Role of Imam Ali (A.S.) in the Great Battles || Imam Reza (A.S.) Network

By: Sayyid Imdad Imam
From his book "Misbah-uz-Zulam", Roots of the Karbalaâ€™ Tragedy
It is well known that the Battle of Badr is equal to the Battle of Bridge of the time of Constantine.
This battle was fought within 100 years after Christ between the Christians and their enemies. If Constantine had been defeated, the success of Christianity would not have been possible. In the same way, if the Battle of Badr had ended in the defeat of Muslims, Islam could have been finished. We should know that no religion could be established without struggle and war. Establishment and popularity of a religion is only possible by armed struggle and war.
Although Jesus Christ himself did not wage any war, it is well known that his religion spread in the world on the strength of the sword. Millions have perished in the wars that led to the dominance of Christianity. It is also well known that the Prophet undertook all military expeditions as the last resort. The conditions were such that there was no course open, except to undertake a war.
In this very Battle of Badr, we see that the infidels of Mecca were the first to mobilize an army. Do you suppose the Holy Prophet (S) could have allowed the infidels to enter Medina and destroy Islam? So if he had not confronted them, what else could he have done? This battle was the natural response. If such a situation arises even today, everyone will advocate that facing the enemies in battle is a necessary thing.
The infidels of Mecca were inimical to the Holy Prophet (S) to such an extent that while he was in Mecca, they tortured him and even when he fled to Medina, they left no option to pursue and destroy him. They attacked again and again. Still the enemies of Islam blame Islam in this regard. They blame the Prophet for having taken recourse to war and causing bloodshed!
Now readers are requested to study the Battle of Badr carefully and decide for themselves the true causes; also how the Battle of Badr was fought and what feats the sword of Ali (a.s.) performed in this battle? History mentions that when the Meccan army arrayed itself against the Muslims, three warriors emerged from within the ranks of Meccans and challenged the Muslims.
There was no response from the Muslim side except Ali, Hamza and Abu Ubaidah bin Harith bin Abdul Muttalib, who were all Hashemites. These three people first praised the Bani Hashim and performed great feats of bravery. With them, the other Helpers (Ansar) and other people of the Muslim army also participated in the battle and performed great feats of valor. Seventy infidels were killed and seventy taken captives and of the seventy killed, thirty-six were killed by Ali (a.s.) alone. Most of the others were sent to Hell by the sword of Hamza. The name of each of the slained ones is recorded in books of history.
In brief, the Battle of Badr is that on which depended the future of Islam. If Islam had been defeated, it would have been destroyed completely. Then neither had there been Islam after this nor had there been Caliphs of the Holy Prophet (S). Umar and Abu Bakr were present in this battle but no historical statement proves any of their contribution. As for Abu Bakr, Suyuti writes that he was in the company of the Prophet, defending him. The fact is that Abu Bakr was not a man of battlefields.
As for Umar, he also did not play any active role because in that case he would have to confront his maternal uncle, Abu Jahl. In such a situation, it was the sword of Ali (a.s.) and none else that strengthened the roots of Islam during the time of the Prophet and continued to do so in the future too. Finally, Islam became such a strong tree that even the Choesroe and Caesar of Rome could not subdue it.

Battle of Uhud
When the Quraish of Mecca suffered a terrible defeat and their leaders, like Abu Jahl were killed, there arose among them a passion for revenge. Thus, the very next year of Badr, the infidels of Quraish marched to Medina in a state of great preparedness. From here, the Holy Prophet (S) took with himself the Emigrants (Muhajireen) and Helpers (Ansar) from Medina and came out to confront them. The armies of Islam and the Quraish faced each other besides Mount Uhud. Abu Sufyan was the leader of infidel army, because his sons and relatives were put to sword by Ali (a.s.) in the Battle of Badr; that is why he arranged the battalions painstakingly.
The Quraish women also accompanied their army, playing instruments of war music and singing war songs to instigate the Quraish army and to encourage it to take the revenge of those slain in Badr. The chief of these female Satans was Hind, the wife of Abu Sufyan about whom Hakim Sinai had written a Persian couplet. When the battle began, the Islamic army had the upper hand but they soon busied themselves in collecting war booty.1
The Muslims had forgotten the instructions of the Holy Prophet (S). That is, he had instructed fifty archers to remain at the mouth of the valley, but when the booty was being gathered, they left their positions and jumped into the field to collect their share of booty fearing that they would be deprived of it. Quraish saw these changed circumstances and they collected their remaining men and launched a fresh attack on the Islamic army. The army of Muslims was taken by surprise and most of them fled the battlefield including Abu Bakr, Umar and Uthman, such that there was no sign of them. (We shall discuss in detail the flight of these three later in this book).
Only the Emigrants of Bani Hashim, who were the relatives of the Prophet, remained firm on the battlefield. In the same way, the Helpers also remained rooted there and continued to encourage each other. The writer of Madarijun Nubuwwah, Shaykh Abdul Haqq Muhaddith Dehlavi, writes: â€œWhen the Muslims suffered defeat, they left the Prophet alone and fled from the battlefield. (What a faith these people had

. At that moment, the Prophet became angry and perspiration flowed from his forehead. When he looked besides him, he saw Ali (a.s.) firm at his position. He asked Ali (a.s.) why he had not fled with his brothers? Ali (a.s.) replied: â€œThere cannot be disbelief after belief. Indeed, I am having the power with you.â€‌2
This shows that in the view of His Eminence, Ali (a.s.), deserting Holy Prophet (S) in the battlefield was equal to disbelief. According to the writer, it seems appropriate to ask how can those who flee from the Holy Prophet (S) in such circumstances be considered believers? To call them of perfect faith is to degrade faith itself. Anyway, at that time, a group of infidels attacked the Holy Prophet (S). The Prophet asked Ali (a.s.) to defend him from the attackers, and serve him as it was wont to serve.
Since it was the time to serve as per the command of the Holy Prophet (S), Ali (a.s.) turned to the attackers and dispersed them in a swift manner sending an infidel to Hell. After this, the praised traditionalist says that when Ali (a.s.) performed this feat, the Holy Prophet (S) said regarding Ali (a.s.): â€œIndeed, he is from me and I am from him.â€‌ And Jibraeel (a.s.) said: â€œI am from both of you.â€‌3 The writer further says that an unseen voice was heard: â€کLaa Fatha illa Ali, Laa Sayf illa Zulfiqarâ€™ (There is no victor except Ali (a.s.) and there is no sword except Zulfiqar).4
He also writes that the following supplication: Naade Aâ€™liyyan Mazâ€™harul Ajaaibi Tajidho Aunallaka Finnawaaibi Kulli Hammin wa Ghammin Sayanjali. Bi Aâ€™liyyin, bi Aâ€™liyyin, bi Aâ€™liyyin, bi Aâ€™liyyin.5 [Call Ali, the one who shows extraordinary wonders of God. You shall find him a helper in every difficulty and calamity. By Ali! By Ali! By Ali!] was revealed in the Battle of Uhud. The statement of the traditionist shows that these four sentences are revealed words and they were not the words of a human being, they are the words of Allah, which were revealed for Ali (a.s.).
Glory be to Allah, what a pure personality Ali (a.s.) had, and how he was the true helper of Islam and one who risked his life for the Holy Prophet (S). How he saved Islam from destruction in Badr and became the savior of Prophetâ€™s life in Uhud. He routed the enemies of the Holy Prophet (S). O people who like the truth. Is there any other person who has such an achievement to his credit in the service of the Prophet? Is it just to consider at par a person who did not care for his life in defending the Prophet to those who were accustomed to flee from the battlefield? Shall we not consider this person fit for the successorship of the Prophet?
How can such a person be considered inferior and the one who fled be considered superior? If you consider this with justice, you would definitely agree that cowards who flee the battlefield cannot be true successors of the Messenger of Allah (S). Even though people may have accepted them as Caliphs, such people cannot be Caliphs of Prophet or be Imams.
Every just person will agree that deserting a friend in times of peril is indeed an act of cowardice. Whatever people may call such cowards is appropriate. But what could be said regarding those who left the Prophet in such circumstances? Or tried to avoid risking their lives in defense of the Messenger of Allah (S). Without doubt, these people do not deserve to be called the people of perfect faith. Over and above, Ali (a.s.) is considered inferior to these people and the distinguishing qualities and unsurpassable feats are ignored.
Books of history and biography state that 65 to 70 people from the Muslim army were martyred, out of which 61 were from the Helpers (Ansar). Only 3 or 4 Emigrants (Muhajireen) were killed and they were from the relatives of the Prophet. None of the ordinary Emigrants (Muhajireen) were injured or killed. We should understand the faith and loyalty of Emigrants (Muhajireen) from this. Leave alone common people, who can be more distinguished than the trio of Abu Bakr, Umar and Uthman. But these too followed the laymen of Emigrants and fled the battlefield.
Apparently, it seems that except for Holy Prophet (S), the Bani Hashim and the Helpers, none of the Emigrants participated in battles. This was an account of Badr and Uhud; the same condition is seen in the later wars also. The most tragic event of this battle is the martyrdom of Mir Hamza. His martyrdom was a great tragedy for the Holy Prophet (S). He was a great supporter and helper of the army of Allah and he sacrificed his life in utmost bravery for Islam; Surely we belong to Allah and to Him we shall return.
A terrible incident is recorded in history in connection with this battle. It is that after Hamza fell, Hind, the wife of Abu Sufyan, cut out his liver and chewed upon it. She dismembered his ears and nose and made a garland of them and wore them around her unclean neck. This evil deed of Hind shows what type of a woman she was.
Also it shows the level of degradation of the tribe of which she was a member. This woman was from Bani Umayyah and Bani Umayyah was a tribe of Quraish notorious for cheating, murder, killing, drinking and adultery. The Holy Prophet (S) despised this clan greatly and his hatred of them continued till he passed away.
Thus, Imran Ibn Husayn has related that the Messenger of Allah (S) passed away hating three tribes: Saqif, Bani Hanifah and Bani Umayyah. Shah writes in his Sharh that the Messenger of Allah (S) had a dream in which he saw monkeys jumping on his pulpit and he explained his dream that the monkeys denoted Bani Umayyah. This indeed became a reality after he passed away from the world. Bani Umayyah became powerful by their machinations and intrigue. Shaam (Syria) came under their control and later they controlled all the Islamic lands. They continued to rule from the Prophetâ€™s pulpit in a blatant way.
What a pity that a tribe which the Messenger of Allah (S) had weakened and routed in his lifetime, regained its strength and also became much more powerful after his death. If only this tribe had been prevented from gaining power. If this tribe had been left in its degraded state, neither Ali (a.s.) had been troubled nor the Bani Hashim subjected to mental and physical torture and neither Miqdad and other supporters of Ali (a.s.) suffered insults, nor Talha and Zubair had gone back from their allegiance, or â€کAâ€™ysha had fought the Battle of Jamal, or â€کAâ€™ysha had been killed by being thrown into a well, or Imam Hasan had been poisoned, nor Imam Husayn had been martyred in the desert of Karbalaâ€™, nor the sons of Imam (a.s.) had been killed in a cruel manner. Or the inmates of harem had been taken out as prisoners through the streets of Kufa and Shaam. Doubtlessly, the empowerment of Bani Umayyah was very harmful to Muslims. Bani Hashim were made to pay for the Battle of Badr and Uhud.
Here the writer wishes to ask as to who it was who injected a new life into Bani Umayyah? The reply to this question is obviously that Abu Bakr and Umar were foremost in this regard. It is also confirmed beyond any doubt that Ali (a.s.) did not let Bani Umayyah near him. Apparently, Ali (a.s.) could not have any truck with a clan that the Messenger of Allah (S) had disliked all his life. If Ali (a.s.) had done so, the blame of the tragedy of Karbalaâ€™ would have been upon Ali (a.s.), because this tragedy was the consequence of promoting Bani Umayyah.
In this battle, only thirty infidels were killed, nine of whom were their standard bearers, who fell to the sword of Zulfiqar one by one. Twelve more were slain by the Lion of Allah. As for the remaining nine, some of them were dispatched to Hell by Hamza and rest were slain by the Helpers (Ansar). The Emigrants (Muhajireen) other than Bani Hashim are not known to have killed anyone in this battle. It is obvious that when they had no interest in an armed struggle, how could they be expected to kill the infidels? They were often seen fleeing from the battlefield. Flight from the battlefield was not cowardice according to them! There is no strength and power except by Allah.
It seems that these Emigrants (Muhajireen) were having a great foresight. They neither killed nor were killed. But we should know that valor is the best quality and all the good deeds are rooted in it. It is such a quality that bestows honor upon the one who possesses it; as a companion of the Holy Prophet (S) had recited a couplet in this battle. Cowardice has degradation and there is greatness in facing the enemy, and the coward cannot survive fate by his cowardice.
It is clear for all that those who fled from the battle escaped with their lives but the steadfastness of Ali (a.s.) remained intact till the end. Ali (a.s.) says that even though he had received sixteen wounds in that battle and was feeling dizzy, â€œSomeone used to catch hold of my hand and make me stand up again and I continued to fight in this way.â€‌
The Holy Prophet (S) hearing this, said that it was Jibraeel who helped him thus,6 this battle was won by Ali (a.s.) and it was this same steadfastness of his regarding which the Almighty Allah says in the Holy Quran: â€œSurely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.â€‌7
The Holy Prophet (S) has also said similarly by which one can perceive the limits of greatness and high position of Ali (a.s.). Holy Prophet (S) addressed Ali (a.s.) and said: â€œO Abul Hasan! If all the good deeds of creation and their beliefs are kept on one side of the balance and your deeds in other, yours shall be heavier. Indeed, Allah has praised your deeds. This day all angels of the sky and the curtains of the heavens were lifted and Paradise itself used to look at you with interest. And the Lord of the world was pleased by your deed. He shall reward you in such a way that even the prophets and the martyrs shall vie it.â€‌8
People of justice should see that this one tradition has bestowed such a great status to Ali (a.s.) in comparison to all the creation of Allah. Holy Prophet (S) has said thus, but the opponents of Ali (a.s.) consider him inferior to the three Caliphs. First of all, one who flees has no right to claim preference over those who do not run away, and that also in comparison to such a valiant warrior about whom the Holy Prophet (S) has said that his deeds are heavier than deeds of all creatures together.
Those who do not pay attention to such sayings of the Holy Prophet (S) are indeed a strange kind of Muslims. Such people have regarded only the love of three Caliphs to be faith, and in this blind devotion, neither can they see the merits of Ali (a.s.) nor are they capable to take note of the sayings of Allah and the Messenger of Allah (S).
Such bigots say that the Almighty Allah has condemned in Quran those who fled from the Battle of Uhud. There is no doubt that Divine Mercy had been instrumental in this regard, but the discussion here is how this condemnation enables the fleeing people to gain a meritorious position? How could this be considered an achievement, while all that is obvious from this verse is unlimited Mercy of Allah? How can it show a praiseworthy quality of people who ran way from the battlefield? It is beyond human understanding. An absconder is an absconder forever, even though Allah has overlooked his act of escapism.
If we read this verse carefully, we shall realize that this forgiveness was for this life alone. That Allah did not make them pigs and monkeys when they deserted the Messenger of Allah (S). It certainly does not imply forgiveness of the Hereafter because the verse has ended on â€کForgiving, Forbearingâ€™ (Ghafoorun Haleemun). If it had denoted forgiveness of the Hereafter, Allah would have said â€کForgiving, Mercifulâ€™ (Ghafoorun Raheemun).
Many other battles and military engagements took place after the Battle of Uhud but they are not too famous. Books of military expeditions and history indicate that even in those engagements, the sword of Ali (a.s.) was not inactive. The brave one did not fall short in helping the Holy Prophet (S) and in assisting Islam. Thus, in the Battle of Bani Nuzayr, a not so well known battle, Ali (a.s.) slew a great brave infidel. He was such a strong warrior that non-Bani Hashim Emigrants could not have faced him.
We do not know what was the use of these non-Bani Hashim Emigrants. When they did not have the capacity to fight, why they undertook the trouble of migrating to Medina? Wherever you see, you find them bolting from the battlefield. Or even if they remained afield, they did so as accompanying jesters etc. It is indeed surprising that these gentlemen could not exhibit a single act of valor in all the battles of the Prophet. On top of this, some people are not ashamed to give them preference over the Lion of Allah, Ali (a.s.).
Anyway, the Bani Nuzayr had planned to attack the Messenger of Allah (S) in the dead of the night and they had departed from their fort with this aim. His Eminence, Ali (a.s.) understood their evil intentions and went towards them without waiting for the Prophetâ€™s command. The villain had left his high abode and was coming on to slay the Messenger of Allah (S) when Ali (a.s.) intercepted him midway and dispatched him to Hellfire within a few moments.
This incident shows that Ali (a.s.) used to help the Prophet and support Islam even without the Messenger of Allah (S) commanding him. This was the condition of his Jihad in the way of Allah. We request the people of justice to compare this with the behavior of the absconders of Uhud when the Prophet was calling out to them not to flee, but they paid no heed to his pleas.
Allamah Waqidi writes in connection with these gentlemen that on the day of Uhud, these people were fleeing to the heights of Uhud and Holy Prophet (S) was calling them: â€œCome here so and so, come here so and so, I am the Messenger of Allah (S).â€‌ But none of them paid any heed.9 This is also mentioned in Surah Aale Imran: â€œWhen you ran off precipitately and did not wait for anyone, and the Apostle was calling you from your rear.â€‌10
How beautifully Umar has described his flight to the heights of Uhud. He says: â€œWe were jumping on the mountain like mountain goats.â€‌ It is obvious that in this jumping and prancing, how he could have heard the call of the Prophet? In any case, this clearly shows the difference between the courage and steadfastness of Ali (a.s.) and the cowardice of these people. On one side, Ali (a.s.) did not even wait for the Prophet to order him to help him and on the But in any case, Amr Ibn Abde Wudd, Khalid bin Amr bin Abde Wudd, Akrama bin Abu Jahl, and Abdullah bin Mughaira crossed the ditch by spurring their horses.1 The infidels came to the edge of the ditch to watch. Amr Ibn Abde Wudd came to the Medinan side and challenged the forces of Islam. Since none of the Muslim soldiers accepted the challenge, they all remained quiet. Only Ali (a.s.) came out in defense of Islam. However, the Holy Prophet (S) stopped him and asked the Muslim army, if there was anyone who could accept the challenge of this infidel, but no one volunteered.
Seeing this, the Holy Prophet (S) asked what the problem was. On hearing this, Umar said: â€œAmr Ibn Wudd and I were together in a caravan that was going to Shaam. All of the sudden, the caravan was surrounded by a thousand bandits who began to loot the caravan. On seeing this, Amr Ibn Abde Wudd took out his sword and slew all the bandits in a few moments.â€‌ That is the other side, Abu Bakr and Umar did not listen to the Prophet even when he called them to help him.
Glory be to Allah! What a valor of the â€کPrince of Menâ€™ and what a tremendous strength of faith! Indeed, if the Almighty had not created Ali (a.s.), He would have had to create some other means of strengthening Islam. Apparently, it seems that much of the power that Islam achieved was to the credit of Ali (a.s.). Anyway, after these minor wars, the Battle of the Ditch (Khandaq) took place. It is also referred to as the Battle of the Clans (Ahzab). It is also as famous as the Battle of Badr and the Battle of Uhud.
1. Refer to Tarikh Tabari, Pg. 1394, Part III; Sirah Ibn Hisham, Part II Pg. 83; Rauzatul Ahbab; Madarijun Nubuwwah, etc.
2. Refer Madarijun Nubuwwah, Vol. 2, Pg. 52; Rauzatul Ahbab, Pg. 77; Rauzatul Safa, Vol. 2, Pg. 51; Marijiun Nubuwwah.
3. Refer Tarikh Tabari, Vol. I, Part III, Pg. 402; Kamil of Ibn Athir Vol. 2, Pg 63; Madarijun Nubuwwah, Vol. 2, Pg. 53.
4. Refer Tarikh Tabari, Pg. 402; Sirah Ibn Hisham, Vol. 2, Pg. 92; Matalibus Suool, Pg. 131.
5. Ref. Fawate Mibandi, Pg. 412
6. Refer Rauzatul Safa, Vol. 2, Pg. 92; Madarijun Nubuwwah, Vol. 2, Pg. 53.
7. Surah Saff 61:4
8. Refer to Yanabiul Mawaddah, 2nd Edition, Pg. 64
9. Refer Maghazi of Waqidi, Pg. 234
10. Surah Aale Imran 3:153

Battle of the Ditch (Khandaq)
This battle occurred during the 5th year of Hijrah when the infidels of Mecca in cooperation with some other tribes and Jews marched to Medina under the leadership of Abu Sufyan, father of Muawiyah, grandfather of Yazeed. They laid siege to Medina for some days. In order to defend Medina from their attack, a ditch was dug up under advice of Salman the Persian and that is why this battle is called the Battle of the Ditch. The infidel attackers tried to launch many attacks, but they failed to gain entry into Medina. This time the infidel army was 10000 strong1 and the enemies of Islam had made elaborate arrangements of warfare. On the side of Muslims, the ditch was dug up with great efforts.2
But in any case, Amr Ibn Abde Wudd, Khalid bin Amr bin Abde Wudd, Akrama bin Abu Jahl, and Abdullah bin Mughaira crossed the ditch by spurring their horses.3 The infidels came to the edge of the ditch to watch. Amr Ibn Abde Wudd came to the Medinan side and challenged the forces of Islam. Since none of the Muslim soldiers accepted the challenge, they all remained quiet. Only Ali (a.s.) came out in defense of Islam. However, the Holy Prophet (S) stopped him and asked the Muslim army, if there was anyone who could accept the challenge of this infidel, but no one volunteered.
Seeing this, the Holy Prophet (S) asked what the problem was. On hearing this, Umar said: â€œAmr Ibn Wudd and I were together in a caravan that was going to Shaam. All of the sudden, the caravan was surrounded by a thousand bandits who began to loot the caravan. On seeing this, Amr Ibn Abde Wudd took out his sword and slew all the bandits in a few moments.â€‌ That is the reason why no one was prepared to accept his challenge.4
Then the Holy Prophet (S) gave Ali (a.s.) the permission to fight. Ali (a.s.) was eager for this leave and he was prepared to fight even before the Prophet had given him the permission. He at once rushed to confront the infidel. The infidel was huge, strong, ferocious and awesome. He continued to fight Ali (a.s.) for a long time but was finally killed at his hands. After his extermination, the Prince of Men sent some other leaders of the army of infidels to Hell.
When Umar saw that Ali (a.s.) had instilled fear in the breasts of infidels and none had any courage to face the Muslims, he came to the field and at once pursued Zarar bin Khattab who had already started running from Ali (a.s.). When Umar ran after him, he turned to Umar and gave him a small spear and went on his way. This happened somehow, otherwise, Umar never risked taking part in any sort of fighting. Anyway, in this battle also, like the battles of Badr and Uhud, none of the non-Bani Hashim was killed and neither did they kill anyone. Leave alone getting killed, none of them, except Umar, as mentioned in the above incident, even got a bruise.
Only six persons of the Ansar were martyred. From the infidels too, three people were killed. Doubtlessly, this victory fell to the Muslims without any fighting and bloodshed. The cause was that the slaying of Amr Ibn Abde Wudd instilled a great terror in the hearts of the infidels after which the deniers of Islam fled and they could not gather the strength to face Muslims.
We should know that the sword of Ali (a.s.) provided the same sort of service that it had provided in the previous battles. If the Prince of Men had not subdued Amr Ibn Abde Wudd, the infidels of Mecca would have attacked and destroyed all Muslims, and Islam would have perished in its infancy. But the slaying of Amr Ibn Abde Wudd strengthened the arms of Islam and shattered the backbone of infidelity.
As soon as Amr was killed, the infidel forces were demoralized and there developed cracks of disunity among the confederates. All of them took to their heels. We should know that on this juncture, the Holy Prophet (S) said regarding Ali (a.s.): â€œEach strike of Ali on the day of Khandaq is superior to all the good deeds of my nation put together, till Judgment Day.â€‌
This tradition is available in Madarijun Nubuwwah, Maarijul Nubuwwah, Kashful Ghumma, Nazalul Abrar, Insaanil Uyoon, Seeratul Ameen - Mamoon, Rauzatul Ahbab and other books of Ahlul Sunnat. No one denies the correctness of this tradition. Was the contribution of Ali (a.s.) to the religion of Allah any less than what it was on the day of Uhud? What can be said about the unsuccessful.
Thus, the people of justice may themselves conclude, if there is anyone more superior to Ali (a.s.). Does he deserve to be included among the four Caliphs? What is the meaning of considering him at par with Abu Bakr, Umar and Uthman?
The truth is that comparing Ali (a.s.) to other Caliphs or saints of Allah is a useless act. It is indeed pitiful that in this battle also, Abu Bakr could not present any feat worthy of mention. Rather, it was not even clear where Abu Bakr was and in what condition during the Battle of Khandaq. In spite of his achievements, would Ali (a.s.) still remain in the category of the Caliphs? What type of justice is it? Whatever Allah and the Prophet may say, these people continue to harp upon their old tune.
1. Ref. Tarikh Khamis, Pg. 290; Kamil of Ibn Athir, Vol. 2, Pg. 23.
2. Ref. Tarikh Rusul wal Muluk
3. Ref. Tarikh Khamis, Ibid Pg. 290 â€“ 293; Tarikh Tabari, Pg. 1475.
4. Ref. Maarijun Nubuwwah, Pg. 58; Rauzatus Safa, Vol. 2, Pg. 101.

Battle of Khaybar
The Battle of Khaybar took place in the 7th year of Hijrah. The opponents in this battle were the Jews of Khaybar. This battle came about because the Jews had amassed an army of 10000 and were ready to attack Medina. Among these 10000 were included some tribes of Jews who had taken part in hostilities against the Muslims in cooperation with the Quraish infidels. The less numbered Muslims decided to confront the large numbered Jews and the Muslims moved to Khaybar. The chief of the Fort of Khaybar was Marhab; and his brother Harith was a well-known warrior like Marhab.
Thus, these two brothers were well-known brave warriors and apparently had no equal. During this engagement, the Holy Prophet (S) was having a migraine and was therefore in his tent, but the Muslim army launched attacks for three days yet returned defeated. This continued for three days and whichever Muslim fighter went to confront the Jews, was killed by Harith. When two people used to be killed, no one from the Muslim army had the guts to go further companions for cowardice while his companions used to hold him responsible.
The Muslim army suffered this degradation for three days. Everyday, it had become a routine for the Muslim army to go to the battlefield, attack and suffer defeat and then return to their camps dejected. One day Abu Bakr took a contingent and attacked Khaybar but he returned defeated. In the same way, Umar launched an attack twice but both the times returned completely unsuccessful.1 Marhab and Harith pursued the Muslim army and chased them upto their camps and quite often the Holy Prophet (S) who was in the tent nearby learnt of these developments. It seems that Marhab and Harith were great warriors of their time because Umar could not bear to face them even for a short while.2 Shah Abdul Aziz writes that Umar used to return every time and blame his companions for cowardice while his companions used to hold him responsible.3
Thus, the army of Islam was involved in terrible difficulties in this way and they did not know what to do. The cause of their problems was that till now, the Holy Prophet (S) had not been able to accompany them in the battle. Ali (a.s.) had remained behind in Medina due to sore eyes. That is why he was apparently not fit to participate in the war, but he came to the army of Allah to contribute to the help of the Prophet.
Doubtlessly, this is true faith and assistance of Islam! Glory be to Allah, he could not bear separation from the Prophet, even during an illness and he was so eager to offer his services that he came from Medina to the Muslim camps at Khaybar, but due to the severity of the discomfort, he could not fight for three days. When the army of Islam was defeated for the third consecutive day, the Holy Prophet (S) said: â€œTomorrow, I will hand over the flag of the Islamic army to a person who is brave and who does not flee from the battlefield. That is one who is absolutely courageous and never bolts from the field. One who loves Allah and the Messenger and Allah and the Messenger love him. He will not return till Allah does not grant victory at his hands.â€‌
This is what happened. And that prophetic tradition is mentioned in Sahih Bukhari, Khasais Nasai and Tabari.4 But the Holy Prophet (S) gave the standard to a person who had already been tested in the battles of Badr, Uhud and Khandaq and one who had till date, continued to save the religion of Allah from destruction.
Anyway, the next morning the Holy Prophet (S) applied his saliva to the sore eyes of Ali (a.s.), which cured him completely. He then handed him the standard and gave permission to initiate the battle. After this, the Holy Prophet (S) recited the famous words of supplication: â€œCall Ali, the one who shows extraordinary wonders of Godâ€¦â€‌ (Naade Aâ€™liyyan mazâ€™haral ajaaibiâ€¦)
The valiant warrior rushed to the battlefield, engaged his opponents in combat and soon dispatched Marhab and Harith to Hellfire, then he uprooted the gate of Khaybar and conquered the fort. The followers of Ali (a.s.) should know that such unimaginable feats are not possible without divine help. Without any doubt, Ali (a.s.) was helped by Allah. If it had not been so, it would have been impossible for him to perform such feats. How can a person who lived on barley bread and fasted often, rout the enemies of Islam time and again? How can he subdue a warrior like Amr bin Abde Wudd? How can he slay people like Marhab and Harith? And in addition to that, he uproots the gate weighing 700 mounds, and then used this gate as a shield to deflect the strikes of the foes.
O people of justice! Do you think such feats are possible without divine help? It is well known to people who know that the uprooting of the gate of Khaybar is a historical fact and it is not a work of fiction. It is recorded in history. Even the historians who are among the opponents of Islam have recorded this incident in their books.
Washington Irving has recorded this incident in his book on Islamic history. Thus, it is surprising that people of later generations have started to consider it fictional and tend to ignore this achievement of Ali (a.s.). In view of the writer, only such people can deny such incidents, who have not brought faith in the Messenger of Allah (S), because when the Holy Prophet (S) had called Ali (a.s.) as, â€œone who shows extraordinary wondersâ€‌ (Mazharul Ajaaib) on the basis of divine revelation, one who does not accept it to be true, cannot be considered a Muslim.
In short, in this battle also, Ali (a.s.) offered such incomparable services to Islam that were not offered by anyone else. Yet, the opponents of Ali (a.s.) refrain from confessing to the bravery of Ali (a.s.). While they are bent to make Abu Bakr and Umar the bravest ones of the companions and the most brave ones of men, as apparent from the writings of Suyuti. O God! There is indeed something like justice!
Abu Bakr and Umar had no connection with valor and bravery. In such a condition, neither Abu Bakr nor Umar could be called the bravest ones. They did not perform any feat during the lifetime of the Prophet, which can make them eligible to be called the bravest ones. Leave alone being the bravest ones, how can a person like Ali (a.s.), who never fled from the battlefield and continued to often rout the enemies of Islam, should be considered inferior to those who always bolted from battles and did not even scratch the enemy of Islam. Now the readers are invited to study the account of the Battle of Hunayn.
1. Ref. Tarikh Khamis
2. Ref. Izalatul Khifa
3. Ref. Tarikh Tabari Pg. 579; Mustadrakul Hakim
4. Pg. 1579

Battle of Hunayn
This was the last battle fought between the Muslim army and the infidel Quraish. After the conquest of Mecca, most Arab tribes had accepted the domination of the Holy Prophet (S), except the tribe of Saqifah and Hawazin, who confronted the Muslims at Hunayn in large numbers. The Muslim army was also very large. Because the enemies attacked by deceit, all of a sudden, the Emigrants and Helpers, both left the Holy Prophet (S) and fled from the battle.
Only four people remained on the battlefield according to historical accounts. They were Ali Ibn Abi Talib, Abbas, Abu Sufyan bin Harith bin Abdul Muttalib and Abdullah Ibn Masood. The names of these four are also mentioned in other narrations, which shows that there were nine people who remained steadfast in this battle. In order to stop the people from fleeing the battlefield, the Prophet called them by titles of â€کPeople of Samaraâ€™ or â€کPeople of Treeâ€™. Hearing this, around 100 people from the Helpers returned and rejoined fighting.
The reason for addressing the people who fled, by these titles is that most of them were among those who had pledged allegiance to the Holy Prophet (S) at the tree of Rizwan. The allegiance of Rizwan was performed when the Messenger of Allah (S) had proceeded to Mecca with the intention of performing Hajj, but he had to accede to the treaty with the Meccans.
The allegiance was that the people will support and help the Prophet in all circumstances and will not desert him, come what may. They will never turn back from Jihad and shall always be busy in the service of the Prophet. Since the allegiance of Rizwan occurred under a tree, it is also known as the allegiance given under the tree. That is why the Holy Prophet (S) called them by the title of the â€کPeople of Treeâ€™ so that they shall be ashamed. It seems that the tree under which allegiance was given was the tree of Samara.
Thus, when some absconders returned, the fighting restarted. A person by name of Abu Huroor came out from the ranks of infidels singing a war song and challenged the Muslims. No one from the Muslim army offered to confront him. They were awestruck by his courage and strength. But the Zulfiqar of one who was unconquered, swiftly sent him to the place where previously Amr bin Abde Wudd, Marhab and Harith had been sent. The infidels suffered a clear defeat and seventy of them were killed. Forty of them were alone sent to hellfire by the sword of Ali (a.s.). The rest were killed by Bani Hashim and the Helpers (Ansar).
The killing of a single infidel by a non-Bani Hashim Emigrant is not proved from any of the books of history. It is indeed a pity that even in this battle, the three Caliphs were unable to exhibit any remarkable feat. Their absconding from the battlefield was nothing unusual. The account of their flight is mentioned in the tradition of Sahih Bukhari related from Abu Qatadah: Qatadah says that the Muslims fled and he also fled.
Qatadah says: â€œI saw Umar among the absconders and asked him the condition of the people?â€‌ Umar replied: â€œIt is as Allah willed.â€‌ After this, people went to the Messenger of Allah (S). People of justice, please let us know if any man of perfect faith could flee from the battlefield? Then how can they be given preference over Ali (a.s.) who was always steadfast in every battle and in spite of being injured seriously, he continued to serve the Holy Prophet (S) and the religion of Allah? All this proves that he possessed a perfect faith. The repeated absconding of the three Caliphs cannot qualify them to be successors of the Messenger of Allah (S) after his passing away.
The Messenger of Allah (S) was very brave and valiant person and he did not recede an inch in any of the battles, because flight from the battlefield is a dirty thing. The successor of such a brave prophet should be someone as valiant as Ali (a.s.) and not less.
What was it that qualified Abu Bakr to be appointed the successor of the Prophet? It is an absolutely surprising thing. None of the three Caliphs had the right of vicegerency of the Messenger of Allah (S). These gentlemen never did anything to save Islam from its enemies. They were ever thoughtful of saving their own skins. The fact is that if Ali (a.s.) had not been there, Islam would have disappeared a long time ago. Thus, what is the matter that after the passing away of the Messenger of Allah (S), Ali (a.s.) is made to obey and submit, and a person like Abu Bakr who had no connection with any sort of bravery, should be made the ruler, even though he had no right to be the successor of the Messenger of Allah (S)?
Please note that in this battle, even the Helpers fled against their normal practice. Those who participated in the battle were the same who were put to shame by the Holy Prophet (S). The absconding of non-Bani Hashim was a regular feature, what is surprising however is the presence of Abu Sufyan in the battlefield.
The Banu Umayyah who had recently converted to Islam were present in the battlefield. But they were not fighting. They stood aside and watched the fighting and laughed at the difficulties suffered by the Muslims. In this battle, the chief of Bani Umayyah, Abu Sufyan was present. But they did not help the Messenger of Allah (S) even in a small measure. He continued to watch the spectacle, laughing in merriment. These were the new Muslims and it was their first test of having accepted slam. The fact was that this person had become a Muslim under duress since the conquest of Mecca. He had accepted Islam only when he had realized that Islam had become powerful and there was no other way.