Biography of :

THE IMAMATE OF ‘ALI 

It was at this point, in 36/656, after the Battle of the Camel, that ‘Ali moved to his headquarters from Medina to Kufa in Iraq. From this time until the middle of the second Islamic century (mid-8th century AD) when Baghdad was built, Kufa was to remain the main centre of Shi’ism in the Islamic world. However, Kufa’s support for the Shi’i cause was to prove a mixed blessing. The vacillating nature of the Kufans was to cause Shi’ism as many problems as it was to bring benefits.

In 37/657 Mu’awiya marched towards Kufa. Reluctantly, ‘Ali came forward to meet him and battle was joined at Siffin. Of the two armies, ‘Ali’s was filled with veteran companions of the Prophet, particularly the Medinan Ansar, and pious readers of the Qur’an, while Mu’awiya’s side could only boost a handful of companions of the Prophet and consisted for the most part of Arab tribes who had joined Islam late and had been drawn to the frontier provinces by the prospect of rich booty. Also, Mu’awiyawas an expert intriguer and gladly paved the way for a defection to his side with promises of money.

The Battle of Shiffin was prolonged, bloody and inconclusive. It ended in a call for arbitration. But ‘Ali, hampered by the fickle nature of the Kufans, was unable to have the man of his choice represent him, and, although accounts of the arbitration are confused, it seems clear that ‘Ali did not come out of it well. In the meantime, a perverse fate dictated that ‘Ali, who had been most reluctant to submit to arbitration, was now being blamed by part of his Kufan army for havng done so. ‘Judgement is God’s alone’. They chanted and seperated themselves from ‘Ali’s army, thus becoming known as the Khawarij (Kharijites) or ‘Seceders’.

‘Ali found himself hard pressed on all sides. The arbitration process was clearly providing Mu’awiya with an opportunity to regroup and strengthen his position. In Egypt ‘Ali’s governor was overthrown through Mu’awiya’s machinations and the province came under Syrian control. Finally the Khawarij were commiting atrocities close to ‘Ali’s capital and posed a serious threat.

‘Ali was forced to put aside plans for attacking Syria and advanced against the Khawarij. They were routed at the battle of Nahrawan. But they had their revenge in that it is said to have been one of their number, ‘Abdu’r-Rahman ibn Muljam, who assassinated ‘Ali, wounding him in Kufa on 19 Ramadan 40/27 January 661. ‘Ali died two days later.

To attempt to draw a portrait of the personal qualities of ‘Ali is indeed a difficult task, for he has assumed, even in the eyes of Sunni Muslims, an almost legendary dimension as a paragon of virtues and a fount of knowledge. His courage n battle, his magnanimity towards his defeated opponents, his sincerity and straightforwardness, his eloquence and his profound knowledge of the roots of Islam cannot be questioned, for they are matters of historical record. He is also attributed with havinig been the founder of the study of Arabic grammar through his disciple, Abu’l-Aswad al-Du’ali, and the originator of the correct method of reciting the Qur’an. His discourses and letters (especially as compiled in the Nahj al Balagha, which is considered by many Muslims as second only to the Qur’an in importance) are considered the earliest examples of Muslims writings on philosophy, theology and ethics, while through disciples such as Hassan al-Basri and Rabi’ibn Khaytham he is considered to have given the initiative to Sufism in Islam. He was regarded even by such persons to the second Caliph, ‘Umar, as the ‘best of the judges’and his judical decisions are highly regarded both by Sunni and Shi’i experts in jurisprudence. For Shi’is the brief period of his Caliphate is looked upon as a Golden Age when the Muslim community was directed as it always should be directed, by the divinely-chosen Imam.

Although Najaf is the place where the Shrine of ‘Ali is located, there must remain some doubt as to whether the remains of ‘Ali are in fact there, for some Traditions state that he was buried in Kufa and others that he was buried un Medina, or that his buriel-place is unknown. However, the vast majority of Shi’is accept Najaf as the place of ‘Ali’s burial, and in consequence a large town has grown around this spot. The first building to have been erected over this location was commissioned by the ‘Abbasid Caliph Harun ar-Rashid. Several further buildings were built and destroyed, at least one of which was destroyed on the orders of the anti-Shi’i Caliph Mutawakkil. The Buyid ruler ‘Adudu’d-Dawla built a shrine in the 4th/10th century that lasted until 755/1354 but the main part of the present structure was built by the Safavid monarch, Shah Safi in about 1045/1635 and the dome was gilded by Nadir Shah. In the course of the last 400 years, Najaf has become the residence of some of the most eminent ulama of the Shi’i world and the site of some of the most important religious colleges.