Chapter 8

The Battle of Siffin

The Martyrdom of Ammar Ibn Yasir

The Christian Monk who Testified to the Wilayat of Ali

********

Mu'awiya accused Ali ('a) of the murder of Uthman, but there was not even one person throughout the world of Islam of that day who might confirm this charge.

Those who considered Ali ('a) innocent of this accusation had no doubt that Mu'awiya himself was an accomplice in the murder of Uthman, because, notwithstanding the fact that he could save Uthman he refrained from doing so. Moreover, Uthman had sons who were his heirs and the guardians of his blood. Mu'awiya stole a march on them and assumed this title himself. And even if he had taken a step in this behalf in the capacity of an agent it may be said that he would have made a mistake, because the proper way for solving such problems is to approach the law court and not to resort to rebellion and revolt.

Besides this Mu'awiya claimed that he had not taken an oath of allegiance to Ali ('a), as had been done by Talha and Zubayr and it was not, therefore, incumbent upon him to obey the new Caliph.

Anyhow these stages were the outcome of some historical factors that proved to be more beneficial for the Umayyad party spirit as compared with the Hashimite justice. Furthermore, the historical events that manifested themselves during the period of the third Caliph were the most effective factors which according to the exigencies of the time proved harmful to Ali ('a). Ali ('a) had all these matters in view, and none knew better than he that during this interval, as demanded by the circumstances, the only way of overcoming the difficulties and the last means to arrive at a final solution was soothing covetousness and returning to the revival of party spirit and purchase of consciences!

But Imam Ali ('a) was a man who said: “I am not going to seek help from the deviated seducers or to make them the means of success” He made this position clearly known to Mughira who contacted him and suggested that Mu'awiya might be allowed to retain Damascus.

Imam Ali ('a) gave the same reply to Mu'awiya when he asked him to entrust the government of Damascus and Cairo to him so that he (Mu'awiya) might take oath of allegiance to him. Ali ('a) rejected his request. He adopted this attitude because he considered himself under obligation to enforce Islamic principles and at the same time the path of solving the political problems in the way his contemporary politicians and those of later ages reflected upon was closed before him and he was not neglectful of it.

However, he was on his guard against treachery, deceit and bargaining and as his conduct was peculiar to himself, he did not pay attention to the political behaviour and policies of others. For this reason and considering the rule and principle which he had in view he did not agree to allow Mu'awiya to retain Syria and as a matter of principle his action regarding Mu'awiya was based on the same rule and principle according to which he had rejected Mu'awiya's request previously and had said: “I am not going to seek help from the seducers”.

He also knew very well that the observance of this rule and principle was not compatible with the spirit of his time and following this policy would create the greatest difficulties for him. Nevertheless, the only factor and cause which made him persevere and consider the exigencies of time to be insignificant was that, he wished that there should be Ali ('a) and not Mu'awiya.

Imam Ali ('a) was struggling to safeguard and enforce this principle and rule and not to attain to rulership and kingdom. He did not desire a transient victory but wished to achieve a permanent and enternal victory. The clearest proof of the correctness of this claim and of his careful attention towards these things is that he said to some of his companions who were showing much humiliation before him: “I know with which factor and means I should make you obey me. However, I tell you that I am not the man who would spoil and corrupt his faith so that your material desires may be fulfilled”

Yes, the crux of the matter is that Ali ('a) was campaigning against immorality, mischief, indecency, and corruption and in this struggle which he had undertaken against moral vices and to uproot indecency and uncleanness from the souls of the people, he did not exempt even those of his friends and kinsmen in whose nature this ailment had penetrated. In short in this campaign friends and enemies were equal in his eyes and in the circumstances, it is evident that for Mu'awiya, who was drowned in intellectual and practical evils, there was no place in this organization and he was a man who could not succeed by any other way except evil.

However, the object of dwelling at length on this subject is that the genius and intelligence which has been attributed to Mu'awiya, and his extraordinary efficiency and competence about which much has been said, is all exaggeration and idle talk. In fact, the entire success of this man was indebted to those very fictitious qualities mixed with mischief and evil and such successes and victories as are the consequences of such vicious practices.

Another important point in this connection is that the apparent successes of Mu'awiya certainly sprang from the perseverance and steadfastness of Ali ('a) in protecting the principles and elements of truth. It is evident that persons who were after worldly gains and pleasures and could not achieve their ends by associating with Ali ('a) naturally turned to Mu'awiya to secure their goals.

Incidentally this aspect of the matter should also be made clear that the atmosphere preceding the rulership of Ali ('a) had distracted the people from true Islamic principles and matters had taken such a turn, that it was said: “Only that person who is dominant and powerful has a right to live, and predominance and victory can only be gained under the shadow of accumulation of wealth, hoarding, seizing an opportunity, enlargement of influence and acquisition of the objects of desire”

It is apparent that if, in these circumstances, Ali ('a) had resorted to diplomacy, he could have very easily eliminated the gains made by his opponents. And it is also evident that it was easier for Ali ('a) to overcome Mu'awiya with the same weapon of politics then to subdue those who had broken the covenant.

The revolt of Mu'awiya during those days was not very important in the light of the true Islamic criteria. The real danger arose from the causes and effects of the prevailing atmosphere and the danger of resistance and perseverance in seeking absolute truth was the greatest of all.

However, despite all these conditions and circumstances it must be admitted that the most important factors were perseverance, resistance and steadfastness in protecting and supporting absolute truth and ignoring the suggestions of those who asked Imam Ali ('a) to resort to compromises and flattery.

Anyhow during the days when Ali ('a) was staying in Kufa the condition of Mu'awiya and his activities which seemed languid and weak to every reflective and sensible person appeared all the more worthless and unimportant to Ali (‘a). Notwithstanding this, however, Ali ('a) did not ignore the elements which had been created by the circumstances and events to the benefit of Mu'awiya which had prepared favourable environments for strengthening his position. The matters had taken such a turn that Mu'awiya had begun coveting the office of the Caliphate and nurtured this fancy in his mind that he might be nominated for it.

However, Ali (‘a), while being fully cognizant of this situation, remained steadfast and well composed. At the same time he could not only read clearly in the horizon of the coming events the evil results of the preliminaries of future campaigns, but he also afforded liberty of action to the enemy with perfect calmness, so that he might have a clear and well-founded ground for jihad against Mu'awiya, and the responsibility for the war which the agitators were going to start should be on the oppressive deviated persons, just as the responsibility for the previous war fell on the covetous breakers of the covenant and that for the future war was to fall on the Khawarij .

During the time when Ali ('a) was in Kufa letters were exchanged between him and Mu'awiya, Ali ('a) consulted his companions about current affairs and apprised them of the developments. His companions suggested that they might spend that year in Kufa and wait, but Ammar, Ashtar, Adyy Ibn Hatim (famous for his generosity) and Shurayh Ibn Hani opposed this view.

Ammar said: “O Commander of the faithful! We have taken oath of allegiance to you and find none, who may rise against you. Previously there were persons who rose to fight against you, but the Almighty Allah routed them and helped you in accordance with the verse:

ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ

“Whoever retaliates in the same manner as he was made to suffer and then is oppressed again, Allah will certainly help him” (22:60).

And as clearly stated by Him in another verse:

نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

“Whoever breaks the covenant breaks it to his own detriment” (48:10).

Those who broke the covenant received punishment for their conduct.

Another point is that during those days Kufa supported us and Basra was opposed to us. One group from amongst us was rewarded and the other was excused.

At present, however, we are involved in an irremediable trouble in Syria and a person, who has revolted, will not submit unless he is killed or defeated. In the circumstances we should forestall him. I would, therefore, request you to issue orders for mobilization”

Ashtar and others who were of the same opinion supported Ammar's view. Soon afterwards Ali ('a) received news of the mobilization of Mu'awiya's forces, and it became certain that Mu'awiya was on the war path and was preparing to attack. The Commander of the Faithful, therefore, equipped an army consisting of 190,000 warriors and proceeded to Siffin at the head of this army. In this army as well the Commander of the cavalry was Ammar. The result of the first encounter of the two parties was that Mu'awiya obtained control of the waterway and did not allow Ali ('a) and his forces to use it.1

Another instance of Ali's compassion was his treatment of Mu'awiya in the Battle of Siffin. Mu'awiya's soldiers had sealed off the Euphrates River. When Ali's army found that their expected supply of water had been intercepted, Ali ('a) sent a message to Mu'awiya saying that Mu'awiya should not seal off access to the water. Mu'awiya replied that he would deny them use of the water.

Ali ('a) sent Malik Ashtar with a unit of cavalry. He pushed back Mu'awiya's army and secured access to the Euphrates. The companions said, “O Ali! Let us retaliate and deny them water, so that the enemy may die of thirst and the battle will be over”

Ali ('a) said: “No! By Allah, I will not retaliate by following their example. Let their troops have access to the Euphrates” 2

Before the brave and distinguished warriors of Badr and the Muhajirs and the Ansar and the soldiers of Muzar and Rabi 'a and the chiefs of Yemen and Iraq could commence fighting and achieve any result from it, Ashtar, in order to achieve victory, put forward suggestions which obliged Mu'awiya and his minister to resort to cold war by discussion, debate, oration, lecturing and sending letters. These were the prerequisites for such a war. It is evident that the superiority of the supporters of Ali ('a) in this cold war was as much established in the minds of the enemies as their superiority in the matter of swordsmanship.

If there were Mu'awiya, 'Amr al-Aas and his son Abdullah in that party, there were on this side, besides Imam Ali, great orators like Abdullah Ibn Abbas, Ammar Ibn Yasir, Malik Ashtar, Ash'ath Ibn Qays (although a hypocrite), Ahnaf Ibn Qays, Uthman Ibn Hunayf, Sa'sa'a Ibn Sohan, Adyy Ibn Hatim and hundreds of others from amongst the Muhajirs and the Ansar of Badr, all of whom possessed intelligence, insight, sagacity and experience and were very eloquent, whereas the persons in the opposite row did not possess these qualities.

Mu'awiya and his minister ‘Amr al-Aas were persons who were extreme opportunists. They had gained experiences regarding the conduct of Ali ('a) in the Battle of Basra to utilize them at the opportune time. They had now acquired an opportunity and wanted to profit from those experiences. Hence, to strengthen the morale of the Syrian soldiers and to dodge military action they resorted to stratagems. To achieve this end, they decided to defame the outstanding leaders and distinguished personalities of Iraq and to make them appear despised and degraded in the eyes of the Syrians.

Amr al-Aaswho had previously carried on correspondence with some Iraqi hypocrites like Ash'ath now began to lecture to the Syrians and endeavoured to delude and seduce them.

As soon as the sound of the speech of Amr reached the ears of Ammar, he got up to put an end to this cold war. Despite his old age and feebleness, he raised his thunderous voice that was sustained by resolution and determination and said: “O servants of Allah! Rise and hurry up towards these people who want to avenge the murder of a tyrant. Some benevolent and righteous persons who were opponents of cruelty and oppression and supporters of justice and goodness rose and killed that man. Now these people have risen and want to avenge the murder of such a person upon us. These persons who claim to be the avengers of his murder are of a type that if their worldly ambitions are achieved and Islam is destroyed, they will not mind it. Such persons asked us: “Why did you kill him?” We replied. “On account of the unlawful things he did” They said: “He didn't do anything unlawful”

Do you know why they said all this? It was because he ensured their worldly gains. These are the people who plundered his existence and will not worry even if the mountains are demolished. I swear by Allah that they don't want to avenge the murder (of Uthman}. They relish and have become fond of worldly gains. They think that if the righteous person assumes the reins of government, he will restrain their unlawful profits and unlimited greed. These people have no previous record in Islam so that they should be worthy of rulership, but they have deceived their followers and told them: “Our chief and leader was killed unjustly” They said this in order to acquire the rulership and power. As you see and know this claim is nothing except deceit and fraud. And if they had not practised this fraud none would have taken oath of allegiance to them.

O Lord! If You help us, it will not be Your first help because You have granted us victories earlier. And if Your Will is that they should assume rulership then put in store for them the result of their illegal acts whereby they have subjected the people to tyranny and torture”

When Ammar concluded his speech and enlightened the minds of the hearers in all respects he ordered his standard bearer, Hashim Marqal, to advance, and said: “May my parents be your ransom! Advance and attack these Syrians and break up their rows”.

Ammar himself also went forward and reached in the centre of the opposing army near Amr al-Aas. Addressing 'Amr he said: “O 'Amr! You have sold your faith for the sake of Egypt. Woe be to you! What mischiefs and evils have you roused against Islam!”

Then Ammar began praying to Allah in the presence of the Syrians and said: “O Lord! You know that if I realize that Your Will is that I should throw myself in this river I shall do so. O Lord! If I realize that You desire that I should thrust the point of my sword into my belly and bend myself, so that the sword may come out of my back, I shall do so.

O Lord! You know that I have acquired what You have taught me and I know it very well that today no pious act is better than that I should perform jihad against these people who have violated human rights, and if I come to know that in the present circumstances there is an act which is liked by You more, I shall perform it”

As soon as 'Amr heard these words of Ammar he left the battlefield and hid himself. The Syrian army also trembled more on hearing Ammar speak than they trembled for the fear of his sword, though all of them knew well that a rebellious group would kill Ammar. The importance and the danger of the presence of Ammar was not unknown to Mu'awiya, and he was afraid of what was going to happen, he expressed his anxiety every now and then in various ways.

Ammar attacked valiantly and his standard bearer Hashim Marqil and his companions fell upon the Umayyad army like a furious storm and pushed it back.

At this moment Ammar remembered Abdullah Ibn 'Amr al-Aas (who in the beginning appeared to be a devout person and hesitated to support Mu'awiya but later joined his army saying that he was a follower of his father and not of Mu'awiya) and called out from the battlefield with a loud voice: “O Abdullah! Have you sold your faith for the world?”

Abdullah replied: “It is not so. The fact is that I have risen to avenge the murder of Uthman”

Ammar said: “It is not at all so. I bear witness to the fact that you do not do anything for the sake of Allah. You should know that if you are not killed today, you will be killed tomorrow. Ponder carefully. When Allah gives recompense according to the intentions of the people, let me know what your intention is?”

Ammar uttered these words and commenced his attack. This attack by Ammar was the commencement of an extensive battle during which the most severe and the most intense scenes of war were witnessed continuously for three days and nights. The third night of this battle is known as 'Lailatul Harir'.

In the afternoon of the day of the battle Ammar called back his soldiers from the front for rest. When his soldiers were resting the people were saying to one another: “The enemy will be immune this night from the blows of the swords of Ammar's soldiers”

Ammar was hearing these words and sharpening his sword and stimulating and equipping with arms his standard bearer and brave officer Marqil. Soon afterwards he ordered Marqil to attack and himself got ahead of the army. Then he said aloud: “Who wants to proceed to Paradise? Paradise is under the shadow of the swords and the arrows. Today I shall meet my friends. Today I shall meet the Holy Prophet Muhammad (S) and his party”

Ammar was moving ahead, and other warriors were moving behind him, and all were advancing. The sun was about to set and the only light that could be seen in the extensive horizon was the lustre of the sword and the sparks of the blows. Once again Ammar decided to take rest and it was the moment when the last rays of the sun were shining on the stream of blood and its crimson rays were being reflected on all sides. At that moment, before Ammar could take rest, his eyes fell on 'Amr who was carrying Mu'awiya's standard on his shoulder. Ammar was reminded of something and shook his sword. Then he struck his hand on the back of his standard bearer and said: “O Marqil! I swear by Him under whose control my life is that even if these people are in a position to annihilate us by dealing successive blows no weakness will take place in my faith, because we are right and they are following the wrong path. O Marqil! The standard which' Amr al-Aas is carrying on his shoulder is the same against which I have fought in the company of the Holy Prophet (S) and it is the fourth time that I am campaigning against it”

Then he made an attack and said to Hashim 'Utba (Marqil): “O son! Advance! Advance! May my parents be your ransom!”

During this terrible fighting Ammar did not rest even for a moment. He fought on and persuaded his soldiers to do the same and ordered them to attack. He continued attacking the enemy like deadly lightening till the third day of the battle arrived on that day the fighting reached its climax and continued unabated. For the self-sacrificing warriors who accompanied Ammar it was immaterial whether they killed or were killed. Ammar, the old man, who was ninety-four years of age, was fasting and despite this he made deadly attacks on the enemy and pushed his standard bearer Hashim forward.

Hashim insisted upon him to hand over the command and responsibility for attack to him and to take rest for some time to get rid of the fatigue caused by fasting but Ammar shouted at him and said: “O son! May my parents be your ransom! Advance!”

Anyhow, as a result of the severe and continuous attacks by Ammar, the cavalry of the Syrian forces fled. In this combat Zul Kala' Humyari, who was the commander of the Syrian army wavered and lost the power of resistance in the row which was the target of Ammar's attack. When the news of Zul Kala's hesitation and fear reached Mu’awiya, he summoned him and deceived him with the assistance of his minister 'Amr al-Aas, and two persons took oath that what Zul Kala had heard about Ammar and had reported was true (i.e. the prophecy of the Holy Prophet (S) that a rebellious group will kill Ammar) but Ammar would at last leave his own army and would join the army of Mu'awiya and 'Amr. Hence, Zul Kala' had no alternative and must partake in fighting. They also assured him that eventually, when the dust of the war had settled, he would see that Ammar had arrived in his (Zul Kala's) row. Incidentally they also told him that if the prediction made by them did not come out to be true, he would be entitled to continue to remain hesitant in the future wars, and that he would have ample time for this.

On the third day the battle came to an end and Ammar, as steadfast as ever, remained busy in fighting like a champion. When the sun was about to set, and the night called Lailatul Harir arrived Ammar asked for water to break his fast.

A vessel containing milk was brought for him. Before drinking milk, he smiled, and it might be said that his soul shone with that smile. In an ecstatic and happy condition, he said: “My friend, the Prophet (S) told me: “Your last food in the world will be a gulp of milk mixed with water”

Ammar drank the milk and then made an attack along with his military column and hastened towards Paradise which was embodied and perceptible in his eyes. There he saw the Holy Prophet (S) receiving him as he used to receive him previously in this world.

There is a great probability that Mu'awiya had fixed a big prize for the 'head of Ammar' so that he might be relieved of the embarrassment caused by the grinding argument which existed in the minds of the army personnel, just as he had ordered that all should guard the head of Zul Kala, lest he should receive any injury, and he had also promised awards for the safety of Zul Kala'.

Anyhow if Zul Kala' had remained alive after Ammar he would have created a great difficulty for Mu'awiya, and he could not satisfy him by any means. And the most important thing was that the tribe of Zul Kala' and the number of its members exceeded that of all other tribes.

In any case Ammar, while he had no guardsman to protect him drove forward dauntlessly like a lion and on having reached the battlefield said with a loud voice: “Is there any combatant here?”

At that moment a mounted soldier belonging to the tribe of 'Sakasak' came to fight against Ammar and was killed at his hands. Another horseman from amongst the Humyaris came in the field and he, too, was killed by Ammar. And all others who came thereafter met with the same fate.

Abul Ghadiya Juhani who had been on the track of Ammar since the days of Uthman, came near him. At this moment the cuirass of Ammar had fallen aside from his thigh. This man availed of the opportunity and gave a blow on the thigh of Ammar. Two other mounted men attacked Ammar simultaneously and put an end to his life.

Anyhow one of the particular pieces of good luck of Bani Umayya was the coincidence that at the moment when Ammar was killed Zul Kala' was also killed.

Ammar's martyrdom was a sorrowful event for the members of both the armies. One of the effects of this tragedy was that the defensive movement of Mu'awiya's army came to a standstill and the sound of the epic verses recited by the army of Ali ('a) reached the sky. Before Ammar was killed there were, in both the armies, persons who entertained doubts in their minds, but after he was martyred truth became evident to them.

As a result of this tragedy anxiety and agitation prevailed in the minds that ended in the retreat of the Syrian army. Mu'awiya and 'Amr were then compelled to deceive their own army by means of misinterpretation and, in order to remain immune, delude and deceive their opponents in another manner.

However, if during these critical moments fate had not predominated, history would have adopted a course other than that which it did owing to the hypocrisy and discord of Ash'ath Ibn Qays.

When Abul Ghadiya killed Ammar, voices rose from both the camps saying: “O Abul Ghadiya! Woe be to you! It was you who killed Abul Yaqzan (the pious man)! May Allah kill you!”

Muhammad Ibn Muntashir said to Abul Ghadiya: “O Abul Ghadiya! On the Day of Judgment your enemy will be a mighty enemy with a strong hand” The only reaction of Abul Ghadiya was that he laughed and went his way.

Hana, a servant of Umar Ibn Khattab says thus about himself: “In the beginning I was with Mu'awiya and his companions used to say: “Allah forbid! In no circumstances shall we kill Ammar, because if we kill Ammar then, as it is said, we too shall be regarded as a rebellious group. On the day the Battle of Siffin ended I was walking about amongst those who had been killed. Suddenly I saw that Ammar Ibn Yasir had been killed. I went to 'Amr al-Aas and saw him resting on his throne. I asked him: “What have you heard about Ammar Ibn Yasir?”

'Amr said: “I heard the Holy Prophet (S) saying: A rebellious group will kill Ammar”.

I said: “I swear by Allah that Ammar has been killed. What do you say now?”

'Amr said: “It is a false claim”

I said: “I have seen with my own eyes that Ammar has been killed”

Amr said: “Let's go and see. Show me his dead body”

I took 'Amr al-Aas up to the dead body of Ammar. On seeing the corpse of Ammar the colour of the face of 'Amr al-Aas changed. Then he turned his face and began walking and said: “Ammar has been killed by the person who brought him in the battlefield!”

Khuzayma Ibn Thabit was a witness to the Battles of Camel and Siffin. He did not draw his sword in either of these battles and remained neutral. However, after Ammar was killed, he said: “I have now become convinced of the rebellion and deviation of the Syrians” Then Khuzayma partook in the battle and fought till he was killed.

Each of the two horsemen who had assisted Abul Ghadiya in killing Ammar were trying to take from Mu'awiya the prize which had been fixed for the head of Ammar. 'Amr al-Aas said to both: “You two are fighting for the Fire of Hell and nothing else! I have heard the Prophet (S) saying: “One who kills Ammar and one who takes his clothes off his body will both go to Hell!”

Mu'awiya interrupted Amr al-Aas and said in a reproachful tone: “What you are saying is a dangerous jest. These two persons are fighting on our side and you are telling them that both of them will go to Hell!”

Amr said: “I swear by Allah that this is a fact, and you also know it. I wish that I had died twenty years earlier than today”

When Abdullah Ibn 'Amr was returning from Siffin along with his father and Mu'awiya, he turned to his father and said: “Father! I heard the Holy Prophet saying to Ammar: “A rebellious group will kill you”

After hearing these words 'Amr turned to Mu'awiya with a peculiar malice and said: “Do you hear what this boy is saying?”

Mu'awiya said: “Have we killed him? This is not at all the position. I hope people, who brought him into the battlefield have killed him”

Then the two sly persons laughed.

One day 'Amr al-Aas said to his companions who had gathered round him: “I wish that when the Holy Prophet breathed his last, he might not have hated anyone, so that Allah might not send any person to Hell!”

His companions said: “What we felt was that the Prophet loved you and appointed you to governorship”

'Amr said: “Allah knows better whether he loved me or was kind to me just by way of affability. However, I observed that he loved a particular man”

'Amr was asked: “Who was that man?”

He replied: “He was Ammar Ibn Yasir”

Then he was asked: “Was he the same man whom you killed in the Battle of Siffin?”

'Amr replied: “Yes, by Allah! We killed him”

Anyhow, after Ammar was killed the Syrians were leaving their own standard and were scattering, and as they did not wish to be styled the rebellious group they were mixing with the people of Iraq. It was at this juncture that 'Amr al-Aas endeavoured to test the intelligence and insight of his 'king' in respect of this difficulty and in the meantime to strengthen what he had injected in the minds of the Syrians regarding Ammar and to confirm the constancy of their power of insight. Mu'awiya turned his face from his minister and went to his army, stood at the head of the row and said to them: “I am going to speak to you about the most sensitive matter of the day. This is the most important of all the topics and it concerns the Hadith regarding the rebellious group which is being passed on from one mouth to another.

It should be known that the Hadith relating to the rebellious group is to our advantage and not detrimental to us. All of you should come to your senses and ponder carefully over the Hadith of the Holy Prophet. No doubt the 'rebel' stings us and we have become subjected to reproof. Well, let it be so! But it should be asked: “Are we not the same rebellious group who have risen to avenge the murder of Uthman and have been touched on account of that man having been oppressed? Yes, we are a rebellious group in this sense”

The hearers heard this bombastic logic of Mu'awiya and were convinced. The Syrians then departed with a light heart and a tranquil conscience.

'Amr al-Aas laughed and appreciated Mu'awiya's skill.

Ammar's martyrdom created a tumult in the Iraqi camp and the echo of this tumult draws a most vivid picture of the condition and position of Imam Ali ('a). It is not necessary for us to discuss this point.

As soon as the news of Ammar's martyrdom reached Ali ('a) he began weeping. Then he looked at those present round him and said: “How long did you wish Ammar to live?”

It might be said that the Commander of the Faithful wanted to ask: “How long did you wish Islam to live?”

Then he stood up and went towards the corpses of those who had been killed and reached by the side of the dead body of Ammar. At that moment he expressed grief over the martyrdom of Ammar in these splendid words: “Any Muslim who doesn't consider the event of Ammar's being killed to be great, and doesn't treat it to be a painful tragedy, won't be recognized to be adult and mature. May Allah bless Ammar on the day on which he embraced Islam, the day on which he was killed and the day on which he will rise from earth once again! I saw Ammar at such a position that if the companions of the Holy Prophet were reckoned to be four he was the fourth and if they were five he was the fifth and none of the companions of the Prophet doubted this. Paradise has become essential for Ammar and his entitlement to Paradise did not depend on one or two instances”

It has been said: “Ammar is righteous and truth is with him. To whichever side Ammar turns truth turns along with him. One who kills Ammar will go to Hell”

Anyhow, Ali ('a) ordered that the funerals of Ammar and his standard-bearer and aide-de-camp Hashim Marqil might be placed side by side. He then offered prayers for both without, bathing their bodies and thereafter they were buried in Siffin in 37 A.H.3

When the Commander of the Faithful (‘a), headed toward Siffin, a terrible thirst came on his followers. The water with them had been used up. They began to search for water to right and left but they did not find any trace of it. The Commander of the faithful, ('a), turned off the main road with them and went a little way. A hermitage appeared before them in the middle of the desert. He went with them towards it. When he reached its courtyard, he ordered those (with him) to call for its occupant to come before them. They called him and he came.

The Commander of the Faithful (‘a), asked him: “Is this residence of yours near water, which will quench the thirst of these people?”

“There is more than six miles between me and water. There is no water nearer than that to me. If it was not for the fact that I am brought enough water for each month to sustain me, I would be destroyed by thirst, he answered”

“Did you hear what the monk said?” the Commander of the Faithful ('a), asked.

“Yes,” they answered. “Order us to go to the place which he indicated. Perhaps we will reach water while we still have strength”

“There is no need for you to do that,” the Commander of the Faithful ('a), told them.

He turned the neck of his mule in the direction of the qibla (i.e. towards Mecca) and he directed them to a place near the hermitage. “Uncover the ground in this place,” he ordered them.

A group of them went straight to the place and uncovered it with iron shovels. A great shiny rock appeared. They said: “Commander of the Faithful, here is a great rock on which the shovels are useless”

“This rock is over water,” he told them. “If it moves from its position, you will find the water”

They struggled to remove it. All the people gathered and tried to move it, but they could find no way to do that. It was too difficult for them. When he, ('a), saw that they had gathered and striven to remove the rock, but it was too difficult for them, he put his leg over his saddle until it reached the ground. Then he rolled up his sleeves. He put his fingers under the side of the rock, and he moved it. He removed it with his hand and pushed it many yards away. When it had moved from its position, the white (glitter) of water appeared before them. They hurried to it and drank from it. It was the sweetest, coldest, and purest water that they had ever drank from on their journey. “Get supplies and quench your thirst,” he told them.

They did that. Then he went to the rock and took it with his hand and put it back where it had been. He ordered that its traces be removed with earth. The hermit had been watching from on top of his hermitage. When he realized what had happened, he called out: “People, help me down, help me down”

They helped him to get down. He stood in front of the Commander of the faithful, ('a) and said: “Are you a Prophet sent (by God)?”

“No,” he replied.

“(Then are you) an angel who is close to God?” he asked.

“No,” was the answer.

“Then who are you?” asked (the hermit).

“I am the testamentary trustee of the Apostle of God, Muhammad b. 'Abd Allah, the seal of the Prophets, may God bless him and his family,” he replied.

“Stretch out your hand,” said the hermit, “so that I may submit to God, the Blessed and Exalted, at your hands”

The Commander of the Faithful (‘a), stretched out his hand and told him: “Make the twofold testimony”

He said: “I testify that there is no god but God alone without any partner. I testify that Muhammad is His servant and His Apostle. I testify that you are the testamentary trustee of the Apostle of God, the one with most right among the people to authority after him”

The Commander of the Faithful (‘a), made him understand the conditions of being a Muslim and then asked him: “What is it that has prompted you to enter Islam after your long residence in this hermitage in opposition to it?”

“I will tell you, Commander of the Faithful,” he said. “This hermitage was built to seek out the one who would remove that rock and then water would come from underneath it. Scholars before me died and they did not attain that (knowledge) but God, the Mighty and High, has provided me with it. We find in one of our books and a prose writer of our scholars that in this land there is a spring with a rock over it. No one knows its place except a Prophet or the testamentary trustee of a Prophet. He must be a friend of God who calls (men) to truth, whose sign is the knowledge of the place of this rock and his ability to remove it. When I saw you do that, I realized what we had been waiting for. The object of desire had been attained. Today I am a Muslim (converted) at your hands, a believer in your right and your servant”

When he heard that, the Commander of the Faithful (‘a), wept until his beard became moist with tears. He said: “Praise be to God, by Whom I have not been forgotten. Praise be to God in Whose books I have been mentioned” Then he summoned the people and told them: “Listen to what your brother Muslim says”

They listened to his words. Then they gave much praise to God and thanks for the blessing that he had bestowed upon them in giving them knowledge of the right of the Commander of the Faithful, ('a). Then they went on and the hermit went before him amid a group of his followers until he met the Syrians. The hermit was among a group of those who were martyred there. He, peace be upon him, carried out the prayer over him. He buried him and sought much forgiveness for him. Whenever he was mentioned, ('Ali) would say: “That was my servant”

In this report there are (several) kinds of miracles. One of them is knowledge of the unknown, a second is the strength by which normal human capabilities were transcended, and (another) is the distinction (of him) from other men through the confirmation of the message about him in the first Books of God. This is validated by the words of God, the Exalted: That is their example in the Torah and their example in the Gospels.

Al-Sayyid Isma'il b. Muhammad al-Himyari speaks of the same thing in his glorious golden ode: “During his journey he went by night after the evening prayer to Karbala' in a procession until he came to one who devoted himself to God on a piece of raised ground. He made his camp on inhospitable land. O wilderness, it is not (a place) where he meets a living soul other than the wild animals and the balding white-haired man (i.e.'Ali).

He approaches and cries out at it. (The Holy man) looks down as he stands, like the defender (looks down) over his bow from a watchtower.

Is there water that can be attained near the position which you have settled at. He answers: There is nothing to drink, except at a distance of six miles and the water I have with me (here) between the sandy hill and the vast desert.

He turns the reins towards the flat ground. He uncovers a smooth rock that shines like golden leaf-paste for camels.

He says: Turn it around. If you turn it around, you will see. You; will not see if it is not turned around.

They came together to remove it. It is impossible for them. It is a difficult impossible task that cannot be performed.

When it had weakened them, he stretched a hand towards it and when the conqueror comes it is conquered.

It was as if it was a ball of fallen cotton in a skein, which he pushed in a playground.

He gave them sweet, delicious water to drink from under it, which was better than the most delicious, the sweetest.

Then when they had all drank, he put it back and went away. Its position is left alone. It cannot be approached”

Ibn Maymun added these words concerning that: “The signs for the monk were a miraculous secret there and he believed in the noble born testamentary trustee of authority (wasi).

He died a martyr, truthful in his (statement of) support, most noble of monks who have become fearful (of God).

I mean that the son of Fatimah is the testamentary trustee of authority. Whoever declares (their belief in) his outstanding merit and his (illustrious) actions does not lie.

He is a man both of whose sides are (descended) from Shem, without any father from Ham, nor a father of a father.

He is one who does not flee and in battle only the striking of his sword dyed red (with blood) can be seen”4

Some Of Imam Ali’s (‘A) Words About The Battle Of Siffin

During the battle of Siffin Amir al-Mu'minin ('a) heard some of his men abusing the Syrians, then he said: “I dislike you starting to abuse them, but if you describe their deeds and recount their situations that would be a better mode of speaking and a more convincing way of arguing. Instead of abusing them you should say, “O' Allah! save our blood and their blood, produce reconciliation between us and them, and lead them out of their misguidance so that he who is ignorant of the truth may know it, and he who inclines towards rebellion and revolt may turn away from it”5

When in Siffin the men of Mu’awiyah overpowered the men of Amir al-Mu'minin ('a) and occupied the bank of River Euphrates and prevented them from taking its water, Amir al-Mu'minin ('a) said: “They are asking you morsels of battle. So, either you remain in ignominy and the lowest position or drench your swords with blood and quench your thirst with water. Real death is in the life of subjugation while real life is in dying as subjugators. Beware, Mu’awiyah is leading a small group of insurgents and has kept them in dark about the true facts with the result that they have made their bosoms the targets of death”

Amir al-Mu'minin ('a) had not reached Siffin when Mu’awiyah posted forty thousand men on the bank of the river to close the way to the watering place, so that none except the Syrians could take the water. When Amir al-Mu'minin's (‘a) force alighted there, they found that there was no watering place except this one for them to take water. If there was one, it was difficult to reach there by crossing high hillocks. Amir al-Mu’minin (‘a) sent Sa’sa’ah Ibn Suhan al-’Abdi to Mu’awiyah with the request to raise the control over water. Mu’awiyah refused. On this side Amir al-Mu'minin's (‘a) army was troubled by thirst. When Amir al-Mu’minin (‘a) noticed this position he said, “Get up and secure water by dint of sword”

Consequently, these thirsty persons drew their swords out of sheaths, put arrows in their bows and dispersing Mu’awiyah's men went right down into the river and then hit these guards away and occupied the watering place themselves.

Now, Amir al-Mu'minin's (‘a) men also desired that just as Mu’awiyah had put restriction on water by occupation of the watering place, the same treatment should be accorded to him, and his men and no Syrian should be allowed water and every one of them should be made to die of thirst. But Amir al-Mu'minin ('a) said, “Do you want to take the same brutal step which these Syrians had taken? Never prevent anyone from water. Whoever wants to drink, may drink and whoever wants to take away may take away” Consequently, despite occupation of the River by Amir al-Mu'minin's (‘a) water.6

When Imam Ali ('a) sent an expedition of 3,000 soldiers under Ma'qil Ibn Qays Riyahi against the Syrians, he issued the following instructions: “Always keep the fear of Allah in your mind. Remember that you have to meet Him one day (let the fear of Allah guide you in all your activities against man) and your end will be towards Him and towards none else.

Do not fight against anybody unless he wishes to fight against you. During winters travel in the mornings and give your army a rest in the afternoons. Do rush through journeys (unless absolutely necessary). Travel by easy stages, and do not tire out your army during the journey. Do not travel during the early part of the evening because Allah has meant this to be time for rest and comfort and not for march and exertion, make use of these hours to give rest to your body and mind.

When you have rested then begin your march with trust and faith in Allah in the early hours of the morning.

When you face your enemy, stand in the midst of your army, never alone. Do not be over-anxious to fight and do not behave as if you craving for a combat or aspiring for an encounter, but at the same time do not try to avoid your enemy or to evade an engagement as if you are afraid or nervous. Keep my orders in mind and act accordingly until you get further instructions. Do not let the hatred and enmity of your opponents force you to a combat, do not begin a battle even if the enemy so desires unless you have explored every avenue of amity and good-will and have exhausted all the chances of a peaceful settlement”7

At Siffin Imam Ali ('a) gave the following instructions to his soldiers before the battle: “Do not take the initiative in fighting, let them begin it. It is because by the Favour of Allah you are on the side of truth and justice. Leave them until they begin their hostilities and then you are at liberty to take to fighting. Their keenness to begin a battle will be another proof of your sincere belief in the orders of Allah.

If Allah favors you with success and inflicts defeat to the enemy, then do not attack those who have surrendered, do not injure the disabled and weak, do not assault the wounded, do not excite women and do not make them angry with rude behavior even if they use harsh and insulting words against your commander and officers because they are physically and mentally weak and get excited easily and frightened quickly. During the days of the Holy Prophet (S) we had strict orders not to touch, molest or insult women though they were unbelievers. Even in pre-Islamic days it was the custom that if a man struck a woman even with a stick or a stone, the revenge had to be taken by his sons and descendants”8

A letter sent by Imam Ali ('a) to the people of various provinces, giving them the causes of the Battle of Siffin: “The thing began in this way: We and the Syrians were facing each other while we had common faith in one Allah, in the same Prophet (S) and on the same principles and canons of religion. So far as faith in Allah and the Holy Prophet (S) was concerned we never wanted them (the Syrians) to believe in anything over and above or other than what they believed in and they did not want us to change our faith. Both of us were united on these principles. The point of contention between us was the question of the murder of Uthman. It had created the split. They wanted to lay the murder at my door while I am actually innocent of it.

I advised them that this problem cannot be solved by excitement. Let the excitement subside, let us cool down; let us do away with sedition and revolt; let the country settle down into a peaceful atmosphere and when once a stable regime is formed and the right authority is accepted, then let this question be dealt with on the principles of equity and justice because only then the authority will have power enough to find the criminals and to bring them to justice. They refused to accept my advice and said that they wanted to decide the issue on the point of the sword.

When they thus rejected my proposal of peace and kept on rattling threats, then naturally the battle, which was furious and bloody, started. When they saw defeat facing them across the battlefield, when many of them were killed, and many more wounded, then they went down on their knees and proposed the same thing, which I had proposed before the bloodshed had begun. I accepted their proposal so that their desire might be fulfilled, my intentions of accepting the principles of truth and justice and acting according to these principles might become clear and they might have no cause to complain against me. Now whoever adheres firmly to the promises made will be the one whose salvation will be saved by Allah and one who will try to go back upon the promises made, will fall deeper and deeper into heresy, error, and loss. His eyes will be closed to realities and truth in this world, and he will be punished in the next world”9

• 1. Ammar Ibn Yasir- A Companion of the Prophet by Sadruddin Sharafuddin al-Amili.
• 2. Peshawar Nights by Sultanul Waizin Shirazi.
• 3. Ammar Ibn Yasir- A Companion of the Prophet by Sadruddin Sharafuddin al-Amili.
• 4. Kitab Al-Irshad by Shaykh Al-Mufid.
• 5. Nahjul Balagha sermon 206.
• 6. Nahjul Balagha sermon 52.
• 7. Nahjul Balagha letter 12.
• 8. Nahjul Balagha letter 14.
• 9. Nahjul Balagha letter 58.