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Ali bin Abi Talib's struggle

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Ali bin Abi Talib’s war against religious

Sectarianism and political factionalism

Nuray Bamanie

June 15, 2016

 Introduction

The Caliphate of Ali bin Abi Talib came at a turbulent time and immediately after the
assassination of Caliph Uthman bin Affan in 35 A.H (656 A.D). Ali bin Abi Talib’s unique
personality in defending his community and that of Islam against sedition and the usurpation of
power by Mu’awaya does not mean his towering above the rightly guided caliphs who preceded
him as the Shia claim. Known for his humility, courage, loyalty, dedication and wisdom, Ali
stood bravely in the defense of the Caliphate against the wave of sedition from both those
harboring hate to Islam and Ummayad claims to power.

The enemies of Islam since the death of the Prophet (PBUH) have not ceased in their
efforts to weaken Islam by creating dissent. The Caliphate one of the pillars on which Islam
relied on for its unity faced the onslaught of new sects promoted by the Jewish instigator
Abdullah bin Saba who sought to divide the ranks of Islam by calling for a rebellion against
Uthman bin Affan, the third caliph and the reinstatement of Ali. Uthman’s murder created
friction in the Islamic community and in which Ali had no hand in. The majority of the Muslim
community chose him as Caliph and it would be dishonorable to leave the stage to Mu’awaya,
the governor of Syria who rebelled against Ali’s authority. With Ali’s death, the Islamic
community was never able to unify its ranks anew and thus the meaning of a caliphate based on
consensus so dear to the heart of Ali was abandoned.
 The simple virtues of Islam such as equality, fair treatment and tolerance embodied by
Ali were alien to societies which traditionally inclined toward hierarchy, arbitrary rule and
persecution such as those found in Persia and Rome. Furthermore Arabs also began to be
influenced by status and prestige at the expense of the pure teachings of Islam which stressed on
piety and equality. The murder of the second caliph of Islam, Umar bin Al Khattab followed by
the murder of the third caliph, Uthman bin Affan serves to show the extent of the challenge that
Islam had to face as the forces of religious and tribal sectarianism became even more intense
with the coming of Ali bin Abi Talib.

Ali was one of the earliest pioneers of Islam and an exemplary hero in his defense of
Islam and his Muslim brethren and in particular his fellow companions of the Prophet
Muhammad (PBUH). Ali demonstrated his bravery in the battles fought for Islam and the
Prophet gave him the flag in many battles. 1 The bravery of Ali was apparent in the battle of
Uhud in which he defended the Prophet when the disbelievers were seeking to kill the Prophet.
As a result he received 16 cuts on his body. 2 It is difficult therefore to accept that such a humble
person, who defended the prophet in battles, would make claims such as having a divine status or
to be better disposed to the caliphate than anyone else, an argument made repeatedly by those
intent on creating dissent in Islam.

The Prophet (PBUH) feared that his people might dispute over the leadership of Islam
after his demise. The Prophet (PBUH) gave preeminence to Abu Bakr as he was the most senior
and most learned among the companions in the Qur’an and the Sunnah. Narrations whose chains
are authentic showed that Ali and Az-Zubair another companion gave their pledge to Abu Bakr
from the beginning. The issue of Ali’s delay in pledging allegiance to justify Shiite claim that he
is a more rightful heir is inaccurate. On the authority of Abu Sa’id Al-Khudri who narrated:

“When Allah’s Messnger died, the speakers of the Ansar rose…” and he mentioned the pledge of
As-Saqeefah, and then added: “So they proceeded. When Abu Bakr sat on the Minbar (pulpit),
he looked around at the faces in the congregation but he could not see ‘Ali. He enquired about
him and some men from the Ansar went and brought him. When he came, Abu Bakr said: “O son
of the Prophet’s uncle and his son-in-law, do you wish to break the ranks of the Muslims?” Ali

1
Ali Muhammad As-Sallabi, The biography of Ali ibn Abi Taalib, Vol. 1, (Riyadh: Darrussalam, 2011), 178.
2
Ibid., 204-205
said: “Do not blame me O Caliph of Allah’s Messenger.” Then he pledged allegiance to him.
Thereafter Abu Bakr did not see As-Zubair bin Al-Awwaam and he asked about him and when
he was brought, he said to him: “O son of the aunt of Allah’s Messenger and his disciple, do you
wish to break the ranks of the Muslims:” He too said something similar to what Ali had said:
“Do not blame me O Caliph of Allah’s Messenger.” Then he too pledged allegiance to him. 3

In the narration of Habeeb bin Abi Thabit when he said Ali bin Abi Talib was in his
house when a man came to him and said: “Abu Bakr is sitting to receive pledges of allegiance.”
Then he went out in haste to the mosque in a shirt, wearing neither Izar (lower garment) nor
Ridaa (upper garment) detesting to lag behind in giving the pledge and he pledged allegiance to
Abu Bakr and then sat down. 4 Even after Abu Bakr became Caliph, Ali participated with him in
running the affairs of the Muslims and in obeying his orders.

Ali’s love for the caliphs is attested to in the authentic Sunnah narrations. On the
authority of Ali, who said “shouldn’t I inform you of the best of this Ummah after Abu Bakr?
Umar.” He used to detest differing and adhered to the Jamm’ah. 5 He also said: “No one should
say that I am more deserving of it (i.e caliphate) than Abu Bakr and no one knowingly says that
such and such a person is more deserving of this matter (caliphate) than Abu Bakr, except that it
is said only by one in whom there is a trace of ignorance of the Arabs or of the Persians because
he says that the household of the Messenger is more deserving of authority. This is because the
Arabs during the period of Jahiliyah used to prefer the household of their leaders and similarly,
the Persians used to prefer the household of the King.”6

Shiite scholar al Ihqaqi indicated that the catastrophes that befell both the Iranian and
Roman empires were because of the Muslim conquests of their lands. The newly converts who
were not accustomed much with the spirit of Islam, had implanted in their hearts hate to the
Arabs and to their customs. Al Ihqaqi claimed these Bedouins were savage and destroyed the
Persian Empire. 7 In fact Umar bin Al Kattab’s conquests expanded the realm of Islam and
brought justice in many domains. By the end of his Caliphate, the Muslim conquerors were not
3
Ibid., 265-266.
4
Ibid., 266-267
5
Ibid., 272
6
Ibid., 273-274
7
Jafar Pilakkah, “Influnce of Hindu and Persian beliefs and practices in Shiism,” Academia, 10, accessed June 2,
2016, https://www.academia.edu/15296127/influence_of_HIndu_and_Persian_beliefs_and_practices_in_Shiism
influenced by the extravagant habits and luxurious living of the Christians and the Magians. Abu
Bakr and Umar struggled so hard to make the Muslim armies habituated to a life of struggle and
physical and spiritual exercise. 8 But these qualities gradually receded by the time of the
Caliphate of Uthman. Added to this were the plots to destroy the Caliphate.

Before the fall of Persia, the Muslim Ummah was united under its Caliph and Dar al-
Islam was expanding its borders. Right after the liberation of Iraq from Persian domination, the
assassinations of Caliphs began. The Muslims had indeed defeated the haughty and proud
Persian Empire, but the Persians carefully planned their revenge. The Persian governor and
former military commander, Harmuzan was pardoned by Caliph, Umar bin Al Khattab but he
conspired against the Muslims to avenge his humiliating defeat. The Persian governor Harmuzan
became partners with Jafeena Al-Khalil and Saba bin Shamoon (whose son was Abdullah ibn
Saba, founder of the Shia sect); these three men hired Feroz Abu Lulu, a Persian from Iraq, to
assassinate Caliph Umar. Abdullah ibn Saba’s intention in creating the Shia faith was to create a
sect within Islam that would split its ranks, create disunity aimed at disrupting mainstream
Islamic governments.9

Umar’s slaying by the hate-filled Magian Abu Lulu demonstrated the hatred of the
disbeliever toward Umar and Muslims. As-Sallabi indicated that in the work entitled Tabakat al
Kubra by Ibn Sa’d with a Sahih authority or isnad going back to Az-Zuhri, that Umar said to the
Magian one day, “Have I not been told that you said, ‘If I wanted to I could make a grindstone
that is driven by the wind’?” The Magian turned to him frowning and said, “ I shall make for you
a grindstone that the people will talk about.” Umar turned to those who were with him and said,
“This slave is threatening me.” 10

The other thing that showed the Magian’s hate after stabbing Umar was his stabbing of
thirteen other companions, seven of who died as martyrs. According to the report of Imam al-
Bukhari: “The infidel foreigner flew with a two-edged knife and he did not pass by anyone on

8
Akbar Shah Najeebabadi, The history of Islam vol. 1, (Riyadh: Darussalam, 2000), 377
9
Ibn al-Hashimi, “Who are the Naasibis and what is the ruling on them?” http://www.essaydocs.org/ali------would-
have-whipped-the-shias-of-today.html?page=24
10
Ali Muhammad As-Sallabi, Umar ibn Al Khattab, vol. 2, (Maryland:International Islamic Publishing House, 2007 )
401-402.
his right or his left but he stabbed him until he stabbed thirteen men, of whom seven died.” 11
This “Fitnah” or turmoil affected the Muslim Ummah and led eventually to the martyrdom of Ali
bin Abi Talib as well. The Fitnah began right after the Persians assassinated the Caliph of the
Muslims, which pre-dated the Battle of the Camel, in which war between the companions by
instigation from rebels took place. In fact, it was the murder of Umar ibn al-Khattab that started
the chain reaction which resulted in the Battle of the Camel in 656 B.C.12

Akbar Shah Najeebabadi also refers to this infidel plot against Umar. A few days before
the Caliph’s death, Abu Lulu went to Hurmuzan with a dagger. Hurmuzan supposedly converted
to Islam in the presence of Caliph Umar. Soon Hurmauzan and Abu Lulu were joined by a third
Christian slave named Jafinah. When Abu Lulu saw Abdur-Rahman bin Abu Bakr approaching,
he left the place in haste and his dagger fell but Abdur-Rahman couldn’t know his evil intention.
Once Abu Lulu struck Umar and was caught, he committed suicide. Abdur-Rahman recognized
the dagger and related the whole thing. Ubaidallah bin Umar, Umar bin Al Khattab’s son sought
Hurmuzan and killed him. Another party in this affair was Saba bin Shamoon who demanded
that Ubaidallah be executed for his murder. Caliph Uthman, however, showed Ubaidallah mercy,
despite Ali’s advice to Caliph Uthman to execute him for his crime of vigilante murder.13 It was
unthinkable however to kill a son whose father has just been murdered.

The fact that Uthman showed mercy upon Ubaidallah angered Saba bin Shamoon and his
son, Abdullah ibn Saba. These two men looked sympathetically towards Ali, due to the fact that
Ali had taken a harsh stance towards Ubaidallah’s actions. Ali’s stance in this affair however was
misinterpreted. In Ali’s opinion only a trial could determine someone’s guilt. It was however
opportune for Abdullah ibn Saba to “convert” to Islam and found the Shia sect, calling the
masses to adore Ali and agitating them against Uthman.14

Ali however was steadfast in respecting Uthman who was chosen amongst a committee
ordered by Caliph Umar before he died which consisted of six of the ten companions of the

11
Ibid., 402
12
Who are the Naasibis and what is the ruling on them?
13
Ibid.
14
Ibid.
Prophet (PBUH). 15 They were Ali, Uthman, Abd Ar-Rahman, Sa'd Ibn АЬu Waqqas, Az-Zubair
and Talhah. Umar asked them to select the next Caliph from among themselves. He also outlined
the procedure to be followed if there were any differences of opinion. Abd Аг-Rahman
withdrew. He was then authorized by the committee to nominate the Caliph. After two days of
discussion among the candidates and after the opinions of the Muslims in Medina had been
ascertained, the choice was finally limited to Uthman and Ali. Abd ArRahman came to the
mosque together with other Muslims, and after a brief speech and asking the two men what they
would do in case one of them became caliph, Ali selected Uthman. All those present did the
same, and Uthman became the third Caliph of Islam in the month of Muharram, 24 A.H. 16

It was Abdullah ibn Saba’s propaganda against Uthman that helped fan the flames of
civil discontent and caused the people to rise against the Caliph that led to the assassination of
Uthman.17 The death of the two Persians who were behind Umar’s assignation made the would
be future Shiites follow Ibn Saba’s argument that Ali was entitled to the caliphate and was
preferred to the other three guided caliphs before him. Ali bin Abi Talib’s stakes rose even
higher when his son Hussein married the daughter of the Persian King Yazdagird, her
descendants were honored as having royal blood in their veins.18 The three previous caliphs were
degraded for being pure Arabs while in Ali’s family ran the Persian royal blood. 19 Thus the road
for fitna or turmoil was prepared.

With the expansion of territories under Islam it became more challenging to rule such
unruly people and which was manifest particularly in the era of Ali bin Abi Talib. Abdullah bin
Saba’ propagated false beliefs such as claiming Ali to be Wasiyy (heir apparent) to Prophet
Muhammad (PBUH) and that the Prophet has appointed Ali as his successor. He also gave Ali a
divine status, prophethood and claimed that he will return with Prophet Muhammad after death.20

The problem with this interpretation is that it is one sided since Ali bin Abi Talib never
made such claims about himself. Ali was one of the first among children to embrace Islam and

15
Khalid Muhammad Khalid, The successors of the Messenger, tran. Muhammad Mahdi al Sharif, (Beirut: Dar Al-
Kotob Al-Ilmiyah, 2005), 13
16
Ibid., 13
17
Who are the Naasibis and what is the ruling on them?
18
Pilakkah, 11
19
Ibid., 5
20
Ibid., 5
believed in the Prophet (PBUH). He never claimed any divine status for himself nor sought the
caliphate. He believed in Prophet Muhammad and respected the three caliphs and the other
companions and therefore could never make a lie about the Prophet. He used to recite verses
revealed from the Prophet to his companions. 21 The Prophet was a great source and benefit of
Ali for his Islamic upbringing. 22 Ali also besides having learned the Qur’an by heart, he put
great attention to the Sunnah and used to seek to verify its narration and authenticity. He is
reported to have said: “When I narrate to you from the Messenger of Allah, it is far beloved to
me that I be hurled down from the Heavens than for me to lie against him.” 23

Uthman ruled for twelve years. The first six years were marked by internal peace and
tranquility, but during the second half of his caliphate rebellion arose. The Jews and the Magians,
taking advantage of dissatisfaction among the people, began conspiring against Uthman, and by
publicly airing their complaints and grievances, gained so much sympathy that it became
difficult to distinguish friend from foe. 24 Added to this was also Uthman’s concern about his
relatives and appointing them in positions of authority which angered some of the people who
were also deceptible to the anti-Uthman propaganda and favoring of Ali over him.

The people were unhappy in Egypt with their governor Abi Sarh and complained to the
Caliph. Uthman said to them, “Choose from amongst yourselves a man whom I shall appoint
over you in his (Ibn Abi Sarh’s) place.” The people indicated to him Muhammad ibn Abi Bakr.
They said, “Appoint Muhammad ibn Abi Bakr over us.” He wrote his covenant and appointed
him. A number of the Muhajirun and Ansar went with them to look into that dispute and
Muhammad went and those with him. When they were about three days’ journey from Madinah
they came upon a black slave on a camel beating the camel so much that it was as if he was
pursuing or being pursued. The Companions asked him who he was. He said to them, “I am the
slave of the Amir al-Mu’minin and he has directed me to the governor of Egypt.” A man said to
him, “This (Muhammad ibn Abi Bakr) is the governor of Egypt.” He said, “It is not this one I
want.” Muhammad ibn Abi Bakr said to him, “To whom are you sent?” He said, “To the
governor of Egypt.” He said, “With what?” He said, “With a message.” They searched him and

21
As-Sallabi, The biography of Ali ibn Abi Taalib, 143
22
Ibid., 144
23
Ibid., 148
24
Khalid., 14-15
found a letter in it from Uthman to Ibn Abi Sarh. There was in it, “When Muhammad, so-and-so,
and so-and-so come to you, then find a way to kill them, and declare his letter to be false.25

The letter however was not written by Uthman and Uthman told Ali of his innocence
when he asked him. It was discovered that Marwan, Uthman’s cousin who wrote the letter. It
was said that some people of Medina who hated Uthman instigated Marwan Ibn al- Hakam to
write a letter to Egypt's governor in the name of Uthman, ordering the killing of Mohammed Ibn
Abi Bakr and his companions.26 It was in Marwan's interest to have Mohammed Ibn Abi Bakr or
others killed for oppositing Uthman's policy and Ibn Abi Sarh's rule. 27 It was also in the interest
of Ibn Saba’ to divide the Muslims and propagate a new form of Islam, Shiism and gain
adherents to Ali’s cause, despite Ali’s rejection of such fabrications.

Uthman however would not hand over Marwan bin Al Hakam, his cousin to the
companions for questioning because he feared he would be killed. The companions knew that
Uthman would not swear an oath that was false but doubts were raised. 28 People began to lay
siege to Uthman’s home, and they prevented water from reaching him. Ali was not happy with
the events and maintained his adherence to Uthman and did not in any way seek to profit from
the situation. ‘It reached Ali that it was intended to kill Uthman, and he said, “We only want
Marwan from him. As for the killing of Uthman, no!” He said to al-Hasan and al-Hussein, “Go
with your two swords and stand at the door of Uthman and allow no-one to reach him.” Then az-
Zubayr sent his son, Talhah sent his son and a number of the Companions sent their sons to
prevent people getting to Uthman, and to demand the surrender of Marwan. 29

Although Caliph Uthman possessed a strong army that could have put an end to the
rebellion, he did not wish to be the first to shed the blood of Muslims. He preferred to reason
with them, to persuade them with kindness and generosity. He recalled hearing the Prophet
(PBUH) say: "Once the sword is unsheathed among my followers, it will not be sheathed until
the Last Day." The rebels demanded that he abdicate and some of the Companions advised him
to do so. He would gladly have followed this course of action, but again he was bound by solemn
25
Jalal ad Din as Suyuti, The history of the Kalifas who took the right way, (London: Ta Ha Publishers Ltd, 1995),
170.
26
Mohammad Ridha, Othman Ibn Affan: The third Caliph, (Beirut: Dar al Kotob Al Ilmiya, 1999), 193.
27
Ibid., 197
28
Suyuti, 172
29
Ibid., 172
pledge he had given to the Prophet: "Perhaps Allah will clothe you with a shirt, O Uthman and if
the people want you to take it off, do not take it off for them." On the day his house was
surrounded by the rebels, Uthman would abide by the covenant with the Prophet (PBUH) to
endure the ordeal. After long siege, the rebels broke into Uthman's house and murdered him. 30

Ali accepted the caliphate very reluctantly. Ali felt that the tragic situation was mainly
due to incompetent governors. He therefore dismissed all the governors who had been appointed
by Uthman and appointed new ones. All the governors except for Mu'awiyah, the govemor of
Syria, submitted to his orders. Mu'awiyah declined to obey until Uthman's blood was avenged.
The Prophet's widow A'ishah also was of the opinion that Ali should first bring the murderers to
trial. In view of the chaotic conditions during the last days of Uthman, it was very difficult to
establish the identity of the murderers, and Ali refused to punish anyone whose guilt was not
lawfully proven. 31

Ali’s reconciliatory effort to end conflict and seek peace was resisted by ibn Saba and his
followers, who began immediately to instigate Fitna among the companions. Thus the battle
between the army of Ali and the supporters of A'ishah implying both Talhah and Az-Zubair
broke out. A'ishah later knew her error of judgment for which she never forgave herself. 32 Al-
Hakim narrated, and he declared it sahih, that Qais ibn Abbas said: I heard Ali on the Day of the
(battle of the) Camel saying, ‘O Allah I am clear before You of having taken part in the
(shedding of the) blood of Uthman. My intellect was shaken on the day of Uthman’s killing, my
soul was repulsed, and they came to me to pledge allegiance to me and I said, “By Allah, I am
ashamed to take the allegiance of a people who killed Uthman, and I am ashamed before Allah to
be sworn allegiance while Uthman is not yet buried,” so they went away. 33 When the people
returned and asked me to accept their allegiance, I said, “O Allah, I am afraid of what I am
proceeding to do.” Then the determination (of the people) came, I was sworn allegiance, they
said, ‘Amir al-Muminin and it was as if my heart was rent asunder. I said, “O Allah, take from
me for the sake of Uthman until You are contented.’” Ibn Asakir narrated that Abu Khaldah al-

30
Khalid., 15
31
Ibid., 17
32
Ibid., 17
33
Suyuti, 176-177
Hanafi said: I heard Ali saying, ‘Banu Umayyah claim that I killed Uthman. No, by Allah Whom
there is no god but He! I did not kill him, I did not abet it, I forbade it but they disobeyed me.’34

The situation in Hijaz became so difficult that Ali moved his capital to Iraq. The
followers of Abdullah bin Saba started criticizing Ali openly at the end of the battle of the
Camel. Ali’s conquest of Basra took away from ibn Saba’ the opportunity to inflict more harm to
Islam by supporting Ali, so he turned against him to continue his work against Islam. 35 When
the companions ceased fighting, Ibn Saba and his followers formed another front against Ali.
They set against Ali all the Persian provinces one by one so that he would not be able to manage
the affairs of the State peacefully, and not find an opportunity to invade Syria. 36

Ali thus faced two fronts against him, those of the Saba sect who inspired the Kharijite
and the other front was led by Mu’awaya who was intent on establishing a hierarchical monarchy
as opposed to the Islamic democratic rule represented by Ali. Мu' awiyah openly rebelled against
Ali and a fierce battle of Siffin was fought between their armies. 37 Ali's forces had almost won
the battle, but at the decisive moments of defeat, Mu’awiya's forces took the copies of Quran in
their hands and pleaded to spare their lives. The battle was stopped, but Mu’awiya did not
surrender. An arbitration was organized between the Caliph and the Governor. Apparently the
Caliph's representative was deceived by Mu’awiya's representative who unilaterally declared
Mu’awiya as the winner of Arbitration. Ali rejected the deception. Based on the Ijma of Jurists of
Hijaz (Makka and Madina) and Iraq (Kufa and Basra), amongst them Imam Malik, Imam Shafi'i,
Imam Abu Hanifa, Imam Awzai and majority of theologians and Muslims that Ali was on the
right path in his fight in Siffin. 38

Kharijite uprisings distracted Ali allowing Mu’awiya to take advantage of this situation
by taking control of other Provinces, one by one, by force. Eventually Ali was martyred by an
assassin in Kufa in 661. It was not known who hired this killer to assassinate the Khalifa, the

34
Ibid., 177
35
Najeebabadi, 456.
36
Ibid., 457
37
Khalid., 17
38
HISTORY OF ISLAM: SAHIH UNDERSTANDING ABOUT THE TRIBULATIONS THAT STRUCK ISLAMIC NATION DURING
632-80 PART 6, MUAWIYA'S ROLE DURING RASHIDUN CALIPHATE, CORRECT ISLAMIC FAITH INTERNATIONAL
ASSOCIATION, http://www.cifiaonline.com/muawiyasrurole.htm
only thing know was that he was a Khariji.39 After Ali, Hassan was nominated as Caliph by the
people who negotiated a Peace Treaty with Mu’awiya in order to save the lives of Muslims being
killed in ongoing wars. As for the Peace Treaty, Mu’awiya was to : (a) follow the Qur'an and the
Sunnah in ruling the Islamic nation, (b) allow a Parliament (shura) as regards to Caliphate after
his death, (c) refrain from public cursing and insult of Ali and (e) provide security to Hassan and
his followers. Mu’awiya accepted all conditions attached to the peace treaty. However, history is
witness that none of the above conditions were fulfilled. 40

39
Ibid.
40
Ibid.
 Conclusion

Thus during the Caliphate of Ali, the notion of the caliphate became disputed by the
major contender Mu’awaya. Mu’awaya found it opportune amidst dissent and turbulence in the
lands of Islam following the murder of the third Caliph Uthman to demand bringing Uthman’s
murderers to trial before Ali resumed leadership of the community. Imam al-Barzanji (1640-
1703), the Chief Mufti of Madinah wrote in his book Ishrat al-Sa'a as follows:

"It was a false pretext of Mu’awiya to justify his fight with Ali under the guise of revenge for the
murder of Uthman because when he completely attained the power and became ruler of the
whole State, he never opened the case of the murder of Uthman and did not arrest the murderers
though he claimed earlier that the killers were still around. This proves that all his fight was for
worldly rule under the deceit of revenge for the murder."41

Ali was determined to save the Caliphate from intrigues and dissent and stood by justice
and Shura to the last day of his life. He pledged allegiance to the three Caliphs with his own will.
He did not hold a grudge against anyone of the companions. In the end he was alone because his
foes were overwhelmed with worldly affairs. Yet Ali’s enemies cannot point out a single
instance when he deviated from a principle held by Islam. He has been a rightly chosen Caliph
and not a usurper. He did not accept deviation in Islam and condemned the Kharijite and their
followers as evildoers. His greatest legacy to the world of Islam will remain upholding Al-
Qur’an in every aspect of life, protecting the poor, correcting the wrong and seeking justice.
With his death insecurity and greed mounted as the evil forces did not want his right conduct to
be an obstacle in their way.

41
Ibid.
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Ibn al-Hashimi.Who are the Naasibis and what is the ruling on them? http://www.essaydocs.org/ali------
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Pilakkah, Jafar. “Influnce of Hindu and Persian beliefs and practices in Shiism.” Academia. Accessed
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https://www.academia.edu/15296127/influence_of_HIndu_and_Persian_beliefs_and_practices_in_Shii
sm

Ridha, Mohammad. Othman Ibn Affan: The third Caliph. Beirut: Dar al Kotob Al Ilmiya, 1999.

Suyuti, ad Din Jalal. The history of the Kalifas who took the right way. London: Ta Ha Publishers Ltd,
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