A Victim Lost in Saqifah 1-4

Analysis of Ali’s Participation in Caliphs’ Government

“A scrutiny into Imam’s dealings with Caliphs shows that when Imam saw his cooperation would reflect his personal support to Caliphs he withheld his cooperation. But when occasions called his attention towards greater interests of Muslims or Islam itself he extended his cooperation without hesitation. Such as we see in the events in early period of Abu Bakr’s Caliphate, which was the start of things going astray from leadership. Perversion and deviation from the right path had already commenced. So the Imam is less seen among the cooperators.”[1]

In those days also Ali did not accept any office, which could have reflected his support and he did not desire to be any token or sign of his support to a deviated Caliphate and a perverted power.

Ali was aware of the fact that a peaceful life and security of that society depended on his co-operation with the junta. So he extended his co-operation.”[2] “He had an understanding of the conditions prevalent at that time. So he cooperated when necessary although it was very bitter and much painful to him. He was readily available when existence of Islam was in question. But it cannot be said that he supported the system. Or whatever they did was agreeable to him. He also could not forget their incompetence to the post of Caliphate.

They also were aware of this attitude of Ali.”[3]

“The point worth nothing is that it was very hard for Ali to accept assignments or an office from those very persons who had occupied the seat, which should have belonged to him. They were usurpers of his right. They were sitting where Prophet in Ghadeer had already made him sit. How could he come to terms with his own oppressors or accept from them what they give while everything was his. He was expected to forego the whole and accept a part.”[4]


[1] Ali Muhammad Meer Jalili: Imam Ali (a.s.) wa Zamaamdaaraan (Imam Ali and the Rulers), Pg. 225
[2] Jalal Darikhsha: Mawaaze Siyasi Hazrat Ali Dar Qibal Mukhalifeen (Political stands of Ali against opponents), Pg. 50
[3] Ibid. Pg. 51
[4] Asghar Qaidan: Tahleeli Bar Mawaze Siyasi Ali Ibne Abi Talib (a.s.) [Research on political stands of Ali Ibne Abi Talib (a.s.)], Pg. 104

“However the isolation of Ali indicates that both sides knew each other and also that he cannot behave towards them that could be an indicator of his approval of their Caliphate. It was a divine post. God should choose. And God had chosen him and the Prophet had conveyed God’s choice. Ghadeer Khumm was a matter of yesterday. Still nobody had forgotten the ceremony.”[1]

“During the periods of three Caliphs Ali did not take any active part in government – politically or running its affairs. What he gave was advice by way of consultation, that’s all. He had no membership in their governments. It can be said that he was rather an opposition leader from a distance.”[2]

What was Caliphs’ Aim in Giving Government Responsibilities to Ali?

On the basis of what is said so far it is possible to sketch the policy of Caliphs in giving these responsibilities to Amirul Momineen (a.s.) as follows:

“For them it would have been far better had Ali taken the command of army under their order. A strong and powerful rival would have been in their row – one well-versed to reason and narrate Prophet’s words.”[3]

“Can it be accepted that the Caliph dismissed Khalid bin Saeed bin Aas from post of commander due to his inclination or leniency towards Ali? Their design was to give the post to Ali that could bring credibility and validity to their government. Then to dismiss him declaring among people that he was incompetent for the job. Anyway, in both cases they would have gained.”[4]

In the same way the regime by so doing would have satisfied the block of Ali and voices that clamored that Caliphate was right of Ali would have been muted by Ali himself.

“The Kinda tribes including Hadhramaut were pro-Ali. Because Caliphate was drawn away from Prophet’s house, they raised their voice of protest and opposition, which ended in a revolt.


[1] Rasool Ja’faryan: Hayat-e-Fikri O Siyasi-e-Imamaan-e-Shia (Intellectual and Political Life of Shia Imams), Pg. 60
[2] Ibid. Pg. 61
[3] Sayyid Ja’far Murtuza Amili: Tahlili Az Zindagi-e-Siyasi Imam Hasan Mujtaba (a.s.), Pg. 199
[4] Ibid. Pg. 199; quoting from: Shaykh Ali Ahmadi Miyanji

So the regime and especially Abu Bakr tried to delegate Ali to quell the rebellion. They wanted to take advantage of Ali’s name. If he were seen in government, their opposition would have subsided.”[1]

In conclusion it can be said:

“The Caliph was trying to bring Ali into this matter and he consulted Umar in this regard…Umar was apprehensive about the excellences of Ali Ibne Abi Talib (a.s.). He said that Ali is very careful in this matter (he is not inclined in encounter with the apostates) and if he did not attach any formal feature to apostates’ uprising nobody would go to war against them…

In addition to describing the fear of Umar this statement also shows Ali’s moral status in Muslim society. That is such was his influence in the society that if he did not show any inclination in that war no one among the Muslims would go. Therefore because of this fear Abu Bakr was too prudent in his behavior with Ali.”[2]

“Indeed Umar had another fear and he did not want Hadhramaut to be an additional front for the new Caliphate.

Though Ali (a.s.) did not go to fight them, the regime of Caliphate even before seeking opinion of Ali (a.s.) was afraid of this matter and they sent Akrama.”[3]

From this aspect it can be said:

Caliphs also in every condition were not prone to give any government office to Ali and this was complimentary to ‘absence of inclination to always co-operate’.

In other words, Caliphs wanted an opportunity to strengthen pillars of their Caliphate and gain Ali’s indulgence into affairs, which to them was tantamount to legitimacy of their Caliphate. On the other hand whenever Ali co-operated he did so in a way, which could not be interpreted as his approval to their Caliphate.

These and such efforts continued even after extending the borders of the country.


[1] Asghar Qaidan: Tahleeli Bar Mawaze Siyasi Ali Ibne Abi Talib (a.s.) [Research on political stands of Ali Ibne Abi Talib (a.s.)], Pg. 102
[2] Ibid. Pg. 102
[3] Ibid. Pg. 102, Footnote 3

“The Caliph and his friends could not ignore the useful force such as him. They knew the courage and bravery of Ali. In lifetime of Prophet, they had witnessed from close Ali’s battles and fighting. So Ali with regard to battles was a very important element.

The Caliph and his associates also were not unaware of this or were opposed to it.

On the other hand his absence from the wars and his isolation could be a matter of question in the society.

Therefore the Caliph and his associates tried to involve Ali in government responsibilities. They wanted him to take part in military victories. This could have given credibility to their government. Besides, his supporters and Bani Hashim would be pleased and satisfied.”[1]

“Ali Ibne Abi Talib (a.s.) during these battles kept the same attitude, which he had in the time of Abu Bakr… The Caliph could not remain ignorant about Imam’s cooperation and guidance…He knew very well that Ali was not willing to participate in battles. Therefore he decided to get benefit of his advice. Ali was sensitive about Muslims and Islam. Therefore in the shape of consultations he rendered services to them…

Ali did not like to accept any responsibility, which directly or indirectly could be a helping element to the usurped Caliphate.”[2]

As it is seen, the regime was trying its best to establish contacts with Imam which could provide them validity.

When this could not be achieved, Caliphate tried to established indirect relations through consultations.

Abu Bakr wanted to assign Ali the command of army to fight against Ashath bin Qays. He took the advice of Umar, Umar was anxious and anticipated Ali’s refusal, which would lay harmful impact on their Caliphate. Therefore Umar proposed:

“My view is that you must keep Ali in Medina under your care as you are not needless of him and it is necessary for you to consult Ali in country’s affairs.”[3]


[1] Ibid. Pg. 103
[2] Ibid. Pg. 109
[3] Sayyid Ja’far Murtuza Amili: Tahlili Az Zindagi-e-Siyasi Imam Hasan Mujtaba (a.s.), Pg. 199; quoting from Futuh Ibne Athim, Vol. 1, Pg. 72

Indeed, what need the Caliph had of Imam’s advice and support?

Why Umar reminded the Caliph to observe that?

The reply to these questions can be found in the carefulness of Umar in rejecting the proposal of making Amirul Momineen (a.s.) the commander of forces. When he said:

“I fear that Ali will refuse to fight these people and he will no do Jihad with these people. And if he does so no one from his side will move except under force and compulsion.”[1]

Now it must be asked:

How is it possible to attribute good relations between Imam (a.s.) and the Caliphs and also proving that he took an active part of Wilayat during their regimes. And it is claimed that:

“The First Caliph was very much in need of his courage and valor in the fields of battle just as he always benefited from the knowledge, wisdom and advice of His Eminence in various matters in Medina Munawwara, the capital of the nascent regime.”![2]


[1] Ibid. Pg. 199; quoting from Futuh Ibne Athim, Vol. 1, Pg. 72
[2] Abdul Kareem Bi-Aazaar Shirazi: Seemai Imam-e-Muttaqeen, (Portrait of the Imam of the Pious), Vol. 4, Pg. 17