Reason One – Sayyidina ‘Ali Lacked Supporters and Helpers With Whom to Fight the Usurpers of the Caliphate

BACK⇒ Return to Table of contents

 

Reason One

Sayyidina ‘Ali Lacked Supporters and Helpers With Whom to Fight the Usurpers of the Caliphate

 

This reason is widely reported in their narrations and scholars’ statements through an alleged prophetic instruction to Sayyidina ‘Ali radiya Llahu ‘anhu to fight and recover his right if helpers and supporters were available. This instruction appears in two forms: one requiring supporters without specifying a number, and another specifying forty supporters.

 

1. The Prophetic Instruction requiring the Availability of Supporters Without Specifying Their Number

This appears in their narrations and scholars’ statements as follows:

 

1. Their reliable authority, al Kulayni, reports from Sadir:

 

كنا عند أبي جعفر عليه السلام فذكرنا ما أحدث الناس بعد نبيهم صلى الله عليه وآله واستذلالهم أمير المؤمنين عليه السلام فقال رجل من القوم أصلحك الله فأين كان عز بني هاشم وما كانوا فيه من العدد فقال أبو جعفر عليه السلام ومن كان بقي من بني هاشم إنما كان جعفر وحمزة فمضيا وبقي معه رجلان ضعيفان ذليلان حديثا عهد بالإسلام عباس وعقيل وكانا من الطلقاء أما والله لو أن حمزة وجعفرًا كانا بحضرتهما ما وصلا إلى ما وصلا إليه ولو كانا شاهدَيْهما لأتلفا نفسيهما

We were with Abu Jafar ‘alayh al Salam. We mentioned what the people did after [the demise of] their Prophet salla Llahu ‘alayhi wa sallam and how they deserted Amir al Mu’minin[1] ‘alayh al Salam.

A man in the group said, “May Allah set you right! Where was the strength and number of the Banu Hashim?”

Abu Jafar explained, “Who remained of the Banu Hashim? Jafar and Hamzah had passed away, and only two weak, despised men who were recent converts to Islam remained with him: ‘Abbas and ‘Aqil, and they were among those granted amnesty at the Conquest. By Allah, had Hamzah and Jafar been present with them, they would not have achieved what they achieved; had the two of them witnessed it, they would have sacrificed themselves.”[2]

 

2. Ibn Babawayh al Qummi, al Saduq, narrates several reports in ‘Ilal al Shara’i’ including:

• Al Haytham ibn ‘Abdullah al Rummani said:

 

 سألت علي بن موسى الرضا عليه السلام فقلت له يا ابن رسول الله أخبرني عن علي بن أبي طالب لِمَ لم يجاهد أعداءه خمسًا وعشرين سنة بعد رسول الله صلى الله عليه وآله ثم جاهد في أيام ولايته فقال وكذلك علي عليه السلام ترك مجاهدة أعدائه لقلة أعوانه عليهم

I asked ‘Ali ibn Musa al Rida, “O son of the Prophet salla Llahu ‘alayhi wa sallam, tell me why ‘Ali ibn Abi Talib did not fight his enemies for twenty-five years after the Prophet salla Llahu ‘alayhi wa sallam and then fought during the days of his rule?”

He replied, “‘Ali refrained from fighting his enemies because he had too few supporters against them.”[3]

 

• Ibn Abi ‘Umair narrated from one of our companions:

 

 أنه سأل أبا عبد الله عليه السلام ما بال أمير المؤمنين عليه السلام لم يقاتلهم قال الذي سبق في علم الله أن يكون وما كان له أن يقاتلهم وليس معه إلا ثلاثة رهط من المؤمنين

He asked Abu ‘Abdullah ‘alayh al Salam, “Why did Amir al Mu’minin not fight them?”

He replied, “Because of what had already been ordained in Allah’s knowledge; and he was not able to fight them when he had with him only three believers.”[4]

 

• Aban ibn Taghlib narrated from ‘Ikrimah, from Ibn ‘Abbas:

 

ذُكرت الخلافة عند أمير المؤمنين علي بن أبي طالب عليه السلام فقال فطفقت أرتئي بين أن أصول بيد جذاء أو أصبر على طخية عمياء

The Caliphate was mentioned in the presence of Amir al Mu’minin, ‘Ali ibn Abi Talib ‘alayh al Salam, and he said, “I began weighing whether to attack with a severed hand[5] or to endure a blinding darkness.”[6]

 

3. Al Saduq Ibn Babawayh al Qummi narrates from Ibrahim ibn ‘Umar al Yamani, from Sulaim ibn Qais al Hilali, who said:

 

سمعت سلمان الفارسي رضي الله عنه يقول … فقال له رسول الله صلى الله عليه وآله فإن وجدت عليهم أعوانًا فجاهدهم وقاتل من خالفك بمن وافقك وإن لم تجد أعوانًا فاصبر وكف يدك ولا تلق بها إلى التهلكة

I heard Salman al Farisi radiya Llahu ‘anhu saying … The Prophet salla Llahu ‘alayhi wa sallam said to him, “If you find supporters against them, then strive against them and fight those who oppose you with those who agree with you. If you do not find supporters, then be patient, restrain your hand, and do not cast yourself into destruction.”[7]

 

4. Al Saduq Ibn Babawayh al Qummi narrates:

 

 فإن وجد أعوانًا يتقوى بهم جاهد وإن لم يجد أعوانًا فلا لوم عليهم لا عليه لأنهم أُمروا بطاعته على كل حال ولم يُؤمر هو بمجاهدتهم إلا بقوة

If he found supporters by whom he could gain strength, he would fight. If he did not find supporters, then the blame was upon them, not upon him; for they were commanded to obey him in every circumstance, while he was commanded to fight them only when he had sufficient strength.[8]

 

5. Sheikh al Ta’ifah al Tusi narrates from Sulaim ibn Qais al Hilali, from Jabir ibn ‘Abdullah al Ansari, from ‘Abdullah ibn ‘Abbas:

 

 قال رسول الله صلى الله عليه وآله وسلم في وصيته لأمير المؤمنين عليه السلام يا علي إن قريشًا ستظاهر عليك وتجتمع كلمتهم على ظلمك وقهرك فإن وجدت أعوانًا فجاهدهم وإن لم تجد أعوانًا فكف يدك واحقن دمك فإن الشهادة من ورائك لعن الله قاتلك

The Prophet salla Llahu ‘alayhi wa sallam said in his instruction to Amir al Mu’minin ‘alayh al Salam, “O ‘Ali, Quraysh will unite against you and agree upon wronging and overpowering you. If you find supporters, fight them; if you do not find supporters, restrain your hand and preserve your blood, for martyrdom lies ahead of you. May Allah curse your killer.”[9]

 

6. Muhammad Baqir al Majlisi narrates:

 

 ثم بكى رسول الله صلى الله عليه وآله حتى سالت دموعه ثم قال يا علي الصبر الصبر حتى ينزل الأمر ولا قوة إلا بالله العلي العظيم فإن لك من الأجر في كل يوم ما لا يحصيه كاتب فإذا أمكنك الأمر فالسيف السيف فالقتل القتل حتى يفيؤوا إلى أمر الله وأمر رسوله

Then the Messenger of Allah salla Llahu ‘alayhi wa sallam wept until his tears flowed. He then said, “O ‘Ali! Patience, patience, until the command descends; there is no power except through Allah, the Most High, the Mighty. For each day, you will receive a reward no scribe can enumerate. When the matter becomes possible for you, then the sword, the sword, then killing, killing, until they return to the command of Allah and the command of His Messenger.”[10]

 

7. Muhammad Baqir al Majlisi narrates:

 

 ثم خلّوه مغضبًا فسمعته يقول ورفع رأسه إلى السماء اللهم إنك تعلم أن النبي صلى الله عليه وآله قد قال لي إن تموا عشرين فجاهدهم وهو قولك في كتابك إِنْ يَكُنْ مِّنكُمْ عِشْرُوْنَ صَابِرُوْنَ يَغْلِبُوْا مِائَتَيْنِ اللهم وإنهم لم يتموا عشرين حتى قالها ثلاثًا ثم انصرف

Then they left him, while he was in an angry state, and I heard him say, raising his head to the sky, “O Allah! You know that the Prophet ‘alayh al Salam said to me: If they reach twenty, then fight them. This is Your statement in Your Book, ‘If there are twenty steadfast among you, they will overcome two hundred.’[11] O Allah, they did not reach twenty.” He repeated this thrice and then departed.[12]

 

8. Muhammad Baqir al Majlisi writes: Amir al Mu’minin ‘alayh al Salam said—as reported from him in Nahj al Balaghah:

 

فنظرت فإذا ليس لي معين إلا أهل بيتي فضننت بهم عن الموت وأغضيت على القذى وشربت على الشجا وصبرت على أخذ الكظم وعلى أمر من طعم العلقم

I looked and found no helper except the members of my household, so I withheld them from death. I closed my eyes to the mote, swallowed the choking pain, and endured stifling grief and something more bitter than colocynth.[13]

 

Statements of their scholars

1. Al Mufid says:

 

 وأما ترك النكير عليهم باليد فهو أنه لم يجد ناصرًا ولا معينًا على ذلك ولو تولاه بنفسه وحامته لربما أدى ذلك إلى قتله أو قتل أهله وأحبته فلأجل ذلك عدل عن النكير وقد بيّن ذلك عليه السلام في قوله أما والله لو وجدت أعوانًا لقاتلتهم فبيّن عليه السلام أنه إنما قاتل من قاتل لوجود الأنصار وعدل عن قتال من عدل عن قتاله لعدمهم

As for his refraining from opposing them by force, it was because he found no supporter or helper for that purpose. Had he undertaken it himself with his close circle, it might have led to his death or the death of his family members and loved ones, so for that reason he refrained from forceful opposition. He explained this when he said, “By Allah, had I found supporters, I would have fought them.” Thus, he explained that he fought those whom he fought when supporters were present, and refrained from fighting those whom he did not fight because such supporters were absent.[14]

 

2. Al Mufid says:

 

 فدل على أنه عليه السلام إنما ترك جهاد الأولين لعدم الأنصار وجاهد الآخرين لوجود الأعوان

This indicates that he [‘Ali] ‘alayh al Salam refrained from fighting the former because supporters were absent, and fought the latter because helpers were present.[15]

 

3. Sheikh al Ta’ifah al Tusi says:

 

وأما ترك النكير عليهم باليد فلأنه لم يجد ناصرًا ولا معينًا ولو تولاه بنفسه وخواصه لربما أدى إلى قتله وقتل أهله وخاصته فلذلك عدل عنه وقد بيّن عليه السلام ذلك بقوله أما والله لو وجدت أعوانًا لقاتلتهم

As for his refraining from opposing them by force, it was because he found no supporter or helper. Had he undertaken it himself and with his close followers, it might have led to his death and the death of his family members and close companions, so he refrained. He explained this when he said, “By Allah, had I found supporters, I would have fought them.”[16]

 

4. Muhammad Baqir al Majlisi says:

 

 لولا عهد عهده وهو ما ورد في الأخبار المتواترة أن النبي صلى الله عليه وآله وسلم أوصى إليه عليه السلام أنك إن لم تجد ناصرًا فوادعهم وصالحهم حتى تجد أعوانًا

“Were it not for a covenant he made,” i.e., the mass-transmitted reports state that the Prophet salla Llahu ‘alayhi wa sallam instructed ‘Ali, “If you do not find a supporter, make a truce with them and remain at peace until you find helpers.”[17]

 

5. Yusuf al Bahrani says:

فيا سبحان الله كأنه لم يراجع الأخبار الواردة في المقام الدالة على ارتدادهم عن الإسلام واستحقاقهم القتل منه عليه السلام لولا الوحدة وعدم المساعد من أولئك الأنام

Glory be to Allah! It is as though he did not consult the reports relevant to the subject, which indicate their apostasy from Islam and that they deserved to be killed by him [‘Ali] ‘alayh al Salam were it not for his isolation and lack of assistance from those people.[18]

 

6. Baqir Sharif al Qurashi says:

 

إن الإمام أمير المؤمنين عليه السلام ترك حقه ولم يجاهد أعداءه وذلك لقلة الناصر فقد قال فطفقت أرتئي بين أن أصول بيد جذاء أو أصبر على طخية عمياء إن الإمام لم تكن له فئة ينصرونه ولم يكن يأوي إلى ركن شديد مع كثرة أعدائه ومناوئيه فصبر سلام الله عليه وترك حقه

The Imam, Amir al Mu’minin ‘alayh al Salam, left his right and did not fight his enemies because he had few supporters. He said, “I began weighing whether to attack with a severed hand or endure a blinding darkness.” The Imam had no group to support him and no strong pillar to rely upon, despite the multitude of his enemies and opponents. So, he was patient and left his right.[19]

 

7. ‘Ali al Kurani writes:

 

 وأخبرتك بأن الأمة ستغدر بك بعدي وأوصيتك أن تحفظ دمك إن لم تجد أنصارًا

I informed you that the Ummah would betray you after me, and I instructed you to preserve your blood if you did not find supporters.[20]

 

8. Jafar Murtada al ‘Amili says:

 

 ولولا وصية من أخيه رسول الله صلى الله عليه وآله له بأن لا يناهضهم إلا إذا وجد أنصارًا لبادر إلى اختلاس أرواحهم وإرواء الأرض من دمائهم وطمس ذكرهم

Were it not for the instruction from his brother, the Prophet salla Llahu ‘alayhi wa sallam, not to rise against them unless he found supporters, he would have hastened to take their lives, drench the earth with their blood, and erase their memory.[21]

 

9. Muhammad Hasan al Muzaffar says:

 

 وأما ما زعمه من إمكان منازعة أمير المؤمنين عليه السلام فممنوع إذ لا ناصر له إلا أقل القليل ولذا قال عليه السلام في خطبته الشقشقية فطفقت أرتئي بين أن أصول بيد جذاء أو أصبر على طخية عمياء إلى غير ذلك من متواتر كلامه

As for the claim that Amir al Mu’minin ‘alayh al Salam could have contested the matter, it is rejected, for he had no supporter except a very small number. Thus, he said in his Shaqshaqiyyah sermon, “I began weighing whether to attack with a severed hand or endure a blinding darkness…” and many other authentic statements of his to the same effect.[22]

 

10. ‘Ali al Milani says:

 

قوله إنهما لم ينازعا أبا بكر ولو لم يكن على الحق لنازعاه كما نازع علي معاوية لأن العادة تقضي بالمنازعة في مثل ذلك إن أريد من المنازعة خصوص المحاربة فإنه لم يكن له ناصر إلا أقل القليل وقد صرح بقلة ناصريه في غير واحد من خطبه وكلماته من أشهرها الخطبة الشقشقية حيث قال فطفقت أرتئي بين أن أصول بيد جذاء أو أصبر على طخية عمياء

His statement, “They did not contest with Abu Bakr, and if he were not rightly guided, they would have disputed with him just as ‘Ali contested with Muawiyah, because custom dictates disputing in such cases.” If by ‘contesting’, one specifically means armed fighting, then he had no supporter except a very small number. He explicitly stated the scarcity of his supporters in more than one sermon and statement, among the best known being the Shaqshaqiyyah sermon, in which he said, “I began weighing whether to attack with a severed hand or endure a blinding darkness.”[23]

 

11. Habib Allah al Hashimi al Khu’i said:

 

 فقد استعار اليد الجذاء لعدم الناصر والجامع عدم التمكن من التصرف والصولة بهما وقال أيضاً أو أصبرَ على طَخْيَةٍ عمياء أي على ظلمة والتباس من الأمور… وأما مع عدم التمكن والقدرة من حيث عدم المعاون والناصر فلا يلزم شيء من ذلك بل يجب التحمل والصبر حذرًا من إلقاء النفس على الهلكة وتعريضها للعطب واستيصال آل محمد صلى الله عليه وآله وسلم

He utilised the metaphor “severed hand” to signify the lack of a helper; the common link being the inability to act or exert influence and force.[24] He also said, “Or I endure a blinding darkness,” meaning a state of darkness and confusion regarding matters… As for when there is a lack of ability and power due to the absence of an assistant or helper, none of that is required; rather, endurance and patience become obligatory to avoid casting oneself into destruction, exposing it to peril, and causing the eradication of the family of Muhammad salla Llahu ‘alayhi wa sallam.[25]

 

12. Muhammad Taqi al Naqawi al Qayini al Khurasani says:

 

 وقوله عليه السلام بيد جذاء كناية عن عدم إقبال الناس إليه وإعراضهم عنه فكأنه عليه السلام من جهة كونه بلا أعوان وأنصار مقطوع اليد إذ الإنسان كما أنه إذا كان مقطوع اليد يعجز ولا يقدر على شيء مما لليد فيه مدخلية فكذلك إذا لم يكن له ناصر ومعين لا يقدر على إجراء منوياته التي لا يمكن الوصول إليها إلا بالأعوان والأنصار

His statement “with a severed hand” is a metaphor for the people not turning toward him and instead turning away from him. Since he was without helpers and supporters, it was as though his hands were severed. Just as a person with a severed hand is incapable of matters requiring the use of a hand, so too one who has no supporter or helper cannot carry out intentions that can be achieved only through helpers and supporters.[26]

 

The Prophetic Instruction Makes Fighting Conditional on the Availability of Forty Supporters

This scenario is more specific than the previous one because it gives a required number of supporters and helpers for fighting and reclaiming the alleged right: forty. This is stated explicitly in their reports and statements, as follows:

 

1. Their most famous author, Sulaim ibn Qais, reports a few narrations in his book, as follows:

 

ولو كنت وجدت يوم بويع أخو تيم تتمة أربعين رجلًا مطيعين لي لجاهدتهم

Had I found, on the day the brother of Taym [a reference to Abu Bakr al Siddiq radiya Llahu ‘anhu] was given the pledge of allegiance, a full forty men obedient to me, I would have fought them.[27]

 

يا ابن قيس والذي فلق الحبة وبرأ النسمة لو أن أولئك الأربعين الذين بايعوا وفوا لي وأصبحوا على بابي محلقين رؤوسهم قبل أن تجب لعتيق في عنقي بيعته لناهضته وحاكمته إلى الله عز وجل

O Ibn Qais! By the One who split the seed and created the soul, if those forty who pledged allegiance to me had remained faithful and come to my door in the morning with their heads shaved before allegiance to ‘Atiq became binding upon my neck, I would have risen against him and taken the matter with him to Allah subhanahu wa ta ‘ala.[28]

 

يا ابن قيس أما والذي فلق الحبة وبرأ النسمة إني لو وجدت يوم بويع أخو تيم الذي عيرتني بدخولي في بيعته أربعين رجلًا كلهم على مثل بصيرة الأربعة الذين قد وجدت لما كففت يدي ولناهضت القوم ولكن لم أجد خامسًا فأمسكت

O Ibn Qais! By the One who split the seed and created the soul, if on the day the brother of Taym was given the pledge of allegiance—the pledge you reproached me for entering—I had found forty men with the same insight as the four I found, I would not have restrained my hand and I would have risen against the people. But I did not find a fifth, so I held back.[29]

 

أما والله ما ألوم نفسي في جهادكم ولو كنت استمكنت من الأربعين رجلًا لفرقت جماعتكم ولكن لعن الله أقوامًا بايعوني ثم خذلوني

By Allah, I do not blame myself regarding fighting you. Had I been able to secure forty men, I would have crushed your group. But may Allah curse people who pledged allegiance to me and then abandoned me.[30]

 

فذكرهم حقه ودعاهم إلى نصرته فما استجاب له منهم إلا أربعة وأربعون رجلًا فأمرهم أن يصبحوا بكرة محلقين رؤوسهم معهم سلاحهم ليبايعوا على الموت فأصبحوا فلم يواف منهم أحد إلا أربعة

He reminded them of his right and called them to support him. Only forty-four men responded. He ordered them to come in the morning with shaved heads and armed, to pledge themselves unto death. In the morning, none fulfilled the appointment except four.[31]

 

2. Ahmed ibn Abi Talib al Tabarsi narrates:

 

 فقلت له بأبي أنت وأمي يا نبي الله فما تأمرني أن أفعل إذا كان ذلك فقال إن وجدت عليهم أعوانًا فجاهدهم ونابذهم وإن لم تجد أعوانًا فبايعهم واحقن دمك فقال علي عليه السلام أما والله لو أن أولئك الأربعين رجلًا الذين بايعوني ووفوا لجاهدتكم في الله ولله

I said to him, “May my father and mother be sacrificed for you, O Prophet of Allah! What do you command me to do if that occurs?”

He said, “If you find supporters against them, fight them and oppose them openly; if you do not find supporters, then pledge allegiance to them and preserve your blood.”

‘Ali ‘alayh al Salam then said, “By Allah, if those forty men who pledged allegiance to me had fulfilled their pledge, I would have fought you in Allah’s cause for the sake of Allah.”[32]

 

3. Muhammad Baqir al Majlisi cites:

 

 والذي بعث محمدًا بالحق لو وجدت يوم بويع أخو تيم أربعين رهطًا لجاهدتهم في الله إلى أن أبلي عذري

By the One who sent Muhammad with the truth, had I found forty men on the day the brother of Taym [Abu Bakr radiya Llahu ‘anhu] was given the pledge of allegiance, I would have fought them for Allah until my excuse wore out.[33]

 

4. Al Majlisi writes:

 

 فأما قوله لم يكن لي معين إلا أهل بيتي فضننت بهم عن الموت فنقول ما زال علي عليه السلام يقوله ولقد قاله عقيب وفاة رسول الله صلى الله عليه وآله لو وجدت أربعين ذوي عزم …

As for his statement, “I had no helper except my household, so I withheld them from death,” we say that ‘Ali ‘alayh al Salam repeatedly said this. Indeed, he proclaimed after the death of the Prophet salla Llahu ‘alayhi wa sallam, “Had I found forty men of resolve…”[34]

 

Statements of their scholars

1. ‘Ali ibn Yunus al Bayadi says:

 

 وأجاب عليه السلام الأشعث مرة أخرى بأنه عهد النبي إليّ أن لا أجاهد إلا إذا وجدت أعوانًا فلو وجدت أعوانًا لجاهدت ولو وجدت أربعين يوم بويع لأخي تيم لجاهدتهم

He answered al Ash’ath on another occasion, “The Prophet salla Llahu ‘alayhi wa sallam had made a covenant with me not to fight unless I found supporters. Had I found supporters, I would have fought. And had I found forty on the day allegiance was given to the brother of Taym [Abu Bakr radiya Llahu ‘anhu], I would have fought them.”[35]

 

2. Muhammad Rida al Muzaffar says:

 

وأصرح من ذلك ما كان يقوله لو وجدتُ أربعين ذوي عزم منهم لناهضتُ القوم وهذا ما عدّه معاوية من ذنوبه وذلك فيما كتب إليه من قوله فمهما نسيتُ فلا أنسى قولَك لأبي سفيان لما حرّكك وهَيّجك لو وجدتُ أربعين ذوي عزم منهم لناهضتُ القوم فما يومُ المسلمين منك بواحدٍ ولم ينكر أمير المؤمنين هذا القول في جوابه على هذا الكتاب وفي التاريخ مقتطفات تؤيد ذلك كما في تاريخ اليعقوبي إن أصحابه الذين كانوا يجتمعون إليه طالبوه بمناهضة القوم وتعهدوا بالنصرة وكأنهم ظنوا أن قد بلغوا العدد المطلوب (٤٠ ذوي عزم) فقال لهم اغدوا على هذا محلقي الرؤوس وهو إنما يريد أن يريهم أنهم لم يبلغوا المنزلة التي تقام بها الحجة فلم يعد عليه إلا ثلاثة نفر

More explicit than that is what he used to say, “Had I found forty resolute men among them, I would have confronted the people.” This is what Muawiyah counted among his sins, in what he wrote to him saying, “No matter what I forget, I will not forget your words to Abu Sufyan when you stirred and urged him, ‘Had I found forty resolute men among them, I would have confronted the people, for the day of the Muslims is not a match for you.’” Amir al Mu’minin ‘alayh al Salam did not deny this saying in his reply to this letter.

In history, some excerpts support this, as in Tarikh al Yaqubi: Indeed, his companions who used to gather around him demanded that he confront the people and pledged support, and it was as if they thought they had reached the required number (40 resolute men). He said to them, “Come tomorrow morning with your heads shaved,” for he only wanted to show them that they had not reached the rank by which the proof is established; and none returned to him except three individuals.[36]

 

3. Muhammad Rida al Muzaffar says:

 

 فإن الإمام في الأول يقول لو وجدت الأربعين على هذه الصفة لناهضت القوم ومعنى ذلك أنه لم يجد الأربعين فلم يناهضهم يعني أنه سالمهم

In the first report, the Imam says, “Had I found forty men possessing this quality, I would have risen against the people.” This means that he did not find the forty and therefore did not rise against them, i.e., he remained at peace with them.[37]

 

4. Al Sayed ‘Ali Khan al Madani says:

 

 وأما الذين كانوا معه عليه السلام فقيل إنهم لم يبلغوا الأربعين حتى روي عنه أنه قال لو وجدت أربعين رجلًا لقاتلتهم

As for those who were with him, it is said that they did not reach forty, to the point that it is narrated from him, “Had I found forty men, I would have fought them.”[38]

 

NEXT⇒ Reason Two – Believing Descendants Were in the Loins of the Alleged Usurpers, So He Refrained from Killing Them Until Those Descendants Were Born

---

[1] Amir al Mu’minin (Commander of the Faithful): A title conferred upon Sayyidina ‘Ali radiya Llahu ‘anhu, which the Shia use extensively to refer to him in their works.

[2] Muhammad ibn Yaqub al Kulayni: Al Kafi, 1/189-190.

[3] Ibn Babawayh al Qummi: ‘Ilal al Shara’i’, 1/146-151.

[4] Ibid.

[5] A severed hand: the intended meaning is the scarcity of supporters. Further explanation of this phrase from Imami scholars appears later.

[6] Ibn Babawayh al Qummi: ‘Ilal al Shara’i’, 1/146-151.

[7] Ibn Babawayh al Qummi: Kamal al Din wa Tamam al Ni’mah, pg. 262-264.

[8] Ibn Babawayh al Qummi: ‘Uyun Akhbar al Rida, 1/212.

[9] Muhammad ibn al Hasan al Tusi: Al Ghaybah, pg. 193, 335.

[10] Muhammad Baqir al Majlisi: Bihar al Anwar, 29/425-426.

[11] Surah al Anfal: 65.

[12] Muhammad Baqir al Majlisi: Bihar al Anwar, 28/229.

[13] Muhammad Baqir al Majlisi: Mir’at al ‘Uqul Sharh Akhbar Al al Rasul, 26/333.

[14] Al Mufid: Mas’alatan fi al Nass ‘ala ‘Ali, 2/27.

[15] Al Mufid: Al Ifsah, pg. 47.

[16] Muhammad ibn al Hasan al Tusi: Al Iqtisad, pg. 209; al Rasa’il al ‘Ashr, pg. 124.

[17] Muhammad Baqir al Majlisi: Bihar al Anwar, 28/436; Mir’at al ‘Uqul Sharh Akhbar Al al Rasul, 26/333.

[18] Yusuf al Bahrani: Al Hada’iq al Nadirah, 5/180.

[19] Baqir Sharif Qurayshi: Hayat al Imam al Rida, 2/65.

[20] ‘Ali al Kurani: Qira’atun Jadidatun li al Futuhat al Islamiyyah, 1/58-59.

[21] Jafar Murtada al ‘Amili: Al Sahih min Sirat al Imam ‘Ali, 9/190.

[22] Muhammad Hasan al Muzaffar: Dala’il al Sidq li Nahj al Haqq, 4/280.

[23] ‘Ali al Milani: Al Imamah fi Ahamm al Kutub al Kalamiyyah, pg. 55.

[24] Habib Allah al Hashimi al Khu’i: Minhaj al Bara’ah fi Sharh Nahj al Balaghah, 1/92.

[25] Ibid.

[26] Muhammad Taqi al Naqawi al Qayini al Khurasani: Miftah al Sa’adah fi Sharh Nahj al Balaghah, 3/37.

[27] Sulaim ibn Qais al Hilali: Kitab Sulaim ibn Qais al Hilali, pg. 217.

[28] Ibid., pg. 219.

[29] Ibid., pg. 218.

[30] Ibid., pg. 152.

[31] Ibid., pg. 146.

[32] Ahmed ibn Abi Talib al Tabarsi: Al Ihtijaj, 1/214-215.

[33] Muhammad Baqir al Majlisi: Bihar al Anwar, 29/154.

[34] Ibid., 29/160. Nasr ibn Muzahim mentioned this in al Siffin, as well as many other historians.

[35] ‘Ali ibn Yunus al ‘Amili al Bayadi: Al Sirat al Mustaqim, 3/12.

[36] Muhammad al Rida al Muzaffar: Al Saqifah, pg. 117.

[37] Ibid., pg. 160.

[38] Al Sayed ‘Ali Khan al Madani: Al Darajat al Rafi’ah fi Tabaqat al Shia, 1/176.