The office of guardian of the kaabelι or temple of Mecca, and chief of the tribe of Koreish, which was vested in 'Abd Menâf, would have descended to 'Abd Shems, his eldest son, had it not been given to Hâshim, the second, in reward for some military successes, and this circumstance caused a bitter* enmity between the two families. When Mahomet died, 'All claimed the right to the office of caliph {khalffeh, “vicegerent” or “successor”), but found formidable rivals in Abu Bekr, the father of 'Ayesha the prophet’s favourite wife, 'Omar, another of his fathers-in law, and 'Othn√ιn, the only member of the rival house of Ommaiyeh who had joined the Muslim ranks. 'Ayesha, whom 'All had mortally offended by listening to a charge of incontinence which had been made against her, made common cause with the Ommaiyides, and strenuously opposed 'All’s accession. A compromise was effected by the election of Abu Bekr; on his death 'Omar was made caliph, and when he in turn died, '0thman was elected, as *Ali refused to subscribe to the conditions imposed upon him that he should govern in accordance with the “traditions” as well as the Korân. These “traditions” are the whole body of ceremonial laws and customs by which the imperfect code cf the Korân was supplemented; they are derived from ancient Arab and even Jewish usage, although to give them a proper sanction and force they have been attributed to Mahomet himself, who is supposed to have enunciated them at different times as separate ahadith (singular, lιadithf, and the tracing of them through the various authorities to the prophet himself is still a most important branch of Muslim theology.

The “traditions” are spoken of collectively as the Sunneh, whence the name Sunni, given to that sect of Mahometans who follow them, and it was to this that 'All refused to subscribe. 'Othman ou his accession displayed an unblushing partisanship for his own, the Ommaiyide, family, and appointed Mo'âwiyeh, a bitter enemy of the Hâshimi family, governor of Syria. 'Othman was assassinated in 655 a.d., and 'All was then unconditionally elected caliph. He immediately recalled Mo'âwiyeh, who refused to obey, and, supported by the influence of the implacable'Ayesha, claimed the caliphate for himself. A severe struggle between the two parties ensiled, and 'Ali was at first successful, but was at length compelled by intrigue to submit his claims to arbitration, instead of following up his military advantages. A number of his followers, about 12,000, taking umbrage at this, deserted him, thus originating the sect of Khârejiyeh or “Separatists,” who reject the lawful government established by public consent. A conspiracy of three, of these deserters resulted in the murder of 'All, who was slain at the door of a mosque in Ktifa, and buried at a spot about 5 miles from that town. A magnificent mausoleum was afterwards erected over his tomb, which became later on the site of the town Meshed 'Ali, “All’s shrine,” one of the great places of resort for Shiah pilgrims. On All’s death his eldest son Hasan was elected caliph, but resigned the office in favour of Mo'âwiyeh on condition that he should resume it at the latter’s death. Mo'âwiyeh, however, wdιo wished his own son Yezid to succeed him, caused Hasan to be foully murdered by his own wife eight years later. Yezid succeeded his father, on the latter’s death, without opposition or election, and the Ommaiyide dynasty became thus firmly established on the throne. The partisans of 'All’s family were, however, far from content, and Husein, 'All’s surviving son, was secretly invited to Kùfa to place himself at the head of the party, and revolt against Yezid. Prompt measures were taken by the caliph, who had obtained timely warning of the movement. 'Obeidallah, a vigorous officer, was appointed governor of Kιifa, seized upon Huseiu’s envoy, Muslim, and one Hâni in whose house he had been concealed, and when the populace assembled and clamoured for their release he caused them to be beheaded and their heads ta be cast down among the crowd. Husein was intercepted on the borders of Babylonia by Harro, with a company of horse, who told him he had orders to bring him alone to Kùfa, but allowed him to proceed by what route he chose without losing sight of him. A horseman met them on the road with secret orders from Obeidallah to lead Husein into an open and undefended place, and halt until c Amer, the commander of the Syrian army, arrived with his forces. This happened the next day, and Husein and his small escort were surrounded by 4000 horse, and slaughtered, after a stubborn resistance, on the plain of Kerbelà by the banks of the Euphrates, under peculiarly tragic circumstances, his little son'Abdallah, and his nephew, a beautiful child, both being murdered in his arms. This took place on the 10th of Muharram 61 a.h. (680 a,d.), and is commemorated during that month by the Shiahs in India and Persia, a long miracle play being performed, the scenes of which are carried on from day to day, and culminate in carrying out the tabut or coffins of the martyrs to an open place, generally the cemetery, or in sea-side places to the sea-shore.

The cause of ’ Ali and his family was warmly expoused by the Persians, who had been forced to embrace Islam, but who regarded the Sunneh or Semitic law with especial repugnance. The party were known as Shiahs, “Sectarians;” and as the quarrel between them and the Sunnis thus perpetuates the old enmity between Jew and Gentile, between the Semitic and Aryan races, it has produced an irreparable breach in Islam.

The passion play of Hαsαn and Husein has been published in English by Sir Lewis Pelly (London, 1879,2 vols. 8vo) from the dictation of native teachers and performers of the drama.