The Dagger in Ali's Heart

THE DAGGER IN ALI'S HEART

The history and significance of the bond between the Prophet and his cousin Ali run deep. As an orphaned child, Muhammad ibn Abdullahcame to live in the home of his uncle Abu Talibat the age of eight. In many ways, Abu Talib took the place of a father, and his children naturally became the Prophet's siblings. The brotherhood between Muhammad and Ali, however, was not limited to living under the same roof; Ali became Muhammad's companion and confidant. 

The years only served to strengthen the bond between Ali and Muhammad. Just as Muhammad had once stayed in his uncle's home, later on, the impoverished Abu Talib’s son Ali, stays at the home of his cousin Muhammad’s home. Before his own parents, he believes in the prophethood of Muhammad b. Abdullah, and during the migration, he sleeps in the Prophet's bed to protect him at the cost of facing "assassination" plots. Ali is still a child, yet he is by the Prophet's side with a heart full of deep devotion.

This bond between Muhammad and Ali begins in Ali's childhood and never breaks. Later, Ali also becomes the Prophet's son-in-law. He participates in all battles alongside him; his closeness and companionship remain constant. He is not a "spoils-of-war Muslim" like some others; the foundation of his faith has been trust and loyalty, not money. For him, the page opened in the leaves of history is this clear and white.

It is narrated that the Prophet said, “Whoever I am the mawla (master/leader) of, Ali is also his mawla.”  (Tirmidhi, Manaqib, 19; Ibn Majah, Muqaddimah, 11; Ibn Hanbal, 1/84, 118, 119) The power and authority of these words are evident. However, we know it was not understood. Moreover, the meaning of those words was not understood not only today but even in the earliest periods; history is a witness to this.

Perhaps Ali's first disappointment and the first hopelessness he experienced regarding Muslims did not begin at Saqifah, but he experienced his deepest dilemma in those days. Ultimately, while he was occupied with the funeral of Muhammad—his Prophet, his companion, his friend—discussions about the caliphate had already begun; elections had even been held in a place called Saqifah. Ali's name was not even mentioned; he was not consulted at all. To the problematic timing of the situation, a problem of method was also added. In this respect, I believe Saqifah is one of the important turning points of history; it would not be wrong to say that one of the most significant figures broken here was Ali. Indeed, We also know this from his reluctant pledge of allegiance to Abu Bakr.

The situation after Abu Bakr does not develop differently from the course of Saqifah. Just as Umar pointed to Abu Bakras caliph in those days, Abu Bakr appoints Umar as caliph before he dies. Umar became a Muslim in the sixth year of the Prophethood, while Ali was a child. It is said that Umar persecuted Muslims before he became a Muslim; Ali never had such a day. If we are to talk about the scales of justice, we must also state these facts. 

Of course, what we need to talk about is not limited to these. Let us continue then.

The Caliphate that came after the death ofCaliph Uthman does not eliminate the despair Ali felt regarding the Muslims; on the contrary, what happened makes the darkness of the future sharper than ever before. The pitch-black night begins during the days in Basra. In the city of Basra, Iraq, those who stood against Ali in the battle that went down in history as the Battle of the Camel are quite familiar; first, the Prophet's wife Aisha appears before Ali. The other two names by Aisha's side are Talha ibn Ubaydullah and Zubayr ibn al-Awwam.According to another narration, these two names were promised paradise! 

Iraq is a bloodbath, and the thousands of dead lying on the ground are Muslims. Talha and Zubayr also lose their lives in this war. Ali did not die in this battle; perhaps there is no dagger in his chest, but if we are to trace the marks of what he experienced afterward, these days are now before us in all their intensity; with friend and foe, pain and sorrow, and the approaching days of chaos, Basra is a turning point.

Not long after, a year later, another war begins in Siffin, near Syria. As if thousands of Muslims had not died months ago, as if the Ummah had not been split right down the middle, and as if fire had not fallen upon the hearths of hundreds of families. This time, Muawiyah is standing against Ali. Supposedly, he set out for this war for the sake of Uthman's killers, as if he himself would not be the caliph at the end of the road. Ultimately, the plains of Siffin groan for days with the sound of swords; it is not rainwater but flowing blood that fills the plains; the sound filling the sky is the cries of people, nothing more.  

It is said that seventy thousand people lost their lives at Siffin. We do not know how accurate the figure is, but the immense pain experienced during those days remains a certainty. Furthermore, SiffinWe know that the wound opened regarding [it] was immense for Ali. So much so that when we trace the dagger that would kill Ali, history will bring these days before us. Of course, the period before Siffin can also be added to this history, but the place of Siffin is much greater.

For one thing, his brother Aqil ibn Abi Talib is on Muawiyah's side, as is Umar's son Ubaydullah.Ammar, who did not leave Ali's side even though he was over ninety years old, dies in this battle. The arbitration decision is simply unacceptable. The forces led by Ash'ath ibn Qays practically force Ali into this; Muawiyah gains an unexpected status, being brought forward as a "legitimate" figure against Ali. Moreover, this is done by Ash'ath, who had even served as a governor for Ali. Things do not end there; while Muawiyah's arbitrator becomes his closest man, Amr ibn al-As, Ali's arbitrator becomes Abu Musa al-Ash'ari, who is also known for his distance from Ali. Furthermore, the process unfolds this way despite Ali's reaction. It is as if Ali is being prepared for that dagger in his chest, as if those around him are not Ali's men, but Muawiyah's. Their swords may be in their hands, but it is as if Muawiyah is holding the scabbard. These are the days Ali lives, these are the times he passes through. The reunion is now approaching.

The schism he experienced with the Kharijites forms the final link in the chain of disappointments he has endured for years. The Kharijites,who fought shoulder to shoulder with Ali against Muawiyah, turned against him following the events of the war and, furthermore, declared him an infidel. And one morning, a Kharijite named Ibn Muljam appeared before Ali with a dagger in his hand. Ali lost his life due to the wound inflicted by that dagger. However, we know that the owner of the dagger in Ali's chest was not only Ibn Muljam; he may have been the one holding the dagger, but those who drew it from its sheath and brought it to that day were the ones who had essentially prepared Ali for death over the years; moreover, they were people Ali knew. We know this from the mark of the wound.