu Talib may believe in what his small child believed in.

Should this be the case it would please the father to see his son preceding him in accepting the truth. But Abu Talib may hesitate to accept the new faith and ‘Ali cannot delay his response to the call of His Lord. The Creator of Abu Talib and of his son has much more right than Abu Talib to be obeyed.

It is well known that ‘Ali was the first Muslim. lbn Hisham recorded that ‘Ali Ibn Abu Talib was the first male to believe in the Messenger of God and that he prayed with him while he was 10 years old.(1) It is reported that when the time of prayer came the Messenger used to go outside Mecca accompanying ‘Ali to offer their prayer then come back in the evening.

It is reported that Anas Ibn Malik said: "The Messenger was commissioned on Monday and ‘Ali believed in him on Tuesday."(2)

Muhammad lbn Majah in his Sunan and Al-Hakim in his Mustadrak reported that ‘Ali said: "I am the servant of God and the brother of His Messenger and I am the greatest

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believer in his Prophethood. No one says this after me but a liar. I prayed seven years before the rest of the people."(1)

Al-Hakim reported that Salman Al-Farisi said that the Messenger of God said: "The first one of you to drink from the Basin on the Day of Judgement is your first Muslim ‘Ali son of Abu Talib."(2)

Imam Ahmad Ibn Hunbul recorded that Maaqal Ibn Yasar said that the Messenger of God said to his daughter Fatima: "Would it not please you that I have married you to the first Muslim in my nation their most knowledgeable and their wisest?"(3)

manhood. All evidences show that he was one of the genius types of individuals who reached the maturity in their early years and surpassed the average men in understanding the truth and high ideals.

Had ‘Ali been motivated by his attachment to the Holy Prophet he would not have asked the Prophet to give him time to consult his father. The Prophet was his guardian and teacher and ‘Ali was ready to follow his ethical instructions.

The Prophet used to raise for him every day a banner of his ethics and ‘Ali used to follow him as a child follows his mother. He did not ask the Prophet to give him time to consult his father or to think by himself whether he will follow any of his ethical teachings. Yet when he offered him a new religion he asked the Prophet to give him time to consult his father.

He spent his night thinking and when the truth became clear to him he decided not to consult his father after all and immediately accepted the invitation of the Holy Prophet. He came to the Messenger declaring his Islam and uttering his wise words which neither the ordinary children nor the ordinary men can think of.

The invitation of the Messenger to ‘Ali by itself tells us that the Messenger did not consider him an ordinary child.

We did not find in history that the Messenger ever invited any of the children except the Imam ‘Ali. He used to invite only men and women

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expecting their children to follow them because children cannot think for themselves or distinguish between right and wrong. He privileged ‘Ali by inviting him to adopt the new faith while he was ten years old.

In fact he bestowed on him two exclusive honors: He was the only child whom he invited to the faith and above all he invited him before he invited any of the men.

I would like to say that casting doubt on the importance of ‘Ali's adoption of the faith because of his young age does not accord with our belief in the wisdom of the Messenger and soundness of his opinion. The event which we shall consider in the following chapter indicates that the opinion of the Messenger about ‘Ali does not agree with the opinion of those who argue to the contrary.

Al-Jahith and other scholars tried to belittle the value of the Islam of ‘Ali because of his young age. They ignored the fact that the Holy Prophet took him as his minister and brother while ‘Ali did not exceed the thirteenth year of his age. This took place at the conference which he held with his close relatives at his house in Mecca. He not only bestowed on him these honors but also told the attending men to obey him.

confrontation with the clans of Mecca. The Prophet knew that the Meccan clans and the Masses of Arabia would not hesitate to use any violent means against him if he demanded from them to change their religion.

Yet this confrontation was inevitable and expected to be fraught with danger. The message was not revealed in order to be kept secret. It came down to reform mankind and to change the beliefs of the people and the ways of their lives. This could not be realized except by calling to them loudly warning them openly and informing them about the message.

For a new religious message or a new ideology to succeed the man of the message and his followers have to have freedom of speech and practice. Average individuals do not have the courage to embrace a new ideology when its embracement causes them to confront a society that does not sanctify the individual's freedom.

Such a society by its nature is inclined to violence and there are not many individuals who are ready to suffer the loss of position wealth and life for ideals. Just to make the spread of the new ideology feasible in such a society the freedom of speech and practice must be protected and secured for the potential converts.

Otherwise they would be too terrified to change their religion. This means that the new ideology will have only a limited success if any. Only the heroes of an unusual courage would rise above fear and these are

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not many.

As to the man of the message the chance of his success is very slim when his life and relative freedom are not protected though he may be a big hero. His rise above fear does not secure success in a violent society. His death by assassination or other means before establishing his religion will bring his whole mission to an end.

Thus the first requirement for the success of a new religion in a non-democratic society is a protective shield around the life of the man of the message and his relative freedom. He needs strong supporters who will be ready to give their lives for protecting their leader and his message.

If such people are not available it would be necessary to have at least one supporter of an unusual quality who is similar to the Messenger in sincerity courage and strength.

Such a person would be expected to be found among the relatives of the man of the message since the relatives are expected to be more sympathetic to him than others.

The Holy Qur'an informs us that when Moses received the Command of God: "Go to Pharaoh certainly he has exceeded the limit

“He asked his Lord to strengthen him through a minister from his own family! "He (Moses) said: O my Lord expand my breast. Ease my task for me and remove the impediment from my speech. So they may understand what I say. And give me a minister from my family Aaron my brother. Add to my

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strength through him and make him share my task." The Holy Quran Chapter 20 verses 25-32.

Muhammad is the final of the prophets. His message is the conclusion of all heavenly messages. His message therefore must succeed and stay forever.God runs the affairs of the world usually according to the law of cause and effect and through natural courses.

Therefore He did not order His Messenger Muhammad to face the whole society at once with the invitation to Islam because this might lead to the failure of the mission rather than to its success. Wanting him to go gradually in his invitation He issued to him a command (after three years from the beginning of his Prophethood) to begin with his close relatives. From the Holy Qur'an:

"And warn thy nearest kinsmen. And lower thy wing to the believers who follow thee." The Holy Quran Chapter 26 verses 214-215.

When this command came down the Messenger of God invited the descendents of Abdul-Muttalib (they were forty men) to a banquet which contained little amounts of food and milk. They ate and drank until they became full.

Then the Messenger spoke saying: "O children of Abdul-Muttalib by God I do not know any young man from among the Arabs who has ever brought to his people better than I brought to you. I brought to you the goodness of this world and of the Hereafter and God has commanded me to invite you to it. Who is among you willing to be my minister in

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this mission and he will be my brother my executor and my successor in you?"

None of them responded but ‘Ali who was the youngest among them. He stood up and said: "Messenger of God I will be your minister in this mission."

The Prophet repeated his invitation but none responded except ‘Ali who repeated his words. The Prophet put his hand on the neck of ‘Ali and said:

"This is my brother my executor and my successor in you. Listen to him and obey him."

They laughed saying to Abu Talib: "He ordered you to listen to your son and to obey him."(1) Thus the Messenger of God inivited his close relatives to embrace Islam but his main purpose was to find among them a person who would assist him in spreading the message.

Embracing Islam is very important but more important is to find among the converts a person who will be willing to pay a high price for its success. And how many millions of Muslims of today are unwilling to pay the least for Islam!

the warning of the closest relative of the Holy Prophet. Muslim recorded that Abu Huriarah reported the following:

When this verse was revealed: "And warn thy closest relatives " the Messenger of God called the Qureshites and they came together. He addressed them in general and in particular. He said: "O children of Kaab Ibn Lu-ay save yourselves from Hell. O children of Murrah Ibn Kaab save yourselves from Hell. O children of Hashim save yourselves from Hell. O Fatima save yourself from Hell. For I do not possess any protection for you from God except that you have relations to me which I would like to observe."(1)

It is amazing that God commanded His Messenger to warn the closest of his relatives who were the children of Abdul-Muttalib but the Prophet called upon the children of Kaab Ibn Lu-ay and the children of Murrah Ibn Kaab who are from the remotest of his relatives. It is inconceivable that the Messenger of God disobeys what his Lord commanded him to do.

And what is more amazing is that the messenger called upon his daughter (Fatima) publicly to save herself from Hell yet she was the purest Muslim girl whose father and mother were the purest parents.

Fatima at the time of the revelation of the above verse was according to the historians either two years or eight years old.(2) It would be illogical that the Prophet addresses himself to a two year old child or that he put a pure Muslim girl

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(who was still a minor not exceeding eight years of age) on the same level with the pagans of Banu Kaab and Banu Murrah.

And more curious is the hadith of Ayeshah which Muslim recorded in his Sahih as follows: "When the verse of warning was revealed the Messenger of God said: 'O Fatima daughter of Muhammad Safia daughter of Abdul-Muttalib I have nothing in my power to protect you against God. Ask me from my wealth whatever you want.' "(1)

This hadith does not agree with the previous one. For this hadith reported that the Holy Prophet addressed himself to the children of Abdul-Muttalib alone while the other hadith reported that the Holy Prophet publicly addressed himself mostly to other than the Prophet's clan And most curious in this hadith is that the Messenger addressed himself publicly while on the Safa mainly to his youngest daughter Fatima while she was living with him where he sees her every hour. It is also curious that the address which he directed to her and to the other members of the children of Abdul-Muttalib did not contain any message such as calling upon them to worship God or to avoid idol-worshipping.

Furthermore Ayeshah was not born at the time of the event. The Messenger died when she was still eighteen years old.(2) And this event took place ten years before the Hijrah (twenty years before his death). Abu Hurairah also was not an eye-witness to the event because he saw the Messenger for the first

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time when the Messenger was coming back from Khaibar. (In the 7th year after the Hijrah).(1)

And more curious than all is that Al-Zamkh-Shari reported that Ayeshah daughter of Abu Bakr and Hafsa daughter of ‘Umar were among the ones whom the Holy Prophet addressed after the revelation of this verse of warning (which was revealed before the birth of Ayeshah).(2) This clearly indicates that recorders or the reporters of these hadiths were seriously confused. They overlooked the fact that the verse commands the Prophet to warn his closest relatives who were the children of Abdul-Muttalib and that the Holy Prophet is not expected to disobey the order of God. What these hadiths reported is opposed to the verse itself and whatever disagrees with the Holy Qur'an has to be disregarded.

The event which the historians and many hadith re-corders reported of holding a conference with his immediate relatives is the only logical course which the Holy Prophet was expected to follow after the revelation of the verse.

resist the invitation for years to come.

Forty average persons will be terrified by the hostiles of Mecca and Arabia; yet one man of high courage will be able to face whatever the Messenger will face.

For this the Prophet spoke to them about this important goal after a very short introduction saying:

"Who is among you willing to be my minister in this mission? (Whoever is willing to be so) will be my brother executor and successor."

How Could the Prophet Make Such a Promise? Suppose all or most of them had accepted Islam at the meeting and promised him their assistance. What could he do? It may be conceivable that all of them would become his brothers but it is very hard to conceive that all of them would be his executors. And if this is probable it is not conceivable that everyone of them would be his successor.

With a little analysis one may know the answer.

The Messenger was well aware that the majority of them would not have the courage to pledge to him a genuine support of Islam. For such a pledge would put them face to face with the whole society and draw them into a war which might end with the loss of their lives. A true assistant of the Messenger must be an unusual person and the majority of the attendants were just average people.

What happened at the meeting clearly substantiates the truth of what the Prophet expected. None of them was willing nor had the daring

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spirit to pledge to him assistance except one person and the following years proved that he was the man for the job.

Why These Specific Rewards? The Prophet evidently wanted to follow the footsteps of Moses. Moses asked his Lord to give him a minister from his own family and here the Prophet Muhammad gathered his close relatives seeking from among them a minister. The minister of Moses was his brother Aaron.

The Prophet Muhammad did not have a brother because he was the only child of his parents Abdullah and Aminah. To follow the course of Moses he wanted to make his minister also his brother.

The same applies to the position of successor. Aaron was the successor of Moses among his people when Moses went to the mountain to hear the words of his Lord and secluded himself for forty nights. Before going to the mountain he said to Aaron according to the Holy Qur'an:

"Be my successor among my people and do good and follow not the path of mischief makers." The Holy Quran Chapter 7 verse 142.

What the Prophet said to ‘Ali many years after this event supports this understanding and confirms its soundness. Leaving him in Medina when he took his long journey to Tabouk he said to him:

"‘Ali will it not satisfy you to be to me like Aaron to Moses except that there will be no prophet after me?"(1)

Giving ‘Ali all the ranks of Aaron with the exception of the Prophethood means that ‘Ali

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was like Aaron in the rest of the ranks: The ministry the brotherhood and the succession. The statement of the Prophet at the above mentioned conference and this statement are consistent with each other and they aim at one purpose.

the safety of his superior.

A ministry of the first kind is a gift from the head of the state to his minister and a great honor bestowed on him by elevating him to a high office.

The ministry of the second kind is not a gift from the superior as much as it is a gift from the minister. It is a tremendous sacrifice which the minister offers continuously for the protection of his superior and for making his mission a success. A minister of this kind faces with his superior dangers and difficulties which could not be faced hy a human multitude.

The minister whom the Holy Prophet was seeking from among the members of his clan was from the second rather than from the first kind. There was no established state nor was there yet any Muslim community.

The Messenger of God was not (and even after the Islamic State was established) in need of a counselor to advise him how to spread the message or to found a state. He was in need of a person of unusual sincerity and heroism with an absolute obedience to God and His Messenger.

A person that deserves to be the brother of the Messenger of God and his successor after his absence from this world must have a soul that is virtuous enough to be an extension of the soul of the Prophet himself. He must resemble him to a high degree in knowledge wisdom and rise above self interest. In other words

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he must be a replica of the great Prophet.

Yes the Messenger of God was not in need of a person who advises him about the wise course he should take. The Messenger was the most intelligent and the wisest. He only was in need of a minister who would assist him by his big action sacrifices and heroic work. That minister would be the recipient of his knowledge and when the need arises he will be able to represent the Messenger and sit on his chair after him.

it witnessed its equal in nobility and high aim. It is a covenant between the final Prophet of God the Conveyor of the Message of the Heaven and his minister ‘Ali Ibn Abu Talib who at the time of the covenant was not above the thirteenth year of his age.

The substance of the covenant was two items:

1. A pledge on the part of ‘Ali to the Prophet to be his minister in fulfilling his great mission.

2. A promise by the Holy Prophet put in a form of a declaration in which he told the members of his clan while his hand was on ‘Ali's head: "This is my brother my executor and my successor in you. Listen to him and obey him."

It is worthy to note that the Messenger fulfilled his promise immediately at the conference. He did not wait for ‘Ali to fulfill his pledge. The Prophet put his promise in a form of an immediate reward to his minister. He declared while he was still at the conference that ‘Ali was his brother and made him his executor and successor.

He did not wait for ‘Ali to fulfill his pledge because he knew that ‘Ali's word carried its full meaning and that his word and his deed were united and never would contradict each other. ‘Ali put himself at the disposal of the Messenger from the minute he uttered his pledge. Several years elapsed before the Holy Prophet needed ‘Ali's immediate assistance.

‘Ali's father was still alive and

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strong guarding the life of the Messenger; and the believers were not yet permitted by God to fight their adversaries. Also the danger against the Holy Prophet had not reached its peak.

The dangerous hour came ten years after the conference and after Abu Talib departed from this world. The Meccan chiefs in their "Nadwa" (club) conferred and decided to bring to an end the life of the Messenger by assassination.

The Prophet called upon his minister to start fulfilling his pledge. Thus the night of redemption came and ‘Ali was the redeemer of the Messenger and his Trustee.

‘Ali pronounced his word while he knew the magnitude of the mission in which he pledged to assist the Prophet.

He was fully aware that due to its magnitude the mission seemed to be impossible. The mission aimed at changing the beliefs of the society and its ways of life.

It aimed at making the society embrace Heavenly principles that do not agree with its nature. ‘Ali knew that it would be opposed by all forces in society. He knew that the success of this mission could not be achieved unless it prevailed against all adversary forces and that this required the establishment of an Islamic state based on the foundation of the newly revealed principles. Such a state would protect those principles and the freedom of their followers.

Such a mission cannot be accomplished even by a whole nation regardless of what it may muster of forces. This mission is what the Messenger was determined to

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achieve and it is the mission which ‘Ali promised to support by his assistance and by facing all what the Prophet will face in its achievement.

As the conference yielded this result it was expected that ‘Ali will fulfill his huge pledge as it was expected that the Holy Prophet will declare in the future to all Muslims what he had declared to his immediate relatives concerning ‘Ali.

We shall see in the following pages that ‘Ali fulfilled what he pledged to the Messenger and that the Messenger after the birth of the Islamic State had declared to the Muslims what he declared to the forty men from the children of Abdul-Muttalib.

other Meccan houses the house of the Prophet was not sight proof. An outsider could see its inside. The bed of Muhammad therefore should not be unoccupied; otherwise the enemies would discover his departure and block the roads and search the houses to find him. But whoever occupied Muhammad’s bed at that night should be ready to die for the attack was surely coming.

The Messenger revealed to ‘Ali the news of the conspiracy and asked him to lie on his bed. As expected ‘Ali neither declined the dangerous invitation nor did he think of his own fate. He only thought of one important thing: The fate of the Prophet. "Messenger of God " he asked:

"Will you be safe?" When the Prophet replied in the affirmative ‘Ali went down to the earth prostrating thanking God for the safety of His Messenger.

The Holy Prophet commissioned ‘Ali with another mission: He asked him to deliver to the Meccans in the following days their trusts which were in the possession of the Prophet. The Messenger was the trustee of the Meccans friends arid enemies alike. He was to them the Trustworthy.

No one should deliver those trusts on behalf of the Prophet other than his trustee and representative ‘Ali.

The recorders of the hadith reported that the Messenger commissioned ‘Ali with a third mission that night. Al-Hakim reported that ‘Ali said that the Messenger accompanied him to the Kaaba (on the night of the Hijrah) to try to destroy Quraish's biggest idol.

The Messenger mounted the

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shoulders of ‘Ali in order to reach the roof of the Kaaba but he found some weakness in ‘Ali. He went down and told ‘Ali to mount his shoulders and he did. And the Messenger rose up. ‘Ali felt that if he wanted to reach Heaven he could. ‘Ali went up to the roof of the Kaaba.

He shook the largest idol which was made of copper being bound to the roof. When he took hold of the idol the Prophet told him to throw it down. He did and the idol was broken.(1)

It seemed that this mission was completed before the conspirators surrounded the house of the Prophet and that the Prophet and ‘Ali came back to the house after fulfilling this mission; then the Prophet left when the enemies were surrounding his house. ‘Ali remained to fulfill the other two great missions: Occupying the bed of the Messenger and delivering to the Meccans their trusts.

Ibn Al-Athir in his history (Al-Kamil) reported that Gabriel came to the Prophet and told him not to lie on his bed that night and that the Prophet ordered ‘Ali to lie on his bed. He also commissioned him to deliver what was in his possession of the trusts to the Meccans and informed him that the enemies would not harm him.

The Prophet took a handful of soil and threw it on the heads of the enemies who were surrounding his house and left unnoticed reciting the chapter of Yasine. Seeing the bed of the

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Prophet occupied the enemies believed that Muhammad was sleeping on his bed. They waited until morning and when ‘Ali rose from the bed they recognized him. "Where is Muhammad ?" they asked. "I do not know "

‘Ali replied. "You ordered him to leave and he left." They beat ‘Ali up brought him to the Mosque detained him for one hour then freed him. (1)

It is also reported that when the dawn drew nigh they dashed into the house and were surprised to find that the occupier of the bed was ‘Ali rather than Muhammad. ‘Ali stood up and they asked him: "Where is Muhammad?"

He denied any knowledge about his whereabouts. Violence erupted and ‘Ali pressed the hand of their leader making the sword of the man fall from his hand. Seizing upon the sword he was able to drive them out.

The chiefs of Mecca realized that their conspiracy was abortive. The Meccans in groups went in every direction trying to find Muhammad. One group led by a tracker took the right direction until they approached the Cave of Thour.

Hearing the rumble of their feet Abu Bakr who was hiding with the prophet was extremely frightened and sweating. As they came to the mouth of the Cave Abu Bakr whispered in the ear of the Prophet: "If one of them looks under his feet he will see us." The Prophet calmly replied: "Be not afraid God is with us."

The Almighty protected His Prophet from his enemies and the historical Hijrah

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by which the faith of Islam and the Muslims were transferred from a state of weakness to a state of dignity and strength commenced.

this he had to be patient enough to withhold all information about the Prophet regardless of what he might face of torture.

It was extremely difficult if not impossible to find a person other than ‘Ali ready to perform such a role and do it so calmly without fear.

Here we may understand the meaning of the ministry and assistance which ‘Ali promised the Prophet ten years before the time of this event.

the surest way in delivering them. Thus it was the duty of the Messenger to choose for such a mission a person who was expected to survive rather than a person who was expected to die.

was saddened because he did not obtain martyrdom which many other Muslims obtained at the Battle of Uhud.

The Prophet told him at that time: "Be cheerful martyrdom is coming to you." The Prophet confirmed his previous statement saying: "That will be so. How will your patience be at that time?" The Imam retorted: "Messenger of God this will not be a place of patience. It will be a place of cheerfulness and thanks."(1)

The Almighty informed the Messenger when he was migrating to Medina that he would come back to Mecca: "Certainly the one who commanded you to deliver the message of the Holy Qur'an will bring you back...."

This revelation was a promise from God to His Prophet to make him survive all difficulties until he returns him to Mecca regardless of any battles he attends. Thus the Prophet had attended numerous battles while he was certain of his safety. This did not diminish the value of his endeavor for he was determined to do that even if he were not promised with a Divine protection.

This is true also concerning ‘Ali. His belief in his survival until he delivered the trusts does not diminish the magni tude of his sacrifice because he was ready to make that sacrifice and to redeem the Prophet whether he was informed of his survival or his martyrdom The history of ‘Ali after the Hijrah substantiates this conclusion.

The Prophet did not inform ‘Ali that he would survive the battle of Uhud but that did not

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prevent him from staying with the Messenger protecting him by himself and combating the regiments one after another and forcing them to retreat after all companions ran away.

The Almighty protected His Messenger from the Qureshite conspirators and enabled him to arrive in Medina safely where he found strength and support. But Quraish was not expected to adopt a peaceful attitude or to sleep while Muhammad was alive.

To them his very existence was a tremendous danger threatening their religion and influence. They expected his power to grow by the passage of time and that he would come back accompanying an army that Quraish could not face.

Certainly the survival of the Messenger made the Qureshites more eager and determined to kill him and more violent in combating him. They were expected to wage a long war against him and his followers.

They were ready to use whatever they had of power and influence to fight him and to stir up the pagans and non-pagan tribes against him. They wanted to succeed in accomplishing by confrontation what they could not accomplish through attempts of assassination.

‘Ali's redemption of the Holy Prophet at the night of the Hijrah was a fulfillment of the pledge which he made at the conference of the House where he promised the Holy Prophet to be his minister. The events which followed the Hijrah demanded from ‘Ali assistance to the Prophet much more and greater in size and magnitude year after year until the victory of the Heavenly message

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was realized.

The Faith of Islam could not have continued and spread unless the followers of Islam were liberated from fear and enabled to enjoy religious freedom. This could not be realized unless a powerful state based on the principles of the new faith is established. Such a state could not be established unless the evil forces which were threatening the faith are defeated.

We shall see in the following pages that ‘Ali was that unique minister who was great enough to assist the Prophet to achieve these goals.

Thus ‘Ali earned the two honors of being the Redeemer of the Final of the Prophets and the honor of being the executor of the Prophet (in action) whom he deputized to deliver to the Meccans what was in his possession of their trusts. Both honors were unique.

When his two missions were so successfully fulfilled ‘Ali set out towards Medina. As he arrived to Qoba he found the Holy Prophet waiting for him to enter with him the city which was destined to be the capital of Islam.

the time of the Messenger was no exception. It had the right to establish a state and institute a government. This was not only a right but also the duty of the Arab nation. Yet due to unusual circumstances the Arab people in Hijaz Najd and Tuhama were living without government of any kind. There was no power to stop a public offender and enable people to live in peace and security for their wealth lives and honors.

The Arab tribes were reciprocating hostilities. No honor blood or property of a tribe was sacred to other tribes. Anarchy to them was a matter of course and no change was necessary; and if anyone thought of a change he did not have the means to realize it.

The rest of the Arab people in Yemen Syria and Iraq were ruled by foreign powers who did not have the right to rule them.

It was a duty of any new government to try to liberate these people from foreign domination and unite them with the rest of the Arabs regardless of any religious principles.

But there was no one to fulfill this duty or exercise these rights.

The Almighty wanted to deliver the Arabs and other nations and liberate them from their social political and religious anarchies. He sent Muhammad to lead mankind to the right road and wanted the Arab nation to be the starting point. Probably the Arabs were the most needy for such a guidance and should they be guided by a heavenly leader

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they would be well qualified to carry His message to other nations.

The Messenger tried to deliver His message and to establish a state. The forces of anarchy from pagans and non-pagans tried with all their means to prevent him from fulfilling his mission waging against him a relentless war.

It was impossible for him to fulfill his mission without accepting their challenge and meeting them at the battle field and defeating them completely.

It was the right as well as the duty of the Holy Prophet to defeat the adversary forces in order to establish a new state from a new and ideal kind.

The Islamic State which he was trying to establish was not a subduing force which ruled people against their own will and imposed itself above them. The Messenger wanted to found a state and a government in which the ruler and the ruled are equal and brothers to each other.

A strong individual or group in this state would not be respected for strength nor would the weak be deprived of his right because of his weakness. The government the Prophet wanted to establish was projected to direct mankind to the Creator of the Universe and make the nations as well as the individuals realize that He is their True Ruler.

Thus they would obey His command and obtain the projected worldly and spiritual happiness in His obedience. The Projected government would develop as a spontaneous outcome of their adherence to a set of principles which elevated people to make

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them live spiritually above their own human level.

the rest of the Arab forces which stood against them. They were overwhelmingly outnumbered and poorly equipped.

For the Faith of Islam to triumph and establish a state it had to have one of the two following methods:

1. A Divine intervention through which the evil forces would be miraculously destroyed. God is able to do that and nothing is beyond His power. Whenever He wants to do anything He only says: "Be and it is." However it is evident that this was not to happen.

The Almighty runs the events of the world through the natural courses. He tests the believers and they do not pass the test unless they try to fulfill what He commands them to do offering in His way what they possess of resourcefulness and power.

2. The other way by which the small Islamic minority could obtain victory was to have a superior quality which enabled it to prevail against opponents with quantitative superiority. This is what took place.

told the Hashimites: "This (‘Ali) is my brother executor and successor.".

This event took place ten years before the Hijrah when ‘Ali was thirteen years old. During the ten years which followed the event ‘Ali's manhood reached its unequalled strength. This became crystal clear at the night of Hijrah when he lay on the bed of the Messenger giving the highest example in the history of Islamic redemption.

This manhood was destined to be transformed into a unique heroism when the Messenger and his followers accepted the challenge of their enemies and went on defending their sacred freedom trying to bring about the birth of the Islamic State which was conceived to carry the torch of guidance for mankind.

No one other than the Messenger expected the word "Wazeeruk" (your minister) which ‘Ali uttered at the historical conference to be so full of its meaning and flowing with so much of heroism. The Messenger was the only one who expected from ‘Ali all his future record.

The Messenger was the architect and the founder of the Islamic State. His minister ‘Ali was the eliminator of the obstructive forces which stood in the way of its establishment for he was the hero and the bearer of the banner of the Messenger in every decisive battle.(1)

The Messenger made him the commander-in-chief of every expedition he attended. He never placed him under any command other than his. Whenever he carried the banner of the Messenger he came back with an impressive victory and history. His leadership

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was unique in style. He was not a commander who was defended by his soldiers.

He was rather the leader who stood in the front line literally leading his soldiers. On more than one occasion his soldiers took refuge in him and he was their protector at more than one battle. On occasions the bulk of the companions ran away leaving the Messenger alone and ‘Ali stood along with him compensating him through his heroic performance for what the Prophet missed of their defensive actions.

‘Ali attended eighteen battles with the Messenger. In addition he led numerous expeditions. It suffices to mention briefly his indispensable contributions in four decisive battles: Badr Uhud the Moat and Kheibar. These four battles were truly the battles of destiny for Islam and Muslims. The future of Islam was dependent upon their outcomes.

and boastfulness trying to discredit Thy Apostle. God I ask Thee to humiliate them tomorrow. God if this Muslim band will perish today Thou shall not be worshiped!"(1)

At this battle in which the pagan army consisted of 950 fighters and the Muslims did not exceed 314 (including the Messenger) the Islamic defense was a combination of three elements resembling three defensive lines:

1. The personality of the Messenger his leadership and his unequalled firmness. He was to the Muslims the final refuge at Badr and at every battle he attended.

2. The Hashimites (the clan of the Prophet) led by ‘Ali Ibn Abu Talib who entered this Battle relatively obsecure and came out of it with unequaled military fame.

His military performances became the popular subject of the Arab caravans' conversations throughout the Arabic Peninsula.

3. The hundreds of companions of the Messenger whose hearts were filled with faith and readiness for sacrifice. Many of them viewed martyrdom to be a gain equal to life and victory. These good companions were the army of Islam its first line of defense and the thick wall behind which the Messenger used to stand. They were defenders and they were attackers.

As to the clan of the Messenger they were the ones whom he used to call before any one else to offer the heavy sacrifice. They used to stand in the first line of defense opening for the army the way through their thrusts in the lines of the enemies. When the general offensives began and

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every companion present participated the clan of the Messenger were the most damaging to the enemies. They were so at Badr and at the following battles.

The battle began when Utbah Ibn Rabi-ah his son Al-Walid and his brother Sheibah (all from Umayyad) stood in front of their pagan army and asked the Prophet to send to them their equals for a duel. Hundreds of companions were around him and many of them were expecting to be called upon by the Prophet but he chose to start with his own family.

The load was heavy and the heavy load could be carried only by the people to whom it belonged. He called upon ‘Ali Al-Hamzah and Obeidah Ibn Al-Harith (all from the clan of the Prophet) to face the three warriors.

‘Ali destroyed Al-Walid and Al-Hamzah killed Utbah; then they both assisted Obeidah against his opponent Sheibah. Sheibah died immediately and Obeidah was the first martyr at this battle. He died after he lost his leg.

When the general offensive began hundreds of companions participated in the battle. They offered sacrifices and pleased their Lord. But the members of the House of the Messenger distinguished themselves. ‘Ali's endeavor was unique at this battle.

When Hanthala Ibn Abu Sufyan faced him ‘Ali liquified his eyes with one blow from his sword. He annihilated Al-Aws Ibn Sa-eed and met Tuaima Ibn Uday and transfixed him with his spear saying: "You shall not dispute with us in God after today.”

The Messenger took a handful of

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gravel when the battle was extremely heated. He threw it at the faces of the pagans saying: "May your faces be disfigured. God terrify their hearts and invalidate their feet." The pagans ran away turning their faces to no one. The Muslims went on killing them and taking prisoners.

Seventy pagans met their death and the Muslims took from them seventy prisoners. History preserved in its records only fifty of the names out of the seventy pagan losses. Twenty(1) or twenty-two(2) of them died at ‘Ali's hands.

This battle laid the foundation of the Islamic State and made out of the Muslims a force to be reckoned with by the dwellers of the Arabic Peninsula.

However we should not overlook the fact that it took three hundred and twelve companions to achieve sixty percent of the outcome of the battle while ‘Ali alone achieved at least forty percent of it. It is not an exaggeration to say that his endeavor was a very substantial factor in bringing the battle to its victorious conclusion. Should we subtract his forty percent the outcome of the battle might have changed. On the other hand if we subtract any other single companion in that battle the outcome of the battle would not have changed.

logistics.

Yet they suddenly found themselves losing seventy of their warriors and leaders along with seventy captives in a one-day battle. And above all the resounding defeat which they received was at the hand of a group whom they used to belittle. The Qureshites were unwilling to admit a final defeat.

They lost a battle but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand. The burning hatred in the hearts of Qureshites and their desire to wash away the shame of the defeat at Badr and their eagerness to avenge their lost leaders added to their physical superiority a tremendous psychological strength.

The Qureshites mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters at the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge.

Thus the community of Quraish one year after the Battle of Badr marched towards Medina to annihilate the Muslims their religion and their Prophet. The Meccan army arrived at the area of Uhud which is five miles away from Medina. There the expected battle took place.

The Holy Prophet went on deploying his forces placing them in strategic positions. He placed fifty marksmen at the slope of the Mount of Uhud directing them to protect the back of the Muslims against the pagan cavalry (which

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was led by Khalid Ibn Al-Walid). He commanded them not to leave their position whether the Muslims defeated the pagans or the pagans defeated the Muslims.

could have faced me. Let one of you come to fight me."(1)

‘Ali came to him and Abu Saad was not luckier than his brother Talhah. The men of Abdul-Dar continued replacing the bearers of their banner with their men and the

Muslims continued annihilating them. ‘Ali destroyed Artat Ibn Sharhabeel Shureih Ibn Qaridh and their servant Sawab.

Historians reported that Al-Hamzah killed Uthman Ibn Abu Talhah. Assim Ibn Thabit shot by his arrows Musafi and Al-Harith two sons of Talhah Al-Zubayr killed their brother Kilab and Talhah Ibn Ubaydullah killed their other brother Al-Jallas.

of the Mount of Uhud to protect the back of the Muslims against the pagan cavalry. The majority of these marksmen left their place and joined the collectors of the spoils. They did not heed the word of their leader Abdullah Ibn Jubeir who reminded them of the instructions of the Messenger which made it mandatory for them not to leave their place. Not more than ten of them heeded his words. Noticing the small number of the marksmen Khalid Ibn Al-Walid and his horsemen killed them then started a general offensive.

The fleeing pagans beheld their horsemen fighting and attacking. They came back to the battle while the Muslims were preoccupied collecting the spoils.

The Muslims were astonished and confused. They started to fight but they did not know whom they were fighting.

Many Muslims were killed by the Muslims themselves then they fled turning their backs and refusing to look behind while the Messenger was calling upon them to come back to the battle. The Holy Qur'an informs us of the situation of the Muslims in this terrifying hour:

"God certainly made good His promise unto you when you routed them by His leave until the moment when your courage failed you and ye disobeyed after He had showed that for which ye long. Among you are some that hanker after this world and some that desire the Hereafter. Then did he divert you from your foes in order to test you. But He forgave you: For God is full of grace

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to those who believe. Behold ye were climbing up (the high ground) without casting a side glance at anyone and the Apostle was calling you back. There did God give you one distress after another by way of requital to teach you not to grieve for what ye miss or for (the ill) that had befallen you. For God is well aware of all that ye do." The Holy Quran Chapter 3 verses 151-152.

battle and he was the one who stayed with him at the Battle on the day of Al-Mihras (the Battle of Uhud where there is gathered water called Al-Mihras) and he is the one who washed his blessed body and laid him in his tomb."(1)

Al-Hakim reported also that Saad Ibn Abu Waqass said: When people left the Messenger on the day of Uhud I went aside and said to myself I shall defend myself. Then Al-Miqdad told him: "Saad this is the Messenger."(2)

Al-Hakim reported also that Al-Zubayr said about the Battle of Uhud "And they exposed our back to the horsemen so we were attacked from behind and a man shouted: Muhammad has been killed. We retreated and the enemies pursued us."(3)

He also reported that Abu Bakr said: When people left the Messenger of God on the day of Uhud I was the first one to come back to the Messenger of God... then he mentioned in the hadith that Abu Obeidah Ibn Al-Jarrah followed him."(4)

the Prophet.(1) He used his bow and expended all his arrow until his bow could not be used any longer.

When the Prophet was exposed to the enemies by the retreat of his army Obay Ibn Khalaf tried to attack him.

Some of his companions tried to bar Obay from reaching the Prophet but the. Prophet prevented them from doing that. He faced Obay with a blow which did not seem to be effective. But Obay said: "By God Muhammad has killed me...." He told me in Mecca: "I shall kill you. By God if he spits on me he kills me." Obay died in "Saraf" while returning to Mecca.

Khalid Abu AI-Sha-atha Abu Al-Hamra and Ghurab. The Messenger of God said to ‘Ali: "Take care of this regiment." ‘Ali charged the regiment and it was about fifty horsemen. He fought them while he was on foot until he scattered them.

They gathered again and he charged them again. This was repeated several times until he killed the four children of Sufyan and added to them six more.... (1) Ibn Hisham reported that the Messenger fell into one of the pits which were excavated and covered up by Abu Amir who expected the Muslims to fall in them. The knee of the Messenger was cut. ‘Ali held the hand of the Messenger and pulled him up and Talhah Ibn Ubaydullah helped him until the Prophet stood up.(2)

Muslim in his "Sahih" (Authentic) reported that Sahl Ibn Saad said the following: "The face of the Messenger was cut and one of his teeth was broken and the protective dress of his head was broken. Fatima daughter of the Messenger was washing the blood and ‘Ali was pouring water he brought by his shield from Al-Mihras. Beholding that the water increased the flow of blood she burned a mat put some of its ashes on the wound and the blood stopped."(3)

beginning of the battle had its important effect in raising the morale of the Muslims and breaking the morale of the pagans who were four times more numerous than the Muslims. The bearers of the banners in the eyes of the warriors in those days were the leaders of the army. Their death had a great effect on the morale of the army.

History recorded that Abu Sufyan said to Banu Abdul-Dar: "O Banu Abdul-Dar we recognize that you have more right than any other Meccan clan to carry the banner (because the Meccan tradition gives the clan of Abdul-Dar the right to carry the banner at war). We were defeated in Badr because of the banner. Hold your banner firmly and protect it or hand it to us." This infuriated the clan of Abdul-Dar. As they refused to surrender their right of carrying the banner

Abu Sufyan said: "Let another banner be added to it." They said: "Yes but the additional banner will be carried also by a man from Banu Abdul-Dar and nothing other than this will be accepted."

The Meccan pagans witnessed at the beginning of the battle their banner fallen ten times and their hearts fell with the banner ten times. They found to their astonishment that they are facing a tremendous power. ‘Ali was the one who destroyed the banner bearers or most of them.

This signalled the defeat of the Meccan army in the first round.

3. When the Muslims were defeated in the second round

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no one remained with the Prophet except ‘Ali and thirteen others of the companions of the Messenger. These thirteen were the first to come back to the Messenger after their flight. It is clear that ‘Ali's defense in that decisive hour was much more valuable than the defense of the thirteen companions put together.

The Messenger of God became the target of the pagan's attacks. Whenever a regiment aimed at the Prophet ‘Ali charged the regiment and forced it to retreat.

Thus we would not be erroneous if we say that ‘Ali in this decisive battle had the exclusive honor of being the main defender of the Messenger and his Message against the forces which no one other than ‘Ali could face successfully. The Battle of Badr laid the foundation of the Islamic state but the Battle of Uhud was about to destroy the foundation had not a small number of heroes headed by ‘Ali been present.

The pagans found that the Battle of Uhud ended in their favor. They defeated the army of the Prophet and the Muslims lost seventy companions among them the giant hero: Al-Hamzah uncle of the Messenger and Lion of God. But the pagan victory was not decisive.

Their target was Muhammad and Muhammad was still alive. He was the biggest danger to them. Therefore it was necessary for them to have another decisive battle in which they would realize the goal that they could not realize at the Battle of Uhud.

The Battle of Uhud took place during

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the third year after the Hijrah. Two years later the third decisive battle in which the pagans gathered their biggest task force took place.

Al-Farisi (the Persian) advised the Prophet to dig a moat around Medina to prevent the invaders from entering it. The Messenger commanded the Muslims (who were about three thousands) to implement the plan. The moat was dug within six days.

Witnessing the moat the invaders were surprised and realized that it had become difficult for them to enter Medina. Thus they found it necessary to besiege Medina instead of invading it directly. Banu Quraidhah a community from the followers of the Scripture joined the pagan army after its arrival.

This community had a covenant of peace with the Prophet. Their treacherous action was a frightening surprise to the Muslims. By breaching the covenant this community gave the pagan army additional forces and equipment. It became the duty of the Muslims to add to their defensive lines another line.

O people of Yathrib (Medina) you cannot stand (the attack) therefore turn back! And a band of them ask for leave of the Prophet saying: Truly our houses are bare and exposed though they were not exposed; they intended nothing but to flee." The Holy Quran Chapter 33 verses 10-13.

The pagan army on the contrary was enjoying an extremely high morale. Victory to them was certain. Medina was under their siege and its inhabitants did not possess the courage to come out of it. Their confidence in victory and morale went higher when Banu Quraidhah joined them.

This made them change their strategy from the siege of Medina to a direct invasion.

stronger in God His Messenger and the promised victory. These individuals were ready to sacrifice themselves and one of them certainly was determined to try to confine the danger then to remove it. The Holy Qur'an tells us of the morale of these believers.

"When the believers saw the confederate forces they said: This is what God and His Apostle had promised us. And God and His Apostle told us what is true. And it only added to their faith and their zeal in obedience.

"Among the believers are men who have been true to their covenant with God: Of them some have completed their vow (to the extreme) and some (still) wait; but they have never changed (their determination) in the least." The Holy Qur'an. Chapter 33 verse 23.

The Holy Qur'an does not inform us of the number of those believers whose faith was increased by the increase of the danger. These believers may have been scores or just a few. However faith sometimes remains only as a state of mind without being transformed into action. Some of the faith is active flowing with vitality and moving the faithful to face the danger and to rise to its level and above its level.

The number of these distinguished believers remained unknown.

Wodd who crossed the moat was well known among the Arabs. He attended the battle boastfully making his place known to people. His very passage from one side to the other side of the moat accompanied only by a small number of fighters indicates that the man was extremely courageous. He was the only one from among the ten thousand fighters who tried to invade the Muslims directly and challenge them totally while he was with them on one side.

The passage of Amr and his companions presented to the Muslims a new and serious danger and a frightening surprise which they never expected. The door was about to be opened widely and hundreds and thousands were expected to follow. The surprise however did not frighten or astonish ‘Ali.

History informs us of ‘Ali's present-mindedness and fast response for he immediately moved to confine the danger then to remove it. Leading a small number of believers he went immediately to the point where the Islamic defense line was broken by the passage of Amr. He had his companions stand there preventing others from attempting to follow Amr.(1) And after be confined the new danger he managed to remove it completely.

While mounting his horse Amr went around the area of Sal'a facing the Muslims and challenging them: "Is there any dueler?" He repeated this call but there was no response on the part of the companions.

This compelled ‘Ali to leave his place where he was deterring the pagan forces from following

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Amr by crossing the Moat. Responding to Amr's challenge he left that place temporarily to be defended by the few who were with him. He neared Amr and asked him to face him in a duel.

Amr arrogantly replied: "Why son of my brother (Amr was a friend of Abu Talib father of ‘Ali)? By God I would not like to kill you." ‘Ali replied: "But by God I would love to kill you." A short but extremely violent duel between the two heroes took place. ‘Ali killed Amr immediately and Amr's companions ran away trying to re-cross the moat from the Islamic side to the pagan side.

‘Ali exclaimed: "Allahu Akbar” (God is Great) and so did the Muslims. The death of Amr was the end of the new danger. Those who were with him ran away trying to save their skin; but most of them were killed before they could cross to the other side.

‘Ali made a great contribution in the defense of Islam at this battle during which the danger against the new Faith reached its peak.

At this battle the Muslims faced a greater danger than ever before. The elements of the Islamic defense were the same three elements which played their roles during the two battles of Badr and Uhud: The firmness of the Messenger and his ideal leadership: the heroism of ‘Ali; and the determination of the Islamic army.

A fourth element was added at this battle: The role of Salman Al-Farisi (the Persian) who counseled the Prophet

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to dig the moat around Medina.

The role of the Islamic army during the Battle of Uhud was smaller than its role during the Battle of Badr. And it was less important at the Battle of the Moat than it was at the Battle of Uhud for the Muslims during the Battle of the Moat did not even dare face the enemy. They only dug the moat around the city before the arrival of the pagan army then stood behind the moat until the end of the battle.

The roles of the first two defensive elements were similar to their roles at Badr and Uhud and probably bigger. The firmness of the Messenger his leadership his war strategy and his speed in digging the moat were most essential in making the Muslims pass the crisis safely. ‘Ali's role at this battle was outstanding in the history of the Islamic defense.

the pagan forces and that his death was a defeat for the whole confederate army. But it would be logical to affirm two important matters:

1. ‘Ali's initiative to block the passage point and prevent others from following Amr had stopped the danger and confined it. Had the passage point remained open a great number of the pagan soldiers would have followed Amr and their passage could have resulted in establishing a bridge between the two sides of the moat. Such a bridge would enable the whole army to cross.

One hour of negligence could have led to a decisive defeat of the Islamic army. This did not happen because ‘Ali was fast in his response to the new danger present minded calm and collective and ready to deal with the serious crisis.

2. The death of Amr proved to the pagan army that they were unable to pass the moat again and that what Amr could not accomplish could not be accomplished by others.

By this the pagan army had to face one of two alternatives: Withdrawal or continuation of the siege until the Muslims surrender or were forced to cross the moat and fight the pagans. The continuity of the siege of Medina was beyond the ability of the pagan army. It did not have the food supplies for ten thousand fighters and their horses and camels which could enable them to continue the siege for several months or weeks.

In addition a hurricane-like wind went on causing the pagan army many

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damages and making its life miserable. The hurricane was preceded by an argument between the pagans and their Jewish allies which made their co-operation in the battle highly difficult.

Thus there was only one alternative for the pagan army to take after the failure of Amr and his death: The withdrawal and that is what they did.

We ought not to forget an important matter! The death of Amr and most of his companions raised the morale of the Muslims. Their hope in continuity of life and in victory was revived. All this was a result of ‘Ali's endeavor and by this we can understand the meaning of the declaration of the Prophet. "The duel of ‘Ali Ibn Abu Talib against Amr Ibn Abd Wodd at the Battle of the Moat outweighs the good deeds of my whole nation until the Day of Judgement."(1)

The Confederate Army withdrew and the Muslims passed the crisis safely. They regained their confidence concerning the future because of failure of the Confederate forces after their biggest mobilization. The Messenger said after their withdrawal: "After today we shall invade them and they will not invade us."(2)

between these tribes (around and in Medina) and the Muslims giving them rights equal to those of the Muslims. In that document the Holy Prophet wrote the following: "Whoever joins the signatories of this scripture would be entitled to our help and would not be subject to any injustice nor should the Muslims cooperate against them.

The children of Ouf are a community of believers. The people of the scripture are allowed to follow their religion as much as the Muslims are allowed to follow theirs and so are their allies except the one who commits injustice or sin, for he does not harm but himself. The people of the scripture from Banu-Al-Harith and Banu Al-Shateebah have rights equal to that of Banu Ouf.

"The people of the scripture shall spend on themselves and the Muslims shall spend on themselves. They shall help each other against anyone that wages war against the people of this document. The signatories of the document are entitled to mutual advice sincerity and assistance rather than fighting each other..."(1)

This document is truly the first of its kind in the history of religious freedom and a cornerstone in declaring the human rights which mankind strove for centuries to acquire.

I do not think any religious minority ever acquired such a security or rights under any government before the recent centuries.

This religious minority was expected to appreciate this generous attitude toward its faith. They should have taken such an attitude towards a religion that respects the message in which

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they believe and considers it heavenly with undiminished values. For the faith of Islam supports the messages of Jesus and Moses and completes them.

This religious minority had forecast to its pagan neighbors an anticipated Prophet who is mentioned in its book.

They used to threaten their pagan neighbors with the nearness of his advent and promise themselves to be of his followers. When the anticipated Prophet appeared and God showed them in him what they expected they took a hostile attitude towards him and rewarded his tolerance with breaching all covenants they signed with him.

This religious minority evidently was expecting the new Prophet to share with them their hostile attitude towards the Messiah and his followers. When they found the Holy Qur'an spoke of the holiness of Jesus his truthfulness and the purity of his mother they turned against the Messenger.

Probably they did not like something else in Islam. This faith prohibits usury and stands against exploitation and monopoly of the market. This frightened them because it was their way to charge high interests on their loans to their neighbors.

The anarchy which was prevalent in the Arabic Peninsula was a fertile land for them. They were able to move between the tribes seeding and growing hostilities between them. Establishing a strong government with definite rules and regulations would deprive them of benefits they were enjoying.

This religious minority chose to join the pagan camp in order to keep the Arab nation in a state of ignorance poverty and injustice where people

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lacked security of life honor and property.

Like pagans this minority did not like to see the Arab nation exercising its right of establishing a government unifying the Arab communities and directing them along with other nations to the Creator of the Universe.

This religious minority represented to the new Muslim State a menace equal to that of the pagan tribes. The reader may remember that a delegation from this religious minority was able to mobilize at the Battle of the Moat ten thousand fighters from Mecca and other communities through their war propaganda.

You may remember also that Banu Quraidhah (from this minority) broke their covenant with the Holy Prophet. They joined his enemies when they witnessed the pagan army having the upper hand at that battle maximizing the biggest crisis he ever faced.

The Messenger punished Banu Quraidhah severely after the withdrawal of the Confederate Army from around Medina. He made them pay dearly from their blood and wealth for their flagrant crimes.

However the bulk of this minority was settling in Kheibar and its numerous fortresses which were about eighty miles from Medina. This community represented a danger to the safety of the Islamic State and the time came to subdue these Kheiberites after the Messenger made his temporary truce with the pagan Meccans at Al-Hudeibeyah.

traveling three days he and his army camped around fortresses of Kheibar at night.

Leaving to their farms in the morning the Kheiberites were shocked to see the Muslim army. They recoiled back exclaiming: "Muhammad and the army.” It is worthy to note that this war was not religious. It did not aim at forcing the people of Kheibar to adopt the Islamic Faith. The Holy Prophet never forced any of the followers of the scripture to change his religion.

We have already mentioned that the document which was written by the Prophet during the first year of the Hijrah had secured to the religious minority inside and around Medina their religious freedom along with their civil rights if they abode by the contents of the document. Unfortunately they did not live up to the letter or spirit of that document.

They rather became a menace to the safety of the State and freedom of the Muslims. Thus the Messenger was duty-bound to try to subdue them.

The reader may remember that the elements of the Islamic defense in the previous three battles were three:

1. The ideal leadership of the Holy Prophet with all it possessed of unequaled firmness and wisdom along with his personality whose holiness commanded the obedience of every volunteer.

2. The heroic actions of the members of the House of the Prophet and.

3. The hundreds of sincere believers whose number was continuously on the increase.

You may remember that the Messenger lost a member of his clan Obeidah Ibn Al-Harith at

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the Battle of Badr then he lost his uncle Al-Hamzah at the Battle of Uhud. It is reported that the Messenger at the Battle of the Moat prayed to God to preserve ‘Ali for him after He took from him Obeidah at Badr and Al-Hamzah at Uhud.

‘Ali attended the previous three battles and was the hero of every one of them. He was the first and the foremost among the fighters in both defensive and offensive actions.

His actions in each of the three battles were essential factors in directing the course of the battle bringing the battle to a good end and extinguishing its flame.

‘Ali however was not able to be the first in leading the battle of Kheibar. For a health reason he was absent at the beginning of the battle and his absence caused a noticeable vacuum. The Messenger laid siege around Kheibar and the siege continued for weeks without bringing any result.

Skirmishes between the two sides took place one day after another. The Muslims did not have the upper hand in those skirmishes.

The Muslims' supplies were dwindling rapidly. Because of this the Muslims tried at the Battle of Kheibar to cook the meat of donkeys but the Messenger prevented them from eating the meat.

The Messenger gave the banner to Abu Bakr. He led the army towards the fortress of Na-im. The Kheibarites came out and fought the Muslims and the Muslims could not prevail against them and were forced to retreat. The Messenger on the following day

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gave the banner to ‘Umar and he was not luckier than Abu Bakr.

the banner.

"Where is ‘Ali Ibn Abu Talib?" the Prophet asked. "He is suffering from inflammation of his eyes” they said. The Prophet sent for him. When ‘Ali was brought to the Prophet he treated ‘Ali's eyes with his blessed saliva and prayed for him. ‘Ali's eyes were cured instantly as if they did not have any inflammation.

The Prophet gave ‘Ali the banner and ‘Ali asked: "Messenger of God shall I fight them until they become Muslims like us?" The Messenger said: "Go on until you reach their dwelling. Invite them to Islam and inform them of their duty towards God and Islam. By God if He leads one man through you to the right road it would be better for you than to own a precious wealth."(1)

boasting and challenging. ‘Ali dealt him a blow with his sword splitting his head and victory was accomplished."(1)

Abu Rafi a companion of the Prophet said: "We went with ‘Ali Ibn Abu Talib when the Messenger of God sent him with his banner. When he came near the fortress the dwellers of the fortress came out and he fought them. A man from them hit ‘Ali and made him lose his shield. ‘Ali took a door at the fortress and shielded himself with it. He kept it in his hand until the battle ended. I found myself with seven men trying to move that door but we could not."(2)

The retreating enemies took refuge in their fortress after a costly battle which did not last long after Marhab's death. They tried to defend themselves by entering into the fortress and locking its door after they lost the battle of confrontation. But this did not avail them. ‘Ali opened the gate and entered the fortress and his soldiers followed him.

How did he open the huge door? Did he or anyone of his soldiers climb above the wall and open the door from inside? Neither the historians nor the recorders of hadiths reported that the Muslims entered the fortress by climbing.

Had ‘Ali through an unusual power dislocated the door as some of the hadiths reported? This is possible and very likely. For another miracle was performed by the Messenger of God on that day in curing the two eyes of ‘Ali through

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the Messenger's blessed saliva. Dislocation of the door probably was an additional miracle which took place on that day. Probably the door which Abu Rafi informed us that ‘Ali used as a shield was the same door of the fortress.

As ‘Ali entered the fortress he brought the defensive capability of the people of the fortress to an end. They could not win a second battle of confrontation after they

lost the first one. The fortress fell at the hands of the Muslims before the rear of the army joined its front. Other fortresses followed the fortress of Na-im. They fell one after another until the area of Kheibar completely surrendered to the Muslim State.

failure was expected to show their weakness and entice many hostile tribes to attack the Muslims and the Kheiberites will be the nucleus of the future invading forces.

In addition the Muslims themselves because of their failure in Kheibar will lose their self-confidence and see that their victory against their numerous enemies is a remote possibility. On the other hand if the Muslims obtain victory against the Kheiberites the opposite will be the result.

Victory heightens their morale eliminates a dangerous enemy and makes the rest of the Arab tribes respect the Muslims and hesitate to attack them.

2. The Messenger was unhappy with the sequence of events of the battle. The siege around the fortresses continued for a long time. The food supplies dwindled. If the siege continued and the Muslims could not prevail against the enemies the Muslims would be forced to withdraw and lift the siege. This would be a disastrous failure. The Muslims upon the order of the Prophet therefore conducted two general offensives in two consecutive days under the leadership of Abu Bakr then ‘Umar.

As the Muslims were unable to conquer any of the fortresses in the two offensives the Messenger realized that the Muslims were facing an unusual dilemma. He wanted a drastic solution for that problem.

3. Because ‘Ali's leadership in the view of the Messenger was the only solution the Messenger had to perform a miracle in order to enable ‘Ali to fulfill his mission. ‘Ali was suffering from inflammation of his eyes and he

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would not be able to fulfill his difficult task unless his eyes were cured.

Had there been any other person capable of fulfilling the mission the Prophet would not have commissioned ‘Ali with it. ‘Ali was excused from the duty of Jihad because of his unusual condition but the situation was so grave and there was no one other than ‘Ali capable of facing the danger and prevailing against it.

the Prophet's strategy and the eliminator of his adversaries.

To the truth of this statement ‘Umar the Second Caliph attested when he said to the man who accused ‘Ali of being conceited: "A man such as ‘Ali has the right to be proud. By God the pillar of Islam could not be erected without ‘Ali's sword. He is the highest magistrate of this nation its earliest Muslim and its most honorable.".

assistance but because ‘Ali was meritorious.

Had the mission of the Messenger been in no need of

‘Ali's endeavor and sacrifice the Messenger would not have chosen a brother or an executor or a caliph other than

him for ‘Ali was the most resemblant to the Messenger in ethics righteousness and knowledge. He was the first Mus lim and most obedient to God and His Messenger and therefore he was beloved by God and His Messenger. No shining evidence beyond the declaration of the Holy Prophet at Kheibar is needed: "I shall give the banner to a man through whom God will bring victory. He loves God and His Messenger and God and His Messenger love him." Al-Tirmidhi in his Sunan (one of the Six Authentics)(1) and Al-Hakim in his Al-Mustadrak(2) reported that the Prophet was presented with a grilled bird. He prayed and in his prayer he said: "God send me your most beloved from among your creatures to eat with me this bird." ‘Ali alone came and ate with him.

Because ‘Ali was the only qualified person to be the brother the executor and successor of the Holy Prophet the Prophet bestowed the three honors upon him before the beginning of his monumental sacrifices. This proves that he was the choice of the Prophet for the above honors regardless of the need of the message for his sacrifice.

When the Messenger conferred these ranks on ‘Ali the witnesses of the event did not exceed thirty or forty men.

All of them were from the

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clan of the Prophet. It was only a matter of course for him to declare to the rest of the Muslims what he declared to the members of his clan when the opportunity presented itself. The Messenger chose to do that gradually. He started by announcing his brotherhood to ‘Ali at the beginning of the Hijrah.

between himself and ‘Ali at the conference which took place at the Prophet's house in Mecca.

It is recorded in Al-Seerat Al-Halabeyah that the Prophet issued a brotherhood between Abu Bakr and ‘Umar; between Abu Bakr and Kharijah Ibn Zayd; between ‘Umar and Atban Ibn Malik; between Abu Ruwaim Al-Khath-ami and Bilal; between Oseid Ibn Hudheir and Zayd Ibn Haritha; between Abu Obeidah and Saad Ibn Maath; between Abdul-Rahman Ibn Ouf and Saad Ibn Al-Rabi.

Then he held the hand of ‘Ali Ibn Abu Talib saying: This is my brother. Thus the Messenger of God and ‘Ali became brothers.(1)

Ibn Hisham in his "Seerah" (Biography of the Prophet) reported the following: "The Prophet after the Hijrah said to the Muslims: Be brothers in God. Every two should be brothers.

Then he held ‘Ali Ibn Abu Talib's hand and said: This is my brother. Thus the Messenger of God the leader of the Messengers the Imam of the righteous the one who has no equal among the servants of God (he) and ‘Ali Ibn Abu Talib became brothers. Al-Hamzah Lion of God and of His Messenger and Zayd Ibn Haritha became brothers and Abu Bakr and Kharijah Ibn Zuhair became brothers. ‘Umar Ibn Al-Khattab and Atban Ibn Malik became brothers.... (2)

This type of brotherhood may serve at least one of the two following purposes:

1. It substitutes the blood relationship with a spiritual relationship. When two persons are from two clans tribes or communities their brotherhood in principles and beliefs take the place of brotherhood

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by birth. This makes the two brothers in religion ready to co-operate in promotion of their religion. Both brothers become immune to hostility if some misunderstanding takes place between one of the two brothers and the relatives of the other.

The brotherhood between two persons from two tribes or clans makes each one of them a friend to the members of the clan or tribe of the other. Each one of the two brothers loves the other and each has relatives with whom he reciprocates love.

These relatives through this brotherhood become indirectly tied to the spiritual brother of their relative. Thus the religious brotherhood becomes an extension of the blood relationship and the blood relationship becomes an extension of the religious brotherhood.

2. When it is by the Prophet's selection this kind of brotherhood is an evidence of a mutual spiritual resemblance between the two brothers. The Prophet knew about his companions more than they knew about themselves.

Two companions may not be aware of their spiritual resemblance as much as he is. Thus when he makes two of them brothers their brotherhood should enhance their cooperation and develop in proportion to their sincerity towards their religion.

cousins.

The Messenger did not "brother" anyone before or after the Hijrah except ‘Ali. From this we can infer that the purpose of the brotherhood between the Messenger and ‘Ali was to announce their mutual spiritual resemblance.

The brotherhood between the Messenger and ‘Ali is a well known fact in the history of Islam. It was reported through many channels. This brotherhood was meaningful and highly important in the eyes of the Messenger.

Al-Hakim in his Al-Mustadrak reported in two ways that the Messenger of God said to ‘Ali: "You are my brother in this world and in the Hereafter."(1)

The Messenger came out while his face was glittering.

Abdul-Rahman Ibn Ouf asked him: What is the good news? The Messenger said: "A good tidings came to me from my Lord concerning my brother and cousin and my daughter. That God had married ‘Ali to Fatimah."(2)

When the Messenger was on his deathbed he said: "Call for me my brother. They called ‘Ali and he came.

He said: "Come close to me " and ‘Ali did. The Prophet reclined on ‘Ali and kept speaking to him until his holy soul departed his body.(1)

These hadiths are only a few out of many others about the brotherhood of ‘Ali to the Messenger. They clearly indicate that the Messenger chose him as a brother because he was next to him in purity and character. ‘Ali should have been an unexpected choice. He was thirty years younger than the Prophet. Obviously he chose him because lie was the only one who deserved this unique honor.

the hand of Fatima but the Prophet rejected them saying: "I am waiting for a Directive concerning her." (He meant that he was waiting for an order from God.) When ‘Ali wooed her hand the Prophet welcomed him and ‘Ali married her in the first year after the Hijrah. She was moved to him in the following year after the Battle of Badr.

This marriage was destined to be unique in its consequences. Of its fruits were the two gems of this nation: Al-Hassan and Al-Hussein about whom the Holy Prophet said: "An Angel came from Heaven to give me the good tidings:

That Fatima is the leader of the women of Paradise and that Al-Hassan and Al-Hussein are the leaders of the youth of Paradise."(1)

By their birth the most honorable family was formed.

For this family the Messenger ordered the Muslims to pray whenever they pray for him. This is the family whose members the Muslims are urged to follow.

said that: Al-Hassan and Al-Hussein became ill. ‘Ali and Fatima vowed to God the fast of three days of thanks if their two sons would be cured. The two sons also followed them in their vows and so did their maid Fiddah. The two children were cured and the family fasted three consecutive days.

There was no food for the family in the three days except small amounts of barley bread. When the time of breaking the fast came (in the evening) a needy person came to their door seeking food. The family gave him all they had. On the following evening an orphan came asking for food and the family did what it had done the first night.

On the third evening a captive came asking for food. The family did what it had done the first two days. About this event the Almighty revealed the chapter of "Time" or "Man" in which we find the following verses:

"The righteous shall drink of a cup whereof the mix- ture is Kafur a spring wherefrom the servants of God drink making it gush for them abundantly. They fulfill the vow and fear a day where the evil is wide-spreading. And feed with food for the needy wretch the orphan and the captive for love of God. (saying): We feed you for the sake of God only: We look for no reward nor thanks from you: we fear from our Lord a day of frowning and of fate. Therefore God has ward- ed

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off from them the evil of that day and has made them find brightness and joy. And has awarded them for all that they endured a Paradise and a silk attire...." The Qur'an Chapter 76 verses 5-12.

It is worthy to note that no hadith ever mentioned that the members of this family said aloud to those whom they gave their food: "We feed you for the sake of God looking for no reward nor thanks from you." These words were in their hearts not on their tongues but God stated openly in His Book what they kept secretly in their hearts.

was a shining evidence that they were the highest among the Muslims in righteousness and presenting ‘Ali particularly showed that the relation between the Messenger and ‘Ali had passed the boundary of brotherhood and reached the degree of unity.

to share with me a prayer for punishment. They said "Abu Al-Qasim" (the Prophet's code name) we shall think of the matter then we will come to you."

They had a conference headed by their counselor Al-Aquib. When they asked him his advice he said: "By God you have known that Muhammad is a Messenger of God. He told you the exact truth about your man the Messiah. By God whenever people challenge a prophet and share with him a prayer for punishment their grown-ups will not last and their small ones will not grow. It will be your annihilation if you accept his challenge. If you insist on keeping your religion make peace between you and the man and go back to your country.

"When the Christian delegation came back to the Messenger they found him on his way to the proposed prayer wearing a garment made of black hair carrying Al-Hussein on his arm and leading Al-Hassan by his hand with Fatima walking behind him and ‘Ali walking behind her.

The Prophet said to the four members of his family: "When I pray say: 'Amen.'" Looking at the Prophet and his family the priest of the delegation said to his group: "Christians I see faces whose prayer will be answered even for removal of a mountain.

Accept not their challenge. If you do you will perish and the Christians will not live on this earth." The delegation heeded the warning of their priest and said to the Prophet: "Abu Al-Qasim." we

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have decided not to make prayer of "Mubahalah" with you.(1)

Al-Tabari in his commentary on the Holy Qur'an reported many hadiths through various channels that the Messenger accompanied ‘Ali Fatima Al-Hassan and Al-Hussein in the event of "Mubahalah"(2)

Muslim in his Sahih recorded that Saad Ibn Abu Waqass reported that after the revelation of the following verse: "And whoso disputes with thee concerning him (Jesus) after the knowledge which had come to thee say (unto them): Come! We will summon our sons and your sons and our women and your women and ourselves and yourselves...." The Messenger of God invited ‘Ali Fatima Hassan and Hussein then he said: "God these are the members of my family."(3)

Muslims.

The Messenger said on many occasions: "‘Ali is from me and I am from him."

Hubshi Ibn Janadah reported that he heard the Messenger of God saying: "‘Ali is from me and I am from him and no one represents me but ‘Ali."(1)

A dialogue between the Imam ‘Ali Al-Ridha and Al-Ma-Moon (a prominent Abbaside caliph) went as follows: Al-Ma-Moon: "What is the evidence on the caliphate of your grandfather (‘Ali)?".

The Imam Al-Ridha: The evidence is the word of God "and ourselves and yourselves." The Imam meant that by bringing the Imam with him in the event of "Mubahalah " the Messenger made him an extension of himself; and whoever is an extension of the personality of the Messenger would be the Imam of the Muslims.

Al-Ma-Moon: This would be true if there is not "our women and your women.".

Al-Ma-Moon meant that it is possible that there were among the Muslims other men who were like ‘Ali in being an extension of the personality of the Holy Prophet but he did not want to bring all of them. He chose to bring one of them ‘Ali as a representative of his equals.

The evidence of this is the word "Our women " since this word includes all women who are related to the Holy Prophet by birth or marriage. But the Messenger brought only one of them Fatima who is related to him by birth as a representative of the women who are related to him.

The Imam Al-Ridah: This would be

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true if there were not the words: "And our sons and your sons." He meant that Fatima was brought as the unequaled woman rather than a representative of her equals in the family of the Prophet. Had other women been equal to Fatima the Holy Prophet would have brought them with her.

For he brought Al-Hassan and Al-Hussein together because they were equal to each other and did not bring one of them as a representative of his sons. Therefore presenting ‘Ali on this occasion is an evidence that ‘Ali is the only one whom the Prophet considered to be an extension of his personality.

It is reported that Amr Ibn Al-Aws asked the Prophet: "Who is the most beloved to you from men?" The Messen ger said: Abu Bakr. Then he asked him: "Who is next?"

And the Messenger said: ‘Umar. Ibn Al-Aws said: "Then where is the place of ‘Ali?" The Prophet turned his face to the people around him saying: "This man is asking about the self."(1)

I have mentioned in the last chapter that the Messenger's declaration after the Hijrah was not a fulfillment of a promise he made to ‘Ali before the Hijrah for he fulfilled his promise to ‘Ali by "brothering" him on the day of the conference which took place at his house. Furthermore he did not promise ‘Ali with such a declaration to be made in the future.

The Holy Prophet announced that to the Muslims voluntarily because ‘Ali deserved the unique honor and because

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its announcement might prepare the Muslims psychologically for the leadership of ‘Ali in the future. He wanted to show the nation the guiding Minaret which the nation would need after the Prophet.

As the Messenger announced to the Muslims the unique honor which he bestowed upon ‘Ali by "brothering" him he was expected to announce publicly the other two high honors which he conferred on him: of being his executor and successor.

For what the nation needed more than anything else was the good leadership to which it might resort after the Messenger. Such a leadership is what could secure the continuity of the Islamic Message in its purity.

It could also secure the nation against deviation from the right road in its long future.

The Messenger chose to announce this leadership during the tenth year after the Hijrah when he was performing his valedictory pilgrimage. He declared to the thousands of pilgrims that ‘Ali had the right to administer the affairs of the Muslims as much as the Prophet had. This meant that the Prophet had declared that ‘Ali was to be his successor.

It also implied executorship for whomever the Prophet appointed to administer the affairs of the Muslims would be his executor also.

the inhabitants of the Arabic Peninsula that he would perform the duty of pilgrimage. He urged them to accompany him during the days of his journey to learn from him the manner of its performance; and being concerned with the future of the Muslims he wanted to recommend to them what a Prophet recommends to his followers to do in the future for he thought that they would not see him in a future year.

Tens of thousands of pilgrims hastened to join the Holy Prophet. He went on leading them in their "Ihram " circumnavigating the Kaaba praying walking between Safa and Marwa; and at the sojourn at Arafat and at the time of their sacrifices.

They followed him and did what he ordered them to do. He addressed them while they were on Arafat and his Message was most impressive. He announced to them at the beginning of his sermon the nearness of his death when he said after he prayed to the Almighty: "O people listen to my words for I do not know if I will meet you after my present year at this place at any time....".

Then he spoke to them about the sanctity of the human blood and Muslim's properties saying:

"O people certainly your lives and properties are as sacred to you as your present day and your present month until you meet your Lord. And you shall meet your Lord and He will ask you about your deeds and I have delivered the Message."(1)

The

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Holy Messenger went on urging people to discharge their trusts and declaring that every usury is prohibited. Islam prohibits retaliation for blood that was shed during the pre-Islamic days. He also reaffirmed the right of women and re-emphasized Islamic brotherhood.

The main concern of the Messenger was the future of his nation. As he was fully aware of the crises which the nation would go through he was expected not to leave the nation without a minaret of guidance through which people could pass the future crises safely. The Prophet therefore declared to the Muslims what he considered to be a security against deviation from the right road if they chose to have that security.

Al-Tirmidhi in his Sahih reported through his channel to Jabir Ibn Abdullah Al-Ansari that he said: "I have seen the Messenger of God in his pilgrimage on the day of Arafat while he was riding his female camel (Al-Qusswa) delivering a sermon and I heard him saying: O people I have left among you that which if you uphold you will never go astray: The Book of God and the members of my House."(1)

By these words the Messenger announced to his nation that he left for it what would be a security against deviation from the right road if the nation would take what he left for it. That security is composed of two harmonious elements:

One of them is the revelation of God which is recorded in the Holy Qur'an and the second is the

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members of the House of the Prophet who have the knowledge of the interpretation of the Holy Qur'an and the teaching of the Holy Prophet.

It is worthy to note that masses of the Muslims do not know these reported words of the Holy Prophet yet these words were reported by about twenty companions. What the Muslim masses know is what Ibn Hisham recorded in his Biography of the Prophet that the Prophet said in his sermon on Arafat:

"I have left among you what if you fortify yourselves with you will never go astray: The Book of God a clear order and teaching of His Messenger." Furthermore these Muslims think that there is a contradiction between the first and the second hadiths.

It should be known that the reporters of what Ibn Hisham recorded are not known. Their names are not recorded in the hadith; therefore it should not be considered authentic. It should be noted also that Al-Bukhari and Muslim did not record in their report of the sermon of the Prophet on the day of Arafat the word "Sunnat Nabyeh" (the teaching of His Prophet). The two sheikhs mentioned only the Book of God.(1)

Furthermore the Book of God is well known to the Muslims and it was recorded during the days of the Messenger. The "Sunnah" (teachings of the Prophet) on the other hand was not recorded during the days of the Prophet and what was written of the hadiths decades after him is not completely a place of

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agreement among the Muslims.

There are many contradictory hadiths contained in the books which we call Sahihs. It is recorded for example in some of the Sahihs that Abdul-Rahman Ibn Abu Omeirah reported that the Prophet prayed for Muawiya saying: "God make him well-guided and make him lead people to the right road." It is also reported in a Sahih that the Messenger said to Ammar Ibn Yasir: "Ammar be cheerful the aggressor party will kill you.".

Yet the party that killed Ammar was the party of Muawiya. When Muawiya is the head of the aggressors he would not be well-guided nor could people be led through him to the right road.

A hadith commending a man such as Muawiya cannot be a security against deviation. It would be rather a cause of confusion. A man that waged against ‘Ali the Imam of the truth and the brother of the Prophet a war in which tens of thousands of Muslims were killed cannot be a guide to the right road.

To make what Ibn Hisham reported logically acceptable we have to understand from the word "Sunnah " the statement of the Prophet and his actions which are known to have come from him. These represent a security against deviation if we follow them.

But that which is known of his statements and actions are very little because most of the hadiths were not reported by numerous reporters in every link of its chain of narration; they were rather reported by one or two or

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a few reporters. Many of these hadiths contradict each other. Therefore we cannot acquire certainty through those hadiths about what the Messenger said or did.

There is only one logical way through which we can be certain of Sunnah of the Prophet: The Prophet himself could inform us of a reliable source through which we know exactly what he said and did.

The first hadith which was reported by more than twenty companions informs us of that reliable source namely: the members of the House of the Prophet who knew the interpretation of the Book of God and the instructions of the Messenger completely. By this the hadiths of Al-Termathy and Ibn Hisham would be agreeing with each other and explaining one another.

‘Ali possessed the knowledge of the Qur'an and the words and the deeds of the Prophet and their interpretations. The Muslims could have avoided deviations if they were to follow his interpretation and assist him in communicating his knowledge to the nation.

However the other outstanding event which took place during the last year of the life of the Messenger has made this matter crystal clear. The event was fully expressive concerning the elements of security against deviation.

That outstanding event was the Messenger's Declaration at Ghadir Khum. While he was coming back from the valedictory pilgrimage to Medina he stopped at that place to tell the thousands of pilgrims who were accompanying him that ‘Ali Ibn Abu Talib is the "Mawla" (guardian) of every believer.

Al-Hakim through his channel to Abu-Tufail

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reported that Zayd Ibn Arqam said: "When the Messenger of God was coming from the Valedictory pilgrimage he stopped at Ghadir Khum. He ordered the pilgrims to sweep what was under the trees at that place.

Then he said: 'I am about to be summoned by God and I shall respond. I am leaving among you the two valuables. One of the two is bigger than the other: The Book of God and my Itrah (members of my house). Beware how you shall treat them after me for they shall not part with each other until they join me on the Day of Judgement." Then he said: "Certainly God is my "Mawla" (Guardian) and I am Mawla of every believer. Whoever I am his Mawla this ‘Ali is his Mawla. God love whoever loves him and be hostile to whoever is hostile to him." (1)

From this we understand that the Messenger wanted to declare to the Muslims at that stand three important matters which are related to each other:

1. He was expecting to depart from this world soon. Therefore he spoke to them as if he had been summoned by his Lord.

2. As he was about to meet his Lord he viewed it mandatory to have for his followers a means of guidance which would illuminate for them the road after the Heavenly revelation ceased by his absence. Therefore he declared to them that he was leaving to them the Book of God and his "Itrah" (the members of his

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House); and that if they follow the Book and the "Itrah " they guarantee for themselves the continuation on the clear road in their near and remote future.

3. The members of the House of the Holy Prophet were to lead the nation only because they were unequaled in their knowledge of interpretation of the Book and the instructions of the Messenger and their adherence to both of them. The Messenger wanted to declare to the nation that the man who had all qualifications for that leadership from among his close relatives was ‘Ali Ibn Abu Talib.

Therefore he put him in his own place and made him his own replacement. God is the Guardian of the Messenger and the Messenger is the guardian of the believers. He has the right to administer the affairs of the believers more than the believers have to administer their own affairs and ‘Ali is the one who has a right equal to that of the Prophet in leading the Muslims and administering their affairs.

The Messenger was fully aware that people differ in memorizing what they hear and in understanding what they memorizing. Therefore he was expected to record in a special document what he verbally declared at Ghadir Khum leaving no excuse for anyone to argue in the future about the contents of the Declaration. But he did not do that.

History does not inform us of any document dictated by the Messenger and sealed by his blessed seal declaring that he had chosen ‘Ali or

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any other person for the leadership of the nation after him. What is the reason for the absence of such a document? We shall find the answer in the following pages.

Lord. It is highly probable that he was Heavenly informed that he would not die until the religion of Islam was completed. However during the tenth year after the Hijrah at the completion of his Valedictory Pilgrimage the following verse was revealed:

"Today I have completed your religion for you and perfected my favor upon you and chosen Islam as a religion for you." The Holy Qur'an Chapter 5 verse 4.

By this revelation the Prophet felt the nearness of his death and that it was about time to make his will.

Thus on his way back to Medina from his pilgrimage he stopped at Ghadir Khum to make an important declaration in which he said: "I am only a mortal human. The Messenger of my Lord is about to come to me and I shall respond (to His invitation by departing from this world)." Then he declared that ‘Ali like the Prophet has more right to the believers than the believers have to themselves and that ‘Ali is the Guardian of every believer (See Chapter 14)

A Written Will Is Necessary In Important Matters Although a verbal will is valuable a written will is indispensable particularly in an important matter such as appointing a successor to lead a nation. A verbal statement can be forgotten increased decreased or inaccurately conveyed. But a written will sealed by the Prophet is difficult to change. The Prophet therefore was expected to make such a will but he did not.

It is said that he verbally told

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the Muslims to follow the Book of God and the precepts of His Prophet and this was a sufficient will. I disagree for the following reason:

A will by the Prophet is expected to give the Muslims some fresh instructions dealing with the future of the nation after his death. Adherence to the teaching of the Holy Qur'an and the Prophet is not of this kind because its imperativeness is self-evident to the Muslims and because obedience to God and His Messenger is repeatedly recorded in the Holy Qur'an:

"O you who believe obey God and obey the Messenger..." The Holy Quran Chapter 4 verse 59.

"Take whatever the Messenger brought to you. And avoid whatever he prohibited for you..." The Holy Quran Chapter 59 verse 7.

An unwritten statement by the Prophet cannot be as effective as a Divine word repeatedly recorded in the Book of God. Therefore such a statement dealing with such a self-evident subject cannot be the expected will of the Prophet.

The Prophet is expected more than anyone in the nation to comply with the command of God as stated in His Book and to do what he himself ordered his followers to do. If Ibn ‘Umar or any other Muslim has to write a will because he has a little wealth to will and a small family to take care of the Prophet had the final Heavenly message to secure and a whole nation to protect and direct.

Expected Crises Required Written Will The faith of Islam was still

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a new plantation the roots of which were not yet deepened in the soil of the Arab Society and the dangers against the faith were numerous. We all know that a civil war took place after the death of the Prophet because of the apostasy of the majority of the inhabitants of Arabia.

The Prophet was fully aware of those dangers. Al- Hakim in his Sahih Al-Mustadrak reported that Abu Muwaihibah a companion of the Messenger said:

"The Messenger of God has told me: 'I have been ordered (by God) to pray for the people of Al-Baqee (a cemetery of Medina) for forgiveness.' 'Come with me.' I went with him. When he stood in the midst of the garves he said: "Peace be upon you people of cemeteries. Congratulations to you for what you are in.You do not know what God has saved you from. The faithtesting trials are coming as pieces of a dark night one follows another...."(1)

Abu Bakr Left a Written Will We cannot conceive that the Prophet was less concerned with the future of the nation than his companion Abu Bakr who did not depart from this world before he appointed his successor (‘Umar). He did that in spite of the fact that the nation by the time of his death had passed the crisis of the civil war and reached an internal peace. He did that because he knew that leaving the Muslims without appointing a leader would be a negligence of their interest and a peril

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to their future.

A Dialogue Between ‘Umar and His Son It is worthy to note the wisdom of Abdullah Ibn ‘Umar in his dialogue with his father as the latter was dying: Abdullah: "You should appoint a successor." ‘Umar: "Whom should I appoint?" Abdullah: "You try your best. You are not their Lord.

Suppose you temporarily recall the caretaker of a land of yours. Would you not like him to have a successor during his absence until he goes back to the land?" ‘Umar: "Yes.".

Abdullah: "Suppose you recall the shepherd of your sheep. Would you not like him to have a successor until he goes back to the sheep?"(1)

Although ‘Umar refused to appoint a successor he did the equivalent. He chose six companions of the Prophet. He gave them the right to choose a caliph from among themselves. He ordered them to follow their majority if there were a majority. He ordered them to follow the party of Abdul-Rahman Ibn Ouf when the six were equally divided.

Thus he did not leave the Muslim nation without a directive. He defined a method by which a caliph would be selected.

The Prophet Regularly Left Successors In His Absence And the most amazing thing in this matter is that the Prophet used to appoint a successor whenever he left Medina for a few days or weeks: When he left for Badr be appointed Abu Lubabah.

When he left for Doumat Al-Jendal he appointed Ibn Arfatah.

When he left for Banu Quraidhah he appointed Ibn Om Maktoom. He

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appointed him also when he left for Thee Qirad.

When he left for Banul-Mustalaq he appointed Abu Dharr.

When he left for Kheibar he appointed Numailah.

When he left for Omrat Al-Qadha he appointed Ibn Al-Adhbat.

When he left for Mecca he appointed Abu Raham.

When he left for Tabuk he appointed ‘Ali.

When he left for the Valedictory Pilgrimage he appointed Abu Dujanah.(1)

Thus he constantly appointed successors whenever he planned to leave Medina. Yet when he left his nation forever he did not leave a document of succession!!!.

document."(1)

Muslim in his Sahih recorded that Sa-eed Ibn Jubeir reported that Ibn Abbas said: "The day of Thursday and what a day of Thursday." Then he wept until he moistened the ground with his tears. I said: 'Ibn Abbas what is the day of Thursday?'

He said: "The Messenger became seriously ill and said: 'Bring me a writing sheet to write to you a directive so you will not go astray after me.' They disputed and disputes should not take place in the presence of the Prophet. And they said: "What happened to him? Did he hallucinate? Ask him." He said: 'Go away what I am in is better (than what you think of). I enjoin on you to do three things: Drive the pagans out of the Arabian Peninsula give the delegations (of various tribes who will visit Medina) as much as I used to give them.' Sa-eed said: "He (Ibn Abbas) kept silent on the third one or he said it and I forgot it."(2)

Obeidullah Ibn Abdullah Ibn Utabahsaid that Ibn Abbas reported: "When the Messengerof God was about to die ‘Umar Ibn Al-Khattab was among the men were present at his bedside. The Messenger said: 'Bring me a writing sheet. I will write to you a directive after which you will not go astray.'

‘Umar said: 'The Messenger of God was overwhelmed by ailment. You have the Holy Qur'an. The Book of God is sufficient for us.' Those who were present disagreed with each other and disputed.

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Some of them said: 'Bring the Messenger what he needs. He will write to you a directive after which you will not go astray.' Some of them said what ‘Umar said. When they shouted excessively and disputed in the presence of the Messenger he said: 'Go away.' Ibn Abbas used to say: 'The tragedy the whole tragedy was their argument and dispute which barred the Messenger of God from writing to them that directive."(1)

Ibn Saad in his Al-Tabaqat recorded that Jabir Ibn Abdullah Al-Ansari reported: "When the Messenger was in his sickness by which he died he called for a sheet to write on it to his nation a directive (after which) they will not go astray nor will they be misled. There was at the house arguments and excessive talk. ‘Umar Ibn Al-Khattab spoke and the Prophet refused it."(2)

It is also recorded in Al-Tabaqat that ‘Umar Ibn Al- Khattab reported: "We were with the Prophet and there was a screen between us and the women. The Messenger of God said:

'Bring me seven skins filled with water (to pour them on his body in order to cool his fever) and bring me a sheet and an inkwell. I will Write to you a directive after which you will not go astray.' The women said: 'Bring the Messenger what he needs.'

‘Umar said: "I said to them: Be silent. You are his female companions. If he becomes ill you squeeze your eyes; if he is cured you hug his neck.'

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The Messenger of God said: They are better than you.' "(1)

It is also recorded in Al-Tabaqat that Zeinab the wife of the Messenger said to them: "Do you not hear the Prophet trying to write a directive for you?" They argued and the Prophet said: "Go away."(2)

him from achieving it. ‘Umar and all those who were present at that hour had a manifold duty towards the attempted will of the Messenger.

The Messenger was not only a Muslim he is the Prophet of the Muslims and the founder of the faith. It was the duty of ‘Umar to offer him all assistance to fulfill his duty.

It was also the duty of ‘Umar to assist the Prophet in writing his will because the Messenger stated that his will represents a security to the nation against straying. The Messenger was always truthful.

When his will represented such a security it would be the most imperative duty of ‘Umar as an outstanding Muslim and sincere towards the nation to welcome what the Messenger wanted. With his great position in Islam ‘Umar is expected to be the happiest one to obtain such a securing directive which was necessary for the future of the Muslims.

What could be more important to the nation while the Messenger was about to leave it and the revelation of God was about to cease than to obtain a directive which would illuminate the road of the nation and secure its long future?

Furthermore the duty of all companions who were present on that occasion was to obey the command of the Messenger. He ordered them to bring him a sheet to write his will. The order of the Messenger must be and should have been obeyed.

It is erroneous to say that ‘Umar opposed his Prophet out

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of compassion and that he did not want him to increase his tiredness by dictating a directive. Indeed his opposition caused the Prophet a much bigger pain.

The Messenger was in his last days on this earth. When the Messenger was in the days of his strength and activity he used to command the Muslims and they used to rush to fulfill his desire even at the expense of their wealth and blood. Now in his final days in this world he asked them the cheapest thing (just a writing sheet and an inkwell) and his order was not obeyed.

The Prophet no doubt was greatly disturbed and deeply saddened by their attitude. Nothing would indicate his displeasure than his saying to them: "Go away” and his answer to ‘Umar: "They (the women) are better than you." Had they brought the Messenger what he wanted they would have lightened his pain. Nothing at that time could be more pleasing to the Prophet than the fulfillment of his religious duty by securing his nation against straying.

Abu Bakr wrote his will in which he appointed ‘Umar his successor. He did that while in his death agony fainting while dictating to Uthman the contents of the will. ‘Umar did not blame Uthman for assisting the Caliph in his will.

And how cruel would it have been to prevent Abu Bakr at such a time from writing his will.... ‘Umar himself was stabbed and fatally wounded. He did not prevent himself from willing to the Muslims what

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he wanted in spite of his severe pains loss of blood and fainting time after time.

While in that saddening condition he ordered six companions of the Prophet to select from among themselves a caliph to follow the majority if there were a majority and to side with Abdul-Rahman Ibn Ouf when the six are equally divided.

The Muslims obeyed his order and fulfilled his will in details though his will did not represent a security for the nation against straying. It rather led them to choose a good-hearted and weak-willed Caliph whose weakness led to his murder and his murder brought to Muslims incalculable tragedies. It is very hard indeed to believe that ‘Umar opposed the Prophet's proposed will out of concern for his health.

There is another possible explanation: It could be that ‘Umar knew what would be the content of the proposed will as he admitted later on and thought that it would not be in the best interest of the nation. Thus we may find the answer when we attempt to answer the second question.

not have secured the Muslims against straying. The outlines of the Islamic teachings are contained in the Book of God and in spite of this the Muslims are still in disagreement arguing about the details of those general outlines. And because of this many of them went astray.

The Messenger of God lived 23 years after the commencement of his Prophethood. He never wrote his teachings nor the outlines of the Islamic teachings nor did he order any Muslim to do that. Yet he was at the peak of his health and activity and the years were the years of teaching and delivery of revelation. For some wisdom he chose not to do that. It is inconceivable that he was attempting at that difficult and short time to do what he did not do during 23 years of his Prophethood.

Nor was the Prophet trying to command the Muslims to follow the Book of God and his own instructions. The Holy Qur'an as I have advanced does command the Muslims to obey God and His Messenger. Yet that does not secure the nation against straying. People are still in disagreement on the interpretation of the Holy Qur'an and the authenticity of hundreds of hadiths.

Again how could the teachings of the Prophet secure the nation against that when they are not recorded by him and according to the opinion of great many Muslims he did not appoint any authority to inform the Muslims of the details of his teachings.

The purpose of the

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Prophet's attempted directive could not be the two items which Sa-eed Ibn Jubier remembered from Ibn Abbas' words namely: Driving the pagans out of the Arabian Peninsula and giving the delegations amounts similar to what he used to give.

Both items do not secure the nation against straying. The purpose of the attempted directive could be the item about which Ibn Abbas kept silent or was forgotten by Sa-eed.

declared ‘Ali to be the Mawla (Guardian) of the Muslims were still fresh in ‘Umar's memory. When the Messenger spoke while on his deathbed of a written directive after which the Muslims will not go astray ‘Umar immediately remembered the Declaration of Ghadir Khum and many other statements.

The words are almost the same words contained in his statements about his "Itrah" (members of his House) in general and ‘Ali in particular. The Messenger of Cod said and Zayd Ibn Arqam reported:

"I have left for you that which if you hold fast you shall never go astray after me. The Book of God a rope extended between Heaven and earth and my "Itrah." Both the Book and the Itrah will not part with each other until they join me on the Day of Judgement Beware how you treat them after me."(1)

The Imam ‘Ali reported that the Prophet declared on the day of Ghadir Khum: "Whoever God and His Messenger are his "Mawla " This (‘Ali) is his Mawla. I have left for you what if you hold fast you will never go astray. The Book of God is His rope being held by His hand and your hands and the members of my House."(2)

Zayd Ibn Thabit reported that the Messenger of God said: "I am leaving in you two caliphs. The Book of God and my Itrah. Beware how you treat them after me. They will not part with each other until they join me on the Day

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of Judgement."(1)

Al-Tirmidhi in his Sahih reported through his channel to Jabir Ibn Abdullah Al-Ansari that he said: "I have seen the Messenger of God in his pilgrimage on the day of Arafat while he was riding his female camel (Al-Qusswa) delivering a sermon and I heard him saying: 'O people I have left among you that which if you uphold you will never go astray: The Book of God and the members of my house.' "(2)

These statements and many other similar statements were still ringing in ‘Umar's ears. When the Prophet spoke of a directive after which they will not go astray ‘Umar by his intelligence immediately understood his intention: The Prophet is trying to record ‘Ali's name in his directive. He immediately started his opposition.

Why Was ‘Umar Opposed to the Will ‘Umar during the days of his reign gave the answer in a reported dialogue between him and Ibn Abbas:

‘Umar: "How did you leave your cousin behind you?"

Ibn Abbas: "I left him playing with youths of his age (thinking that ‘Umar meant Abdullah Ibn Jaafar)."

‘Umar: "I did not mean that. I meant your great man (‘Ali) member of the House of the Prophet." Ibn Abbas: "I left him drawing water from a well through a bucket for palm trees... while reciting the Holy Qur'an.".

‘Umar: "The sacrifice of camels shall be your atonement if you conceal it from me. Is he still holding in his heart something concerning the caliphate?" Ibn Abbas: "Yes.".

‘Umar: "Does he allege

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that the Messenger of God appointed him?"

Ibn Abbas: "Yes and I add to this that I asked my father about his (‘Ali's) claim (of his appointment by the Messenger as his successor) and my father said ‘Ali told the truth."

‘Umar: "There were high words from the Messenger (about ‘Ali) which do not constitute a clear evidence nor remove an excuse. For some time he was testing his strength to see if he would be able to appoint him.

He wanted during his ailment to name him and I prevented him from it out of concern with (the future of) Islam. By the Lord of the Kaaba Quraish will not unite behind him and had he become a caliph the Arabs throughout the country would have revolted against him."(1)

‘Umar was concerned with the future of Islam. His sincerity is not questioned but why would ‘Ali's leadership be disadvantageous to Islam if the Arabs revolted against him? The Arabs revolted against Abu Bakr. Thousands and thousands deserted the faith during his reign. Yet ‘Umar did not think that he was wrong in supporting the leadership of Abu Bakr.

Again how did he know that the Arabs would revolt against ‘Ali? Was it not probable that ‘Ali would be the most acceptable to them because of his close relationship to the Prophet and his unequaled fame as a hero his righteousness and his knowledge in Islam? Then how did he expect all the Arabs to revolt against ‘Ali?

The Medinites were

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from the Arabs and they were the main portion of the Islamic force in that period and they were totally sympathetic with ‘Ali. As a matter of fact they were about to shift to him even after the election of Abu Bakr.

Even when ‘Ali belatedly came to power the Medinites were solidly behind him. The rest of the Arabs in all the Islamic provinces with the exception of Syria willingly gave him the pledge of fealty. It is true that a portion of the people of Basrah Iraq revolted against him and that the Syrians refused to pledge their fealty to him. But this happened only through incitements by leaders from Quraish.

The millions throughout the Muslim state accepted his leadership at a time when most of the Muslims had already forgotten his high distinctions. Had he been given the leadership at the time of the death of the Prophet and upon a written will by the Prophet the Arabs no doubt would have been more responsive to his leadership. ‘Umar said that Quraish will never unite behind ‘Ali.

This might be true. However we should not forget that Quraish united against the Prophet and fought him for twenty-one years. Should the Prophethood of Muhammad have been cancelled because of Quraish's opposition? Knowing Quraish's dark past ‘Umar should not have taken its opposition to a direction as a mark of unsoundness. He should have rather viewed it as evidence of the soundness of that direction.

Again who were the powerful leaders of Quraish

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at the time of the death of the Prophet? Abu Sufyan and the rest of the Pre-Islamic leaders were already conquered and lost their influence. The influential leaders at that time were

‘Ali Al-Abbas Abu Bakr ‘Umar Abu Obeidah Uthman Abdul-Rahman Ibn Ouf Talhah Al-Zubayr and the rest of righteous companions from Mecca. These leaders were expected to obey the Prophet's direction and to sway the rest of the Meccans to do so.

Furthermore history testifies that Abu Sufyan with all his grudges against ‘Ali (who killed his two sons Hanthalah Al-Walid and three of his close relatives in the Islamic defense) was willing to support ‘Ali rather than Abu Bakr.

Whether Quraish was willing or unwilling to support ‘Ali ‘Umar should have remembered that the Prophet had much more knowledge about the Meccans and the rest of the Arabs than he had. The Prophet and not ‘Umar was fought by them and he knew about them and all companions more than they knew about themselves. ‘Umar should have also remembered that the Prophet was concerned with the future of Islam much more than he was.

With all his concern with the future of Islam and his awareness of the Arab psychology the Prophet wanted to record ‘Ali's name in his will. The leadership of ‘Ali must have been the answer to the Muslims' problems.

spite of what is known about him of being righteous and obedient to God and His Messenger?

To answer this question we ought to know that the companions used to disagree with the Prophet occasionally in matters that belonged to worldly affairs. They used to allow themselves to do so because they believed that Islam granted them the right to disagree with him in such matters.

They wrongly believed also that the leadership of the Muslims was one of their worldly affairs. ‘Umar himself disagreed with the Prophet more than once.

The Disagreement with the Prophet at Al-Hudeibeyah It is a well-known fact in history that ‘Umar disagreed with the Prophet about the terms on which the Prophet agreed concerning the truce between the Muslims and the pagans of Mecca on the day of Al-Hudeibeyah.

It was one of the terms that any Muslim from Mecca who came to the Prophet without the permission of the Meccans had to be returned to the Meccans. But if a Muslim chose to leave the Muslims and rejoin the Meccan camp the Meccans do not have to return him to the Muslims. This appeared to ‘Umar and many other companions to be unfair to the Muslims.

The Messenger however knew better. A person that leaves Islam to a pagan camp will not benefit the Muslims if he is returned to them by force and Islam does not need such a person.

Ibn Hisham reported in his Biography of the Prophet the following: "When agreement was reached and

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nothing was left except writing the pact ‘Umar jumped... then he came to the Prophet and said: 'Messenger of God are you not the Messenger of God?'" The Prophet: "Yes I am.".

‘Umar: "Are we not the Muslims?"

The Prophet: "Yes you are.".

‘Umar: "Are they (the Meccans) not the pagans?"

The Prophet: "Yes they are.".

‘Umar: "Why should we accept this humiliation to our religion?".

The Prophet: "I am a servant of God and His Messenger. I shall not disobey Him and He will not forsake me."(1)

‘Umar used to say after that: "I am still paying charity fasting praying and freeing slaves as an atonement for what I did.".

was seriously sick and holding his head. He said: "O people execute the mission of Osamah.

Execute the mission of Osamah." But the companions did not move. Osamah and the rest of the people stayed near Medina waiting for what God would do to His Messenger.(1)

After the death of the Prophet many of his companions attempted to dismiss Osamah though the Messenger appointed him and by his own blessed hand he delivered the banner to him. ‘Umar came speaking for the companions from Medina requesting Abu Bakr to dismiss Osamah and replace him. Abu Bakr jumped and pulled ‘Umar's beard saying:

"May your mother be bereaved by your death and may I lose you son of Al-Khattab. The Messenger of God appointed him and you ask me to dismiss him!"(2)

The companions from Quraish thought that if the Prophet names ‘Ali in his will the leadership would stay in his House and would not be accessible to others from the rest of Quraish. Should ‘Ali be the successor Al-Hassan and Al-Hussein sons of ‘Ali and the leaders of the youth of Paradise by the testimony of the Prophet would be his successors. There would be no chance for Meccan or non-Meccan companions regardless of their high positions to reach the leadership of the Muslims.

The companions were human beings like the rest of the people. They had their ambitions and love of fame and they did not want to see the door of leadership slammed entirely in their faces. They wanted

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that door to stay open.

So it would be easy for them to reach the leadership. The rest of the clans of Mecca will support them rather than ‘Ali.

Those clans of Mecca were ready to accept any non-Hashimite companion rather than ‘Ali. They had the unholy grudge against him and they used to envy him for his brilliant record of endeavor for Islam his knowledge in religion his relationship to the Prophet and his heroism.

Should the first successor of the Prophet be a companion other than a "Hashimite" (member of the clan of the Prophet) the rest of the Meccan clans could attain the leadership because the non-Hashimite clans are equal. None of them is inferior or superior to others. Tyme (the clan of Abu Bakr) is not better than Uday (the clan of ‘Umar) and Uday is not better than Umayyad or Zuhrah or any other Meccan clan.

Ibn Al-Athir recorded a dialogue between ‘Umar and Ibn Abbas which indicates that ‘Umar and the rest of the Qureshites were of this idea:

‘Umar: "Ibn Abbas do you know what prevented your people (Quraish) from giving you (the Hashimites) the leadership after Muhammad ?"

Ibn Abbas: "If I do not know the Commander of the Believers (‘Umar) can inform me."

‘Umar: "They disliked letting you have both the Prophethood and the caliphate lest you dominate your people. Quraish (the Meccan community) had chosen for itself. It did the right thing and succeeded.”

Ibn Abbas: If the Commander of the Believers permits me to speak and

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holds away his anger I will speak."

‘Umar: "Speak.".

lbn Abbas: "You said that Quraish has chosen for itself and did the right thing and succeeded. Should Quraish have chosen for itself what God had chosen for it the right would have been on its side without being refused or envied.

As to the statement that they disliked to let us have the Prophethood and the caliphate certainly God has described some people with such an attitude and said: 'That is because they disliked what God has revealed so he nullified their deeds.'".

‘Umar: "lbn Abbas by God I heard things about you which I did not like to believe lest I lose your respect." Ibn Abbas: "Commander of the Believers what are the things you heard about me? if they are true they should not make you lose my respect; if they are false a person like me should be able to clear himself of falsehood."

‘Umar: "I heard that you say: 'They (the community of Mecca) diverted it (the caliphate) from us out of jealousy aggression and injustice.'".

Ibn Abbas: "Commander of the Believers as to the injustice it has become obvious to the ignorant and the wise; as to the jealousy Adam was envied and we are his envied children.".

‘Umar: "It is too far. Children of Hashim by God your hearts refuse to harbor but a permanent jealousy."

Ibn Abbas: "Commander of the Believers be not hasty.Do not describe this way the hearts of people whom God made spotless and purified

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them of jealousy and bad faith.The heart of the Messenger of God is from the hearts of the children of Hashim."

‘Umar: "Ibn Abbas be away from me." Ibn Abbas: "I will." (Ibn Abbas said): "When I was attempting to stand up he (‘Umar) felt embarrassed and said: 'Ibn Abbas stay where you are. By God I am observing your right and loving what pleases you.'"

Ibn Abbas: "Commander of the Believers I am entitled to a right which is due from you and from every Muslim.

Whoever observes it avails himself and whoever does not is the loser."(1)

‘Umar and other companions thought that since the Meccan clans do not support ‘Ali out of jealousy and grudge it would be more advisable to have a leader other than him though the Messenger chose ‘Ali.

Quraish is the community which fought Islam and the Prophethood for twenty-one years then embraced Islam reluctantly after a crushing defeat. The same community had become the decider of the future of the Muslim nation.

The Meccan community's support became a decisive factor that tipped the scale in favor of any contender for the Islamic leadership. This is astonishing. But this was the logic of the events.

he said and meaning what he said.

But the method of the opposition was clearly casting the doubt on the consciousness of the Messenger and the soundness of his mind at that hour. They said: "The Messenger is being overwhelmed by his ailment " or "What happened to him?" or "Did he hallucinate? Ask him.”

All these words portrayed the Messenger as unconscious of what he was saying or at least seeding the doubt in the minds of others about the consciousness of the Prophet and the soundness of his thinking. Other companions at that meeting shared ‘Umar's opposition.

When soundness of the words of the Prophet are doubted the directive is rendered ineffective. If such a doubt could be expressed while he was alive it would be much easier to express after his death. By this the intended directive had lost its significance and would not serve its purpose.

Sa-eed Ibn Jubier said that Ibn Abbas reported: "When the ailment of the Prophet grew he said: 'Bring me an ink-well and a sheet. I will write to you a directive after which you will never go astray.' Some of those who were present with him said 'The Prophet is hallucinating.' Then the Prophet was asked if he still wants to write a directive. He said: 'After what?' (What is its benefit after what has been said?)(1)

And finally we come to the fourth and final question of the subject:

about the method by which he can secure his nation against straying. However what appears clearly is the following:

war of Siffin between the Imam ‘Ali and Muawiya and prior to that the war of Basrah Iraq between the Imam on one side and Ayeshah Talhah and Al-Zubayr on the other side were the result of the murder of Uthman the Third Caliph.

Should ‘Ali have been named a caliph in a written directive Uthman would have died before coming to power because ‘Ali outlived him. Had ‘Ali become the caliph upon a written directive from the Prophet Muawiya could not have come to power nor could his transgressor son Yazeed have been able to massacre the children of the Messenger at Karbala. Nor could the war between the son of Al-Zubayr and the Umayyads and many other tragedies and wars have happened.

All these events were the result of the absence of a Prophet's written directive. Had such a directive been in existence the history of Islam would have changed and we would be reading an Islamic history dissimilar to what we read today.

I would like to rush to say that I do not consider the Second Caliph (‘Umar) by his opposition to the proposed directive responsible for the division between the Muslims and all what followed. ‘Umar was a human being unable to foresee the future of the Muslim nation.

All what ‘Umar was thinking of is that the leadership of the Muslims after the death of the Messenger is one of the worldly affairs which the Meccan companions have the right to decide in it according to what

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their interest dictated to them.

He did not want the Prophet to write a final word in this matter in order to keep the door open for the companions. Should the Messenger have written his directive his word becomes final. The Holy Qur'an declares:

"And it is not permissible to a believing man or a believing woman when God and His Messenger have decided an affair (for them) that they should (after that) claim any say in their affairs: And whoever is rebellious to God and His Messenger he verily goes astray in error manifest." The Holy Quran Chapter 33 Verse 36.

(It is worthy to note that when a Divine decision is stated verbally it would be as final as a written one. Otherwise all the Prophet's decisions and statements would not be binding because they were not written during his time.)

The only one who was able to foresee the future and not through his own power but through the revelation was the Prophet himself. He had seen by the light of God the future of his nation and that if it would remain without a written directive the faith-testing trials will close on it as pieces of a dark night (and this is what his companion Abu Muwaihibah reported). Thus he wanted to spare the nation those foreseen trials which would destroy its unity.

And for this he said: "Bring me an inkwell and a sheet to write to you a directive after which you will not go astray."

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I was silent."(1)

Sa-eed Ibn Al-Musavab said: "No one other than ‘Ali ever said: 'Ask me before you miss me.' "(2) ‘Ali is the one about whom the Messenger of God said: "I am the city of knowledge and ‘Ali is its gate. Whoever wants to enter the city should come through the gate."(3)

Omm Salemah (wife of the Prophet) reported that she heard the Prophet saying: "‘Ali is with the Qur'an and the Qur'an is with ‘Ali.

They will not part with each other until the Day of Judgement." (4)

Had ‘Ali been the immediate successor of the Prophet through his written directive the instructions of the Prophet would have been known and the Muslims would have agreed upon them in the various branches of the islamic laws.

Thus the Prophet wanted to use ‘Ali as the uniting force for all muslims in all generations and this could have prevented them from going astray.

of Imran went to his Lord. He left his people for forty nights then he returned to them after it was said that he died. By God the Messenger of God will return as Moses returned. He will sever the hands and legs of men alleging that he died."(1)

she laughed.

She was joyful to know that she would not be separated from him for long.

Her husband ‘Ali spent twenty-three years with the Prophet offering his life for the protection of the Prophet against danger. Suddenly he beheld that that precious life had ended while he was unable to redeem it. The death of the Prophet was more painful to ‘Ali than if he himself had met his own death.

led by Saad Ibn Abadah separated themselves from the Meccans and their prominent men conferred at Saqifat Banu-Saidah trying to select a caliph from among themselves. ‘Ali Ibn Abu Talib Al-Zubayr Ibn Al-Awam and others with them shied away and the Meccans went with Abu Bakr.

Abu Bakr ‘Umar and Abu Obediah Ibn Al-Jarrah went to the conference of the Medinites to thwart their attempt.

Abu Bakr said to the Medinites that the Arabs would not accept a leader from other than the clans of Quraish (people of Mecca) who were the most prominent among the Arabs and from the most honorable city. It is reported that Abu Bakr told them that the Holy Prophet one time declared that the Imams are from Quraish.(1)

"I am satisfied he told them with the leadership of any of these two men (‘Umar and Abu Obediah). Give your allegiance to whomever you choose of the two." Some of the Medinites suggested having a leader from them and another from the Meccans. The argument was heated and ‘Umar said to Abu Bakr: "Extend your hand." Abu Bakr did and ‘Umar shook his hand and pledged to him his allegiance. The attending Meccans followed him and the conferring Medinites with the exception of Saad Ibn Abadah and his strong supporters accorded.

On the following day people gathered at the Mosque.

‘Umar stood up and told the audience: "God has enabled you to agree on your best the companion of the Prophet who accompanied him at the Cave (of Thour

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at the time of the Hijrah). Rise up and give your allegiance to him." And they did.(1)

agree that he did not make Abu Bakr his successor.

However it is reported that a contemporary Medinite scholar from the Wahabis claimed that the Messenger of God appointed Abu Bakr as his successor.(1)

He supported his claim by a hadith which reported that the Messenger said: "And God and the believers reject (any leadership) except that of Abu Bakr." He also claimed that this hadith is "Mutawatir" (reported through numerous channels which makes it certain)

This hadith is what Muslim in his Sahih recorded through his channel to Urwah who reported that Ayeshah said: "The Messenger said to me: Call for me your father Abu Bakr and your brother so that I can write a directive.

I fear that a wisher may wish and a sayer may say: I have more right (to the leadership than Abu Bakr) and God and the believers reject (any leadership) except that of Abu Bakr."(2)

Al-Bukhari recorded it in a similar way but it contained the word: "I almost attempted to call Abu Bakr and his son and write a directive...." (3)

It is worthy to note that this hadith is not mutawatir as this Wahabi scholar claimed for it was not reported by numerous companions. As a matter of fact it was reported only by Ayeshah.

However introducing this hadith as evidence for the appointment of Abu Bakr as a successor is evidence of the lack of profound knowledge of the hadiths for this hadith is opposed by three authentic hadiths which are reported by Ayeshah herself:

through his channel to Masrooq that Ayeshah said: "The Messenger of God did not leave behind him a dinar or a dirham or a sheep or a camel nor did he will anything."(1)

Had the Prophet appointed Abu Bakr as his successor Ayeshah would not have said: "Nor did he (the Prophet) will anything." For if he had appointed Abu Bakr he would have willed a very important thing.

Muslim also recorded through his channel to Al-Aswad Ibn Yazeed that he reported that people mentioned in the presence of Ayeshah that ‘Ali was the executor (of the Holy Prophet). She said: "When did he (the Prophet) make him his executor? I was supporting the back of the Messenger by my chest or she said by my lap. He called for a basin then he collapsed on my lap and I did not think that he died. When did he make him his executor?"(2)

This hadith explains the previous hadith in which Ayeshah said: "Nor did he will anything." In both hadiths she was trying to disprove that the Messenger made ‘Ali his executor. This by itself indicates that the idea of the executorship of Abu Bakr was not in circulation among people.

What was in circulation is that the Messenger made ‘Ali his executor. Therefore she was trying actively to disprove it.

Had she known that the Messenger appointed Abu Bakr she would have said to those who mentioned ‘Ali's executorship that her father rather than ‘Ali was the executor.

Muslim also recorded through

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his channel to Abu Maleekah that he reported the following: "I heard Ayeshah and she was questioned: Had the Prophet wanted to appoint a successor whom would he have appointed? She said Abu Bakr. They said to her: Then whom would he have appointed after Abu Bakr? She said: ‘Umar. Then she was asked: Whom would he have appointed after ‘Umar? She said: Abu Obeidah Ibn Al-Jar- rah. Then she stopped there."(1)

Had the Messenger said: "and God and the believers reject (any leadership) except that of Abu Bakr she would have rejected the hypothetical question concerning the Prophet's appointment of a successor. For the appointment would be a fact rather than a hypothesis and Abu Bakr would be the actual appointee. But Ayeshah treated the matter hypothetically because the Prophet made no such statement concerning Abu Bakr.

Holy Prophet spoke publicly at Ghadir Khum in ‘Ali's behalf saying to thousands of Pilgrims that ‘Ali was the "Mawla" (Guardian) of the believers and that he is like the Prophet in having more right to them than they have to themselves.

Furthermore Omm Salemah reported what contradicts the claim of Ayeshah. Al-Hakim through a channel which he and Al-Thahabi considered to be authentic reported that Omm Salemah (wife of the Prophet) said: "By the One in Whose Name I swear ‘Ali was the last one in contact with the Messenger of God. We visited the Prophet before noon and he was saying repeatedly: "Did ‘Ali come?"

Fatima said: "It seems that you have sent him for a mission." She (Omm Salemah) said: "‘Ali came and I thought that the Prophet had something to tell him confidentially. We left the room-and sat at the door and I was the nearest to the door. The Messenger leaned upon ‘Ali confiding in him and speaking to him secretly. Then the Messenger of God died on that day. Thus ‘Ali was the last one who was with the Prophet."(1)

each one of them individually was to say to the Prophet: "I smell on you the odor of Al-Maghafeer " while both of them knew that this was untrue.

Al-Bukhari recorded in his Sahih that Obeid Ibn Omeir reported that Ayeshah said: "The Messenger of God used to drink honey at the house of Zeinab daughter of Juhsh (another wife of the Prophet) and stay with her. Hafssah and I conspired to tell the Prophet when he comes to either one of us: "You have eaten Maghafeer. I smell the odor of Maghafeer."

He said: "No but I was drinking honey at Zeinab's house and I will not do it again. And I swear that you shall not inform anyone about this."(1)

Ayeshah betrayed the trust of the Prophet by revealing what he commanded her not to reveal. God informed him of that and this made the Prophet angry. The chapter of Al-Tahreem was revealed for this event. It contains the following:

"When the Prophet disclosed a matter in confidence to one of his wives and she then divulged it to (another) and God made it known to him he (the Prophet) told (her) a portion of it and mentioned not another portion. When he told her thereof she said: Who told thee this? He said:

The One who knows and is well acquainted (with all things). If ye (both) were to turn in repentance to the Al-mighty your hearts would be indeed so inclined. But (if ye collaborate) with each other against

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him (the Prophet) truly God is his protector; and Gabriel and the righteous believers and furthemore the angels will assist him."(1)

Al-Bukhari reported also through his channel to Obeid Ibn Hunein that he said: I heard Ibn Abbas saying: I stayed a whole year trying to ask ‘Umar Ibn Al-Khattab about a Qur'anic verse and I could not ask out of apprehension until he set out for pilgrimage and I was with him.

While we were on the road coming back to Medina he deviated to some trees to relieve himself. Ibn Abbas said: I waited for him until he finished then I walked with him.

I said: Amir Al-Mumineen (Commander of Believers) who are the two of the wives of the Holy Prophet that collaborated against the Prophet? ‘Umar said: They are Hafssah and Ayeshah.(2)

Abu Bakr was "Faltah " and it passed. Certainly the election of Abu Bakr was a "Faltah" (a hasty action without due deliberation)....".

This indicates that the Holy Prophet never expressed his desire to make Abu Bakr his caliph. Had the Prophet expressed such a desire or said what was reported through Ayeshah the election of Abu Bakr would not have been a hasty action and without due deliberation. It would have been rather of the best planned action for it would have been planned by God and His Messenger.

the Messenger. Nothing substantiates that like the expedition of Osamah.

The Messenger of God made Osamah Ibn Zayd Ibn Harithah a commander in chief of an army and issued a directive in which he commanded him to overrun the borders of Al-Balqa and Al-Daroom in the land of Palestine. People prepared themselves and the early migrants from Mecca joined the army of Osamah.(1)

From the well-known events of history in Osamah's expedition are the following:

1. Abu Bakr ‘Umar and others from the early migrants were in Osamah's army.(2)

2. ‘Ali Ibn Abu Talib was not in that army.

It seems that the Messenger did not want ‘Ali to participate in more battles after the Islamic state was established in the Arab Peninsula as a result of the defensive battles in which ‘Ali was the outstanding hero.

He did not allow (or at least did not order) him to attend the Battle of Mutah where he sent a Muslim army under the leadership of Zayd Ibn Harithah (father of Osamah) to the borders of Syria where Zayd Jaafar Ibn Abu Talib and Abdullah Ibn Rawahah were killed. Nor did he allow ‘Ali to join him in the campaign of Tabuk. He chose to keep him in Medina to succeed him in his absence.

The foundations of the Islamic state were already established and it became unnecessary to expose ‘Ali's life to more dangers. Therefore he did not send him with the army of Osamah. Had ‘Ali been in that expedition the expedition would have

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been under his leadership rather than the leadership of Osamah.

The Prophet never put ‘Ali under any leadership in any battle. He was the bearer of the banner of the Holy Prophet in all the battles which were led by the Prophet.(1) And he was the Commander in Chief of every expedition in which the Holy Prophet sent ‘Ali.

The readers of the history of Islam knew that the Prophet gave Abu Bakr and ‘Umar the command of the army at the Battle of Kheibar on two consecutive days. ‘Ali was at that time suffering from inflammation of his eyes which prevented him from participating in the battle.

When his eyes were miraculously cured on the third day ‘Ali became the Commander in Chief and the two sheikhs Abu Bakr and ‘Umar and the rest of the companions were under his leadership.

Ibn Saad reported that the Messenger of God made Osama commander of the army. When Wednesday came the ailment of the Messenger began; he had fever and a headache. On Thursday morning he gave the banner to Osamah: Osamah carried the banner then delivered it to Buraidah Al-Aslami and camped at Al-Jurf.

All distinguished companions from the Meccans and Medinites including Abu Bakr ‘Umar Ibn Al-Khattab Abu Obeidah Ibn Al-Jar- rah and Saad Ibn Abu Waqass joined Osamah's army."(2)

3. The Messenger fell ill after he gave the banner to Osamah. The army was still near Medina and did not begin its journey yet. The Messenger was alarmed by the slowness

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of the army's motion and reluctance of the soldiers to leave Medina.

Therefore he went to the Mosque twice while he was ill commanding them to begin their journey and to move quickly. He repeated his order three times in one sermon.(1)

He did all this while he was aware of the nearness of his death. His awareness of his death is reported in the following hadiths:

A. Ibn Hisham recorded that Abu Muwaihibah reported that the Prophet accompanied him to Al-Baqee cemetery at night before the beginning of his illness. The Prophet stood in the graveyard and congratulated its dwellers for being spared future faith-testing crises. Abu Muwaihibah reported that the Messenger said to him:

"Abu Muwaihibah I have been given the keys of the treasures of this world and the eternal life in it along with Paradise (in the Hereafter). I was given the choice between that and meeting my Lord and Paradise. Abu Muwaihibah said: May my father and mother be your redemp tion.Take the keys of the treasures of this world and the eternal life in it along with Paradise. He said: "No Abu Muwaihibah I have chosen to meet my Lord and Paradise."(2)

B. And when he sat on his pulpit delivering a sermon while he was sick he according to Ibn Hisham concluded the sermon by saying: "Certainly God has given a choice to one of His servants (the Prophet was referring to himself) between this world along with the Hereafter and what the Lord has.

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The servant chose what the Lord has (he chose to meet his Lord).(1) Thus he was informing his audience that he was about to depart from this world.

C. Muslim recorded in his Sahih that the Holy Prophet said to his daughter Fatima while he was suffering from his ailment by which he died: "Gabriel used to review the Holy Qur'an with me once or twice a year and now he has reviewed it with me twice." Then he said to her: "I sense that my death is drawing nigh. Be obedient to God and patient I am a good ancestor of yours.... "(2)

D. Al-Bukhari through his channel to Ayeshah recorded that she said: "The Prophet called upon Fatimah (peace be upon her) in his ailment in which he died and confided in her on a matter and she cried:

Then he confided in her on another matter and she laughed. When we asked her about that she said: 'He informed me that he will die in his present ailment and I cried. Then he informed me that I shall be the first among the members of his House to follow him and I laughed."(3)

All these hadiths testify that he was fully aware of the nearness of his death.

Had the Messenger been desirous to appoint Abu Bakr as his successor while he knew the nearness of his death he would not have ordered him to leave Medina quickly.

Instead of urging Abu Bakr along with the others to leave Medina

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the Prophet should have prevented Abu Bakr from joining the expedition.

For the expedition of Osamah to reach the land of Palestine fight and return to Medina it would take two months or more. The Prophet on the other hand might have died a few days after the departure of the army and he himself was expecting to die soon.

He did not appoint Abo Bakr before the departure of the army. He could not appoint him after his return with the army from Palestine because Abu Bakr would not be able to see the Prophet alive.

He would not appoint him while he was absent from Medina for it would be inconceivable that the Messenger would allow the capital to be without a caliph after his death for two months or more while he knew the dangers which were threatening Medina and the Faith of Islam.

Furthermore Abu Bakr could have been killed while he was in the expedition. The death of a caliph at a battle during that serious period would lead to the worst consequences for the Muslims and Islam.

Had the Messenger been desirous to appoint Abu Bakr as a successor he would not have allowed him to be in that army. But the fact is that the delay of Abu Bakr and other companions in Medina was against the will of the Prophet which he made clearly known. He emphatically urged them to execute the mission of Osamah repeating that several times while he was on the pulpit

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and on his deathbed.

Thus Abu Bakr in spite of his high position and the love of the Prophet to him was not meant by the Prophet to be his successor.

of the majority and to prevent it from administering the affairs of the country as long as there is an explicit or implicit agreement that the majority rules the country.

Even in the absence of such an agreement the majority has the right to run the country. This is because the minority has no right to administer the affairs of the majority and if the majority is to be obstructed the country would be ruined.

Since every individual has the right to disagree with the majority it would be an injustice on the part of the majority to force a minority to agree with it. For this we think it was an injustice to force Al-Zubayr Ibn Al-Awam to elect Abu Bakr though he was qualified for leadership.

Abu Bakr was not appointed by God and His Messenger and Al- Zubayr's refusal to elect him did not constitute a violation of any Divine commandment. Abu Bakr and the majority of the companions entered into a pact and Al-Zubayr had the right not to be a part of that pact. Forcing him to enter into such a pact was an encroachment on his rights.

It was more than unfair to try to force ‘Ali to join the electors after the Prophet declared him the "Mawla" (Guardian) of every Muslim including Abu Bakr. The right of an individual or a minority to disagree with the majority is sacred and observed in all democratic elections.

When more than one nominee compete for a high office and

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one of the nominees wins the majority's votes the majority does not attempt to force the electors of the loser to join them in electing the winner.

Even in a nation with one political party where the government asks people to cast their votes by saying yes or no; when the result becomes known the government never forces those who said "no" to say "yes." This is the attitude of Islam the religion of justice.

Forcing people to do what they do not have to do is an aggression and God does not love the aggressors.

When the Imam ‘Ali was elected after the death of Uthman Abdullah Ibn ‘Umar Saad Ibn Abu Waqass Osamah Ibn Zayd and other companions refused to elect him. The Imam did not force them to join the majority nor did he consider them trangressors He only demanded from them not to hinder his administration.

The companions who lived at the time of Abu Bakr's election had the right to elect or refuse to elect him and they had the right to believe or disbelieve in his qualification. If so the Muslim generations who were born after that election had the same right. They would not be sinning by taking a positive or a negative attitude towards the caliphate of Abu Bakr.

From this it becomes evident that the mutual incrimination by the Muslims of today for their positive or negative attitude toward the caliphate of Abu Bakr is erroneous and represents extremism.

2. The second negative aspect of this

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kind of legitimate leadership is that it does not make the word or the deed of the caliph a sacred law. Before his election he was like any other companion unimmuned of error; and he would remain so after the election.

The election does not change his personality nor does it increase his knowledge. It does not elevate him in the eyes of God above other good believers nor does it make all his words or deeds right. At best he would be a righteous "mujtahid" (a scholar who is capable of forming an independent opinion about the Islamic law)

Other scholars have the right to disagree with him and the non-scholars from among the Muslims have the right to follow scholars other than him.

When another mujtahid believes that such a capilh is erroneous in word or deed he should not follow him. To demand from the Muslims to follow a wrong verdict is to demand from people what God did not demand and to add to the religion what is not from the religion.

God and His Messenger would be in manifest error." The Holy Quran Chapter 33 verse 36.

When the people pledge allegiance to the Prophet's appointee they would be in fact pledging the same to the Messenger. And whoever pledges to the Messenger would be pledging to God. The Holy Qur'an declares:

"Certainly those who pledge allegiance to thee in fact they do that to God. The hand of God is above their hands. And whoever breaches a covenant he breaches against himself and whoever fulfills what he promises God God will grant him a great reward." The Holy Quran Chapter 48 verse 10.

A caliph appointed by the Messenger possesses a holiness that issues from the holiness of the Messenger. His contemporary Muslims have to follow his order and rules and so do the generations after them. To a certain degree he has jurisdictions that resemble those of the Prophet except that he is not a Prophet. He is not expected to add to nor substract from the Islamic rules. There shall be no

Prophet after Muhammad and the rules of Muhammad are eternal and will continue until the Day of Judgment. A caliph appointed by the Prophet represents him and because of that he is supposed to be the most knowledgeable of the Holy Qur'an and the teaching of the Prophet.

Whatever he declares legal is legal and whatever he declares illegal is forbidden. No Muslim has the right to disagree with him. He is the most knowledgeable and his obedience is

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as that of the Messenger.

after me " and that the father of Jaber said: "The Messenger said: 'All of them are from Quraish.'"(1)

Al-Hakim through his channel to Masrouq recorded that he said: "While we were sitting with Abdullah (Ibn ‘Umar) a man asked him: 'Abu Abdul-Rahman did you and other companions ask the Messenger of God how many caliphs will rule this nation?' Abdullah replied: 'No one before you asked me about this since I came to Iraq.' Then he said: 'We asked the Messenger of God and he said: Twelve the same number as the representatives of the children of Israel with Moses."(2)

Imam Ahmad reported that Abu Bakr said: (to Saad Ibn Abadah) "And you Saad knew that the Messenger of God said while you were sitting: 'Quarish are the people of this authority. The righteous of the people are followers of their righteous and the wicked of the people are followers of their wicked."(3)

It is clear that the first hadith does not speak about the caliphate. For Quraish at the time of the caliphate was not divided into Muslims and non-Muslims. All the Qureshites were confessing Islam at that time. It seems that the hadith came at a time when the majority of the Qureshites were pagans.

The hadith speaks of the influence of Quraish over the Arab tribes. For they were opposed to Islam when Quraish was fighting it. When Quraish entered the new faith the rest of the Arabs rushed into the faith. The Prophet in this hadith

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was not trying to announce an Islamic law or issue an order to the Muslims. He was speaking of a matter of fact: That is the influence of Quraish and its effect on the rest of the Arab tribes.

The second hadith like the first one does not speak about the caliphate nor about who should be the caliph. It is an information of a situation that existed at the time of the hadith.

As to the last six hadiths they clearly speak of the caliphate. These hadiths vary in their contents without contradiction. Some of them state that the caliphate is in Quraish.

Some of them add that the caliphate shall continue in Quraish until the end of the world. And some of them add that the caliphs are 12 and some of them mention that the number of the caliphs is 12 but do not mention that they are from Quraish.

To understand these hadiths we have to put together the two hadiths of Abdullah Ibn ‘Umar in one of which he reported that the caliphate shall continue in Quraish to the end of the world and in the other in which he reported that the number of caliphs is 12 like the representatives of the children of Israel. The two hadiths explain each other and agree with the hadith of Jaber Ibn Samorah which is the most specific among all these hadiths and capable of explaining the non-specific of them.

Thus these hadiths inform us that the non-Qureshites shall not be caliphs

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and that the caliphs are only twelve and that the caliphate will stay in Quraish as long as two people remain in this world.

These statements could be interpreted in one of the following ways:

Qureshites.

This is because the Qureshites are related to the Messenger closely or remotely for they join the Holy Prophet through their great-grandfather "Fihr Ibn Malik." By this a Qureshite Muslim would be qualified to be a caliph and a non-Qureshite would not qualify.

If we adopt this interpretation we would be admitting that the Islamic authority is by inheritance and that the right of inheritance would not be exclusive to the close relatives of the Holy Prophet. It is rather broad enough to include all the Qureshite clans who are descendants of "Fihr Ibn Malik.".

To believe that the Qureshite Muslims are qualified for the caliphate for being close or remote relatives of the Prophet is to subscribe to a theory of inheritance with which the Islamic law of inheritance does not agree. If the Islamic authority can be inherited through blood relation-ship the close relatives bar the remote relative from inheritance according to the Islamic law.

Furthermore the restriction of the number of caliphs to twelve becomes unjustifiable for the righteous among the Qureshite caliphs did not reach the number of twelve and non-righteous among them were many more than twelve.

to be by the choice of the Muslims. It is rather by appointment from God because He is the One Who decreed that the caliphs are to be Qureshites whether people accept or reject.

(b) The faith of Islam invites its followers to believe in a tribal superiority and a Qureshite aristocracy whose members regardless of the extent of their faith are preferred by God to others even if the others were more religious wiser and more knowledgeable.

We say these two ideas are contradictory because if the caliphate is by a Divine decree the Almighty is expected to choose for the leadership of the believers their wisest and most knowledgeable and righteous. It would be illogical to say that God prefers Abu Sufyan to Ammar Ibn Yasir because Abu Sufyan fought Islam and the Prophet for twenty-one years and Ammar fought with the Prophet for more than twenty-one years.

History remembers that the Holy Prophet stood on the day of conquest of Mecca and declared the following:

"O people of Quraish certainly God has done away with the boastfulness of the pre-Islamic mentality and its pride of ancestors. People are from Adam and Adam was from soil." Then he recited the following verse:'O mankind certainly We have created you from a male and female and made you people and tribes that you may recognize each other. The noblest among you in the eyes of God is the most righteous of you."

Thus placing the Qureshites above others not for anything except being Qureshites

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is opposed to the Book of God and the teaching of the Holy Prophet in words and deeds.

Again the restriction of the number of the caliphs to twelve would be unjustifiable for the same reason we mentioned before.

Qureshiteness of the Prophet himself.

God did not choose Muhammad because he was from Quraish or because he was a Hashimite or from the children of Abdul-Muttalib or from Mecca. He chose him because he was the best among the people of the earth and it happened that the best of the people of the earth was a Qureshite from the children of Abdul-Muttalib.

And so the caliphs about whom the Holy Prophet spoke were chosen by God because they were the best of the people of the earth and it happened that they were from Quraish. This logical interpretation agrees with the Shi’ite Islamic School. When God chooses a man to become Imam of the people he would be the Imam whether the Muslims accept him or reject him just as when God chooses a Prophet he would be the Prophet even if people do not believe in his Prophethood.

hidden in the hearts of individuals. God is the only One who knows that.

Since God did not leave the caliphate entirely to the choice of the people and decreed that their caliphs are to be only from a particular group (the Qureshites) the entire choice must be His. He would not divide the choice between Himself and the Muslims leaving the selection of the tribe to Himself and the selection of the man from the tribe to the Muslims.

God is expected to choose the tribe for the sake of the individual and not to choose the individual for the sake of the tribe. God has chosen Hashim and Quraish because of Muhammad and He did not choose Muhammad because he was a Hashimite or Qureshite Choosing the man rather than the clan is what secures the right leadership.

Thus when God and His Messenger informed us that the caliphs are from Quraish they were actually informing us that there are particular individuals who happened to be from Quraish and were chosen by God to be caliphs. They were chosen because of their high qualifications and not because of their being Qureshites.

made thousands of pilgrims believe that he had chosen ‘Ali to succeed him.

What they understood from the declaration seemed to be consistent with their tradition which gives the authority to the closest relative of the leader. When they realized that the leadership had been handed to Abu Bakr after the death of the Prophet some of them opposed the new government and refused to pay to it the "Zakat"(the Islamic tax)

Others went further and deserted Islam thinking that the companions have disobeyed the declaration of the Prophet.

They thought that the companions were not serious in their adoption of Islam. And so the Arab tribes thought that they have the right to desert Islam and go back to paganism.

2. Had ‘Ali been the ruler after the Prophet his military reputation could have deterred anyone from challenging his leadership. The stories of his heroism were on every Arab's lips. The beduins as well as the settlers of villages and cities had experienced and witnessed his military actions during the last ten years of the life of the Prophet. Why should they take a risk of confronting him in a losing war?

Whether this theory is right or wrong the civil war was decisive concerning ‘Ali. It obliged him to stop his opposition to Abu Bakr and pledge his support lest the Muslim government be weakened in its struggle against the deserters of the faith. ‘Ali was too pious to continue his opposition when dangers were threatening the foundation of Islam.

For several months the

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Imam ‘Ali refused to join the electors of Abu Bakr and he was expected to continue to do so. The civil war however made it mandatory for him to reverse his position.

The view of the Imam can be presented as follows:

He believed that the leadership is his exclusive right. He was the treasurer of the knowledge of the Prophet his choice and his closest relative. It is reported that when Abu Bakr demanded from ‘Ali to join his electors ‘Ali replied:

"I have the right of leadership. I will not follow you when you ought to follow me." When Abu Bakr asked him: "Was not my election by the will of the people?" he replied: "But you told the Qureshites and the Medinites that you are entitled to the leadership because you are related to Muhammad and they conceded to you. I have the same argument against you."

Then he said: "We have more right in the Messenger of God alive and dead. We are the members of his House the place of his confidence the treasure of his knowledge and wisdom. No one from this nation can come close to the positions of the members of the House of Muhammad. And those who were indebted to their favor should not be equalized with them."(1)

He said also: "I am the executor of the Prophet his minister and the trustee of his secrets and knowledge... I am the first one who believed in him the most effective defender of Islam among

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you in combatting the pagans the most knowledgeable in the Book of God and the teaching of the Prophet and most foreseer of the consequences of the events. For how long do you deny us the leadership? Give us justice and acknowledge our rights as the Medinites did for you."(1)

‘Ali does not lack evidence on his executorship or ministerial posts. The Messenger conferred on him the post of executorship when he gathered his close relatives ten years before the Hijrah. At that conference the Prophet said to the members of his clan while his hand on ‘Ali's neck: "This is my brother executor and successor in you. Listen to him and obey him." To his ministerial post the authentically reported statement of the Prophet attests: "‘Ali would you not be pleased to be to me like Aaron to Moses but there shall be no Prophet after me?".

Aaron was the minister of Moses according to the Holy Qur'an:

"And grant me a minister from the members of my house Aaron my brother. Strengthen me by him and make him a sharer in my mission." The Holy Qur'an Chapter 20 verses 28-31.

As to his trustworthiness on the secrets of the Messenger and his knowledge it suffices to remember that the Messenger said: "I am the city of knowledge and ‘Ali is its gate.

Whoever wishes to enter the city should come through the gate.".

Messenger had chosen him to lead the nation and administer its affairs after him and that the choice of the Prophet is binding to the nation.

Thus the nation does not have the right to choose another leader. Had not the Imam believed in this he would not have allowed himself to ask the Medinites to reverse their position after they elected Abu Bakr.

A sound election is a covenant to be fulfilled and ‘Ali was too righteous to call upon people to break a legitimate covenant.

He and his wife Fatimah "Al-Zahra" (the Lady of Light) daughter of the Prophet visited the Medinite companions seeking their support and asking them to reverse their position towards Abu Bakr.

Muawiya in one of his letters to the Imam said:

... "And I remember when you used to carry your wife at night on a donkey while your hands in the hands of your sons Al-Hassan and Al-Hussein after Abu Bakr was elected. You called upon every Badrian and early Muslim to support you and went with your wife to them offering to them your two sons and asking them their help against the companion of the Messenger of God...."(1)

who was responsible for the death of many of their fathers brothers sons and relatives in his defensive campaign for Islam.

The Medinites were closer to him than the Qureshites but they did not have the will to sacrifice for his leadership. They had already entered into a pact with Abu Bakr and they thought that this exacts from them their loyalty.

‘Ali had some support from some outstanding companions such as Salman the Persian Abu Dharr Al-Bursa Ibn Azib Ammar Ibn Yasir Al-Miqdad Ibn Al-Aswad and Al-Zubayr Ibn Al-Awam. But these companions did not have the following. Thus the Imam found that patience was the only open avenue for him.

He convinced the Imam to go with him to Abu Bakr; when Abu Bakr saw the Imam they hugged each other and cried. The Muslims were pleased with that and determined to fight the deserters of the faith.

Al-Bukhari in his Sahih reported that the Imam said to Abu Bakr when they met: We recognize your position and what God has given you but you have taken over the leadership without our consultation. We believe that we have our share and right in the leadership because of our relationship to the Messenger of God. Abu Bakr cried they promised each other to meet at the Mosque at night.

‘Ali went to the Mosque and he told the people that he was not motivated in his opposition by a jealousy toward Abu Bakr nor by a denial of his position; but we believe he said that we have a right in this leadership and he took it without consulting us. Thus we felt uneasy."(1)

The Imam spoke of what took place in that period in a message he sent to the people of Egypt when he sent to them Malik Al-Ashtar as a governor:

"... And I withheld my hand until I found the deserters of the faith of Islam calling for the destruction of the religion of Muhammad. (As this danger emerged I reversed my position) and decided to aid Islam and its followers lest I witness a total or partial destruction in Islam then the tragedy to me becomes greater than losing

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your leadership which is only transitory."(1)

his close relationship to the Prophet were the main reason.

The Meccan clans went into costly wars against the Messenger of God because they did not want the Hashimites to have the exclusive honor of having the Prophet from among them. Having this attitude they were not expected to let the Hashimites possess another exclusive honor by allowing ‘Ali to succeed the Prophet.

The Qureshite influence grew rapidly during the reign of Abu Bakr. The rapid growth of the Qureshite influence was expected to increase the distance between ‘Ali and the High Office.

One might say that Abu Bakr should not have followed the unfair attitude of Quraish toward ‘Ali after he heard so many statements by the Prophet which indicated that ‘Ali was his choice. But Abu Bakr seemingly did not believe that the statements of the Prophet concerning ‘Ali made it mandatory for the Muslims to follow him. Had he believed that he would not have allowed himself to be the First Caliph. Being of this opinion he thought he had the option to choose ‘Ali or any one from the outstanding companions.

He did not choose ‘Ali because he was his main opponent. He chose ‘Umar Ibn Al-Khattab his strongest supporter the planner of his election and his right hand in all affairs.

The reader may remember that when ‘Ali reconciled with Abu Bakr he complained of Abu Bakr's failure to consult him when he was elected and that he took from ‘Ali what he was entitled to have. Abu Bakr listened

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to his complaint and wept.

Abu Bakr's tears gave the impression that he would not repeat it. He was expected to consult ‘Ali and the rest of the Hashimites along with companions who were inclined towards him. Nothing of this took place.

It is worth noting that Fatimah Al-Zahra daughter of the Prophet was not on speaking terms with Abu Bakr and she was urging the Medinites to shift from Abu Bakr to ‘Ali. She was angry with Abu Bakr because of the caliphate and because he nationalized "Fadak." (a group of orchards) which she had received from her father and was supposed to keep for herself as a gift or a legacy. But Abu Bakr reported that the Messenger said: We the Prophets do not leave inheritance.

Fatimah denied that her father said that because this is opposed to the Holy Qur'an which declares that Suleiman (Solomon) received an inheritance from his father David. Both Solomon and his father were prophets.

Abu Bakr made efforts to normalize relations with her without reversing his position on Fadak but she refused to speak to him and when she died he was not informed of her death lest he attend her funeral.(1) Abu Bakr was very concerned with Fatimah's anger because the Prophet said: "Fatimah is a portion of me.

Whoever displeases her displeases me." He also said: "Fatimah is the leader of the women of Paradise." (Both hadiths were reported by Al-Bukhari in his Sahih section of virtues of Fatimah).".

With all this the righteous Caliph

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would be expected to name ‘Ali his successor for this would please the Prophet because it pleased Fatimah though belatedly.

Abu Bakr did not do that nor did he consult ‘Ali or any of the Hashimites including Al-Abbas uncle of the Holy Prophet.

Indeed Abu Bakr did not consult any companion about whom he should choose to succeed him. He did not give them a choice between two or more candidates. He consulted a few companions about ‘Umar and ‘Umar only. The consultants were Abdul-Rahaman Ibn Ouf Uthman Ibn Affan and Osseid Ibn Hudheir. These were ‘Umar's admirers and all of them were positive towards him. Talhah Abu Bakr's cousin was not consulted and when he criticized ‘Umar Abu Bakr exploded in anger.

Why shouldn't we call the events by their names? Abu Bakr was iiidebted to ‘Umar in his election and establishing his leadership. He was his right hand during the time of his caliphate. Abu Bakr wanted to return to his good friend his favor. We say this not trying to minimize the sincerity of the First Caliph.

While he was dying Abu Bakr commanded Uthman to write his will. When he reached the following words: "I have appointed as a successor " he fainted before mentioning the name of his appointee. When he woke up he asked Uthman to read what he wrote and to the surprise of Abu Bakr Uthman had added the name of ‘Umar. Abu Bakr was very pleased with that.

Of course the new Caliph was more pleased

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with Uthman. He remembered this favor for Uthman. He rewarded him by a similar favor at the end of his reign.

adult males.

None of the followers of other religions were oppressed during his reign. He recognized their natural rights and freedoms. History recorded his word as directed to Amr Ibn Al-Aus who was his appointed governor of Egypt whose son hit a Coptic Christian: "Amr when did you enslave people after they were born free?"

His domestic policy was mostly successful. It may be summed up as follows: In relation to his family; in relation to Muslims in general; in relation to his colleagues of the companions of the Prophet; and in relation to the members of the House of the Prophet.

In relation to himself and his family his policy was ideal. Hundreds of millions of dirhams (a dirham of his time is equivalent to a dollar of our time) were pouring into the treasury of the Islamic State. Though he had unlimited authority he and his family lived in poverty. It is reported that he said: "I deal with the Muslims' treasury as I deal with a fund of an orphan. If I am in no need I will not touch it; and if I am in need I only satisfy my necessity."(1)

In relation to the Muslims in general his policy was characterized as just firm and helpful. He sufficiently provided for the soldiers their families and the inhabitants of Medina plus many others.

As to his relation to the companions, he alloted to them according to the record of their participation in the defense of Islam. Trying to

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prevent the companions temptation of wealth or fearing the use of their brilliant record for advancing their influence he prevented the companions from residing in any city other than Medina.

"I am standing at the mouth of Al-Harrah (the entrance of Medina) he said holding the Qureshites' throats and belts lest they fall into the fire."(1) Thus he kept the ambitious companions of the Prophet under his watchful eyes.

In relation to the members of the House of the Prophet his policy was mixed with admiration and caution. He did not grant any governmental post to any of them. However the tension between him and ‘Ali which started after the death of the Prophet and continued during the period of

Abu Bakr abated and gradually was replaced by a friendship which grew by the passage of time. ‘Umar used to resort to ‘Ali's counsel in important events seeking solutions of serious problems.

When he was informed that the Persian government had mobilized an extremely huge army to fight the Muslims he wanted to attend the battle in order to strengthen the morale of the Islamic army.

When he consulted the Imam ‘Ali and other companions the Imam told him: "The Islamic cause did not triumph or retreat by a great or small number. It is the religion of God Who made it prevalent and His host which He prepared and extended until it reached what it reached and appeared as it appeared.

We are promised by God and He will fulfill His promise and

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help His Host. The place of the leader is the place of the string in the beads. It collects them and makes them join each other. If the string breaks the beads will scatter and never rejoin each other completely.

Though the Arabs today are few compared to others they are numerous through Islam and strong by their unity. Be like an axis of a mill let the mill go around and let the Arabs participate in the war without your presence. If you leave you will leave behind you dangers which will be of more concern to you than what you will face.

"If the Persians see you on the battlefield they will say: 'This is the source of the danger. If you destroy him you will triumph.' Their war will be more intensive and their hope in defeating the Muslims will grow higher.

"As to what you mentioned of the Persian march to fight the Muslims God the Almighty hates their march more than you do and He is more capable of changing what He dislikes. As to what you have mentioned of their great number we never fought by quantity. We fought only by the help of God and His assistance."(1)

not been present ‘Umar would have perished (spiritually)."(1) He expressed his serious need to ‘Ali's knowledge by saying: "May God not keep me to a problem when Abu Hassan (‘Ali) is not available.".

A lady was accused of adultery because she gave birth to a child six months after she married. ‘Umar decided to stone her. ‘Ali said to him: "Leader of the Believers if she appeals to the Book of God contesting your decision she will prevail against you." God says: "Pregnancy and nursing periods are thirty months."

Again He says: "Mothers nurse their children two complete years for whoever wants a complete nursing." If we subtract twenty four months from thirty the balance would be six months. ‘Umar reversed his position and let the lady go free.

‘Ali at one time was with ‘Umar while others were present. When he left one of them criticized ‘Ali and accused him of pride and conceit. ‘Umar said: "A man like ‘Ali is entitled to be proud. By God without his sword the pillar of Islam could not have been erected. He is the highest magistrate in the nation its earliest Muslim and its most honorable."(2)

When the critic asked what prevented him from giving him the leadership after the death of the Prophet ‘Umar replied: "We did not like his young age and his love to his clan.".

However this does not mean that ‘Umar used to consult ‘Ali in all affairs or follow all his opinions in religion. ‘Umar was extremely independent.

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Sometimes he appeared as if he were in disagreement with the Prophet. The Messenger made the duty of any pilgrim who did not accompany animals of sacrifice to perform a pilgrimage of "Tamattu" (in which the pilgrim takes leave of restrictions which are imposed at the start of the Pilgrimage).

The Prophet commanded such a person to make the seven circuits around the Kaaba and the seven walks between Al-Safa and Al- Marwah; then it would be legal for him to approach his wife before he resumed his pilgrimage again before leaving for Arafat.

The Prophet also legalized the temporary marriage.’Umar chose to prohibit both and to punish severely whoever married a woman for a limited period. Muslim in his Sahih reported that Abu Nudrah said the following: "Ibn Abbass (a cousin of the Prophet) used to legalize "Muta" (temporary marriage) and Ibn Al-Zubayr used to prohibit it. When I mentioned that to Jabir Ibn Adbullah (a prominent companion of the Prophet) he said: In my presence the following took place":

We practiced the temporary marriage during the days of the Prophet.... When ‘Umar came to power he said: God used to legalize to His Messenger whatever He chose through whatever He chose. The Qur'an was revealed to regulate our life. You have to complete your pilgrimage and the Omrah (which precedes the pilgrimage) as God commanded you to do (without terminating the regular restrictions before going to Arafat). Desist from marrying women for a limited time. If a man married a

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woman for a limited time and is brought to me I shall stone him (to death)."(1)

This opinion of the Second Caliph concerning pilgrimage seems to be in a clear conflict with the Holy Qur'an:

"And when you are in safety any pilgrim who at the "Omrah" (the devotional part that precedes going to Arafat) satisfies his carnal desires (after terminating the state of restriction) until the resumption of pilgrimage he should offer what is easily available of sacrificial animal. If he can not he should fast three days during the pilgrimage and seven when you have returned; that is ten in all. That is for the one whose family is not residing at the Inviolable place of worship." The Holy Quran Chapter 2 verse 196.

The hadith however clearly indicates that temporary marriage was legal during the time of the Prophet and that he did not Prohibit it after legalizing it. Had the Messenger prohibited such a marriage the Second Caliph would have reminded the companions of that prohibition. His saying:

"Desist from marrying a woman for a limited time" tells us that the companions were still practicing the temporary marriage during his time. Otherwise he would not have commanded them to stop that practice. Had the Messenger prohibited such a practice after he legalized it the companions would not have continued to practice it and the Second Caliph would not have had to admonish them and threaten to stone those who practiced such a marriage.

As to the pilgrimage of "Tamattu "

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the Messenger in his valedictory pilgrimage said while he was in Mecca: "Had I been at the beginning of my pilgrimage I would not have accompanied the sacrificial animals and I would have made it Omrah (separate from the pilgrimage by termination of the restrictions of the Ihram). Whoever did not accompany sacrificial animals should terminate his Ihram and make it Omrah."

Suraqah lb Malik Ibn Jaasham stood up and said to the Messenger: Is it for our present year exclusively or forever? The Messenger put the fingers of his two hands between each other and said: "The Omrah entered into the pilgrimage (repeating that twice) It is not for this year. It is forever." (1)

Thus the extreme independence of the Second Caliph had made him prohibit the pilgrimage of Al-Tamattu and legalize killing the practicer of temporary marriage. Yet the Messenger commanded the Muslims to make the pilgrimage of Al-Tamattu and legalized temporary marriage.

A man so extremely independent in his opinion would not be expected to consult the Imam ‘Ali in every problem or follow all his opinions. However he considered ‘Ali to be the most knowledgeable among the companions and the highest authority on religion.

Abdullah Ibn Abbass (a cousin of the Prophet and the Imam) concerning the disagreement between the Imam and himself. In most of these dialogues ‘Umar appeared to be satisfied with what took place. One of the dialogues went as follows:

‘Umar: "... The Qureshite community was unwilling to let you (the Hashimites) have the honor of both the caliphate and the Prophethood lest you compromise the right of your community. Quraish chose for itself. It succeeded and made the right decision."

Ibn Abbass: "... You said that the Qureshites were unwilling to let us have the honor of both the caliphate and the Prophethood. But the Almighty described some people as "resentful" when he said: 'Because they resented what God had revealed God nullified their deeds.' You said that the Qureshite community chose for itself and that it succeeded and made the right decision. Had they chosen for themselves what God chose for them the right would have been on their side neither objected to nor envied...." (1)

In another dialogue ‘Umar told Ibn Abbas the following: "There were high words from the Messenger of God (concerning ‘Ali). But those words did not constitute a clear evidence for his leadership nor did they eliminate all excuses (for those who did not side with him). The Messenger was trying to give ‘Ali the leadership. He wanted to record his name when he was in his ailment but I prevented him from doing that for the interest of Islam. By the Lord of the

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Ka-abah Quraish will never rally around him. Had he come to power after the death of the Prophet the Arabs would have revolted against him. "(1)

In another dialogue the following conversation took place: ‘Umar: "Son of Abbass this man has exerted himself in worship until he had become lean trying to show his piety.".

Ibn Abbass: "Who is that man?" ‘Umar: "That is your cousin (‘Ali).".

Ibn Abbass: "What does he gain by showing his piety?" ‘Umar: "He wants to present himself for the caliphate." Ibn Abbass: "The Prophet nominated him for the caliphate and he did not attain it.".

‘Umar: "He was in his youth and the Arabs thought that he was too young. But now he has reached the age of maturity. Did you not know that God never sent a Prophet before the age of forty?".

lbn Abbass: "People of wisdom and good judgement regard him perfect and mature since God heightened the light of Islam. But they consider him deprived and unlucky.".

‘Umar: "He will reach it after difficulties then his foot will slip and he will not reach his aim. Abdullah you will witness that. Then the dawn will appear to anyone who has two eyes. Then you will know the soundness of the opinion of the early migrant companions who diverted the leadership away from him."(2)

In another dialogue ‘Umar appeared to have remorse for the way in which ‘Ali was treated. He said to Ibn Abbass while they were walking on one of the streets of Medina

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holding hands: ‘Umar: "I think that your man (‘Ali) was treated unjustly.".

Ibn Abbass: "Amir Al-Mu'mineen (leader of the Believers) give him back his right.".

‘Umar took his hand away from the hand of Ibn Ab- bass and left while talking to himself angrily. Then he stood and called Ibn Abbass. When Ibn Abbass came to him ‘Umar said:

"What prevented the Qureshites from giving him the leadership was his age. They thought he was too young." Ibn Abbass replied: "By God neither God nor His Messenger considered him too young when they commanded him to take the chapter of "Bara-ah" from your man (Abu Bakr) when he was setting out taking with him Bara-ah to announce it in the pilgrimage.".

Upon this the Caliph turned away from Ibn Abbass and left hurriedly.(1)

In another conversation with Ibn Abbass ‘Umar appeared to be milder than usual. He said to Ibn Abbass: "... You may think that Abu Bakr was the first one who pushed you (the Hashimites) back. He did not mean that. Something emerged and there was no wiser way for him to take than the path he took.

Had he not had his opinion about me he would have given you your share of the leadership. Had he done that your people (the Qureshites) would not make you enjoy the leadership.... They look at you as a bull looking at his butcher."(2)

its effects in the events that took place before and after his reign where it directed the future policies of the Muslim World to a great extent.

His influence was visible during the days of Abu Bakr. He was the man behind his election and his strongest supporter and the most effective person in establishing his leadership.

The following anecdote shows the extent of his influence during the days of Abu Bakr: Oyeinah Ibn Hissn and Al-Aqra Ibn Habis came to Abu Bakr and said: "Caliph of the Mesenger of God: There is a piece of unproductive land void of herb and useless. We request that you give it to us so we may till it and plant in it. God may benefit us through it in the future."

Abu Bakr consulted the companions around him. As they counseled him positively on the matter he wrote a document signed it and the witnessing companions also signed it. Then he handed it to the two men.

Since ‘Umar was not present among the companions the two men went to him to have his signature on the document. As they found him busy applying tar on a camel they informed him that the Caliph had given them a document and that they came to have his signature. They asked him if he would like to read it or they should read it to him.

He told them to read it to him. As he heard it he took the document spat on it and erased

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the writing. The two men exploded in anger and made uncomplimentary remarks.

He told them that the Messenger of God used to appease them when the faith of Islam was not in strength. God had strengthened Islam. "Go away " he said to them "and do whatever is in your power."

They went back to Abu Bakr complaining and said to him: "We do not know who is the ruler. Is it you or ‘Umar?"

Abu Bakr replied: "He is if he wants to be."

When ‘Umar came the following dialogue between him and Abu Bakr took place: ‘Umar: "Tell me of this land which you gave to the two men. Is it yours or does it belong to all Muslims?"

Abu Bakr: "It belongs to all Muslims." ‘Umar: "What made you give this land to these two men excluding the rest of the Muslims?"

Abu Bakr: "I consulted the companions around me and they agreed.".

‘Umar: "Have you consulted all the Muslims and acquired their consent?".

Abu Bakr: "I had told you that you are more capable-than I in handling the nation's affairs but you prevailed against me (and made me the Caliph)."(1) It is difficult to understand how ‘Umar expected Abu Bakr to consult all the Muslims in giving a piece of unproductive land while he did not consult all the Muslims in giving Abu Bakr the leadership.

The leadership was more important to the Muslims than a piece of land. However the event tells us of the magnitude of his

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influence during the time of Abu Bakr.

His influence extended not only to the time of Abu Bakr. It was also visible at the ailment of the Messenger himself. The readers of the Sahihs know that the Prophet wanted during his ailment to write a document to assure that the nation would not go astray.

‘Umar opposed writing such a document and said that the Prophet was overpowered with his ailment or that he was hallucinating. By his objection the Muslims were deprived of the Prophet's document which was expected to illuminate for the nation the path of its future and provide it with security against straying.

their father ‘Ali because of their relation to the Prophet. He alloted twelve thousand Dirhams for each one of the wives of the Prophet.

To those who migrated before the surrender of Mecca he alloted three thousand dirhams and to those who adopted Islam at the time of the surrender of Mecca two thousands each. Then he made the rest of the Muslims one category giving them 25 dinars a year or according to their religious positions their reading of the Holy Qur'an and their endeavor in the defense of Islam.

He allotted to the Yemenites and the Qaisites who were in military service in Iraq and Syria salaries ranging between two and three thousands. He made the minimum of their salaries three hundred dirhams.(1)

The Caliph was motivated by good intentions when he preferred the early Muslims and the defenders of Islam. He had a very justifying reason in preferring the relatives of the Messenger and he should have given them more than he did because they were entitled at least to the sixth of the fifth of the spoils of war according to the Holy Qur'an:

"And know that whatever you may gain a fifth of it belongs to God His Messenger the relatives the orphans the needy and the wayfarer if you do believe in God and what We revealed to Our servant on the day of decisive event when the two forces confronted each other And God has power over everything." The Holy Quran Chapter 8 verse 41.

However

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it is very difficult to justify religiously his preference of the Badrians over the Ohdians and the Ohdians over those who embraced Islam before the surrender of Mecca and those who embraced Islam on the days of its surrender over those who adopted Islam later.

We cannot justify such preferences after the Messenger of God distributed the Islamic funds equally among the Muslims.

It was a beautiful poetic statement on the part of the Caliph when he said: "I will not equalize the ones who fought the Messenger with those who fought with him” and it would have been very sound if he preferred the early Muslims by glorifying them and placing them spiritually above others.

Preference in fund-distribution could also be permitted if the funds belonged to the Caliph personally. But it was an injustice to give to one category more than others from a fund owned by all Muslims equally. The allowance with which he preferred the early Muslims was owned by the rest of the Muslims and he took it away from them without their permission.

Had the allowance been deserved by the preferred categories the Messenger would have given it to them rather than to the rest of the Muslims. Otherwise he would be distributing among all Muslims what belonged to the earlier Muslims.

Thus we should either say that the Messenger had deprived the early Muslims from what they deserved of allowance or that ‘Umar deprived the majority of the Muslims from their right in the allowance with which he

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privileged the early Muslims. Which theory should we choose?

their disposal in combatting him to preserve their privilege. Why not? They had enjoyed those prerogatives for over twenty years and to them they became natural rights.

important enough to be feared and reckoned with.

When ‘Umar was stabbed he said to the members of the Electoral Convention according to what Ibn Abbas reported: "... And if you exchange jealousy and hatred and refuse to co-operate with each other Muawiya will snatch the authority from your hands."(1)

them there.

The Caliph kept Muawiya in his position in spite of what he knew of his ambition and of what he witnessed of growth of his power. He kept him for the duration of his reign contrary to his method of dismissing his appointed governors and replacing them with others.

The Caliph seemingly was impressed with Muawiya's administrative ability and his efficiency in policing his borders which neighbored the Roman Empire. Yet ‘Umar used to believe that the victory of the Muslims and their success did not depend on a person or persons regardless of their ability for God aids the Muslims by the power of Islam rather than the power of persons.

He dismissed Khalid Ibn Al-Walid from the command of the Syrian front after he became extremely popular. He replaced him by Abu Obeidah Ibn Al-Jarrah who was relatively unknown to make the Muslims realize that God would help them without need for the leadership of Ibn Al-Walid.

The Caliph might have been lulled by the obedience of Muawiya to him. Thus he wanted to benefit from his intelligence and administrative ability and Muawiya did not represent a threat to him. The Second Caliph had a very strong personality and none of the Muslims could dare challenge him.

The obedience of Muawiya to him however should not have made him forget what he knew of the danger of the Umayyads to the future of Islam; for ‘Umar heard from the Messenger what should have alienated him from them.

He said to Ibn

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Abbas that he heard the Messenger of God saying:

"The children of Umayyad will ascend to my pulpit and I saw them in my dream jumping on my pulpit like monkeys." And about them the following verse was revealed:

"And We made the vision which We have shown thee only a faith-testing trial for the people and (the men you were shown are) the tree which is cursed in the Holy Qur'an."(1)

‘Umar said also to Al-Mughirah Ibn Shubah (who was one-eyed): "Mughirah have you ever seen anything through your eye after you lost it?" When Mughirah answered in the negative ‘Umar said to him: "By God the children of Umayyad will make Islam lose its eye as your eye was lost: Then they will blind Islam until it will not be able to know where to go or where to come." (2)

and the morning will be clear to anyone who has two eyes then you will know the soundness of the opinion of the early migrants who diverted the caliphate from him.".

Of course the arrival of the children of Umayyad to power became conceivable and expected after they became an important part of the Islamic regime and after their most intelligent became the governor of a highly important part of the Muslim State. The presence of Muawiya and his like in positions of power was expected to be an important obstacle which ‘Ali would face if he were to come to power.

As a matter of fact the difficulties and obstacles were steadily increasing and accumulating during ‘Umar's reign and continued to increase after his death until it became impossible for ‘Ali to rule peacefully.

This was not due to a weakness in ‘Ali but it was due to the events which took place before his arrival to power.

These events were not inevitable for those events were made by man and his will and were not pre-destined by God. Had ‘Umar not placed Muawiya in a position of power or had he not kept him in power Muawiya would not have become an obstacle in ‘Ali's path for without the governorship of Syria Muawiya would have been an ordinary man.

will not lead to this consequence. But the nation took the road which brought the Umayyads to that pulpit.

The Holy Messenger informed the nation that his grandson Al-Hussein would be killed and that ‘Ali would fight those who breached the covenant the aggressor party and the Kharijites (seceders). He also informed ‘Ali that the nation would betray him.

He informed Al-Zubayr that he would fight ‘Ali unjustly. He informed the mother of believers Ayeshah that she would be barked at by the dogs of Al-Hou-ab while she is deviating from the right road.

He also informed the Muslims that the aggressor party would kill Ammar Ibn Yasir.

The Holy Prophet did not inform the Muslims of all these events to tell them that they were pre-destined from God. He did not mean to tell the Muslims that the predicted events were inevitable and that the will of man would not be a factor in bringing them or preventing them.

Had he meant that then the disobedients the sinners the murderers the breachers of the covenants and the aggressors would not be blamable. What the Messenger wanted to say was that these expected events which saddened him would take place as a result of wrong choices by the nation or by some of its leaders.

The attitude of the Prophet in forecasting these events is like the attitude of a physician who warns a physically weak person of what will happen to him if he does not take preventive measures which he prescribes to him.

If

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the patient refuses to take the preventive medicine then he becomes ill his illness would not be a result of predestination nor would it be inevitable. His illness would be the result of his own failure and mis-choice.

The Messenger forecast these ugly events which he expected and prescribed to the nation the right measure to prevent their occurrence namely the adherence to the Book of God and the teachings of the members of his House.

He told the Muslims that the adherence to these two elements represented a security for the nation against the ugly events and all deviations of any kind. The nation however did not heed the warning of the Holy Prophet nor could it appreciate the seriousness of his statements and its dimensions.

It took a different road which led to those evil events.

For this I believe that the Second Caliph was wrong when he said to Ibn Abbas that morning would appear to anyone who has two eyes and that Ibn Abbas himself would be a witness and discover the soundness of the opinion of the early migrants who diverted the caliphate from ‘Ali.

The fact is that what happened to ‘Ali did not prove the soundness of the opinion of the early migrants. Rather it proved that they had committed a costly and terrible mistake. Had they not diverted the caliphate from ‘Ali after the death of the Holy Prophet the clouds would not have accumulated in his horizon nor could those obstacles and difficulties have accumulated

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in his road.

‘Ali could have arrived to a peaceful reign even after the caliphate was diverted from him twice. Had the Second Caliph used his tremendous influence in taming the Qureshites and directing them towards ‘Ali ‘Ali would have achieved his goal.

Had he kept the Umayyads out of his regime and avoided the creation of the preferred class of early companions through his inequal distribution of public funds ‘Ali would not have had serious problems.

Even after all these events took place ‘Ali could have had a peaceful rule if ‘Umar had named him as a successor or formed the Electoral Convention of members with a positive attitude towards ‘Ali rather than Uthman. Had ‘Ali succeeded in coming to power peacefully the Muslims would have been avoided all the faith-testing crises to which the death of Uthman led.

that you are not willing to name a successor. If you have a shepherd for your camels or sheep and he came back to you leaving them without a shepherd you would consider him negligent. Shepherding people is more important than shepherding animals."

Abdullah said: "My words seemed to appeal to him. He put his head down for a while then he raised it saying: 'If I do not name a successor I will be following the example of the Messenger. If I name a successor I will be following the example of Abu Bakr.' "(1)

The Caliph refused at the beginning to name anyone.

Al-Tabari and Ibn Al-Athir reported that ‘Umar was advised to appoint one after him but he said: "Had Abu-Obediah Ibn Al-Jarrah been alive I would have appointed him. If God questions me I will say: 'I heard Thy Prophet saying: "Abu Obediah is the trustworthy of this nation.".

"Had Salim Mawla Abu Hutheifa been alive I would have appointed him. If God questions me I shall tell Him: 'I heard Thy Prophet saying: "Salim is a strong lover of God." ‘Umar refused to appoint his son Abdullah for the high office saying: "How can I appoint a man who was unable to divorce his wife or he said does not know how to divorce his wife?"(2)

to the right road (pointing to ‘Ali). Then I fainted and in my swoon I saw a man entered a garden. He picked every fresh and ripe of its fruits taking them for himself and putting them under him. I realized that God had decreed something and He will prevail. I did not want to shoulder its responsibility dead and alive.

I recommend to you these six men for whom the Prophet testified to be from the people of Paradise: ‘Ali Uthman Abdul-Rahman Saad Ibn Abu Waqass Al-Zubayr Ibn Al-Awam and Talhah Ibn Ubaydullah. These men should select a caliph from among them. If they choose one you should co-operate with him and help him.”

When ‘Ali and his relatives left the Caliph's house Abbas (the Prophet's uncle) advised ‘Ali not to enter into that convention. ‘Ali said: "I dislike dissention." Abbas replied:

"And you will have what you dislike." However the Caliph did not elaborate on the matter nor did he define the method by which the caliph should be selected from these six men.

the three days have him with you. If the three days pass before he comes make your decision... I think that only one of the two men ‘Ali and Uthman will be the caliph. If Uthman is selected his weakness is his lenience. If ‘Ali is selected his blemish is his jolliness. And he is the most qualified to lead the people to the right road.

The Caliph commanded Abu Talhah (from the Medinites) to select fifty men from the Medinites and to stand in arms on the members of the Electoral Convention insisting that they select a caliph from among them after the burial of the Caliph.

He told them: "If five out of six agree and one disagrees kill him. If four agree and two disagree kill the two. If they are divided equally have Abdullah Ibn ‘Umar as an arbiter. If they do not accept his arbitration you should side with the party of Abdul-Rahman Ibn Ouf and kill the rest if they did not agree with what people agree upon."(1)

It is reported also that he said: "If three days pass before they decide on a leader kill them all and let the Muslims choose for themselves."(2)

The members of the Convention met after the burial of the Caliph. They argued and disagreed. It is reported that Talhah withdrew from the race for Uthman and Al-Zubayr withdrew for ‘Ali and Saad Ibn Abu Waqass withdrew for his cousin Abdul-Rahman. Whether this was or was not true it

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is well known that Abdul-Rahman suggested that he take himself out of the race and that he be authorized to choose one of two men: ‘Ali or Uthman.

Uthman authorized him without hesitation. ‘Ali did not authorize him until he made him take an oath to side with the truth follow no personal desire prefer no relative and endeavor for the interest of the nation. Abdul-Rahman was Uthman’s brother-in-law (he was married to Uthman’s sister Om Kulthoum)

Saad Ibn Abu Waqass advised his cousin Abdul-Rahman to choose himself. But Abdul-Rahman said: "I dislike it because I saw in my dream last night a green prairie full of grass. A beautiful camel entered it and passed through it eating none of the grass. Another camel followed and did as the first camel did. A third and huge camel followed and did what the first two did. Then a fourth camel entered the prairie and went on gluttonly eating its grass. (He interpreted the four camels to represent the Prophet and the three Caliphs after him and the prairie to represent the public funds.)

"By God I shall not be the fourth camel " he said: "A man succeeding Abu Bakr and ‘Umar will never be able to please people." Abdul-Rahman consulted his friends asking them whom he should choose.

The majority of the Qureshites were in favor of Uthman and the outstanding companions from the non-Qureshites were in favor of ‘Ali. He met with ‘Ali and Uthman separately. On the third day

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Abdul-Rahman was determined to bring the matter to a conclusion. People gathered at the Holy Mosque in the morning. They filled it to its capacity.

Abdul-Rahman stood up and said: "People the visitors have to go to their own towns. Counsel me. Ammar Ibn Yasir stood up and said to him: 'If you want to avoid the Muslims division select ‘Ali." Al-Miqdad Ibn Al-Aswad another outstanding companion seconded Ammar saying:

"Ammar told the truth. If you select ‘Ali we say: We listen and obey.”

The two companions were contradicted by Abdullah Ibn Abu Sarh who said to Abdul-Rahman: "If you want to avoid the Qureshites division select Uthman." Abdullah Ibn Abu Rabi-ah from the clan of Makhzoom seconded him saying: "You told the truth. Should Abdul-Rahman select Uthman we say: We heard and will obey."

Ibn Abu Sarh smiled but Ammar said to him: "When were you sincere to the Muslims?" (Ibn Abu Sarh embraced Islam during the time of the Prophet. Then he deserted the faith. The Messenger ordered the Muslims to kill him wherever they find him.)

The Hashimites spoke and so did the Umayyads. Ammar addressed the multitudes saying: "O people certainly God has honored us with His Prophet and strengthened us with His religion. Where do you divert the caliphate from the members of the House of your Prophet?"

A man from Makhzoom contradicted him by saying: "Son of Sumayah who are you to tell Quraish what to do for themselves?" Saad Ibn Abu Waqass said to his cousin Abdul-Rahman:

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"Finish it before people fall into dissension.".

left after he gave his pledge to Uthman saying:‘Ali left after he gave his pledge to Uthman saying:

"What is written of timed events will reach its maturity." Ammar said to Abdul-Rahman: "By God you have left out the man of truth and correct judgement!" Al-Miqdad Ibn Al-Aswad joined Ammar saying: "By God I have never witnessed anything similar to what has been done to the members of the House of the Prophet after his death. I am amazed at Quraish who left out a man unequaled in knowledge piety and justice. If I have supporters I will fight the Qureshites now as I fought them in the battles of Badr and Uhud."

Abdul-Rahman replied: "Miqdad fear God. I am afraid that you will bring about divisions among Muslims." Al-Miqdad retorted angrily saying: "The one who creates division is the one who follows his own selfish interest."(1)

"‘Ali is from me and I am from ‘Ali and no one is qualified to represent me but ‘Ali."(1)

The Messenger did not commission Abu Obediah nor any one else from among the companions to deliver what he had of trusts to the Meccans at the time of his Hijrah. He entrusted only ‘Ali to do this on his behalf.

He entrusted him also to deliver the chapter of Bara-ah to the pilgrims and ordered him to take that chapter from Abu Bakr after he commissioned him with its delivery. Gabriel told the Prophet: "No one should deliver on your behalf except yourself or a man from the members of your House."(2)

The Messenger according to ‘Umar said: "Salim is a strong lover of God " but he did not say that God loves Salim. The passing Caliph should have remembered that the Messenger said: "God has commanded me to love four persons and informed me that He loves them."

Then he said: "‘Ali is one of them " repeating that three times. If the Caliph did not hear this statement from the Messenger certainly he heard from him at Khaibar a much more important statement. The Islamic army under the leadership of Abu Bakr and then of ‘Umar was unable to conquer the fortress of Kheibar.

At that serious moment the Holy Prophet said: "I shall give the banner tomorrow to a man who loves God and His Messenger and is loved by God and His Messenger. God will

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open the fortresses at his hands."(1)

‘Umar used to say that he never wished the leadership except that day so that the words of the Messenger would be about him. The Messenger on the following day gave the banner to ‘Ali Ibn Abu Talib after he cured his two inflamed eyes miraculously. And on that day the Almighty opened the fortresses at ‘Ali's hands.

Yet neither these nor other significant statements about ‘Ali could induce the passing Caliph to nominate ‘Ali for the high office.

of the Qureshites. He repeatedly spoke of that during his reign and the reign of Abu Bakr. Yet he wished to have Salim servant of Abu Hutheifa alive. For he would have named him his successor while Salim was neither a Qureshite nor an Arab. He was a man from Ostokhar. He was enslaved and sold several times.

Finally he came to the ownership of Abu Hutheifa and because his father was not known he was called Salim servant of Abu Hutheifa.(1)

Thus the passing Caliph was ready to appoint Salim who was neither a Qureshite nor an Arab. But he was not ready to appoint ‘Ali who was the cousin of the Messenger and the Messenger made him his brother.

they had a right equal to that of the Qureshites in choosing any Qureshite caliph.

Evidently the passing Caliph excluded the Medinites for a reason: The Medinites were predominantly in favor of ‘Ali.

Had he included members from them they could have given ‘Ali the edge in the election and ‘Umar did not want that to happen. The method which he chose for the members of the convention to follow in selecting the caliph was obviously steering the affair in a direction adverse to ‘Ali.

The six members to whom he confined the right of seeking the leadership and selecting the leader had their own inclinations which were known to the Caliph. Uthman was seeking the caliphate for himself Abdul-Rahman was his brother-in- law Saad ibn Abu Waqass was Abdul-Rahman's cousin and he would not oppose him.

Talhah Ibn Ubaydullah was from the clan of Abu Bakr who were unfriendly to ‘Ali because of the rivalry between him and the First Caliph. Thus the majority of the members of the Electoral Convention were unfavorable to ‘Ali.

‘Ali immediately noted this when he heard the passing Caliph giving his instruction to the six members on the method of selecting the caliph. When he left ‘Umar's house

‘Ali told the Hashimites: "If your people (the Qureshites) are obeyed you will never reach the leadership." He told his uncle Al-Abbas: "Uncle the leadership has already been diverted away from us... ‘Umar equalized Uthman with me and ordered the people to follow the majority of the six

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members. If the members are divided equally he told the Muslims to side with Abdul-Rahman and Abdul- Rahman is a brother-in-law of Uthman. Saad is Abdul-Rahman's cousin and they will not disagree with each other. If the other two are with me they will not avail me."(1)

Had the Caliph added a few more members who were not self-serving ‘Ali could have won the election. While dying the passing Caliph repeatedly stated that ‘Ali was the most qualified among the six to direct the nation to the right road.

This testimony is in accordance with the statements of the Prophet in which he declared that ‘Ali never parted with the Holy Qur'an and that he was in complete alliance with the truth.

As the Caliph expressed his well-founded confidence in ‘Ali he was expected to tip the scale in ‘Ali's favor by advising the members of the convention to be on his side in case of division. Contrary to this expectation the passing Caliph commanded the members of the convention to accept his son's arbitration if they were equally divided.

Should they reject his arbitration the Caliph commanded them to follow Abdul-Rahman Ibn Ouf (rather than ‘Ali). Needless to say the Caliph's action did not correspond with his professed convictions.

inability should not be made consultant or arbiter in a highly important matter such as the caliphate on which the future of Islam depends.

Abdullah's weakness and hostility towards ‘Ali became evident years after his father's death. The whole Muslim World with the exception of Muawiya and his followers in Syria elected the Imam ‘Ali after the death of Uthman. But Abdullah refused to cast his vote for the Imam.

The Imam's reign lasted about five years and Abdullah continued for the duration of his reign to withhold his hand from him in spite of his awareness of what the Messenger said about him. The same Abdullah was willing later to give his allegiance to Yazeed Ibn Muawiya. Muslim in his Sahih reported the following:

"Abdullah Ibn ‘Umar came to his cousin Abdullah Ibn Mutee when the Battle of Al-Harrah took place. (In this battle the sacred city of the Prophet was defiled by Yazeed's army and its righteous people were massacred.) Spread the cushion for Abu Abdul-Rahman (Abdullah Ibn ‘Umar) Abdullah Ibn Mutee said to his aides.

But Ibn ‘Umar said to him: "I did not come here to sit down. I came to report a hadith. I heard the Messenger of God saying: Whoever stands in open disobedience (of a caliph to whom he owes obedience) will meet God on the Day of Judgement lacking an excuse. And whoever dies owing no allegiance (to a caliph) dies in a pre-Islamic state."(1)

By reporting this hadith Ibn ‘Umar was trying to

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prevent Ibn Mutee from revolting against Yazeed urging him to give allegiance to the wicked caliph. This shows that Ibn ‘Umar himself was thinking that he would meet a pre-Islamic death if he did not give allegiance to Yazeed.

Yet Yazeed was the killer of the Imam Hussein and the defiler of sanctity of Medina and demolisher of the Kaabah. But Abdullah was not afraid to meet a pre-Islamic death when he refused to give his allegiance to ‘Ali the one whom the Messenger "brothered.".

The way this companion understood the words of the Prophet is amazing. The Prophet in his reported statement prohibited rebellion against a righteous caliph to whom the rebellious had pledged loyalty. Such a rebellion of course is inexcusable by God.

But Ibn ‘Umar thought that the Prophet was commanding the Muslims to obey and give their allegiance to a wicked ruler. Disobedience of such a caliph is not only excusable by God but also desirable to Him. As a matter of fact Islam commands the Muslims to overthrow their wicked rulers and forbids pledging loyalty to them. The Holy Qur'an declares:

"You will not find people who believe in God and the Last Day befriending any one who defies God and His Messenger." The Holy Quran Chapter 58 verse 32.

The attitude of Abdullah towards these events leaves little doubt that his admission to the Electoral Convention represented an additional help to Uthman and an additional problem to ‘Ali.

any of the Electoral Convention's six members that disagreed with their majority. If the members were equally divided the party of Abdul-Rahman was to be followed.

The other three were also to be executed if they persisted in their opposition. And all six members were to be executed if they did not reach any decision within three days after his burial and let the rest of the Muslims choose a caliph.

This is astonishing for Islam does not permit killing a believer because he disagrees with the majority or with Abdul-Rahman or with the Caliph. Islam sanctifies the life of all believers. And a killer of a believer is doomed eternally.

The Holy Qur'an declares:

"And whoever kills a believer deliberately his punishment would be his eternal settlement in Hell: and the wrath of God is upon him and he is damned by God and for him God has prepared a dreadful punishment." The Holy Quran Chapter 4 verse 93.

If killing any believer constitutes a major crime killing one of the six is a much bigger crime because the Prophet (according to ‘Umar's report) considered them from the people of Paradise.

By his instructions the passing Caliph implicitly recommended the execution of ‘Ali if he opposed the majority of the six or Abdul-Rahman. Yet the Messenger said: "God love whoever loves ‘Ali and be hostile to whoever is hostile to him." Thus hostility towards ‘Ali let alone executing him provokes the wrath of God.

It is difficult to understand how ‘Umar recommended the execution

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of outstanding companions or a member of the House of the Prophet for merely disagreeing with him or with Abdul-Rahman. The Muslims used to disagree with the Messenger and he did not punish them. ‘Umar himself opposed the Prophet and prevented him from writing his will and the Messenger did not execute him nor did he penalize him. Was ‘Umar's or Abdul-Rahman's desire more sacred than that of the Messenger?

The Caliph probably thought that the endorsement of his appointment received from the Muslims at the beginning of his rule had given him an absolute authority to do whatever he thought to be in the interest of the Muslims. Upon this he issued his stern measures concerning the six members. But this is obviously erroneous.

The Caliph whose appointment by another Caliph was endorsed by Muslims may have the right to choose his successor or to limit the freedom of his electors or to deprive them of some of their rights. But that endorsement certainly does not give him the right to kill an outstanding companion who was declared by the Messenger to be from the people of Paradise for merely disagreeing with his opinion.

Muslims do not have the right to authorize him to do what is forbidden to him and to them. They neither collectively nor individually have the right to kill a person whose life is sanctified by God. Election of a caliph is never absolute. It is rather conditioned by adherence to the Book of God and the

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teaching of the Prophet and both prohibit killing a believer.

the necks of the Arabs giving them the public funds. Then a band of Arab wolves from various places will gather to slay you."(1)

Giving credence to this prophecy we wonder how the passing Caliph favored Uthman over ‘Ali. Since he believed or suspected that Uthman would adopt a loose policy towards the public funds he should have excluded him from the Convention. Unfortunately the passing Caliph did not only include him but tipped the scale in his favor through his instructions to the members of the Convention.

Thus the Caliph did everything in his power to promote the cause of the one whom he suspected and to defeat the one whom he trusted. ‘Ali's trustworthiness concerning the public funds was evident to ‘Umar and the rest of the companions. He was free of greed and material wealth never attracted him. Unlike other companions such as Talhah Al-Zubayr Abdul Rahman Uthman and other companions who accumulated millions of dirhams ‘Ali lived modestly. Throughout the days of the Prophet and the first two Caliphs ‘Ali was noted for leading a devotional and intellectual life.

The warning which ‘Umar and Abdul-Rahman received through their alarming dreams should have prompted them to select ‘Ali rather than Uthman for the leadership. Unfortunately they did the opposite.

Prophet.

He is not duty-bound to follow the footsteps of any predecessor unless selected by the Prophet. When the new caliph is more knowledgeable than his predecessor and finds some of his deeds or rules erroneous he would be duty-bound to disagree with him.

To put the precepts of the first two Caliphs on the same level with the Book of God and the teachings of His Prophet is a grave error. The Book of God is entirely true and the Messenger of God is immune from error in his religious instructions.

On the other hand the first two Caliphs were like the rest of the good companions subject to error. To put their words and deeds on the same level with the Holy Qur'an and the teaching of the Prophet is indeed a heresy in religion.

The caliphate can be based on an appointment by the Messenger of God in reliance on a Divine revelation. It also can be based on an election by a majority or a distinguished minority or on a selection by an elected or appointed predecessor.

The words and the deeds of an elected (or appointed by an elected) caliph do not become sacred Islamic law. Before his election he would be like the rest of the good Muslims unimmune from error. He will remain so after he is elected.

His election does not change his personality; nor does it make him profoundly knowledgeable if he had only a limited knowledge.

At best he can be a mujtahid (a scholar

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capable of forming an independent opinion about the Islamic law). No other Islamic scholar is required to follow him and it is permissible for laymen to follow a scholar other than him.

If the Messenger (in reliance on God's revelation) were to appoint a caliph all Muslims would be required to follow his appointee. Their disagreement with the Messenger's appointee would be a disagreement with the Messenger himself. The first two Caliphs were not appointed by God's Messenger.

The first was elected by the majority of the companions of the Prophet and the second was appointed by the first. Neither of them can be considered more than a mujtahid unimmune from error. A caliph that comes after them is not required to follow their footsteps.

This shows the baselessness and absurdity of Abdul-Rahman's condition which he imposed on the would-be Third Caliph. The absurdity reached its maximum when Abdul-Rahman tried to exact from ‘Ali adherence to the path of the two Caliphs who used to resort to ‘Ali as an authority in the Islamic law.

Furthermore it was impossible for any ruler to follow the precepts of the first two Caliphs. The Second Caliph disagreed with the first on many things among which was the method of distribution of the Islamic public funds.

Abu Bakr followed the method of the Prophet and distributed the funds among the Muslims equally. ‘Umar classified the companions into categories and preferred some of the categories over the others.

As the two Caliphs disagreed with each other it became

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impossible for any other caliph to agree with both of them even if he wanted to.

For this we think that the stipulation of Abdul-Rahman was not only an addition in religion and innovation in Islam but also a requirement the fulfillment of which is impossible.

Abdul-Rahman was in fact more kingly than the king.The First Caliph appointed the Second and did not require him to follow his way. He expected him only to follow the Book of God and the teachings of the Prophet. Nor did the Second Caliph instruct Abdul-Rahman to exact from the next caliph to follow his footsteps.

I do not think that Abdul-Rahman was unaware of the unjustifiability of his introduced condition. He was a prominent companion and he was not that naive. Otherwise the passing Caliph would not have given him such an important authority.

The fact is that he added his unwarranted condition only to get rid of ‘Ali. It was difficult for him to prefer Uthman over ‘Ali without an excuse. Neither Uthman nor any other companion had what ‘Ali had of distinctions in knowledge endeavor in Islam and kinship to the Prophet and of being the first male Muslim.

In spite of all these distinctions Abdul-Rahman was determined to give the leadership to Uthman rather than ‘Ali in spite of his unequaled record. Uthman is his brother-in-law and giving him the leadership is a profiting deal. Uthman is expected to return to him the favor by appointing him as a successor.

‘Ali on the other

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hand is not a man of deals. His leadership will slam the door in the face of all ambitious Qureshites.

His children are expected to succeed him. They are the grandchildren of the Prophet and they are by the testimony of the Prophet the leaders of the youth of paradise.

But how can Abdul-Rahman favor Uthman over ‘Ali without risking his whole reputation as a fair and righteous companion? He needed an excuse and he invented his condition as an excuse. He offered the leadership to ‘Ali then to Uthman stipulating their adherence to the path of the first two Caliphs knowing that ‘Ali will reject such an unjustifiable condition.

But the veil was too thin. ‘Ali immediately accused him saying: "By God you gave him the caliphate only because you expect him to return it to you later....".

are from the Quraish." Had the reported hadith been authentic he should have used it as a decisive evidence.

Abu Bakr called upon the Muslims at the Saqifat to elect either Abu Obeidah or ‘Umar. Had the Messenger called upon the Muslims to follow the example of the two men after him Abu Bakr and ‘Umar it would prohibit Abu Bakr to call for the election of Abu Obeidah because only he and ‘Umar were selected by the Prophet....

Abdul-Rahman was blamed and accused by ‘Ali Ammar and Al-Miqdad with an ulterior motive in his introduced condition. Had this reported hadith been authentic he should have vindicated himself by citing it.

Again had the hadith been authentic ‘Ali would have accepted Abdul-Rahman's condition. The Prophet according to the hadith had called upon the Muslims to follow the two Caliphs. And ‘Ali was the most obedient to God and His Messenger. ‘Ali's rejection of the introduced condition testifies to his unawareness of this hadith. Yet he was the most knowledgeable in the teachings of the Messenger.

Furthermore the failure of all companions to report this hadith at the time of the Convention indicates that none of the companions knew about it. This by itself makes it incredible.

It is a well known fact in history that ‘Ali claimed that the caliphate was his exclusive right and that he refused to pledge his loyalty to Abu Bakr and continued his re-fusal until his wife Fatimah died. Had the reported statement been authentic ‘Ali would have neither claimed

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such a right nor refused to give his allegiance to Abu Bakr.

The Second Hadith which may be cited for justifying Abdul-Rahman's condition is the following:

"Certainly God has put the truth on ‘Umar's tongue and in his heart..." If this were true it would be mandatory for any caliph after him to follow his lead.

Probably the Holy Prophet made this reported statement on one of the occasions where ‘Umar had given a sound opinion and the Prophet was attesting to the soundness of ‘Umar's opinion on that occasion. Thus the attributed statement should not be taken as a general declaration for the following reasons:

If we take the hadith as a sweeping statement we have to believe that ‘Umar was completely immune of error in words and in deeds whether it is on worldly or religious affairs. But the majority of the Muslims do not believe that the Messenger himself was immune of error. They believe in his immunity from error only in religious instructions.

Another reason for rejecting this hadith is that ‘Umar was erroneous on several occasions:

He was not with the truth when he denied the death of the Messenger. Ibn Hisham in his Biography of the Prophet and many other historians reported that ‘Umar said on that day: "Certainly there are hypocrites alleging that the Messenger of God has died. By God he shall return as Moses returned and he will sever the hands and the feet of men alleging that the Messenger of God died."

Al-Bukhari in his

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Sahih recorded that Abu Bakr came on that day while ‘Umar was speaking to the people. He commanded ‘Umar to sit down but ‘Umar refused to sit.

The people left ‘Umar and turned their faces to Abu Bakr and Abu Bakr told them: "Whoever among you was worshipping Muhammad should know that Muhammad has died. And whoever was worshipping God should know that He is living and never dies.

The Almighty said: "And Muhammad is but a Messenger; the Messengers before him passed away." ‘Umar later said: "By God when I heard Abu Bakr reciting this verse my feet could not carry me. I fell down to earth when I heard him reciting that Muhammad had died."(1)

The truth was not with ‘Umar when he opposed the Prophet while trying to write his will. He provoked the anger of the Prophet and by his opposition the nation was deprived of the document which was expected to illuminate the road to the nation after him.(2)

Certainly ‘Umar was seriously erroneous on this occasion. He prevented the Prophet from writing his will and that is a major sin. He questioned the mental capability of the Prophet while the Holy Qur'an declared:

"And he (the Prophet) does not speak out of a selfish desire. It is only a revelation sent down to Him)." The Holy Qur'an Chapter 53 verses 3-4.

Again the Qur'an declares:

"O you who believe obey God and obey the Messenger..." The Holy Quran Chapter 59 verse 7.

‘Umar was not with

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the truth on the day of Al-Hudeibeyah. Historians unanimously reported that ‘Umar argued with the Messenger and objected to the projected truce between the Messenger and the pagans of Quraish. ‘Umar said after that "I still pay charity fast pray and free slaves as an atonement for what I had done on that day."

The Second Caliph was not right in setting up his Electoral Convention. His refusal to appoint the Imam ‘Ali and his instruction to the members of the Convention in selecting the would-be Third Caliph brought Uthman to power and put the caliphate in the hands of his Umayyad relatives who transformed the caliphate into a despotic and hereditary rule.

These are only a few out of many occasions on which the Second Caliph took erroneous stands. The right word was not always on his tongue nor was the truth always in his heart. Thus the two hadiths cannot justify Abdul- Rahman's invented condition.

not an end by itself; it was only a means of establishing justice and realizing the ideals to which he was dedicated and for which he staked his life since his ears heard the call of Muhammad.

He was irritated by the formation of the Convention and viewed it as an ominous event fraught with dangers.

The structure of the Convention was destined to bring Uthman to power. This would put his ambitious and unscrupulous relatives in a challenging position and make them seek the high office at any cost.Foreseeing these dangers the Imam decided to try to prevent them by seeking the caliphate.

of the House of the Prophet the source of wisdom the security of the people of the earth and the haven to the seekers of security (against deviation)

"We have a right. If we are given it we will take it; if we are deprived of it we will take the back seat even if the journey will be long. Had the Messenger given us a directive we would have fulfilled his directive. Had he told us to take an action we would have fought for it until we died. No one will be faster than I in response to a righteous invitation or kindness to a kin.

"Listen to my word and comprehend my presentation. Your leadership after this Convention (if you fail to select the qualified leader) will be violently contended. Covenants will be breached and swords will be drawn until your unity will come to an end. Some of you will be imams of revisions some will be followers of men of ignorance."(1) Both prophecies were realized. Uthman was elected.

He brought unacceptable changes and this brought about his death. By his violent death the Islamic unity came to an end. The Imam was elected after him but prominent companions breached their covenants with him after they pledged to him their loyalty. The leadership was violently contended. Swords were drawn and many battles were fought. Leaders of revisions deviation and ignorance emerged and masses of the people followed them.

Expecting these ugly events the Imam was compelled to enter into the

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Electoral Convention trying his best to prevent the expected events from taking place. This is what made him disregard the opinion of his uncle Abbas who advised him to stay out of the Convention.

Membership to the Convention was below his dignity but he was duty-bound to enter the race. Had he shied away from the Convention he would have given the other members an excuse for by-passing him or they could have taken his refusal of the membership as an evidence of his disinterest in leadership.

A refusal on his part to enter into the Electoral Convention would have put the Imam in an indefensible position in the eyes of history. It may lead us to think that he deprived himself of the leadership when it was available to him. We may think that he did not do his best to avoid the ugly events which he was expecting.

Furthermore his absence from the Convention could have been considered an irresponsible stand and an encouragement to the members to elect someone else. Thus he would share with them the responsibility of their error.

It was his duty to attend the Convention and remind its members of his right to the leadership and that the members of the House of the Prophet are the source of wisdom a security of the people of the earth against straying and a haven to whoever seeks such a security. And this is what the Prophet meant when he commanded the nation to follow the Book of God

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and the members of his House and likened them to the Ark of Noah.

The Imam fulfilled his obligation by attending the Convention. He warned the members of the grave consequences of their wrong choice. He reminded them of the right of the House of the Prophet in leadership a right for which the Prophet did not ask his relatives to fight.

History records that a dialogue between ‘Ali and the rest of the members of the Convention took place and went as follows:

The Imam: I ask you in the name of God: Is there among you anyone other than I whom the Prophet called his brother?

The Members: None other than you.

The Imam: Is there any among you other than myself about whom the Messenger said: whoever I am his "Mawla " this ‘Ali is his "Mawla"?

The Members: None.

The Imam: "Is there anyone among you besides me to whom the Messenger said: You are to me like Aaron to Moses but there shall be no Prophet after me?" The Members: None.

The Imam: Is there anyone among you besides me who was trusted with the chapter of Bara-ah and the Messenger said about him: no one will deliver for me except myself or a man from me?".

The Members: None.

The Imam: "Do you not know that the companions of the Messenger deserted him at more than one battle and I never deserted him?" They said: Yes.(1)

The Imam told them all that and they were aware of the truth of what he said. But

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their personal interests were in conflict with what they knew about him.

wrote Abu Bakr's will in which he named ‘Umar his successor. While dictating his will Abu Bakr fainted before pronouncing ‘Umar's name. Fearing the death of the Caliph in his swoon Uthman took it upon himself to write ‘Umar's name.

When Abu Bakr woke up he asked Uthman to read what he wrote. Uthman did that and when he read ‘Umar's name Abu Bakr happily marvelled. ‘Umar of course never forgot what Uthman did for him.

correcting the situation and avoiding incalculable tragedies for the nation.

The passing Caliph wrote for himself and his nation brilliant and glorious pages in history. The caliphate during his and his predecessor's reigns took a righteous path inspired by the guidance of the Holy Qur'an and the precepts of the Holy Prophet.

But the goal of the Heavenly message was not the continuity of the righteous government for only twelve years to be derailed afterwards from the path of justice brotherhood and true democracy.

The leadership was diverted from ‘Ali to Abu Bakr then to ‘Umar and both were righteous doers. Had ‘Ali taken over the leadership after ‘Umar his coming to power would not have been too late.

The nation was still healthy ruled by the spirit of brotherhood and placing its religion above its worldly affairs. It was possible for the Imam with his tremendous qualifications to continue the nation on the right road and to add brighter pages to its brilliant record. It was possible for him to prevent the disunity from taking place.

The Umayyad influence started to grow during the days of ‘Umar but that influence was not yet developed enough to represent a serious danger to the caliphate. Muawiya's provincial regime was not strong enough to challenge the central authority. Had ‘Ali succeeded ‘Umar he would have been in a position to uproot the Umayyad plant from Damascus before its roots were deepened and spread in the Syrian soil.

The preferred companions were not capable of challenging the

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Imam's leadership. Nor were Talhah and Al- Zubayr powerful enough to become a threat to him. They were only two out of scores of good companions.

Had ‘Umar given the leadership to ‘Ali he would have avoided the nation all those catastrophic events securing the continuity of the unity of the nation along with the continuity of the righteous caliphate for many generations to come.

Had ‘Umar done that he would have returned to the members of the House of the Prophet their right in the Islamic leadership and protected these most righteous people from the atrocities of the Umayyads. By doing that he would have brought pleasure to the Holy soul of the Prophet.

With his great wisdom ‘Umar was expected to take this righteous course. Unfortunately the Qureshite clannish attachment of this prominent companion outweighed his wisdom. This produced the tradegy of the Electoral Convention.

died at the age of six after the death of his mother. After Ruqayah Uthman married her sister Om Kulthoom. She also did not live long with him. She died during the life of her Holy father.

twelve years.

During the first six years of his reign the affairs of his administration went well. The Muslims achieved many victories during this period. They were still in a state of war with the two prominent Empires of that time: The Persian and Byzantine Empires. What was left of the Persian Empire during the reign of ‘Umar came into the Islamic Dominion. North Africa was also detached from the Roman Empire to become a part of the Muslim State. The Third Caliph lifted the ban against military use of the seaways. An important Islamic fleet was built in the Mediterranean.

The last six years of the reign of the Third Caliph were full of ugly events. The class struggle between the over-paid and the under-paid started to grow rapidly until it exploded with a revolution whose first victim was the Third Caliph. The events which took place during the last six years were germinated before this period. The seeds of these events were born at the beginning of his reign ot during the reigns of his predecessors.

clan. His love to them was unbounded in spite of their dark past towards the faith of Islam and its Prophet. These two sides of his personality made the outstanding companions foresee the Third Caliph's potential as a bridge over which the caliphate might pass from the righteous reign of the early companions of Muhammad to the despotic and unjust reign of the members of the clan of Umayyad.

The reader may remember that when ‘Umar issued his instructions concerning the selection of his successor ‘Ali said to his uncle Al-Abbas: "I know that they will select Uthman and if he is killed or dies the members of the Umayyad clan will make the caliphate rotate among themselves and if I am alive they will find me where they dislike.".

It is amazing that Quraish refused to give the leadership to the Imam ‘Ali fearing that the leadership might rest in the House of the Prophet because of their unequaled religious honor yet Quraish chose to make the caliphate rest in the House of Umayyad which was noted for its hostility towards the Messenger and his religion.

of Islam. Justice has died and evil emerged. By God if I find supporters I will fight the Qureshites. By God if I find one person ready to fight them I will be his second."(1)

He came to the Imam ‘Ali and called upon him to start war against the Qureshites. But the Imam reminded him of the lack of support. He said to him and others: "I do not like to endanger you or burden you with what is beyond your ability."

Al-Miqdad came out on the day following Uthman’s elction. While he was walking he met Abdul Rahman Ibn Ouf the king-maker who was responsible for Uthman’s selection. A confrontation between the two companions took place and went as follows: Al-Miqdad: "Abdul-Rahman may God reward you in this world and the Hereafter if you have sought to please God by what you did. May He increase your wealth if you have sought by what you did a worldly gain."

Abdul-Rahman: "May God have mercy upon you; listen to me.".

Al-Miqdad: "By God I will not listen." He pulled his hand from Abdul-Rahman's hand and left.

The two companions had another confrontation at another occasion:

Al-Miqdad: By God I have never seen anything similar to what was done to the members of this House (of the Prophet)

Abdul-Rahman: Miqdad why are you concerned with this?

Al-Miqdad: By God I love them for the love of the Messenger of God. I am amazed by the Qureshites who claim superiority over other people because of their relationship

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to the Prophet then allow themselves to take the authority of the Prophet away from the members of his House.

Abdul-Rahman: By God I have tried to do what is best for the interest of the people.

Al-Miqdad: By God you have left a man who is capable of leading the nation to the right road and maintaining truth and executing justice. By God if I have supporters against the Qureshites I will fight them as I fought them at Badr and Uhud.".

Abdul-Rahman: May your mother be bereaved by your death. Let no one hear those words from you. I am afraid that you may have become revisionist and devisive.

Al-Miqdad: A person that invites people to follow the truth and right leadership is not revisionist. But the one who drives people to the falsehood and prefers his own interest above the truth is the man of revision and division..."(1)

Neither Ammar nor Al-Maqdad had any political ambitions and neither of them was seeking through his endeavor any material gain. These companions were highly commended by the Messenger.

Ibn Majah reported in his Sunan that the Messenger said: "God has commanded me to love four persons and informed me that He loves them." When he was asked who they were he said "‘Ali is of them (repeating that three times) Abu Dharr Salman and Al-Miqdad."(2)

Al-Tirmidhi reported in his Sunan that the Messenger said: "Every Prophet was given distinguished companions but I was given fourteen." Then he counted Ammar and Al-Miqdad among the fourteen.(3)

Al-Tirmidhi

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also reported that the Prophet said when Ammar Ibn Yasir asked permission to enter the house of the Prophet: "Admit him. Welcome the good the purified."(1)

He also recorded that Ayshah reported that the Messenger said: "Whenever Ammar is given the choice between two alternatives he chooses the more righteous of the two."(2)

Al-Tirmidhi reported also that the Messenger said to Ammar: "Ammar be cheerful the aggressor party will kill you."(3)

become a play in the hands of our youth." Then he kicked the grave with his foot.(1)

He meant that the Umayyads and the Prophet Muhammad and his family fought each other for authority. Now the authority had come into the hands of Umayyads and the members of the House of the Prophet were deprived of it.

It did not take long before these words were translated into a reality. The members of the Umayyad clan exploited the simplicity of the Third Caliph and his extreme love for them. Within the first few years of his reign they put their hands on the two sources of power: The authority of the important provinces of the Islamic state and their treasuries.

The main power and wealth of the Islamic state were in three provinces: Syria Iraq and Egypt. During the first few years of the reign of Uthman these vast areas became Umayyad princedoms.

Uthman Muawiya became the governor of what is called today the Greater Syria.

Muawiya's influence started to grow during the days of ‘Umar. Yet it remained relatively limited in size and heavily supervised by ‘Umar. The size of his area was more than doubled during the reign of Uthman and his influence became almost absolute and free of any supervision.

Within a few years Syria became an autonomous state within the Islamic state and Muawiya became the strong man of the Muslim world. Within a few years he was able to put in the battlefield a huge army containing one hundred thousand soldiers. It is worthy to note that Muawiya was no more righteous than his father Abu Sufyan.

at Uthman’s house who was his foster brother and Uthman hid him. When the situation calmed down Uthman brought him to the Messenger asking clemency for Abdullah.

The Messenger kept silent for a good while then said: yes. When Uthman and his foster brother left the Messenger said to the companions around him: "I kept silent for a while hoping that one of you would kill him." A Medinite companion asked: "Prophet of God why did you not give me a signal?" The Messenger replied: "A Prophet does not kill by signal."(1)

Iraq there were two important cities in Iraq: Kufah and Basra. ‘Umar appointed Saad Ibn Abu Waqass to be governor of Kufah. Then he dismissed him and replaced him by Al-Mughirah Ibn Shubah.

When Uthman came to power he dismissed Al-Mughirah and replaced him by Saad Ibn Abu Waqass in response to a recommendation by ‘Umar before his death.

Saad was a highly respected companion and gained a prominent position when ‘Umar made him a member of the Electoral Convention. In spite of this Uthman kept him in the gubernatorial post for only one year. He replaced him with Walid Ibn Aqabah a cousin and a half-brother of the Third Caliph.

Walid was a transgressor by the testimony of the Holy Qur'an. He embraced Islam after the year of the Hudeibeyah truce. The Messenger sent him to the tribe of Banu Al-Mustaliq to collect their Zakat.

Expecting his arrival Banu Al-Mustaliq rode their horses to receive him. Beholding their coming toward

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him he was frightened and went back to the Prophet before meeting them. He told the Prophet that Banu Al-Mustaliq wanted to kill him. Relying upon his information the Muslims considered a punitive action against the Mustaliqites.

But the Mustaliqites came to the Prophet and informed him that their intention was to receive and honor Walid rather than to kill him. A revelation concerning Walid and the Mustaliqites came down prohibiting the believers from reliance on information of unrighteous persons such as Walid because a transgressor is unworthy of reliance. Thus we read in the Chapter of Al-Hujorat the following:

"O you who believe if a transgressor comes to you with news try to verify it lest you harm people unwittingly and afterward you would regret what you have done. And know that among you is God's Apostle:

Were he in many matters to follow your opinions you would have certainly got into misfortune; but God has endeared the faith to you and made it beautiful in your hearts and He has made hateful to you the unbelief wickedness and rebellion. Such indeed are those who walk in righteousness."(1)

It is evident that Walid had kept his pre-Islamic mentality for the rest of his life. He remained in the governorship of Kufah for five years until witnesses from the people of Kufah testified that he took intoxicants.

He was given the prescribed punishment and the Caliph was required to dismiss him. The situation of Walid was not unknown to Uthman and to the

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good Muslims especially after the Holy Qur'an called him a transgressor.

It is reported that when Walid came to replace Saad Saad asked him: "Have you become wise or have we become fools?" Walid replied: "Abu Is-Haq (the code name of Saad) neither of this is the case. It is the royal authority which some people take as lunch and then others take it as supper." Saad replied: "You (Umayyad) evidently have made the caliphate a kingdom." Abdullah Ibn Masud also said to Walid: "I do not know whether you have become good or people have became bad."(1)

As the Caliph was required to dismiss his foster brother after he was scandalized by his own deeds the Caliph was expected to replace him by a companion such as Saad Ibn Abu Waqass or Ammar Ibn Yasir or Abdullah Ibn Masud. But the Caliph did not do any of these. He replaced him by Sa-eed Ibn Al-Aws another Umayyad.

Although Sa-eed did not have a record as bad as that of Walid he was only one of the Umayyad youths whose governorship did not inspire people of Kufah with confidence nor rectify what needed to be rectified. We shall see later that the events took a turn from bad to worse during the days of Sa-eed.

In Basra When ‘Umar died Abu Musa Al-Ashari was the governor of Basra. He remained in his post for three or five years during the reign of Uthman. A delegation from Basra came to the Caliph complaining

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of Abu Musa's misuse of public funds.

Abu Musa was not from the good companions. He once was accused by ‘Umar of enriching himself at the expense of the Muslims and ‘Umar took from him the surplus of his wealth and put it back in the Islamic treasury. Yet he kept him in his post because of his extreme loyalty to the Second Caliph.

The Third Caliph was expected to investigate the complaint of the Basra's delegation and replace Abu Musa (if proven guilty) by a better companion. But Uthman did not do that. Instead he took the word of the complainers dismissed him and replaced him with Abdullah Ibn Amir another Umayyad youth.

Thus within a few years of Uthman’s reign the three important provinces of the Muslim state became Umayyad princedoms. The majority of their rulers were enemies of the Prophet and condemned by him or by the Holy Qur'an.

The ugly impact of their appointment to such high offices could have been minimized by a firm supervision on the part of the Caliph. It was easy for the Caliph to surround himself with righteous and intelligent advisors from among the companions. He could delegate to such advisors the authority of investigating and supervising the administrations of these provinces.

Unfortunately supervision was completely absent. The chief advisor of the Caliph was his cousin Marwan Ibn Al-Hakam another unscrupulous Umayyad. The power which was given to this Umayyad youth is not available to any prime minister of our time. As a

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matter of fact Marwan was the actual caliph and Uthman was only a figurehead.

Thus the caliphate was transformed actually into an Umayyad kingdom. To prepare the Muslim world psychologically for the Umayyad rule the Umayyad officials advocated the superiority of the Qureshites over the rest of the Arabs and the superiority of their clan over the rest of the Qureshites. They imposed a complete silence on the distinctions of the members of the House of the Prophet in general and ‘Ali in particular. They informed their subjects of the close relationship of the Umayyad to the Messenger.

Their historical hostility to him and to the members of his House was not to be mentioned to these subjects who were new Muslims unaware of the history of Islam.

Muawiya one time met Ammar Ibn Yasir in Medina. In a heated argument he told Ammar: "There are in Damascus one hundred thousands plus an equal number of their sons and servants. They receive their annual salaries and they do not know ‘Ali and his kinship (to the Prophet) or Ammar and his early Islam nor Al-Zubayr and his companionship."(1)

Jundub Ibn Abdullah Al-Azdi once tried to inform the people of Kufah about the distinctions of the Imam ‘Ali.

When he was reported to Walid Ibn Aqabah governor of Kufah he jailed him and did not free him until some important people mediated for his freedom.(2)

the path of the first two Caliphs.

‘Ali lost the caliphate because he rejected the stipulation. Uthman won the caliphate because he accepted it.

Let us see if he fulfilled his pledge to Abdul-Rahman and to the rest of the Muslims.

Neither of the two Caliphs appointed any of their relatives for any post in the Islamic provinces or cities. Uthman on the contrary put his relatives in the gubernatorial posts of all the key provinces. Was he by doing this in accord with the way of the two Caliphs?

The Third Caliph did not appear to believe that this was inconsistent with the way of his two predecessors. He vindicated the appointment of his relatives by the fact that ‘Umar appointed Muawiya and men like Muawiya such as Amr Ibn Al-Aws and Mughirah Ibn Shubah for the governorship of Damascus Egypt and Kufah. ‘Umar did not choose for these posts the best companions of the Prophet.

The Third Caliph could have said also that ‘Umar commissioned Walid Ibn Aqabah as a collector of the Zakat in the land of Jazirah. Probably ‘Umar also appointed Abdullah Ibn Abu Sarh for a minor position. The Third Caliph was right in saying this. But the fact remained that ‘Umar did not appoint any of his relatives to any high or minor post. Uthman appointed his relatives to high offices and gave them authorities without any appreciable supervision.

It is justifiable to say that Uthman was not out of tune with his two predecessors by choosing his

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relatives to high offices for the Umayyad influence began and grew to a noticeable degree during the time of ‘Umar.

It was only natural for that influence to be escalated during the reign of Uthman by the factor of time and the membership of Uthman to the Umayyad clan. Had ‘Umar been unwilling to see the Umayyad influence grow to that height he should have kept the Umayyads away from his regime.

He should not have formed the Electoral Convention or at least should have excluded Uthman from the Convention. ‘Umar was well aware of Uthman’s extreme love for the members of his clan.

Therefore we cannot say positively that Uthman by promoting his relatives was inconsistent with the policy of ‘Umar for ‘Umar is the one who started the Umayyads on the road to authority and enhanced their influence by indirectly putting their relative Uthman in the highest office.

Loose Fiscal Policy the aspect in which the Third Caliph was clearly inconsistent with his predecessors was his loose fiscal policy. It is a well-known fact that the first two Caliphs had led a very simple and rugged life for themselves and their families.

Whenever ‘Umar ordered people to do something he expected his relatives to be the example to the rest of the Muslims in following the order. The Third Caliph on the contrary led a very luxurious life and he was constantly showering his relatives with gifts from the public funds. He privileged his relatives with huge grants while they

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were less adherent to the Islamic teaching than the rest of the Muslims.

Honoring Exile of the Prophet Al-Baladhuri reported that Uthman gave his uncle Al- Hakam Ibn Abu Al-Aws three hundred thousand dirhams (equivalent to 300 000 dollars) after he brought him to Medina.(1)

This man was one of the worst enemies of the Messenger before he became a Muslim. After the Messenger conquered Mecca Al-Hakam came to Medina declaring Islam hypocritically and only for saving his life. Yet he continued harassing the Messenger.

He used to ridicule him by imitating his motions. The Messenger one time saw him peeping into his room from a slit in a door. The Messenger came out angrily and when he recognized him he said: "Should anyone blame me for punishing this cursed insect?" Then he exiled him and his family to Ta-if forbidding him and his children from dwelling in Medina.

By permitting Al-Hakam and his children to come back to Medina Uthman was in clear discord with the Messenger and the first two Caliphs who did not allow Al-Hakam to come back to Medina in spite of Uthman’s mediation for him.

Uthman granted his foster brother Abdullah Ibn Saad Ibn Abu Sarh the fifth of the spoils from the first expedition which Abdullah led in North Africa. Marwan Ibn Al- Hakam purchased the fifth of the spoils of the second expedition in North Africa for five hundred thousand dinars (equivalent to five million dollars). Then the Caliph allowed him the whole amount.(2)

Khalid Ibn

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Abdullah Ibn Oseid (another Umayyad) received from the treasury three hundred thousand dirhams when he visited the Caliph while accompanying the delegation. The Caliph also ordered one hundred thousand for each member of the delegation.

When the treasurer Abdullah Ibn Arqam refused to pay these huge sums the Caliph proudly asked him: "Who are you to interfere with my order? You are only my treasurer." But Abdullah retorted saying: "I did not believe that I was your treasurer. Your treasurer is one of your servants. I am the treasurer of the Muslims." Then he came with the keys of the treasury and hung them on the pulpit of the Prophet at the Mosque resigning from his post.

The Caliph ordered three hundred thousand dirhams for Abdullah Ibn Arqam after he resigned; but out of pity Abdullah did not accept the grant.(1)

Uthman also gave Sa-eed Ibn Al-Aws one hundred thousand dirhams. And when he married three or four of his daughters to men from Quraish he gave each one of them one hundred thousand dinars. He gave his cousin Al- Harith Ibn Al-Hakam (exile of the Prophet) three hundred thousand dirhams. He appointed him as a collector of the Zakat of Qud-ah. When he brought the Zakat the Caliph allowed him what he collected.(2)

We ought not to forget that Abu Sufyan the old man of Umayyad also received from the Caliph two hundred thousand dirhams yet the old man fought the Prophet for twenty-one years and professed Islam only to save his

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neck after he and the rest of the Meccans were completely defeated.

He rejoiced on the defeat of the Muslims by the pagans of Hawazin in Hunain saying: "Their retreat will not end before they reach the sea."(1)

The Third Caliph did not only shower his relatives with public funds but he also granted them vast pieces of lands from the public properties.

Fadak a land of orchards (which came to the ownership of the Holy Prophet because it was acquired by the Muslims without war) also was granted by Uthman to some of his relatives. Fadak was supposed to be inherited totally or partly by Fatimah daughter of the Prophet but was nationalized by Abu Bakr because of a Hadith in which he reported that the Prophet said that what is left by the Prophets would be charity. However Uthman granted Fadak to Marwan Ibn Al-Hakam the exile of the Prophet!(2)

Uthman did not follow the policy of his two predecessors concerning the public funds. He used to think that he had the right to spend out of the Muslims' funds as he liked.

He was the Imam of the Muslims and he had the right to do with their funds as he pleased. This is opposite of the precise and strict policy of the Second Caliph who used to exact from his appointees a full account concerning the public funds and ask whoever acquired a wealth among them: "How did you get this?" And he used to return the surplus

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of their wealth to the Islamic treasury.

Other People The generosity of the Caliph was not limited to his relatives. It was extended to others whom he used to pay heavily either as a reward for their loyalty or as an appeasement to some potential opponents. He gave Zaid Ibn Thabit one hundred thousand dirhams. He gave Al-Zubayr six hundred thousand dirhams and Talhah Ibn Ubaydullah two hundred thousand dirhams.(1)

These two companions were members of the Electoral Convention which brought Uthman to power.Neither of these two companions was in need of financial assistance. Both were wealthy with big holdings and big business. They had a great deal of real estate and of liquid funds.

It is worthy to note that history does not mention that the generosity of the Caliph was extended to the members of the House of the Prophet to whom the Holy Qur'an allotted at the least the sixth of the fifth of the spoils.

The Provincial Governors' Policy The governors of the provinces did what they were expected by adopting a policy similar to that of the Caliph in handling the Muslims' funds. It is reported that Walid Ibn Aqabah took a loan from the treasury of Kufah while he was the governor of the city. When the loan matured the treasurer Adbullah Ibn Masud asked him to pay it back but Walid did not pay it.

When the treasurer demanded the payment the governor wrote to the Caliph complaining about the treasurer. The Caliph wrote to the treasurer ordering him to leave Walid

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alone with the loan and telling him that he was only the treasurer of the Caliph.Upon this Ibn Masud angrily resigned.(1)

The Muslims of Kufah were lucky enough to find a man like Abdullah Ibn Masud who had the courage to stand up to Walid and require him to pay a loan. The Muslims of Syria were not so fortunate. Muawiya was an absolute ruler of Syria with no limit to his power.

He was living like a king handling the public funds of Syria as he was handling his own funds free of supervision. He used the public funds for purchasing loyalty and support of the chiefs of the Syrian tribes and men of influence. He was preparing himself to succeed Uthman and he had sufficient time for such a preparation.

As a matter of fact Muawiya started his preparation for his goal during the days of ‘Umar. His extravagancy was evident to ‘Umar himself. When the Second Caliph went to the Syrian front he was angered by the high standard of Muawiya's luxurious life. But Muawiya convinced the Caliph of the soundness of his policy using his proximity to the Roman Empire as an excuse for his extravagance.

It is amazing that the Caliph required Abu Hurairah to give a serious account for sixteen hundred dinars but he failed to ask Muawiya how he could maintain his lavish way of life.

Muawiya was not the only governor who used the public funds for his own interest. The rest of Uthman’s appointed

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officials followed the same method in proportion to their authority and lack of supervision. All were working for the goal of transforming the caliphate into a despotic rule and the Muslim World into an Umayyad kingdom.

This unscrupulous policy had many consequences:

(1) The growth of the wealth of the wealthy class in the Islamic society Many of the lucky individuals who received generous gifts from the Caliph and his appointed officials invested what they received of funds or portions of it in real estate and business. This yielded them enormous profits.

Many of the companions who were highly paid during the days of ‘Umar became considerably wealthy through investing the surplus of their salaries in real estate and trades. The wealth of these companions was expected to grow by the passage of time. When Uthman allowed the companions to live outside Medina (ending the ban which was imposed by ‘Umar on the companions) many of the prosperous companions found new avenues for multiplying their fortunes. They purchased buildings orchards and lands in Iraq and other provinces. The Third Caliph also gave vast public lands in Hijaz to many of his relatives friends and supporters.

Transactions and exchanges of real estates between wealthy owners living in Iraq and their counterparts in Hijaz and Yemen continued and the Caliph encouraged these transactions.(1) Thus many deals were made and the fortunes of these enterprisers were increased rapidly.

Many of the companions and others became multi-millionaires. The fortune of Al-Zubayr amounted to forty million dirhams(2) and

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that of Talhah to thirty millions(1) and that of Abdul-Rahman Ibn Ouf to about three millions.(2)

(2) The other result of the Third Caliph's handling of public funds was the increase of the pressure on the tax payers of the conquered countries. The generosity of the Caliph and his appointed officials in handling the public funds and their gifts to the individuals required liquid funds which could not come but through overtaxation of the conquered nations. This aspect is not mentioned clearly in our history because the conquered nations did not have political power or voice.

A dialogue between the Caliph and Amr Ibn Al-Aws (who was once the governor of Egypt and was replaced by Abdullah Ibo Abu Sarh) reveals the mounting pressure on the conquered nations. The Caliph said to Amr: "The camels are giving much more milk after you left." (He meant that more funds were coming from Egypt after his dismissal.)

And Amr replied: "yes but their babies have perished!" (He meant that by exacting more taxes from the Egyptians the Egyptians were being impoverished.)(3)

reign.

However the events which took place later contributed to the rapid growth of the opposition. The motive behind the oppositions was either religious or political and sometimes it was both.

Abdul-Rahman Ibn Ouf the one who selected Uthman and brought him to power was one of the early critics of the Caliph. He was displeased to see his selected Caliph following a policy opposed to that of the first two Caliphs in spite of his pledge at the time of his selection to follow their policy.

No doubt many companions blamed Abdul- Rahman for selecting Uthman and depriving ‘Ali of the caliphate. They held him responsible for the Caliph's policy in handling the public funds and imposing the authority of the Umayyads on the Muslims.

Abdul-Rahman changed his heart towards his man and turned 180 degrees from the Caliph's extreme supporter to the Caliph's hostile critic.

The road which Uthman took probably showed Abdul- Rahman that the caliphate would continue in the Umayyads after the death of Uthman. The relatives of the Caliph had become very powerful and capable of keeping the caliphate in their clan.

With their unlimited influence on the Caliph's mind they were in a position to convince him to make one of them his successor. Thus Abdul-Rahman belatedly discovered that he was maintaining a false hope of becoming Uthman’s successor.

We may remember that ‘Ali told Abdul-Rahman after he selected Uthman: "By God you gave him the leadership only to return it to you. May God plight you and him

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with a reciprocal and constant animosity!!!".

If Abdul-Rahman had a good memory he could recall the warning which he received in his dream during the days of the Electoral Convention. He dreamt of a green prairie into which a beautiful camel entered and passed through without touching it. It was followed by two camels one after another and they followed its behavior.

Then a fourth camel came and ate all he could from the grass of the prairie. Abdul-Rahman interpreted his dream by thinking that the fourth camel would be the third caliph who would not follow the precepts of the Prophet and the first two caliphs in handling the public funds.

Because of this dream Abdul-Rahman did not want to be the third caliph lest he would be the fourth camel. Had Abdul-Rahman remembered that vision he would have realized that he did not heed the warning which it contained. He would have realized that he had chosen the man whom he should have left out and left out the man whom he should have cbosen. Had he selected ‘Ali he would have avoided the nation all the tragic events that took place later.

You may recall that ‘Umar also saw in his dream that a man entered a garden and picked every fresh and ripe fruit taking them to himself and putting them under him. The two visions resembled each other and so did the responses of the two dreamers. Both chose the picker and the gluttonous eater.

Two Other Members of

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the Convention Talhah and Al-Zubayr who were also members of the Electoral Convention joined the opposition. Al-Zubayr was less violent in his opposition than Talhah.

It is difficult to believe that the two companions opposed Uthman because of his mishandling of the public funds. Of course the Caliph granted his relatives huge sums of money but the two companions also had their big shares of his generosity. The share of Al-Zubayr was six hundred thousand dirhams and Talhah received two hundred thousand dirhams. They could not disallow the Caliph's grant to his relatives while legalizing it for themselves.

It seems that both men were aspirants to succeed Uthman. When ‘Umar granted them candidacy to the high office in the Electoral Convention he actually qualified them for leadership. The enormous wealth of the two companions enhanced their importance in their own eyes and in the eyes of many Muslims. Tallah gained numerous supporters in Basra and so did Al-Zubayr in Kufah.

Like Abdul-Rahman the two companions were frightened by the rapid growth of the Umayyads' power which made them capable of competing with any companion for the leadership. It was disturbing to them to think that Uthman might appoint Muawiya or another Umayyad as a successor.

The turn of events indicated that the Umayyads would keep the caliphate in their clan blocking the road of other Qureshites to the high office. The two companions realized that silence would contribute to the Umayyads' success in achieving their goal. For this they decided to oppose the Caliph

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and try to end his reign before he chose an Umayyad successor. This would enable one of the two companions to succeed the Caliph.

Ayeshah Ayeshah wife of the Prophet also joined the opposition. She became an open critic of Uthman accusing him of taking a direction opposite to that of the Prophet. She occasionally displayed a garment of the Prophet saying that the garment of the Prophet had not yet deteriorated but Uthman had brought the precepts of the Prophet into deterioration. She used to call him Naathal (a heavily bearded Jew). The historians recorded that she used to say: "Kill Naathal because he deserted the faith."(1)

It seems that her motive was merely political rather than religious. She could not be angered by Uthman’s violation of the Islamic Law because she allowed herself to commit a much bigger violation of God's commandments.

She opposed ‘Ali who was the most adherent to the Book of God and the precepts of the Prophet. She was more violent in her opposition to the brother of the Messenger than in her opposition to Uthman.

She criticized Uthman because he injured some of the companions and mishandled the Muslims' funds yet she waged a war in which thousands of Muslims lost their lives. Killing the Muslims is a much bigger sin than injuring them or usurping some of their funds.

Her motive in opposing Uthman was identical to that of Talhah and Al-Zubayr. She wanted her cousin Talhah or her brother-in-law Al-Zubayr to succeed Uthman. The growth

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of Talhah's influence in his opposition to the Caliph was extremely pleasing to her.

Al-Tabari reported that Ayeshah said to Ibn Abbas: "You are a man of understanding wisdom and expression.

I ask you by God not to detract people from Talhah. The situation of Uthman has become obvious. People from various cities have gathered for a great event which is about to take place. I am informed that Talhah is already in control of the houses of the public funds and possesses their keys. I think that he God willing will follow the path of his cousin Abu Bakr." Ibn Abbas retorted saying:

"Mother if anything happens to Uthman people will resort to our man (‘Ali)." Ayeshah of course did not agree with him but she said to him: "Ibn Abbas I do not want to antagonize you or argue with you."(1)

She was looking at the events with the eyes of Talhah and Al-Zubayr. Her hope that one of the two men would reach the caliphate through co-operation with Uthman was withering gradually by the rapid growth of the Umayyads' power and the continuation of Uthman in his office.

It became evident to her and the two companions that the Caliph would follow only the advice of people such as Marwan and Muawiya and that these advisers would counsel him to choose an Umayyad successor.

Ayeshah and the two companions thought that their silence would render assistance to the Umayyads in fulfilling their goal. For this the two companions raised their voices against

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the Caliph and Ayeshah called upon the Muslims to kill him.

way of God." Uthman sent his messengers to Abu Dharr prohibiting him from such a recital.

Abu Dharr protested saying: "Does Uthman want to prevent me from reciting the Book of God and denouncing those who disobey the commandment of God? By God it is more desirable to me and better for me to please God by displeasing Uthman rather than displeasing God by pleasing Uthman."(1) This attitude angered Uthman.

It was not difficult for Uthman to solve the problem of Abu Dharr and all other critics and Abu Dharr himself prescribed to Uthman the solution of the problem. He told him one day: "Follow the path of your two predecessors and no one will criticize you."

But the Caliph was not of this opinion. He wanted to solve the problem by punishing whomever he could. Evidently he did not know that medicating the problem of sincere criticism by violence is bound to bring him bigger problems.

Abu Dharr in Exile It was difficult for the Caliph to punish the Qureshite critics. They were too powerful for him to punish. Abu Dharr and others like him in spite of their brilliant Islamic record were neither powerful nor wealthy.

The Caliph chose for these good companions a kind of punishment which was inappropriate and inapplicable to them. He chose for Abu Dharr punishment by exile which is prescribed by the Holy Qur'an for those who are at war with God and His Messenger and the makers of mischief in the land. Abu Dharr

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was not one of these. He was rather a righteous companion whose motives were prohibiting evil and enjoining good. He did not challenge the authority of the Caliph nor did he call for a revolt against him.

The Messenger of God was criticized by a hypocrite who told him: "You ought to be just in distributing the spoils among Muslims." The Prophet did not exile him nor did he punish him. He only said to him: "Woe to you. If I do not execute justice who will?"

Abu Bakr said to his electors: "Obey me as long as I obey God. If I do not obey Him you owe me no obedience."

‘Umar used to say: "When you see a crookedness in me try to straighten me."

Abu Dharr and Muawiya Uthman did not take the attitude of his predecessors.

He exiled Abu Dharr to Syria placing him under the authority of Muawiya who was actually a government within the government. Seeing the extravagancy of Muawiya and his mishandling of the public funds Abu Dharr raised his voice against him.

When Muawiya built his famous palace called Al-Khadra Abu Dharr said to him: "If this is from the Muslims' fund it is a theft. If it is from your own fund it is an extravagancy." Abu Dharr used to shout at the door of Muawiya saying: "God may Thou curse those who enjoin good and do not do it. May Thou curse those who prohibit evil and do it.".

Permanent Exile This irritated Muawiya. He complained

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about Abu Dharr to the Caliph. The Caliph recalled Abu Dharr to Medina and he was returned to it in a very unmerciful way. (1)When he arrived in Medina the Caliph found him persisting in his critical attitude towards his regime. For this he ordered him to leave Medina. Abu Dharr asked his permission to go back to Damascus or to go to Iraq or Egypt or to Mecca according to some reports. The Caliph did not permit him to do so. He ordered him to go to the desert of Najd saying to him: "Go in this direction and do not go beyond Al-Rabathah.".

The Caliph ordered people not to speak to Abu Dharr nor give him a send off. When Abu Dharr was departing Marwan went with him to prevent people from talking to him. No one dared to be with Abu Dharr at his departure except the Imam ‘Ali his two sons Al-Hassan and Al- Hussein his brother Aqeel and Ammar Ibn Yasir. By doing this they actually defied the order of the Caliph. This added to the deterioration of the relation between the Imam and the Caliph. Of the Imam's valedictory words to Abu Dharr were the following:

"Abu Dharr you opposed the rulers because they disobeyed God. Put your hope in Him. The rulers feared you for personal interest and you feared they would compromise your religion. Leave in their hands what they want to protect and run away with what you want to protect. These rulers

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are in a great need for the things you tried to deprive them of and you are in no need for the things they deprived you of. You will know who has the happy fate and who is more enviable.

Should the heavens and the earth close in on a righteous servant of God He will grant him an exit. Let the truth be your only friend and falsehood be your only enemy.

Had you approved their way they would have loved you; and had you shared the spoils with them they would have trusted you."(1)

Some historians say that Abu Dharr left Medina to Rabathah willingly but it seems improbable that Abu Dharr had chosen to become bedouin living in the desert rather than being in the city of the Prophet. However it is certain that he was exiled to Damascus before he left to Rabathah then he was brought back to Medina. He was not consulted in his exile nor in his return.

Abu Dharr settled in Rabathah living constantly there in difficulty and intolerable poverty until he died. When he died there were not enough people to bury him. Had not Abdullah Ibn Masud with a few others (including Malik Al-Ashtar) passed by Abu Dharr would not have been buried.

The exile of Abu Dharr to Rabathah was a big political mistake on the part of the Caliph. The good Muslims were shocked by the exile of this outstanding companion for he was of an indomitable spirit in his endeavors for the

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truth.

He was a beloved of the Messenger and the Messenger said about him: "There is no one under Heaven and above the earth that is truer than Abu Dharr." The righteous Muslims felt toward what happened to Abu Dharr as they felt towards the great martyrs of the truth whose souls were filled with dedication to high ideals for which they lived and died.

"I am not so but I was a companion of the Prophet at Badr Uhud Hudeibeyah the Moat and Hunain."

Uthman ordered one of his servants to throw Abdullah out of the Mosque. The servant carried him on his shoulders and violently threw him outside the Mosque.(1)

Some of his ribs were broken. Then the Caliph withheld his salary. Abdullah lived two or three years after that continuing his opposition to Uthman. When he died he willed that Uthman should not pray over him and Ammar Ibn Yasir was his executor. Ammar buried Abdullah without informing the Caliph of Abdullah's death.

companions raised strong objections which made him threaten to exile ‘Ali himself. But ‘Ali dared him to do that.

There were some gems of great value in the treasury and Uthman gave those gems to his ladies. People talked about that and Uthman was angered by their talk. He said while he was giving a sermon: "We shall take what we need from the treasury even if some people would be displeased." ‘Ali replied: "Then you shall be prevented and stopped." And Ammar said: "I make God my witness that I am one of the first people who are displeased." Uthman retorted angrily: "Do you dare say that to me? Take him."

He was taken and Uthman went to the place where Ammar was confined. He beat him up until Ammar fainted and he stayed in swoon until he missed the noon afternoon and sunset prayers. When he came back from his swoon he made his ablution made up his prayers and said:

"Praise be to God. This is not the first time I was tortured for my endeavors in the way of God."(1)

It is reported that a group of companions (among them Talhah Al-Zubayr Al-Miqdad and Ammar) wrote to Uthman a letter in which they criticized a number of Uthman’s deeds accused him of betraying his religion and warned him that they would fight him.

Ammar delivered the letter to Uthman. When Uthman read a portion of the letter he asked Ammar: "Are you the only audacious among them to confront me

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with this?" Ammar answered: "I am your best advisor among them." Uthman said to him: "Son of Sumayah (Ammar's mother) you have lied. Ammar retorted "I am by God son of Summayah and son of Yasir.”

Uthman ordered his servants to lay Ammar on the floor and hold his hands and his legs. Then Uthman kicked him with his foot in the stomach. This caused him to have a hernia. Ammar was old and weak and he fainted. Ammar was the most outspoken and the highest voice against Uthman. His opposition to Uthman counted heavily because of his brilliant past and because of what the Holy Prophet said about him.

as a Qureshite Kingdom. This was destined to have a negative reaction on the part of the enlightened men who knew that Islam is a religion of equality and brotherhood. The Message of Islam aims at elevating every Muslim and dignifying all believers in God rather than dignifying a minority at the expense of millions.The notion of Qureshite superiority evolved during Uthman’s reign and went far enough to view the Muslim world as a Qureshite Kingdom. This was destined to have a negative reaction on the part of the enlightened men who knew that Islam is a religion of equality and brotherhood. The Message of Islam aims at elevating every Muslim and dignifying all believers in God rather than dignifying a minority at the expense of millions.

The righteous Muslims were disturbed by Quraish's claim of superiority in the name of religion while the Umayyads who became the leaders of the Qureshites were of the least righteous among the Muslims.

The spark of opposition outside Medina started in Kufah. Most of its people were Yemenites. It is reported that the beginning of this opposition took place during the time of Sa-eed Ibn Al-Aws who succeeded Walid Ibn Aqabah in the gubernatorial office of Kufa. Historians disagree on the details of this event.

It is reported that some of the leaders of the city while they were visiting the governor spoke of the orchards of Kufa. A dialogue between them and the city Chief of Police Abdul-Rahman Ibn Khumeis took place and went as

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follows: Ibn Khumeis: "I wish all these orchards were owned by the governor and you the people of Kufah owned better than these orchards."

Malik Al-Ashtar: "Wish the governor better than these orchards but do not wish him to own our properties." Ibn Khumeis: "How did my wish harm you to make you so frown on me? By God if the governor wishes he would have these orchards."

Al Ashtar: "By God if he wants that he will not have it."

Sa-eed (angrily): "All these orchards are actually Quraish's garden." Al-Ashtar: "Do you make what we won through our spears and what God has given us a garden for you and your people?"

And others spoke supporting Al-Ashtar.

Al-Ashtar: "Is anybody here? Don't let this man get away with what he said."

They jumped Ibn Khumeis treading on him severely until he fainted. Then they dragged him by his feet. Finally his face was sprayed with water until he woke up.

Ibn Khumeis said to Sa-eed: "The people whom you selected have killed me.".Ibn Khumeis said to Sa-eed: "The people whom you selected have killed me.".

Sa-eed: "No one shall spend the evening with me after this.".

Other historians recorded that some people spoke in the presence of Sa-eed of the generosity of Talhah Ibn Ubaydullah and that comments by the governor and his visitors went as follows:

Sa-eed: "A man that has the wealth of Talhah and his holdings ought to be generous. Should I possess what Talhah possesses I would make you live in prosperity."

A young man from

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the Asad Tribe: "I wish that you owned all the orchards that are on the two sides of the Euphrates.".

This irritated some of the men who were present and made them speak harshly to the youth.

The father of the youth: "He is too young. Do not punish him for what he said." The irritated men: "He is wishing Sa-eed our own properties." They jumped the youth. His father wanted to defend him. They beat the father and the son until they fainted. The members of the tribe of Asad learned about the event and came encircling the palace. Sa-eed persuaded them to leave and they left.(1)

Both versions of the event agree that Al-Ashtar and others with him stayed away from the governor and spoke loudly against Sa-eed and the Caliph. This was the occasion which made the opposition surface in Kufah. Whether the first or second report was the truth the occasion indicates that people during that time were fed up with Quraish its leaders their big claims and their over-reaching hands.

The event was actually the straw that broke the camel's back. The sequence of events was inevitably leading to some political explosion.

Abdullah Ibn Masud's sermons in which he criticized the policy of Uthman and his officers helped to open the eyes of the people of Kufah on the corruption in the government.

Abu Dharr's exile was also a factor in fermenting the opposition. We have advanced that Al-Ashtar and others from Kufah were with Ibn Masud at the time

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of the oppressed companion's burial.

What happened afterwards to Abdullah Ibn Masud was also another factor. People of Kufah had a great esteem for this outstanding companion who was violently thrown out of the Holy Mosque by order of the Caliph.

People of Kufah knew Ammar Ibn Yasir and his brilliant record in Islam. He was the governor of their city during the reign of ‘Umar. They had a great respect towards this outstanding companion. What happened to him at the hand of the Third Caliph was also an additional factor which made the explosion of the opposition from the righteous people of Kufah an expected event. The fire was about to start and it found its spark at Sa-eed's occasion.

The opposition of Kufah received the same kind of punishment Abu Dharr received. Exile became the regular punishment for the criticism of the government; and Damascus became the destination of the exiled critics. There they received their discipline at the hands of Muawiya the strong man of the Islamic state.

The exiled Kufans were kept at the church of Mariam.

Muawiya met them spoke to them and lectured them. The topic of his lecture was the distinction of Quraish in the Islamic and pre-Islamic history. He tried to substantiate the superiority of Quraish by the fact that all communities were invaded except the Qureshites whom God protected. He mentioned also that God made the caliphate in the Qureshite companions of the Prophet. Thus they are the qualified ones for leadership. Then he told them

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that God protected Quraish while they were unbelievers. "Do you think that He will not protect them while they are following His religion."(1)

He told them also that Abu Sufyan (his father) was the most honorable and the son of the most honorable among the Qureshites except the Prophet then he added: "I think that if Abu Sufyan were the father of all people all people would have been wise."(2)

Sa-sa-ah Ibn Souhan belied him saying: "Adam was better than Abu Sufyan. God created him by His own hand breathed in him from His spirit and ordered the angels to bow to him. He was the father of mankind. Yet we see among them the good and the weak the foolish and the wise.".

The logic of Muawiya was full of distortion of facts.

Re said that his father Abu Sufyan was the best man after the Messenger (including Abu Bakr and ‘Umar)

He forgot that the Divine protection to the Qureshite was not for the sake of Abu Sufyan his children and their likes from the Qureshites. It was rather for the sake of the Sacred House and for the sake of the Messenger the best of the descendants of Abraham. It was also in response to the prayer of Abraham the Prophet of God of which the Holy Qur'an informs us:

"And when Abraham said: 'My Lord make this a safe town and give its settlers of fruits to those of them who believe in God and the Hereafter.' The Almighty said: 'And whoever

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of them disbelieves I will give them a respite. Then I will drive them to the chastisement of Fire; terrible is the fate.' "(1)

Muawiya did not know that the caliphate in the offspring of Abraham including the Qureshites was made by appointment from God. That appointment did not reach the unjust among them. We read in the Book of God:

"And remember when God tested Abraham by commandments and he fulfilled them. The Almighty said:

'I am making you Imam of the people.' Abraham said: 'And make imams from my offsprings.' The Almighty said: 'My covenant will not include the unjust.' The Holy Quran Chapter 2 verse 125.

History tells us that Muawiya freed the exiles and when they went back to Kufah they resumed their opposition. Consequently they were exiled to Homs. They were placed under the authority of Abdul-Rahman Ibn Khalid Ibn Al-Walid.

This was harsher on them and more violent than Muawiya. They showed him repentance and he released them. Al-Ashtar went back to the Caliph and the Caliph permitted him to go wherever he chose. He went back to Homs. When opposition grew stronger in Kufah Al-Ashtar went back to it. He and Yazeed Ibn Qais led a multitude to a place called Al-Jarah to prevent Sa-eed Ibn Al-Aws from re-entering Kufah. Sa-eed went back to Medina and the Kufans demanded from Uthman to replace Sa-eed with Abu Musa.

We may realize the bitterness which exiled men used to feel when we read a message from Malik Al-Ashtar to Uthman

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as an answer to the Caliph's letter to the people of Kufah reprimanding the opposition:

"From Malik Ibn Al-Harth to the tested and sinful Caliph who is deviating from the precepts of his Prophet and turning his back on the rule of the Holy Qur'an.

"We have read your message. You ought to prohibit yourself and your officers from injustice aggression and exiling our righteous men. This will make us content to obey you. You alleged that we have wronged ourselves.

This is your conjecture which caused you to perish (spiritually) and made you consider inequity a justice and the wrong right. As to what we desire we want you to change and repent and to ask God His forgiveness for incriminating our righteous men exiling our good people driving us out of our homes and ruling us by our youth. We desire that you appoint Abdullah Ibn Qais Abu Musa governor of our city. We ask you to keep your Walid and Sa-eed away from us. "(1)

The Caliph responded to this by appointing Abu Musa governor of Kufah.

The opposition to the Caliph's policy was not confined to Kufah. It was extended to Basra in Iraq and also to Egypt. Historians inform us that Muhammad Ibn Abu Bakr and Muhammad Ibn Abu Hutheifah went to Egypt and instigated the people against Uthman.

With the presence of Abdullah Ibn Saad Ibn Abu Sarh in Egypt as its governor the two Muhammad s did not need to bring to the Egyptians any additional evidence of

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the corruption in the government. It is reported that an Egyptian went to Medina complaining of the governor to the Caliph. When the complainer came back to Egypt the governor killed him.

It is reported also that a group of companions in Medina wrote to other companions at different provinces saying:

"If you want to make Jihad come to us. The religion of Muhammad is corrupted by our Caliph. By this people were turned against him."(1)

a message from Uthman asking him to leave for Yunbu hoping that people would stop circulating his name. The Imam said:

"Ibn Abbas Uthman wants to treat me like a camel going back and forth to fill the buckets with water. He told me to go to Yunbu then he asked me to come back.Now he is asking me to go to Yunbu again. By God I have defended him until I feared that I am committing a sin." (1)

‘Ali faced in Uthman a problem bigger than the problem which Uthman was facing. It was in the hands of Uthman to solve all his problems by changing his policy in handling the public funds dismissing his relative officials and keeping Marwan away from him. This could have regained him the confidence of the people and their satisfaction.

‘Ali on the other hand did not possess the means to solve his problem and the problem of the nation in Uthman.

He was seeing through the light of God that the future and the fate of the nation would be decided to a great extent by what would happen to Uthman. Uthman had embarked on a policy which would enable the Umayyads to rule the Muslim world for generations to come. Yet the Umayyads were noted for their lack of sincerity toward Islam. They embraced Islam only after they were completely defeated.

‘Ali knew them very well as men and as children. He is the one who broke their back and humiliated them until they adopted

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the faith of Islam reluctantly. He knew that if they had the authority they would devour the public fund enslave the servants of God and corrupt His religion.

Uthman had three alternatives: (1) Resign; (2) persist in his policy and refuse to resign or (3) change his policy drastically. The first two alternatives were evil and the third was not expected. If he were to persist in his policy he would be killed. His murder would be a terrible and ugly event. He would be the first imam to be killed by the Muslims. The Umayyads the relatives of the Caliph already possessed enough power to enable them to challenge the good Muslims by waging war avenging his death using it for seizing authority.

Should Uthman be forced to resign and people elect a man to succeed him the Umayyads having so much power would not surrender. They would be able to claim that Uthman was the legitimate Caliph and that forcing him out of office would not remove the legality of his leadership. By this they would arrive at what they want. And it would become easier for them to reach their goal than if he were killed.

The third alternative was not expected. There was nothing in the behavior of Uthman to indicate the possibility of the needed change. Even if he wanted to change his financial policy and dismiss his wicked relatives Marwan would dissuade him from doing that and he did not possess the will-power which would make him

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immune from his influence.

‘Ali knew all that. Yet he tried his best to reach the third alternative in order to avoid the evil of the other two alternatives. Historians inform us that a group of the companions of the Messenger who were living in Medina wrote to the companions who were settling on the borders of the Muslim state saying: "Come back to Medina. The "Jihad" is here." People spoke ill of Uthman and none of the companions defended him except Zied Ibn Thabit Abu Osaid Al-Sa-idy Kaab Ibn Malik and Hassan Ibn Thabit. These were loyal to the Caliph because they had received his generous gifts.

The Imam Mediates the companions met together and spoke to ‘Ali to mediate between them and Uthman. He met the Caliph and spoke to him saying:

"The people behind me asked me to mediate between you and them. By God I don't know what to tell you.

Nor do I know something which you don't know. Nor can I point to matters of which you are ignorant. You have seen heard and accompanied the Messenger of God and acquired the honor of being his son-in-law.You are not less expected to do good than Ibn Abu Quhafah (Abu Bakr) and Ibn Al-Khattab (‘Umar)

You are closer than both of them to the Messenger of God and you have acquired through marriage what they did not acquire. Nor were they ahead of you in anything. I ask you in the name of God to be merciful to yourself. You

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are not suffering blindness nor ignorance.The right road is clear and obvious and the demarcation of religion is standing.

"Uthman remember that the best of the servants of God in the eyes of God is a just imam who is led to the truth and leads to the truth. Thus he establishes a well-known precept and abolishes an abandoned innovation. The worst of all is an unjust Imam who is erroneous leading to error. Thus he abolishes a well-known precept and revives an abandoned innovation.

"I have heard the Messenger of God saying: 'An unjust Imam will be brought on the Day of Judgement while he has no helper nor a vindicator. He will be thrown into hell.... I warn you of the wrath of God and His smite and chastisement. Certainly His chastisement is painful and severe. I warn you not to be the murdered imam of this nation. It is said that an imam will be killed and his death will open on the nation the door of killing and wars until the Day of Judgement. He will confuse the affairs of the nation and throw the Muslims into divisions that they will not be able to see the truth because of the height of the falsehood....'"(1)

The words of the Imam did not please the Caliph. A dialogue between the two men took place as follows: Uthman: "‘Umar appointed and kept in office people like those whom I appointed and kept in office."

‘Ali: "‘Umar appointed such people but he

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used to tread on their heads. When he knew of any minor violation by any of them he used to summon him and punish him severely. You are weakened because you are too lenient on your relatives.".

Uthman: "They are your relatives also." ‘Ali: "Yes they are but virtue is not in them."

Uthman: "Do you not know that ‘Umar appointed Muawiya and kept him in office for the duration of his reign?"

‘Ali: "I ask you in the name of God. Do you not know that Muawiya was afraid of ‘Umar more than Yarfah ‘Umar's servant?".

Uthman: "Yes." ‘Ali: "Muawiya makes his decisions without consulting you then he tells people: 'This is the order of Uthman.' You know it and you do not change anything. Nor do you stop him from doing what he is doing."(1)

Thus ‘Ali unlike any other person did not take advantage of the difficulties of a Caliph whom he considered to be usurper of his right in leadership. He rose above that and was most protective of him endeavoring to correct the situation of his adversary because his fate had a bearing on the fate of the whole nation.

But Uthman considered his advice provocative. He went to the pulpit and delivered a fiery speech threatening the opposition with punishment. He was expected to do only that so long as Marwan was his chief advisor. Thus the fire of opposition became more inflamed.

its expected results. Groups from Egypt Kufah and Basra came to Medinah asking the Caliph to dismiss his ruling relatives or resign. Otherwise they were ready to kill him.

When the Caliph realized the seriousness of the situation he came to ‘Ali and asked him to mediate between him and his adversaries.

‘Ali asked him: "What are your terms for reconciliation?" The Caliph replied: "You are fully authorized to pledge to them whatever you choose. I shall do whatever you propose." ‘Ali reminded him that he spoke to him re peatedly about certain corrective measures and that the Caliph time after time promised to take those measures.

Then the promises remained unfulfilled by the Caliph who was influenced by Marwan Muawiya Ibn Amir and Abdullah Ibn Saad Ibn Abu Sarh. Uthman replied: "I will disobey them and obey you."

Accompanied by thirty men from the Qureshites and the Medinites the Imam went to meet the Egyptian group.

He convinced them not to resort to violence and promised them on behalf of the Caliph to fulfill their demands of dismissing his relatives and changing his policy in handling the public fund. When he went back to the Caliph he advised him to go to the Mosque and pledge publicly to make the reform.

Repentance and retreat The Caliph responded positively to the good advice. He went to the pulpit and addressed the congregation saying:

"I am the first one that should obey God. I ask God to forgive me for what I did. I shall repent to

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him. A man like me is expected to change and repent. When I come down let your leaders come and make a decision about me. By God if justice reduces me to a slave I shall do what a slave does and I shall be as humble as a slave. There is no escape from the anger of God but through Him. By God I shall give you the satisfaction and I will keep Marwan and my relatives away from me. I shall not seclude myself from you."(1)

These words moved the audience. They wept until tears moistened their beards and the Caliph wept and people hoped for the good.

Marwan was waiting. As soon as Uthman came back to his home Marwan dissuaded him and brought him back to his old hard line. Marwan went out facing the multitude which were waiting for the reform. He reprimanded them and told them"... You have come to rob us of the authority which is in our hands. Go away. By God if you challenge us you will see what will displease you...".

When ‘Ali knew what happened he said: "Servants of God if I sit home he says: 'You let me down in spite of my relationship to you and what I am entitled to of your respect. If I try to help him and a good comes out of my effort Marwan dissuades him and deceives him. He has become an obedient tool in the hands of Marwan after having been the

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companion of the Prophet." He went to Uthman and spoke to him angrily saying:

"You couldn't satisfy Marwan but by your deviation from your religion and wisdom. You have become like a ridden camel led by his rider to wherever he pleases.

By God I forsee that he will bring you to danger but he will not be able to take you out of it. I will not come back to you after this. You have ruined your honor and lost the power of judgement."(1)

‘Ali ceased to mediate between Uthman and the rebels.

When Uthman was besieged he came to him and told him: "I have the right of brotherhood of Islam relationship to you and of being a son-in-law of the Prophet. If none of these things existed and we were in pre-Islamic days it would be shameful to the children of Abd Munaf (the great grandfather of the Hashimites and the Umayyads) to let a man from Tyme (Talhah Ibn Ubaydullah) rob us of our authority.".

Talhah was strongly supporting the rebels. He helped them and approved their siege of Uthman. Probably their invasion of Medina was the result of his communication and instigation.

‘Ali went to Talhah and found people gathering around him. He asked Talhah: "What are you involving yourself in?" Talhah replied: "It is too late." (He meant that Uthman is coming to his end.) ‘Ali went to the treasury and asked that it be opened. When the keys were not found he broke the door and distributed some

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of what was in the treasury among people who were gathering around Talhah.

They left him and Uthman was pleased with that. Talhah came to Uthman and said: "Amir Al-Muminine (Commander of the Believers) I wanted something and God barred me from it." Uthman replied: "By Cod you did not come repenting; you are only defeated. May God hold you accountable for what you did."(1)

Ibn Al-Athir reported that Ibn Abbas said: "I came to Uthman when he was besieged. (This was before Uthman sent Ibn Abbas as a leader of the pilgrims during that year.) He (Uthman) held my hand and led me to the door ordering me to listen to the words of the besiegers. Some of them were saying: 'What are we waiting for?'

Others said: 'Let us wait. Probably he will change.' While we were standing. Talhah came and asked about Ibn Odais (One of the leaders of the Egyptian rebels) Ibn Odais went to Talhah confiding in him. When Ibn Odais returned he ordered his followers not to let anyone go into or come out of Uthman’s house.

Uthman said to Ibn Abbas: "This is the order of Talhah. God take care of Talhah. He instigated these people against me. By God I hope that his share of the caliphate will be zero and that his blood will be shed." Ibn Abbas said: "When I wanted to leave the house they prevented me until Muhammad Ibn Abu Bakr interceded for me."(2)

As to Al-Zubayr it is said that

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he left Medina before Uthman was killed. Some historians reported that he was present in Medina when Uthman died. Ayeshah went on pilgrimage and while in her devotional duty she was urging people to repudiate Uthman.

When Uthman was besieged the rebels cut off his water supply. ‘Ali came with a skin of water and spoke to Talhah saying: "This water has to be allowed to Uthman " then it was allowed. He attempted another time to bring him water and spoke to the rebels saying: "What you are doing does not resemble the deed of the believers or unbelievers! Cut not this man from his water supply. The Romans and the Persians feed and give water to their prisoners." But the rebels refused to allow the water in.

The siege of the Caliph continued for forty days. The rebels were trying to force him to change his policy or resign. He refused to resign saying: "I Will not take off a shirt which God put on me.".

Probably Uthman was right in his refusal to resign. But he was wrong in saying that the caliphate was a shirt which God had put on him for his leadership was not by an appointment from God or His Messenger. The one who put the shirt on him was Abdul-Rahman Ibn Ouf and behind him the Qureshites; or we may say that the Second Caliph was the one who put the shirt on Uthman.

It seems that the rebels were not determined to force the Caliph

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to resign nor were they willing to kill him. All they wanted from him was to change his policy in handling the public funds dismiss his relative governors and keep Marwan away from him.

He promised to do that but he never fulfilled his promise. Thus they asked him to resign and he refused. Now some of the rebels resorted to violence.

Muawiya Let the Caliph Down It is amazing that Muawiya and the rest of the Umayyad governors did not seriously attempt to rescue their relative Caliph. They did not send armies to break the siege around him or to prevent the invaders from killing him.

Yet the Caliph asked their help. lt is reported that Muawiya sent an army which came near Medina but did not enter it while the Caliph was besieged. Muawiya ordered the commander of the army not to do anything until he received his order. He told him: "Say not that the present sees what the absent does not see. You are the absent and I am the present.".

in the Muslim world. The majority of the Qureshites in Medina were sharing with Ayeshah Talhah and Al-Zubier their feelings towards the Caliph.

The majority of the Medinites were displeased with Uthman’s policy of glorifying the Qureshites and putting the Umayyads the least religious clan among the Qureshites on the necks of the Muslims. The natives of Medina evidently did not feel that they owed the Caliph a serious support because they did not receive what the Qureshites received of his generosity. By their nature the natives of Medina were more religious than the Qureshites.

Thus the majority of the inhabitants of Medina let Uthman down and did not defend him though they were much more numerous than the invading rebels.

The Imam ‘Ali was the companion most opposed to the murder of Uthman and the most sincere in trying to correct the Caliph's policy. He did not only show his sympathy toward him by word; he tried to defend him by arm. He endangered the lives of his two sons Al-Hassan and Al- Hussein who were to him more valuable than his two eyes.

He sent the two young men to protect Uthman and ordered them to stand in arm at his door to prevent the rebels from entering his house.Finally the rebels were informed that armies from various cities were on their way to Medina to rescue Uthman.

Some of the rebels felt that the only solution was to kill the Caliph. Since they could not enter the door they climbed up to

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the house from over the wall and killed him while the guards at the door did not know what took place.

Thus what ‘Ali tried fervently to prevent occurred and all his efforts to prevent it from happening failed. The murder of the Caliph was an ugly event whose consequences were dangerous to the future of Islam and Muslims. This was not necessary to happen had the Caliph listened to ‘Ali's advice by purging his regime from the wicked officials and purifying the state from corruptions.

Had he listened to ‘Ali's advice by following the policy of his two predecessors Abu Bakr and ‘Umar Uthman would not have been killed. But Uthman was not in control of the affairs. Marwan son of the exile of the Prophet was the actual ruler of the Muslim world and the chief advisor of the Caliph. He was able to steer him in any direction he chose.

However I doubt that Uthman was able even if he wanted to dismiss Muawiya who had become stronger than the Caliph. Suppose that Uthman told Muawiya to leave his post and he refused to do that. Would Uthman attempt to force him out of office? And had he enough power to do that?

come to power they would not have opposed Uthman or called for his assassination.

Each of the two companions was hopeful that he rather than ‘Ali would be the fourth caliph and Quraish was determined to use all its power to keep ‘Ali away from the caliphate. You may remember that the Imam said to the Hashimites when the Second Caliph issued his instructions concerning the Electoral Convention: "Should your people (the Qureshites) be obeyed in matters pertaining to you you will never be given the leadership."(1)

Fortunately Quraish lost the political initiative for a few days after Uthman’s assassination. The Qureshites were astonished and numbed and they did not know what to do. It is true that the non-Umayyad Qureshite leaders instigated the uprising against Uthman and called for his assassination. Yet the people who made the revolution were from outside Mecca and Medina.

They were Egyptians Bassrites and Kufites. These revolutionary elements were in control of the political affairs having what the Qureshites did not have of influence during that short period.

The reign of the Third Caliph exhibited to the Muslims that Quraish had committed a classical error when it diverted the caliphate from ‘Ali to Uthman. The natives of Medina found in the few days following his death a breathing time and an opportunity to liberate themselves from the Qureshite influence and its despotic role in directing the caliphate and giving it to whomever it chose.

Thus Quraish for the first time was not obeyed in a matter pertaining

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to the House of the Prophet. Therefore the House of the Prophet was given the leadership and ‘Ali who was the head of the House was elected.

It was ironic concerning the caliphate that ‘Ali desired to be the elected caliph when Abu Bakr was elected when ‘Umar was appointed and when Uthman was selected.

And at each time Quraish used to stand in his way and divert the caliphate from him to others. Yet his desire and the Qureshite desire did not clash when he was offered the caliphate after the death of Uthman.

The Qureshite leaders were wishing out of jealousy that ‘Ali would not be given the leadership. ‘Ali on the other hand wished that the caliphate would be diverted from him because he expected to face tremendous difficulties which could not be surmounted by a man of principle such as ‘Ali.

elect you."(1)

Al-Tabari reported also that the people remained five days after the death of Uthman without an lmam. The revolutionary people gathered the people of Medina and told them: You are the people of the counsel.

You are the makers of the caliphate and your decision would be honored by the nation. Look for anyone whom you choose and we will follow you. The majority said: We choose ‘Ali Ibn Abu Talib. We will be satisfied with him. The revolutionaries gave the people of Medina two days to choose a leader. People came to ‘Ali saying to him: "We want to elect you; you are witnessing what happened to Islam and what we are exclusively (from among the rest of the people) facing of difficulties."

the following day..

The following day (Friday) people came to the Mosque and ‘Ali mounted the pulpit and said: "O people upon mutual counsel and permission this affair is yours.

No one has the right to lead you except the one you choose. We parted yesterday on an agreement. If you choose I will sit for you; otherwise I will not have any ill feelings against anyone (if you change your opinion)." They said: "We are still on the same principle as yesterday."(1)

People elected him. It is said that Talhah was the first one who gave him his allegiance.(2) The people of Kufa said that Malik Al-Ashtar was the first one who gave ‘Ali his allegiance.

corruption and elimination of discrimination. This was expected only to meet the strongest opposition from elements of strong influence who were not willing to relinquish their acquired privileges.

prestige.

In fact this important lady was one of the tremendous obstacles which the Imam had to face because she was extremely hostile to the Imam. She was effective and influential because of her high position. She was the one who fermented a revolution against Uthman in order to replace him by her cousin Talhah or her brother-in-law Al- Zubayr.

to the Muslims to defend the nation and the sacred principles of Islam. Yet the performance of this duty was left during the time of the Prophet and the first three Caliphs to the conscience of the Muslims. The Islamic Army was composed of volunteers.The aforementioned difficulties would be accentuated when compulsory military service is absent. The Faith of Islam makes it mandatory to the Muslims to defend the nation and the sacred principles of Islam. Yet the performance of this duty was left during the time of the Prophet and the first three Caliphs to the conscience of the Muslims. The Islamic Army was composed of volunteers.

When the nation is united and people are conscious of their religious duties it would be easy for the government to gather task forces in order to meet any threatening danger. But when the nation is divided and people are confused by the slogans of various parties it would be most difficult to meet arising dangers and subduing subversive elements.

This is much harder when subversive elements already exist and military forces acquired through purchasing the loyalty of chiefs of tribes through public funds. This was the situation when the Imam was elected. There was no national military establishment.

People were divided and confused and Muawiya the governor of Syria had established in that province during the eighteen years of his governorship a viable military power by gathering the tribes of Syria around him and putting all their forces under his command.

The caliphate was

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diverted from the "Brother of the Messenger" when the nation was healthy and united and religion was its main concern. Then the caliphate was forced upon him when the nation was divided and the caliphate became bloody.

‘Ali was not the man who runs away from his responsibilities even in a desperate situation where the elements of evil and anarchy which shall stand in his way are much stronger than the good elements which support him.

The Imam was fully aware that the Umayyads were to acquire the authority of the Muslim World and transform the caliphate into a despotic Kingdom. The Imam was aware of this because he was aware of the prevalent corruption in the nation and because of the information which he received from the Prophet about the future of the nation.

His awareness of this future would not justify in his eyes a passive attitude. As a matter of fact his expectation of the future success of the Umayyads made him more determined to fulfill his duty after he found some good elements determined to assist him and desirous to combat injustice in the Islamic society and purify it of corruption.

The Imam expected the Umayyads to control the Muslim World but this expected control was not inevitable or predestined from Heaven where man has no choice. On the contrary what was expected to happen was to be a result of failure of the Muslims to combat injustice and stand for the truth.

Had the Imam refused to lead the nation

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after the righteous companions and their good followers offered him assistance he would have assisted the Umayyads in reaching their evil goals.

It was his duty to stand up and to do all he could to prevent them from coming to power. If the nation supports him justice will prevail and he would avoid the Muslims a great danger that threatened their religion and future as a nation of a great mission. If the nation let him down he would have fulfilled his duty and pleased his Lord and his conscience. He would be following the examples of the prophets who entered into struggles which they did not hope to win.

they had a clear idea about what they will face) with an unequaled zeal. His election was truly an election by the people whose hearts were filled with faith without being corrupted by politics and quest of prestige. These people believed that they were electing the Brother of the Prophet the most knowledgeable of his message and the Prophet's choice from his nation.

As to the people of political ambition and material greed from the members of the preferred classes they were unable to resist the tide of enthusiasm of the masses of the people. They had lost political control during that short period. The death of Uthman stunned them and they could not gather themselves to resist the Imam. They gave him their allegiance as other people did.

Marwan Ibn Al-Hakam one of the most hostile persons to the Imam was among those who elected him. Talhah and Al-Zubayr elected the Imam though each of them was hopeful to become the caliph after Uthman.

was besieged she was calling for his assassination.

Al-Balatheri in his history recorded that when the situation became serious for Uthman he ordered Marwan Ibn Al-Hakam and Abdul Rahman Ibn Attab Ibn Oseid to meet with Ayeshah. They came to her and she was preparing herself for pilgrimage. They requested her to stay in Medina that God may protect the man (Uthman) through her.

She said: "I shall not do what you are requesting." The two men stood up and Marwan recited a verse of poetry indicating that Ayeshah started the fire and when the fire grew she was leaving! At this point she told him: "Marwan I wish that Uthman were in one of my sacks and I could carry him so I may throw him in the sea."(1)

Abdullah Ibn Abbas while on his way to Mecca (after Uthman appointed him "Ameer" (leader) of the pilgrimage) met Ayeshah on the road and she said to him: "Ibn Abass God has given you wisdom intelligence and eloquence. Beware do not try to dissuade the rebels to save that tyrant."(2)

Heaven fall on earth if your man succeeds. Return me to Mecca.

She turned her face towards Mecca saying "By God Uthman was killed unjustly. By God I shall avenge for his blood.”

Obeid: By God you are the first one who discredited him. You used to say about him: Kill Naathal (likening Uthman to a heavily bearded Arab Jew named Naathal) because he deserted the faith.

Ayeshah: They made him repent then they killed him. They said and I said and my last saying is better than my first saying.(1)

Thus the Mother of the Believers turned in one hour from an enemy of Uthman urging people to kill him to an avenger of his blood and she did not lack the argument for her opinion in both situations for both attitudes.

the Messenger to stay at their houses and that she should not display herself as women used to do during the pre-Islamic days.(1)

Her audience in Mecca were the Qureshites who shared with her the hatred of ‘Ali since the days of the Prophethood. These people made continuous efforts to keep ‘Ali away from leadership for twenty-five years. He was elected caliph only when the Qureshites lost the political control after the death of Uthman. Now Mother of Believers was trying to gather the Qureshite anew in order to destroy his leadership after the believers elected him.

Mecca is the Sacred City whose sanctity ‘Ali would not violate. Therefore it was a safe place for the conspirators. They gathered there from various places after Ayeshah preceded them raising the banner of rebellion towards "Ameer Al-Mumineen" (the Leader of the Believers)

order to replace him with one of the two companions.

She instigated people against Uthman and ordered them to kill him for the same purpose.(1) She wanted to replace him with her cousin Talhah as her prime choice or with her brother-in-law Al-Zubayr as a second choice.(2)

all of Syria was under the control of an Umayyad governor Muawiya who was more hostile to the new Caliph than they were.

Finally they decided to go to Basra in spite of the presence of the Imam's appointed governor. They chose Basra because it had many Umayyad proteges.(1) They hoped that the words of Mother of the Believers will influence the majority of the people of its population to repudiate the Imam.

retorted: We hope that we will be able to kill all the killers of Uthman.

Sa-eed met Talhah and Al-Zubayr privately and asked them the following question: If you prevail against ‘Ali whom are you going to make a caliph? Tell me the truth! They told him that the caliphate will be for one of them.

Either of them that would be chosen by the people shall be the caliph. Sa-eed suggested to them that they should give the caliphate to one of the children of Uthman because they were going to avenge his blood.

They said: We are not going to pass over the elders of the Meccan companions and give the leadership to the orphans. Sa-eed said: "I would not endeavor to take the leadership away from the children of Abd-Munaf" (whose descendants are the Hashimites and the Umayyads). He went back and so did Abdullah Ibn Khalid Ibn Useid.(1)

Sa-eed was hasty. Marwan and his group were trickier than Sa-eed. They were trying to weaken or destroy the caliphate of the Imam and then eliminate the three leaders.

The Umayyads were much more intelligent than the three leaders Ayeshah Talhah and Al-Zubayr. They wanted to use these leaders in order to reach their goal and then sacrifice them. But the three leaders were not aware of what was planned for them.

History informs us that Marwan killed Talhah in the Battle of Basra.(2) Had Al- Zubayr remained alive he would not have escaped the avenge of the Umayyads.

Talhah and Al-Zubayr

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did not have any legitimate excuse in their rebellion against the Imam. Talhah was the first one who gave allegiance to the Imam and Al-Zubayr was one of the electors. Yet when they started their unsuccessful venture both claimed that they were forced to give their allegiance to the Imam.

and that the duty of the nation is to follow the choice of the Messenger. Yet he refused to use violence as a means of acquiring leadership when Abu Sufyan offered him to fill Medina with horses and men against Abu Bakr.(1)

Saad Ibn Abu Waqass who was a member of the Electoral Convention refused to elect the Imam and said to him: By God you will see no harm from me. The Imam did not force him to pledge his allegiance to him.(2)

He did not force Abdullah Ibn ‘Umar to elect him and he was not less important than Talhah and Al-Zubayr. The Imam asked from him to bring a surety and when he refused to do that the Imam said to the people: Leave him I am his surety. Then he said to him; "You are as far as I have known you a man of ill manner in your youth and adulthood.(3)

When he asked him to bring a surety he wanted only to be sure that the one who refuses to elect him will not try to revolt against him. Osamah Ibn Zayd Ibn Harithah refused to elect the Imam and the Imam did not try to force him.

Individuals from the natives of Medina also refused to elect the Imam. Among these were Zayd Ibn Thabit Hassan Ibn Thabit Muslimah Ibn Mukhlid Muhammad Ibn Muslima Naaman Ibn Basheer (who became a supporter of Muawiya later) Kaab Ibn Ujrah and Kaab Ibn Malik (who was sent by

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Uthman to collect the Zakat of Muzainah then he granted him what he collected).(1)

All these were loyal to Uthman and opposed to the Imam. Yet the Imam did not force any of them to elect him. The Imam would not have given an exceptional treatment to Talhah and Al-Zubayr if they had refused to elect him. The most he could do to them was to ask them to offer a guarantee that they would refrain from any subversive activity.

I do not rule out that the rebels or their leaders had exercised some pressure against the two companions and made them elect the Imam. But such pressure would not have prevented the two companions from saying to the Imam:

We are forced to elect you. Had they said that to him he would not have accepted their election. He was the most knowledgeable of the fact that their election cannot be sound when it is done by force.

have a military power or a material wealth through which he could exercise any pressure against individuals or masses of people.

In addition to this it may be possible for a caliph who has already been elected by the majority to try to force an opponent to vote for him. But it is not conceivable that a candidate tries before he is elected by a majority or a minority to force the first voter to elect him.

The story which tells us that Talhah and Al-Zubayr were forced to elect the Imam mentions that Talhah was the first one to pledge his allegiance to the Imam. It tells also that a man called Habib Ibn Thu-aib who was present at that time interpreted the incident to be ominous saying that the Imam will not succeed because the first hand to give him allegiance was paralyzed (Talhah had a paralyzed finger since the Battle of Uhud).(1)

If you had elected me voluntarily you ought to reverse your attitude and repent to God quickly. If you had elected me unwillingly you have given me the right to demand your obedience when you exhibited your free election and concealed your intention."(1)

If the two companions had elected the Imam under pressure from the rebels or other people they should have at least informed the Imam at the time of election or at least before they left Medina that they had elected him unwillingly.

They stayed in Medina months after the election and never claimed any coercion. Their silence for the duration of that period is evidence that they elected him voluntarily. They did not refrain from mentioning that because of fear of punishment.

It is one of the known facts in history that Saad Ibn Abu Waqass who was their colleague in the membership of the Electoral Convention and Abdullah Ibn ‘Umar did refuse to elect the Imam and neither of them was punished or threatened by the Imam. Talhah and Al-Zubayr were wealthier and more powerful than Saad and Abdullah.

Therefore the Imam said in his message to the two companions: "Certainly you were not the most entitled from among the 'Migrants' (the Meccan companions) to keep silent out of fear. Your refusal to enter into my election could have been easier for you than to exit out of it after acknowledging it..."(2)

also accused the Imam of the murder of Uthman. Yet they and Ayeshah Mother of the Believers were the ones who urged people to besiege and kill Uthman and the Imam was the defender of Uthman among the Migrant companions. Since people of Medina were aware of this the Imam concluded his message by the following words: "And you have alleged that I had killed Uthman.

Those who stayed in Medina and did not join you or me ought to be questioned about this matter. Then everyone of us will be burdened with his own action. You the two old men ought to reverse your attitude. The most you may suffer now is shame; but if you continue your way you will add to the shame the Divine punishment."(1)

The story of the coercion of Talhah and Al-Zubayr to elect the Imam was obviously untrue. ‘Ali was not the man who would try to force any voter to elect him while he was not yet an elected caliph. The two companions invented the story of coercion to justify their rebellion against the Imam.

The two companions who allowed themselves to fight ‘Ali and to kill thousands of Muslims for their own interests would not be expected to refrain from telling untruth deliberately.

‘Ali enjoy his leadership and to demolish that leadership regardless of what it may cost the Muslims in blood unity and religion.

The Qureshite parties (though neither of them had good intentions towards the other) agreed to wage war against ‘Ali the Imam of the truth. One of the two parties was led by three leaders who had a high religious position:

Ayeshah the politically-minded wife of the Holy Prophet Talhah and Al-Zubayr who were among the early Muslims with a brilliant record in their endeavor during the days of the prophethood along with a long companionship of the Holy Prophet.

The other party was the Umayyads led by Muawiya (governor of Syria). The Umayyads were known (with the exception of a few) to be less religious than other Muslims as they were known for their long and strong hostility towards the Prophet.

That hositility continued for most of the years of the prophethood and the signs of it did not disappear except during the last two years of the life of the Messenger.(1) In spite of that this party had a tremendous material power which made it the more dangerous of the two parties.

A Third Party Governor of Kufa Both parties declared their open defiance to the Caliph. Both parties made out ot the revenge for the death of Uthman a slogan with which they were trying to deceive millions of ignorant Muslims.

The two parties were joined by Abu Musa Al-Ashari in a covered and camouflaged way. As the Imam's

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appointed governor of Kufa Abu Musa was able through his malicious method to offer to the two parties tremendous assistance.

However the three leaders of the first Qureshite party were faster than the second party in their violent hostility.They took the strategy of offense while Muawiya took the strategy of disobedience and defiance.

The three leaders took the law in their hands and appointed themselves as the high magistrates of the nation and the administrators of its affairs. They went on shedding the blood of the Muslims(1) though they were neither heirs nor relatives of the assassinated Caliph. Nor were they elected by the nation.

History recorded the names of the killers of Uthman and their number did not exceed five: Soudan Ibn Hamran Al-Ghafiqi Qutairah Kinanah Ibn Bishr Al- Tajeebi and Amr Ibn Al-Hamiq.(2) History records that three of them: Kinanah Ibn Bish Al-Tajeebi Soudan Ibn Hamran and Qutairah were killed at the same time Uthman was murdered.(3) Thus only two of them survived Uthman. But the three leaders did not go after these two.

They considered all who attended the besiegement of the Third Caliph from Basra Kufa and Egypt to be of his killers. Yet most of these came asking the Caliph to make changes and did not come to kill him.

They came only to pressure him to change his policy towards handling the public funds and towards his relatives. The few who killed him made their attack on him while the majority of the rebels were unaware of what

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the few did. His death probably was a shocking surprise to most of those who besieged him.

The three leaders considered all who attended the besiegement partners in his assassination because their presence was an assistance to the murderers. If this logic is sound then it would have been the duty of the three leaders to go to the Imam and ask him to give them what they deserved of punishment because they were among the biggest agitators against the Caliph.(1)

what they stole from the public funds before they left their posts.

Their procession arrived to a water where dogs at that water barked at them. Mother of the Believers Ayeshah asked about the name of the place. When they told her it was the water of Al-Hou-ab she realized that she was deviating from the right road and the prophecy of the great Messenger had been fulfilled.

She said "Return me return me (to Mecca)."(1) Al-Zubayr and his oldest son Abdullah confused her by bringing witnesses testifying falsely that the water is not the water of Al-Hou-ab.

It is also reported that she was told that ‘Ali is about to overtake them and they ought to hurry out. Thus she continued her journey to Basra.(2) Yet she knew that the Imam does not fight anyone that does not fight him. She was too intelligent to believe in the testimony of witnesses who were brought to her by people who justified every means for reaching their end.

The voice of the Messenger was still ringing in her ears: "I wish I knew which one of you will be the rider of the huge camel to be barked at by the dogs of Al-Hou-ab and she would be deviating from the right road." (He was addressing Ayeshah and Om Selema) and he turned to Ayeshah saying: "Humairah I have warned you." (3)

and her father being the First Caliph) to divide the people of Basra after they had given their allegiance to the Imam. The three leaders' party and the party of the governor of Basra Uthman Ibn Hunayf fought each other then agreed on a temporary truce.

This truce was violated by the three leaders when they attacked the followers of Ibn Hunayf then forced him out of the leadership of the prayer at the Mosque and slaughtered many of his guards then occupied the governor's office and massacred their opponents.(1) Their opponents were not the killers of the Caliph Uthman but they were loyal to the Imam.

Soor a former judge of Basra. When he asked people of Medina about the two companions' election of the

Imam people did not answer his question except Osamah Ibn Zayd Ibn Harithah. He stated that they elected ‘Ali unwillingly and under coercion. Sahl Ibn Hunayf (brother of Uthman Ibn Hunayf governor of Basra) and others attacked Osamah Ibn Zayd but Osamah was defended by a few people who were from the opposition of the Imam and Osamah was taken to his home without being hurt. (1)

Al-Tabari recorded that when the Imam knew about what took place in Medina he sent to Uthman Ibn Hunayf a message in which he blamed him for his inefficiency and told him in the message: "By God they were not forced for a division. They were forced for unity and good. If they want to declare their disobedience they have no excuse; and if they want something else we may consider the matter.''(2)

When the message of the Imam came to Uthman Ibn Hunayf and Ibn Soor came with his news from Medina Talhah and Al-Zubayr sent to Uthman Ibn Hunayf to leave his post and his office. Uthman refused to do so saying that what the Imam brought up is different from what they had agreed upon. Upon this Talhah and Al-Zubayr and their supporters made their attack at the Mosque then they attacked the governor and prevailed against him.

They occupied his office and the city of Basra then took over the treasury. This was followed

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by a massacre.(1) The three leaders aimed at liquidating their opponents. Ibn Hunayf was taken prisoner. They tortured him and pulled the hair off his beard and wanted to kill him.

Al-Tabari in reporting these events relied on the narration of Seif Ibn ‘Umar who alleged to have taken his information from Muhammad (Ibn Oun) and Talhah.

Knowing the Imam's method of conducting himself we ought to discredit this report. The Imam was not a man who would take a pledge of loyalty from a person who was forced to give it.

We have already substantiated that the claim of coercion by Talhah and Al-Zubayr was unfounded. The reporter of this story was Seif Ibn ‘Umar who was discredited by many historians and hadith recorders and some of them declared him as one of the forgers of the history and some of them accused him of being a heretic.(2) We shall deal with this in the following chapter.

elected. Historians reported that Al-Zubayr came out from the house of ‘Ali drawing his sword in the faces of the attackers saying. "‘Ali has the right more than anyone to the caliphate."

The attackers took the sword from his hand and led him to Abu Bakr and made him give his allegiance to him by force.(1) Forcing Al-Zubayr at that time did not cancel the legitimacy of Abu Bakr's election in spite of the fact that his election was a "Faltah" (an incident that came without preparation or planning) according to the testimony of ‘Umar Ibn Al-Khattab.(2)

Would it have been legitimate at that time for Al-Zubayr to go to Mecca for example and occupy it and drive Abu Bakr's appointed governor from Mecca by force? I do not believe that Al-Zubayr could claim that this was legal for him to do. I do not think that anyone from the companions would agree with him if he had claimed the right to do that.

Had he done this he would have been fought and considered to be a divider of the Muslim community. Why should it be legitimate for him and Talhah to fight the Imam and drive his appointed governor out of Basra and occupy a city whose people pledged their allegiance to him?

a negligence of the trust which the Imam put in the hand of Ibn Hunayf and because it is an agreement on dividing the nation. This is abhorable to God and His Messenger.

Granted that Ibn Hunayf agreed on that. This could not make it legitimate for the two companions and for the Mother of the Believers to implement the contents of the agreement because it contained a pledge to commit a major sin.

If Ibn Hunayf had breached the pact between him and the two companions after the Imam reprimanded him he would have only fulfilled his duty. This is because the contents of the pact are unjustifiable in Islam.

If the two companions wanted out of their occupation of Basra to make one of them a caliph the Faith of Islam does not allow them to do so. Muslim reported in his Sahih that Abu Sa-eed Al-Khidri said that the Messenger of God said: "If two caliphs are elected kill the latter of the two."(1) Muslim reported also that the Messenger said: "Whoever stood in open disobedience and parted with the bulk of the community then dies he would die d pre-Islamic death."(2)

found it necessary to give priority to the crisis of the three leaders. The providence of Iraq was the most important among the Islamic provinces for the caliphate. Should the three leaders occupy Iraq while the Syrian province is controlled by Muawiya the Imam would have lost most of the moral material and military forces in the Muslim World.

The Imam facing this crisis was fifty-eight years old. His relatively old age did not diminish his determination bravery and his fast response to the big problems and facing them with proper solutions.

During the days of the Messenger he was his right arm the one who solved his probelms and subdued his enemies. Now after twenty-five years during which he was in actual retirement he returns with his well-known capabilities to face crises but on a larger scale. The forces he had to face at this period were uncomparably greater than what he used to face in the days of the Prophet.

right and wrong. Under such circumstances the truth loses the assistance of people with good intention who would be helpful if the right road were clear to them.

On the other hand the wrong camp wins certain forces which could have been antagonistic to it if they had known that it is the wrong camp. People of good intention may stay neutral because they do not know which side is right.

Their neutrality decreases the number of the supporters of truth and the wrong party would be relieved of the burden of combating these good people due to their neutrality.

This is what happened to the camp of truth which the Imam was leading. It was the first time it took place in the Islamic history. It never happened during the days of the Prophethood nor did it happen during the days of the Three Caliphs who preceded the Imam.

The Holy Prophet faced many enemies but the separation between him and his enemies was as clear as the separation between day and night. He is the Messenger and his followers are the believers in his message and his enemies are the pagans and the rest of the unbelievers who declared their disbelief in his message. There was no possibility to lose the distinction between right and wrong.

Abu Bakr faced at the beginning of his reign forces that declared their desertion of the Faith of Islam. Thus there was no room for any confusion between right and wrong. When the war of desertion ended

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the First Caliph had to face forces that did not believe in Islam and declared their animosity towards its message. And so was the situation during the days of ‘Umar and Uthman. Right and wrong distinguished from each other like day and night.

The Imam ‘Ali on the contrary had to face hostile forces which belonged to the Faith of Islam and declared their belief in its Book and offered the five prayers and paid Zakat. Furthermore one of the camps of those forces was led by three people whom tne Muslims highly respected because of their companionship to the Prophet or for being related to him by marriage.

Thus it became difficult for the masses of the people and even for some of the knowledgeable people to distinguish between the camp of the truth and that of falsehood. The history of the three leaders attracted tens of thousands of people and made them side with them against the well-guided Imam while they were thinking that they were right and that he was wrong.

Had ‘Ali come to power immediately after the death of the Holy Prophet his confrontation with Talhah Al- Zubayr and Ayeshah could have been easier than his confrontation with them twenty-five years later.

During the early years after the Prophet people still remembered the distinctions of ‘Ali his great endeavor in the way of God and his position with the Holy Prophet and the Prophet's declarations about him. By the passage of more than two decades after the death

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of the Prophet people had forgotten ‘Ali's distinctions. He was away from the political arena and in actual retirement.

People of Basra and Kufa probably knew about Talhah and Al-Zubayr more than they did about the Imam ‘Ali. Talhah and Al-Zubayr had many properties and big investments in both cities. Even Al-Zubayr forgot that the Holy Prophet had told him that he will fight ‘Ali while unjust to him. This explains the word of the Imam which he uttered before he was elected: "... For we are facing a crisis with many faces and colors.

The hearts do not stand to it and the minds do not rest with it." As the crisis which was precipitated by the movement of the three leaders had such great dimensions it was the duty of the Imam to face it with all his forces. Therefore he left Medina with a few hundred volunteers hoping that he will overtake the leaders and their followers before reaching Iraq and prevent them from implementing their plan.

When he arrived to Rabatha he realized that they had already passed it and gone towards Basra. However he believed that their invasion of Basra was less harmful than invading Kufa where the most important Arab forces were settled.

He went on until he arrived to Thee Qar. He sojourned there after he sent a message to the people of Kufa urging them to join him for the sake of bringing peace preventing evil and supporting truth. The three leaders were already in

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control of Basra.

They drove Uthman Ibn Hunayf out of his office. Uthman came to Thee Qar. When he met the Imam he told him:"Ameer Al-Mumineen when you sent me to Basra I was bearded but I returned to you without a beard."

The Imam said to him: "May God reward you for what you have suffered. Two persons before me ruled the people and both followed the Book; then the third one followed them. People spoke about him and dealt with him the way they did. Then they elected me. Talhah and Al-Zubayr elected me then they breached their covenant with me and instigated people against me. It is one of the wonders that they obeyed Abu Bakr and ‘Umar and now they antagonize me. By God they know that I am not less than any of those who passed away. God I ask Thee to untie what they knotted and abort what they plotted and make them meet the evil consequences of what they have done."(1)

Abu) Musa did not need anyone to urge him to do that. He was not loyal to the Imam; nor was he a believer in his right.

The messages of the Mother of Believers to the Kufites had their effects. It divided them. Some of them called for the support of the Imam and some of them called for staying out of the dispute or for supporting the three leaders. Abu Musa spoke to the people repeatedly warning them and advising them not to enter into any battle for the support of the Imam. He reported to them that he heard the Messenger of God saying:

"There shall be a faith-testing crisis in which the less participation the better." Then he told them: "Sheath the swords give refuge to the oppressed until people are united and the cloud of crisis clears up."(1)

Had the Kufites obeyed Abu Musa the Imam could not have faced the crisis with any considerable strength.

He had only a small army when he arrived to the area of Thee-Qar. It is amazing that history did not record that Abu Musa ever criticized the three leaders for invading and occupying Basra and pushing people to the Faithtesting crisis which he used to mention so often.

Evidently. Abu Musa shared with the three leaders their opinion and he wanted the Muslims to approve their usurping the authority from the Imam and breaching their covenant with him after they pledged their allegiance to him.

Abu Musa used to report the hadith

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of the crisis as if he had a special knowledge of it. Yet the Holy Qur'an declared the following:

"Do the people think that they will be left alone when they say: 'We have believed' without being tested? Certainly We have tested generations before them. Thus God would know the people of truth and the untrue ones." The Holy Qur'an chapter 29 verses 2-3.

the devious movement who should be denied all support.

He should have known that when those people divided the Muslims the duty of the Muslims was to fight them because they are people of invitation to an un-Islamic movement and to a rebellion against the legitimate Imam in whose name Abu Musa was ruling Kufa.

Abu Musa reported the hadith which he claimed to have heard from the Prophet and forgot what the Holy Qur'an clearly declared that the nation is dutybound to fight a Muslim party that commits an aggression against another Islamic party:

"If two parties among the believers fall into a quarrel make ye peace between them; but if one of them transgresses beyond bounds against the other then fight the one that transgresses until it complies with the command of God. But if it complies then make peace between them with justice and be fair. For God loves those who are fair and just." The Holy Qur'an chapter 49 verse 9.

Abu Musa also forgot another verse which makes it mandatory to obey the Imam and support him:

"O ye who believe obey God and obey His Apostle and the people of authority among you. If ye differ in anything among yourselves refer it to God and His Apostle if ye do believe in God and the last Day. That is best and most suitable for finer determination." The Holy Qur'an chapter 4 verse 58.

This verse makes it mandatory for Abu Musa and every Muslim to obey the Imam.

Obedience

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of the leader of the believers is mandatory to every Muslim unless the leader calls upon people to disobey God. The verse also commands that a matter of dispute should be referred to the Book of God and the instruction of the Messenger. The Imam ‘Ali was the leader of the Muslim nation and he did not invite people to disobey God. He rather called upon them to obey Him.

His aim was to unite the Muslims and the aim of his opponents was to turn people against him and to divide the nation.

Messenger saying: "With whom shall we fight these parties?"

The Messenger replied: "With ‘Ali Ibn Abu Talib." Al-Hakim recorded also that Abu Sa-eed Al-Khidri reported that the Messenger of God said that ‘Ali shall fight for the interpretation of the Holy Qur'an as I fought for its revelation.

follow you and take an attitude similar to yours towards the division of the nation and be neutral as far as I could.

Yet I have read a verse from the Holy Qur'an which occupied my mind and I would like you to inform me about it. I mean the Word of God: 'If two parties among the believers fall into a quarrel make ye peace between them; if one of them transgresses beyond bounds against the other then fight ye (all) against the one that transgresses until it complies with the command of God. But if it complies then make peace between them with justice and be fair. For God loves those who are fair and just.'

"Please inform me how to comply with this verse. Abdullah said: 'You have nothing to do with this. Go away.' The man left and when he disappeared Abdullah turned to us saying: 'I never found in my heart something as I felt about this verse that I did not fight the aggressor party as God commanded me to do.' "(1)

Al-Hakim commented on this report saying: "This is an important hadith reported by many outstanding tabi-is (good religious scholars who did not witness the Prophet and took their knowledge from his companions). I have chosen the channel of Shu-aib Ibn Abu Hamzah to Al- Zuhri because the two Sheikhs (Al Bukhari and Muslim) used this channel which indicated that this is truly authentic.”

Thus Abdullah Ibn ‘Umar repented for his wrong stand in the quarrel

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between ‘Ali and his opponents but Abu Musa did not repent.

do they resemble the Qur'anic words in the least. The best guess is that Abu Musa was disturbed in his thinking unable sometimes to distinguish between the Qur'an and the hadith. And when he reported a hadith he was not accurate nor could he understand it.

I believe that Abu Musa was a part of the conspiracy of Talhah Al-Zubayr Ayeshah and Muawiya Ibn Abu Sufyan. He was trying his best to destroy the caliphate of the Imam. Had he succeeded in convincing the Kufites to sit and refrain from supporting the Imam the reign of the Imam would have ended in the first year after his election.

It is obvious that the Imam did not trust Abu Musa and that he knew his negative attitude towards the members of the House of the Prophet in general and towards him in particular.

When the Imam was elected he sent Imarah Ibn Shihab one of the companions as a governor of Kufa to replace Abu Musa. But Imarah came back to Medina after Tulaihah Ibn Khuwailid threatened him before his arrival to Kufa...(1)

(During the short period that took place after the death of Uthman there was no security for people.) The Imam then kept Abu Musa upon the request of Al-Ashtar. Abu Musa was a Yemenite and most of the Kufites were Yemenites.

The Imam sent Muhammad Ibn Abu Bakr and Muhammad Ibn Jaafar to the Kufites asking them to join him in his journey to Basra and to be supporters and helpers

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to the religion of God. He told them also that he wanted to bring peace and reunite the nation. The two messengers did not succeed and the attitude of Abu Musa was the biggest obstacle in the way of their mission.

When they challenged him he spoke his mind saying: By God your man and I still owe allegiance to Uthman. If fighting is inevitable then we should not fight anyone until we finish the killers of Uthman wherever they may be. (1)

Thus Abu Musa believed that he owed allegiance to Uthman even after Uthman died but he did not believe that he owed any loyalty or obedience to the living Imam and that he did not have to respond to his call.

He believed that if the fight is necessary they had to fight the killers of Uthman. But the three leaders who were the first to call for the murder of Uthman should not be fought even if they usurp the authority of the Imam in Basra and people should not challenge them.

Abu Musa spoke his mind also on another occasion when Abd Kheir Al-Haiwani said to him: "Did Talhah and Al-Zubayr not give ‘Ali a pledge of Allegiance?" When Abu Musa replied in the affirmative Abd Kheir asked him: "Did ‘Ali commit any wrong-doing which allows the two companions to breach their covenant with him?" Abu Musa replied: "I do not know." Abd Kheir said: "We leave you until you know."(2)

He took this attitude in order to preserve

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for the three leaders their gains against the Imam. Had he spoken the truth he would have admitted that the two companions had breached their covenant with the Imam without any justification.

But this would damage his interest and their interest. It is also reported that the two messengers sent Hashim Ibn Utbah Ibn Abu Waqass to the Imam to inform him of what took place. The messenger returned to Thee Qar where the Imam was and informed him of what had taken place.

on in their mission and people of Kufa responded to their call.(1)

It is reported also that Abu Musa did not leave his post and persisted in his defiance until Al-Ashtar joined Al- Hassan and Ammar because he felt that he was responsible for keeping Abu Musa in his post when he requested the Imam to keep him in that post. When Abu Musa unveiled his malicious intentions Al-Ashtar said to the Imam: "Ameer Al-Mumineen may God honor you With your permission I would like to join them (Al-Hassan and Ammar); I believe that the Kufites are very obedient to me.

If I go there I hope that none of them will disagree with me." The Imam honored his request. He went there and called upon everyone he met to join him in his march on the mansion of the governor. He entered the mansion with a large group while Abu Musa was standing at the main mosque speaking to his audience discouraging them from supporting the Imam and reporting to them what he claimed to have heard from the Prophet concerning the confounding crisis and that the one who does not participate is better than the one who does.

Ammar Ibn Yasir was responding to him by saying: The Messenger of God told only you that not taking part in it is better than your participation. Then Ammar said: God prevails against those who try to fight Him.

The servants of Abu Musa came running to the mosque saying: Abu Musa

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Al-Ashtar entered the mansion beat us up and drove us out. When Abu Musa came down and entered the mansion Al-Ashtar shouted: "Get out of our mansion. May God get your soul out of your body. By God you are of the early hypocrites." Abu Musa said: Give me a respite only this evening. Al-Ashtar granted him that saying: You will not stay tonight at the mansion.

People entered into the mansion trying to loot Abu Musa's belongings but Al-Ashtar prevented them saying: I granted him my protection.(1) Thus the Imam needed to use force in order to remove Abu Musa from his post because Abu Musa was not like the rest of the appointed officials. He was a conspirator against the Imam disguised as his appointed governor.

Had he been really scrupulous about war and blood shedding he should have sided with the Imam because the Imam was still far from entering a battle. He was seeking peace and unity while the three leaders had already shed a great deal of blood.

Abu Musa approved what the three leaders did and tried anxiously to preserve for them their bloody gains by urging people of Kufa not to join the Imam. Yet the Imam was asking people to come to him in order to assist him if he is right and to correct him if he is wrong.

Thus we can easily conclude that Abu Musa was not a man of peace or against war. He was rather against the Imam collaborating

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with his enemies. The Imam was trying to prevent war while the three whom Abu Musa was trying to protect had already started their bloody battle before the Imam's arrival to Thee Qar. Of the words which the Imam said to the people of Kufa when they met him at Thee Qar are the following:

"I have invited you to witness with us the behavior of our brothers in Basra. If they change their attitude this is what we want. If they persist in their wrong way we shall not agree with them but we shall try peaceful avenues prefering them to the avenue of war (unless they force it upon us). There is no power but that of God."(1)

I have given Abu Musa this lengthy discussion because his hostile stand toward the Imam was a factor in shaping the events of that period. He performed a very dangerous role whose consequences were detrimental to the Muslim World.

Finally a group of Kufites (numbering twelve thousand) came to join the Imam. Al-Tabari Ibn Al-Athir and other historians along with a number of hadith recorders reported that the Imam said before the arrival of the Kufites:" Twelve thousand and one men will come to you from Kufa." Abu Al-Tufail a companion who reported this hadity said: "I stood at Thee Qar counting those men. I found them to be twelve thousand and one men.(2)

Kufa was able to send to the Imam tens of thousands of its men if it were not for the

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stand of Abu Musa and the messages of Ayeshah. Her religious place and the place of Talhah and Al-Zubayr in the minds of the Muslims were factors in discouraging the Kufites from joining the camp of the Imam. When the Imam neared Basra a group from Abdul Qeise joined him.(1) And after all that the Imam's army did not exceed twenty thousand while the three leaders' army according to estimates was a minimum of thirty thousand.(2)

spoke of concerning the killers of Uthman the Imam was supposed to consider it at a later stage.(1)

The ambassador came back to the Imam and informed him of the result of his negotiations with the three leaders and the Imam hoped that some good will come out of the negotiations. Thus he went to Basra. To his disappointment he found his opponents closer to war than to peace and that their military preparation was bigger than his.

They had already gathered an army of thirty thousand fighters. (2)

spite of this Al-Zubayr stayed with his party. The Imam wanted to make it clear to him and to his colleague Talhah that they were wrong. He met them between the two camps while each of them was riding his horse and people were looking at them. The Imam was completely unarmed and Al-Zubayr was fully armed.

The Imam wanted to show people that his goal is peace rather than war. His opponents declared their rebellion against him under the pretext of avenge for Uthman for the sake of God. The Imam tried to remind them of God and the following dialogue occurred:

The Imam: "Certainly you have prepared arms horses and men " he said to the two companions while he and they were on their horses. "I do not know whether you have prepared an excuse when you meet your Lord on the Day of Judgment. Fear God and be not like a woman who unspun her strands after she had strongly spun it.

Was I not your brother and you used to believe in the sanctity of my blood and I believed in the sanctity of your blood? Did I do anything that makes it legitimate for you to shed my blood?"(1)