THE KILLING OF GHURÂR B. ALADHAM.
Recorders of events have narrated that during the hostilities of Ssafyn, Ghurâr B. Aladham, who was a well-known man of Syria, had one day stepped out of his lines, taken a position between the two armies, recited verses in the rajaz measure boasting of his prowess, and shouted for a champion, but as the victory-hoping army was fully aware of the bravery and temerity of Ghurâr, no one was inclined to fight a duel with him. During this turmoil the eyes of Ghurâr alighted on A’yâsh B. Rebya’h Hâshemy, and he asked him: ‘Who art thou?’ A’yâsh having mentioned his name and genealogy, Ghurâr continued: ‘Art thou inclined to contend an hour with me in this field?’ A’yâsh replied: ‘On condition that we alight from our horses, because fighting on foot is less safe, and a sword-cut cannot be easily avoided.’ Ghurâr said, ‘This is an easy matter,’ and both alighting, attacked each other The two armies abstained from hostilities, and were spectators of the contest; the cuirasses of the two men were, however, so strong that their sabres took no effect. While dealing out blows to each other, the eyes of A’yâsh happened to alight on a spot of the armour of Ghurâr which was less compact than any other part of it, whereon he grasped his sword with both hands, and bringing it down with force, forthwith killed Ghurâr. At this exploit the adherents of the Amir of the Faithful raised a shout which ascended to the zenith of the sky, and then they uttered the Takbyr.103 The troops of Moa’wiah became ashamed and sorrowful, and A’li the Commander of the Faithful having asked his intimates who had killed Ghurâr, was informed that A’yâsh had done it. He then called A’yâsh, but reproved him, saying: ‘I have ordered A’bdullah B. A’bbâs and thyself not to budge from your posts, and not to leave your centres empty. Why hast thou considered it proper to transgress my injunction, and to hold lightly my command?’ A’yâsh replied: ‘When the eye of the enemy alighted on me, he challenged me to fight; had I not responded, I would have become liable to the charge of cowardice.’ The Amir of the Faithful continued: ‘It is better to obey the injunction of the Emâm, than to act according to the wish of a foe, and to jeopardize life.’ Then the Amir of the Faithful added also the invocation: ‘O God, rejoice A’yâsh B. Rebya’h with Thy mercy, and do not make him lose his reward.’ After Ghurâr had been killed, Moa’wiah said: ‘Whoever slays A’yâsh I shall make him rich with worldly goods.’ Then two men of the Bani Najm said to Moa’wiah: ‘If thou wilt order, we shall undertake this business.’ Moa’wiah continued: ‘If you succeed in killing A’yâsh, I shall give twenty thousand dirhems to each of you.’ Those two individuals, being allured by mundane gifts, approached A’yâsh and challenged him to fight. A’yâsh, however, replied: ‘I cannot come without the permission of the Amir of the Faithful.’ When A’yâsh reported what had taken place, his lordship exclaimed: ‘I swear by God that the intention of Moa’wiah is to rid the world of the Bani Hâshem.’ Then his lordship ordered A’yâsh to alight from his horse and to divest himself of his cuirass, which he then himself donned, gave him his own horse, and ordered him to remain on his own august post. When his lordship approached the Najmy men, they thought him to be A’yâsh, and asked: ‘Hast thou received permission?’ His lordship replied: ‘“Permission is granted unto those who fight [against unbelievers], because they have been dealt with unjustly, and verily Allah is able to assist them.”’104 Then one of the Najmy men attacked his lordship, but the Shah and receptacle of the Vicariate and lion of the field of bravery so struck the waist of the man with his sword that he cut him in twain. The reporter of the tradition says, and the responsibility rests upon him, that as the man had not fallen from his horse, although cut in twain by the celerity of his lordship’s sword, the spectators imagined that the attack had failed; when, however, the horse began to move and caper, and the two halves of the body separated, friends and foes applauded the exploit. Then the other obstinate fellow, allured by the promised money, encountered the Amir of the true believers, but being crushed by the foot of calamity, joined his predecessor. When Moa’wiah was informed that A’li Murtadza himself had slain those two men, he said: ‘The curse of God be on haste, for whenever I indulged in it I was vanquished and abased.’ A’mru B. A´ass, however, replied: ‘In this fight the Najmys have been overthrown and abased, but not thou.’ Moa’wiah continued: ‘Be silent; this is not the time for thee to speak.’ A’mru B. A´ass rejoined: ‘I may at any rate say that I wish God would pardon the Najmys, although I know that He will not do so.’ Moa’wiah continued: ‘If they are not pardoned, then woe to thee!’ A’mru replied: ‘Such is the case. But if it were not for my aspirations to obtain the government of Egypt, I would be walking on the road to paradise, and on the path of paradise.’ Moa’wiah said: ‘Yes; thy greediness for Egypt has obscured thy eyesight, and thrown thee into the desert of aberration, because thou art a wonderfully covetous and intriguing fellow.’ The writer of these lines says Moa’wiah ought to have been grateful because his own eyesight was not obscured. He was not at all greedy and covetous for worldly goods, conquering countries or attaining government, he being a simple-hearted man, who never indulged in fraud and deceit. In short, on that day the armies engaged in fighting, after much squabbling, and numberless men were slain on both sides.
SOME OF THE EXPLOITS OF THE AMIR OF THE FAITHFUL ON
THE PLAIN OF SSAFYN.
The U’lamâ who wrote histories of religious wars and biographies—A. h. m. o. t.—have narrated that one day there was among the champions of Syria a man, O’thmân B. Wâyl Alhemyari by name, who, with his brother, were among the most prominent men of the age, people of intellect and consideration, each of them able to vanquish a hundred troopers in combat, and Moa’wiah B. Abu Sofiân placed the fullest trust and greatest confidence in these two brothers on the day of battle. O’thmân entered the lists, and, shouting for a champion, was encountered by A’yâsh B. Rebya’h, who fought with him, and at last severed the head of O’thmân from his body with one blow. Then Hamzah, the brother of O’thmân, presented himself, and A’li the Amir of the Faithful, having donned the garments of A’yâsh, cut off his head, whereon the people, imagining A’yâsh to have accomplished [also] this exploit, applauded him. Then A’mru B. A’yâsh Allakhmy, who was one of the heroes of the period, made his appearance opposite to the Amir displaying his skill with the lance and sword, whereon his lordship said: ‘This is a day for fighting, and not for playing.’ These words having aroused the wrath of A’mru, he assailed the Shâh and receptacle of Vicarship, who then struck him with the Dhu-l-fiqâr, so that he cut off the upper portion of his body, which fell to the ground, whilst the lower part remained in the saddle. When A’mru B. A´ass beheld this feat, he exclaimed: ‘I swear by God that this wound has been inflicted by no one except A’li.’ Moa’wiah, however, denied it, and A’mru continued: ‘If thou believest not what I have said, order the troops to make a unanimous onslaught, and if the warrior fails to retreat he must be A’li, and if not he is another man.’ Moa’wiah then issued the required command, but his lordship would not budge, and when the army approached he lifted the hand of boldness and prostrated thirty-three of the opponents to the ground. Mâlek Ashtar then said: ‘O Amir, restrain thy hand from contending with these erring men, and let thy noble person take no more trouble that I may coerce their malignity.’ His lordship the Amir, however, replied: ‘The apostle of Allah—u. w. bl.—who was the prince of the sons of Adam, the most noble and excellent of human beings, fought in this manner at the battle of Ohod in his own precious person, and if Moa’wiah had attacked me with A’mru B. A´ass, my beloved people would be delivered from severe trouble.’ As Mâlek persisted in his request, his lordship retired, whereon Mâlek challenged Moa’wiah to fight; the latter, however, replied: ‘Thou art not my peer.’ Then Mâlek called out Jandab B. Abu Rabya’h, who had asked for the daughter of Moa’wiah in marriage. Jandab hesitated, but A’mru B. A´ass said: ‘If thou vanquishest Ashtar, Moa’wiah will give thee his daughter.’ Then Jandab, wishing to become the son-in-law of Moa’wiah, approached Ashtar, who asked him: ‘What promise has Moa’wiah given thee that thou comest out to fight me?’ He replied: ‘He made my killing thee a condition of giving me his daughter in marriage.’ Mâlek Ashtar laughed, and Jandab briskly attacked him with his lance, which, however, Ashtar held so fast under his armpit that however much Jandab tried he was unable to draw it out; then Ashtar cut it in two with his sword, and Jandab, having no chance to resist, fled, but Ashtar pursued him and killed him with one blow. Fear having overwhelmed the heroes of Syria, they retreated from Mâlek, who, when he had reached Moa’wiah, wished to ease his mind and to deliver the Musalmâns from trouble by slaying him, but a fellow of the Bani Murhaj having acted as a shield to Moa’wiah, the latter considered the chance propitious, and saved his life by flight.
There is a tradition that on another day a man of the army of Syria, named Mohâreq B. A’bdu-r-rahman, entered the lists and shouted for a champion, whereon Mûmen B. O’beydu-l-morary, of the army of his sacred lordship, hastened to encounter him, and they fought till Mûmen was slain by the predestination of the Omnipotent Master. The dark-hearted Syrian then severed the head of Mûmen from his body, which he threw on the ground, bared the sexual parts, and, capering about, shouted for another champion. Then Muslim B. A’bd Riah Allazdy stepped out from the victory-tracing army and fought awhile with him, but fared as badly as Mûmen, his corpse being also subjected to the same indignity by that wicked caitiff. Two other warriors then fought with him, but likewise attained the honour of martyrdom. The unhallowed fellow thereon lengthened his tongue in exulting and boastful language, shouting for another champion; the warriors, however, of the army whose motto is victory, abhorring the denuding of their sexual parts even more than death, taking hold of the skirt of safety, refrained from accepting the challenge. When his sacred lordship the Amir of the Faithful had become aware of this state of affairs, he changed his garments and stepped into the battle-ground, whereon Mohâreq B. A’bdu-r-rahman, in the fulness of his temerity and ignorance, ventured to attack the Shâh and receptacle of Vicarship, who, however, inflicted with his sword such a blow on the back of the man that he cut his body in twain, which, having fallen to the ground, he separated the head from it, which he deposited, and proceeded to fight the Syrian champions, seven others of whom he killed in succession, thus punishing them for their misdeeds.
When the antagonists witnessed what had taken place, they feared to lose their lives, and refrained from stepping into the field of contention. Moa’wiah, having perceived the signs of terror overwhelming the minds of the prominent men and heroes of the army, addressed his slave Hâreth, who had no equal in temerity, as follows: ‘Do thy utmost to kill this rider.’ Hâreth replied: ‘O Amir, I think that if all the people of Syria were to attack him he would not turn back, but kill them all. He knows no fear, but thy heart is bent on sending me against him, and if I do not go thy noble mind will be displeased. I have washed my hands of my sweet life, and shall now by thy orders start to the fight, so that I may be slain, and thy noble mind not dismayed.’ Moa’wiah replied: ‘Allah forbid that I should approve of thy destruction, or wish any harm to befall thee. It will be better for thee to stay, and I shall send another man to fight.’ Hâreth deemed these words to be great happiness, and Moa’wiah tried to find another man in the army of Syria for goading him on to a conflict with the Model of Islâm, but all his efforts were unsuccessful, no one being inclined to embark in so dangerous an enterprise. When his lordship the Amir had become cognizant of this state of affairs, he took off the helmet from his head, and shouted: ‘I am the father of Hasan!’ This exclamation caused excitement in the army of Syria, but after uttering it the Amir returned. Hâreth then said to Moa’wiah: ‘May my father and mother be a sacrifice for thee! knowest thou at present what discernment I have? Had I ventured, poor fellow that I am, to fight, I would now be one of the number of the disgraced and killed. I cannot tell how grateful I am to thee for having preserved my life and not compelled me to throw myself into the abyss of perdition.’
THE KILLING OF O’BEYDULLAH B. O’MAR B. ALKHATTÂB.
It is related that one day O’beydullah B. O’mar, who was of the number of champions, marched out, with a detachment of valiant cavalry anxious to fight, for the purpose of attacking the warriors of E’râq, who were celebrated everywhere. Mâlek Ashtar, whose great boldness and valour stand in no need of description, encountered the opponents with a company more fond of battle than of a voluptuous assembly, and, a conflict having ensued, O’beydullah attacked Mâlek, who desired to cut his life short with the sabre, but the Eternal Will not assenting, O’beydullah escaped that day alive from the battle, so that the intention of Mâlek was foiled. Such being the case, he ordered line-breaking Rûmis to make an attack, and both parties contended so long with each other that even the bloodshedding and cruel planet Mars took pity on them. Mâlek having become the victor, some of the forces returned joyfully and some with sorrow to their [respective] camps. The next morning, when the sovereign of the day had drawn his sword and routed the hosts of the night, Dhu-l-kalâgh the Hemyarite attacked, with four thousand warriors skilled in wielding the sword and the lance—who had made a covenant not to flee from the battle-ground—the Bani Rebya’h, who had gathered under the victory-boding standards of A’bdullah B. A’bbâs. The Bani Rebya’h, who were likewise prepared to sacrifice their lives, advanced boldly, and both parties using sabres and poniards, injured each other to such an extent that many of them departed to paradise and many to hell. During this contest O’beydullah B. O’mar shouted to his followers who were fighting bravely: ‘I am good, and the son of a good man!’ When A’mmâr B. Yâser heard these words of O’beydullah, he exclaimed: ‘Nay, thou art of a wicked nature.’ O’beydullah thereon chanted rajaz verses, drew forth the sword of vengeance from the scabbard, and killed Shamar B. Ryân, who was one of the knights of the Rebya’h tribe.
When the world-illuminating sun deflected to the western regions, both parties restrained their hands from hostilities, and struck the drum of repose. When the next day the Shâh of the luminaries had with his gory robe stepped over the bridge of the horizon, O’beydullah B. O’mar B. Alkhattâb, with his bosom full of grief for his old friends, issued orders for an attack, and advanced in front of his party with a naked sword. On the part of the victory-allied forces the Rebya’h tribe encountered the antagonists, and a man having with his lance pierced a lethal spot on the body of O’beydullah, he fell from his horse and surrendered his life to the owner of hell, whereon the man who had slain him returned to the victorious army. The people of Hamdan alleged that Hâny had killed O’beydullah, while those of Hadzramont said it was Mâlek B. A’mru, and the Rebya’h asserted that Jâber Hanafy had slain him. In his chronicle, Abu Hanifah Dinwari states that the last-mentioned assertion is the true one; Allah the Most High knows, however, best [the true state of the case].
THE KILLING OF A’MMÂR B. YÂSER.
It is recorded in some chronicles that on the twenty-sixth day of the hostilities at Ssafyn, both parties were fighting before sunrise. A’mmâr B. Yâser having decided to take part in the conflict, his lordship the refuge of Vicarship dissuaded him, but he said: ‘O Amir, I prefer to take refuge with God than to become a sinner.’ Then he advanced towards the enemy and made several attacks, whereon Hâreth, the brother of Dhu-l-kalâgh the Hemyarite, encountered and fought with him, but A’mmâr finished him with one blow; having, however, been overpowered by heat and thirst, he asked for water, and a bowl of dziâh was given him, which is milk to which water has been added, because it was very heavy [i.e., rich with fat]. A’mmâr looked into the bowl, uttered the Takbyr, drank some milk, and gave the following explanation with his blessed mouth: ‘The apostle has given me this information: “O A’mmâr, thy slayer will belong to a rebellious faction, and the place of thy killing will be between Jebrâil and Mikâil. The sign of thy killing will be that when thou askest for wa?? they will bring thee a goblet of dziâh.” Thus I know for certain that this is the last day of my life.’
Some chroniclers have a tradition that one day A’mmâr B. Yâser raised his head whilst the fight and battle were raging, and said: ‘O God, if I knew that Thou wouldst approve of my throwing myself into this river of the Euphrates and perishing, I would do so.’ On another occasion he said: ‘O God, if I knew that Thou wouldst be pleased by my placing my sword against my abdomen, and leaning heavily against it till it came out at my back, I would do so.’ He also said at another time: ‘I do not know of anything more likely to gain Thy approbation than my waging war against this faction.’ After he had said these words, he addressed his friends as follows: ‘We have on three occasions fought with enemies and idolaters in the service of the apostle—u. w. bl.—under these banners which you now see in the army of Moa’wiah, and now we must attack the possessors of these standards. Let it not remain hidden from you that I shall be killed this day; when I turn my face from this perishable to the eternal mansion, you are to delegate my affairs to the Divine grace, and to be of good cheer, because A’li the Amir of the true believers, who is our chief, will on the day of the resurrection wage war against the wicked to protect the good.’ After A’mmâr had uttered these sentiments, and others resembling them, he whipped his horse, entered the battle-ground, fought valiantly, and made successive attacks, reciting verses in the rajaz measure, till a company of dark-hearted Syrians surrounded him; and one of them, who was nicknamed Abu-l-a´aryah, inflicted a wound on him in the abdomen which pained him so that he returned to his line and asked for water. A goblet of water and milk having been brought, A’mmâr looked into it, pronounced the Takbyr, and said: ‘The apostle of Allah has spoken the truth.’ Being asked for the meaning of these words, he replied: ‘The apostle of Allah has informed me that the last nourishment I shall take in this world will be milk.’ Then, taking the bowl in his hand, he drank, and surrendering his life to the Creator, departed to the eternal world. A’li the Amir of the Faithful, having been apprised of what had taken place, approached the pillow of A’mmâr, and, taking his head on his blessed knee, said:
‘O death, who art aiming at me,
Return; thou hast destroyed all my friends.’
He also said: ‘“We belong to Allah, and unto Him we shall return.”105 Whoever bemoans the death of A’mmâr is not a Musalmân. May God the Most High vouchsafe mercy to A’mmâr on the day when he will be resuscitated from dust, and questioned about whatever good or evil he has done! I have seen three men in the service of the apostle of God, and A’mmâr was the fourth; and if I have seen five, A’mmâr was one of them. A’mmâr is not worthy to enter paradise immediately, but when he has acquired the merit to enter it, let the gardens of Eden be prepared to receive him, because he was slain at a time the right was on his side, the apostle of Allah—o. w. bl.—having said: “The truth accompanies A’mmâr wherever he goes.”’ After that the Amir of the Faithful added: ‘He who has killed and insulted A’mmâr will be punished in hell-fire.’ Then he stepped forth with his blessed feet, held funeral prayers over A’mmâr, and buried him with his own hands—the mercy of Allah be on him.
It is recorded in some chronicles that on the day A’mmâr was slain a person said to Moa’wiah: ‘An individual of the troops of A’li, bearing such and such marks, has been killed to-day.’ Moa’wiah replied: ‘That man was A’mmâr Yâser; whoever brings his head to me I shall give him a bag of dirhems.’ After awhile, Wolyd B. O’tbah and Abu-l-jûn Sakûny presented themselves to Moa’wiah, bringing the head of A’mmâr, but each of them pretended to have killed him single-handed. Moa’wiah said: ‘Go to A’mru B. A´ass and he will decide between you.’ They then went to A’mru, who asked Wolyd whether he had slain A’mmâr, and he replied: ‘I have attacked and killed A’mmâ??’ A’mru replied: ‘Thou hast not killed him.’ Then he asked Sakûny: ‘Inform me how he has been killed.’ Sakûny said: ‘When we fought with each other a thrust of mine took effect on him. As he fell from his horse, he said: “He will not be saved whose repentance and abasement takes place in the presence of Jebrâil and Mikâil.” Saying these words, he looked to the right and left, but I severed his head from his body.’ A’mru said: ‘This is wickedness! Receive the news of punishment.’ Sakûny said: ‘If we are killed, woe to us, and if we kill, woe to us.’ And throwing away the bag, he added: ‘We belong to Allah, and unto Him we shall return.’—It is related in some traditions that when A’mmâr Yâser was killed, A’mru B. A´ass said to Moa’wiah: ‘Hast thou not heard his lordship the apostle —u. w. bl.—say that A’mmâr would be killed by a seditious faction?’ Moa’wiah replied: ‘In reality our people have not killed him, but the man has killed him who brought him to the war, namely, A’li.’ A’bdullah B. A’mru A´ass, who happened to be present during that conversation, said: ‘If such be the case, his lordship the apostle—u. w. bl.— had killed Hamzah.’106 It is narrated in the history of Tabari that, on account of this clenching remark, Moa’wiah was displeased, and refrained for three days from speaking to A’bdullah. In most of the books on the religious campaigns, however, it is narrated that A’li the Commander of the Faithful had himself made the above remark when he heard of the reply of Moa’wiah, but Allah the Most High knows best [the true facts].
SOME EVENTS OF SSAFYN WHICH IT IS NECESSARY TO
RECORD.
Some of the U’lamâ of histories have narrated that for the space of eleven months the antagonistic forces were encamped opposite each other; almost every day an officer sallied forth with a detachment for the purpose of fighting, the sacred months only excepted,107 but, fearing too great loss of life, they never engaged in a general battle of the two armies. It is [nevertheless] recorded in the ‘Mostaqassa’ that in those contests nearly seventy thousand men of the Amir of the Faithful, and one hundred and twenty thousand men of the forces of Moa’wiah, [gradually] perished. One of the celebrated men slain of the adherents of truth was A’mmâr B. Yâser, as has been narrated, and the following: Awys Qarny, and Hozymah B. Thâbet Dhu-l-Shahâdatyn, whom his sacred and prophetic lordship—u. w. bl.—had considered to be equivalent to two witnesses, and A’bdullah B. Hozyl Alkhozâa’yi, and Hâshem B. O’tbah B. Abu Woqqâss, who was the cousin of Sa’d, and Abu-l-hashym Shaybâni the herald of the apostle—u. w. bl.—with many others, to enumerate whose names would be an occasion of prolixity.
The author of the ‘Mostaqassa’ states that seventy men who had been present in the fight of Bedr, and had come to aid the Amir of the Faithful, were slain in these hostilities. —The most noted of the adherents of futility who perished were Dhu-l-Kalâgh the Hemyarite and Khosheb B. Dhu-l-Tzalym, with many others, whose names are recorded in books on the campaigns.
It is recorded in various books of the U’lamâ and of campaigns, that at the end of the hostilities at Ssafyn A’li the Commander of the Faithful had mounted the horse of the apostle—u. w. bl.—placed the turban of his lordship on his head, donned his lordship’s cuirass on his breast, grasped his whip called Mamshûq, and spoke to Mâlek Ashtar as follows: ‘O Mâlek, I possess a banner of the lord of apostleship with which he fought at the promulgation of Islâm, and which I have not brought out up to this time, but this day I shall fight with it; and at the time of his death his lordship said to me: “O A’li, thou wilt fight with the Mâqathyn, the Qâsattyn, and the Mâre??n; and what troubles will the people of Syria inflict on thee!” Let it not remain hidden that the word Mâqathyn has been explained as referring to Ttolhah and Zobeyr, who broke their allegiance. It is said that the expression Qâsattyn means the partisans of rebellion and insurrection—namely, Moa’wiah and his companions; whilst Mâreqyn refers to the Khowârej,108 some account of whom will be given in these pages, if Allah the Most High willeth.—After A’li the Amir of the Faithful had spoken the above words, he ordered it to be proclaimed that whoever was desirous to sacrifice his life in the cause of God the Most High and Glorious must prepare for a battle. When the victory-allied army had heard this proclamation, multitudes assembled, and the Amir of the Faithful produced the banner of the apostle—u. w. bl.—which was old and in shreds; but when the eyes of the great companions alighted thereon they were unable to restrain themselves from weeping, and everyone who went to see the banner touched with it his face and eyes [in token of respect]. Then A’li the Amir of the Faithful ordered the people to fight, and they attacked the tribe which was drawn up opposite to them.
At that time, when Moa’wiah ascended the pulpit and incited his adherents to fight, nearly twelve thousand men of the Qoraish [tribe] and from the Hejâz [country] were standing around him in lines. A’li the Commander of the Faithful, however, drew the Dhu-l-fiqâr from its scabbard, whereon the cavaliers and valiant men of various regions who had sallied forth with the legitimate Khalifah shouted the Takbyr in concert with him, so that the noise shook the earth and the time; whereon the lines of the Syrians became confused, and the banners of their dominion were turned upside down.
Moa’wiah, mounting a horse, ordered the following words to be shouted: ‘O people of Syria, where are you going? For, in war, sometimes flight and sometimes victory is the result.’ Then the men of Syria returned and attacked the people of E’râq. Moa’wiah then ordered the tribes A’k and Asha’r, who had ere this retreated from other tribes, not to advance one step further. They obeyed, but were from the side of A’li the Commander of the Faithful attacked by the Hamdân tribe, who swore that they would not return before the A’k tribe had retreated, while the latter made a similar oath that they would not retire before having put to flight the Hamdân tribe; so that for this reason many of the notables and braves were slain, their heads rolling like balls, and blood flowing like a river. At last, however, the people of Syria having been put to flight, also A’li the Amir of the Faithful retired, ordering his people to cease fighting, whereon some of his intimate friends said: ‘O Amir of the Faithful, how can the face of victory show itself upon the speculum of our hopes if thou orderest us to cease fighting when the enemies have been put to flight? Had Moa’wiah vanquished us, he would undoubtedly have pursued us, causing the sword and the lance to decide the matter.’ His lordship, however, replied: ‘Moa’wiah is not acting in conformity with the book of God and the Sonna of the apostle of Allah—u. w. bl.—whereas I never undertake anything contrary to them. If he were in possession of any practical or theoretical knowledge, he would never contend with me.’
In short, after the period of hostilities had become protracted and the fights obstinate, most of the celebrated warriors and lancers of Syria perished. Then Moa’wiah sent, in the height of his confusion and distress, the following letter to the Amir of the Faithful: ‘I am of opinion that, if thou and I had known that our hostilities would end thus, we would never have begun them. It will now be convenient for us to say nothing about the past, but to make peace with each other. As we hope to live, so thou also hopest; and as we fear death, thou likewise dreadest it. Thou knowest that good and pious men have been slain in these hostilities. I have ere this requested thee to confer upon me the governorship of Syria, but ??o excuse me from paying allegiance to thee; and I now make the same request. If this war is not put an end to, the sword will spare no one. Hostilities ought not to have subsisted between us so long, we all being descendants of A’bd Munâf, derived from one stock, and none of us enjoying preference or excellence above each other.’ When A’li the Commander of the Faithful received the epistle of Moa’wiah, he indited the following reply: ‘But after [the usual preliminary I say], O Moa’wiah, thy letter has reached me; I have understood its contents, and thy rebellious disposition, obstinacy, and injustice are evident to me. As to thy allegation that if we had known our hostilities would end thus we would never have begun them, it is false; because I am to-day more desirous to fight thee than I was yesterday, and this wish will constantly be getting more intense. Thy assertion that our and thy fears and hopes are the same is likewise wrong; because you follow doubt and hesitation, but we firmness and certainty. Moreover, the anxiety of the people of E’râq for everlasting beatitude is greater than the covetousness of the adherents of schism for the goods of this world. Thy request to be made Governor of Syria without paying homage to me is not accepted; thou hast ere this proffered this request, and it was rejected, but what merit hast thou since acquired to deserve acquiescence? Thy statement that we are both descendants of A’bd Munâf is true enough; but it was wrong to allege that none of us are more excellent or more preferable than the other, because Ommaiyah was never like Hâshem, and could never be equal in fighting to A’bdu-l-muttâlleb; neither has Ssakhar [namely, Abu Sofiân] been the equal of [my father] Abu Ttâleb; and what connection hast thou with me, for I am a freed man, and the son of a freed man? Thou canst not deem thyself to be the equal of an exile [Mohâjer], one walking in the path of Divine grace. Thou hast preceded me neither in Islâm, nor been the companion of the prophet—u. w. bl.—in his exile. What virtues or exploits canst thou adduce to the people in which thou excellest me, who am the cousin of the apostle—u. w. bl.—nay, his brother, legatee, heir in knowledge, and his Khalifah? Moreover, my relation to his lordship is like that of Aaron to Moses; and if the gate of prophetship had not been sealed with his signet, I would have become happy by general prophecy as I have been distinguished by special Vicarship. His Majesty the Bestower of gifts has honoured me by revealing several verses [of the Qurân] concerning me, thus elevating the banners of favours over my head; and how can my noble children be compared with the offspring of thy times? Let it not escape thy imperfect understanding that I am determined to fight and contend with thee, and that if thou failest to attain the felicity of harmonizing with me and paying me allegiance, a calamity will befall thee—a greater and more terrible one than which has never occurred in the world—and they who act unjustly shall know hereafter with what treatment they shall be treated.’109
THE LAST BATTLE OF SSAFYN, AND ACCOUNT OF THE
EVENTS OF THE NIGHT OF HORROR.
As several historians have described the night of horror in trustworthy books, after giving the above letter [of A’li to Moa’wiah], this humble, destitute, and incapable individual [i.e., the author], following their example, states that when A’li the Commander of the Faithful had indited the above recorded letter to Moa’wiah, who duly received it, he despaired of a conclusion of peace. Accordingly the next day the bold and valorous combatants of both parties were drawn out in lines, and ready for a battle. A’li the Commander of the Faithful having placed on his head the joy-boding turban of his prophetic lordship, mounted the charger of that prince, took up a position between the two [opposing] lines, haranguing them in a loud voice and eloquent language, as follows: ‘O ye men, whoever sells this day his life to God, as He says, “Verily Allah hath purchased,”110 will often swear concerning this day, saying, “By that God, in whose grasp the life of A’li is, if I had not apprehended that the tenets of the religion and the rights of the Musalmâns would be destroyed by rebels, obstinate and unrighteous men, I would have remained sitting in my house, and would have preferred ease and comfort to strife and war.” Now it becomes necessary that we should lead these erring people to the straight road, and I shall invite them to accept the ordinances of the prince of apostles. Be aware that this is a remainder of the disappointment of Bedr, of Ohod, and of the time of [pre-Islamitic] ignorance, which has settled in the aggrieved heart of Moa’wiah, and of which he desires to be liberated this day; attack, therefore, the leaders of the unbelievers, because they have no religion.’ The notable Mohâjer, the Anssâr, and well-known inhabitants of the country, then said: ‘The small doubt existing in our minds was removed when A’mmâr Yâser was slain, and we learnt as a certainty that Moa’wiah B. Abu Sofiân is a rebel with all his adherents. To-day our intention to follow thee is more intense than ever, and we have girded our loins to do whatsoever thou wishest, persevering firmly in our obedience to thee.’ The Amir of the Faithful having applauded these sentiments, then advanced towards the opponents, followed by ten thousand cavalry, consisting of experienced warriors, from the Hejâz and from E’râq, with drawn swords. When they had come close to the lines of the antagonists, he said to his friends: ‘I shall assail these people; you must keep together, not separate from each other, and your attack must be [unanimous] like that of one man.’ Having said these words, he rushed at the enemies, his ten thousand men likewise attacking them and breaking the ranks of the rebels. They slew innumerable foes, and the legs of their horses were dyed with blood; they so paralyzed the forces of Syria that they became weak and could not move. Moa’wiah then turned to A’mru A´ass, and said: ‘O father of A’bdullah, we must take hold of the jugular vein of patience to-day that we may boast to-morrow.’ A’mru replied: ‘Thou speakest the truth, but to-day death is a reality and life a vanity. If the Lord A’li B. Abu Ttâleb makes another onslaught like this, none of us will remain alive.’ On that day Mâlek Ashtar prostrated many warriors, but also numerous men of the victorious army were killed by arrows, whereon Mâlek Ashtar, witnessing the scene, began to weep aloud. A’li the Commander of the Faithful then honoured him with his companionship, and asked: ‘May God the Most High preserve thy eyes from crying! what is the reason of thy distress?’ Mâlek replied: ‘I behold numbers who have attained the happiness of martyrdom in serving thy august person, but I have been excluded from that beatitude up to this time.’ Then Ali the Commander of the Faithful consoled and praised him.
On that day the two armies stormed like the Indian Ocean, and assailed each other like two mountains of steel; the firmament was obscured by dust; the kettledrums, trumpets, and brass fifes roared, bringing to the mind the verse, ‘Verily the shock of the last hour will be a terrible thing,111 and the truth of the words, ‘It wanteth little that the heavens be rent,’112 was revealed to the hearts of men. The chiefs of Islâm shouted the Takbyr into the faces of the enemy, and ‘Aid from Allah with a speedy victory.’113
The fire of the conflict having commenced to blaze, the lightning scimitars of the warriors caused showers of blood to rain as if from clouds, while their emerald poniards elicited vermilion-coloured water from the bodies of the enemies, defiling the countenance of the azure sky with red wine:
| Distich: | The arrow-points moving quick like thoughts Drew brooks of water from men’s eyes. |
A’li the Commander of the Faithful, placing his foot in the world-conquering stirrup, made an assault like storms and clouds, reciting the verse, ‘It wanteth little but that the unbelievers,’114 to ward off the Evil-eye. Thus the conflict lasted till the cavalry alighted, placing their knees on the ground, attacking each other with their swords till they broke as well as their lances, and the banners were overturned; moreover, the dust raised became so blinding that the combatants were unable to see each other. On that day no one had a chance to recite the prescribed orisons; and although the poniard-darting sun had thrown a ray of consideration on the western regions, and had disappeared from the sight, the warriors and heroes of both sides continued to fight, grasping each other at last by the necks and ripping open entrails. During that night A’li the Commander of the Faithful looked several times to the sky, saying: ‘O God, hearts know Thee, feet are hastening to Thee, and hands are stretched forth imploring Thee to grant their requests. O Cherisher of mankind, judge thou between us and these people, because thou art the best of judges.’ It is said that after uttering this prayer he rushed in the darkness of the night at the enemies and was followed by his adherents.
There is a tradition that whenever the Amir of the Faithful had during that night prostrated an enemy with his Dhu-l-fiqâr, he shouted the Takbyr, and that one of his intimate companions, who attended on the heaven-aspiring stirrup, and kept an account, found that when the morning dawned the number of Takbyrs had reached five hundred and twenty-three. The author of the ‘Mostaqassa’ narrates that there is a tradition of Sa’yd Alsamnany in the ‘Moa’jjam Kabyr,’ according to which Moa’wiah said: ‘During the night of horror A’li had slain more than nine hundred combatants with his own hand. Having become despondent during that night, I determined to do one of two things, namely, either to request A’bdullah B. A’bbâs to obtain permission for me from A’li to depart to Mekkah and to sojourn in the sanctuary, or to betake myself to the Qaissar of Rûm [i.e., Byzantium], and going to some island of that country to dwell in peace. At last, however, I remembered two distichs recommending patience and endurance in hostilities and battles, w herefore I placed the foot of constancy under the skirt of patience, ready to endure whatever might take place.’—In the history of Aa’thum Kûfy it is recorded that the aged men of Syria uttered many lamentations and wailings during the night of horror, saying: ‘Fear God and have pity upon these men who are the remnant of so many thousands; spare women and children, and cease fighting.’ These words produced, however, no effect whatever, and the opponents continued to fight till the sun had risen high and numberless people on both sides had been killed. Aa’thum Kûfy states that certain trustworthy men had counted the number of persons slain in this war, and had found it to amount to six thousand. It is stated in the Menâhej Alsâlekyn that thirty-three thousand men perished in the night of horror, whereas in the Mostaqassa it is recorded that two thousand and seventy-one of the victorious army, and seven thousand men, or nearly so, of the adherents of the rebellion and opposition were slain.
THE STRATAGEM OF A’MRU A´ASS.
On this subject there is a tradition that, when in the morning after the night of horror the adherents of truth and of falsehood had not yet [entirely] ceased fighting with each other, Moa’wiah, perceiving the effects of weakness, defeat, helplessness and despondency that were manifesting themselves in the army of Syria, asked A’mru A´ass: ‘O father of A’bdullah, where is the stratagem thou hast kept in reserve? If thou canst not devise some plan, our affairs will perish disastrously!’—According to another statement, Moa’wiah despatched, after the night of horror, an humble letter to A’li the Commander of the Faithful, imploring him to make peace, but that he received an answer full of reproaches, as the reed of explanation has recorded above; then Moa’wiah consulted A’mru A´ass about quelling the dissensions, and acted according to his advice.—In the history of Abu Hanifah Dinwari it is recorded that, when both parties had ceased fighting after the night of horror, and were engaged in burying their dead, A’li the Amir of the Faithful said the same morning to the officers of his army: ‘You see what the fight between you and the enemies has come to, nothing but the last breath of life remaining in them. Attack them, therefore, to-morrow “until Allah judge between us; for He is the best judge.”’115 When these words had been reported to Moa’wiah, he asked A’mru: ‘What is thy opinion in this great calamity?’ A’mru replied: ‘I have, for a day like this, prepared a stratagem and devised a plan, that we must ask something from the people of the Hejâz and E’râq, which, if they agree to it, dissension will arise between them, and if they reject it they will disperse.’ Moa’wiah asked: ‘What is it?’ He continued: ‘Invite them to the book of God— whose name be exalted and hallowed—that thou mayest attain thy object.’—On the same day, also, the notables of Syria were informed that Asha’th B. Qays had said: ‘If you continue to fight as you have done yesterday and before, the Arab nation will be endangered, and their families with their children in danger of perishing.’ The Amirs having reported these words to Moa’wiah, he said: ‘Asha’th has spoken the truth, because it is certain that if we engage to-morrow in hostilities, the Byzantines will turn towards Syria, and the Persians will devastate and ravage the country of E’râq.’ Accordingly the next morning, with the approbation of A’mru, he ordered Qurâns to be suspended from the tops of lances before sunrise. It is said that there were five hundred Qurâns in the army of Moa’wiah, and when the Syrians with the volumes hanging from their lances were standing drawn out in lines, and the day had not yet become bright, the people of E’râq mistook them for banners and standards; after, however, looking for awhile, they discerned the true state of affairs. On this occasion, Fadzl B. Adham stepped out to the front of the centre, and Sheryh Hamdâny to that of the right, and Warqâ B. Ghâreb to that of the left wing of the army of Syria, and shouted: ‘O Arabs, for God’s sake have mercy on your children and women, because if you do not cease to fight, you will be slain, and your wives with your children will fall into the power of your foes, namely, the Byzantines and the Persians, who will take them away to their countries. Behold the volume of God which is between us and you!’ After that, Abu-l-a´ur, mounting a piebald horse, placed a Qurân on his head, stood up between the two [opposing] lines, and shouted: ‘O ye people of E’râq, I draw your attention to the contents of the book of God, who is the judge between us and you, that you may act according to it.’ When the people of E’râq had understood the allocution of their opponents, Kardûs B. Hâny Bakry said: ‘O ye inhabitants of E’râq, be not deceived by the elevation of the Qurâns which the rebels have displayed, because this exhibition is nothing but fraud and hypocrisy.’ Sofiân B. Thûry then continued: ‘We have been the first to adjure the men of Syria by the book of God, and as they would not listen to us, it became licit to us to shed their blood, and if we now fail to comply with their desire, they will likewise consider themselves entitled to spill our blood.’ Hereon Khâled B. O’mar and Hussyn B. Nadhar said: ‘The decision of A’li the Commander of the Faithful will be acceptable; whatever he advises will be most suitable.’ His lordship replied: ‘I am more willing than anyone to comply with the appeal to the book of God the Most High, and herein you likewise agree with me; but this is a stratagem which they have devised, and a fraud they have put forth. By elevating the Qurân, they do not mean to act according to its contents, but being distressed by the war, and despairing of victory or help, they wish by this deception to quell hostilities, and to save their lives from this peril; I, however, shall contend with them, until they agree to what God —whose name be praised—has commanded.’ As, however, most of the notables and Amirs of the Commander of the Faithful had taken bribes from Moa’wiah, had become tired of fighting, and were desirous of enjoying rest after many fatigues, they said: ‘O Amir of the Faithful, respond to the invitation of Moa’wiah, because he is calling thee to the Divine volume; and we have revolted against O’thmân, as he rejected such proposals. If thou wilt not comply with the request of Moa’wiah, we shall capture thee and surrender thee to the foe!’ When the words of his friends had reached this extremity, A’li the Commander of the Faithful exclaimed: ‘We belong to Allah, and unto Him we shall return;116 to Allah we complain, and Allah’s aid is to be implored [to enable me to support the misfortune] which you relate.117 O Allah, Thou art the judge between us, because Thou art just and not partial.’ Meanwhile, envoys from Moa’wiah arrived, bringing Qurâns, and said: ‘O father of Hasan, the Syrians say: “Deal with us according to the book of God, because besides it there will be no other decision between us.”’ Asha’th B. Qays, to whom most of the tribes were subject, and to whom Moa’wiah had sent an enormous sum by way of a bribe, then said: ‘O Amir of the Faithful, as we obeyed thee yesterday, so we obey thee also to-day; but Moa’wiah is speaking very just words, obeys the truth, and calls thee to the book of God.’ A’li the Amir of the Faithful replied: ‘By Allah! I am more acquainted with the book of God than Moa’wiah, A’mru A´ass, and the like of them! This is a stratagem which A’mru has devised.’ This information having spread among the troops, most of them commenced to retreat from the opponents, excepting only Mâlek Ashtar, who continued to act and to fight on the right flank as before. When his lordship the recipient of the Vicariate perceived that the troops were returning by detachments, he clapped his hands, saying: ‘The son of Hind has become victor!’ On this occasion Ebn Lakwâ, with a number of Zendyqs118 in the army of the Commander of the Faithful, who were afterwards surnamed Khowârej,119 became turbulent, and said to his lordship: ‘It is indispensably necessary to respond to the invitation of Moa’wiah, and in the contrary case it will be necessary to excuse us from becoming opponents.’ Thereon his sacred lordship A’li the Commander of the Faithful was obliged, willingly or unwillingly, to comply. The people then said: ‘Send a man to recall Mâlek Ashtar, who is engaged in fighting on the right flank.’ The Amir of the Faithful then despatched Yazid B. Hâny to call Mâlek Ashtar. When Yazid had conveyed the message to Mâlek, the latter said: ‘What time is this to return? Victory and conquest are at hand!’ Yazid then hastened to wait on his lordship, and brought him the answer. Meanwhile the shouts of Ashtar and his followers became more loud, and much dust rose, so that the Khowârej said to Murtadza A’li: ‘We imagine Mâlek is striving and fighting by thy orders.’ His lordship replied: ‘I have plainly told Yazid that Ashtar should cease from fighting.’ Then he again sent Yazid B. Hâny to Ashtar, commanding him to return quickly, because a great disturbance had arisen. When the envoy had delivered his message, Ashtar asked: ‘Has this event perhaps resulted from the lifting up of the Qurâns?’ Yazid gave an affirmative reply, and Mâlek continued: ‘By Allah! at the moment I saw the opponents carrying the volumes on the tops of lances, I knew that dissensions would ensue in our army.’ Then Mâlek ceased to fight, and joining A’li the Commander of the Faithful with the notables of Kûfah and Bossrah, addressed them reproachfully, saying: ‘O ye people of E’râq, O ye base and hypocritical crowd! By Allah! you have brought an injury upon yourselves which you will never be able to make good. Had you hindered the lifting of these Qurâns, you would have conquered the enemies! Let me, however, now settle the affair with them.’ They replied: ‘We shall not be partners in sin with thee.’ Mâlek then spoke harshly, whereon they used insulting language to him, whipped his horse, and he likewise opened the flood-gates of objurgation, retorting in the same manner. When A’li the Amir of the Faithful perceived the eagerness of the Khowârej to comply with the demand of Moa’wiah, he told Asha’th B. Qays to go to the possessors of standards, and order them to remove the tokens of hostility. Asha’th obeyed orders, and when he came near the Rebya’h people, O’mayr B. Adoubah said to him: ‘O Asha’th, lovest thou the people of Syria, in whose blood we have been bathing?’ Then he struck the neck of the horse of Asha’th with his blade, saying: ‘There is no command except from Allah.’ Asha’th replied: ‘Put back thy sword into its scabbard. The Syrians have invited us to a thing, to which, if they had delayed it, we would ourselves have called them.’ On that occasion Moa’wiah said to the prominent men and nobles of Syria: ‘The time of hostilities between us and the Hejâz and the E’râq people has become protracted. Each of these two factions believes that the right is on its side. We have invited them to the command of the Divine volume; if they accept it, that is just what we desire, and in the contrary case, we shall be excused before God.’ Then he wrote a letter, the contents of which are as follows, to A’li the Commander of the Faithful: ‘The first who will be called to account for these hostilities will be ourselves and thyself. Now I request thee, for the sake of our [old] associations, and for the removal of grief from our breasts, that a wise man may be appointed on thy part, and another on mine, to judge between me and thee according to what is written in the glorious Qurân and lauded Furqân.120 Thou must abide by the decision of the Qurân if thou believest therein.’ The Amir of the Faithful wrote in reply: ‘Thou invitest me to the decision of the Qurân, but I know that thou wilt not act in conformity therewith. We have responded to the command of God the Most High, contrary to thyself, and whoever agrees not with the Qurân has verily gone far astray.’
It is narrated in several traditions that Moa’wiah sent Habyb B. Muslim as an envoy to A’li the Commander of the Faithful with the following message: ‘As the book of God the Most High cannot speak, thou art to select a man, and I another, to decide between us. If thou art elected, I shall assent to thy becoming the Khalifah, but if they appoint me, thou must not demur to their decision. Should they elect another man, and not one of us, we must submit to him.’ When Habyb B. Muslim had delivered the message, Asha’th B. Qays said: ‘O Amir of the Faithful, Moa’wiah is making a very just proposal.’ Hasan B. Mundhar having expressed the same opinion, Shaqyq B. Thûr said: ‘O Amir of the Faithful, most of our brave men and cavaliers having been slain, thou must take pity upon those whom the sword has spared.’ Moa’wiah knew that in the victory-allied army of the Amir of the Faithful the Yemânis were preponderant; he therefore indicted a conciliatory letter to Asha’th B. Qays, who was one of their chiefs, and promised to pay him one hundred thousand dirhems in case peace should be established. Asha’th perused the epistle of Moa’wiah, and was beguiled by the promise of mundane wealth; he therefore assembled the tribes Azd, Rebya’h, and Asha’r, whom he advised to cease hostilities, whereon they became so biased against Ashtar that they said: ‘If Mâlek offers opposition to us, we shall tear the limbs of his body to pieces.’ In that assembly the Yemânis also said: ‘If we continue to fight, not one of us will remain alive.’ The Bani Bakr B. Wâyl, being of the same opinion, said: ‘The men have become so distressed by fighting that they unanimously acknowledge their inability to continue hostilities.’ On this occasion A’bdullah B. Alhâreth Alttây—who was so religious that he had during twenty years performed his matutinal devotions with the religious ablution of his evening prayers,121 and who had received sixteen heavy wounds in the night of horror—went to the tent of his lordship the Amir, who, having received him honourably and respectfully, asked: ‘O A’bdullah, how feelest thou at present?’ He replied: ‘O Amir of the Faithful, I am of opinion that not more than one day, or nearly one day, of my life remains.’ Tears started in the eyes of the Shâh and recipient of the Vicariate, and he said: ‘Be of good cheer and keep thy heart bright, because thou wilt receive the mercy, pardon, and reward of the Cherisher, because thy resurrection will take place in the company of Mohâjer, Anssâr, and great martyrs.’ After that A’bdullah continued: ‘O Amir of the Faithful, it is rumoured that dissension has arisen among thy companions, and that they are attempting to induce thee to conclude peace with Moa’wiah. Do not by any means act according to their words and cease hostilities.’ The Amir of the Faithful asked: ‘With what army and with what helper am I to wage war against Moa’wiah? Knowest thou not that although the apostle possessed the strength of forty prophets, he forbore during three years from openly inviting anyone to accept Islâm, and that he abstained ten years from fighting after he had received his mission as a prophet? When, however, he had gained numerous partisans and helpers he was commanded to fight. If I can likewise obtain friends and assistants I shall wage war, but in the contrary case I shall strike my hand upon the jugular vein of patience, as prophets and saints have done. O A’bdullah, his lordship the apostle—u. w. bl.—has informed me of the events happening and about to happen, and I shall refer my complaints against the people to the Court of monotheism, nor shall I ever undertake anything which may make me unworthy of the Emâmate.’ A’bdullah continued: ‘I bear witness that there is no other legitimate Emâm with knowledge appointed between God and His worshippers except thyself. Blessed is he who follows and obeys thee, and miserable is the wretch who refuses to be subject to thee.’
Historians narrate that when the stratagem of A’mru A´ass had been promulged, Qurân-memorizers of the people of E’râq and Syria assembled, taking up a position between the two antagonistic armies, and engaged in reciting verses of the Qurân. They arrived at the decision that the election to the important office of the Khalifate be delegated to two wise men. The people of Syria then said: ‘Let A’mru A´ass be the judge on our part.’ Asha’th B. Qays with his adherents said: ‘In this matter our choice has fallen upon Abu Mûsa Asha’ry.’ His lordship the Amir then said: ‘I place no trust in the foresight and opinion of Abu Mûsa; on my part A’bdullah B. A’bbâs must be the judge.’ The Khowârej said: ‘We swear by God that we make no distinction between thee and A’bdullah, and from thy words it appears that thou desirest thyself to be the judge in this matter, whereas our intention is to appoint a man who is equally unbiased towards thee and towards Moa’wiah.’ The Amir of the Faithful asked: ‘How is it that the Syrians have appointed A’mru A´ass, although they know him to be closely connected with Moa’wiah?’ The Khowârej replied: ‘Everyone knows his own advantage best; it is convenient for us that Abu Mûsa should be judge on our part.’ A’li the Commander of the Faithful continued: ‘Mâlek Ashtar being likewise worthy of this duty, I appoint him to be a judge.’ Asha’th B. Qays, who was the head and front of the Khowârej, then asked: ‘How can he be made judge, he having kindled the flames of war and contention?’ The Amir of the Faithful replied: ‘There can be no fault in appointing him; and what decision contrary to the Divine book will he give?’ Asha’th said ‘His decision will be to allow him to strike with the sword, and to incite the people to fight against each other, so that he may attain his object.’ The upshot of this discussion was that the Amir of the Faithful and all intelligent men, such as Ahnaf B. Qays and others, said: ‘Abu Mûsa Asha’ry is not capable of performing such a duty, and another discerning, shrewd man should be appointed who will be able to cope with A’mru A´ass in this matter, and shall not by his wiles be induced to swerve from the straight road.’ The Khowârej would, however, by no means agree to this proposal, and selected no other man than Abu Mûsa. They then despatched a man in search of him, because he was at that time sitting in a corner, and not taking part in any affairs. When he heard that both parties had concluded peace, he exclaimed: ‘Praise be to Allah, the lord of both worlds!’ Having been told that he was appointed judge, he replied: ‘“We belong to Allah, and unto Him we shall return.”’122 Afterwards Abu Mûsa made his appearance in the camp of A’li the Commander of the Faithful, and attained the honour of kissing his hand. Being displeased with the turn affairs had taken, every one of the great companions who arrived in that assembly tried to advise him to be on his guard, shrewd and impartial in his position as a judge, so that Abu Mûsa at last became angry, and said: ‘If you entertain suspicions about me, you must select another man for this business.’ Mâlek said: ‘Thou art the man who hast, on the occasion when Hasan the son of A’li arrived in Kûfah, invited the people to follow thee and to pay thee allegiance whilst preaching, and hast said: “To agree with A’li Murtadza will become an occasion of turbulence.”’ Abu Mûsa replied: ‘The case was such, but this day the fire of that day is burning me, because in this affair I am your friend, and in this sea I have been immersed with you.’
When the conclusion had been arrived at to delegate the election of the Khalifah to the negotiations of two judges, A’li the Amir of the Faithful, with the notables of E’râq, and Moa’wiah, with the prominent men of Syria, met in an assembly between the two armies to get a document written out to that effect. A’bdullah B. Abu Râfi’, who was the writer of A’li the Commander of the Faithful, was thereon ordered to draw up a few lines on that subject. Then A’bdullah wrote: ‘This is the arrangement which A’li the Amir of the Faithful—p. o. h.—has made.’ Moa’wiah interrupted, saying: ‘What a bad fellow I must be, that although I know A’li to be the Amir of the Faithful, I nevertheless fight with him!’ A’mru A´ass then said: ‘The expression “Amir of the Faithful” must be blotted out, and his name with that of his father is to be written.’ Ahnaf B. Qays said: ‘O Amir of the Faithful, do not allow this expression which implies the Emâmship over the Musalmâns to be expunged, because I apprehend that if it be blotted out thou wilt never recover it.’ A’li the Amir of the Faithful said: ‘Allah is great! The apostle of Allah was right concerning this event which has taken place, because on the day of Hodaybiah, when I indicted the treaty of peace, I wrote: “This is the peace which Muhammad the apostle of Allah is concluding with Sohayl B. A’mru”’— or, according to nobler tradition, ‘with the people of Mekkah’—‘whereon Ebn A’mru said: “Blot out the words ‘the apostle of Allah,’ and write ‘Muhammad B. A’bdullah,’ because if we considered him to be the prophet of Allah we would not have impeded him from entering Mekkah and visiting the sacred localities.” The lord of apostleship then said: “Ali, blot it out, for thou wilt fare one day as I fare this day.” At present that day has come, therefore, O A’bdullah, write as Moa’wiah desires.’ Then A’bdullah wrote on the page: ‘This is what A’li B. Abu Ttâleb and Moa’wiah B. Abu Sofiân have agreed to.’ Then he completed the treaty of peace, which was to the following purport: ‘A’li B. Abu Ttâleb, with the people of the Hejâz and of E’râq who are his friends, and Moa’wiah B. Abu Sofiân, with the people of Syria who are standing up for his rights, have agreed to act according to the decision of the Qurân from the beginning to the end of it; not to swerve from its contents, but to strive to keep alive whatever the Qurân keeps alive, and to deaden what it has deadened. A’li, with his partisans, has agreed that in this matter A’bdullah B. Qays, namely, Abu Mûsa Asha’ry, shall be the judge and superintendent in this matter; and Moa’wiah has with his followers agreed that on the part of their tribes A’mru A´ass should be the judge and superintendent. A’li and Moa’wiah have made a covenant with, and exacted a promise from, Abu Mûsa and from A’mru A´ass, that they will make the Qurân their guide, and will not swerve from the contents of the book of the Lord, so that they will judge according to what is written in the Qurân, but that in any difficulty which cannot be solved by the word of God they will have recourse to the Sonna of the prophet, and will act according to the injunction of the best of created beings—u. w. bl.’ A’bdullah B. Qays and A’mru B. A´ass [on their part likewise] exacted a promise from the Amir of the Faithful and from Moa’wiah that they would not swerve from their decision, which would be according to the Qurân, in conformity with the truth and with the Sonna. After both these judges had fulfilled their duties according to the dictates of honesty and probity, their property, families and children were to be safe from any injuries; but in case one of the two judges should die before their judgment had been delivered, the followers of A’li and the adherents of Moa’wiah were to elect another pious and righteous man in his room. In case the judges should fail to come to an understanding in the month Ramadzân, when the time allotted for the decision terminates, and should not have arranged the affair of the Khalifate, both parties would be at liberty to renew hostilities; and whoever offers any opposition to this arrangement acts unjustly and dishonestly; his wickedness is to be put a stop to with the unanimous consent of the whole nation.—When the treaty had been completed the following signatures were appended to it: ‘A’li testifies to what is written in this document, with his sons Alhasan and Alhusain, and A’bdullah B. Abbâs, and A’bdullah B. Ja’fer B. Abu Ttâleb.’ Also Asha’th B. Qays, with many others of the chief adherents of A’li the Amir of the Faithful, affixed their glorious names. Certain notables of Syria likewise wrote their names. At the bottom of the page it was recorded that it had been written on the twenty-third of Safar in the year thirty.123
It is recorded in the history of Abu Hanifah Dinwari that when Asha’th B. Qays requested Mâlek Ashtar to affix also his testimony to the treaty, Mâlek replied: ‘May the right hand of Ashtar [i.e., my hand] be cut off and his left be paralyzed if he appends his name to this document!’ Asha’th continued: ‘Unless thou writest it, I shall not be pleased with thee.’ Mâlek, however, replied: ‘Who art thou, and what boots thy pleasure? Be pleased if thou likest, or be not.’ There being a number of Amirs, such as A’dy B. Hâtim Ttây, and others, present in that assembly, Asha’th said: ‘If I had no regard for the respect due to great Arabs, I would have replied as it befits thee.’ Mâlek Ashtar continued: ‘The sword of my tongue is sharper than thine, and my teeth more efficient than thine, my clan is bigger than thine, and I am the friend of the Amir of the Faithful, but thou art his enemy; after all, thou art not one of his foes, but a tanner of hides and a scraper of skins, or the leader of one man.’ These reproachful words were addressed to Asha’th, because he was a native of Yemen, most of whom are engaged in these occupations, and, being uttered in a high tone, they gave such offence to Asha’th that he grasped the hilt of his sword, and Mâlek did so likewise, whereon Ebrâhim B. Mâlek also drew his sword from the scabbard, but his father pacified him, then addressed Asha’th, and said: ‘If thou hadst been a man of any account thou wouldst not have apostatized! Thou hast first unwillingly accepted Islâm, and hast after that willingly returned to the tenets of infidels and idolaters, afterwards again becoming a Musalmân for fear of thy life.’ When this was reported to the Amir of the Faithful, he said: ‘O Mâlek, reconcile these people as I have done, for his lordship the apostle has informed me of what will take place with Asha’th, and what his sons will do to my progeny.’ By these words the Amir of the Faithful alluded to the fact that Muhammad B. Asha’th waged war against Husain the Amir of the Faithful at Kerbelâ, and that in the same locality Esahâq B. Asha’th also withheld water from his lordship.
It is related in the ‘Futûh’ of Abu Mukhnaf that when it was brought to the notice of A’li the Commander of the Faithful that Ashtar was displeased with the contents of the document of peace, he replied: ‘I swear by God that I also was not pleased, and desired that you also should not give your assent; but seeing that you were unanimous and agreed, I likewise assented, and I do not consider it worthy of myself to recant after having complied. Would that there had been among us one more like Ashtar, to persist in finishing the conquest of the enemies, and to liberate me from all this trouble.’ It is said that when the document of the agreement had been completed Asha’th B. Qays took it, and circulated it among all the Arabs who were in that camp; when the U’zza tribe had been made acquainted with the contents of it, two brothers belonging thereto raised the shout, ‘No one but Allah is to be obeyed!’ and attacked the army of Syria till both of them were slain. When Asha’th read out the document to the Murâr tribe, Ssâleh B. Shaqyq, who was one of their celebrated men, exclaimed: ‘Allah alone judges, although the idolaters be averse [thereto].’124 Most of the tribes agreed to this sentiment, and lengthened the tongue of reproach towards Asha’th B. Qays.
It is related in some histories that A’bdullah B. Abu Râfi’, the amanuensis of the Amir of the Faithful, had written the covenant of peace for the Syrians, and O’mayr B. A’bâd Alkalby, the writer of Moa’wiah, for the people of E’râq, the contents being the same. Then the people of E’râq appended their signatures, and the opponents theirs to their respective copies, the people of Syria affixing theirs after the adherents of the cousin of the apostle—u. w. bl. When both documents had thus been completed, a man of the army of A’li the Commander of the Faithful, and belonging to the Rebya’h tribe, mounted his steed in the greatest haste and asked for some water. When it had been given him he rushed among the troops of Moa’wiah, and wounding several men, returned again. Then he asked again for water, and having drunk some, recited some verses in the rajaz measure, and attacking the army of the Commander of the Faithful, likewise wounded some men of it. Thus he capered from one army to the other several times, and shouted: ‘O ye men, be aware that I am independent of A’li and of Moa’wiah, and of the decision of the two judges! There is no decision except that of God—whose glory be magnified—although the idolaters may be averse [thereto].’125 He was, however, killed in the act of assailing the army of the Amir of the Faithful, and the first Khâreji slain was he.
After the negotiations had been completed, A’li the Commander of the Faithful marched back to Kûfah, and Moa’wiah in the direction of Syria. Arrangements were also made that Abu Mûsa Asha’ry should, with a number of prominent men of the Hejâz and of E’râq, as well as A’mru A´ass, with the great Arabs and men of Syria, march to Daumatu-j-jandal, which is a locality between E’râq and Syria, in order there to arrive at a decision concerning the office of the Khalifate [by means of the two judges who had been appointed for the purpose]. A’li the Commander of the Faithful despatched Sharyh B. Hâny with five thousand of his intimate friends to start to the appointed locality, and A’bdullah B. A’bbâs to accompany them for the purpose of watching the proceedings. Moa’wiah sent Abu-l-a´ur Alsalmy and Shorahbyl B. Samatt Alkindy with those who accompanied A’mru A´ass. According to some traditions, eight hundred men accompanied the two judges to Daumatu-j-jandal, each party sending four hundred. It is said that during the march A’bdullah B. A’bbâs and Ahnaf B. Qays repeatedly advised Abu Mûsa, saying: ‘Be not deceived by the words of A’mru A´ass, and do not forestall him in any manner by giving thy decision.’ He assented, and their minds were set at rest; but as he was a very artless man, A’mru A´ass beguiled him, as will soon appear from the following narrative, if Allah the Most High willeth.
THE MEETING OF THE TWO PARTIES AT DAUMATU-J-JANDAL AND THE CONTENTIONS BETWEEN ABU MÛSA ASHA’RY AND A’MRU A´ASS.
When both parties, namely, the adherents of vanity and the partisans of truth, had arrived in Daumatu-j-jandal, A’mru A´ass met Abu Mûsa Asha’ry, and exalting him above himself, said: ‘O brother, the time of separation has become protracted; may God the Most High and Glorious vouchsafe a blessing on the affair which is the cause of dissension.’ A’mru A´ass paid him daily visits showed him great respect, sat opposite to him on his two knees discussing matters with him, and when Abu Mûsa rode out he took hold of his stirrup; when he rose A’mru placed his sandals before him, and strove to show him respect also in other ways, telling him likewise that in the prerogative of precedence in Islâm, as well as in the theoretical and practical knowledge of it, no one of his contemporaries equalled him. He used so many tricks and deceptions that he beguiled and placed him under obligations to himself. When the [assigned] period had elapsed without the two judges having enounced a decision, the people having become wearied and distressed, said to Abu Mûsa and to A’mru A´ass: ‘This affair has been protracted to a great length, whereas you have up to this time not said a word concerning the affair of the Khalifate, and given no judgment. We fear that dissensions will be revived, and that we shall again revert to hostilities.’ The two judges endeavoured to quiet the people, and A’mru said privately to Abu Mûsa: ‘Thou hast before me attended upon the apostle of Allah and tasted the sweet as well as the bitter vicissitudes of the times. Be aware that I shall not act contrary to what thou deemest right.’ Abu Mûsa replied: ‘O A’mru, something has passed through my mind which is right, and will meet with the approbation of the lord of majesty—whose glory be extolled. It is such that if thou assentest thereto it will become the occasion of thy deliverance [from embarrassment].’ A’mru asked: ‘What is it?’ Abu Mûsa replied: ‘A’bdullah the son of O’mar is a man adorned with piety and innocence; he has selected retirement and loneliness, he sits in a corner, has in these times abstained from hostilities, and has defiled his hands with the blood of no one. How would it be if we were to place into the grasp of his power the solving and tying, the administering and governing of the whole nation?’ A’mru asked: ‘What sayest thou about Moa’wiah?’ Abu Mûsa replied: ‘Moa’wiah is not worthy of the Khalifate.’ A’mru queried: ‘Knowest thou that O’thman has been unjustly slain?’ Having received an affirmative reply, A’mru continued: ‘Moa’wiah is the heir of O’thmân, so that if thou assentest to his Khalifate and the people blame thee on this account thou must excuse thyself and say: “I have found Moa’wiah to be the heir of O’thmân, and God the Most High says in the glorious Qurân: ‘And whoever shall be slain unjustly, We have given his heir power [to demand satisfaction].’”126 He is, moreover, the brother of Habybah the mother of the faithful,127 and has other prerogatives also.’ Abu Mûsa replied: ‘Fear God, and be aware that if the nobility of any man would render him worthy of the Khalifate, the people would assent to the appointment of one of the sons of Abrahah B. Ssabbâh, the Hemyarite, because the nobles and dignitaries of the [Arab] world were under their command; but how can the nobility of Moa’wiah be compared with that of A’li Murtadza? Moreover, the expression “Amir of the Faithful” is more befitting to A’li, O’mar, and O’thmân, than to Moa’wiah. Thou hast been under their command as well as all the Arabs of the world. If thou agreest with me, we shall appoint the son of O’mar to the Khalifate, thus reviving the ordinance of O’mar B. Alkhattâb.’ A’mru rejoined: ‘My own son A’bdullah is likewise endowed with virtue and piety, enjoying likewise precedence in the exile [with the prophet]. Why shouldst thou not assent to his being appointed Khalifah?’ Abu Mûsa replied: ‘Thou speakest the truth, but the skirts of innocence have been defiled by these hostilities. Come, let us establish Ttayyib, the son of Ttayyib, on the couch of the Khalifate, and deliver the people from this misery and calamity.’ A’mru replied: ‘He is not worthy of this post, because no one is deserving to be Khalifah who takes with one hand and gives with the other.’ Abu Mûsa continued: ‘O A’mru, after the people of Islâm had become wearied of warring and fighting they have appointed us two to be judges, do not therefore again precipitate them into the vortex of destruction, but propose something that will pacify the nation.’ A’mru said: ‘The exigencies of the time require that we should remove A’li—u. w. p.—and Moa’wiah from the government, and delegate the appointment of a Khalifah to a consultative assembly, that a man worthy of the dignity may be elected.’ Abu Mûsa approved of this suggestion; but when he had returned to his domicile, the son of A’bbas took him aside, and exclaimed: ‘I swear by God, Abu Mûsa, I am of opinion that A’mru A´ass has beguiled thee. Now I tell thee, by way of request, that after both of you have agreed in anything, thou art not to forestall him in speaking [further on the subject], because he is a treacherous man, and after thou hast assented he will again offer such opposition to thee as will raise a disturbance that no one will be able to quell.’ Abu Mûsa replied: ‘We have agreed in a matter in which we shall not oppose each other.’
The next day Abu Mûsa Asha’ry, having gone to the cathedral mosque with all the people, invited A’mru to mount the pulpit and to explain to the congregation what both had agreed upon; A’mru, however, replied: ‘Allah forbid! Thou art more aged and superior to myself. I shall not precede thee.’ Then Abu Mûsa ascended the pulpit at the request of his accommodating friend, offered praises to God the Most High, salutations to His prophet —u. w. bl.—to his family, and said: ‘The welfare of the people and the regulation of affairs require us to exonerate the Lord A’li and Moa’wiah from the burden of the government and the Khalifate, and to delegate this affair to a consultative assembly, that one worthy of that important office may be elected for our own welfare.’ Then, taking off his ring from his finger, he added: ‘As I have removed this ring from my finger, so I remove A’li—u. w. p. —and Moa’wiah from the Khalifate.’ Then he came down from the pulpit, and A’mru A´ass, mounting it, said: ‘This man has removed his own friend from the Khalifate, as the people have [now] seen, and I have appointed my friend, namely Moa’wiah, to be Khalifah, because he is the heir of O’thmân, is desirous to avenge his blood, and is the person most worthy to sit in the place of the Khalifah who has been unjustly slain.’ These words produced an uproar in the assembly, and Abu Mûsa insulted A’mru, saying: ‘May God the Most High withhold His grace from thee; for thou hast been treacherous, hast spoken a lie, and hast committed a sin, because we have made no such agreement. Thou art like an ass who, if he be loaded with books, will hang out his tongue, and if he be left alone will also hang it out.’ A’mru retorted: ‘Thou contradictest thyself, and thou art the donkey loaded with books.’ A’bdu-r-rahman B. Abu Bakr then said: ‘O Abu Mûsa, would that thou hadst rather died than pronounced such a decision!’ A’bdullah B. A’bbâs interrupted: ‘It is not the fault of Abu Mûsa, but the crime of the man who has imputed this matter to him.’ Then Sharyh B. Hâny struck A’mru A´ass on the head with his whip, but the people crowded around him and consoled him. Sharyh, however, was ever afterwards repenting that he had not struck him with his sword. Some of those present in the assembly then shouted: ‘There is no judge but Allah. What connection of Abu Mûsa and of A’mru A´ass is there with the decision of God?’ Some of the people of E’râq then desired to wreak vengeance, and, drawing their swords, intended to begin the contest at the foot of the pulpit. A’dy B. Hâtim Ttây, however, opposed them, saying: ‘To fight without the permission of the Emâm of the period is not allowed.’ This remark displeased the people of the Hejâz, but specially the Bani Hâshem, who then recited the verses composed by A’bbâs B. A’bdu-l-muttalleb when homage was paid to Abu Bakr, and these are as follows:
‘I know not why the Khalifate departed
From Hâshem, and then from Abu-l-Hasan.128 Was he not the first of the prosperous tribe,
The best acquainted with revelation and tradition,
Not the nearest relative of the prophet,
Not the help of Jebrâil in washing and shrouding him?
Who except him possesses all these qualities
Of high degree among the people of the prophet?’
It is related that some Qurân-readers who were present in that assembly lengthened the tongue of reproach towards Abu Mûsa, saying: ‘A’li the Commander of the true believers knew thy folly, and therefore disliked thy being appointed judge.’ Then a number of the partisans of the Shâh and receptacle of the Vicariate desired to attack Abu Mûsa. He fled for his life in the company of A’mru A´ass and Abu-l-a´ur and their followers to Damascus, where they saluted Moa’wiah as Khalifah. A’bdullah B. A’bbâs, however, with Sharyh B. Hâny and their adherents, made haste to wait upon A’li the Commander of the Faithful, and informed him of the state of affairs.—It is related in the ‘Mostaqassa’ that when the people had returned from the locality of the decision [i.e., Daumatu-j-jandal] and had waited on A’li—o. w. p.—they mounted pulpits and cursed Moa’wiah, and A’mru A´ass, and Abu-l-a´ur, and Habyb B. Muslim Qahary, and Dzohâk B. Qays, and Wolyd B. O’tbah, and Abu Mûsa Asha’ry. When this information reached Moa’wiah he ordered A’li the Commander of the Faithful— u. w. p.—the Emâm Hasan, the Emâm Husain, the son of A’bbâs, and Mâlek Ashtar to be cursed.
DEATH OF MÂLEK ASHTAR, AND KILLING OF MUHAMMAD B. ABU BAKR, BY THE PREDESTINATION OF THE EVER-LIVING GREATEST ONE.
It has been jotted down before by the reed of explanation, that A’li the Commander of the Faithful had removed Qays B. Sa’d B. A’bâdah from the governorship of Egypt, and had despatched Muhammad B. Abu Bakr to take charge of it. When Muhammad arrived in Egypt Qays surrendered the city, and said: ‘Deal gently with the faction which has not yet paid homage to A’li the Commander of the Faithful, and reconcile it; but specially try to gain the favour of such and such persons, because our permanence in this country depends upon their aid and partisanship’ When, however, Qays had reached the abode of the Khalifate, Muhammad had also forgotten the admonition of that kind adviser, and several times despatched his troops against those partisans of O’thmân, who opposed them and put them to flight. At that time a man was living in Egypt, Moa’wiah B. Khidyi’ by name, who always bore enmity to A’li the Commander of the Faithful. When the hostilities at Ssafyn had terminated and the negotiations of the two judges had come to an end, Moa’wiah B. Khidyi’ became desirous of avenging the blood of O’thmân, and, collecting a number of vagabonds and low fellows who agreed with him, excited disturbances in that country. Muhammad thereon represented the state of affairs to A’li the Commander of the Faithful, who summoned Mâlek Ashtar, whom he had, after his return from Ssafyn, appointed Governor of Mesopotamia, in order to hold a consultation with him on that subject. Accordingly Mâlek appointed a lieutenant in that province, and was made happy by attaining the honour of kissing the feet of the Commander of the Faithful, who then said to him: ‘Muhammad B. Abu Bakr is in the vigour of youth, but possesses no experience. We desire to relieve him from the government of Egypt. What is thy opinion in this matter?’ Mâlek replied: ‘No one is more worthy of that post than Qays B. Sa’d.’ The latter, however, having been removed without cause, demurred to his being reappointed to the post of governor. Accordingly his lordship appointed Qays to govern the provinces of Adharbâyjân, and said to Mâlek: ‘Thou art worthy to govern Egypt, and I give instructions to everyone whom I appoint to an office, which they often disregard; but as thou art endowed with a firm purpose and a penetrating discernment, thou canst act according to them, and standest not in need of any instructions.’ Mâlek having placed the finger of acceptance on his eye, A’li the Commander of the Faithful, having written the letters patent of his appointment, in which he had greatly praised him, said: ‘Depart in the greatest haste to that country, so that by thy efforts the disturbances may be quelled.’ Mâlek departed according to the order from Kûfah, and Moa’wiah having been apprised of the fact, the smoke of perturbation rose in his brain, because he knew for a certainty that if the Amir of the Faithful were to march against him from Kûfah, and Mâlek Ashtar from Egypt, he could not abide in the country of Syria. At that time there was a landholder, a friend of Moa’wiah, who dwelt in a district situated on the road to Egypt. After some consideration Moa’wiah indited the following letter to the said landholder: ‘Mâlek Ashtar is going to Egypt, and there is no doubt that he will pass through thy district; thou must hasten to meet him, prepare a banquet for him, and, when the opportunity presents itself, throw some lethal poison in his food and make him eat it.’ The landholder having gladly assented to the request of Moa’wiah, hastened to wait on Mâlek as soon as he arrived in that neighbourhood, and having performed various services to him, said: ‘I fear the Khowârej people, and stand in need of the help of a man like thee.’ Mâlek then alighted at the house of the landholder, but that accursed fellow mixed some poison with honey, which he offered to that rank-breaking hero, who, swallowing it, immediately expired. Before the death of Mâlek, Moa’wiah had said to his people: ‘Mâlek has been sent by A’li to govern Syria, but I fear him more than A’li. Pray to the Granter of Requests that He may make an end of his wickedness.’ According the Syrians prayed till the news of the death of Mâlek arrived, whereon Moa’wiah said to the people: ‘A’li possessed two right hands, one of which was Hâshem B. O’tbah B. Abu Woqqâss, and the other Mâlek Ashtar. The former was cut off in the hostilities of Ssafyn, and the latter was annihilated in consequence of your prayers.’ He also said: ‘God the Most High possesses armies, one of which consists of honey-bees.’ When the information of the death of Mâlek had reached the blessed audition of A’li the Commander of the True Believers, sorrow and grief having overpowered the mind of his lordship, he wept much.
In some books it is related that when the information of the death of Mâlek, and of the sorrow Muhammad B. Abu Bakr felt for being disgraced, had reached the abode of the Khalifate, his lordship sent a letter to Muhammad B. Abu Bakr, the contents of which were as follows: ‘I have been informed of thy grief on account of my sending Mâlek [to govern Egypt]; I have, however, not done this because I found thy administration deficient, but my intention in removing thee and appointing Mâlek was to make thee governor of a province which, although of great extent and prosperity, possesses also a good climate, and is more easy to govern, so that thou wouldst spend thy life at ease. The man whom I appointed to be Governor of Egypt [i.e., Mâlek Ashtar] was of a humane character, although ready to wreak vengeance on foes; but I am now informed that, having completed his term of life, he has been received into the proximity of Divine mercy; remain, therefore, on the throne of thy administration, govern the country wisely, oppose enemies, invite the people to the straight path, and fail not to invoke the aid of God the Most High, that He may favour thee with His grace and prosper all thy undertakings.’
When after the death of Mâlek Ashtar the mind of A’li the Commander of the Faithful became engrossed with the affairs of the Khowârej, Moa’wiah was very glad, and considering the opportunity to be a good one, despatched, according to a former promise, A’mru A´ass with six thousand men to subjugate the province of Egypt. When A’mru A´ass arrived in the region of Egypt, and Moa’wiah B. Khidyi’ with his adherents had joined him, he sent the following message to Muhammad B. Abu Bakr: ‘Depart from this country in peace; it being known not only to thyself, but evident to the whole nation, that the blood of O’thmân is on thy neck.’ Muhammad replied: ‘The murder of O’thmân is not of such an account, and so adhering to my skirt, that I should be in need of excusing myself to thee, thy share in that act having far exceeded any efforts of mine. I shall slay thee in the same way as I have slain O’thmân, if Allah the Most High willeth.’ Then A’mru knew that there was no other remedy except hostilities; he made preparations for them, whilst Muhammad B. Abu Bakr, on his part, appointed Kenânah, who had been the first to strike O’thmân with a sword, to wage war against the army of Syria, despatching him with a portion of his troops as a vanguard; and A’mru sent A’bdu-r-rahman B. Abu Bakr to oppose him. After both parties had encountered each other, fighting with swords and poniards, Kenânah routed the army of Syria. When A’bdu-r-rahman had returned to A’mru A´ass, the latter said to Moa’wiah B. Khidyi’: ‘Go and fight against thy son.’—Ebn Hamdân and Muhammad B. Jarir-ut-Tabari [the historians] state that Kenânah was the son of Moa’wiah B. Khidyi’, but other chroniclers assert that he was the son of Bashir.—In fine, Moa’wiah went to attack Kenânah, put his troops to flight, and Kenânah himself also perished. Ebn Hamdân states that in the battle Kenânah was slain by his own father, Moa’wiah, who said to him on that occasion: ‘Hadst thou not been one of the murderers of O’thmân, I would not have killed thee.’ After Kenânah had been slain, the troops who were with Muhammad B. Abu Bakr dispersed; whereon he betook himself alone to a ruin for a hiding place, but was discovered by Moa’wiah B. Khidyi’ and slain, his corpse having been placed into the abdomen of a horse or donkey and burnt. A’mru, having entered Egypt, then began to govern it with difficulty.
It is said that when A’mru A´ass was marching to Egypt, Muhammad B. Abu Bakr, having obtained the information, asked for reinforcements from A’li the Commander of the Faithful, but his endeavours to induce the people of Kûfah to assist him having proved of no avail, he turned his face to the Qiblah of prayer, and said: ‘O God, appoint over these people a man who will never have mercy upon them.’ Or [according to others] he said: ‘O Allah, appoint over this population a Thaqfy slave.’ The prayer of the Shah and refuge of the Vicariate met with a response, for during that very night Hajjâj B. Yusuf Thaqfy, called Hajjâj the tyrant, was born, according to the statements of most historians, and he inflicted great calamities on the denizens of Kûfah. It is said that Hajjâj was born in the year 42.129 When that which had befallen Muhammad B. Abu Bakr had reached the august hearing of A’li the Commander of the Faithful, he became very sorrowful, and wrote on this subject a letter to A’bdullah B. A’bbâs, who was at time engaged in controlling Bossrah, and to whom he manifested his grief. A’bdullah B. Abbâs then left Zyâd B. Abihi as his lieutenant in Bossrah, and joined A’li the Amir of the Faithful, vowing that he would never separate from him.
REBELLION OF THE HYPOCRITES, AND MOA’WIAH B. ABU SOFIÂN SENDS HIS ADHERENTS TO MESOPOTAMIA, TO YEMEN, TO THE HEJÂZ, AND TO E’RÂQ.
After Muhammad B. Abu Bakr had been killed, A’mru A´ass ruled in Egypt, and some injury having been inflicted upon the foundations of the citadel of the Khalifate, Moa’wiah appointed A’bdullah Hadzramy to subjugate Bossrah, and when he reached that province Zyâd B. Abihi, whom B. A’bbas had appointed his lieutenant, concealed himself. When A’li the Commander of the Faithful was informed of this state of affairs, he despatched Aa’yn B. Mukhâshi’ to attack A’bdullah, who, however, vanquished and slew him. Then his lordship the Amir of the Faithful sent Hârethah B. Qudâmah to the war, and a conflict between the parties having taken place when he arrived in Bossrah, he put A’bdullah Hadzramy to flight, who thereon took refuge in a castle, which having been set on fire by Hârethah, A’bdullah perished with all his followers.
In the year 39130 Moa’wiah despatched No’mân B. Bashir the Anssâry with ten thousand men to A’ynush-shamar, where Mâlek B. Ka’b was at that time governor on the part of the Emâm of the Musalmâns [A’li]. When the people of Mâlek perceived the army of Syria from a distance they fled, whereon Mâlek, having taken refuge with some men in the fort, sent a courier to the Amir of the Faithful, asking for help, and his lordship invited the inhabitants of Kûfah to give him some, without, however, any man responding to his call. When Mâlek saw that the time was getting long, he was under the necessity of sallying out from the fort with one hundred men he had with him to fight with No’mân. The contest had lasted till the time of evening prayers, when A’bdu-r-rahman B. Mukhnaf arrived by orders of his father with troops to reinforce Mâlek, and No’mân, imagining them to be very numerous, turned the reins of his intention back towards Syria, so that Mâlek was delivered of the tribulations of the siege.
During this year Moa’wiah B. Abu Sofiân despatched Sofiân B. A’wuf with six thousand men to Habyt, which is a town between Moussul and Syria. After Sofiân had, according to orders, reached Habyt, he marched to Anbâr, which is in the plain of E’râq, where he was attacked by Hasân Albakry, the governor of that place, but killed him, whereon the Syrians, having occupied Anbâr, plundered it. When this information reached A’li the Commander of the Faithful, he became so angry that he said nothing to the people of Kûfah, but left the town alone and went to the camp. The next day the notables of Kûfah hastened to wait on his lordship, and implored him to return, this not being an affair in which one like him ought to engage. His lordship then complied with their request, and despatched Qays B. Sa’d with some troops of valour against Sofiân. Qays then marched with the greatest possible haste till he reached the frontiers of Syria, without, however, encountering a foe, because the Syrians, having obtained a great deal of plunder, had marched back to their country without delay.
In that year Moa’wiah sent A’bdullah B. Sa’d Alqurâry with one thousand seven hundred men to Tymâr, and said: ‘Collect the legal alms from the Arabs of the desert, and wage war against those who fail to pay; then march for the same purpose to Mekkah and Madinah.’ Tymâr is a town on the fringe of the desert adjoining Syria, and when, obeying orders, he had arrived there, he collected the legal alms from some Arabs. When A’li the Commander of the Faithful received this information, he appointed Musib Qurâry to march with two thousand men to attack A’bdullah B. Sa’d. When Musib arrived in Tymâr, he encountered the Syrians and killed many of them; being, however, a relative of A’bdullah B. Sa’d, he struck him thrice with his turban, saying each time: ‘Run, and do not foolishly jeopardize thy life.’ Therefore A’bdullah and those whom the sword had spared took refuge in the fort, which Musib then besieged, and, having collected a great deal of wood, set it on fire. When the besieged people became certain of their destruction, they raised such shouts of lamentation that the heart of Musib was moved, and he ordered the flames to be extinguished. When the night set in, A’bdullah B. Sa’d came out with his friends and departed to Syria.
In this year Moa’wiah sent Dzohâk B. Qays with numerous troops into the desert, ordering him to strive to destroy the habitations with all the people he could find in them, and not to allow any pilgrims to go to Mekkah, but to say to them: ‘You have no Emâm [leader] there! Where are you going, and with whom will you perform the pilgrimage?’ Dzohâk entered the desert, caused much destruction, slew every Arab he found, plundered everywhere, and in every station where A’li the Commander of the Faithful had established people they were killed by the sword of Dzohâk. When the Shah and recipient of the Vicariate heard of the doings of Dzohâk, he sent Hajar B. A’dy Alkindy with four thousand cavalry to attack him. Hajar then started, reached his destination, and having begun hostilities with Dzohâk, sent many of his troops to the abode of non-existence, and Dzohâk was put to flight.
In this year Moa’wiah had sent one of his friends to Mekkah for the purpose of directing the pilgrimage of persons from Egypt and the boundaries of Africa, but at the time of the pilgrimage Quthm B. A’bbâs, who was governor on behalf of the Amir of the Faithful, prohibited the agent of Moa’wiah from presiding at the ceremonies of the pilgrimage, and both parties were on the point of commencing hostilities, when the people of Mekkah said: ‘We shall not allow you to shed each other’s blood in the season of the pilgrimage.’ Then they appointed Shaybah B. O’thmân to be the leader of the people and to perform with them the ceremonies of the pilgrimage.
In this year Moa’wiah started in person, by way of Moussul, to E’râq. The people having asked what the purpose and destination of this movement was, Moa’wiah replied: ‘I want to see the Tigris, which I have never beheld.’ When he arrived at Moussul he spent several days on the banks of the Tigris, and then returned again to Damascus, his intention being only that the Amir of the Faithful should hear that Moa’wiah had himself entered the province of E’râq.
In the beginning of the fortieth year131 Moa’wiah sent Bashir B. Arttâ with three thousand men to conquer the sanctuaries of Mekkah and Madinah, and then to march to Yemen, for the purpose of inviting the inhabitants of that country to pay homage to Moa’wiah. Bashir obeyed orders, and first went to Madinah, but Ayûb, the Anssâry, who was governor of the town on behalf of A’li the Commander of the Faithful, absconded, whereon Bashir entered the mosque, ascended the pulpit, and addressing the people with reference to O’thmân, asked: ‘Where is your lord?’ The people then began to weep, and Bashir continued: ‘O ye inhabitants of Madinah, as you have yourselves killed O’thmân, why is all this weeping? I swear by God that if Moa’wiah had not forbidden me to kill you I would not have left one of you alive, but whoever will not pay him allegiance will become the cause of his own death.’ Then he alighted from the pulpit and invited the inhabitants to pay homage to Moa’wiah, whereon most of them complied. Of the notable Anssâr, however, Jâber concealed himself, and Ahnaf spent every day at home. Whenever Bashir heard that Jâber was in a house he went there and plundered it, till at last Jâber took refuge in the domicile of Omm Solmah, the spouse of the prophet—u. w. bl.—who was a partisan of A’li the Commander of the Faithful. Omm Solmah said to him: ‘O Jâber, go and pay homage, because it appears that the government will devolve on Moa’wiah.’ Hereon Jâber, leaving the corner of his hiding-place, paid allegiance to Moa’wiah. Bashir, having appointed Abu Haryrah to be governor of Madinah, departed to Mekkah, from which town Quthm B. A’bbâs, who was the governor of it, fled. Abu Mûsa Asha’ry had concealed himself, but was found by the men of Bashir and brought into his presence, whereon he asked him: ‘Why hast thou fled?’ He replied: ‘For fear of my life.’ Bashir continued: ‘I have orders from Moa’wiah not to kill the companions of the prophet—u. w. bl.—but to receive their allegiance.’ Abu Mûsa then paid homage and returned to his house. After Bashir had settled the affairs of Mekkah, he marched to Yemen, whereon A’bdullah B. A’bbâs, the governor of it, fled, after having appointed A’bdullah Hârethy to be his lieutenant. When Bashir arrived in that province he killed A’bdullah and his father, as well as the two little sons of A’bdullah B. A’bbâs, one of whom was called A’bdu-r-rahman and the other Quthm.
When the departure of Bashir to Mekkah and Madinah had become known to his lordship the Amir of the Faithful, he despatched Hârethah B. Qudâmah and Wohb B. Sa’ûd Thaqfy with four thousand men after him. They marched according to the orders they had received, and when they arrived in Najrân they killed a number of the partisans of O’thmân and then proceeded to Yemen, but Bashir had fled to save his life.—When A’li the Commander of the Faithful was informed that Bashir B. Arttâ had killed the sons of A’bdullah [as mentioned above] he was much distressed, uttered a malediction against Bashir, and said: ‘O Allah, deprive him of his religion and of his intellect.’ The prayer of his lordship having been responded to, Bashir was overtaken by imbecility, uttered nonsense, and when he once asked for a sword his attendants brought him one of wood, as well as a bag blown full of air, which he then attacked with the sword, so as to destroy it.—In this year an estrangement took place between A’bdullah B. A’bbâs and A’li the Commander of the Faithful, and the reason was because Abu-l-aswad Dylemy had sent information to Kûfah, that the public treasury of Bossrah was not in good order, whereon his lordship the recipient of the Vicariate sent the following letter to A’bdullah: ‘In case thou shouldst have stretched forth thy hand to the public treasury, thou wilt be called to account by me.’ He then ordered the accounts of A’bdullah to be examined, whereon the latter felt so aggrieved that he abdicated his post, left Bossrah and went to Mekkah, where he established himself; but when his lordship A’li the Amir of the Faithful was informed of this he wrote him a letter of conciliation, and induced him to return to his post.
In this year O’qayl B. Abu Ttâleb went to Moa’wiah and paid him allegiance, which act greatly dismayed the Amir of the Faithful. The details of this affair are that O’qayl waited on his brother the Amir of the Faithful, complained of his poverty and of the largeness of his family, and desired to obtain an increase of his stipend from the public treasury, but his lordship replied: ‘I have granted to thee what is due to thee, but I cannot give thee what is due to others.’ O’qayl replied: ‘My distress has reached its limit and my embarrassment is extreme.’ A’li the Commander of the Faithful said: ‘If I must, forsooth, give thee something, come to-night that we may bore through the wall of a certain rich man’s house, and having taken possession of his goods, may give them to thee.’ O’qayl asked: ‘Wouldst thou give me stolen goods?’ The Amir of the Faithful replied: ‘On the day of reckoning it will be easier to answer for a transgression against one man than against all the Musalmâns, because all the adherents of Islâm have a right to the goods of the public treasury.’ —Some said that when O’qayl implored the Amir of the Faithful to increase his allowance, his lordship told him to wait a little, then went inside the house, brought out a piece of hot iron and placed it on the palm of O’qayl, who withdrew his hand, saying: ‘O brother, if thou wilt not brighten my face with a gift, refrain, at any rate, from burning me with the iron of vengeance.’ The Amir of the Faithful said: ‘O’qayl, if thou canst not bear fire which man has kindled, how canst thou allow that I shall be burnt by a fire which the God of both worlds has kindled?’ When O’qayl had ascertained that his request would by no means be granted, he watched his opportunity, and betook himself from Kûfah to Syria, where Moa’wiah showed him much honour, and made him independent of allowances and solicitations for money. It is said that he presented him with one hundred thousand dirhems, they having been intimate friends already before the time of Islâm. Once Moa’wiah praised him in a select assembly, and said: ‘O’qayl is a man whom Abu Ttâleb preferred to A’li.’ O’qayl, however, replied: ‘Alas! alas! will any man who can see prefer the moon to the world-illuminating sun? No intelligent person will consider the ant to be equal to Suleimân.132 What has an atom to do with the world-heating sun, and how can a drop be compared with the boundless ocean? Thou must thyself confess that when the Lord A’li was fighting for the religion and attending to prayers both of us were worshipping idols. See what a difference there is between these pursuits. I, however, being destitute and anxious for worldly possessions, have ceased to wait on the model of saints, and have come to thee.’ Many conversations of this kind passed between Moa’wiah and O’qayl, but it was considered sufficient to adduce only the above in this place.—In this, namely, the fortieth year133 of the Hejret, A’li the Amir of the Faithful departed to the gardens of paradise; and the affairs of the Khowârej, with their vicissitudes, having up to this time not yet been jotted down by the reed of explanation, it will be proper that, after having noticed their affairs, the musky and mourning pen should describe the martyrdom of that centre of nobility and blessedness, if it pleaseth Allah the Most High.
h<4 align=center> SOME ACCOUNT OF THE AFFAIRS OF THE KHOWÂREJ ANDTHEIR DISCUSSIONS.
Some U’lamâ of histories have stated, that at the time when A’li the Amir of the Faithful desired to send Abu Mûsa Asha’ry to Daumatu-j-jandal, Harnûs B. Zoheyr and Zara’h B. Mâlek had advised his lordship not to place the reins of the judgment of God into the hands of Abu Mûsa and to send no one to the antagonists, but the Shâh and recipient of Vicarship replied: ‘How can I break my promise, and under what pretence can I allow the covenant to be disregarded? The Lord Most High says: “Perform the covenant with Allah when ye enter into a covenant, and break not your oaths after ye have pledged them.”134 How can such a thing be conceived after the document of the covenant has been written, and the signatures of well-known and prominent men have been appended thereto?’ Then Ebn Lakwâ with all the Khowârej raised on every side the shout: ‘There is no judge except Allah!’ and having often repeated this expression, they continued: ‘Thy intention to make Abu Mûsa Asha’ry the judge is a sin; repent of it! As all the troops have now rested themselves, order them to assemble, that we may march and ardently wage war against the foes.’ A’li the Commander of the Faithful replied: ‘It is not a sin to delegate Abu Mûsa, but the origin of the sending of him was the sign of weakmindedness, and when the Syrian forces lifted up the Qurâns on spears I told you that this was a mere trick, and invited you to fight one hour more to gain the victory, but you would not listen to my words, and had no mercy with me.’ Zara’h then said: ‘If thou failest to prohibit Abu Mûsa from going, and to prevent him from being a judge, we shall fight against thee.’ The Amir of the Faithful replied: ‘I apprehend thou wilt soon be pierced by my lance.’ He rejoined: ‘That is also my intention.’ Harnûs said: ‘Say what sin I have committed, and I shall repent.’ His lordship continued: ‘In this matter you have committed a sin, and not I.’ Now a man said to the Amir of the Faithful: ‘These people have become numerous; they call thee an unbeliever for having appointed a judge, and unless thou takest hold of the skirt of repentance and apology they will wage war against thee.’ His lordship replied: ‘I shall do the same to them.’ These discussions continued till Abu Mûsa departed to Daumatu-j-jandal, and when the news of the judgment, as already recorded above, arrived in Kûfah, the Khowârej were glad, saying: ‘It is licit to shed the blood of A’li unless he abdicates the Khalifate.’ One day, when the Amir of the Faithful was addressing the people [in the mosque], one of the Khowârej, rising to his feet, said: ‘There is no judge besides Allah!’ His friends, seconding him, repeated the same expression, and his lordship, hearing them, said: ‘These words are true, but the conclusion you draw from them is false, you being desirous to abolish the Amirate and the government, whereas the people cannot dispense with a meritorious governor, whether they are good or bad, so that he may with the aid of opulent men and by his own efforts annihilate foes, accumulate wealth, establish public security, protect the weak against the strong, and the oppressed against oppressors. You may expect three things from me—one is that I shall not hinder you from entering mosques; the other is that if you co-operate with me I shall not withhold from you a share of the booty; and thirdly, if you wage war against me I shall do so against you.’
It is recorded in the history of Abu Hanifah Dinwari that when the people of Kûfah had heard what decision Abu Mûsa Asha’ry and A’mru A´as had arrived at, the great men of the Khowârej and their ascetics paid a visit to the house of A’bdullah B. Wohob Alrâsy, who, after praising God and saluting the prince of created beings—u. w. bl.— said: ‘Is it proper that people who believe in God and in the last day should hold themselves excused from doing good and from avoiding evil, not applying the word of God [equally] to the low and the high? At present our brothers have agreed to abide by the decision of two men, but their judgment is contrary to the requirements of the glorious Qurân. Now, let everyone who desires to be saved from the calamity of this innovation flee from this town, which is full of darkness.’ Harnûs B. Zoheyr having also spoken to the same purpose, and encouraged the people to emigrate, Hamzah B. Syâr, who was one of the chiefs of the Khowârej, said: ‘What these two men have proposed is the very truth and perfect suitableness, but the reins of selection are to be placed into the grasp of a man who is able and worthy to govern, so that in their troubles and difficulties the people may have recourse to his farsighted discernment.’ The Khowârej, who considered this to be a wise suggestion, offered the post of Amir to Yazid B. Hassyn, who was one of their hermits, but he demurred; then they invited Barâ B. A’wfy to accept it, who having likewise refused, they requested A’bdullah B. Wohob to become encircled with the garland of the Khalifate. A’bdullah complied with the demand of the people, and said: ‘My object in accepting the Amirship is not the acquisition of mundane enjoyments, but my intention is to gain eternal rewards and to attain essential merits.’ Then he drew out his hand from the sleeve of boldness, so that those people paid him homage.135 When he had been established he said to his friends: ‘God the Most High and Glorious has made a covenant with and taken a promise from us, that we should command to do what is good and abstain from what is evil, that we should withhold true words from no one, and wage war for the religion; God the Most High says: “And whoso judgeth not according to what Allah hath revealed, they are unbelievers.”136 It is well known to everyone that many of the professors of the religion have begun to follow the dictates of their own passions, and have not acted according to the requirements of the Divine book, having appointed two judges who gave a decision contrary to justice. I swear by that God besides whom there is no other, that if I find no one to aid me I shall alone wage war against those erring people until I become a martyr.’ Some other chiefs of the Khowârej people having likewise exhorted A’bdullah B. Wohob to wage war against A’li the Commander of the Faithful, the meeting dispersed. The next day A’bdullah B. Wohob went with a number of Khowârej to Sharyh B. Abu A’wfy, who was one of their great men, and said: ‘Abu Mûsa Asha’ry and A’mru A´ass have given a judgment contrary to the book of God, and have therefore become infidels when they assented to being made judges, and it is now our intention to leave this town, because we can no longer bear to see the displays of the adherents of futility.’ Sharyh replied: ‘Inform thy adherents that we may together start to Madâin, and despatch a courier to Bossrah, so that our friends who are in that country may come out together with us.’ Yazid B. Hassyn said: ‘If we leave this city in crowds the inhabitants will follow us, and attack us, so that we shall either have to be killed or to submit to their commands. We must therefore leave Kûfah one by one or two by two, and let our tryst be the bridge of Naharwân, but not Madâin, because dangers are in that locality, and a letter is to be sent to Bossrah that our partisans may join us there [i.e., at the bridge].’ The people having approved of this advice, a letter was despatched to the Khowârej of Bossrah of the following purport: ‘You must join your friends, so that we may acquire [eternal] merit and distinction. I have sent you one of your own brothers, noted for his honesty and far from deceit, that you may ask from him information on the state of affairs.’ When they had completed this letter they intrusted it to A’bdullah B. Sa’yd, who carried it to Bossrah, and when the inhabitants had perused it, they wrote in reply: ‘We intend to meet you shortly.’ After that the adherents of aberration departed from Kûfah, one by one and in pairs, in the direction of Naharwân, and at the time of starting Yazid B. Hassyn recited the following verse: ‘“Wherefore he departed from it [i.e., from the city] in great fear [lest he should be pursued]; and he said, O Lord, deliver me from the unjust people. And when he was journeying towards Madian he said: Peradventure my Lord will direct me in the right way.”’137 On the road many of those people joined him, amongst them being also Zaid B. A’dy B. Hattim Ttây. When A’dy heard of the departure of his son he hastened after the Khowârej, not halting anywhere till he reached Madâin, but as he could not find any trace of him there, he informed Sa’d B. Masu’d Thaqfy, who was the plenipotentiary of the Amir of the Faithful in that district, and having exhorted him to capture the Khowârej, himself returned to Kûfah. On the road, however, he met A’bdullah B. Wohob Alrâsy, who was, according to the promise he had made to his friends, about to join them at Naharwân. A’bdullah desired to take A’dy, but was unable to do so on account of the objections of two Khowârej. After the departure of A’dy in the direction of Kûfah, Sa’d B. Masu’d marched with five hundred cavalry from Madâin in search of the Khowârej, and both parties encountered each other near the time of evening prayers at Baghdâd [sic]. Sa’d engaged in hostilities with A’bdullah B. Wohob, who had at that time not more than thirty men with him. When the fight had lasted awhile, the companions of Sa’d said to him: ‘As no orders have been issued from the abode of the Khalifate to wage war against the Khowârej, thou must abstain from slaying these people, and represent the state of affairs to his lordship A’li the Commander of the Faithful.’ Sa’d, having complied with the request of his companions, returned to Madâin, and A’bdullah B. Wohob [on his part], having performed the distance, arrived at Naharwân, where he found a great multitude of his partisans had assembled. On this occasion five hundred men of the Khowârej had departed from Bossrah and gone to Naharwân. When A’bdullah B. A’bbâs had heard of this event, he despatched Abu-l-aswad Dylemy with a number of valiant men, saying: ‘Hasten after those people and turn them back.’ Abu-l-aswad went in pursuit of the Khowârej and overtook them at the bridge of Tastar, but night intervening, the opponents eluded molestation, and no fight took place between the parties. The Khowârej of Bossrah, desirous to bring over to their sect every man they found on the road, invited everyone to join them. All who were ready to refuse to accept the decision of the two judges escaped with their lives; in the contrary case, however, they were despatched by sabres to the eternal paradise. When the union of the people of Bossrah with those of Kûfah had been brought to the notice of A’li the Commander of the Faithful, he sent them the following letter: ‘In the name of Allah the Merciful, the Clement. From the servant of Allah and Amir of the Faithful, to A’bdullah B. Wohob Alrâsy and to Yazid B. Alhassyn and to those who follow them. Salutation to you! Verily the two men who agreed to that which the Book of Allah has enjoined to us have followed their own inclinations, and not the guidance of Allah by what they have done, and not given their decision according to the Qurân. We reject their decision, and we adhere to our former determination; receive it, therefore—may Allah have mercy on you—for we are marching against our enemies and yours, to wage war against them again, until Allah judges between us; for He is the best of judges.’ When the letter of the Shâh and recipient of the Vicariate had been received by the Khowârej, they sent him the following reply: ‘But after [the usual preliminary we say that] thou hast not injured the Cherisher [i.e., God], but only thy own soul, by assenting to the decision of two judges and becoming an infidel. If thou repentest and behavest honestly we shall meet thy wishes with a glance of acceptance, but if thou persistest in thy sin we invite thee to the straight road, and there is no doubt whatever that the Creator—who be praised and exalted—bears no love towards treacherous people.’ When this writing arrived in Kûfah, A’li the Amir of the Faithful despaired of the Khowârej becoming obedient to him; he therefore determined to let those people alone, and to march to Syria in order to chastise Moa’wiah again. He accordingly departed from Kûfah, encamped in the locality of Nakhlah, and addressed his companions as follows: ‘Engage in preparations for the march, because I have issued Firmâns to the governors of provinces and have summoned them. When the troops are assembled we shall turn our faces towards Syria for the purpose of removing the partisans of darkness, if Allah the Most High willeth.’ The men of Kûfah then prepared, according to these orders, for a march to Syria. A’li the Amir of the Faithful then despatched swift couriers into various provinces of the well-guarded realms, inviting the bold warriors quickly to join the victory-allied camp. He likewise sent a letter to A’bdullah B. Abbâs, inviting him to come with the army of Bossrah, whereon that lord, having tied on the Ehrâm138 of attendance, had with seven thousand men arrived in Nakhlah and attained the honour of the hand-kiss, so that [at last] more than eighty thousand were assembled in the camp.
| Distich: | From every side a crowd gathered around him, Which was of good origin and also sword-striking.139 |
Meanwhile, the news arrived that the Khowârej had begun to plunder and to kill in the plain of E’râq, forgetting the book of God and the Sonna of his lordship the Mussttafa —u. w. bl. The man who brought the information of the insurrection of the Khowârej stated that when they met A’bdullah B. Hubbâb and another man, they asked them: ‘Have you assented that Abu Mûsa Asha’ry and A’mru B. A´ass should be judges?’ Those unfortunate two men, having given an affirmative reply, were immediately killed only on that account. He also narrated that Senân A’bd Rabbihi had met with the same fate, and the Khowârej were engaged in shedding blood and plundering. After receiving this information the Amir of the Faithful despatched Hâreth B. Murrah to Naharwân to bring authentic news; that innocent man, however, was likewise killed by the sword of the Khowârej when he had reached the vicinity of Naharwân. When the high Amirs heard this account, they made a representation to A’li the Commander of the Faithful, saying: ‘It is not proper that we should leave alone these misguided people and go to Syria, permitting them freely to shed the blood of Musalmâns and to ravage their property. It is, moreover, probable that the wickedness of this faction will spread to Kûfah; it would, therefore, be suitable for us to march with our forces against those people, and to invite them to obedience. If they assent all will be well, but in the contrary case we shall exterminate that base faction with the bright scimitar. When our minds have become relieved of the wickedness of the Khowârej faction, we shall turn the reins of our intention towards Syria.’ This suggestion having been approved of by the august nature of A’li the Commander of the Faithful, he ordered it to be proclaimed that the troops should march to Naharwân; they accordingly proceeded till they were at a distance of one farsakh from the camp of the Khowârej, and then halted. In that stage his lordship the recipient of the Vicariate held a consultation with A’bdullah B. A’bbâs and with Abu Ayûb, the Anssary, both of whom he then despatched to the camp of the Khowârej for the purpose of making efforts to cool the ardour of the Khowârej with the limpid water of advice. Those two respected men then betook themselves to the camp of the Khowârej, but their admonitions having proved of no avail, they returned and reported the state of affairs. Then the Amir of the Faithful proceeded in his own noble person to the camp of the Khowârej, but halted at a short distance, from which his voice would be heard by them, and addressed them as follows: ‘O ye crowd who have come out for a purpose, do not you know that when I proposed that two judges should give a decision according to the requirements of the Divine book, and that at the time when the people exhibited the Qurâns on the tops of lances, I said that this proceeding was nothing but a fraud and deception, and that when you would not agree to any other thing except a decision by two judges, I said that I agreed to this arrangement on the condition that the judges should keep alive what the Qurân keeps alive, and deaden what the Qurân deadens; as, however, those two individuals have acted contrary to the Divine word, and have chosen to follow the dictates of wicked passions, we have considered their decision as non-existent, and have adhered to what we first said. Now, I do not know what the cause of your insurrection and opposition is.’ The Khowârej replied: ‘At the time when we assented to the [proposed] judgment we became infidels, but, having repented, we now regret that step. If thou wilt likewise catch hold of the skirt of repentance and apology, we shall again be obedient and loyal to thee.’ A’li the Commander of the Faithful said: ‘If I were, despite my precedence in Islâm, my exile with the apostle of Allah, my waging of holy wars, and my striving to obtain the approbation of Allah, nevertheless to bear witness against my own soul [by doubting against these prerogatives], I would be of the number of the erring, and not of those who are [Divinely] guided.’ His lordship the recipient of the Vicariate also added: ‘My desire is that you should appoint a man of yourselves in whose words and deeds you place confidence, to discuss the matter with me. If he convinces me, I shall act according to your words, but if I overpower him, then you must fear God the Most High and become obedient and loyal to me.’ The Khowârej then selected A’bdullah B. Alkwâ to confer with his lordship. A’li the Commander of the Faithful then said: ‘O son of Alkwâ, what has happened to you that you have rebelled against me after assenting to my Khalifate, to wage religious wars and to be obedient to me? How is it that on the “day of the camel” you have manifested no sentiments like these?’ Ebn Alkwâ replied: ‘On that day there was no judging.’ The Amir of the Faithful continued: ‘Woe be to thee, O son of Alkwâ! Are my justice, guidance and direction more excellent than the justice of the apostle?’ He replied: ‘The justice of the apostle.’ His lordship continued: ‘Hast thou not heard that in the contention with the people of Najrân, and on account of their silly behaviour, the following verse was revealed: “Say [to them], Let us call together our sons and your sons, and our wives and your wives, and ourselves and yourselves. Then let us make imprecations, and lay the curse of God on those who lie.”140 It is certain that God the Most High and Glorious entertained no doubt of the people of Najrân being liars.’ Ebn Alkwâ replied: ‘This is the general opinion about them, but thou hast thyself created a doubt concerning thyself and thy Khalifate when thou hast assented to the judgment [to be given] by two judges; and as thou hast concerning thyself fallen into doubt, our doubt with referrence to thee is more valid.’ A’li the Amir of the Faithful then recited another verse [of the Qurân] to corroborate his statement and as a testimony for it, and A’bdullah having again given an unsuitable answer, his lordship continued his arguments until he subdued him, whereon Ebn Alkwâ said at last: ‘Whatever thou sayest is true, and there is no fault in thee except that thou hast become an infidel at the time when thou hast appointed Abu Mûsa to be a judge.’ The Shâh and recipient of Vicarship rejoined: ‘I have made Abu Mûsa a judge, and Moa’wiah made A’mru B. A´ass one.’ Ebn Alkwâ continued: ‘Abu Mûsa is an infidel.’ His lordship said: ‘Abu Mûsa became an infidel when he went to Daumatu-j-jandal, or at the moment of his departure.’ Ebn Alkwâ replied: ‘At the time of [giving] the judgment.’ The Amir of the Faithful rejoined: ‘Abu Mûsa, having at the time of my sending him been a Musalmân, and become an infidel when the judgment was delivered, what can be my fault in this matter? Supposing the apostle to have sent a man to polytheists to invite them to [believe in] God, and he invited them to something else, what reproach would fall on his lordship? What reproach can now befall me on account of the error of Abu Mûsa, and how will the shedding of the blood of Musalmâns become licit to you?’ When the great men of the Khowârej had heard these words from his lordship the Amir of the Faithful, they said to Ebn Alkwâ: ‘Restrain thy tongue from opposing this man, and return to thy place.’ Ebn Alkwâ then went back in obedience to this command, whereon the Khowârej got ready for hostilities and desired to begin the combat. When the lord and recipient of Vicarship knew that nothing except the scimitar could decide the case of those erring men, he drew out his forces in battle array, gave the command of the right wing to Hajar B. A’dy, appointed Shith B. Rabyi’y to the left, and Abu Ayûb to take charge of the whole cavalry, ordering all the infantry to assemble under the banner of Abu Qotâdah. The Khowârej, on their part, also arranged their lines, polluting the right wing by the presence of Yazid B. Hassyn, and appointing Sharyh B. Abu A’wfy to the left, while Harnûs B. Zoheyr accepted the command of the mounted troops, and Ebn Alkwâ made that of the infantry the aim of his efforts.
On that day both the [opposing] armies remained standing in front of each other. A’li the Commander of the Faithful, having left two thousand men to guard a banner, ordered a proclamation to be shouted that anyone approaching this banner would receive quarter, and anyone departing to Kûfah would be under the protection of [God], the Lord of mercy. On the same occasion Qarwah B. Naufel Ashja’y, who was one of the Khowârej chiefs, said to his followers: ‘I do not know why a purposeless war is to be waged against A’li, who is the Vicar of God and the legatee of the prophet.’ Then he left the camp with five hundred men and marched towards the desert of Kûfah. Thus some of the Khowârej hastened towards Kûfah, and others, betaking themselves to the above-mentioned banner, found quarter for their lives and property. After that A’li the Amir of the Faithful ordered his forces not to begin hostilities, but to wait till they were attacked by the opponents. When the antagonists perceived that the victorious army would not advance, they began to shout: ‘There is no judge except Allah, although the polytheists be averse [thereto].’141 Then they unanimously attacked the victorious army with such impetuosity that the hosts of the revolving sphere quaked. Then the Khowârej separated themselves into two divisions, one assailing the right and the other the left flank of the defenders of Islâm. Qays B. Moa’wiah Barhamy of the victory-allied army, having encountered Sharyh B. Abu A’wfy, cut off his foot with one blow. He, however, persevered, despite this condition, in his resistance, till Qays B. Sa’d finally despatched him.
In some chronicles it is recorded that in the battle of Naharwân a man of the Khowârej, Akhnas Ttây by name —who had displayed great valour in the battle of Ssafyn when attending on the Amir of the Faithful, and had prostrated with his bright scimitar many of the antagonists on the ground of destruction—had left his lines, stood between the two armies, recited some verses boasting of his own exploits, attacked the victory-allied army like a furious lion, broke through the lines, and issued on the other side, whereon A’li the Commander of the Faithful pursued him on horseback, but Akhnas halted and encountered his lordship. The lion of attack, however, prostrated him with the Dhu-l-fiqâr from the saddle to the ground. Harnûs B. Zoheyr then watched his opportunity, approached his lordship, intending to strike him, but the Amir of the true believers forestalled him, and [this time] broke the skull of Harnûs, who being unable to control his horse, it galloped away with him till it threw him in the rear of the battlefield on the bank of the Naharwân river in a desolate spot. After that Mâlek B. Alwodzâh, the cousin of Harnûs, entered the lists, recited a strophe in praise of Harnûs and his friends, whereon the conquering lion of Allah approached him and despatched him with one blow, so that he surrendered his life to the owner of hell. When A’bdullah B. Wohob Alrâsy, who was the very leaven of the disturbance and the chief of the Khowârej, beheld what had taken place, he came forward and said in a loud voice: ‘O son of Abu Ttâleb, how long wilt thou glory in this prolongation [of the contest]? Be pleased now to encounter me, that thou mayest behold a man attacking and wounding thee! I have made an oath not to budge from this spot unless I have slain thee or have been slain by thee.’ The Amir of the Faithful smiled, and replied: ‘Ebn Wohob has become extremely shameless, although he knows me very well. The reason for his coming out opposite to me with such boldness is nothing else but weariness of his treachery, getting tired of his life, and therefore challenging me to a duel.’ When Ebn Wohob had advanced several steps nearer and approached A’li the Commander of the Faithful, his lordship sent him with one blow of his bright scimitar to the abode of perdition. After Ebn Wohob had been slain, the victorious army so annihilated the Khowârej that, of four thousand combatants, not more than ten [sic] escaped alive from that battlefield, whereas of the victory-allied only nine were killed.
It is related as authentic that before the commencement of this battle A’li the Amir of the Faithful uttered these words with his august mouth: ‘On this battlefield the number of our slain will from units not reach decades, but of the opponents ten men will scarcely escape alive.’ There is a tradition that two of those ten fugitives went to Khorâsân, and having for some time sojourned in that province, betook themselves to the Nymrûz country,142 where they remained till they died, and the Khowârej of Sejestân are considered to be their descendants. Two other men strayed to Yemen, where they begat offspring, and the Khowârej of Yemen are their progeny. Two others established themselves in O’mân, the Khowârej of which country attribute their origin to them. Two other men fled to the Jazyrah A’rab [i.e., Mesopotamia], and Aa’thum Kûfy states that a number of the descendants of these two men were [in his time] living on the banks of the river Euphrates, and one of those unlucky ten men strayed to Tal Mûdhûn.
In some traditions it is recorded that Abu Ayûb, the Anssâry, had said to the Amir of the Faithful: ‘In this combat I pierced Yazid B. Hassyn with my lance, so that it came out at his back, and I said to him: “Receive the glad tidings of the fire of Jahannam,143 O enemy of Allah!” He replied: “It will soon appear who of us two is more deserving of it.”’ His lordship the Amir said: ‘There is no doubt that he is more worthy to burn in hell-fire.’—In a similar way the narrators of some traditions have recorded that Hâny B. Khattâb disputed with Zyâd B. Hafss concerning the death of Ebn Wohob, as both of them had struck him with their lances. That rank-breaking lion A’li Murtadza observed: “It is certain that each has acquired grace by killing one who has gone astray [from the religion].’—It is related that A’li the Commander of the Faithful had said before the battle of Naharwân: ‘Some people fly from the religion like an arrow from the bow, although they recite the Qurân; but the Qurân does not pass beyond their throats [into their hearts], and their hearts are not intent upon the commandments of the Furqân! I swear by that God who causes seed to sprout, and has invested man with the garment of existence from the treasury of His bounty, that the apostle of God has established me, and given me information, saying: “Thou wilt wage war against them, and those people will not return from the desert of aberration to the path of [Divine] guidance, just as the discharged arrow does not return to the thumbstall of the archer. The sign is that among those people there was a man one of whose arms near the shoulder consisted of a lump of flesh resembling the breasts of a woman, with hairs on it resembling the snout of a cat.’
O’baydah Solmâny says: ‘I was in attendance on the victory-boding stirrup of A’li, when he arrived in the vicinity of Naharwân. On that occasion a man brought the news that the Khowârej had crossed the river. His lordship was reciting his prayers, and when he had finished them he said: “This news is unfounded; these people have not crossed the water, their passage is on this side of it.” Then some combatants who had gone forward returned, and [also] stated that the antagonists had crossed the river; his lordship, however, rejoined: “By Allah, they will not pass over the river! I have never spoken lies—never been told lies—and the place where they will be killed is on this side of the river. They will kill not more than ten of you, but of them not more than ten will remain alive.”’ It is likewise recorded of O’baydah that he said: ‘When the Amir of the Faithful narrated the story of Dhu-l-thadyah,144 I adjured his lordship thrice, swearing that there was no man endued with the above-described qualities among the slain, but he replied: “I swear by God that Dhu-l-thadyah is among them." Then the people again searched, till they dragged him out from beneath forty killed men. After that accursed caitiff had been found, A’li the Commander of the Faithful performed the prostration of gratitude. When the people examined the upper arm of Dhu-l-thadyah, they found that it consisted of a lump of flesh covered with hair, and when they drew it out it became as long as the other hand, but when they let go their hold it again contracted and resembled the breast of a woman.’
There is a tradition that after A’li the Commander of the Faithful had terminated fighting with the Khowârej, he passed among the killed, and said: ‘Great is your doom, since you were killed after being deceived.’ Being asked who had deceived those people, he replied: ‘Satan and their disobedient spirit.’ Then he recited the noble verse: ‘Their safety beguiled them, “And Satan prepared their works for them, and turned them aside from the way [of truth].” ’145 He also said: ‘If I were not obnoxious to your reproaches, I would inform you what promises the apostle of Allah had made concerning the slain of these people.’ The narrator of this tradition states that among the slain four hundred men were found in whom a spark of life was still remaining, whereon his lordship ordered them to be delivered to their own people, and the cattle, with the weapons of the Khowârej, to be distributed among the victorious troops, but all their other property to be surrendered to their heirs.
When the august mind of his sacred lordship the Amir of the Faithful had been delivered from [apprehensions concerning] the Khowârej, he opened his mouth with laudations towards the Divine Majesty of God, and offered salutations to his lordship Muhammad Mussttafa—u. w. bl. —incited the troops to march to Syria, and said: ‘The beneficent Sovereign has been gracious to you, vouchsafing to you righteousness, benefits and victory over your foes, humbling and overthrowing them. As the Most High and Glorious has caused you to vanquish the schismatics, you are to strive to eradicate the unrighteous [people of Syria]. Some prominent men of the troops, among whom was also Asha’th B. Qays, unanimously said: ‘O Amir of the Faithful, our affairs have been completed, our swords have become blunt, and our lances are broken; send us [back] to Kûfah, that we may obtain new and mend old weapons, and then engage boldly and readily in extirpating and eradicating the enemies and rebels.’ The lord and recipient of the Vicariate having granted their request, they beat the drum of departure, and marched to Kûfah, which they approached after traversing the necessary distance, and encamped at Nakhlah. His lordship the Shâh of men then gave permission to all who had anything to do in the town to enter it, but to remain there not more than one day, because the march to Syria allowed of no delay. After a few days but a small detachment of honourable men remained stationary at Nakhlah, most of the troops having departed to the city, left the camp empty, and preferred their own comfort to the fatigues of a march. A’li the Amir of the Faithful, taking notice of this state of affairs, entered Kûfah, the inhabitants of which offered their excuses; these, however, were not accepted. After that his lordship the Amir blamed and reproached the inhabitants of Kûfah every time he addressed them [in the mosque] in eloquent language. When his lordship had manifested his displeasure beyond measure, the people of Kûfah made haste to wait on him, and said: ‘In whatever direction thou choosest to march, we shall attend at thy august, heaven-aspiring stirrup.’ These words having met with the approbation of his lordship the recipient of the Vicariate, he ordered Hâreth Hamdâny to proclaim that every man sincerely attached to the Amir of the Faithful should make his appearance in a certain locality, which was a suitable one for assembling the army, but when he visited the said place the next day, he found not more than three hundred men, and said: ‘If the number of these men had amounted to one thousand, I would have communicated a plan to them.’ He, nevertheless, remained there two days much disappointed and grieved, till Hajar B. A’dy and Qays Sa’d B. A’bâdah said: ‘It would be proper for thee to order the people to march to Syria, and if they demur, to order them to be punished.’ Accordingly, an order necessary to be obeyed was issued from the abode of the Khalifate, that none of the soldiers should lag behind in the town, but make their appearance in the camp, and the determination was arrived at that Moa’qal B. Qays should go into the districts to gather troops, whereon A’li the Commander of the Faithful returned to his abode. Moa’qal B. Qays then departed to collect forces, but he had not yet returned when his lordship attained the happiness of martyrdom. It is related in some traditions that in the beginning of the year forty,146 when distressing news had arrived in Kûfah from Syria, forty thousand persons immediately paid allegiance to A’li the Commander of the Faithful, who were ready to march against the enemies; as, however, Divine predestination failed to second their intentions, Murtadza A’li—u. w. bl.—departed at that very time to the gardens of paradise.
THE DREADFUL END OF A’LI THE COMMANDER OF THE
FAITHFUL, A.H. 40.
It is certified in several chronicles that Uns B. Mâleb narrated the following tradition: ‘Once the Amir of the Faithful A’li happened to fall sick, whereon his lordship the prophet—u. w. bl.—paid him a visit with Abu Bakr and O’mar. When his lordship looked at the face of the Amir he wept, and the two Sheiks [i.e., Abu Bakr and O’mar] averred that A’li Murtadza would die from that malady. His lordship, however, having understood the purport of their words, said: “He will not die now, but will be slain and without any reason.” Sometimes the Amir of the Faithful said concerning his being killed: “What will it profit the most ill-starred men of the world, when they dye my beard with the blood of my head?”’— It is on record that at the time Moa’wiah was governing he had misgivings that he would die before A’li, or after the return of his lordship to his abode. Considering this matter, it occurred to him that if this difficulty [or doubt] was to be solved, it would be by his lordship the Amir. Therefore he ordered three headstrong Arabs to start after each other to Kûfah, to report his death to A’li, and to watch what he would say about it. At a time when A’li the Commander of the Faithful was engaged in the mosque of Kûfah in preaching and admonition, one of the said three Arabs arrived. Having learnt that A’li was with his companions in the mosque, he went there as quickly as possible, and said in a loud voice: ‘O ye people of Kûfah, I bring you the good news that Moa’wiah is dead.’ The friends of A’li the Commander of the Faithful, being pleased with this information, became excited, but he himself, taking no notice, continued his sermon. At the same time the second of those three Arabs entered the mosque, and also said that Moa’wiah was dead. On this occasion the companions, being no longer able to restrain themselves, began to shout for joy. The Amir of the Faithful, however, would again not interrupt his sermon, and took no cognizance of the information. Then his friends said to him: ‘Amir of the Faithful, the news of the demise of Moa’wiah has really arrived, and we do not know why thou showest no marks of pleasure at the death of such a powerful foe.’ His lordship, pointing to his blessed head and beard, replied: ‘Moa’wiah will not die before these [i.e., beard and head] have been coloured with my blood.’
It is narrated in the ‘Mostaqassa,’ after Muhammad B. Esahâq and Ebn Hamdân, that after fighting against the Khowârej A’li the Commander of the Faithful sent the following message to Muhammad B. Abu Bakr: ‘Send here some of the cavalry of Egypt.’ Accordingly Muhammad despatched twenty men of known valour, one of whom was A’bdu-r-rahman B. Mulajjam Qurâry, and when the glance of the lord and recipient of the Vicariate fell upon this man, he said: ‘Be patient, for there is no escape from death.’ It is related in several chronicles that Ebn Mulajjam had lost his horse during the march, and that on his arrival he asked the Commander of the Faithful to give him one, and that when the blessed eye of his lordship alighted on him, he said: ‘I want to give him something, and he wants to murder me.’—It is on record that A’li the Commander of the Faithful one day asked Ebn Mulajjam whether he had any nickname when he was an infant, but he replied that he did not know. He again asked: ‘Has a Jewish woman ever been thy nurse?’ Having received an affirmative reply, he continued: ‘Has that poor woman ever called thee “O wretch! O hamstringer of the she-camel of Ssâlah”?’ He said: ‘Yes.’ Having heard the answer from Ebn Mulajjam, his lordship remained silent and spoke no more to him. — It is recorded in many biographical works that, at the time his lordship the Emâm of the Pious was about to depart to the proximity of the mercy of the Lord of both worlds, he was sometimes in the habit of breaking his fast in the abode of Hasan the Amir of the Faithful, occasionally at night in the dwelling of Husain the Amir of the Faithful, and sometimes in the house of A’bdullah B. Ja’fer B. Abu Ttâleb, never eating more than three morsels, and saying: ‘I shall be your guest only for a few nights.’
The blackener of these pages [i.e., the author] states that he has seen various traditions concerning the intention of Ebn Mulajjam to murder the Shah and asylum of Vicarship, but has in this place confined himself to an account in which all trustworthy historians are unanimous; but help and grace come from Him [i.e., God]: A number of the U’lamâ of biographies and histories have reported in their compositions that after the battle of Naharwân A’bdu-r-rahman B. Mulajjam Qurâry, and Barak B. A’bdullah Altamymy, and A’mru B. Bakr Alsa’dy, who were the most prominent of the Khowârej, had gone to Mekkah, where they assembled, recounted the defects of the governors of the provinces, gave explanations and descriptions of the men killed at Naharwân, wept, and said to each other at the conclusion of the meeting: ‘The cure of [the pain of our] breasts and the peace of our souls depend upon the murder of three men, who are walking on the road of aberration and have gone astray, namely, A’li B. Abu Ttâleb, and Moa’wiah B. Abu Sofiân, and A’mru B. A´ass.’ The accursed Ebn Mulajjam, who belonged to Egypt, then said: ‘I shall do the business of A’li.’ Barak B. A’bdullah said: ‘I shall finish Moa’wiah.’ And A’mru B. Bakr, accepting the task of murdering the third man, said: ‘I take it upon myself to get rid of the wickedness of A’mru B. A´ass.’ These men, having poisoned their swords, then made an agreement to cut in twain the string of the lives of the three above-named individuals on a certain night during the month of Ramadzân. Then they separated, Ebn Mulajjam departing to Kûfah, Barak to Damascus, and A’mru to Egypt. On his way to Kûfah Ebn Mulajjam happened to meet a woman who had no equal in beauty and amiability, and looking as if the following distich had been composed to describe her:
Her face was [bright] like the merits of the beneficent,
Her hair was [black] like the book of records of sinners.
That woman was also of the Khowârej, whose father, brother, and husband—or uncle, according to another tradition—had been killed in the battle of Naharwân by the swords of the army of the asylum of victory. Her name was Qottâmah, and when Ebn Mulajjam caught sight of her he became enamoured of her harmonious movements, and made proposals to her, whereon that unhallowed beauty replied: ‘I have no objections, if thou wilt give me the marriage gift I require.’ The accursed Ebn Mulajjam asked: ‘What is thy dowry?’ She replied: ‘Three thousand dirhems, a slave boy and girl, and the murder of A’li B. Abu Ttâleb.’ Ebn Mulajjam accepted the conditions, and said: ‘I have come to Kûfah on this very business.’ Qottâmah added: ‘I shall find another man to aid thee therein.’ Then she caused a relative of hers—Wurdân by name—to meet Ebn Mulajjam, and either by the deceit of Qottâmah or the seduction of Ebn Mulajjam, Shabyb B. Nahrah became the third of them [i.e., of the assassins], waiting together for the appointed night.
When Barak B. A’bdullah arrived in Damascus, and one night made [according to one tradition on the seventeenth of Ramadzân] an attempt to kill Moa’wiah with his sword, he was caught, whereon he said to Moa’wiah: ‘I shall give thee a piece of news which will rejoice thee.’ Moa’wiah asked: ‘What is it?’ He continued: ‘My brother A’bdu-r-rahman B. Mulajjam has this night killed A’li.’ Moa’wiah replied: ‘Perhaps he will not succeed in this attempt.’ Then he ordered the hands and feet of Barak to be amputated and his tongue to be cut out, so that he expired in the worst plight. Then Moa’wiah asked a physician to cure the place where Barak had wounded him. The physician replied: ‘The remedy is that the wounded part must be scarified.’ Moa’wiah having replied that he could not bear the pain of scarification, the physician said: ‘There is also another remedy by which a cure may be effected; it consists of a potion, but that will entail the impossibility of begetting further progeny.’ Moa’wiah replied: ‘I am pleased with the children I have, and can dispense with more.’ Then Moa’wiah drank the potion and was delivered of the calamity. After that Moa’wiah ordered a cabin to be erected in the mosque, which none except confidential and trustworthy men could enter. Whenever he went to the mosque he was attended by a guard with drawn swords.
When A’mru B. Bakr arrived in Egypt, he watched his opportunity and entered, according to the agreement, the mosque on the appointed evening. As on that day A’mru B. A´ass happened to suffer from abdominal pains, he was himself unable to attend [at the Divine service], and despatched a man of the Bani A´amer to be the Emâm [i.e., leader of the prayers]. When the Emâm was entering the mosque, A’mru B. Bakr dealt him such a blow with the sword that he lifted his head no more. Then shouts arose from every part of the mosque: ‘Wretch! The man thou hast killed was not the Amir.’ A’mru replied: ‘What fault have I committed? I wanted to kill only him with my sword.’—Some relate that when A’mru had been captured and taken to the presence of A’mru B. A´ass, and the former knew that he had killed another man, he exclaimed: ‘By Allah, O wicked man, I wanted none other but thee.’ A’mru B. A´ass rejoined: ‘But Allah wanted Khârejah.’ The name of the slain man was Khârejah A´amery. In some books the man who had attempted to kill Moa’wiah is called Barak B. A´amer, and he who endeavoured to slay A’mru B. A´ass is named A’bdullah B. Mâlek Ssydâwy.
There is a tradition that A’li the Amir of the Faithful was in the habit of attending at the mosque very early in the morning and engaging in prayers till sunrise. The partisans of his lordship, having taken cognizance of this fact, and knowing that he had many enemies who might injure him, determined to protect them. Accordingly every morning a number of them posted themselves around the mosque and guarded his lordship. One evening when A’li the Commander of the Faithful was, as usual, walking to the mosque, his blessed eye alighted on these men, and he asked: ‘Who are you?’ They gave him their names, and on his asking why they had assembled, they replied: ‘We are suspicious of thy enemies, and it is for some time that we are coming here to guard thee from their machinations.’ He asked: ‘Are you protecting me against celestial or terrestrial calamities?’ They replied: ‘Our hands cannot reach celestial matters, so that we cannot guard thee against heavenly misfortunes; but if thy foes want to hurt thee we shall ward them off, and we trust that no injury will befall thee from the denizens of the earth.’ His lordship continued: ‘Without a celestial command no event on the face of the earth can take place.’ This declaration having been considered to be perfectly true, his friends ceased to guard him.
It is related that in those days A’li the Amir of the Faithful said one day to his son the Emâm Hasan: ‘Last night I saw the apostle of Allah—u. w. bl.—in a vision, and said to him: “O apostle of Allah, what hostilities and miseries I have to suffer from thy people!” He replied: “Pray for them.” Then I said: “O God, reward me for the merits of my adoration with a society better than theirs, and appoint a worse man than myself to govern them.”’ At that very time he attained the honour of martyrdom, whereby it became evident that the prayer of his lordship had met with a response.—In some books it is recorded that towards the end of his life he asked Hasan the Amir of the Faithful: ‘How much of this month has elapsed?’ He replied: ‘Fifteen days.’ Then he asked Husain the Amir of the Faithful: ‘How many days of this month are remaining?’ He replied: ‘Fifteen days.’ His lordship said: ‘I shall be your guest five days more.’—One of the slave-girls of A’li the Commander of the Faithful states: ‘On Monday night I poured water on his blessed hands, on which occasion he took hold of his blessed beard and said: “Woe on this gray beard, which will become red with blood on Friday night.”’—In fine, during these days his sacred lordship A’li the Commander of the Faithful uttered many sentiments of this kind, which have been recorded in voluminous books, so that anyone liking to do so may peruse them all. On the morning that this event took place his lordship appeared to be very disquieted, and at last said: ‘There is no remedy against death and no escape from predestination.’ Having resigned his mind to separate from his friends, he started to go to the mosque, and when he went out the ducks which were in the august mansion quacked in the face of his lordship, but one of the attendants gave them blows with a stick. His lordship said: ‘Restrain your hands from the ducks, because they are speeding me.’ When he had left his sacred chamber and was just about to enter the mosque, those three accursed men, having watched their opportunity, began to move, and threw a sword which struck his head-dress.147 Then Ebn Mulajjam —curses be on him—striking a blow with his sabre on the top of the head of his lordship, said: ‘The government belongs to Allah. Neither to thee nor to thy companions.’ The sabre of Mulajjam reached the spot which that of A’mru B. A’bdûd had touched in the battle of the Confederates.148 His lordship the recipient of the Vicariate exclaimed: ‘I flee [for refuge] to the Lord of the Ka’bah.’ After that dreadful event that accursed fellow ran away to his own house, and it is said that when this calamity befell the Amir of the Faithful the people assembled, and said: ‘Who has inflicted this wound?’ His lordship the Amir replied: ‘God the Most High will reveal it.’ On that morning when Ebn Mulajjam was running with a bloody sword in his hand through the streets of Kûfah, a man of the Bani Qays having encountered him, asked: ‘Who art thou?’ He replied: ‘A’bdu-r-rahman B. Mulajjam.’ The man said: ‘Most probably thou hast wounded the Amir of the Faithful.’ The accursed fellow desired to give a negative reply, but the Creator—who is to be praised and exalted—made him utter the word ‘Yes,’ whereon the said man raised an alarm, so that Ebn Mulajjam was captured and taken to his lordship the Amir, who said: ‘This is the man who struck me; there is no lie in that. This man is one of my servants.’ After that he turned his face to Ebn Mulajjam, and asked: ‘O enemy of God, have I not overwhelmed thee with favours and benefactions?’ He replied: ‘Yes.’ He continued: ‘What has induced thee to do this thing?’ That accursed fellow replied: ‘Forty mornings I have been sharpening my sword and asking the Creator— who be praised and exalted—that I might kill therewith the worst of God’s creatures.’ His lordship replied: ‘I shall see thee killed, for thou art the worst of the creatures of God.’ After that he let go Ebn Mulajjam, and continued: ‘Kill him when I am dead, but not publicly, because I have heard the apostle of Allah say: “Avoid a public execution, even though it be that of a mad dog.”’ There is a tradition that he said to Hasan the Amir of the Faithful: ‘Keep Ebn Mulajjam, withhold neither food nor drink from him, but when I die kill him with not more than one blow.’ In short, after the demise of that prince of men, Ebn Mulajjam was slain, whereon some of the partisans [of A’li] wrapped his wicked body in a mat and burnt it.—It is recorded in the history of Abu Hanifah Dinwari that when the pure spirit of A’li the Amir of the Faithful had departed from his sacred body, A’bdullah B. Jâfer B. Abu Ttâleb ordered the eyes of Ebn Mulajjam to be pierced with a bodkin, and his hands, as well as his feet, to be cut off; but when he said, ‘cut out his tongue,’ that accursed fellow manifested the greatest distress and terror. Then A’bdullah B. Ja’fer asked: ‘How is it that thou hast remained quiet when they were cutting off thy hands, thy feet, and piercing thy eyes, but groanest and lamentest when they want to cut out thy tongue?’ He replied: ‘My lamentation is not for fear of death, but I would be sorry to remain one hour in the world without being able to utter the name of the beneficent Sovereign and Nourisher of the inhabitants of the world.’
It is on record that in the agony of death A’li the Commander of the Faithful gave many instructions to his sons, and one of them was that he said to Hasan the Amir of the Faithful: ‘When I am dead, do not let the people know where my grave is, because I have with my own hands slain ten thousand infidels and brave warriors of Islâm whom it was necessary to kill, and I fear their heirs would open my grave, but I fear the Bani Ommyah most.’ When he had finished giving advice, his joy-boding mouth, which was the interpreter of Divine mysteries, uttered the beauteous Kalimat149 till the time when he passed away. “We belong to Allah, and unto Him we shall return.”150
Some authors of histories state that A’li the Amir of the Faithful reached the proximity of Divine mercy on the twentieth of the month Ramadzân; others, however, say that it was on the seventeenth, and others the twenty-first of the same month. It is alleged that on this subject there are also other traditions, but there is a unanimous consensus of U’lamâ and biographers that this important event took place in the year forty. Concerning the spot where his lordship was buried there are also various opinions, but in a trustworthy book it is recorded that he was interred in the locality which is visited by pilgrims and blessed. The duration of the Khalifate of his lordship amounted to four years and nine months. According to accredited statements, his age was sixty-three years, but He [i.e., Allah] knows best the true state of the case. The spiritual perfections of him who is near the court of the Most High stand in no need of explanation; if, however, the times are propitious, it is hoped that, following the masters of eloquence, some pleasant accounts on this subject will be given at the beginning of the third part [of this work], if Allah the Most High willeth.
Distich: Thanks that this book has reached its end,
Has been finished during my life.
Let it not remain veiled and hidden from fortunate individuals endowed with pure minds and good intentions, that from the commencement of collecting materials and composing this book, till the completion of it, misgivings, which are by knowing men called the internal Satan, so prevailed over the mind of the author, and still prevail, that he considered within himself from morn till eve what event might happen to increase his trouble and misery; meditating also, from the time the world-illuminating sun set till the rise of the dawn, without enjoying a moment’s sleep, what would take place during the day which might become the cause of the augmentation of his toil and sorrow. It is plain what may be expected from a broken heart and troubled mind. These leaves have been written to attain the felicity of attracting the attention of the mind brilliant like the sun and of exalted station, the like of whom had, according to the opinion of historians, not been sitting on the throne of dominion from the beginning [of the world] till our times;151 a noble individual, in comparison to whose spiritual attainments those of accomplished men are but a sprinkling of the Sea of O’mân, and the utterances of eloquent men but a drop of the boundless ocean when likened to his brilliant words. His world-adorning mind is the flambeau of [Divine] guidance, and his difficulty-solving nature is the lamp pointing to sagacity.
When the sun of thy intellect throws a shadow on the sky,
The moon gets ashamed of the sphere-illuminating sun.
To thy lucid mind the mysteries of the universe are revealed.
The receptacle of Divine light cannot be hidden.
By the showers of the clouds of his beneficence the meadows of expectation are irrigated, and by gifts from his pearl-dropping hands the vehicles of hope are heavily loaded. This gracious disposition is a pledge that every hope entertained by a destitute person having recourse to him will be fulfilled by a bounty from the treasury of his munificence. By the perfumes of his universal favour the rose of expectation is blooming in the meadow of hope, and the zephyr of his generous nature has caused the tree of desire to bear fruit in the garden of hope.
As the exhalations of the rose are kindred to thy nature,
The philomel sings its praises with a hundred tongues.152
May his majesty the Creator—who be praised and exalted —conserve the exquisite person and unequalled individuality of the enlightened Amir upon the couch of felicity with honour and glory till the day of the resurrection, and prosper this dignitary in his temporal wishes and in his eternal hopes, by His grace and favour.