The Martyrdom of ʿAlī ibn Abī Ṭālib (RA): Full Truth of the Khawarij Assassination
Question: When and how did Hazrat Ali (RA) attain martyrdom? Who were the people who martyred him, and what were the reactions of Muawiyah (RA) and the rest of the Sahaba to his martyrdom?
Answer:
Alhamdulillah:
Today, Insha’Allah, we will study:
- How was Hazrat Ali (RA) martyred?
- What was the condition of the Sahaba Karam and the rebels at the time of Hazrat Ali (RA)’s martyrdom?
- What were the reactions of the Sahaba to Hazrat Ali (RA)’s martyrdom?
- How did sects evolve during the era of Hazrat Ali (RA)?
- In what aspect was Hazrat Ali (RA)’s caliphate successful?
- Why were crises prominent during the era of Hazrat Ali (RA)?
How was Hazrat Ali (RA) martyred?
Historians agree that the martyrdom of Hazrat Ali (RA) was at the hands of the Khawarij. This is the same group that was among the killers of Hazrat Uthman (RA). Later, differences arose within this party, and the Khawarij formed their own separate group. The remaining members of the rebel party continued to be present around Hazrat Ali (RA), but their power had now weakened.
Three Kharijites:
- Ibn Muljam,
- Burak bin Abdullah
- Amr bin Bakr Taimi
These three gathered and they planned to kill Hazrat Ali, Muawiyah, and Amr bin Al-Aas (RA) on the same night. On their own accord, they “sold their lives to Allah Ta’ala,” intended to carry out suicide attacks, and dipped their swords in poison. Ibn Muljam came to Kufa and met with other Khawarij who were living silently among the Muslims. He met a beautiful woman, Qatama, whose father and brother had been killed in the Battle of Nahrawan. Ibn Muljam became infatuated with her beauty and sent her a proposal of marriage. Qatama set the condition for the marriage that Hazrat Ali (RA) be killed. A Kharijite named Shabib tried to stop Ibn Muljam and also mentioned Hazrat Ali’s (RA) services to Islam, but Ibn Muljam convinced him.
He made a very simple plan and hid in the darkness in the morning. When Hazrat Ali (RA) was coming towards the mosque for the Fajr prayer, he attacked him and severely injured him. His remaining two companions, who had set out to martyr Hazrat Muawiyah and Amr (RA), failed.
Burak bin Abdullah, who went to martyr Hazrat Muawiyah, succeeded in injuring him, but they caught him.
Hazrat Amr was ill that day, so he had appointed Kharijah bin Hudhafah (RA) to lead the Fajr prayer. The Kharijite Amr bin Bakr martyred Kharijah (RA), mistaking him for Amr bin Aas (RA). After that, he was arrested and killed.
Hazrat Ali (RA) got some time before his death, which he spent bequeathing advice to his sons. The words he spoke even in this state of passing are worthy of being written in gold.
Here we present a few excerpts from Tabari:
He called for Hassan and Hussain (RA) and said to them: “I advise you both to fear Allah. Do not chase after the world, even if the world rebels against you. Do not weep over that which you do not receive. Always speak the truth, be kind to orphans, help the distressed, remain busy in preparation for the Hereafter, always be an enemy to the oppressor and a supporter of the oppressed, and act upon the commands of the Book of Allah. Do not fear the blame of any critic in the matter of Allah’s religion.”
To (his third son) Muhammad bin Hanafiyyah, he said: “Did you hear and preserve the advice I gave to your brothers?
I give you the same advice I gave your brothers. In addition to this, I advise you to honor and respect your brothers (Hassan and Hussain) and to be mindful of the important right they have over you. Obey them and do not do any work without their command.”
Then he said to Hassan and Hussain: “I also advise you both to treat Muhammad well, for he is your brother and your father’s son. You also know that your father loves him.”
Then, specifically to Hassan (RA), he said: “My son! My advice to you is to fear Allah, establish prayer on time, spend Zakat in its proper place, perform wudu (ablution) well, for prayer is not valid without wudu, and the prayer of one who does not give Zakat is also not accepted. Seek forgiveness for sins at all times, swallow your anger, maintain family ties, act with forbearance towards the ignorant, gain understanding (tafaqqul) in religion, show steadfastness in every matter, make adherence to the Quran obligatory, treat neighbors well, enjoin good and forbid evil, and stay away from evil yourself.”
When the time of his passing came, he then made this (comprising Quranic verses) will:
“بسم اللہ الرحمن الرحیم!
This is the will that Ali bin Abi Talib has made. He wills this, that there is no god but Allah, He is One, He has no partner, and Muhammad (PBUH) is His servant and messenger, whom Allah Ta’ala sent with guidance and the religion of truth, so that He may make it prevail over all other religions, even if the polytheists detest it. Surely, my prayer, my sacrifice, my life, and my death are all for Allah, the Lord of the worlds, who has no partner. I have been commanded of this, and I am of those who submit (Muslims).
Hassan, my son!
I advise you and all my children and all my household to fear Allah, who is your Lord. I advise this, that you must only die in the state of Islam. All of you, hold firmly to the rope of Allah together and do not be divided. I heard Abu al-Qasim (PBUH) say that maintaining mutual relations and making peace (between people) is better than voluntary prayers and fasts. Treat your relatives well, by this Allah will make your reckoning easy. Fear Allah in the matter of orphans, do not let them reach a state where they have to ask you with their tongues, nor let them be distressed in your presence. Fear Allah and fear Allah regarding the rights of neighbors, for this is the advice of your Prophet (PBUH). . . . .
(Tabari – 3/2-355)
After this, Hazrat Ali (RA) gave much more advice, especially advising about prayer, Zakat, Jihad, and enjoining good. He gave special advice regarding the weaker sections of society, i.e., the poor, the needy, and slaves. And regarding the Sahaba Karam (RA), he said:
Let no one be oppressed while you are present. Fear Allah regarding the companions of your Prophet. . . . Avoid turning your backs, breaking relations, and disunity. Help one another in righteousness and piety, and do not help anyone in disobedience and transgression. Fear Allah, for Allah is severe in punishment. May Allah Ta’ala protect you, your family, just as He protected your noble Prophet (PBUH). I entrust you to Allah, and send peace and Allah’s mercy upon you.
(Tabari – 3/2-356)
The advice of Hazrat Ali (RA) is such that the reader’s heart is filled. If you reflect on this advice, you will know what his opinion was about the other Sahaba (RA). He specifically instructed Hazrat Hassan (RA) to keep the Sahaba Karam together, not to create disunity with them, and to remain with them, even if he had to make any kind of sacrifice for it. Thus, we know that this is what Hazrat Hassan did, and he wrote such a history of sacrifice that the Muslim Ummah will be proud of until the Day of Judgment.
Read also what Hazrat Ali (RA) advised regarding his killer:
O Banu Abdul Muttalib! Do not shed the blood of Muslims on my account, and do not go around saying that the Amir al-Momineen has been killed (so we are taking his revenge). Do not kill anyone except my killer.
Hassan! If I die from his strike, then finish the killer with one strike only, because it should be one strike in return for one strike. Do not mutilate his corpse, because I have heard the Messenger of Allah (PBUH) say: ‘Avoid muthla (mutilation), even if it is of a rabid dog.’
(Tabari – 3/2-356)
After the martyrdom of Hazrat Ali (RA), when Hazrat Hassan (RA) summoned Ibn Muljam, he made him an offer:
“Will you allow me to do one good deed? It is that I made a covenant with Allah, and I definitely want to fulfill it. I made that covenant near the Hateem (Kaaba) that I would surely kill both Ali and Muawiyah, or I would be killed in this attempt. If you wish, you can let me go so that I may kill Muawiyah. I promise you in the name of Allah that if I cannot kill him or if I survive after killing him, I will come to you and place my hand in your hand.” Hazrat Hassan said: “I will never let you go for this task, for you to further ignite the fire.”
(Tabari – 3/2-356)
After this, he executed him. Then people swarmed his corpse, cut it into pieces, and threw it into the fire. Alas, in this matter, they were so emotional that they could not act upon the advice of Hazrat Ali (RA).
What was the condition of the Sahaba Karam and the rebels at the time of Hazrat Ali’s martyrdom?
At the time of Hazrat Ali’s (RA) martyrdom, the Sahaba Karam were divided into three parts:
- A small group was with Hazrat Ali (RA), but the rebels largely dominated the affairs. Among the sincere ones, Hazrat Ibn Abbas, Hassan, Hussain, Abu Ayyub Ansari, Ziyad bin Abi Sufyan, and Qais bin Sa’d (RA) were prominent.
- The large group of Sahaba Karam was with Hazrat Muawiyah (RA), among whom was Hazrat Ali’s elder brother, Aqeel (RA).
- The third group was neutral. They did not want to participate in any action against Muslims and disliked the rebels present around Hazrat Ali. Among them were people like Hazrat Sa’d bin Abi Waqqas and Abdullah bin Umar (RA).
On the other hand, the power of the rebels had now largely weakened because a part of them had separated in the form of the Khawarij, and the major leaders of the remaining rebels had been killed in the Battle of Jamal, Siffin, and the Battle of Egypt. There was a need for the three groups of Sahaba Karam to unite and strike a decisive blow against these rebels, which would break their strength.
If Hazrat Ali (RA) had lived a little longer, he would have accomplished this task, but Allah Ta’ala had written this honor for his son, Hazrat Hassan (RA), about whom the Messenger of Allah (PBUH) had prophesied:
“This son of mine is a Sayyid (chief), and it is hoped that Allah Ta’ala will make peace between two groups of Muslims through him.”
(Bukhari – Kitab al-Fitan. Hadith No. 2704)
Within six months, he united with Hazrat Muawiyah (RA) and completed the mission of his grandfather and father. The details of this will come later, Insha’Allah.
What were the reactions of the Sahaba to Hazrat Ali (RA)’s martyrdom?
The martyrdom of Hazrat Ali (RA) caused an uproar in the Islamic world, and all the Sahaba expressed extreme grief. Here we are presenting the reactions of those Sahaba in particular, whom the rebel narrators have accused of opposing Hazrat Ali (RA).
Hazrat Muawiyah received the news of Hazrat Ali’s (RA) martyrdom from the Kharijite who had attacked him (Muawiyah). He said: “I have such news that will make you happy to hear, and if I tell you that news, it will benefit you greatly.”
He (Muawiyah) said: “Tell me.”
He said: “Today my brother has killed Ali.”
He (Muawiyah) said: “If only! Your brother had not gained power over him.”
(Tabari – 40H/3/2-357)
Whatever problems Hazrat Muawiyah (RA) faced, he used to write a letter to Hazrat Ali (RA) about them and ask for his opinion. When the news of his martyrdom reached him, he said: “Fiqh (jurisprudence) and knowledge have gone with the martyrdom of Ibn Abi Talib.”
(Ibn Abd al-Barr – Al-Isti’ab fi Ma’rifat al-Ashab. 2/52)
When Hazrat Muawiyah received the news of Hazrat Ali’s (RA) martyrdom, he began to weep. His wife said to him:
“You are weeping for him now, while you fought against him in his lifetime.”
He replied: “Alas! You do not know how many people have been deprived of knowledge, virtue, and understanding of religion today.”
(Ibn Kathir (701-774H/c.1302-1373))
(Al-Bidayah wa al-Nihayah. 11J/p129)
(Tahqiq: Dr. Abdullah bin Muhsin Al-Turki) Cairo: Dar Hajar.
Once, Hazrat Muawiyah (RA) insisted greatly and said to Dirar Sadai: “Describe the qualities of Ali to me.” He praised Hazrat Ali in the most eloquent words. Hazrat Muawiyah kept listening and finally burst into tears. Then he said: “May Allah have mercy on Abu al-Hassan (Ali), by Allah, he was just like that.”
(Ibn Abd al-Barr (d. 463/1071).
Al-Isti’ab fi Ma’rifat al-Ashab. 2/53. Bab Ali)
When a boy gave the news of Hazrat Ali’s (RA) martyrdom to Sayyidah Aisha (RA), she recited a couplet: “They were far away, a boy brought the news of their martyrdom. Alas! That no one filled his mouth with dust.”
(Tabari – 3/2-258)
Sayyidah Aisha Siddiqa (RA) was convinced of Hazrat Ali’s knowledge and virtue, and on numerous occasions when she was asked about a matter, she referred it to Hazrat Ali, saying that Ali knows better in this matter.
(Sahih Muslim. Kitab al-Salat. Hadith 276)
How did sects evolve during the era of Hazrat Ali (RA)?
During the era of Hazrat Ali (RA), some sects emerged among the Muslims. It would be appropriate to narrate these details from the words of the great Tabi’i scholar of that era, Maymun bin Mehran (rahimahullah) (40-110H/c.660-729).
He says:
After the martyrdom (of Uthman), the people were divided into four sects. Then, as a result of further division among them, another sect emerged, and thus a total of five sects emerged:
(1) Shi’an-e-Uthman. (2) Shi’an-e-Ali.
(3) Murji’ah. (4) Those who remained with the community (Jama’at) of Muslims. (5) Then when the arbitrators were appointed, the Khawarij separated.
Thus, five sects were formed.
(Shi’an-e-Uthman)
As for the Shi’an-e-Uthman, these were the people of Sham (Syria) and the people of Basra. The people of Basra said: “There is no one better than Talha and Zubair to demand (retribution) for the blood of Hazrat Uthman, because they were from the Ahl al-Shura (People of the Council).” The people of Sham said: “The demand (for retribution for Hazrat Uthman’s blood) is the right of his family and relatives, among whom the most powerful is Muawiyah.” All these people declared their disassociation from Hazrat Ali and his Shias.
(Shi’an-e-Ali)
As for the Shi’an-e-Ali, they were the people of Kufa.
(Murji’ah)
As for the Murji’ah, they were the people who fell into doubts and suspicions. They participated in the wars, then when they came to Medina after the martyrdom of Uthman and they talked to the people, they were united on one thing. They started saying: “We left you, and your matter was one, in which there was no dispute. We have come to you, and you are differing.” Some of them said: “Uthman was martyred unjustly, while he was the most just among his companions.” Some said: “Ali is closer to the truth, and all the companions with him are reliable. We do not declare disassociation from either of them (Uthman and Ali), nor do we curse either of them, nor do we bear witness regarding them. We hope that their matter is entrusted to Allah, until He decides between them.”
(With the Community of Muslims)
The group that held onto the community (Jama’at) of the Muslims, among them were Sa’d bin Abi Waqqas, Abu Ayyub Ansari, Abdullah bin Umar, Usama bin Zaid, Habib bin Maslama al-Fihri, Suhaib bin Sinan, Muhammad bin Maslama, and ten thousand people from among the Sahaba and Tabi’in. They all said: “We are heirs of both Uthman and Ali. We do not declare disassociation from either of them, and we bear witness that both of them and their companions are believers. We are hopeful regarding them, and we also fear (for them).”
(Haruriyya – Khawarij)
The fifth group was the Haruriyya (Khawarij). They said: “We are heirs of neither Ali nor Uthman, because both of them later committed kufr (disbelief) and did not absolve themselves of it. We bear witness that those who side with the community of Muslims are also kafir (disbelievers).”
Maymun bin Mehran (Tabi’i) says:
This was the beginning of the difference. After this, these people were divided into more than seventy groups. We seek refuge in Allah from saving us from every such destruction and misguidance. Among them, some people came to Hazrat Sa’d bin Waqqas and invited him to rebellion. He said: “I will not rebel until you people give me a sword that has two eyes and a tongue. This sword will tell me that so-and-so is a kafir, so I should fight him, and it will say that so-and-so is a momin (believer), so I should not fight him.”
Sa’d gave these people an example and said: “Our example and your example is like that of a group that was going towards a target that was white and clear. Some people among them were overtaken by a strong wind, and they strayed from the path and fell into doubt. Some of them said: ‘The path is on the right side,’ and they walked in that direction. Thus, they lost track of the path and went astray. The second group said: ‘The path is on the left side.’ They went in that direction and lost track and went astray. The third group said: ‘When the wind came, we were on the path.’ They made their camels sit down and set up camp. When morning came and the storm ended, the path became clear. These are the people who remained with the community.”
Hearing this, those people said:
“It is obligatory upon us that we remain attached to the path on which the Messenger of Allah (PBUH) left us, until we meet him, and until then, we will not enter into any of the fitnas (seditions).” This was the group that was the group of Islam. Sa’d bin Abi Waqqas and his companions were included in it, and these people remained separate from the fitna until Allah Ta’ala ended the disunity and mutual love became common. All of them entered into the community and obedience to the government. The person who did this was saved, and the one who did this (i.e., joined) and fell into doubt, he fell into destruction.
(Ibn Asakir – 39/495)
Here we want to clarify that the mainstream sincere Muslims were in the vast majority. Those who were divided into sects were only a few thousand, and with time, many of these sects disappeared. During the time of Hazrat Muawiyah (RA), these groups were suppressed, and only that group remained prominent which was associated with the community of Muslims. Later, when the second period of fitnas began, these groups emerged again. We will study this later, Insha’Allah.
In what aspect was Hazrat Ali’s caliphate successful?
Some people who harbor malice against the Sahaba Karam, wag their tongues against Hazrat Ali (RA) and say that his caliphate,(Ma’adh Allah) God forbid, was a failure. They compare his era with the eras of Hazrat Abu Bakr, Umar, and Uthman (RA), that in those eras, Muslims achieved so many conquests, and the empires of Caesar and Kisra were brought low. In contrast, during the era of Hazrat Ali (RA), there was civil war, and Muslims were cutting each other’s throats. External conquests stopped, and the Islamic world fell prey to chaos. On the other hand, the rebels dominated governmental affairs and started making Muslims fight each other.
The reality is that such talk is the result of ignorance of sociology and history. Experts in sociology and history know that conquests and crises have always been a part of the history of empires. Sometimes, conditions take a positive turn, and an empire expands by achieving conquests, and sometimes, empires face crises. During the eras of Hazrat Abu Bakr, Umar, and Uthman (RA), the first situation prevailed, while in the last part of Hazrat Uthman’s and the entire era of Hazrat Ali’s (RA), there was a state of crisis. Therefore, comparing the era of Hazrat Ali (RA) with the previous eras is not correct. It is not in the control of any ruler to make situations positive or negative; rather, his excellence lies in how he performs in positive or negative situations and how he utilizes the possibilities.
Hazrat Ali (RA) was, in fact, a “Man of Crisis” (مرد بحران). If we look at the details of how he protected the Muslim Ummah from internal and external dangers, he was a successful ruler. Here we are stating some details:
Internal Front
The rebel movement, which had been growing since the time of Hazrat Umar (RA), was bound to emerge, and no Caliph had control over its birth. If, for example, Hazrat Umar or any other Sahabi had been the Caliph instead of Hazrat Ali, the rebel movement would still have emerged, and these rebels would have done what they did. The skill with which Hazrat Ali (RA) reined in the rebel movement was his specialty. It would be appropriate to repeat the plan that Hazrat Ali (RA) made to control the rebels.
- Temporarily engage the rebels in some task so that the life, property, and honor of the people of Medina are safe from them. For this purpose, there is no harm in accepting some of their demands. Thus, Hazrat Ali (RA) included them in government affairs so that their attention would not be diverted elsewhere.
- One group among the rebels consisted of those people who were sincere in their origin but had joined the rebels merely by being influenced by false letters attributed to Hazrat Ali (RA). It was because of these people that the rebel leaders were, to an extent, intimidated by Hazrat Ali and could not get him to accept all their demands. Hazrat Ali’s effort was to separate this group from the rebels.
- On one hand, engage the rebels, and on the other hand, Hazrat Talha and Zubair (RA) should quietly leave Medina and organize the scattered forces present in other regions to strike a decisive blow against these rebels.
- Hazrat Ali (RA) should gather these rebels and bring them against the forces of the sincere Muslims.
- The forces of the Muslims should unite and bring themselves to the same state of unity that existed before the martyrdom of Hazrat Uthman (RA).
- After that, the rebels should be eradicated. The murderers should be killed in qisas (retribution), and the remaining people should be given appropriate punishments.
This plan would have been successful if the rebels had not started the war by attacking both sides in the Battle of Jamal. After the Battle of Jamal, the strength of the sincere Muslims was weakened to some extent. After that, when the rebels attacked Syria (Sham), even at that time, Hazrat Ali (RA) tried his best to control them. His intention was to unite with the people of Sham and then crush the rebels, but his martyrdom did not give him the opportunity. Just before his martyrdom, he instructed his son, Hazrat Hassan (RA), on this mission, which he completed after him.
External Front
Apart from this major internal rebellion, the Muslims faced an external threat from the people of Persia. When the Muslims defeated the Persians, their thousand-year-old monarchy came to an end. The common Persians benefited greatly from this, but their elite, who had been capturing the country’s resources and whose interests were tied to the Persian monarchy, could not stomach it. They repeatedly created rebellions in the name of “nationalism.” They also raised rebellions in Persia and Khurasan during the time of Hazrat Ali (RA), which he suppressed through Hazrat Muawiyah’s brother, Ziyad bin Abi Sufyan (RA). Ziyad was a very capable politician; he easily crushed these Persian rebellions. In this way, Hazrat Ali (RA) was successful on this external front as well.
Moral Front
The greatest success of Hazrat Ali (RA) was that he kept alive the same character of the Rightly Guided Caliphate (Khilafat Rashida) for which it can be called the Rightly Guided Caliphate. He ran the affairs of the government with consultation. He gave people freedom of expression. He used the Bayt al-Mal (Treasury) with complete honesty and was a well-wisher of the Muslims. In this matter, he can be compared with Hazrat Umar (RA). On the other hand, he taught the Ummah how to treat rebels. We have presented numerous excerpts from Tabari which show how much he disliked mutual warfare among Muslims.
After the Battle of Jamal, he said:
Beware!
Do not expose anyone’s privacy, and do not enter anyone’s house. No woman should be harmed, even if she insults you, or speaks ill of your leaders and righteous people. Because a woman is weak. We were forbidden from raising our hands even against polytheist women, and if any person raised his hand against a woman or hit her, people would taunt his children that your father hit such-and-such woman. Beware! If I find out that any of you has harmed a woman because she said something to you and slandered your honor, I will give you the most severe punishment.
(Tabari – 3/2-159)
On the occasion of the Battle of Siffin, he instructed:
You people must not fight until the opposing side initiates it. Thanks to Allah Azzawajal that you are on the truth; your not initiating the war is additional proof of your being on the truth. When you fight them, defeat them, but do not turn your backs and flee. Do not attack any wounded person, nor strip anyone naked, nor cut off the hands, feet, nose, or ears of any slain person. If you reach their camel litters, do not tear the curtains of their tents, and do not enter their houses without permission. Do not take anything from their wealth except for the spoils of war from the battlefield. Do not cause any kind of harm to the women, even if they dishonor you and speak ill of your leaders and righteous people. Because women are weak in limbs and emotions.
(Tabari – 3/2-204)
Hazrat Ali even had the wounded of the rebel Khawarij treated and returned their wealth and property, except for weapons, to their families. This shows how Hazrat Ali (RA) achieved success on the moral front in the presence of so many crises.
Why were crises prominent during the era of Hazrat Ali (RA)?
A crisis is not something unnatural; rather, it is a natural phenomenon. Those who have done a comparative study of the rise and fall of nations know well that there are different stages in the formation of nations. Management science experts have described four stages of any team’s formation:
- Forming
- Storming
- Norming
- Performing
A nation is also a large team; therefore, these four stages are also related to nation-building. The first stage of building is called “Forming.” In this, the basic formation of the nation or team takes place. After that comes the “Storming” stage, in which some external or internal crisis affects this team. If the nation is successful in meeting this challenge, it becomes a source of its strength. After that comes the “Norming” stage, in which conditions gradually begin to normalize. Then comes the “Performing” stage, in which that nation or team gives its best performance and accomplishes some great feat. These last three stages occur repeatedly. Storms rise again and again, external and internal crises affect this nation, and if this nation continues to grapple with them, its strength continues to increase. After the crisis, conditions become normal again, then the nation performs, and after that, some new crisis rears its head. In this way, this process of dealing with successive crises continues, and the nation keeps moving forward. When the nation declines, then these same crises continue to weaken it, and finally, it becomes a story of the past.
In the history of the Muslim Ummah, we can call the Meccan life of the Messenger of Allah (PBUH) the “Forming” stage. After that, his Medinan life until the Battle of Khandaq (Trench) is actually the “Storming” stage, in which the Arab polytheists, the Jews, and the external powers of Rome and Persia created crises for this Ummah. After the Battle of Khandaq, the “Norming” stage came, in which conditions gradually turned in favor of the Muslims, and this process reached its peak at the time of the Conquest of Makkah. After that, the “Performing” stage came, in which the Sahaba Karam transformed the entire Arabian Peninsula into one Muslim Ummah.
The first year of the two-year period of Hazrat Abu Bakr (RA) is the “Storming” period when the Arab tribes rebelled, and Rome and Persia also began to attack this new power. The second year is the “Norming” period, and then the entire period of Hazrat Umar (RA) is the “Performing” period, which continued until the first eight or nine years of the caliphate of Hazrat Uthman (RA). After that, naturally, the “Storming” period had to return, which came in the last days of Hazrat Uthman himself and continued during the era of Hazrat Ali (RA). Yes, it can be said that this time, this crisis arose from within the Muslim world instead of from outside. This was a natural process (فطری عمل), and according to the social sciences, it had to happen this way. There is nothing unnatural about it, nor is it the fault of any Rightly Guided Caliph in this matter. The early period of Hazrat Muawiyah (RA) is “Norming,” and the rest of his period is “Performing.” After that, the periods of Yazid and Hazrat Abdullah bin Zubair (RA) are once again “Storming” periods. The early period of Abdul Malik bin Marwan is “Norming,” and after that, the remaining period of the Banu Umayyah is a “Performing” period. This same cycle has been repeated time and again in history, and it will continue to happen in the future until the Day of Judgment.
(Here the history of the Alawi era ends)
Now we briefly present the summary of the Alawi era, which we have read above
After the martyrdom of Hazrat Uthman (RA), the Muhajireen and Ansar unanimously made Hazrat Ali (RA) the Caliph, but later the rebel movement tried to hijack this caliphate, due to which the battles of Jamal and Siffin took place.
Hazrat Ali tried to control the rebel movement with great wisdom and discretion and brought them to Basra, so that he could unite with the other group of Muslims and annihilate the rebels. But here, these rebels sensed this conspiracy and started the war in the darkness of the night, and cleverly made the two groups of Muslims fight each other, in which the blood of many Muslims was shed.
·After the Battle of Jamal, diplomacy continued between Hazrat Ali and Muawiyah (RA), which the rebels thwarted through false letters and various conspiracies.
·Later, these same rebels started the Battle of Siffin, which ended due to the sincere intentions of Hazrat Ali, Muawiyah, and Amr bin Al-Aas (RA).
·After the Battle of Siffin, when Hazrat Ali (RA) made peace with Muawiyah (RA), the Khawarij emerged at that time, who rebelled against Hazrat Ali, which he suppressed.
·Rome and Persia tried to take advantage of the Muslim civil war, but Hazrat Ali (RA) on the eastern front and Hazrat Muawiyah (RA) on the western front thwarted their efforts.
·After the Battle of Siffin, the incident of Tahkim (Arbitration) took place, in which both parties temporarily accepted Hazrat Ali and Muawiyah (RA) as rulers of their respective regions and left the future situation to the Muhajireen and Ansar Sahaba.
·Meanwhile, the rebels started a massive rebellion in Egypt, which Hazrat Amr bin Al-Aas (RA) thwarted.
·The martyrdom of Hazrat Ali (RA) also took place at the hands of a group of the very same killers of Uthman.
(And Allah Ta’ala knows best what is correct.)
Reference: https://alfurqan.info/problems/708
