Tarikh (al-Tabari) 2044
The caliphate of ʿAlī b. Abī Ṭālib
خِلَافَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ لَمَّا دَخَلَتْ سَنَةُ خَمْسٍ وَثَلَاثِينَ مِنَ الْهِجْرَةِ وَقَدْ قُتِلَ عُثْمَانُ ؓ دَخَلَ عَلِيٌّ ؓ مِنْزِلَهُ وَأَغْلَقَ عَلَيْهِ بَابَهُ فَأَتَاهُ أَصْحَابُ رَسُولِ اللَّهِ ﷺ، فَقَالُوا لَهُ: إِنَّ هَذَا الرَّجُلَ قَدْ قُتِلَ، وَلَا بُدَ لِلنَّاسِ مِنْ إِمَامٍ، وَلَا نَجِدُ الْيَوْمَ أَحَدًا أَحَقَّ بِهَذَا الْأَمْرِ مِنْكَ، لَا أَقْدَمَ سَابِقَةً، وَلَا أَقْرَبَ مِنْ رَسُولِ اللَّهِ ﷺ، فَقَالَ: لَا تَفْعَلُوا، فَإِنِّي أَكُونُ وَزِيرًا خَيْرٌ مِنْ أَنْ أَكُونَ أَمِيرًا، فَقَالُوا: لَا وَاللَّهِ مَا نَحْنُ بِفَاعِلِينَ حَتَّى نُبَايِعَكَ، قَالَ: فَفِي الْمَسْجِدِ، فَإِنَّ بَيْعَتِي لَا تَكُونُ إِلَّا عَنْ رِضَا الْمُسْلِمِينَ. فَدَخَلَ الْمُهَاجِرُونَ وَالْأَنْصَارُ فَبَايَعُوهُ، ثُمَّ بَايَعَهُ النَّاسُ. وَقِيلَ: أَوَّلُ مَنْ بَايَعَهُ طَلْحَةُ، وَعَنْ قَيْسٍ، قَالَ: رَأَى أَعْرَابِيٌّ طَلْحَةَ يُبَايِعُ عَلِيًّا ؓ، قَالَ: يَدٌ شَلَّاءُ وَأَمْرٌ لَا يَتِمُّ. وَفِي هَذِهِ السَّنَةِ أَرَادَ قُسْطَنْطِينُ بْنُ هِرَقْلَ غَزْوَ بِلَادِ الْمُسْلِمِينَ فِي أَلْفِ مَرْكَبٍ فَأَرْسَلَ اللَّهُ عَلَيْهِمُ الرِّيحَ فَأَغْرَقَهُمْ، وَلَمْ يَنْجُ مِنْهُمْ أَحَدٌ. ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَثَلَاثِينَ مِنَ الْهِجْرَةِ، وَفِيهَا قَامَ عَلِيٌّ ؓ بِإِرْسَالِ عُمَّالِهِ إِلَى الْأَمْصَارِ فَمِنْهُمْ مَنْ دَخَلَ مِصْرَهُ وَأَخَذَ الْبَيْعَةَ لِعَلِيٍّ رَضِيَ اهَُّ عَنْهُ، وَمِنْهُمْ مَنِ اخْتَلَفَ عَلَيْهِ أَهْلُ مِصْرِهِ فَبَايَعَ بَعْضُهُمْ وَبَعْضُهُمْ لَمْ يُبَايِعْ وَبَعْضُهُمْ تَوَقَّفَ حَتَّى يَرَى مَا تَفْعَلُهُ بَقِيَّةُ الْأَمْصَارِ، وَمِنْهُمْ مَنِ امْتَنَعَ أَهْلُ مِصْرِهِ مِنَ الْبَيْعَةِ بِالْكُلِّيَّةِ كَأَهْلِ الشَّامِ حَتَّى يُقَادَ مِنْ قَتَلَةِ عُثْمَانَ ؓ. وَفِي هَذِهِ السَّنَةِ كَانَتْ وَقْعَةُ الْجَمَلِ، وَالَّتِي أَوْقَعَ فِيهَا الْمُنَافِقُونَ قَتَلَةُ عُثْمَانَ ؓ بَيْنَ جَيْشَ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ وَطَلْحَةَ وَالزُّبَيْرِ ؓ وَبَيْنَ جَيْشِ عَلِيٍّ ؓ بَعْدَمَا اتَّفَقُوا عَلَى الصُّلْحِ بَيْنَهُمْ، فَوَقَعَتْ مَقْتَلَةٌ عَظِيمَةٌ، وَفِيهَا كَانَ مَقْتَلُ الزُّبَيْرِ وَطَلْحَةَ ؓ وَمُحَاوَلَةُ قَتْلِ عَائِشَةَ ؓ مِنْ أُولَئِكَ الْمُنَافِقِينَ وَمُدَافِعَةِ النَّاسِ عَنْ عَائِشَةَ وَالْجَمَلِ الَّذِي عَلَيْهِ هَوْدَجُهَا ثُمَّ انْتِهَاءُ الْقِتَالِ وَرُجُوعُ عَائِشَةَ ؓ وَإِكْرَامُ عَلِيٍّ ؓ لَهَا. وَفِيهَا كَانَتْ وَقْعَةُ صِفِّينَ أَيْضًا بَيْنَ جَيْشِ الْعِرَاقِ وَأَهْلِ الشَّامِ، وَذَلِكَ أَنَّ عَلِيًّا ؓ لَمَّا بَلَغَهُ امْتِنَاعُ مُعَاوِيَةَ ؓ خَرَجَ بِالْجَيْشِ إِلَى الشَّامِ وَدَعَا مُعَاوِيَةَ لِيَدْخُلَ فِيمَا دَخَلَ فِيهِ النَّاسُ مِنَ الطَّاعَةِ فَأَبَى إِلَّا أَنْ يُقَادَ أَوَّلًا مِنْ قَتَلَةِ عُثْمَانَ ؓ. ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَثَلَاثِينَ، وَجَيْشُ عَلِيٍّ وَمُعَاوِيَةَ ؓ مُتَوَاجِهَانِ مُتَقَاتِلَانِ فِي صِفِّينَ وَقَدِ اقْتَتَلُوا فِي مُدَّةِ شَهْرِ ذِي الْحِجَّةِ كُلَّ يَوْمٍ، وَفِي بَعْضِ الْأَيَّامِ رُبَّمَا اقْتَتَلُوا مَرَّتَيْنِ، وَجَرَتْ بَيْنَهُمْ حُرُوبٌ يَطُولُ ذِكْرُهَا. وَالْمَقْصُودُ أَنَّهُ لَمَّا دَخَلَ شَهْرُ الْمُحَرَّمِ تَحَاجَزُوا عَنِ الْقِتَالِ، طَلَبًا لِلصُّلْحِ وَرَجَاءَ أَنْ يَقَعَ بَيْنَهُمْ مُهَادَنَةٌ وَمُوَادَعَةٌ يَئُولُ أَمْرُهَا إِلَى الصُّلْحِ بَيْنَ النَّاسِ وَحَقْنِ دِمَائِهِمْ، وَقَدْ جَرَتِ الْعَدِيدُ مِنَ الْمُحَاوَلَاتِ لِلصُّلْحِ كُلُّهَا لَمْ تُفْلِحْ وَظَلَّ الْقِتَالُ حَتَّى رَفَعَ أَهْلُ الشَّامِ الْمَصَاحِفَ طَالِبِينَ التَّحْكِيمَ، ثُمَّ كَانَ مَا كَانَ مِنْ قِصَّةِ التَّحْكِيمِ الَّتِي جَرَتْ بَيْنَ أَبِي مُوسَى الْأَشْعَرِيِّ ؓ مِنْ قِبَلِ عَلِيٍّ ؓ وَعَمْرِو بْنِ الْعَاصِ ؓ مِنْ قِبَلِ مُعَاوِيَةَ ؓ وَقَدِ اتَّفَقَا عَلَى أَنْ يَخْلَعَا صَاحِبَيْهِمَا ثُمَّ يَتْرُكَا النَّاسَ يَتَّفِقُوا عَلَى مَنْ يُوَلُّوا وَقَدْ أَعْلَنَ أَبُو مُوسَى رَضِيَ اللَّهُ عَنْ هَذَا الْأَمْرِ عَلَى الْمَلَأِ فَلَمَّا قَامَ عَمْرٌو وَافَقَهُ عَلَى خَلْعِ عَلِيٍّ وَلَمْ يُوَافِقْهُ عَلَى خَلْعِ مُعَاوِيَةَ بَلْ إِثْبَاتُ مُعَاوِيَةَ. وَفِي هَذِهِ الْأَثْنَاءِ خَرَجَتِ الْخَوَارِجُ عَلَى عَلِيٍّ ؓ بِالْبَاطِلِ رَافِعِينَ شِعَارَ لَا حُكْمَ إِلَّا لِلَّهِ وَهِيَ كَلِمَةُ حَقٍّ أَرَادُوا بِهَا بَاطِلًا وَقَدْ نَاظَرَهُمْ عَلِيٌّ وَابْنُ عَبَّاسٍ ؓ وَرَدَّا عَلَيْهِمْ جَمِيعَ مَا أَوْرَدُوهُ مِنْ شُبَهَاتٍ فَرَجَعَ عَدَدٌ كَبِيرٌ إِلَى الْجَادَّةِ وَاعْتِقَادِ الْمُسْلِمِينَ وَبَقِيَ مَنْ عَمِيَتْ بَصِيرَتُهُ وَضَلَّ سَعْيُهُ، ثُمَّ تَطَوَّرَتِ الْأَحْدَاثُ فَخَرَجُوا عَلَى الْأُمَّةِ بِالسِّلَاحِ وَقَتَلُوا عَبْدَ اللَّهِ بْنَ خَبَّابٍ وَقَتَلُوا امْرَأَتَهُ وَبَقَرُوا بَطْنَهَا وَقَتَلُوا جَنِينَهَا، فَقَاتَلَهُمْ عَلِيٌّ ؓ فِي النَّهْرَوَانِ وَكَسَرَهُمْ. ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَثَلَاثِينَ، وَفِيهَا أَخَذَ مُعَاوِيَةُ ؓ مِصْرَ، وَذَلِكَ بَعْدَمَا عَزَلَ عَلِيٌّ ؓ عَنْهَا قَيْسَ بْنَ سَعْدٍ وَوَلَّاهَا الْأَشْتَرَ فَمَاتَ وَهُوَ فِي الطَّرِيقِ إِلَيْهَا، فَاسْتَنَابَ عَلَيْهَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، فَعَزَمَ مُعَاوِيَةُ عَلَى أَخْذِ مِصْرَ مِنْهُ فَأَرْسَلَ عَمْرَو بْنَ الْعَاصِ إِلَيْهَا فَمَا زَالَ عَمْرٌو بِهِ حَتَّى أَخْرَجَهُ إِلَى عَرِيشِ مِصْرَ فِي عَدَدٍ قَلِيلٍ مِنْ جُنْدِهِ وَظَفَرَ بِهِ وَضَيَّقَ عَلَيْهِ فَهَرَبَ وَظَلَّ مُعَاوِيَةُ بْنُ حَدِيجٍ فِي طَلَبِهِ حَتَّى أَسَرَهُ وَقَتَلَهُ وَمَثَّلَ بِهِ. ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَثَلَاثِينَ وَفِيهَا فَرَّقَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ جُيُوشًا كَثِيرَةً فِي أَطْرَافِ مُعَامَلَاتِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَذَلِكَ أَنَّ مُعَاوِيَةَ رَأَى بَعْدَ أَنْ وَلَّاهُ عَمْرُو بْنُ الْعَاصِ الْخِلَافَةَ بَعْدَ اتِّفَاقِهِ هُوَ وَأَبُو مُوسَى عَلَى خَلْعِ عَلِيٍّ وَعَزْلِهِ عَنِ الْأَمْرِ - أَنَّ وِلَايَتَهُ صَحِيحَةٌ، وَقَدْ وَقَعَتِ الْمَوْقِعَ، فَهُوَ الَّذِي تَجِبُ طَاعَتُهُ فِيمَا يَعْتَقِدُهُ، وَلِأَنَّ أَهْلَ الْعِرَاقِ قَدْ خَالَفُوا عَلِيًّا فَلَا يُطِيعُونَهُ، وَلَا يَأْتَمِرُونَ بِأَمْرِهِ، فَلَا يَحْصُلُ بِمُبَاشَرَتِهِ مَقْصُودُ الْوِلَايَةِ وَالْإِمَارَةِ، وَالْحَالَةُ هَذِهِ، فَأَنَا أَوْلَى مِنْهُ ; إِذْ كَانَتْ كَلِمَةُ أَهْلِ الشَّامِ وَمِصْرَ مَجْمُوعَةً عَلَيَّ، وَهُمْ طَائِعُونَ لِي، يَأْتَمِرُونَ بِأَمْرِي، وَكَلِمَتِي نَافِذَةٌ فِيهِمْ. فَعِنْدَ ذَلِكَ جَهَّزَ الْجُيُوشَ إِلَى أَطْرَافِ مَمْلَكَةِ عَلِيٍّ. وَفِي هَذِهِ السَّنَةِ وَلَّى عَلِيٌّ ؓ زِيَادَ بْنَ أَبِيهِ عَلَى أَرْضِ فَارِسٍ. ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعِينَ وَفِيهَا كَانَ مَقْتَلُ عَلِيٍّ ؓ، وَمُحَاوَلَةُ قَتْلِ مُعَاوِيَةَ وَعَمْرٍو ؓ وَكَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ؓ، قَدِ انْتَقَضَتْ عَلَيْهِ الْأُمُورُ، وَاضْطَرَبَتْ عَلَيْهِ الْأَحْوَالُ، وَخَالَفَهُ جَيْشُهُ مِنْ أَهْلِ الْعِرَاقِ وَغَيْرِهِمْ، وَنَكَلُوا عَنِ الْقِيَامِ مَعَهُ، هَذَا وَأَمِيرُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ خَيْرُ أَهْلِ الْأَرْضِ فِي ذَلِكَ الزَّمَانِ، فَهُوَ أَعْبَدُهُمْ وَأَزْهَدُهُمْ، وَأَعْلَمُهُمْ وَأَخْشَاهُمْ لِلَّهِ، عَزَّ وَجَلَّ، وَمَعَ هَذَا كُلِّهِ خَذَلُوهُ وَتَخَلَّوْا عَنْهُ، وَقَدْ كَانَ يُعْطِيهِمُ الْعَطَاءَ الْكَثِيرَ وَالْمَالَ الْجَزِيلَ، فَلَا زَالَ هَذَا دَأْبَهُمْ مَعَهُ حَتَّى كَرِهَ الْحَيَاةَ وَتَمَنَّى الْمَوْتَ; وَذَلِكَ لِكَثْرَةِ الْفِتَنِ وَظُهُورِ الْمِحَنِ، فَكَانَ يُكْثِرُ أَنْ يَقُولَ: مَاذَا يَحْبِسُ أَشْقَاهَا - أَيْ مَا يَنْتَظِرُ - مَا لَهُ لَا يَقْتُلُ؟ ثُمَّ يَقُولُ: وَاللَّهِ لَتُخَضَّبَنَّ هَذِهِ- وَيُشِيرُ إِلَى لِحْيَتِهِ- مِنْ هَذِهِ. وَيُشِيرُ إِلَى هَامَتِهِ. وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ التَّارِيخِ وَالسِّيَرِ، أَنَّ ثَلَاثَةً مِنَ الْخَوَارِجِ; وَهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو الْمَعْرُوفُ بِابْنِ مُلْجَمٍ الْحِمْيَرِيُّ وَالْبُرَكُ بْنُ عَبْدِ اللَّهِ التَّمِيمِيُّ. وَعَمْرُو بْنُ بَكْرٍ التَّمِيمِيُّ، اجْتَمَعُوا فَتَذَاكَرُوا قَتْلَ عَلِيٍّ إِخْوَانَهُمْ مِنْ أَهْلِ النَّهْرَوَانِ فَتَرَحَمُوا عَلَيْهِمْ وَقَالُوا: مَاذَا نَصْنَعُ بِالْبَقَاءِ بَعْدَهُمْ؟! كَانُوا مِنْ خَيْرِ النَّاسِ وَأَكْثَرِهِمْ صَلَاةً، وَكَانُوا دُعَاةَ النَّاسِ إِلَى رَبِّهِمْ، لَا يَخَافُونَ فِي اللَّهِ لَوْمَةَ لَائِمٍ، فَلَوْ شَرَيْنَا أَنْفُسَنَا فَأَتَيْنَا أَئِمَّةَ الضَّلَالَةِ فَقَتَلْنَاهُمْ فَأَرَحْنَا مِنْهُمُ الْبِلَادَ وَأَخَذْنَا مِنْهُمْ ثَأْرَ إِخْوَانِنَا. فَقَالَ ابْنُ مُلْجَمٍ أَنَا أَكْفِيكُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ. وَقَالَ الْبُرَكُ بْنُ عَبْدِ اللَّهِ: أَنَا أَكْفِيكُمْ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ. وَقَالَ عَمْرُو بْنُ بَكْرٍ: أَنَا أَكْفِيكُمْ عَمْرَو بْنَ الْعَاصِ فَتَعَاهَدُوا وَتَوَاثَقُوا أَنْ لَا يَنْكِصَ رَجُلٌ مِنْهُمْ عَنْ صَاحِبِهِ حَتَّى يَقْتُلَهُ أَوْ يَمُوتَ دُونَهُ، فَأَخَذُوا أَسْيَافَهُمْ فَسَمُّوهَا، وَاتَّعَدُوا لِسَبْعَ عَشْرَةَ مِنْ رَمَضَانَ أَنْ يُبَيِّتَ كُلُّ وَاحِدٍ مِنْهُمْ صَاحِبَهُ فِي بَلَدِهِ الَّذِي هُوَ فِيهِ. فَأَمَّا عَلِيٌّ فَقَدْ قَتَلَهُ ابْنُ مُلْجَمٍ وَأَمَّا مُعَاوِيَةُ فَضُرِبَ إِلَّا أَنَّ الضَّرْبَةَ وَقَعَتْ فِي فَخِذِهِ وَعُولِجَ مِنْهَا وَلَمْ تُغْنِ شَيْئًا وَأَمَّا عَمْرٌو فَشَاءَ اللَّهُ تَعَالَى أَلَّا يَخْرُجَ لِلصَّلَاةِ كَمَا هِيَ عَادَتُهُ لِمَرَضٍ أَلَمَّ بِهِ فَخَرَجَ خَارِجَةُ لِلصَّلَاةِ بِالنَّاسِ فَقُتِلَ بَدَلًا مِنْهُ فَقَالَ عَمْرٌو حِينَئِذٍ: أَرَدْتَنِي وَأَرَادَ اللَّهُ خَارِجَةَ. فَقَدَّمَهُ عَمْرٌو فَقَتَلَهُ. التَّعْرِيفُ بِأَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ؓ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَاسْمُهُ: عَبْدُ مَنَافِ بْنِ عَبْدِ الْمُطَّلِبِ، مِنْ أَوَّلِ مَنْ أَسْلَمَ مِنَ الصَّحَابَةِ ؓ وَكَانَ عُمْرُهُ حِينَ أَسْلَمَ عَشْرَ سِنِينَ، وَقِيلَ: تِسْعٌ، وَقِيلَ: ثَمَانٌ، وَقِيلَ: دُونَ ذَلِكَ. قَالَ الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ: (وَلَمْ يَعْبُدِ الْأَوْثَانَ قَطُّ; لِصِغَرِهِ، أَخْرَجَهُ ابْنُ سَعْدٍ. وَلَمَّا هَاجَرَ ﷺ إِلَى الْمَدِينَةِ.. أَمَرَهُ أَنْ يُقِيمَ بَعْدَهُ بِمَكَّةَ أَيَّامًا; حَتَّى يُؤَدِّيَ عَنْهُ أَمَانَتَهُ وَالْوَدَائِعَ وَالْوَصَايَا الَّتِي كَانَتْ عِنْدَ النَّبِيِّ ﷺ، ثُمَّ يَلْحَقَهُ بِأَهْلِهِ، فَفَعَلَ ذَلِكَ. وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرًا وَأُحُدًا وَسَائِرَ الْمَشَاهِدِ إِلَّا تَبُوكَ; فَإِنَّ النَّبِيَّ ﷺ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ. وَلَهُ فِي جَمِيعِ الْمَشَاهِدِ آثَارٌ مَشْهُورَةٌ، وَأَعْطَاهُ النَّبِيُّ ﷺ اللِّوَاءَ فِي مَوَاطِنَ كَثِيرَةٍ. وَهُوَ زَوْجُ فَاطِمَةَ بِنْتِ النَّبِيِّ ﷺ وَأَبُو الْحَسَنِ وَالْحُسَيْنِ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَهُوَ الَّذِي قَالَ فِيهِ النَّبِيُّ ﷺ: «مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ» وَهُوَ الَّذِي قَالَ لَهُ ﷺ: «أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي» وَهُوَ بَلِيغُ الْخُطَبَاءِ خَطِيبُ الْبُلَغَاءِ، الْعَالِمُ الرَّبَّانِيُّ الْمُفَسِّرُ الْفَقِيهُ الْمَشْهُودُ لَهُ بِالْجَنَانِ. وَفِي هَذِهِ السَّنَةِ بَعَثَ مُعَاوِيَةُ بُسْرَ بْنَ أَبِي أَرْطَاةَ إِلَى الْحِجَازِ وَالْيَمَنِ فَدَخَلَ الْمَدِينَةَ قَهْرًا وَهَدَّدَ وَتَوَعَّدَ وَأَخَذَ الْبَيْعَةَ قَهْرًا لِمُعَاوِيَةَ ثُمَّ دَخَلَ الْيَمَنَ فَقَتَلَ وَلَدَيْ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ طِفْلَيْنِ صَغِيرَيْنِ فَدَعَا عَلَيْهِ عَلِيٌّ ؓ. وَفِيهَا كَانَتْ خِلَافَةُ الْحَسَنِ بْنِ عَلِيٍّ ؓ، وَقَدْ عَلِمَ عَجْزَ أَهْلِ الْكُوفَةِ وَمَا هُمْ عَلَيْهِ مِنَ الْخِلَافِ وَالشَّرِّ فَعَمِلَ عَلَى الصُّلْحِ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ وَتَوْحِيدِ كَلِمَةِ الْمُسْلِمِينَ، وَقَدْ كَانَ كَمَا أَخْبَرَ النَّبِيُّ ﷺ حِينَمَا قَالَ: «إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ»، وَقَدْ تَمَّ ذَلِكَ فِي السَّنَةِ التَّالِيَةِ. ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَأَرْبَعِينَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ، وَفِيهَا سَلَّمَ الْحَسَنُ بْنُ عَلِيٍّ الْأَمْرَ لِمُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ. فَعَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: لَمَّا بَايَعَ أَهْلُ الْعِرَاقِ الْحَسَنَ بْنَ عَلِيٍّ طَفِقَ يَشْتَرِطُ عَلَيْهِمْ: إِنَّكُمْ سَامِعُونَ مُطِيعُونَ، مُسَالِمُونَ مَنْ سَالَمْتُ، مُحَارِبُونَ مَنْ حَارَبْتُ. فَارْتَابَ بِهِ أَهْلُ الْعِرَاقِ وَقَالُوا: مَا هَذَا لَكُمْ بِصَاحِبٍ. فَمَا كَانَ عَنْ قَرِيبٍ حَتَّى طَعَنُوهُ فَأَشْوَوْهُ، فَازْدَادَ لَهُمْ بُغْضًا، وَازْدَادَ مِنْهُمْ ذُعْرًا، فَعِنْدَ ذَلِكَ عَرَفَ تَفَرُّقَهُمْ وَاخْتِلَافَهُمْ عَلَيْهِ، وَكَتَبَ إِلَى مُعَاوِيَةَ يُسَالِمُهُ وَيُرَاسِلُهُ فِي الصُّلْحِ بَيْنَهُ وَبَيْنَهُ.
Translation
✧ The caliphate of ʿAlī b. Abī Ṭālib ؓ When the year 35 AH entered, and ʿUthmān ؓ had been killed, ʿAlī ؓ entered his house and shut his door. The Companions of the Messenger of God ﷺ came to him and said: "This man has been killed, and the people must have an imam. We find no one today more entitled to this matter than you, none with an earlier record in Islam, none closer to the Messenger of God ﷺ." He said: "Do not do this, for I would rather be a minister than a commander." They said: "No, by God, we will not cease until we pledge allegiance to you." He said: "Then in the mosque, for my pledge should only take place with the consent of the Muslims." The Emigrants and the Helpers entered and pledged allegiance to him, then the people pledged allegiance. It is said: the first to pledge allegiance was Ṭalḥah. On the authority of Qays, he said: A Bedouin saw Ṭalḥah pledging allegiance to ʿAlī ؓ and said: "A withered hand and a matter that will not be completed." In this year, Constantine son of Heraclius intended to raid the lands of the Muslims with a thousand ships, but God sent against them a wind and drowned them, and none of them survived. Then the year 36 AH entered. In it, ʿAlī ؓ sent his governors to the provinces. Some of them entered their province and took the pledge of allegiance for ʿAlī, ؓ. Others had their people differ over them, some pledging allegiance and some not, while some held back until they saw what the rest of the provinces would do. In some provinces, the people entirely refused to pledge allegiance, like the people of Syria, until retaliation was taken against the killers of ʿUthmān ؓ. In this year occurred the Battle of the Camel, in which the hypocrites, the killers of ʿUthmān ؓ, instigated conflict between the army of the Mother of the Believers ʿĀʾishah, Ṭalḥah, and al-Zubayr ؓ and the army of ʿAlī ؓ after they had agreed upon reconciliation between them. A great slaughter occurred. In it was the killing of al-Zubayr and Ṭalḥah ؓ, the attempt by those hypocrites to kill ʿĀʾishah ؓ, the people defending ʿĀʾishah and the camel carrying her howdah, then the cessation of fighting and the return of ʿĀʾishah ؓ, and ʿAlī ؓ honoring her. In it also occurred the Battle of Ṣiffīn between the army of Iraq and the people of Syria. That is because when ʿAlī ؓ learned of Muʿāwiyah's ؓ refusal, he set out with the army to Syria and called Muʿāwiyah to enter into what the people had entered into of obedience, but he refused unless retaliation was first taken against the killers of ʿUthmān ؓ. Then the year 37 AH entered, and the armies of ʿAlī and Muʿāwiyah ؓ were facing each other and fighting at Ṣiffīn. They fought every day during the month of Dhū al-Ḥijjah, and on some days they fought twice. Wars occurred between them whose mention would be lengthy. The point is that when the month of Muḥarram entered, they refrained from fighting, seeking reconciliation and hoping that a truce and peace might occur between them leading to reconciliation among the people and the sparing of their blood. Many attempts at reconciliation took place, all of which failed, and the fighting continued until the people of Syria raised the copies of the Qur'an seeking arbitration. Then occurred what occurred of the story of arbitration between Abū Mūsā al-Ashʿarī ؓ on behalf of ʿAlī ؓ and ʿAmr b. al-ʿĀṣ ؓ on behalf of Muʿāwiyah ؓ. They agreed to depose their two patrons and then leave the people to agree on whom to appoint. Abū Mūsā, ؓ, announced this matter publicly. When ʿAmr stood, he agreed with him on deposing ʿAlī but did not agree on deposing Muʿāwiyah; rather, he confirmed Muʿāwiyah. During this time, the Kharijites rebelled against ʿAlī ؓ with falsehood, raising the slogan "No judgment except God's"—a word of truth by which they intended falsehood. ʿAlī and Ibn ʿAbbās ؓ debated them and refuted all the doubts they raised. A large number returned to the main path and the belief of the Muslims, while those whose insight was blinded and whose effort went astray remained. Then events developed, and they rose against the community with weapons, killing ʿAbd Allāh b. Khabbāb and his wife, slitting open her belly and killing her fetus. ʿAlī ؓ fought them at al-Nahrawān and defeated them. Then the year 38 AH entered. In it, Muʿāwiyah ؓ took Egypt, after ʿAlī ؓ had dismissed Qays b. Saʿd from it and appointed al-Ashtar, who died on his way to it. He then appointed Muḥammad b. Abī Bakr as his deputy over it. Muʿāwiyah resolved to seize Egypt from him and sent ʿAmr b. al-ʿĀṣ to it. ʿAmr kept pressing him until he drove him out to ʿArīsh of Egypt with a small number of his troops, captured him, and tightened around him. He fled, and Muʿāwiyah b. Ḥudayj kept pursuing him until he captured him, killed him, and mutilated his body. Then the year 39 AH entered. In it, Muʿāwiyah b. Abī Sufyān dispatched many armies to the outskirts of the domains of ʿAlī b. Abī Ṭālib. That is because Muʿāwiyah, after ʿAmr b. al-ʿĀṣ had appointed him to the caliphate following his agreement with Abū Mūsā to depose ʿAlī and remove him from authority, considered his own authority to be valid and well-established. He was the one whose obedience was obligatory in his own belief, and because the people of Iraq had opposed ʿAlī and would neither obey him nor follow his command, the purpose of governance and command could not be achieved by his administration in this situation. Thus he was more entitled, since the word of the people of Syria and Egypt was united upon him, they were obedient to him, followed his command, and his word was effective among them. At that point, he prepared armies to the outskirts of ʿAlī's realm. In this year, ʿAlī ؓ appointed Ziyād b. Abīhi over the land of Fārs. Then the year 40 AH entered. In it was the killing of ʿAlī ؓ and the attempt to kill Muʿāwiyah and ʿAmr ؓ. The Commander of the Faithful ʿAlī ؓ had seen his affairs unravel, his circumstances become disordered, and his army from the people of Iraq and others oppose him and fail to rise with him. Yet their commander, ʿAlī b. Abī Ṭālib, was the best of the people of the earth in that time: the most devout, the most ascetic, the most learned, and the most fearful of God, Mighty and Majestic. Despite all this, they abandoned him and left him. He used to give them abundant gifts and ample wealth, yet this remained their habit with him until he came to hate life and wish for death, because of the abundance of trials and the appearance of tribulations. He would often say: "What detains the most wretched of them?"—meaning, what is he waiting for? "Why does he not kill?" Then he would say: "By God, this will surely be dyed"—pointing to his beard—"from this"—pointing to the top of his head. More than one scholar of history and biography mentioned that three of the Kharijites—ʿAbd al-Raḥmān b. ʿAmr, known as Ibn Muljam al-Ḥimyarī; al-Burak b. ʿAbd Allāh al-Tamīmī; and ʿAmr b. Bakr al-Tamīmī—met and discussed the killing of their brethren from the people of al-Nahrawān. They invoked mercy upon them and said: "What shall we do with remaining after them? They were among the best of people and the most frequent in prayer. They were callers of the people to their Lord, fearing no blame of any blamer in God's cause. If only we could sell our souls and come to the imams of misguidance and kill them, thus giving rest to the lands from them and taking revenge for our brethren." Ibn Muljam said: "I will suffice you against ʿAlī b. Abī Ṭālib." Al-Burak b. ʿAbd Allāh said: "I will suffice you against Muʿāwiyah b. Abī Sufyān." ʿAmr b. Bakr said: "I will suffice you against ʿAmr b. al-ʿĀṣ." They pledged and bound themselves that none of them would turn back from his companion until he killed him or died in the attempt. They took their swords and poisoned them, and appointed the seventeenth of Ramaḍān for each of them to ambush his companion in his own city. As for ʿAlī, Ibn Muljam killed him. As for Muʿāwiyah, he was struck, but the blow fell on his thigh and was treated without avail. As for ʿAmr, God, exalted be He, willed that he not go out for prayer as was his custom due to an illness that befell him, so Khārijah went out to lead the people in prayer and was killed in his place. ʿAmr then said: "You intended me, but God intended Khārijah." Then ʿAmr brought him forward and killed him. Introduction to the Commander of the Faithful ʿAlī ؓ ʿAlī b. Abī Ṭālib, whose name was ʿAbd Manāf b. ʿAbd al-Muṭṭalib, was among the first of the Companions ؓ to embrace Islam. His age when he embraced Islam was ten years, or it is said nine, or eight, or less than that. Al-Ḥasan b. Zayd b. al-Ḥasan said: "He never worshipped idols at all, due to his young age." Ibn Saʿd recorded it. When the Prophet ﷺ migrated to Madinah, he commanded him to remain behind in Makkah for some days until he delivered on his behalf the trusts, deposits, and bequests that had been with the Prophet ﷺ, then join him with his family. He did that. He witnessed with the Messenger of God ﷺ Badr, Uḥud, and all the other battles except Tabūk, for the Prophet ﷺ left him as his deputy over Madinah. He has famous feats in all the battles, and the Prophet ﷺ gave him the banner in many places. He was the husband of Fāṭimah, daughter of the Prophet ﷺ, and the father of al-Ḥasan and al-Ḥusayn, the two leaders of the youth of the people of Paradise. He is the one about whom the Prophet ﷺ said: "Whoever's patron I am, ʿAlī is his patron." He is the one to whom he ﷺ said: "You are to me in the position of Aaron to Moses, except that there is no prophet after me." He was the most eloquent of orators and the orator of the eloquent, the godly scholar, the exegete, the jurist, and the one witnessed to be destined for Paradise. In this year, Muʿāwiyah sent Busr b. Abī Arṭāh to the Hejaz and Yemen. He entered Madinah by force, threatened and intimidated, and took the pledge of allegiance for Muʿāwiyah by force. Then he entered Yemen and killed the two young sons of ʿUbayd Allāh b. ʿAbbās, two small children, so ʿAlī ؓ invoked God's curse upon him. In it was the caliphate of al-Ḥasan b. ʿAlī ؓ. He knew the incapacity of the people of Kufa and the discord and evil they were upon, so he worked for reconciliation between himself and Muʿāwiyah and the unification of the word of the Muslims. It was as the Prophet ﷺ had foretold when he said: "This son of mine is a chief, and perhaps God will reconcile through him two factions of the Muslims." That was accomplished in the following year. Then the year 41 of the prophetic hijrah entered. In it, al-Ḥasan b. ʿAlī handed over the matter to Muʿāwiyah b. Abī Sufyān. On the authority of al-Zuhrī, he said: When the people of Iraq pledged allegiance to al-Ḥasan b. ʿAlī, he began to stipulate upon them: "You are to hear, obey, make peace with whom I make peace, and fight whom I fight." The people of Iraq became suspicious of him and said: "This is not a suitable leader for you." It was not long before they attacked him and wounded him superficially, so he increased in hatred for them and in fear of them. At that point, he recognized their disunity and their discord against him, and he wrote to Muʿāwiyah seeking peace with him and corresponding with him regarding reconciliation between them.
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