Imam Ali – Life, Caliphate, Martyrdom and the Decree to Malik al-Ashtar

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Who is Imam Ali?

Born	21 March 599, Mecca
Martyred	21 Ramadan 40 / January 661, Kufa
Age	63
Father	Abu Talib (Ebu Talib)
Mother	Fatima (bint Asad)
Wife	Fatima al-Zahra (Fatıma-tüz Zehra)

Imam Ali is the first of the Twelve Imams, the son of Abu Talib, the Prophet Muhammad’s uncle, and the husband of the Prophet’s daughter Fatima. His caliphate spans the years 656–661 CE, or 35–40 of the Hijra. In the Alevi faith he is revered as “Ali’yel Murtaza”, “Şah-ı Merdan” and “Evliyalar Şahı” (Shah of the Saints). In the Erkânname, Seyit Derviş Tur Dede describes Imam Ali’s caliphate, the battles of the Camel and Siffin, his martyrdom and his decree to Mâlik-i Eşter as follows.

The caliphate of Imam Ali (656–661)

Following this proposal by Ali, Malik bin Ejder went to fetch Talha, and Hakim bin Cebele to fetch Zübeyir (Zubayr). Both Talha and Zubayr grew suspicious: “What if the rebels kill us there together with Ali?” Suspicious, Talha and Zubayr gave this answer: “Let the people pledge allegiance first; to whomever the people pledge allegiance, we too will come and pledge ours.” But since the envoys were determined to bring them, they brought both of them to the mosque by force.

Seeing that they were dragging their feet, Ali said: “If you do not wish to pledge allegiance to me willingly, then do not. If any one of you wants it [the caliphate], let me pledge allegiance to him.” Both of them replied: “God forbid, how could we aspire to this while you are here? We had not fully understood the situation and were afraid of what would happen in these circumstances. That is why we were a little late.” Talha said: “O Ali, open your hand so that I may pledge allegiance to you.” Because his right hand was crippled, he pledged allegiance with his left hand. When a man named Habib bin Zeube said there, “Alas, the first to pledge allegiance at Ali’s hand did so with his left hand – this will bring Ali no luck”, those around him threatened him and silenced him. After that Zubayr and the rest of the people pledged allegiance. Sad ibni Ebu Vakkas (Saad ibn Abi Waqqas) pledged allegiance after the people. Some companions, out of fear and just in case, pledged allegiance only after things had fully calmed down.

Numan bin Beşir, one of the helpers of Muawiya, who had planned Uthman’s (Osman’s) death, took Uthman’s bloodstained shirt and Naile’s severed fingers and fled to Damascus. Many of the other leading Umayyads did not pledge allegiance to Ali and took refuge with Muawiya in Damascus. It was in such chaos, at a time when no one dared, that Ali became caliph. It was a time when verses and hadiths that were memorised and recited but not observed counted for nothing. A society had arisen that invented hadiths for every wrong committed.

Those in power had bought those who were useful to them, eliminated those who objected and silenced those who spoke the truth. An Umayyad order far removed from Islam had developed, one that called the injustices it committed “the Sunna of Muhammad”. It was in such an environment that Ali was forced to take on the caliphate on 24 June 656. Everywhere the governors, princes and offices of government had fallen into the hands of the Umayyads. Uthman had driven in such a stake that not every brave man could pull it out and throw it away. Muawiya, as cunning as the devil, exploited this situation very well. He constantly sent messages to the Umayyads holding government offices all around, claiming: “Ali is protecting Uthman’s murderers”, and tried to increase his following day by day.

Ali’s first task after becoming caliph was to free the administration of the state from the Umayyads. For the people had already complained about those governors and princes in Uthman’s time. He had to put an end to the distorted rule of these administrators, who put their own interests first. So he had his new governors swear an oath, took their pledge of allegiance, appointed them and sent them out in every direction. Those whom Uthman had appointed he removed from office. To Damascus he appointed his cousin Abdullah. But Abdullah did not go to Damascus. He explained the reason to Ali as follows: “O Ali! Muawiya has been governor in Damascus for 22 years and has made himself accepted everywhere he rules.

It is also gradually coming to light that the murder of Uthman was a plan of Aisha (Ayşe) and Muawiya. Their whole aim was to do away with Uthman, who because of his age could no longer run the affairs of state, before he handed the caliphate to someone else, and to make the Umayyads masters of the caliphate. Their calculation was that after this murder no one would dare to accept the caliphate. Taking advantage of that opportunity, Muawiya would proclaim his caliphate in Damascus and put himself at the head of the Muslims. Now your acceptance of the caliphate has spoiled their plan. If you pay attention, all the leading Umayyads have not pledged allegiance to you. They have fled to Damascus. Now they use Uthman’s bloodstained shirt and Naile’s fingers everywhere as a weapon against you and stir up the people. If you dismiss Muawiya now, at this time, they will come out into the open and wage war against you and me. If you listen to me, leave Muawiya as governor in Damascus again and give the other Umayyad notables a principality each as well. Only in this way will you bind them to yourself. After a while you can dismiss them one by one. That is the reason why I do not accept the governorship of Damascus for now.”

Ali did not share the views of his cousin Abdullah. He answered Abdullah: “I will not leave Muawiya in Damascus. I will not set the Umayyads upon the Muslims as a plague. I consider you worthy of the governorship of Damascus; if you accept, you will please me greatly.” Abdullah said: “If Muawiya gets hold of me, he will invoke Uthman’s blood and either kill me or throw me into a dungeon. The most sensible course is for you to leave Muawiya in his post.” He did not accept the governorship of Damascus.

Thereupon Ali appointed Sehl bin Hanif (Sahl ibn Hunayf) governor of Damascus. When the governor set out and reached Tabuk, he encountered an advance party. They asked him: “Who are you? Where are you going?” Sahl bin Hanif replied: “I am going to Damascus; I am the emir of Damascus.” The other group said: “If the caliph Uthman sent you, then welcome; but if Ali sent you, turn back”, and prevented him from going to Damascus. Sahl bin Hanif turned back. He told Ali what had happened, and so the governorship of Damascus remained with Muawiya.

Thereupon Ali sent Muawiya a letter calling on him to pledge allegiance. In reply, Muawiya sent a blank sheet of paper with only his name written on it. When Ali asked the envoy, “What does this mean?”, the envoy, on Muawiya’s instructions, said: “This is an answer of vengeance.” Ali asked: “Against whom?” The envoy answered: “Against you.” Ali asked: “Why?” The envoy: “For Uthman’s blood. Fifty thousand people of Damascus are weeping before Uthman’s bloodstained shirt hanging on the pulpit of the mosque of Damascus. All of them have sworn not to sheathe their swords until they have avenged Uthman.” Halit bin Zerf, who was present, gave the envoy this answer: “Are you trying to frighten the Muhajirun and the Ansar (the Emigrants and the Helpers) with the people of Damascus? I swear that Uthman’s shirt is not the shirt of the Prophet Joseph (Yusuf). And Muawiya is not, like Jacob (Yakup), someone drowning in grief and sorrow for Joseph. Tell the people of Damascus not to give this event so much weight. This event is not so important that it should sow discord among the Muslims. Had it been important, Uthman would not have pardoned the murderers of Umar. That is why the people of Iraq are certainly saddened by this event, but they do not believe it is so important that the people of Damascus should cause division over it.”

The Battle of the Camel (Cemel)

When Ali learned of the situation, he left the question of the governorship of Damascus for later. Uthman’s granting of privileges to some people and giving nothing at all to others had been the cause of the existing revolt. Ali gave priority to putting this corrupt order to rights and began by equalising the stipends paid from the Beytülmal (the public treasury). Talha and Zubayr, his closest men, who opposed this, came to Ali: “O Ali! Why have you reduced our stipends?” Ali said: “I receive as much as you do.” They: “But we are scholars and men of learning.” Ali: “Are you more learned than I am?” They could not answer. They: “But we took part in all the battles with the Prophet Muhammad.” Ali: “Did you take part in more battles than I did?” No answer. Again they: “But we are the closest to the Prophet Muhammad.” Ali: “Are you closer than I am?” They could not answer, and left. Earlier, Talha and Zubayr had asked Ali for the governorships of Basra and Kufa. Ali had told them, “Stay by my side, in my council; I will need you”, and had not given them governorships. This attitude of Ali’s stood in the way of their interests and careers. So they began to plan revenge on Ali. Because of this incident, greed and resentment against Ali had arisen in Talha and Zubayr.

They knew that Ali had accused Aisha because of a misstep she had made in the time of the Prophet Muhammad. After that incident Aisha harboured a grudge against Ali and had become a downright enemy of the Ehl-i Beyt. Although they knew that Aisha had organised the uprising against Uthman, they were convinced that she would also unconditionally accept and support an uprising against Ali. To bring Ali down from the caliphate, there was no other way than to join forces with Aisha, Ali’s enemy. So they hurried to Aisha, who was in Mecca.

Hearing that Talha and Zubayr had come to Aisha, all the Umayyad governors who had been governors under Uthman and had been dismissed by Ali – Yala bin Münebbe (former governor of Yemen), Sait bin As, Velid bin Ukbe, Abdullah bin Amir (the dismissed former governor of Basra) – gathered around Aisha with a large military force and marched on Basra. They went to war with Osman bin Hanif (Uthman ibn Hunayf), whom Ali had appointed. Uthman bin Hanif’s army was defeated, and they took him prisoner in order to kill him. But they did not kill him, so that he would tell Ali of their strong position. They let him go so that he would go to Medina. He went to Ali and reported exactly what had happened. Ali, who was preparing to march against Muawiya, who did not recognise his caliphate in Damascus, turned the military campaign towards Basra when he heard of the uprising there. On 9 December 656 Ali’s army and the army of the collaborators met outside the city of Basra.

While Aisha directed the battle from atop a camel, she also tried to raise the morale of the fighting soldiers by reciting poems. That is why history calls this battle the “Battle of the Camel” (Cemel). Ali was victorious in this battle. While thousands of Muslims died on both sides, Talha and Zubayr were also killed. Ali, as befitted his greatness, shed tears for them and buried them.

Although Aisha, who was defeated in this battle against Ali and surrendered, ought to have been treated as a defeated enemy is treated, Ali, as befitted him, had her taken back without hurting her and settled her again in her former place in Medina. The constant uprisings of the Bedouins, whom the Umayyads incited on the pretext of avenging Uthman’s blood, prevented Ali from establishing a good order. Constantly experiencing this unrest, Ali decided to move his seat of government among the Persian people, where there were not many Umayyads. With this in mind he found the city of Kufa in the land of Iraq suitable. He moved his seat of government to Kufa as the capital.

While Ali was working in Kufa to bring sound justice to the order of the state, with the decrees he gave his governors he was sowing the seeds of an order so just that it could shed light on today’s “Universal Declaration of Human Rights”. When we look at the Universal Declaration of Human Rights, we see that 24 principles from the decrees Ali wrote to his governors were taken over word for word. How difficult it was, however, to bring such a just order to the people of that time is easy to see from the injustices done to Ali.

The Battle of Siffin and the arbitration

Muawiya, for his part, claimed: “Because Ali cannot catch Uthman’s murderers, Ali too is an accomplice of the murderers”, made Uthman’s bloodstained shirt his banner and tried to stir up the other Muslims and draw them to his side. His entire claim was: “Either Ali finds the murderers and brings them to light, or, if he cannot bring them to light, he himself steps down from the caliphate.” On this pretext he was preparing for a great war and trying to grow stronger day by day.

Finally, with a large army he had gathered from Syrians and Egyptians, he marched on Iraq to fight. On 28 July 657, in Iraq, on the plain of Siffin on the western bank of the Euphrates, Ali’s army under the command of Malik bin Eşter (Malik al-Ashtar) met Muawiya’s army under the command of Arm ibni As (Amr ibn al-As), who was as cunning as the devil. According to one account they fought for three months, according to another for one month. The blood of no fewer than 90,000 Muslims was shed. On the last day Muawiya’s side had broken; those who had died had died, and most of the rest were trying to flee. Muawiya said to Amr bin As: “Think of a way out, or we will perish.” Amr bin As, as cunning as the devil, ordered his soldiers to fix pages of the Quran on the tips of their spears, and they began to shout: “We will not fight; let the Quran be the arbiter between us.”

Hearing this, the Iraqis who supported Ali began to withdraw, saying: “We do not fight against the Quran.” However much Ali said: “This is a ruse of war; if they believed in the Quran, they would not be fighting this war against us. I am the speaking Quran! Do not withdraw, they are tricking you” – no one listened. Malik bin Eşder shouted: “Hold out for one more hour, do not withdraw, Amr bin As is cheating, do not fall for his game, their army is breaking up; in less than an hour victory is ours” – but however much he shouted, it was of no use. Some soldiers even advanced on Ali and Malik bin Eşter and threatened: “If you do not stop the fighting, we will kill you.” Through the trickery of Amr bin As the battle was halted.

Taking the first step with this trick, Muawiya, by saying “let the people decide, let us accept the judgement of the Quran”, raised his own position to one equal to Ali’s – something those present at the time did not even notice. With this insidious policy, presenting his family’s hostility towards the Prophet Muhammad and his lineage as if it had never existed, as if he had an equal right to the caliphate as the lineage of the Ehl-i Beyt, on the same level, and claiming the same right as Ali as though he were caliph although he was not, was the greatest trick and game. That is why an arbitration board set up to choose between Ali and Muawiya was the successful step of this great trick.

Ali, who had no choice but to watch the people fall for Muawiya’s game, first chose Abdullah bin Abbas as his arbiter. The people, joining with Amr bin As, who objected that Abdullah was a relative of Ali and could be partial, and not realising what they were doing, objected together with Amr bin As to the other arbiters Ali named as well. Thereupon Ali said, “Choose whomever you want”, and withdrew; and the people there appointed Ebu Musa el Eşari (Abu Musa al-Ashari), a very guileless and pure man who stood for peace and goodness, as arbiter on Ali’s behalf.

Amr bin As, delighted that they had appointed this guileless man, declared himself the arbiter for Muawiya’s side. In the peace agreement the two sides had concluded earlier, it had been stipulated: “The joint decisions of the appointed arbiters shall be valid.” Amr bin As, who knew this very well, considered how he could trick Abu Musa al-Ashari and, as if Muawiya too were caliph, made the following proposal: “Because of Ali and Muawiya the blood of thousands of Muslims has been shed; let us first remove both of them from the caliphate, then sit down again, think and talk. Whoever is suitable to lead the Muslims, we will choose him” – and so he deceived Abu Musa al-Ashari.

Amr ibni As said: “You are older than I am. Now you go out of the tent first and tell the people: just as I have taken this ring off my finger, so I have removed Ali from the caliphate. After you I will come and do the same, so that we may first free the people from the conflict between the two” – and so he deceived Abu Musa al-Ashari.

The guileless Abu Musa al-Ashari, who believed Amr ibni As, went out of the tent and, showing the people the ring on his finger, said: “O Muslims! Just as I take this ring off my finger, so I remove Ali from the caliphate.” After him came Amr ibni As and said: “O Muslims, and just as I put this ring on my finger, so I install Muawiya in the caliphate” – and chaos broke out.

The trick played by Amr ibni As contradicts the joint decision of the arbiters laid down in writing in the earlier agreement. For here there is no joint decision. There is deception and trickery. Part of the bigoted people who had earlier not listened to Ali said: “No one but God can pass judgement”; another part said: “In God’s religion the decision of human beings is not accepted; if you accept it, bring back our dead” – and they rebelled against Ali.

In fact this action of Amr bin As was not a success; it proclaimed the bankruptcy of the arbitration procedure. Indeed, Ali’s supporters did not recognise the decision. Only Amr’s trickery served Muawiya’s aim. The supporters of the Umayyads seized on the misconception created by this trick, and this led to their officially recognising Muawiya as caliph.

The Kharijites and Nahrawan

This arbitration agreement split Ali’s supporters in two. While one part said: “We do not recognise the arbitration decision; Ali is still our caliph”, another part held Ali guilty because he had agreed to the arbitration. With the idea that “judgement belongs to God alone”, they gathered against Ali under the leadership of Abdullah ibni Vehb’ir Rasibi and began to carry out a series of raids. Because they rejected both Ali and Muawiya, history calls them the “Hariciler” (Kharijites, “those who went out”).

Finally, in 659, the Kharijites rose up against Ali on the bank of the Nehrivan (Nahrawan) waterway with an armed force of 400,000. Ali sent envoys to them three times so that they would give up the war. The Kharijites listened to no one. They insisted: “Because Ali accepted the arbitration, he has fallen into shirk (associating partners with God); we will take revenge on him in God’s name.” When Ali could find no other solution, he marched against them and began to fight them. In this battle many of the Kharijites lost their lives, and the rest scattered. Thus the uprising of the Kharijites was suppressed.

The governorship of Egypt: Kays bin Sad, Muhammed bin Ebu Bekir and Mâlik-i Eşter

While Ali was dealing with the Kharijites and other minor uprisings, the Umayyads who had been removed from governorships or principalities took refuge with Muawiya, spread negative propaganda against Ali together with him and did whatever was necessary to grow stronger. Ali’s governor of Egypt, Kays bin Sad (Qays ibn Saad), was an intelligent and shrewd man. In Egypt there was a tribe, supporters of Muawiya, who did not recognise Ali’s caliphate. Kays managed them very well and thus kept Muawiya out of Egypt.

When Muawiya could not cope with Kays, he sent an Egyptian as a spy to Ali and instructed him as follows: “Go and tell Ali: Kays, to whom you gave the governorship of Egypt, is collaborating with Muawiya. For the township of Harput has a population of more than 10,000, who have not recognised your caliphate to this day. They act together with Muawiya. And the governor of Egypt, Kays, has not touched them to this day.” On receiving this news, Ali wrote Kays a decree: “O Kays, I have learned that to this day you have not taken the pledge of allegiance of the people of Harput. As soon as this letter reaches you, take the allegiance of the people of Harput at once. If they resist, wage war on them.” Kays, who understood the matter, knew that if he waged war on the people of Harput, they would ask Muawiya in Damascus for help. This war would be exactly what Muawiya had been planning for years. In this way Muawiya would get the opportunity to enter Egypt. Kays, who knew what lay ahead, informed Ali, explaining the reasons, that he could not wage war. Thereupon Ali grew suspicious of Kays and removed him from the governorship.

In his place he appointed Muhammed bin Ebu Bekir (Muhammad ibn Abi Bakr). As soon as Muhammad ibn Abi Bakr took up his post as governor, he waged war on the people of Harput and the others who had not pledged allegiance. In this war Muawiya sent an army of 6,000 men under the command of Amr bin As to Egypt to help those who had not pledged allegiance to Ali. Against this force Muhammad ibn Abi Bakr lost the war and hid for a while. Eventually he was caught. In this affair Muawiya had Muhammad, the son of Abu Bakr, burned alive.

After this Ali sent Malik bin Eşter to Egypt. But on his way to Egypt, at a stopping place called Kelzum, Malik bin Eşter was poisoned and killed on Muawiya’s instructions. In the end Muawiya gave Amr bin As another army of a thousand men and appointed him governor of Egypt. And so Ali lost Egypt.

The martyrdom of Imam Ali

In this turmoil, on the one hand Muawiya and his supporters resorted to every trick to do away with Ali, while on the other the Kharijites were still devising various schemes to take revenge. At this time the Kharijites who had escaped from the battle gathered in Egypt and considered killing the leaders of the groups that were not their own. Amr bin As, learning of the plan of these accursed men, had them found and prepared the following plan with them: “Let Ibni Mülcem (Ibn Muljam) kill Ali, let the Kharijite named Mezal kill Muawiya, and let Abdullah go to the mosque, supposedly to kill me. On that day I will send someone else in my place; let him kill the man leading the prayer in my place. If you do this, I will reward you. No one will touch a hair of your head. In this way you will have avenged your relatives who died because of Muawiya and Ali. And there will be no more conflict over the caliphate” – and so he encouraged these murderers. Some Shiite sources write that this plan of betrayal was prepared together with Muawiya.

Following this agreement Abdullah stayed in Egypt. Mezal went to Damascus. Ibn Muljam went to Kufa. In the Kinde quarter of Kufa the Kharijites formed the majority of the inhabitants. Among them was a woman named Kuteme binti Kasame, and there was no woman in Kufa as beautiful as she. But she had lost her father and brothers in the Battle of Nehrivan, which they had fought against Ali. That is why she was Ali’s greatest enemy.

Abdurrahman bin ibni Mülcem, knowing of Kuteme binti Kaseme’s hostility towards Ali, went straight to this woman’s house. He told her of his intention and his plan and made her this offer: “If you find me two helpers, I will kill Ali. If I kill Ali, will you marry me?” The woman accepted this offer, and they came to an agreement. Kuteme binti Kaseme already knew two polytheists (müşrik) named Verdan and Şebib, who had said: “If I had a helper, I would kill Ali.” She sent word to them, hid these three murderers in her house, and together they set the 19th of Ramadan in the year 40 of the Hijra as the day of the killing.

Historians give different dates for Ali’s death. While some write that he was wounded on 19 Ramadan and surrendered his soul to God on 21 Ramadan, Tabari’s history writes that he was wounded on 17 Ramadan and surrendered his soul to God on 19 Ramadan. According to Tabari, on the morning of 17 Ramadan, as Ali left his house and went to the mosque, these three accursed men blocked his path; Abdurrahman bin ibni Mülcem struck Ali on the head with the poisoned sword in his hand and wounded him. At Ali’s cry, the people on their way to the mosque and Imam Hasan rushed to the scene; Imam Hasan wounded Ibn Muljam and seized him.

The other two accursed men, Verdan and Şebib, fled. The people, seeing Verdan enter a house, caught him and killed him. Şebib was not caught; he fled to Amr bin As in Egypt and saved himself from death. On the same day Berk bin Abdullah attacked Muawiya as he was going to the mosque but did not deal him a fatal blow. Muawiya recovered from this light wound. The accursed and devilish Amr bin As, the architect of the plan, did not go to the mosque himself that day but sent Harice bin Hüzâfe in his place, and the assailant killed him. The plan of Amr bin As was this: if Ali and Muawiya were killed, the caliphate would fall to him. If either of them survived, [he would say:] they were going to kill me too. His real aim was to clear himself with the excuse: my illness saved me. Indeed, since Muawiya did not die, his plan worked out exactly.

After he was wounded, Ali gave his sons this advice: “Guard this murderer; as long as I am alive, give him the same food that you give me. If I die, kill him too. If I survive, leave him to me.” And a second testament: “If I die, wash me at night after everyone has gone to sleep, shroud me and place me in the coffin. Perform my funeral prayer and step aside. The coffin will rise and move off; follow it. Wherever it comes to rest, dig there. You will see that my grave has already been prepared by the Prophet Noah (Nuh). Bury me there and leave the spot unmarked, so that the polytheists do not disturb me.

Ali was wounded on 19 Ramadan of the Hijri calendar and surrendered his soul to God on 21 Ramadan (corresponding to 26 January 661 in the Common Era). On the character of Ali, we give as an example, briefly and concisely, his 24 principles that were included in today’s Universal Declaration of Human Rights. The professors who wrote the book I cite as a source say: “The Muslim world has failed to know Ali and has presented him wrongly to the world. To Muslims he is a warrior whose sword drips with blood – the Prophet Muhammad’s son-in-law and cousin, the fourth caliph.”

The character and justice of Imam Ali

But when Ali’s life is examined, all the sources write that, with his just and sound decisions, he assisted the Prophet Muhammad, and that the second caliph Umar also always turned to Ali in cases he could not decide himself. The conviction “Were it not for Ali, Umar would have perished” has not only been voiced among the people but has also passed into the written historical sources.

“Ali was exceedingly magnanimous; he spoke the truth, settled every case justly, loved people and helped the poor in need; those in the right trusted in his justice alone. He gave no opportunity to the unjust, read much and worshipped much; he is an endless source of knowledge. Had the religion of the Muslims passed into Ali’s hands after the Prophet Muhammad, Ali would already have established at that time the secularism, democracy and rule of law that we are trying to bring about today.”

Of the many decrees that Ali wrote to his governors, I give one as an example: the “Ahit Nâme” (decree) that he wrote and handed to Mâlik’ül Eşter when he appointed him to Egypt. I reproduce it without changing a single word. I wish to introduce you, my readers, at least a little to the character and justice of Ali. In addition, from the second source I cite, the book “DER IMAM” published in Austria, I reproduce word for word the 24 principles from Ali’s decrees that were included in the Universal Declaration of Human Rights.

The decree to Mâlik-i Eşter (Ahidnâme)

When Ali appointed Mâlik bin Hâris el-Eşter (Malik ibn al-Harith al-Ashtar) governor of Egypt, he wrote him a long “Ahidnâme” (decree). This text, contained in the Nahj al-Balagha (Nehcü’l-Belâğa), sets out in detail a ruler’s duties towards the people, the soldiers, the judges, the officials, the merchants and craftsmen, the poor and the orphans. In the Erkânname, Seyit Derviş Tur Dede reproduced the entire decree from the Turkish translation by Abdülbâki Gölpınarlı. The best-known sentence of the decree is this:

“For people are of two kinds: some are your brothers in religion, the others are your equals in creation.”

The main principles of the decree are, in brief: to treat the people with mercy and justice; not to punish in anger and not to regret forgiving; not to pry into people’s faults but to cover them; to choose advisers who tell the truth even when it is bitter; not to treat the one who does good and the one who does evil alike; to look to the development of the land before taxes and to lighten taxes in a year of disaster; to choose judges from among the most upright and to secure their livelihood; to have the poor, the orphans and the elderly sought out personally and cared for; not to shrink from appearing before the people; not to refuse an offer of peace, to remain absolutely faithful to one’s word and to treaties, and never to shed blood unjustly.

Source: Abdülbâki Gölpınarlı, Hazreti Emir Ali İbni Ebutalib – Nehcü’l-Belâğa, Der Yayınevi, Istanbul, pp. 368–388. Seyit Derviş Tur Dede recommends reading this work, which contains Imam Ali’s sermons, testaments, letters and aphorisms.

24 principles from Imam Ali’s decrees to his governors

Citing the book “Der Imam” published in Austria, Seyit Derviş Tur Dede quotes the following 24 principles from Imam Ali’s decrees:

1. Never be the first to start a war. God does not love bloodshed. Wage war only in self-defence.
2. Do not be the first to attack your enemy; but if he attacks you, you must strike back strongly and courageously.
3. Never get into an argument with someone who wants to attack you, and do not waste time on him either. If you speak, speak of the commands of God and the Prophet.
4. Do not pursue and kill those who flee from battle. Life is precious to them. Let them live as long as their life lasts.
5. Never kill a wounded man who cannot defend himself.
6. Never take the clothes and belongings of the wounded or the dead.
7. Do not torment a dead man to satisfy your rancour.
8. Do not pillage and plunder in the places you occupy in war.
9. In war, do not lay a hand on women under any circumstances.
10. If in war a woman insults you, however much, even if she tears your face with her nails, do not become angry. For in the war you may have killed her father, her brother, her husband. Under the influence of that pain she may wish you every kind of evil. But because she is a weak, defenceless woman, do them no harm and do not wound them.
11. In war, do not lay a hand on children and do not leave them hungry.
12. In war, do not lay a hand on the elderly and the disabled.
13. Make it your custom to treat the people with mercy. Make it your nature to love them and to be kind to them. Do not become a ravening beast towards them that regards their food and drink as booty.
14. For people are of two kinds: some are your brothers in religion, the others are human beings and your equals in creation. Treat them equally.
15. Both kinds of people may clash and commit faults; knowingly or unknowingly, unwanted things may come from their hands. Just as you wish God to forgive your offences, and just as you rejoice at it, so you too forgive them and gladden them.
16. Do not regret it when you forgive the people, and do not rejoice when you punish them. When something leads you astray and you set out to punish in anger, think of the power of God, which is above your power. Do not let go of justice.
17. Be fair towards God as well. Treat the families and households of the people under your command fairly too. The enemy of whoever oppresses people is God!
18. Let those who expose and spread people’s faults and speak ill of them behind their backs be the furthest from you. Do not draw them close to you, and do not make friends with them.
19. If you harbour a grudge against the people, let it go. Do not set out to punish every offence. Overlook the things that do not seem right to you. Do not hastily take as true the words of those who speak of the people’s bad sides. For behind the partisan who speaks ill of the people, even when he gives true counsel, there lies malice and resentment.
20. Do not make friends with a nekis (miser). He holds you back from excellence. He destroys your generosity. He impoverishes you both spiritually and materially.
21. Make friends with those who tell the truth, even if it is bitter to you. Those who tell you your mistakes and do not say “good” to everything you do are your true friends.
22. Do not put the one who does good and the one who does evil on the same level. For putting them on the same level discourages those who do good from doing good and encourages those who do evil in their evil. Treat them as they deserve.
23. So that the cities under your administration may be put in order and the people may find peace, always consult the learned. In this matter seek the advice of experienced, thoughtful people.
24. “Pay close attention to the morals and character of the administrators into whose hands you give the governance of the people. They must be people who believe from the heart. Choose the most virtuous: those who do not get stuck in the affairs of the people but produce useful solutions; whom their opponents cannot push into harsh conduct; who do not constantly make mistakes; who do not hesitate to accept what is right when it is shown to them; who are not carried away by greed; who are not content with little evidence but search for more; who hold most firmly to the evidence on a doubtful point; who do not tire of hearing the parties; who show the greatest patience until matters are clarified; who take the most decisive and firm stand once the court’s judgement has become clear; and who show no weakness for praise and flattery. Such people are few. Your real task is to support the judgement and decision of these people, and you must give them a salary that will not make them dependent on others, will meet their needs and will enable them to live in comfort.”

Man and faith according to the Quran

Verse 13 of the Sura al-Hujurat (Hücurat) of the noble Quran says: “O mankind! We created you from a male and a female and made you into nations and tribes so that you may easily know one another. Truly, the most honoured of you in the sight of God is the one who most guards himself against opposing God. God is All-Knowing.”

Verse 14: “O Muhammad! The Bedouins said: We believe. Say: You do not believe; rather say: We have become Muslims; faith has not yet settled in your hearts. If you obey God and the Prophet, then God forgives and is merciful.”

Verse 15: “The believers are only those who have believed in God and His Prophet and then have not fallen into doubt. They are the truthful ones.”

People who do not know what the Quran says regard Muawiya as Ali’s equal. When we look at the commands of the Quran, no one has caused the religion of Islam as much betrayal and harm as Muawiya did with his hostility towards the Prophet Muhammad and his Ehl-i Beyt.

Many Muslims who were unable to know Ali call Muawiya a “genius” (dehâ). If we look at the true face of past events and examine Muawiya’s life, we find that he slandered everyone who did not accept his rule with trickery and malice that humanity cannot accept, and did not hesitate to inflict every kind of oppression on them. The customs of the Jahiliyya (the pre-Islamic age of ignorance) of the Bedouin Arabs – which made man the slave of man, sold women as merchandise and the like – which the Prophet Muhammad had removed from Islam and forbidden, he brought into the religion of Islam through false hadiths that he attributed to the Prophet Muhammad.

With this trickery he turned the religion of Islam brought by the Prophet Muhammad upside down. When one looks at what he did, he appears before us as a fraud, a man who does not keep his word, without character, a trickster. To compare him with Ali is, in our view, a sin.

The velayet of Imam Ali and his place in the Alevi faith

When we look at Ali’s rank of velayet (sainthood, spiritual guardianship), we see that the mystical thought of Islam and the science of Sufism (tasavvuf) come from him. When the Prophet Muhammad first brought the religion of Islam, he himself alone directed the religious leadership, the civil administration of the people and the whole of the military command.

But after the emigration (Hijra) from Mecca to Medina, in view of the rapid growth of Islam, he gave certain tasks to trusted people close to him. Because he trusted Ali’s knowledge, he entrusted him with leading the night-time worship. Written historical sources also state that the Cem of the Forty (Kırklar Cemi) was held every night in the house of Ali and Fatima. The Alevi faith as lived is also expressed in the miraçlama (hymn of the Prophet’s ascension) recited in the Cem ceremonies. The Prophet Muhammad explained this very beautifully: “I am the city of knowledge and Ali is the gate of knowledge; whoever wants to come to me, let him go to Ali first.”

Because Ali was martyred in the month of Ramadan, the Alevi community fasts in Ramadan only out of respect for the obligation (farz) of the Quran and for the Night of Power (Kadir Gecesi), on the 26th, 27th and 28th days of Ramadan, which coincide with the Night of Power. Properly speaking, for Alevis the days from 19 Ramadan to the end of the month are days of mourning. For they martyred a Şah-ı Merdan like Ali. Until that day there was also no custom called “Ramazan Bayramı” (the Feast of Breaking the Fast). Because Muawiya had rid himself of a rival like Ali, he ordered all his governors to hold a great festival at the end of Ramadan and had it celebrated. From that day to this, Sunni circles celebrate Muawiya’s festival of joy. But the Alevis have never celebrated it and do not celebrate it.

In the Erkânname this section ends with the kaside (ode) “Na’t-ı Ali” (In Praise of Ali), attributed to Mevlânâ (Rumi). On Imam Ali’s place in the Alevi faith see also: What is Alevism?, The Twelve Imams, What is a Cem? and The event of Ghadir Khumm.

Source: Seyit Derviş Tur, Erkânname – Aleviliğin İslam Yorumu ve Alevi Erkânları (The Alevi Interpretation of Islam and the Alevi Rites), expanded 3rd edition (ISBN 975-6791-52-7).

Translated from the Turkish original by Seyit Derviş Tur.