DEPARTURE OF A’LI THE COMMANDER OF THE FAITHFUL TO BOSSRAH; HIS STAY AT DHY QÂR, AND HIS ASKING FOR TROOPS FROM KÛFAH, WHILE ABU MUSA ASHA’RY PROHIBITS THEM FROM AIDING THE LION OF ATTACK.

When, after the departure of Ttolhah and Zobeyr to Mekkah, it had become evident to the enlightened mind of his lordship the Amir [i.e., A’li] that Moa’wiah, who had in Syria drawn the sabre of opposition and had elevated the banner of rebellion, was accusing him of having been an accomplice in the murder of O’thmân, and doing his utmost to collect a numerous army for the purpose of subjugating the inhabitants of Syria, A’li therefore ordered the troops who had in Madinah become adorned with the garland of allegiance to him, to make preparations for marching to Syria. On this occasion the ray of the information struck his illuminated mind that A´ayshah, and Ttolhah, and Zobeyr, and A’bdullah B. A´amer, and A’li B. Ommyah and A’bdu-r-rahman B. Ghayath B. Asyd, and A’bdullah Alhadzramy, the Governor of Mekkah, had with a number of rebels marched towards Bossrah, and this news made him apprehensive that they might change their direction and proceed to Kûfah, in order to cause the population of that locality to deflect from the straight path. When the Amir of the Faithful had become aware of the antagonism of Ttolhah and of Zobeyr, and had considered it his fore­most task to repel them, he asked the people of Madinah to aid and to second him therein. Many of them professed compliance, but others differed, spread the rumour, and openly proclaimed that they had advised A’li to punish the murderers of O’thmân, so that no one might find fault with him, but that, in order to conciliate foes, he would not listen to them; so that they said:

‘He deserves to be abandoned to his foes
Who is unwilling to listen to his well-meaning friends.’

Having thus been disappointed by the people of that locality, he assembled in all haste nine hundred men of the place of exile [i.e., of Madinah], and marched away with the intention of hindering his antagonists reaching their destination. He appointed Abu Layly B. A’mru B. Aljurrâh to the command of the vanguard, A’bdullah B. A’bbâs to the right wing, whilst A’mru B. Solmah took charge of the left. Abu Qotâdah, the Anssâri, however, with Abu-l-hashym Altayhân Badri, and Khozaymah B. Thâbet Dhu-l-Shahâdatyn—who was thus surnamed because his lordship the refuge of prophecy had considered his testimony equivalent to two* —were enrolled as per­sonal attendants upon the lord and receptacle of the Vicariate.

When A’li the Commander of the Faithful had been apprised that Ttolhah and Zobeyr had advanced so far as to make it impossible to overtake them, he encamped at Dhy Qâr and remained one day at that stage. He sent a courier to Madinah to bring all his baggage to the camp, and vowed to himself that he would not return to the land of Yathreb [i.e., Madinah], because the people of it had grieved his noble mind, as has already been mentioned. On this occasion Hasan the Amir of the Faithful, being in great distress, remarked to his lordship the Amir [i.e., to his father Ali], that he had often been advised by well-wishers, but would not listen to them until he had reached the extremity of being in danger of perishing in this desert from hunger and thirst, without anyone coming to the rescue. The lion of attack [i.e., A’li] having soothed the pupil of his eye [i.e., Hasan], asked what the advice [he alluded to] had been. Hasan replied: ‘When O’thmân was being besieged I advised thee to depart from Madinah, because in the event of his being killed thou wouldst be considered as an absent friend, and malevolent persons could not accuse thee of complicity in that wicked act. I also told thee not to assume the Khalifate unless all the Musalmâns desired thee to govern them. Lastly, when we heard that A´ayshah, Ttolhah, and Zobeyr had made a covenant to avenge the blood of O’thmân, I told thee to sit down in the corner of safety, and to wait for what would come forth from the veil of concealment.’ A’li the Commander of the Faithful replied: ‘At the time O’thmân was being besieged and not allowed to come out from his castle, the way of exit from Madinah was barred also to me.’—These words confirm the tradition of Sayf, who had stated in some of his compositions that, at the time O’thmân was being beleaguered, the leaders of the rebels and insurgents appointed a man to guard each of the great companions [of the prophet], and in this manner they had given A’li the Commander of the Faithful in charge of Khâled B. Muslim, while Soudân B. Hamrân took care of Ttolhah and another of Zobeyr, wherefore they were not able to give any personal assistance to O’thmân; this is contrary to the traditions of all the historians who allege that Ttolhah and Zobeyr had instigated the rebels to kill O’thmân. Having answered the remarks of the Emâm Hasan, his lordship A’li the Amir of the Faithful con­tinued: ‘The whole population has nothing to do with the paying of homage, which depends upon the choice of the denizens of the two sanctuaries [i.e., Mekkah and Madinah], namely the Mohâjer and the Anssâr, so that when they agree to appoint a man to be Emâm and ruler, it becomes incumbent on all to obey that man. Had I remained sitting in my house after homage was paid to me, and taken notice of the opposition of Ttolhah and Zobeyr, I would have become the cause of dissensions, and would have committed the greatest treachery against the nation. They, moreover, intended to kill me and want to do so now; they desired to avenge the blood of O’thmân upon me, and want to do so now.’

It is recorded in some works that after the above desultory conversation A’li the Commander of the Faithful addressed the Emâm Hasan as follows: ‘My son, when his lordship the apostle—u. w. bl.—departed to the gardens of paradise, I considered no one more deserving than myself to assume the dignity of the Khalifate and the administration of the affairs of the nation; when, however, the people did homage to Abu Bakr, I likewise agreed with them, never flinching in the least to support and to strengthen him. When Abu Bakr had assented that O’mâr should succeed him, I likewise agreed and abstained from opposition. After O’mâr had instituted a consultation, and the people had paid allegiance to O’thmân, I again agreed with them, and at any rate considered it my duty to submit to him, but after he had been slain I retired to my house. People then came to me in crowds, asking me to become adorned with the garland of the Khalifate, and to assume the government, but I resisted their demand although they pressed me eagerly. After one week had elapsed in this manner, and no one had assumed the reins of the government, I feared that disorder would befall the affairs of the Musalmâns, and that a rebellion might originate in Islâm, to quell which would be beyond the power of any human being, and I necessarily complied with the request of the nation, whereon the chiefs and nobles of the Mohâjer and Anssâr willingly paid allegiance to me; but who is perfidious [in keeping a covenant] is perfidious to himself.’

It being evident to the discerning mind of his lordship the Murtadza that he could not wage war against the people of Bossrah with the forces at his disposal, he despatched, according to a certain tradition, Muhammad B. Ja’fer Ttayyâr to Kûfah with a letter to the inhabitants, of the following purport: ‘After the murder of O’thmân, the Mohâjer and the Anssâr paid allegiance to me with much goodwill and pleasure; some of them, however, have broken their covenant and are opposed to me. I desire you to hasten to me and not to suffer your Emâm to be opposed, as long as you are able to wage war.’ When Muhammad had reached his destination, he delivered this letter to the inhabitants of Kûfah, who thereon consulted Abu Mûsa A’sha’ri, but he became angry, mounted the pulpit, praised God the Most High, and said: ‘A’li—p. b. o. h.—and Ttolhah and Zobeyr are desirous to wield the government and administration. Whoever of you covets this world, let him join one of these two [last-named] men, and whoever is anxious for the eternal world, let him remain in his house and withdraw his feet, [keeping them] under the skirt of safety, and let him deem a corner of his house a blessing; because this is a disturbance whereof the apostle of God has informed the nation when he said that when it arrives the people ought not to leave their houses, make wooden swords, and abstain from fighting.’ Muhammad B. Ja’fer, being displeased with these words, spoke rudely to Abu Mûsa, who replied: ‘Allegiance to O’thmân is on our necks and upon that of your companion, namely, A’li. If we needs must wage war, let us wage it against the murderers of O’thmân, and take vengeance on them.’ When the envoys had ascertained that the people of Kûfah would not act contrary to the wishes of Abu Mûsa, they returned to Dhy Qâr, and informed A’li Mur­tadza of the state of affairs. When A’li Murtadza had been made aware of the great enmity Abu Mûsa bore towards him, he sent Hasan the Commander of the Faithful with A’mmâr Yâser to Kûfah, to prohibit him from doing what seemed improper to discerning eyes, and to induce the inhabitants of that locality to join the camp of the lion of attack, who wrote also a letter on the subject, con­taining promises and threats, to Abu Mûsa, and sent it to him by the pupil of his eye [i.e., his darling son Hasan]. Then those two companions and possessors of Divine grace left the august camp by order of the model of those who have attained certainty [in the religion], and reached the vicinity of Kûfah, where the nobles and the middle classes of the country met them, attained the honour of kissing the hand of the eye-light of the apostolate and of the Vicariate,* and, following the august retinue, entered Kûfah. Hasan the Amir of the Faithful, with A’mmâr Yâser, entered the mosque, which was crowded with people, Abu Mûsa being likewise present; and when the eyes of the Emâm Hasan—u. w. bl.—alighted upon him, he reproved him as follows: ‘Why hast thou prohibited the people of Kûfah from following and aiding the Amir of the Faithful, and led them astray from the right path? I swear by God that our intention is only pacific.’ Abu Mûsa replied: ‘May my father and mother be a sacrifice for thee! How can I do what thou wishest? Have I not heard thy grandfather the apostle say that a rebellion will soon take place in which one who is sitting will be better off than one who is standing, and one who is standing better than one who is walking, and one walking will be better off than one who is riding? These people of Boss­rah are our brothers, to shed whose blood and to rob them of their property God the Most High and Glorious has prohibited us.’ A’mmâr Yâser, who heard these words, then spoke rudely to Abu Mûsa, and a man of the people in his turn insulted A’mmâr Yâser, and said: ‘Yesterday thou wast a companion of the rebellious and turbulent, and to-day thou bandiest words with our governor.’ On this occasion Zaid B. Ssuhân was reading out a letter to the people which A´ayshah had sent them, and, opening the mouth of reproof, commented thereon as follows: ‘Men are commanded to fight and to strive for the extirpation and annihilation of the professors of rebellion and error, but women are prohibited from leading armies and attack­ing foes, being enjoined to remain in their houses and to turn their spindles, according to the words of the Most High: “Sit still in your houses.”* Now, however, A´ayshah is inciting us to connive with her in the transgression of the command she had been enjoined to obey, and is herself engaged in an undertaking which concerns us.’

It is on record that on the said day, Abû Mûsa being embarrassed and dismayed, ascended the pulpit, admonished the people not to obey the behest of A’li the Commander of the Faithful, and said: ‘Some of the companions of his lordship the apostle, such as A’bdullah B. O’mar, and Sa’d B. Abu Woqqâss, and Muhammad B. Solmah, and Asâmah B. Zaid, and others, have decided not to come out from their houses during this rebellion, and not to use their swords in killing adherents of Islâm. You must therefore imitate their example, and not jeopardize eternal for the sake of your mundane welfare. Obey me, that you may be safe in this and in the next world.’ Then Qa’qa’ B. A’mru said: ‘A supreme ruler is indispensable, by whose laudable efforts the affairs of the nation may be administered in such a manner as to cause them to prosper, and in this emergency A’li the Commander of the Faithful is the blessed man who justly invites you to aid him in the regulation of affairs and pacification of the commonwealth. It is your duty to make haste to serve him, and not to disobey his commands.’ A’bd Khabyr then asked: ‘O Abu Mûsa, have Ttolhah and Zobeyr paid allegiance to A’li or not?’ Having received an affirmative answer, he queried further: ‘Has A’li up to this time done anything which might be a cause for breaking this allegiance?’ Abu Mûsa replied: ‘I do not know.’ A’bd Khabyr continued: ‘I shall keep myself aloof from thee until thou knowest it.’ After that Hasan the Amir of the Faithful said: ‘O Abu Mûsa, as thou hast excused thyself from allegiance to A’li the Amir of the Faithful, what hast thou at present to do with the pulpit? As the couch of the Khalifate and the pulpit of Emâmship belong to him, there is no room for thee in that high place. Come down!’ Abu Mûsa, being abashed and disgusted, came down, whereon Ssa’ssa’h B. Ssuhân and A’mmâr B. Yâser followed each other, expatiating on the virtues of A’li the Commander of the Faithful, and inviting the people to covet the felicity of kissing the hand of his lordship. Thereon the Emâm Hasan ascended the pulpit, and said: ‘O ye people, it is evident to you that A’li B. Abu Ttâleb is the model of the religion and the Emâm of the nation. He has now marched out with an army against people whose minds have been over­powered by an inclination for rebellion and strife, and in whose breasts the flames of envy and hatred are blazing. He [i.e., A’li] now says to you: “In this matter I am either the oppressed or the oppressor; if the first be the case, then aid me according to your best ability, but if the second, then avenge the oppressed upon me.” He also says: “Those who were the first to pay me allegiance, but after­wards broke it without a cause, are Ttolhah and Zobeyr. Let now the simple and the gentle of you, with the rich and the poor, hasten to the nest of the Vicariate* to enhance your merits.”’ Mujarr having addressed the people in a similar strain, they exclaimed: ‘O pupil of the eye* of the apostle—u. w. bl.—we respond to the call of A’li the Commander of the Faithful, to thy invitation and advice. We have listened approvingly, have placed the ring of obedience into our ears [like slaves], and have covered our backs with the mantle of submission.’

It is related in some traditions that when the Emâm Hasan departed with A’mmâr Yâser to Kûfah, Mâlek Ashtar represented to the Shah of Vicarship that so long as the authority of Abu Mûsa remained untouched, the object of their mission would not be attained. Accordingly the Commander of the Faithful gave him leave to follow them to Kûfah, and to do his utmost to degrade Abu Mûsa. Mâlek, obeying the behest of the governor of the Vicariate [i.e., A’li], travelled from stage to stage till he reached his destination, and hearing that Hasan the Amir of the Faithful, with A’mmâr Yâser, a number of the partisans of A’li the Commander of the Faithful, along with the people of Kûfah, were holding an assembly in the cathedral mosque of Kûfah, and that in the said meeting various discussions and debates were taking place, in some of which Abu Mûsa was being insulted, he therefore hastened, full of dust as he was, from the road to the government-house, which was the domicile of Abu Mûsa, and breaking the heads of the slaves with heavy clubs, so that blood flowed, expelled them all from the government-house. They then ran with their gory heads and faces to the mosque, shouting that a man of such and such an aspect had made his appearance like a sudden calamity, and had dealt thus with them, and informing Abu Mûsa that, if he failed to take the necessary measures, he would not find a trace of his goods and chattels remaining. When Abu Mûsa had heard this declaration, the smoke of amazement rose in his head, so that he immediately departed from the mosque.—When the people of Kûfah were apprised of the arrival of Mâlek Ashtar, they hastened with great pleasure to wait on him; but when Abu Mûsa had returned home and perceived his presence, and rudely addressing him said: ‘What art thou doing in this place?’ Mâlek replied: ‘It is an edifice of the Sultân, and belongs to A’li the Commander of the Faithful; if thou hast not paid homage to him, thou must immediately remove to another place.’ Abu Mûsa replied: ‘Give me one day’s respite, that I may get another house and depart to it.’ Mâlek, however, continued: ‘By Allah! I shall not grant thee a moment’s delay.’ Then he ordered his furniture and property to be thrown out, so that some of it was destroyed. By the intervention of friends, however, he at last allowed one day to Abu Mûsa to find another house, whereon he departed, and, closing his door, permitted no one to have access to him.—The people of Kûfah then made preparations, and three days afterwards seven thousand of them marched, according to one tradition, towards Dhy Qâr, with Hasan the Amir of the Faithful, and after three days more had elapsed, Mâlek Ashtar departed with twelve thousand brave warriors to the camp of the Amir of the Faithful.