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Battle of Ṣiffīn

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Battle of Ṣiffīn Battle of Ṣiffīn adapted from ʿAlī ibn Abī Ṭālib: His Life and Times by Dr. Ali M. Sallabi WWW.MAHAJJAH.COM Transliteration key ḍ - ض ’ - أ إ ṭ - ط ā - آ ẓ - ظ b - ب ʿ - ع t - ت gh - غ th - ث f - ف j - ج q - ق ḥ - ح k - ك kh - خ l - ل d - د m - م dh - ذ n - ن r - ر w, ū - و z - ز h - ه s - س y, ī - ي sh - ش ṣ - ص Contents Chain of events leading up to the battle 5 1. Umm Ḥabībah bint Abī Sufyān sends Nuʿmān ibn Bashīr with ʿUthmān’s chemise to Muʿāwiyah and the people of Syria 5 2. Muʿāwiyah’s motives for not swearing allegiance 6 3. Muʿāwiyah responds to Amīr al-Mu’minīn ʿAlī ibn Abī Ṭālib 9 4. Amīr al-Mu‘minīn ʿAlī’s preparations for the march to Syria, and Ḥasan’s objection to that 10 5. After the Battle of the Camel, Amīr al-Mu’minīn ʿAlī sent Jarīr ibn ʿAbd Allah to Muʿāwiyah 11 6. ʿAlī’s march to Syria 13 7. Muʿāwiyah’s going out to Ṣiffīn 14 8. The fight for the water 17 9. Cooling off and attempts at reconciliation 18 Outbreak of fighting 20 1. The first day of the battle 20 2. The second day 22 3. The night of clamour and Friday 25 4. The call for arbitration 26 5. Noble conduct during battle 32 6. Treatment of captives 35 7. The number of people slain 36 8. Amīr al-Mu’minīn ʿAlī’s inspection of the dead and praying for mercy for them 37 9. Attitude of Muʿāwiyah towards the Byzantine ruler 39 10. A false story about ʿAmr ibn al-ʿĀṣ at Ṣiffīn 40 11. Amīr al-Mu’minīn ʿAlī visits a graveyard on his way back from Ṣiffīn 42 12. Insistence of ʿUthmān’s murderers that the battle should continue 43 13. Amīr al-Mu’minīn ʿAlī forbids impugning Muʿāwiyah and cursing the people of Syria 43 Arbitration 45 Biography of Abū Mūsā al-Ashʿarī 49 The badge of honour that the Rasūl of Allah H pinned to the chest of Abū Mūsā 50 a. “You migrated twice: your migration to Abyssinia and your migration to me.” 50 b. “They are your people, O Abū Mūsā.” 50 c. “O Allah forgive ʿAbd Allāh ibn Qays for his sins, and admit him to a gate of great honour on the Day of Resurrection.” 51 d. “This one has rejected glad tidings; you two should accept it.” 52 e. “He has been given a beautiful voice like that of Dāwūd.” 52 f. “O ʿAbd Allāh ibn Qays, shall I not tell you of one of the treasures of paradise?” 52 g. “Be easy going, and do not be harsh. Give glad tidings, and do not put people off.” 53 The status of Abū Mūsā in the view of ʿUmar ibn al-Khaṭṭāb 54 Governorship of Abū Mūsā at the time of ʿUmar and ʿUthmān 59 Biography of ʿAmr ibn al-ʿĀṣ 65 His becoming Muslim 65 ʿAmr ibn al-ʿĀṣ leads a campaign to Dhat al-Salasil 7 A.H 67 a. The sincerity of ʿAmr ibn al-ʿĀṣ 68 b. ʿAmr’s keenness to keep his troops safe 69 c. ʿAmr’s understanding of Islam 69 Virtues of ‘Amr 70 a. The Rasūl of Allah H testified to his faith 70 b. The Rasūl of Allah H gave him precedence over others and testified that he was one of the righteous men of Quraysh 71 c. Supplication of the Rasūl of Allah H for him 71 His deeds at the time of Abū Bakr, ʿUmar and ʿUthmān 72 The text of the arbitration document 77 The famous story of the arbitration, which is incorrect for many reasons 79 Attitude of Ahl al-Sunnah towards these wars 94 Warning against some books which Distort the history of the Ṣaḥābah 105 1. Al-Imāmah wa al-Siyāsah 105 2. Nahj al-Balāghah 109 3. Al-Aghānī by al-Isfahānī 112 4. Tārīkh al-Yaʿqūbī 114 5. Murūj al-Dhahab 115 The Orientalists and Islamic history 117 The Battle of Ṣiffīn (37 A.H) Chain of events leading up to the battle 1. Umm Ḥabībah bint Abī Sufyān sends Nuʿmān ibn Bashīr with ʿUthmān’s chemise to Muʿāwiyah and the people of Syria After ʿUthmān I was killed, the Mother of the Believers Umm Ḥabībah bint Abī Sufyān J sent word to ʿUthmān’s I family, saying: “Send me the garment in which ʿUthmān was killed.” They sent her his blood-stained chemise, along with pieces of hair that had been plucked from his beard. Umm Ḥabībah called Nuʿmān ibn Bashīr and sent him to Muʿāwiyah, so he left carrying that and her letter.1 According to one report, Nuʿmān ibn Bashīr took with him the blood-stained chemise of ʿUthmān I and the fingers of Nā’ilah that had been cut off when she tried to defend him with her hand.2 Nā’ilah bint al-Farāfiṣah al-Kalbiyyah was the wife of ʿUthmān I, from the tribe of Kalb in Syria.3 Nuʿmān came to Muʿāwiyah I in Syria; Muʿāwiyah placed him on the mimbar so that the people could see him, and he hung the fingers on the sleeve of the chemise, raising it sometimes and lowering it sometimes. The people around him were weeping, urging one another to seek vengeance.4 Shuraḥbīl ibn al-Samaṭ al-Kindī came and said to Muʿāwiyah: ʿUthmān was our khalīfah. If you are able to bring his murderers to justice, then do so; otherwise, resign.5 1 Tārīkh al-Islam, ʿAhd al-Khulafā’ al-Rāshidīn, p. 359 2 Al-Bidāyah wa al-Nihāyah, 7/539 3 Muḥammad Jamīl: Tārīkh al-Daʿwa l-Islamiyyah, p. 398 4 Al-Bidāyah wa al-Nihāyah, 7/539. Its chain of narration is weak. 5 al-Ansāb, 4/418; Tārīkh al-Daʿwah al-Islamiyyah, p. 398 5 The men of Syria swore that they would not be intimate with their wives or sleep on their beds until they killed the murderers of ʿUthmān I and those who tried to prevent them from doing so, or they died trying.1 The picture that Nuʿmān ibn Bashīr presented to the people of Syria was an ugly one: the murder of the khalīfah, swords unsheathed by the thugs and wielded over the people’s necks, the public treasury plundered and the fingers of Nā’ilah cut off. The people were deeply moved; their hearts were shaken and their eyes filled with tears. After this, it is little wonder that the people’s feelings ran high and that Muʿāwiyah, and the people who were with him in Syria, insisted on bringing the murderers of ʿUthmān I to justice. They wanted the murderers to be handed over for retaliatory punishment before they would agree to swear allegiance. Can we imagine the khalīfah and leader of the Muslims being murdered by haters and conspirators who had come from outside Madīnah and taken over the city, and the Muslim world not becoming outraged and sending demands from the farthest corners of the Islamic regions for the perpetrators of this heinous crime to be brought to justice?2 2. Muʿāwiyah’s motives for not swearing allegiance Muʿāwiyah I had been the governor of Syria during the khilāfah of ʿUmar and ʿUthmān. When ʿAlī I was appointed as khalīfah, he wanted to dismiss Muʿāwiyah and appoint ʿAbd Allah ibn ʿUmar I in his place, but Ibn ʿUmar apologised and declined the post. ʿAlī I sent Sahl ibn Ḥunayf instead, but he had hardly reached the border of Syria (Wādī al-Qurā) when he was met by Muʿāwiyah’s cavalry under the leadership of Ḥabīb ibn Maslamah al-Fihri, who said to him: If you have been sent by ʿUthmān, then you are welcome, but if you have been sent by anyone else, then go back.3 1 Tārīkh al-Ṭabarī, 5/600 2 Al-Ghaḍbān: Muʿāwiyah ibn Abī Sufyān, p. 178-183 3 Tārīkh al-Ṭabarī, 5/466 6 He turned around and went back. Muʿāwiyah I and the people of Syria refused to swear allegiance to ʿAlī I. They thought that ʿAlī should bring the murderers of ʿUthmān I to justice first, and then they would swear allegiance to him.1 They said: We will not swear allegiance to one who gives refuge to the murderers.2 They feared for their lives because of the murderers of ʿUthmān I who were in ʿAlī’s army; his killers were in ʿAlī’s camp, and they were powerful. They thought that swearing allegiance to ʿAlī I was not obligatory for them and that if they fought him, they would be the ones who were being wronged because ʿUthmān I had been killed wrongfully, according to the consensus of the Muslims. They said: If we swear allegiance, they will wrong us and transgress against us and the blood of ʿUthmān will go un-avenged. Muʿāwiyah I was related to ʿUthmān, and he thought that it was ʿAlī’s duty to stand up for ʿUthmān and bring to justice those who had killed him. Allah says: ِ ِ ؕ ِ ِ ِ ٖ َوﻻ َت ْق ُت ُلوا َّالن ْف َس َّالت ْی َح َّر َم ّٰالل ُه ا ّﻻ بِ ْال َح ِّق َو َم ْن ُقت َل َم ْظ ُل ْو ًما َف َق ْد َج َع ْل َنا ل َول ِّیه ُس ْل ٰط ًنا َفﻻ ُی ْس ِر ْف ِّفی ْال َق ْت ِ ؕل اِ َّنه َک َان َم ْن ُص ْو ًرا And whoever is killed wrongfully [Maẓlūman intentionally with hostility and oppression and not by mistake]; We have given his heir the authority [to demand Qiṣāṣ - Law of Equality in punishment - or to forgive, or to take diyah (blood money)].
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