Amru persuaded Abu Musa, that the best plan that could be adopted, was to declare the throne vacant, and proceed to a new election. When the day for giving judgment arrived, Abu Musa, as had been agreed, first ascended the pulpit, and with a loud voice pronounced the following words; “I depose both Ali and Moawiyah from the caliphate, in the same manner that I draw this ring from my finger.” Amru next ascended, and said, “You have heard Abu Musa pronounce the deposition of Ali: I confirm it; and I invest Moawiyah with the supreme authority in the same manner that I now draw this ring upon my finger. I hail him as the legal successor of Othman, the avenger of his blood, and the most worthy of the Moslems to command the faithful.”
This unexpected declaration created a violent tumult. Abu Musa accused Amru of breach of faith, called him a wretch, a dog, an unclean beast, and imprecated on his grave all nameless desecrations; Amru replied, that his co-arbitrator was a learned blockhead, a jackass loaded with books, and the grandfather of stupidity; at the same time, he stoutly maintained his sentence.
This event was fatal to the cause of Ali; his soldiers, who had forced him to commence the imprudent negotiation, felt that their fidelity must for the future be suspected, and began to desert in whole battalions. The new and formidable sect of the Kharijites, that is, “the deserters,” appeared in the midst of Arabia, declaring that both the rivals had forfeited their right to reign, by submitting to human judgment what God alone should determine. It was necessary to march a large army against these fanatics, and the time which Ali wasted in their subjugation, was employed by Moawiyah in new conquests. It would be difficult to form an idea of the vindictive rage which filled all parties at this period.
We have already mentioned the view taken of affairs, by the fanatical Kharijites. Three of this sect happened to meet at Mecca, and after some discourse agreed that if the three chief causes of discontent were removed, namely, Ali, Moawiyah, and Amru, the affairs of the Mussulmans would soon be restored to their ancient flourishing condition. Finally, they resolved to devote themselves for the common advantage, and agreed, that on a stated day, one should slay Ali at Cufa; another, Moawiyah at Damascus; and the third, Amru in Egypt. The attempt was made; Amru on that day did not appear in public; Moawiyah escaped with a few slight wounds; Ali alone received a mortal stroke.
The respect which the Shiites have for the memory of Ali, borders on idolatry. All the Mussulmans, however, now join in commiserating his calamities, and blaming the violence of which he was the victim. Every time that they pronounce his name, they accompany it with the benediction, “May God render his face glorious.”
[659-661 A.D.]
From the contest between Ali and Moawiyah, the first of the Omayyad caliphs, arose the distinction of the Mohammedans into Sunnites and Shiites. The chief points at issue between them, are the following; (1) The Shiites, or as they call themselves, the Adalians, or “lovers of justice,” assert that the three first caliphs were usurpers; the Sunnites declare that they were legitimate monarchs, elected according to the sunna, or traditional law of the prophet. (2) The Shiites regard Ali as the equal of Mohammed; some even assert his superiority, but the Sunnites deny that he possessed any special dignity. (3) The Shiites assert that the Koran is made void by the authority attributed to tradition; the Sunnites say that tradition is necessary to complete and explain the doctrines of the Koran.
The Turks, Egyptians, and Arabs belong to the Sunnite sect; the tenets of the Shiites are professed by the Persians, a great portion of the Tatars, and several of the Mohammedan princes in India.
Ali was buried at Cufa, but the exact place of his sepulchre cannot be determined. A magnificent mosque has been erected in the neighbourhood of the city, which is called Meshed-Ali, the place of Ali’s martyrdom; it is, to this day, a favourite object of pilgrimage to devout Mussulmans.f
So, after a most turbulent and unhappy caliphate, Ali died of his wound, in the sixty-third year of his age, and the fifth of his reign, 661 A.D., and the thirty-eighth year of the Hegira; making the third caliph slain within twenty years by the hand of an assassin.
Ali was an upright and honourable man, a patron of literature and the fine arts, and himself a poet. He certainly merited better treatment at the hands of his own subjects, having been a just judge, and a kind and paternal governor; oftener forgiving than punishing the misdeeds of those who were so frequently conspiring against his life and interests. His lineal descendants are sheriffs and emirs; permitted to wear their turbans and hair in a peculiar fashion, differing from the usages of all other Moslems.
Ali left two sons, Hassan and Hosein. Hassan was in his thirty-fifth year when he succeeded his father, as the fifth caliph of the Moslems. The people chose Hassan without opposition, owing to his having been a favourite of his grandfather, the prophet; whom also he is said to have resembled in features. Moreover, he was a benevolent, upright, and devout man; but he grievously lacked the energy so indispensable for a ruler in troubled times. The new caliph would willingly have disbanded the army ready to march upon Syria; for he was no lover of warfare, and would rather have forfeited the Syrian provinces than mixed in battle.
His brother Hosein, however, was a warrior; and so were many of the veteran generals who had sworn allegiance to his father, and whose plans he was therefore compelled to follow up. He accordingly marched upon Syria; sending forward twelve thousand light troops, under Kais, to check the progress of Moawiyah, who was advancing to meet Hassan’s army. Kais succeeded in repelling the Syrians; and secured a position, where he might await the arrival of the main body of the army, which, however, never reached its destination. The troops of Hassan were chiefly from Irak, and not inclined to enter upon the campaign; moreover, they knew him to be an inefficient commander. A revolt broke out amongst the soldiery, in which Hassan was wounded. This occurred at Madain, and the caliph was compelled to seek refuge with the governor in the citadel. He ultimately sent proposals to Moawiyah, offering to abdicate in his favour, under certain stipulations, to which Moawiyah readily agreed. So, to the great indignation of Hosein, Hassan abdicated; and eventually the two brothers settled in Medina, where Moawiyah supplied them liberally with funds.
This act doubtless saved a good deal of bloodshed; and, in the thirty-ninth year of the Hegira, the sixth caliph, Moawiyah I, began to reign. His first act was to almost exterminate the sect of Seceders; a people even more dangerous than the modern Janissaries, and against whom the caliph Moawiyah had deep hatred, owing to the stab he had received in Damascus.t
FOOTNOTES
[34] Respecting the date of the capture of Damascus, authorities differ, some placing it in 634 A.D., and others in 635 A.D. The duration of the siege, too, is equally uncertain, El-Makinc stating it to be six months, while Abulfedad gives seventy days.
[35] Dr. Weil,e on authority of the Zaban, says, that this latter account is the most probable, it being related by Aisha and Abd ar-Rahman, the son and daughter of Abu Bekr.