Alhassanain(p) Network for Heritage and Islamic Thought

88. THE BATTLE OF JAMAL

The Battle of Jamal is the furious battle that was fought at the beginning of the reign of Hazrat Ali (a.s.) with the excuse of seeking Qasas for the blood of Othman. The responsibility for heavy loos of Muslim lives and the schisms that came about in the Ummat thereafter rests on the shoulders of the Umm al Momineen Ayesha binte Abu Bakr, Talha and Zubair ! They stood up to claim Qasas for the blood of Othman. These three, however, were very much against him during his lifetime and instigated people against him. Therefore, Hazrat Ayesha used to keep the Prophet (s.a.)’s footwear and cloak in front of Othman and say that still those things haven’t turned into relics when you have changed his Sunna and the Commandments. Hazrat Ayesha had a great capability of reading the minds of the masses. She adopted the method of inflaming the thinking of the people that was most effective. She knew that the people had great love for their Prophet (s.a.). She also knew that they would love to set eyes on the things that touched his body. When these things came in their view, there will be a feeling of ecstacy in their minds. It happened the way she thought. When they saw these, their anger rose and they surrounded the caliph’s palace. When the Umm al Momineen saw that the siege was strong, despite the best efforts of Marwan ibne Hakam, Abd ar Rehman ibne Ataab and Zaid ibne Tabit she left for Makka. During her journey, as well, wherever she stopped, she went inciting the people against Hazrat Othman. Therefore, when she reached Salsal, seven miles from Makka , she told to Ibne Abbas, who was proceeding as the leader of the group of Hajis, in a very forceful manner:

“O Ibne Abbas! You have the gift of oratory and sleight of tongue. In the name of Allah stop people from helping this person (Othman).Put the people in doubts about him. As it is, peoples eyes have opened. The path of truth and the tower of light has risen. People from different cities have gathered for a decisive act. You know that Talha ibne Obaid Allah has control of the keys of the Bayt al Maal. If the Caliphate comes to him, he will follow his cousin, Abu Bakr, step for step!”

Ref: Tareeq e Tabari, Vol 3, Page 434

Hazrat Ayesha, during the first six years of the caliphate of Hazrat Othman, backed him completely. But then they had misunderstandings and she started antagonizing him. The apparent cause of this hatred and opposition was that Hazrat Othman had reduced the pension that she was getting from the previous regime. Therefore the historian Yaqoobi writes:

“There was a gulf of hatred standing between Hazrat Ayesha and Hazrat Othman. He had reduced the pension that Hazrat Omer had fixed for her. He started giving her an amount equal to that which was fixed for the other consorts of the Prophet (s.a.).”

Ref: Tareeq e Yaqoobi, Vol 2, Page 132

Because of the dictatorial attitude of Hazrat Othman and his functionaries, the atmosphere was already bad when the provocative talk of the Umm al Momineen added fuel to the fire.

“Aatisham taiz ast wa daamaan may zanam”

This antagonism became more furious and people started scheming against him. Particularly Talha ibne Obaid Allah, and the people of Bani Teem, were in the forefront of the agitation. Talha left no stone unturned in instigating the people against him. Baladari writes:

“Among the Companions of the Prophet (s.a.) none was as aggressive against Hazrat Othman as was Talha.”

Ref: Ansaab al Ashraaf, Vol 1, Page 113

Therefore, it was he who asked people not to supply water to Hazrat Othman’s house during the siege. It was he who rained the arrows on the house in the darkness of the night. He instigated people against him and asked their chief, Abd ar Rehman ibne Adees, who was one of the Ashab e Rizwan, not to allow Othman to come out of the house and also prevent others from going in and coming out. When Hazrat Othman heard about this, he said:

“O Allah! Save me from the mischief of Talha ibne Obaid Allah. He has instigated people against me and got me besieged!”

Ref: Tareeq e Tabari, Vol 3, Page 411

Talha had this attitude not only during the life of Hazrat Othman. After his death,there was no change in the attitude. He got stones hurled at the bier and obstructed his burial in Jannat al Baqi.

Similarly Zubair, whose wife was Hazrat Ayesha’s sister, was heard telling to the besiegers:

“Kill Othman. He has changed your very faith.”

Ref: Shara Ibne Abil Hadeed, Vol 2, Page 404

Only these people established the cause of Hazrat Othman’s killing. They created such an environment that resulted in his assassination. If killing of Othman was a crime, then these persons cannot be absolved of their involvement in the act. Because abetting a crime too is a crime. Although Umm al Momineen was not in Madina at the time of his killing, she had left the place only 20 days prior to the event. When she was sure that the sapling she had planted would soon bear fruit. going away at that time was perhaps to keep herself away from madina when the actual event took place. Then she wanted to install Talha or Zubair in his place and through them she would recover the losses she had sufferd because of reduction in her pension by Othman. But Umm al Momineen couldn’ t succeed in her plan.and in her absence, the people of Madina decided on the caliphate of Hazrat Ali (a.s.).

Talha and Zubair were the members of the Shura composed by Hazrat Omer. Because of that membership, they couldn’t keep the thought of caliphate away from their minds. Their efforts for the elimination of Hazrat Othman too were directed towards this end. But when they saw that people were insisting for Hazrat Ali (a.s.) to be the next caliph, and none else was acceptable to them, they took initiative gauging the sentiment of the people. They took precedence over others to extend their hands in allegiance to Hazrat Ali (a.s.). If they saw the slightest chance of getting the position for themselves, they would have tried to achieve it. But they were forced to adopt a discreet silence. At that criticl moment, it was necessary for them to back one of the two groups. But they didn’t have the support of any of the two groups. One group was of people who were angry at the ineptitude and his style of functioning. The other group was of his friends and supporters who were drawing benefits through him. The group that was against Hazrat Othman, hadn’t any intention of bringing forward any one of the two persons. The reason was that they were no different from Hazrat Othman. Therefore if Hazrat Othman was fond of amassing wealth, these two persons too didn’t have any liking for piety and frugality. They were very affluent and their avarice knew no bounds. Therefore Talha bought huge properties in Iraq and Sarat, constructed palaces in koofa and Basra and left behind huge amount of wealth. Ibne Abd al Barr writes:

“When Talha ibne Obaid Allah was killed, in his inheritance there were 300 whole skins of animal carcasses that were filled with gold and silver.”

Ref: Aqd al fareed, Vol 3, Page 103

Zubair ibne Awam too was a very affluent person and a big capitalist. Therefore Dahabi writes:

“He had 1,000 slaves who used to pay him tribute.”

Ref: Tareeq al Islam, Vol 2, Page 154

Zubair had constructed palaces in Egypt, Basra and koofa. In addition to the fleet of slaves, slave girls and camels, his wealth cannot be assessed. After giving a third of his estate to his grandson , as per his will,:

“Of his four wives, each got 1,100,000 which was a fourth of the eighth part of his wealth.”

Ref: Aqd al fareed, Vl 3, Page 104

Now about the other group, that was in support of Hazrat Othman. They knew that both the persons had played their role in the assassination of Hazrat Othman and they wouldn’t support them to reach the throne of the caliphate. Although Talha had gained control over the keys of the Bayt al Maal during the lifetime of Hazrat Othman, neither he nor Zubair succeeded in getting the caliphate for themselves.

When after evacuating the caliphate they didn’t succeed in the race for the succession, they wanted to be content with minor gains. The very next day of the Bai-at they demanded from Hazrat Ali (a.s.) to appoint them the governors of Koofa and Basra. Their main purpose in taking precedence over others in owing their allegiance was that they wanted to establish their priority in the matter of appointments. But the Imam (a.s.) didn’t want to assign them to those provinces that yielded the maximum revenues. He knew their avarice and greed. Therefore he refused saying that he would do in their regard what he thought was best for them. He told them that their remaining close to him at the capital was very essential. They were under the impression that they had good clout in koofa and Basra, and that they were instrumental in mobilizing men to stage the uprising against Hazrat Othman, they expected Hazrat Ali (a.s.) to accept their demand. They understood that in the new administration they will not get any chance to do what they wanted to do. Nor will they get the special privileges that the previous administrations provided to them. Now they started to think of other ways to achieve their ends. They now concentrated their attention towards the movements of Hazrat Ayesha.

Hazrat Ayesha wanted that after the assassination of Othman, Talha should become the caliph. Thus she was aiming at settling it permanently in her tribe of Bani Teem. After her saty in Makka she was eager to know the result of the uprising in Madina. She was asking every fresh arrival from Madina about the conditions there. In that time one person, by name of Akhzar, came to Makka from Madina. Hazrat Ayesha called and asked him what was the result of the siege of the caliph’s palace? He informed that Hazrat Othman had executed the mischief mongers from Egypt and has established control over the situation. Umm al Momineen’s expectation was contrary to this and she was very disappointed with the news. She said in a very disappointed manner:

“Inna lillahi wa inna ilaihi rajeoon. Has he killed those who were demanding their rights and were raising their voices against the tyrants? By Allah we are not happy with this.”

Ref: Tareeq e Tabari, Vol 3, Page 468

She was still in a very depressed mood when another person came and said that Akhzar’s information was wrong and that none of the Egyptians was killed and they are moving about freely in Madina. To the contrary, he said, Hazrat Othman was killed by them. Hearing this she was satisfied and said:

“May Allah keep him away from His Blessing! This is the result of his deeds. Allah is not cruel to His creatures!”

Ref: Shara Ibne Abil Hadeed, Vol 2, Page 77

Now, instead of staying in Makka it was necessary for her to move to Madina. She now thought of building up opinion in favour of the person she wanted to promote, the person of her choice as the next caliph. Therefore she made immediate arrangements for her journey and started for Madina. She had hardly traveled six miles when, at Saraf, she was met by Obaid Allah ibne Salama. She asked him about the situation in Madina. He said that Hazrat Othman had been killed and the people of Madina have sworn their allegiance to Hazrat Ali (a.s.). When she heard this it seemed that the ground from under her feet was slipping away. And the sky turned into a cloud of smoke. Not trusting her hearing she again asked whether Ali (a.s.) was the caliph? Obaid replied in the affirmative and said that there was none more deserving of the position than him.Now it was difficult for the Umm al Momineen to control her emotions. The following words came from her mouth:

“If Ali (a.s.)’s Bai-at has taken place, how much I wish the sky burst on the ground! I must get back to Makka!”

Ref: Tareeq e Kaamil, Vol 3, Page 105

Therefore, she ordered her retinue to return to Makka, and expressing her sorrow over the assassination of Othman she said:

“By Allah! Othman has been killed. I shall avenge his blood!”

Ref: Tareeq e Kaamil, Vol 3, Page 105

Obaid ibne Abi Salama was surprised in the sudden volte face of the Umm al Momineen and said that she used to say , again and again about Hazrat Othman:

“Kill that Naasal. He is an infidel!”

Ref: Tareeq e Kaamil, Vol 3, Page 105

He asked why there was the sudden change in her attitude? She replied that earlier she held that opinion. But Othman was repentant in his last days and her present opinion about him was correct.

The excuse of Hazrat Ayesha that Othman had repented was very surprising. As long as she was in Madina, he had not shown any signs of repentance. Otherwise she wouldn’t have left him at the mercy of the rebels and come away to Makka. When she got the news of the killing of Hazrat Othman in Makka she had no inkling of his repentance and had even expressed her satisfaction over his killing. During the very short journey of six miles, there was no source of information which could have reported about the repentance of Hazrat Othman. As soon as she heard of the Bai-at of Hazrat Ali (a.s.) she remembered the predicament of Hazrat Othman and also knew that he was repentant of his past deeds. Even the demand of the persons besieging his palace was for him to express repentance for his past deeds and cruelties inflicted by his functionaries on the people of the realm. He was stubbornly refusing to express his repentance all the while. If he had agreed to stop the tyrannies and cruelties, there was no question of his getting killed. The truth is that when the Umm al Momineen wasn’t able to give a plausible excuse for her sudden change of attitude, she made the false excuse of his repentance. Butshe wasn’t able to convince Obaid ibne Abi Salama. Therefore he said:

“O Umm al Momineen! By Allah! Your excuse is very weak!”

Ref: Il Imamat wal Siasat, Vol 1, Page 52

Umm al Momineen wanted to reach Makka immediately. She didn’t pay any heed to what Obaid said. When she reached Makka people asked her the reason for returning so suddenly. She said,“Othman was killed for no faultof his! I shall not let his blood go in waste! I shall not go back till his blood is avenged!” People were certainly surprised at the change in her attitude, but kept quiet.

Umm al Momineen started beating the drums about the innocence of Othman and tried to create a strong front against Hazrat Ali (a.s.). When Talha and Zubair learned that Hazrat Ayesha was doing propaganda that Othman was innocent and was putting the responsibility on Hazrat Ali (a.s.) for his killing, they sent letters through Abd Allah ibne Zubair to her to run a movement and stop people from owing allegiance to Hazrat Ali (a.s.). These messages further strengthened her determination and with full force she started the campaign to demand Qasas for the blood of Othman. The first person to respond was Abd Allah ibne Aamir Hadrami who was the governor of Makka during the reign of Hazrat Othman. Saeed bin Aas, Walid bin Uqba and other Umawi’s followed.

Talha and Zubair wanted to take shelter behind the claim for Qasas to take revengefor their failure to get important positions in the new regime. But the environment in Madina wasn’t conducive for them. However, the movement could be successfully launched from Makka because the Umm al Momineen, Abd Allah ibne Aamir, Marwan ibne Hakam and the Umawis who flew from Madina were there actively promoting the movement. Therefore, the two somehow spent a period of four months in Madina and then decided to go over to Makka to pursue the campaign. They told to the Imam (a.s.) that they wanted to go to Makka for performing the Umra. He had gauged their intentions from their faces that they had an ulterior motive in going to Makka. Therefore he said:

“.By Allah! Their intention is not to perform the Umra! They are bent on stealth and rebellion!”

Ref: Tareeq e Yaqoobi, Vol 2, Page 156

Ameer al Momineen (a.s) didn’t want them to go to Makka, but they persisted. In the end the Imam (a.s.) took the Bai-at from them a second time and permitted them to go. In Makka they started putting the blame of the killing of Othman on the Imam (a.s.) and became active members of Hazrat Ayesha’s movement.

Some persons might think that when the Imam (a.s) knew that Talha and Zubair might break the Bai-at and attempt mischief, then why did he permit them to go to Makka. If they were not permitted to leave Madina, they wouldn’t have been able to raise an army nor the battle wouldn’t have taken place in Basra. But when the other aspects of the situation are considered, then this sounds the most plausible alternative that they were allowed to go to Makka. One alternative was to restrict them to their homes in Madina. The other was to concede their original demand for the emirate of Koofa and Basra. But both these alternatives were impracticable. In the first case, if they were confined to their homes, it would be like punishment before commiting the offence. It would then be termed as curbing the freedom of movement and speech. This would be against the norms of Islam and the Imam (a.s.)’s own character. During those days only the Imam (a.s.) had allowed persons from Bani Omayya to move to Makka without any objection. If these two were forcibly stopped from going, there would be a hue and cry from their supporters. They would say that he had allowed the others to go where they liked and was refusing permission to the two senior Companions.and important members of the Shura. Discretion required that they shouldn’t be stopped from going. As far as the other alternative of assigning to them the governate of Koofa and Basra was concerned, it was very clear to the Imam (a.s.) that the two neither wanted to remain under the Imam (a.s.) nor they wanted to be obedient to him. If they were given the governorate, they would certainly try to declare themselves independent of the center, specially when Zubair had lot of support in Koofa and Zubair had the backing of te people of Basra. Those people wanted them to control the entire realm as the caliph. They had even expressed this desire. If they were assigned as governors, they would first find their moorings and then attempt to move ahead. With Zubair in Koofa, Talha in Basra and Muawiya already rebellious in Syria, it would be difficult to keep the realm together.

Thus they reached Makka with a predetermined agenda.and started putting blame on Bani Hashim in general , and Hazrat Ali (a.s.) in particular, for the killing of Hazrat Othman. A campaign for claiming the Qasas for the blood of Othman started gaining force. For this campaign they needed funds. The solution came about in a manner that the deposed governor of Basra arrived at Makka with the entire wealth from the Bait al Maal. Yaali ibne Omayya came from Yemen with 600,000 Dirhams and 600 camels. All these funds were earmarked towards the expenses for the war.Abu Fida has written:

“Yaali gathered all the assets and started for Makka. He joined Hazrat Ayesha, Talha and Zubair and gave all the wealth in their keeping.”

Ref: Tareeq e Abul Fida, Vol 1, Page 172

The people of Makka too raised funds.and they had sufficient finance. After the preliminary arrangements were over, there was a meeting at the place of Hazrat Ayesha. In principle they were agreed on the battle but had to decide which place to be selected as the theatre of war. Hazrat Ayesha thought of besieging Madina. But this suggestion was rejected because with the rebels there, it wouldn’t be possible to handle the campaign there. Some people suggested going to Syria. On this Ibne Aamir said:

“With Muawiya in Syria, you are not needed there!”

Ref: Tareeq e Kaamil, Vol 3, Page 106

One more reason was in the way of making Syria the theater of war that being under Hazrat Othman, Muawiya didn’t help him. How could they, then, expect any help forthcoming from him. When he had refused to bear allegiance to Hazrat Ali (a.s), how could he accept Talha or Zubair as the caliph without any objection.Ofcource, Muawiya was one with them to the extent of opposing Hazrat Ali (a.s.)’s caliphate. But after achieving that end, he would’nt agree to the accession of Talha or Zubair to the caliphate. Ultimately, at the instance of Abd Allah ibne Aamir they decided on Basra as the venue for the battle. One reason was that they had the support of the local population there. The other advantage was that Syria is on one side of Hejaz and Iraq on the other. If Basra was made the theatre of war and Iraq was occupied, then Hejaz would be sandwiched between the two power centers. In this event it would be easy to defeat the army of Hazrat Ameer al Momineen (a.s.)

It is evident from the plan that the aim was not to claim the Qasas for Othman’s blood. If that was the intention, they should have attacked Medina and held the persons who had carried out the assassination. In Basra there was no possibility of the cospirators of the killing of Othman being there.Any way, after deciding on the theatre of war, they started to prepare to go for the campaign. Yaali bought a camel fo 600 Dirhams from a person from the tribe of Arina and presented to Umm al Momineen. He made a general announcement that those who didn’t have the arms and other materials,they will be provided wit everything.. Therefore Hazrat Ameer al Momineen (a.s.) has said about Yaali:

“He was giving to every person a horse,arms and 30 Dinars to fight against me.”

Ref: Tareeq al Islam Dahabi, Vol 2, Page 14

Talha and Zubair pressurized Abd Allah ibne Omer to support them.But he refused saying:

“It is better for Ayesha to sit at home and not in the canopy on the camel’s back, and for you remaining in Madina would be better than going to Basra.”

Ref: Al Imamat wal siasat, Vol 1, Page 61

Hazrat Ayesha asked the other consorts of the Prophet (s.a.), who were staying at Makka.after the Haj, to endorse her stand.and to accompany her to the battle front. Hazrat Hafsa agreed without any objection. Other wives of the Prophet (s.a.) rejected the proposal. In the end, at the intervention of Abd Allah Ibne Omer, Hazrat Hafsa too stayed back. Ibne Atir writes:

“The consorts of the Prophet (s.a.) planned to go to Madina with Hazrat Ayesha. But when she changed her plans and was going to Basra, they cut away from her. Hafsa agreed to go with Ayesha but her brother Abd Allah ibne Omer stopped her.”

Ref: Tareeq e Kaamil, Vol 3, Page 106

Hazrat Hafsa’s agreement was not unexpected. The reason was that there was a lot of similarities in the thinking of both. Because of this they were thought to be associated with a particular group. Therefore Mohammed bin Ismail Bukhari writes:

“The wives of the Prophet (s.a.) were in two groups. One group was composed of Ayesha, Hafsa and Sauda. In the other group was Umm e Salama and others.”

Ref: Sahih Bukhari, Vol 2, Page 59

All the sympathies of Hazrat Umm e Salama were with Hazrat Ali (a.s.). When Hazrat Ayesha tried to win her over to her own side, she refused to,listen to anything against Hazrat Ali (a.s.). She opposed the plans of Hazrat Ayesha very much and wrote to her to desist from her scheme:

“If the Prophet (s.a.) had known that women can bear the hardships of Jehad, he would have ordered you. Don’t you remember that the Prophet(s.a.) had warned you against excesses in the matter of Faith. He knew that if the pillar of Faith bends, it cannot be stopped through women. If it gets breached, the women cannot mend it. The Jehad for women is that they keep their eyes down, gather their lapels and keep limited relationships. If the Prophet (s.a.) had seen you on the camel back, going from one well to the other in the wilderness, what reply would you give him.Tomorrow you will have to go to the presence of the Prophet (s.a.). By Allah, if I am told, ‘O Umm e Salama! Enter the Heaven! Then if I had broken the Hijab that he has made binding on me, I shall be ashamed to face the Prophet (s.a). Therefore you must remain in the veil and stay at home!”

Ref: Aqd al Fareed, Vol 3, Page 99

Instead of taking a lesson from the writing of Hazrat Umm e Salama, Hazrat Ayesha replied that she was going to arrange peace between the two warring groups and it is necessary for keeping the atmosphere peaceful. This reply was just an excuse, but the fact is well known that she was herself an active participant in the dispute. If she had remained back at home, the dispute wouldn’t have arisen at all. If one agrees that she was going to arrange truce between two warring groups, then what was the need for the paraphernalia of war to be accumulated and carried along?

Umm al Momineen (a.s.), with a contingent of 700 men, marched towards Basra. Enroute several persons joined the group. The numbers rose to 3,000. When the contingent reached Zaat Iraq, from where there is a diversion to Basra, Saeed ibne Aas asked Marwan and some others of the same mind as to where they were heading for through the wilderness? Marwan said he knew they were going to Basra and the purpose was to take revenge against the killers of Othman. He said:

“The killers of Othman, Talha and Zubair, are riding with you on camels. Kill them and return home. Why unnecessarily kill each other.”

Ref: Tareeq e Tabari, Vol 3, Page 472

Marwan said with what face they would go home. He said that they must go to Basra that they were able to take revenge against all the killers of Othman. Saeed, after talking with them, went to Talha and Zubair and asked if they won the battle and succeeded with their aim, who will be their choice to be the caliph? They said without doubt one of them would be chosen as the caliph. Saeed said that when you came out seeking Qasas for the blood of Othman, then you must make one of his sons the caliph.and both his sons, Aban and Walid, were in the contingent as well. He warned them that if they didn’t do this, the people would think that you have come out in search of power and position. Talha and zubair said in one voice:

“Can we keep aside the senior, aged, Mohajirs, and make his you sons the caliph?”

Ref: Tareeq e Tabari, Vol 3, Page 472

Saeed understood that these persons had not come for the Qasas and the entire drama was for personal gains. Therefore he went away from them.Along with him went Abd Allah ibne Khalid, Mughira ibne Shauba and the people of Bani Thaqeef. They all headed towards Taef. The remaining troops headed towards their destination. On the way something happened that shook the courage and determination of Umm al Momineen momentarily. When the contingent reached a cistern of water that was named after a woman ,Hawab binte Kalb ibne Wabra, as the Cistern of Hawab, it halted there for the night. Hazrat Ayesha heard the sound of dogs barking from one direction. This was nothing unusual. But the Umm al Momineen had some disturbance in her mind. Nearby was the camel driver. She asked him what was the name of the place. He replied,“It is Hawab!” Hearing the name of Hawab, Umm al Momineen’s limbs started shivering.and shouted:

“Let me go back! Let me go back! By Allah! I am the one of the Cistern of Hawab!”

Ref: Tareeq e Kaamil, Vol 3, Page 107

Talha, Zubair and others were surprised in the sudden change in the attitude of Umm al Momineen. They said what if the place is Hawab? Why are you frightened of the name? She said:

“Once the Prophet (s.a.) had his wives sitting around him. I heard him say at that time, ‘Who is the one amongst you on whom the dogs of Hawab would bark?’”

Ref: Tareeq e Kaamil, Vol 3, Page 107

She said that she didn’t have any more doubt that the Prophet (s.a.) was mentioning about her on that day. She insisted that she must return back from there only. When her cohorts felt that the entire campaign would collapse with her departure, they said that the camel driver was wrong in saying that the place was Hawab. Abd Allah ibne Zubair gathered some fifty persons from the neighborhood, gave them some bribes, and asked them to tell her that the place wasn’t Hawab. Imam Shaubi says:

“This was the first false witness that was given in the annals of Islam.”

Ref: Tazkira Khawas al Ama, Page 39

The Umm al Momineen was still in a confused state of mind when a sound was heard from one direction:

“Hurry ! Hurry! Ali Ibne abi Talib(a.s.) is arriving!”

Ref: Tareeq e Kamil, Vol 3, Page 39

Heraing this, there was utter confusion in the rank and file of the contingent. Umm al Momineen’s thoughts turned in such a way that she neither remembered Hawab nor the Prophet(s.a.)’s words about it. Once againg her spirit revived and she headed towards Basra.

On the other hand Hazrat Ameer al Momineen (a.s.) was thinking of organizing troops to move towards Syria when Talha and Zubair recanted from the Bai-at and the news of the impending attack by Hazrat Ayesha reached Madina. The Imam (a.s.) had a doubt that Talha and Zubair might hatch a conspiracy along with Muawiya. But he never expected that the Umm al Momineen would rise against him and come out of her home against the commands of Allah and the Prophet (s.a.). He was thus forced to alter his program of going to Syria to attend on this problem. The Imam (a.s.) gathered the important persons of Madina in the Masjid e Nabavi and said that they were aware of the rebellious moves of Talha and Zubair. He wanted them to be with him that they were intercepted before they reached Basra. Some persons were hesitant to confront such eminent names like Talha, Zubair and Hazrat Ayesha. And some others like Saad ibne Abi Waqas, Ossama bin Zaid, Mohammed ibne Maslima and Abd Allah ibne Omer flatly refused to go. But there were persons like Haitham ibne Taihan, Ziyad ibne Hanzala, Abu Qatada Ansari etc who were guided by the spirit of siding wth the truth and assured of all cooperation. Abu Qatada told in an emotional tone:

“Ya Ameer al Momineen! This sword was tied around my girdle by the Prophet (s.a.)! For a long time it has stayed in the sheath! Now is the time to take it out against the tyrants, those who don’t desist from cheating the Ummat!”

Ref: Tareeq e Kaamil, Vol 3, Page 113

Hazrat Umm e Salama presented her son Omer ibne abi Salama to Hazrat Ameer al Momineen (a.s.) and said:

“I am leaving him in your care.He is dearer to me than my own life! He will be on your side in all the campaigns, till Allah makes His final Command, that He will! If it was not against the command of the Prophet (s.a), I would have come with you, the way Ayesha has gone with Talha and Zubair!”

Ref: Ansaab al Ashraaf, Vol 1, Page 436

Hazrat Ameer al Momineen (a.s.) appointed Sahl ibne Haneef Ansari in Madina and Fatam ibne Abbas as his deputies. He started with a contingent of between 600 and 1,000 strong. In this there were 400 persons who were present at the Bai-at e Rizwan. When they reached Rabza, three miles from Madina, he got the news that the opponents had already started for Basra and that they were going post haste. Now there was no likelihood of stopping them on the way.and there was no other alternative that subduing them through battle. Ameer al Momineen (a.s.) camped there and sent out some men to Madina to fetch supplies of the arms.and transport animals. To recruit more men, he deputed Mohammed ibne Jafar and Mohammed ibne Abu Bakr to koofa. When they reached Koofa, the emir there, Abu Moosa Ashari, stood like a wall between them and the people and stopped them from joining saying that this is the battle for worldly power, whoever wants to go, might go! Those who want a better Hereafter, must stay home. Instead of being a help to Hazrat Ameer al momineen (a.s.), he proved an impediment. Mohammed Ibne Jafar and Mohammed Ibne Abi Bakr tried their best to convince him, but he was adamant. Therefore they returned disappointed. Hazrat Ali (a.s.) started from Rabza and passed through feed, Thalabia and Asaad to reach Zeeqar that is equidistant between Koofa and Wasit. At this place Mohammed bin Jafar and Mohammed bin Abi Bakr arrived and told to the Imam (a.s.) about the attitude of Abu Moosa. Ameer al Momineen (a.s.) sent Ibne Abbas and Malik e Ashtar to Koofa to convince Abu Moosa that he should desist from misguiding those who wish to join the contingent.The two were still in Koofa when the Imam (a.s.) sent his son, Hassan (a.s.) and Ammar Yassir. On reaching Koofa they sat in the Jama Masjid there.and invited people to come to the assistance of the Ameer al Momineen (a.s.). Abu Moosa was informed of the arrival of Imam Hassan (a.s.). When he came, Imam Hassan (a.s.) told him that information has been received concerning him that he was preventing people from coming to the assistance of the Ameer al Momineen (a.s.) although the purpose is to fight against and remove mischief from the Realm. He said that he had heard the Prophet (s.a.) say:

“Soon a mischief will break out. Those who sit will be better than those who stand, those who stand will be better than those who walk and those who walk will be better than men on horse backs!”

Ref: Tareeq e Kaamil, Vol 3, Page 117

Those persons, the opponents, are our brothers in Islam, and shedding their blood is taboo for us nor it is permissible to confiscate their assets. At this Ammar Yassir became angry and said:

“No doubt! Your sitting in a room is better than your coming out!”

Ref: Tareeq e kaamil, Vol 3, Page 117

They both started arguing with one another. Abu Moosa insisted that what those people were doing was a mischief and it is better to keep away from it. An argument was going out there, when Zaid ibne Sauhan read out two epistles from Hazrat Ayesha from near the entrance to the mosque.One was addressed to him and the other to the people of Koofa. In the epistles she urged them to come to her help. She also pleaded that if they couldn’t come to her rescue, they shouldn’t also respond to the call from Ali (a.s.). After reading the epistles, he addressed the gathering:

“She was ordered to sit at home. We were ordered that we battle and fight that mischief didn’t raise its head! But what she had been ordered to do, she is asking us( men ) to sit back at home, and what we have been ordered to do( to battle) she is doing!”

Ref: Tareeq e Tabari, Vol Kaamil, Vol3, Page 117

Then addressing Abu Moosa he said,“O Abu Moosa! If you can stop the river flowing, then asak the people not to go! It is better refrain from a thing that is beyond your control. Instead of stopping the people from going, go home and sit quietly.” But all the talk didn’t have any effect on Abu Moosa. He continued insisting that what the opponents were doing was a mischief and people should keep away from it. When Imam Hassan (a.s.) felt that he was becoming too stubborn, he became angry and said,

“Leave our mosque and go wherever you like to go!”

Ref: Akhbar al Tawaal, Page 145

Then he went to the pulpit and gave a sermon. He convinced people to come to the help of Hazrat Ameer al Momineen (a.s.). Ammar ibne Yassir and Hajar ibne Adi Kindi too appealed to the people to join. This had an effect on the people and they started in numbers to join up.

When the environment of Koofa was congenial, Malik e Ashtar headed towards Dar al Ammara, beat up Abu Moosa’s slaves and evicted them. He occupied the palace. Abu Moosa came running to the palace and wanted to enter. But Malik stopped him from entering and said in a loud tone:

“O Abu Moosa! May your mother die! Get away from our palace! May Allah evict you! By Allah! You have always been a hypocrite!”

Ref: Tariq e Tabari, Vol 3, Page 501

Abu Moosa pleaded to be given a night’s respite. He was told that he had time till the evening (Isha) prayer and that he won’t be allowed to stay there in the night. Some people wanted to get into the palace and loot his belongings. But Maalik stopped them and told them that they shouldn’t trouble him because he was ordered to evacuate.People didn’t trouble him any more. Abu Moosa went in the darkness of night and spent the night somewhere in Koofa. In the morning he trudged towards Syria! Now the people of Koofa got ready to join the ranks in large number despite the efforts of Abu Moosa and the epistles of the Umm al Momineen. 12,000 armed men from Koofa joined Hazrat Ameer al Momineen (a.s.) at Zeeqar!

One is surprised at the mental make-up and actions of abu Moosa. On the one hand he was holding a key.position in the establishment and on the other he was promoting the interests of the opponents of the head of the state. If he considered the battle with the Ashab e Jamal illegitimate, he should have demitted his office at the first instance and then he could have expressed his views. When he was the functionary of the state and expressing his opinion against the instructions of the Head of the State was tantamount to disobedience His attitude indicated that he was hand in glove with the opponents of Hazrat Ameer al Momineen (a.s.). Otherwise there was no reason that he wanted to remain in office and tried to come in the way of mobilizing the men to fight with the rebels. He tried to describe the defensive arrangements as mischief and also tried to misinterpret the Prophet (s.a.)’s tradition to make people sit at home and give a free hand to the rebels.Did he want Talha, Zubair and their cohorts to do what they wanted without any resistance? If defensive measures against the rebels is a Fitna, then every defensive war could be termed as Fitna! Hazrat Ameer al Momineen(a.s.)’s battle with the ashab e Jamal is one of the battles that had the express approval of the Prophet (s.a.). Therefore Hazrat Ayoob Ansari says:

“The Prophet (s.a.) had instructed Hazrat Ali (a.s.) that he should battle with the recanters of the Bai-at (Ashaab e jamal), the wayward ( Ashaab e Siffin) and the apostates (Khawarij).”

Ref: Mustadrak hakim, Vol 3, Page 139

Then the Prophet (s.a.) had forecast the battle between Ali (a.s.) , the righteous and oppressed, with Zubair , the oppressor and aggressor:

“O Zubair! You will battle with Ali (a.s.) and you will be the oppresser over his right!”

Ref: Tareeq e Kaamil, Vol 3. Page 122

About the Cistern of Hawab, theProphet (s.a.) warned Hazrat Ayesha:

“Beware! O Ayesha! Lest you are the one!”

Ref: Tareeq e Yaqubi, Vol 3, Page 157

In addition to these statements of the Prophet (s.a.), the Holy Quran too clearly exhorts fighting against the rebellious:

“If two groups of believers think of battling with each other, try to arrange a truce between them; if one group commits excess over the other, then you must fight with the group that commits excess until it returns towards the Command of Allah.”

When the troops of Umm al Momineen reached Chahe Abu Moosa beyond the Cistern of Hawab , and the governor of Basra, Othman ibne Hanif got the news of the arrival of the heavy troops, he sent Abu Aswad Daeli and Omer ibne Haseen to Hazrat Ayesha to inquire about the purpose of her arrival at Basra. Therefore, reaching there, Abul Aswad asked Hazrat Ayesha ,“O Mother! On what purpose you have come here? For what reason you have mobilized such a huge army?” She said,“I have come to avenge the blood of Othman who was killed mercilessly in his own house.” Abul Aswad said,“In Basra there is none of his killers. ” She replied,“It is true. But I want the cooperation of the people of Basra I wish to take revenge on those who have killed him and are in the group of Ali (a.s.).” Abul Aswad said,“You are the consort of the Prophet (s.a.) and he has ordered you to remain within the four walls of your home. What have you to do with these battles?This activity doesn’t suit your dignity and status.that you have left behind your home and come out for battling.” She said,“Who will have the courage to come face to face with us and fight!” Abul Aswad said,“We shall fight and the world shall see that battles are fought in this manner!”

Umm al Momineen’s conviction that none will dare to fight against her was perhaps on the basis that with Hazrat Ali (a.s.) only a small contingent will be there who must have accompanied him from Madina and the braves of Koofa, who she thought were under the influence of Abu Moosa, wouldn’t join him. In this event the small contingent of the Imam (a.s.) may not be able to contend with her huge army.and will be forced to surrender arms.Either it will be on the basis that out of respect for the spouse of the Prophet (s.a.) they would abstain from fighting with her or they will get awed with the huge numbers against them. But the events turned out contrary to her expectation. Huge numbers of fighters joined the army of the Imam (a.s.) from Koofa. The other thought that the men would abstain from fighting seeing the consort of the Prophet (s.a.) could possibly have had effect on their thinking only if she had maintained that decorum by remaining at home and not coming out in full battle cry. When she hadn’t herself maintained the dignity and respect of her status, how could the fighting men be expected to respect her?

After talking with Hazrat Ayesha, Abul Aswad went to Talha and Zubair and asked them the same questions as he had put to Hazrat Ayesha. They too repeated what the Umm al Momineen.had said.that their purpose of coming there was to avenge the blood of Othman. Abul Aswad asked,“Haven’t two of you on oath owed your allegiance to Hazrat Ali (a.s.)? They said, “Yes! In conditions that a sword was hanging over our heads!There was no other alternative for us than doing the Bai-at!” Abul Aswad understood from their attitude that they were bent on mischief and rebellion and there was no use for further discussion. He went back to Othman ibne Hanif and reported about the parleys to him. He advised strengthening the fortification of the town. Othman ibne Hanif assembled the people in the mosque and ordered them to keep their arms ready and remain on alert.

Umm al Momineen’s army, after remaining at Cha e Moosa for sometime entered into the boundary of the Basra city. It camped at Marbad, the market yard for sale of camels.When the people of the city heard of the arrival of Ayesha, Talha and Zubair, they started assembling in the Marbad. They started commenting according to each person’s point of view.One person stood up and said, “These people have come out with fear and terror from a city where even the birds are in safety. If they have come to avenge Othman’s blood, we are not his killers! O People of Basra! Listen to me! Force them to return back from here! “At this point the supporters of Talha and Zubair hurled stones and quietened him. Jaria ibne Qadama took courage in his hands, moved forward , and asked Hazrat Ayesha:

“O Umm al Momineen! Your sitting on that accursed camel and coming out is worse calamity than the assassination of Othman. For you there is a Command from Allah you must maintain respect for the Hijab , but you have come out of the curtain and have lost your respect. One who thinks fighting with you is legitimate, may not refrain from killing you. If you have come of your own will, return home! If you have been forced to come, please seek the people’s help against those who have forcibly brought you1”

Ref: -Tareeq e Tabari, Vol 3, Page 482

Umm al Momineen didn’t take any cognizance of these words. Her attention was only on increasing her strength and taking more and more persons under her banner. It was necessary to get the people of Basra under her sway. She wanted to convince them that Hazrat Othman was killed at the instance of Hazrat Ali (a.s.) and thus he had personally occupied the position of the caliph. She said that neither he had the support of the members of the Shura nor the people’s support. With this purpose she wanted to address the crowd. There was pandemonium all around and none was able to hear what she wanted to communicate. Effort was made to quieten the crowd and Talha made a speech,“O People! We were the well wishers of Othman from the depths of our hearts! But some foolish persons overwhelmed the wiser and assassinated him! Now we want to avenge his killing!” he was able to speak this far , when the people said,“O Abu Mohammed ( Talha)! Your letters contrary to this kept coming to us! “Talha couldn’t give any reply and kept quiet. Now it was the turn of Zubair. He stood up and said, “From my side no letters came to you about Hazrat Othman.” He then talked about the citcumstances under which Hazrat Othman was killed. He blamed Hazrat Ali (a.s.) for everything and used harsh words. At this point a person from the tribe of Abd al Qais stood up. At his standing there was some commotion in the crowd. Some people tried to quieten him. But he didn’t care for the shouting and started speaking. At the outset he talked about all the three earlier caliphates and then started talking about the caliphate of Hazrat Ali (a.s),“You people had pledged your allegiance to Hazrat Ali (a.s.) without consulting us and accepted him as the caliph. What has happened now that you have turned against him? Do tell us, that we stand with you and fight! Has he usurped the booty of War? Has he taken any step against the Shariah? Or has he done anything that you don’t like? Tell us, what wrong has he done, that we side with you? If all this is not there, then there is no sense in all the noises that you are making!” At this point the men of Talha and Zubair jumped towards him. With the intention of lynching him. But the men from his tribe saved him. But the next day umm al Momineen’s men attacked and killed him and seventy men of his tribe. The historian Tabari writes:

“The next day an attack was made on him and his companions and seventy persons were killed.”

Ref: Tariq e Tabari, Vol 3, Page 486

After these speechers Hazrat Ayesha’s turn came. In a very pathetic manner she described the innocence of Hazrat Othman and the cruel manner that he was killed. And that people were very disturbed at his dastardly killing and were rising to avenge his assassination. She said,“Kill his murderers one after another and leave the matter of the caliphate to the Shura constituted by Omer! One who is involved in the assassination should be excluded from the shura” This suggestion of the Umm al momineen was very meaningful. She suggests following the Shura and very intelligently tried to turn the caliphate in the direction she wanted it to go. Only four members of the Shura were alive at that time. They were Ali ibne abi Talib (a.s.), Saad ibne Abi Waqas, Talha and Zubair. Hazrat Ali (a.s.), in her view, was involved in the murder of Othman and therefore had no right to be a part of the Shura any more. Saad ibne Abi Waqas was not likely to come in the way of what she would have liked to happen. Since Hazrat Omer had suggested that the candidate who had the majority with him should be selected as the next caliph, automatically the candidate of her choice would win hands down! Talha and Zubair would certainly not vote for Saad. In that event one of the two buddies would vote for the other and get through to the throne! The situation was such that Saad would be in an unenviable position of supporting one of the two! If he sided with Talha, he would be the caliph and the same was true for Zubair. Either way, that was what the Umm al momineen wanted! Her wish was to remove Hazrat Ali (a.s.) and install one of the two of her cohorts in the caliphate!

The crowds liteneed to the speech of Umm al Momineen with quiet interest. But after the speech was over, they started shouting and protesting and it was a cacophony of noises. Some people said that the Umm al Momineen was right, and others were against her. The people of Basra were divided in two groups. One group sided with Talha and Zubair and the other group was for Othman ibne Hanif. They started pelting stones at each other. However there was one group that remained quiet.and wasn’t able to decide which side to take. Thus, with the arrival of ummal Momineen, divisive tendencies arose in the families and households! Brother turned against his own brother!

Now, with the strategy of widening their sphere of influence they sent out messengers in all directions to register support. Therefore, the Umm al Momineen called Ahnaf ibne Qais, who was the chief of the tribe of Bani Tamim, and other important persons in the neighborhood and told them that they were refraining from doing the Jehad to avenge the killing of Othman. She asked them what reply would they give to Allah for this dereliction of their duty? She said that in their tribes there was no shortage of men and materials to fight nor will your men turn down your call. Ahnaf said,“O Umm al Momineen! It was only yesterday that you werte critical of Othman! You left nothing in cursing him! Today you are seeking Qasas for his murder!” She said that he was washed away like they do the dirt from the utensils. When he was free of all his ills, he has been killed. Ahnaf said

“O Umm al Momineen! I am ready to abide by the instruction that you give in a state of equanimity. But I cannot abide by the order that you give in a fury of rage!”

Ref: Isteaab, Vol 1, Page 320

Ahnaf saved himself from siding her, but the majority of the people of Basra joined ranks with the Umm al Momineen. Now she wanted to capture the bayt al Maal and other important places in Basra before the arrival of Hazrat Ali (as.). There she moved towards the city. Othman ibne Ahnaf wasn’t willing to hand over the city to her without any resistance. He created barricades on the way and, as far as possible, tried to defend the city. From which ever direction the attackers tried to advance, Othman’s men resisted them. Some people hurled stones from the rooftops on the advancing army. But how long could they stop the onslaught of the advancing army. When Othman felt that he couldn’t prevent the city any more from their depredation, he took one small unit of men and went to Talha and Zubair. He asked them what was their demand and why they were raisning trouble in the peaceful city? They said that their intention was to seek Qasas for the blood of Othman. He asked, was it the way of seeking the Qasas? He added that they were just interested in somehow acquiring the caliphate for themselves. They replied that even if that was true, Ali (a.s.) wasn’t more deserving of the caliphate than them. The discussion became more heated from either side and it almost went to the extent of drawing the swords. When matters were going out of control, Hazrat Ayesha demonstrated her liking for peace and intervened between the two groups.. They agreed that till Hazrat Ameer al Momineen (a.s.) arrived there, no hostilities would be started and that Othman will continue to be in the Dar al Amara and there wouldn’t be any change in the administration.. Only two days had gone by since the agreement, when in the darkness of night Othman was attacked stealthily in the Dar al Amara. He was taken captive, was given forty lashes and the hairs of his beard, brows and eye lashes were pulled out cruelly. Ibne Atir writes:

“Only two or three days had passed when they attacked Othman near the Bayt ar Rizq, took him captive, and tried to kill him. But out of fear that the Ansaar might become furious, they were afraid of killing him. But they pulled out the hairs of his head, beard and eyebrows. Then they incarcerated him.”

Ref: Tareeq e Kamil, Vol 3, Page 111

When Othman ibne Hanif was kept in captivity, taking Hazrat Ayesha’s opinion about the treatment to him was felt important. Therefore Hazrat Othman’s son Aban was sent to her to ask whether to keep Othman captive or he should be killed. Hazrat Ayesha asked them to kill him. One woman who heard her say this shouted,“O Umm al Momineen! In the name of Allah! Be kind on him and save his life!After all he is a Companion of the Prophet (s.a.)!” Ayesha said,“All right! Call Aban.” When Aban came back , she asked him not to kill Othman. When Aban heard the revised order, he said:

“If I had known that you are calling me back for this purpose I wouldn’t have come.”

Ref: Tareeq e Tabari, Vol 3, Page 485

With the orders of Umm al Momineen, Othman was saved from the bloodied swords of her men, but forty companions of his were murdered in cold blood. After this massacre the Bayt al Maal was attacked. The guards there, who numbered fifty, were tied with ropes. They were then slaughtered like sheep and goats. Hakeem ibne Jabla, who was an eminent person of Basra, heard about this massacre and torture of Othman ibne Hanif. He took with him 300 men of Bani Bakr and Bani al Qais and proceeded towards Madinat ar Rizq where Abd Allah ibne Zubair was distributing rations to his men.When he saw Hakim coming, he asked why he had come. Hakim asked him to give their share of the rations and to release Othman ibne Hanif and to allow him to remain in the Dar al Amara till Ameer al Momineen (a.s.) arrived. He also added that if they had sufficient numbers, they wouldn’t have tolerated the orgy of killing committed by them. Ibne Zubair said that they had avenged the killing of Hazrat Othman. Hakim asked him whether the innocent persons they had killed were the assasins of Othman? Why weren’t they afraid of the Retribution of Allah? Ibne Zubair told to Hakim that however much he shouted and cried, neither he would release any ration to his men nor Othman ibne Hanif be released. He added that if he recants from the Bai-at of Ali (a.s.) he could be released. When Hakim heard him, he said,“O Allah! You are Just! You must be witness to their tyranny!” Then he addressed his companions:

“I have no reservation in fighting with these tyrants. Those who have any, may go away!”

Ref: Tareeq e Tabari, Vol 3, Page 491

Saying this, Hakim unsheathed his sword and with a few companions attacked the adversaries. From that side too men came up with their swords. In the winking of the eyes a severe battle was started and blood was being shed. During the fight, one person hit the leg of Hakim and cut it. Hakim picked up the severed leg and hit it so hard at the man that he fell down. Hakim went crawling to him, and sat on the person till that person was dead. Hakim kept fighting till his strength lasted. But how could a small group fight with a large contingent. One by one they were all killed. Hakim, his son Ashraf and brother Ra-al ibne Jabla lost their lives in this battle. This is remembered as Jang e Jamal Asghar that happened on 25 Rabi Thani 36 H.

After killing Hakim and his men, Talha and Zubair wanted to kill Othman ibne Hanif as well. Othman understood from their looks that they intended to kill him. He told them that if the killed him, his brother Sahi ibne Hanif would certainly wreak revenge against them. My brother is the governor of Madina and he will search each and every relative of theirs and kill them. Hearing this, they changed their minds and released Othman from captivity. He left Basra and at Zeeqar reached the presence of Hazrat Ameer al Momineen. When he saw the pitiable condition of Othman ibne Hanif, Hazrat Ali (a.s.)’s eyes watered. He asked Othman to tell him about the happening in Basra and about the atrocities of the Ashaab e Jamal. Hearing the details his face turned red with anger. Immediately he ordered arranging the left, right and the front flanks of the army. On the left was Abd Allah ibne Abbas in the lead, on the right flank he put Omer ibne Abi salama and the front flank was commanded by Yaali ibne Omer. The Standard of the army he entrusted to Mohammed ibne Hanafia. They now started moving towards Basra. On the way they halted with the tribe of Abd al Qais. The people of this tribe had great regard for Hazrat Ali (a.s.). When they learned about the campaign for which the Imam (a.s.) was going, they too joined the ranks.

When Hazrat Ameer al Momineen (a.s)’s army reached outer Basra, Ahnaf ibne Qais, who had already owed allegiance to the Imam (a.s.) after the death of Hazrat Othman, came to his presence and said,“Ya Ameer al Momineen! I wish to say two things. If you order, I shall be with you to take part in the battle, or I shall stop the 4,000 swords that had been unsheathed against you. Hazrat (a.s.) agreed with his second suggestion and allowed him to go. How the Imam (a.s.) northern Basra and camped at Zawia. He sent some letters and messengers to Talha, Zubair and Umm al Momineen. He asked them to desist from battle and bloodshed. The advice didn’t appeal to them. Generally wars are destructive, but the internecine wars are the worst. The threesome didn’t agree to any suggestions of peaceful settlement of the dispute. When Hazrat Ameer al Momineen (a.s.)’s emissaries returned disappointed, and it became evident that there was no other alternative than the battle, the troops moved forward from Zawia and camped again on reaching Qasr Obaid Allah ibne Ziyad. The army of Hazrat Ali (a.s.) was 20,000 strong and the enemy had registered the cooperation of bani Azd, Bani Zaba, Bani Hanzala, Bani Salim etc on the excuse of seeking Qasas for the blood of Hazrat Othman. This way their strength was touching the figure of about 30,000 men.When both the armies came to the battle-field, the Imam (a.s.) told them about the destruction that would be cause by the battle in terms of men and material. But the numbers had gone to the heads of the two rebels. Their men started shouting the slogan, “Ya Lsaraat Othman” stood in rows. The Imam (a.s) too organized rows of his men opposite their rows. Instructing his men, the Imam (a.s.) said,“Till the enemy starts hostilities, you should not move forward. Till they attack, you shouldn’t attack. Don’t stop those who show their backs to the battlefield. Don’t attack the injured and maimed. Don’t cut the limbs of the vanquished opponents and don’t do anything that is taboo against the dead of the enemy troops. Don’t harm any females!” After advising his men, he came to the front without wearing armor riding on a horse and shouted,“Where is Zubair?” First Zubair was hesitant to respond. Then he put on protective armor and helmet and came near the Imam (a.s.) He said,“O Zubair! Why have you come to Basra? Why have you taken this step fraught with dangers?” Zubair replied,“To seek Qasas for the blood of Othman!” The Imam (a.s.) said:

“You want the Qasas for Othman’s blood from me although you yourselves have killed him. May Allah inflict a pitiable death on those amongst us who were more aggressive and harsh with him.”

Ref: Tareeq e Tabari, Vol 3, Page 520

Zubair couldn’t counter this but said:

“We don’t consider you capable of being the caliph nor are we ourselves capable of that.”

Ref: Tareeq e Tabari, Vol 3, Page 519

The Imam (a.s) said that today you don’t consider me capable of being the caliph, but we have always accepted you as the progeny of Abd al Mutallib, till your accursed son erected between you and us the wall of separation. O Zubair! I ask you in the name of Allah! Haven’t you heard the Prophet (s.a.) say:

“that you will battle with me and you will be the oppressor against my rights.”

Ref: Tareeq al Islam Dahabi, Vol 2, Page 151

Reminded of this prediction of the Prophet (s.a.), Zubair said,“Yes!The Prophet (s.a.) did say that.” The Imam (a.s.) said,“Then! Why have you come to fight against me?” Zubair replied,“I had forgotten this saying of the Prophet (s.a.). I am now reminded, and also, seeing Ammar , I remember the Prophet (s.a.) saying, ‘O Ammar! A rebel group will kill you!’ Now I have decided that I shall not fight with you and I will return home.” Therefore, with a crestfallen face Zubair went to Hazrat Ayesha and said,“Whatever steps I have taken, I had done that with due consideration. But my mind doesn’t work in the matter of this campaign. Therefore I shall not take part in the battle against Ali (a.s.) and I will go home forthwith.” Hazrat Ayesha said,“What are you talking? “Abd Allah said, “It appears that you were scared of seeing the shining swords of the sons of Abd al Mutallib, their fluttering standard and the death looking into your face!” Zubair said,“It is not like that! But Ali (a.s.) has reminded of something that I had forgotten. For me it is better that I depart from here now!” He said this and went away from the battle field. At a distance of 7 Farsaq or Leagues , from Basra, in the Valley of Al Saba he was killed by Umro ibne Jarmooz. And it was proved what Hazrat Ameer al Momineen (a.s.) had said when he talked of demanding Qasas for the blood of Othman.

This step by Zubair is a proof that what he was doing earlier was wrong. It can’t be that fighting with Ali (a.s.) was right and going away withdrawing from the battle was also right. Therefore, once Abd Allah ibne Zubair told sarcastically to Ibne Abbas ,“You people have fought with the Umm al Momineen and also with the companion of the Prophet (s.a.), Zubair!” Ibne Abbas retorted,“The truth is that your father brought out Hazrat Ayesha from her home and brought her to confront Ali (a.s.) in the battlefield! I ask you! Do you consider Ali (a.s.) a momin or not?.If you consider him a momin,then you have become heretics. If you consider that he was an infidel, then your father was misguided and subject to Retribution because he refused to fight with an infidel. Now it is left to you to decide who was the misguided one!”

After Zubair, the Imam (a.s.) wanted to talkto Talha as well to convince him to refrain from battling. Therefore he addressed him thus:

“O Talha! You have brought the Prophet (s.a.)’s consort to the battlefield, leaving your own wife at home!Did’nt you pledge your Bai-at to me?”

Ref: Tareeq e Tabari, Vol 3, Page 520

When the Imam (a.s.) reminded of Talha’s Bai-at with him, he carried the Quran in his hand and went round the rows of his troops saying loudly, “Who s there among you who will go with the Book to the rows of the enemy formation and invite them to follow the teachings of the Quran and ask them to refrain from mischief referring to the same Holy Book! But he should know that he will thus be going into the mouth of death. One youth from Koofa, Muslim ibne Abd Allah Majashaee, volunteered togo. After the Imam (a.s.) made the announcement thrice, when none other than Muslim volunteered, he prayed for him and handed over the Quran to him. The youth went with the Book before the enemy troops and talked about the commandments of the Allah. He reminded them to act on the commands written in the Book. But none paid any heed to his voice! At that moment Hazrat Ayesha’s slave attacked him with a sword and severed both his hands. Muslim tried to protect the Book with his chest, fell down and was martyred. The Quran too was damaged with a barrage of arrows.Seeing this happening, the Imam (a.s.) said:

“Now there is no doubt left in the veracity of battling with these people”

Ref: Tareeq e Tabari, Vol 3, Page 522

After this martyrdom of the valiant Muslim Majashaee, Ammar Ibne Yassir came near the enemy formations.and addressed them, “O People! You have kept your women behind the curtains at your homes, and have brought your Prophet (s.a.)’s spouse to face the swords, spears and the arrows! You have come to avenge the blood of Othman, although you know it well who are the killers of Othman and on whom rests the responsibility of that act! “Ammar said this much when there was a barrage of arrows from the enemy troops that forced him to step back. Turning to the Imam (a.s.) he said,“Ya Ameer al Momineen (a.s)! What is the delay now? These people don’t want to listen to anything other than battling! “Because of the soft attitude of the Imam (a.s) and his prolonged efforts to avoid hostilities had made the enemy think that in his weekness he was trying to avoid hostilities. They started raining arrows on the troops and many a chest was pierced with them. In that time one person was brought to the presence of the Imam (a.s) who had died with the wounds from the arrows. Another person martyred with the enemy arrows was brought before him. Then Abdallah ibne Badeel brought his brother, Abd ar Rehman, who also had died with the wounds from the arrows. The brows of the Imam (a.s) knit now and said, “Inna lillahi wa inna ilaihi rajeoon” . Now there was no other way than entering the battlefield. He tried his best to prevent the internecine battle taking place. All the possibilities for truce had been exhausted and, in fact, the enemy has commenced attacking. He asked for the Prophet (s.a.)’s armor, Zaat al Fuzool, and wore it. On his head he wore a black turban. He had the sword, Dual Fiqar, in his hand.He entrusted the command of the right flank to Malik e Ashtar and the left flank to Ammar Yassir. He gave the Prophet (s.a)’s black standard, Aqaab, to Mohammed Hanafia and asked him to go ahead. When Mohammed moved forward, a barrage of arrows stopped him. Seeing this, the Imam (a.s) took the standard from Mohammed. He now had the sword in one hand and the standard in the other. He attacked the enemy ranks with full force. He fought with such valor that everywhere there were enemy dead lying on the ground. When he returned and gave back the standard to Mohammed, he too demonstrated the same valor and killed innumerable enemy troops.

In this battle Marwan was looking for Talha to settle his score with him for the blood of Othman. He knew that the responsibility for the killing of Othman rested on him as well. Besides revenge, he had a political purpose too for eliminating Talha. Marwan knew that as long as Talha and Zubair lived, the caliphate wouldn’t return towards Bani Omayya. The possibility could present itself after these two stumbling blocks were removed. Zubair had already left the theatre of war. If he had stayed in the battlefield, it was quite possible that Marwan’s arrow would have targeted him as well. He got the opportunity of finishing Talha. From behind the back of his slave, Marwan shot a poisoned arrow that pierced Talha’s knee region. Piercing the knee, the arrow entered the flank of Talha’s horse. The horse ran fast and fell in a ruin. Talha breathed his last at that place. Ibne Saad writes:

“On the day of jamal, Marwan ibne Hakam attacked Talha, who was stationed beside Hazrat Ayesha, with an arrow that hit his knee. Then Marwan said,’ By Allah! After you I shall not have to look for Othman’s assassin!’”

Ref: Tabaqaat, Vol 3, Page 223

Even after Talha’s death and Zubair’s withdrawal from the battlefield, the morale of the enemy army didn’t go down in any way. They remained steadfast in the arena because the main character of the drama was Umm al Momineen Hazrat Ayesha. They were attached only to her and were not bothered if anyone else remained or went away. Their dedication was of such magnitude that they were picking up the droppings of her camel, crushing them between their fingers and smelling them saying that they were the droppings of their mother’s camel and they smell of musk and ambergris. They guarded the camel as they would guard the standard of the army. They kept the camel encircled all the time Hazrat Ayesha was watching from the canopy of the camel’s back the men holding the reins of the camel falling down dead with the arrows of their adversaries. With one man falling, another would take his place immediately. The rein holders were mostly from Bani Zaba, Bani Najia and Bani Azd and also men from Qureish, who held the rein at their turns and recited martial poetry all the while..Although the number of the rein holders was very large, only from the Qureish 70 perished doing this duty. But the reference of a few of them is there in the books of history. One of them was the Qazi of Basra, Kaab ibne Sawar. Although he wanted to remain neutral in this battle, but Talha and Zubair had asked Hazrat Ayesha to call him or personally visit him to register his cooperation. They said that if Kaab didn’t come, none from the tribe of Bani Azd would join the campaign. Umm al Momineen sent word through someone calling him. But he avoided the visit. In the end she herself went to his place. She called him, but he kept quiet. Hazrat Ayesha asked,“Why are you mum? Am I not your mother?” At this Kaab opened the door. Umm al Momineen asked him to take part in the battle. In the beginning he remained quiet. But he did yield in the end and she was successful in bringing him to the arena of the battle. Because of him, Bani Azd too came to fight. Kaab brought a copy of the Quran hanging in his neck. He held a staff in one hand and the rein of the camel in the other. An arrow came from an unknown direction and he was killed!

When the famous Arab swordsman, Umro ibne Yasri, held the rein of Hazrat Ayesha’s camel, from the troops of Hazrat Ali (a.s), Hind ibne Umro came forward to challenge him. Umro gave the rein to his son and came to meet the challenge. They tried their skill of swordsmanship on each other. But in the end Hind was vanquished and killed by Umro. After Hind, Alba ibne Haitham and Zaid ibne Sauhan came to fight with him and both were martyred by him. When Ammar Yassir saw this,, he couldn’t bear to stay quiet. He tied a belt of the leaves of datepalm around his girdle and came to the battlefield with sword in hand. Ammar was a grand old man of 90 years and very weak when compared to his adversary. When people saw him, they thought that he would meet the same end as the persons who came out to fight with Umro. When Ibne Yasri saw him coming with the intention of fighting, he gave the rein to Umro Ibne Bajra and jumped with speed towards Ammar and attacked him with his sword. Ammar fenced the sword with his shield. The shield was made of such material that the sword got stuck in it. Umro tried to pull the sword out. But in that moment Ammar bent down and struck Umro’s legs with his sword. Both the legs of Umro were severed. He fell down helpless. People picked him up and brought to the presence of Hazrat Ameer al Momineen (a.s.). The Imam (a.s) ordered his execution in Qasas for killing the three persons slain by him.When Umro ibne Bajra saw that Ibne Yasri was killed, he gave the rein of the camel to someone else and came to the arena to fight. From the other side Rubiah Aqeeli came and both rushed at one other with swords in hands. Both were killed fighting with one another.

When the rein of the camel came to the hand of Auf ibne Qatan Sanbi, he said that the responsibility of the assassination of Othman was on Ali (as.) and his two sons. He said that he will fight with them to avenge the blood of Othman. Therefore he recited the following martial poem while coming to the arena:

Ya am, ya am khalamani al watan

La abtaghi al Qabr wa la abghi al Kafan

O mother! O mother! I am away from home

Now I don’t crave for the grave nor the shroud!

Man hahana yahshar Auf ibne Qatan

An fatanal yaum Ali Fal ghaban

At this place only Auf bin Qatan will perish

If Ali (a.s) escaped from our hands it is a certain loss!

Aw fatana abnah Hussain wa Hassan

Azn ummat bataul hum wa hazn

Or if his two sons Hassan and Hussain escaped from our hands,

I shall die of that sadness and sorrow

After this recitation, he attacked and kept fighting. At last, Mohammed ibne Hanafiah slayed him with his sword. He took his desire of killing Ali and his sons (a.s.) to his grave!

Among the rein holders was Abd Allah ibne Abzi too. He first held the rein, then recited the following martial poem before going to the arena:

“Azrabhum wa la amri ab al Hassan

Haa an haaza ahzan min al hazn

I shall fence my sword and not even care to look at Ab al Hassan

This battle is a pathetic affliction

Hazrat Ameer al Momineen (a.s.) went forward and hit him with his spear. And said, “You wished to look at Ab al Hassan (a.s). Tell me, how you have found him?” He left the spear pierced in the person’s chest.

One of the well know warriors who came to the Battle of Jamal , Khabab ibne Umro Rasabi , recited the following martial poem and threw a challenge for a fight

Azrabhum walau ari Aliyya Amamat abyad masrafiay

I shall fight with my sword,and if I see Ali (a.s), I shall attack him with my sharp, shining sword

Malik e Ashtar came forward and killed him with one blow of his sword.

Then came Itab ibne Usaid who was from the elite of Qureish. He recited the following martial poem:

Ana ibne Itab wa saifi walaul

Wal maut indal Jamal almujmal

I am Itab’s son and my sword is“Walaul”

And my death is around the camel

Malik e Ashtar attacked and killed him. He did die at the feet of the camel, but his sword didn’t serve him well!

One warrior of Basra, Umro ibne Ashraf Atiki caught the rein of the camel in one hand and his sword in the other. Whoever came near him, he attacked reciting the following couplets:

Ya ammana yaa khair amm naalam

Wal am taghaz wa waladha wa tarham

O our mother! In our knowledge you are the best mother

The mother feeds her children and is kind on them

Alatrain kam shajah yaklam

Wa takhtali hamatha wal maasam

Don’t you see how many valiants are injured

And heads and wrists are falling severed

Harit ibneZohair Azdi came to fight with him. Both attacked each other. And fell down injured with each other’s sword and died. Along with Ibne Ashraf, 13 men from his tribe too perished fighting.

Abd Allah ibne Khalaf Khazai, an elite of Basra, in whose place the Umm al Momineen stayed as guest on arrival there, came to the battlefield. He demanded for a combat with Hazrat Ali (a.s) reciting the following triplet:

Ya Aba Turab and minni fatra

Fa inni daan ilaik shabra

Wa an fi sadri alaik ghamra:

O Abu Turab come closer to me

Closer you come I shall be closer than that

My chest is full of anger against you

Hazrat Ameer al Momineen (a.s) came forward and with one stroke of his sword made two pieces of him.

Abd Allah ibne Hakim, who was the chief of the contingent of the Qureish during ths battle came out for combat. From the other side came Adi ibne Hatim. He attacked Adi and broke one of his eyes with the spear.In that condition it was difficult for Adi to subdue his opponent. At this moment came Malik e Ashtar and with his help the opponent was killed.

Umm al Momineen used to ask every person who came to hold the reins of the camel as to who he was.In that order, Abd Allah ibne Zubair came to hold the reins. She also asked him who he was. He said that he was her sister’s son, Abd Allah. Hearing his name she cried,“Waskal Asma – Pity ! the womb of Asma is ruined!” Abd Allah was holding the reins when Malik e Ashtar passed from the front of the camel. Both stared at each other and raised their swords. Malik hit the head of Abd Allah and injured him seriously. He too got a minor injury from him.Both the injured persons caught each other with force. Malik threw Abd Allah on the ground and sat on his chest. When Abd Allah saw that he was about to be killed, he shouted,“Aqtaluni wa maa laka wa aqtalu ma laka maaee - Kill both me and Malik” . People didn’t pay any heed to his words.because everyone knew Maalik as Ashtar only. If Abd Allah had said Ashtar instead of Malik, certainly people would have attacked him. Abd Allah was a youth and Malik was an old person. Abd Allah could somehow free himself from the grip of Malik and ran away saving his life. Abd Allah did save his life, but for his entire life he got the black mark of showing his back to the battlefield. This was a topic of gossip for long. Once someone ridiculed Adi by asking him when he became one eyed. he said:

“When we had hit the spear at your buttocks and you ran away showing your back!”

Ref: Aqd al Fareed, Vol 2, Page 354

Umm al Momineen was much worried about Abd Allah. When she was informed that he saved his lifeby running away from the battle, she took a sigh of relief! She gifted 4,000 Dirhams to the person who brought this good tiding!

Aswad ibn al Bakhtari too was killed catching the reins of Umm al Momineen’s camel. Jandab ibne Zohair Ghamadi and Abd ar Rehman ibne Asaid were killed by Malik. When , in the end, the reins came to the hands of Zafr ibne Harit, the battle became intense and row after row was finished. Everywhere rivers of blood were flowing. When Umm al Momineen saw this gory scene, she threw a few pebbles towards the army of Hazrat Ali (a.s) and said,“Shahat al Wajuh - May these faces blacken!” This was the copy of that miraculous act of the Prophet (s.a) at the Battle of Hunain. But there the Prophet (s.a.)’s act was against the infidels and here the Umm al momineen was fighting an unnecessary, internecine battle. The Prophet (s.a) did that under the Command of Allah through a Revelation. Here Ayesha was fighting with Hazrat Ameer al Momineen (a.s) and the revered Companions of the Prophet (s.a.).

Ameer al Momineen asked Malik e Ashtar to attack the right flank of the enemy formations and Hashim ibne Otba to take care of the left. Both of them went with their troops with raised swords and made a severe onslaught.that the feet of the right flank were uprooted. The men left their position and moved to the center of the formation. The chief of the right flank, Hilal Ibne Wakih was killed by Malik e Ashtar and the men ran to take shelter near Umm al Momineen. The troops of Hazrat Ameer al Momineen (a.s) chased the fleeing men and there was severe fighting around the camel of Umm al Momineen. Bani Azd, bani Najia and Bahela had encircled the camel.to safeguard it and were taking the arrows, swords and spears on their chests. Zamakshari records the scene thus:

“The swords banging on the heads produced such a sound as the beating of clothes on the wooden plank while washing them.”

Ref: Faaeq, Vol 1, Page 35

Ameer al Momineen (a.s.) saw that the battle hadn’t as yet reached the final stages. Therefore he decided himself to enter the theatre. He stood up with a contingent of Mohajirs and Ansaar. Imam Hassan and Imam Hussain were on the right and the left of him. Mohammed Ibne Hanafia was carrying the Standard in front of him. The Imam (a.s) asked him to bisect the formation and reach with the standard near the camel of Umm al Momineen. Mohammed started to move, waving the flag. But from the other side there was a barrage of arrows that stopped him. The Imam (a.s) went forward. Put his left hand on the shoulder of Mohammed and took the standard from him. Now he had the dual Fiqar in his right hand and the standard in his left. He attacked the enemies with such ferocity that innumerable heads fell. He returned for a while amongst his men, straightened his sword and once again commenced the attack. When he wanted to commence the battle again, his companions and men pleaded with him not to expose himself to the danger of injury. Then he told to Mohammed ibne Hanafia that battles were fought in that manner. The people said,“O Ameer al Momineen (a.s)! Who has the strength and skill to fight like you!Who has the strength and capability to fence the sword like you!”

This intense attack on the Ashab e Jamal showed clear signs of their imminent defeat. Although their heads were falling continuously, they couldn’t have thought of leaving the field till the caml was standing in their midst. Its condition too was such that there were arrows on the canopy of the Umm al Momineen and the saddle of the camel.like the thorns on the back of the porcupine. The camel was unable to bear the onslaught and was turning round and round like the turning of the grinding wheel. When the Imam (a.s.) felt that as far as the camel stood in the battleground, the battle wouldn’t end. On the other hand the people from Basra were resisting others from going near it. He thought of removing the camel from the battlefield. He took youths from the tribes of Nakha and Hamadan.and moved forward. Seeing the Imam (a.s) the rows were broken, and along with his companions he reached near the camel. He told one of his troopers, Bajeer ibne Dalja Naqafi to go and cut the legs of the camel Bajeer went forward and struck the legs of the camel with his sword. The camel made a shrill sound and slumped on its side on the ground. As soon as the camel fell, the battle suddenly stopped. And the men started running helter skelter. None had any idea what to do. They were trampling the injured and the dead on their way. In no time the battlefield was sparsely occupied. Mohammed ibne Abu Bakr and Ammar Yassir cut the belts of the camel, lowered the saddle to the ground. Mohammed ibne Abu Bakr put his hand inside the canopy of the saddle. Umm al Momineen angrily asked who it was? He said,“I am your brother whom you don’t like!” She asked,“Are you the son of Khatamia?” He said,“Yes!” She replied,“Thank Allah! You are living and no harm has come to you” Mohammed asked her,“Hazrat Ameer al Momineen (a.s) is inquiring if any harm has come to you?” . She said,“One arrow had grazed my side, but I suffered no serious injury!” Then Ammar Yassir came near the saddle and said,“O Umm al Momineen! You have seen your sons battling!” She said very angrily:

“I am not your mother!”

Ref: Tareeq e Kaamil, Vol 3, Page 130

Ammar said,“You are the mother, whether you accept or you don’t!”

The Umm al Momineen’s denial cannot be accepted right from the point of view of the Quranic Commandment! From the Nass e Quran, wa azwaaja ummahatahum ---the prophet (s.a)’s wives are the mothers of Muslims, she was the mother of the Muslims, which neither the Muslims deny nor there is any way of denying it! The apparent reason for her denial is that when Ammar took part in the battle against her, he had forfeited his right to be her son! But the battle was not between the mother and her sons.But it is not binding on the Muslims to obey the Prophet(s.a)’s wives as they would their own natural mothers. They are the mothers of the Muslims because after the Prophet (s.a)’s demise they were forbidden from entering into matrimony with others on account of being the Mothers of the muslims. Such relationship was Haram for Muslims as with their own mothers. Therefore, when the verse of Hijab was revealed, some Muslims uttered that they might marry the widows of the Prophet (s.a) after his demise. Then to admonish them the following verse was revealed:

“Wa maa kaana lahum antau zau Rasool Allah wa laa an tankahu azwaaja min baaba abada”

“It is not legitimate for you to trouble the Prophet (s.a) and it is also not legitimate that after him you marry his wives.”

This banning of matrimony with the Prophet (s.a.)’s widows, are different from the duities of the children towards their natural mothers, and of the mothers towards their children. For example, the children are bound to provide sustenance to their own mothers. But in the case of ummahat al Momineen such binding is not there. Nor were the ummahat al Momineen permitted to discard the Hijab in front of their Momin Sons. Only in the matter of Hurmat e Aqd that they were given the status of the Momins’ Mother. While it is binding on Muslims to obey their mothers, the obedience has to be subject to the commands being within the norms of Shariah. The Prophet (s.a) has said:

“Obedience cannot be in acts of sin and is required only in virtuous deeds.”

Ref: Mishkaat, Page 319

Perhaps the Umm al momineen had realized this. That her act was aggressive and the journey to Basra was for an illegitimate purpose. Therefore, during her journey she was not offering Qasr prayers. Another interpretation is that this was her attitude only during the trip to Basra , and considering the trip as a journey of illegitimacy, she was offering the full mandatory prayers instead of the curtailed Qasr prayers mandated during the journeys. The mandate for Qasr is ony in Mubah ( Permitted Lawful) Circumstances. Therefore, Ibne Hajar Asqalani has made the following observation:

“Hazrat Ayesha was traveling with the intention of battling with Hazrat Ali (a.s) to Basra and was offering all the mandated genuflections of prayers and in her opinion Qasr (Curtailed) Prayer was mandated only during journey of obedience (to Allah).”

Ref: Fath al Bari, Vol2, Page 406

Anyway, the Umm al momineen was still in the battlefield when Ameer al Momineen (a.s) came near the saddle and tapped at it’s canopy with his stick. He said, “O Humaira! Did not the Prophet (s.a) order you to follow the dictum of , Malakat fasjah---Once you establish dominance, treat the dominated well!

He ordered Mohammed ibne abi Bakr to erect a tent over the camel’s fallen saddle and guard it that none came near it. With the dusk he sent her to the widow of Abd Allah ibne khalaf , Safia binte Harit. He ordered the carcass of the camel to be burnt. and spread its ashes to the wind. Then he said, “Allah’s curse on this animal. He said it was very similar to the Gosala of the Bani Israel and recited the following Verse from the Quran:

“Wanzar ila aalahak al lazi zalat alaihi aakafa lanahraqna summa lanansqna fil yam nasafa.

“See your god whose worship you do. We shall burn it to ashes and then disperse it in the river.”

After the end of the battle, the Imam (a.s) announced to his men that they should not chase any person fleeing. They should not harm any injured person. They should’nt enter homes of people to loot. Those who surrender arms, give them amnesty and protection. Those who lock themselves in their homes, leave them in peace. Whatever arms and other materials they found in the battle field was theirs. He said that on the women and the slave girls they didn’t have any right. On this some objections were raised. They said, how is it possible that shedding their blood was legitimate and making them slaves is not allowed? Perhaps this opinion was expressed because in the earlier period that was the practice when battles were fought with the infidels and their survivors from the battles, including women and children, were made slaves. The Imam (a.s) said that his decision is the same as that of the Prophet (s.a) after the conquest of Makka. He said,“if you are insistent, tell me who will take charge of his mother, Hazrat Ayesha?” Hearing this silence fell on all the protesters and they realized that their demand was not just. They said,“O Ameer al Momineen! The decision made by you is absolutely correct.”

The Imam (a.s) stayed for three days in the field of Jamal. After the burial of the martyrs he entered the city of Basra and went straight to the Jama Masjid. After the prayer, he stood with his back against the wall on the right side. He chided the people of Basra against their waywardness and said:

“You were the troops of a woman and the obedient servants of a camel! When it yelled you went saying, ‘ At your service’, when it was hurt you ran away! You are people with low morals , deniers of promises and your faith is something to show off and something else in your hearts! Even the water in your land is polluted! Those who stand to pray amidst you are entangled in sin. One who left you has the Blessings of Allah.”

Ref: Nahj al balagha

After the Sermon, the Imam (a.s) took Bai-at from the people of Basra and warned them against creating mischief. Then he came out, and with Abul Aswad Daeli and others, went to the Bayt al Maal and after spot inspection ordered all the funds there to be distributed to those who participated in the battle. He ordered that every trooper must get 500 Dirhams each. When the distribution was done, not a single Dirham went less than the sanctioned amount for any person, nor any balance left after the entire amount was distributed! Habt al Urfi says that the Ameer al Momineen too took his share equal to that of others. After the distribution was over one person came and said that he intended to take part in the battle, but couldn’t present himself on time and that he must get a share in the funds didtributed. The Imam (a.s) gave him his share of 500 Dirhams and remained empty handed!

Hazrat Ayesha was still in Basra. The Imam (a.s) sent Ibne Abbas to her with the message that she must prepare for going to Madina. She was told that neither she had any work in Basra, nor her remaining away from Madina for long was desirable. Ibne Abbas says that he went with the Imam (a.s)’s message and sought her permission to enter, but she refused him entry. He was forced to enter without permission and sat down on a rag. Umm al Momineen saw him from behind the curtain and said,“O Ibne Abbas! You have.not cared for the manners prescribed by the Shariah and entered without my permission.and came into my house and you are sitting on the rag too without my permission. Ibne Abbas said, “we have better understanding of the norms of Shariah! If you have learnt these norms, it is from us. This is not your house that we have to get your permission to enter here. Your house is there, where the Prophet (s.a) had left you behind! When you are at that house, we shall not enter without your permission! I had to come here anyway.to convey to you the command of Hazrat Ameer al Momineen (a.s.). He asks you to move away to Madina soon. She said ameer al Momineen was Omer ibne Khattab. He said ,” I meant Hazrat Ali ibne Abi Talib (a.s) when I said Ameer al Momineen!” She said,“I don’t accept him as the Ameer al momineen.” Ibne Abbas said,“What happens if you accept hm as the Ameer al Momineen or not. Since when you have been given the authority that if you accept one as Ameer al Momineen, he is, or otherwise, not! “At this Umm al Momineen started crying and said, “I myself want to go away from this city soon.”

“For the reson that I dislike the place where you people live.”

Ref: Aqd al fareed, Vol 3, Page 107

Ibne Abbas said,“This is the height of not recognizing others rights. Is it the return for the fact that we have made you the Umm al Momineen and your father was called the Siddeeq. She said, “Do you want to claim superiority over me through the Prophet (s.a)?” he said,“You are only one of the nine wives of the Prophet (s.a.)..But because of this your slightest word is accepted as a command. We are the flesh and blood of the Prophet (s.a) and it is the same blood that is running in our veins. If you had this privilege, would you not have claimed superiority over us?” Umm al Momineen kept quiet at this because she had no reply to give. Ibne Abbas repeated the conversation to the Imam (a.s). He was very happy to hear this and recited the following Verse:

“Zurriyat baazaha min baaz wallah sami aleem”

“Superior has made Allah the progeny of some over others , and Allah is the One who hears and knows.”

When the Umm al momineen agreed to travel, the Ameer al Momineen made arrangements for her travel and the expenses for the way. He asked Mohammed ibne Abu Bakr to accompany her and sent her safely on the way to Madina. This journey commenced on 1 Rajab 36 H, The day was Sunday.

Ameer al Momineen, from the beginning to the end of this battle, set a great example searching for peace against all odds. Although he had to fight a bloody battle to curb the big mischief, he didn’t commence the hostilities till the enemy attacked first. Although they had, before the Imam (a.s.) arrived at Basra, inflicted great atrocities on the people and killed hundred of the friends of the Ahl al Bayt. They attacked the governor of Basra, Othman ibne Hanif, surreptitiously in the night breaking the commitment they had made with him. They captured the Bayt al Maal and Bayt ar Rizq and carried out almost a general massacre of the Muslims. Although the justification for severe action was already created by these heinous acts, the Imam (a.s) tried his best to effect an amicable and peaceful solution. Therefore he talked at length with Talha and Zubair. He sent a copy of the Holy Quran with Muslim Majashaee to ask them to follow the injunctions of the Book. When all these efforts were ineffective, and his efforts for peace were termed as his weakness, he was left with no other alternative than fighting it out. When the hostilities started, he organized his ranks in such a manner that victory was guaranteed.

The things that Hazrat Ameer al Momineen (a.s) had exhorted his men to follow were:

They should not start the hostilities themselves.

They should not attack any injured person.

They should not chase any man running away from the arena.

They should not touch anything other than those permitted as booty of war.

His men followed his commands implicitly. Till his men were getting hurt, even dying, with the barrage of arrows from the enemy, they didn’t start fighting. When blood started flowing in the battlefield, they didn’t touch the injured men of the enemy. When the enemy troops started escaping in defeat, they were not chased. They didn’t have a second look at the things left by the vanquished army.

Di Noori has written:

“They saw gold, silver and other costly materials in the battlefield but none even looked at those things. They only took the arms and the transport animals of the enemy men who were killed during the battle.”

Ref: Akhbare al Atwal, Page 151

It is the custom in the world that the victorious armies hold the officers of the vanquished army as captives on false charges of treason and rebellion. They either keep them incarcerated for long or execute them. But the Imam (a.s) rose above the spirit of revenge and did not question anyone from Basra who were openly against him. He pardoned such enemies of peace as Abd allah ibne Zubair, Marwan ibne Hakam, Walid ibne Uqba, Abd Allah ibne Aamir with one stroke of his pen. The Umm al Momineen who left no stone unturned in his opposition, was treated with due respect and was sent safely to Madina. He explained the subtle difference between the jehad with the Muslims and that with the infidels. His men wanted to take the women and children as slaves, according to the prevailing custom after victorious conduct of wars. He convinced them that they were not permitted to take such women and children as slaves. Instead of transferring the Bayt al Maal at Basra to the center, he distributed the funds equitably to all his men. Thus he retained the spirit of the fighting men to willingly participate in the future campaigns, if required.

Umm al Momineen, who for the common Muslim has the status of a scholar and adept at remembering the traditions of the Prophet (s.a), wasn’t ignorant of the fact that she had no right to claim Qasas for the blood of Othman. That was the right and the duty of the establishment of the time or the successors of the victim. Neither Hazrat Ayesha was the the representative of the Muslim interests nor was she one of the successors of Hazrat Othman. Despite this, she entered into a fight with the caliph of the day and instigated a huge army of people to fight. This, despite the fact that the spouses of the Prophet (s.a) were mandated to remain within the four walls of their homes. The Holy Quran says:

“Wa qaran fi bayootakun wa la tabarjan tabraj al jaheliyatal awla.”

“Stay put in your homes and unlike the days of Ignorance don’t come out in finery.”

In obedience to this injunction of the Holy Quran, Umm al Momineen Zainab binte Hajash and Umm al momineen Sauda never went out of Madina and their entire lives they followed the dictum. Some persons asked Hazrat sauda why she wasn’t going for the Haj. She replied that she had already performed the Haj and that she was bound to live in the house where the Prophet (s.a) had left her behind. Therefore, after the demise of the Prophet (s.a), she never left her room. Besides this, even the ordinary Muslim women are not required by the Faith to actively participate in the warlike activities. Therefore Hazrat Ayesha says:

“I sought the Prophet (s.a)’s permission to participate in the jehad. He said, ‘the jehad for you women is performing the rites of the haj.”

Ref: Sahih Bukhari, Vol 2, Page 101

And Umm al momineen’s own saying is:

“A spindle in the hands of a woman is better than the spear in the hand of a fighter who struggles in the Cause of Allah.”

Ref: Al aqd al fareed, Vol 2, Page 6.

Despite knowing all this, she traveled with a crowd of thousands of men from Makka to Basra and leading the troops she entered the battlefield. Although she was witnessing that thousands of children would be orphaned because of her action. Thousands of young women would be unnecessarily widowed. And the blood of muslims will be shed at the hands of Muslims! But she never bothered about the grave consequences. The responsibility for the huge loss of lives rests mostly with her. Even in her own lifetime the people thought so. Therefore once Umm Aufi al Abdia, hundreds of men of whose tribe died fighting on the side of Hazrat Ali (a.s), asked Hazrat Ayesha,“O Umm al Momineen! What do you say of the woman who had killed her young son?” She replied,“The woman would go to the Hell!” Then she asked,“What is the order for the woman who had killed 20,000 young sons only at one place !” Umm al Momineen understood the intended sarcasm! She got angry and said:

“That enemy of Allah shouldn’t be allowed to go scot free!”

Ref: Aqd al fareed, Vol 3, Page 108

Abu Othman Jahiz has expressed the entire matter very subtly in these words:

Kanha fi falha harat

Tareedan taakal aw laadaha

In her act she was like the meek and wicked cat

Who eats her kitten by cutting them.

Anyway, her act was nothing to boast home about. The people of her own family considered an insult for themselves. Therefore the Umm al momineen once asked her nephew, Ibne Abi Ateeq, to provide her a mule for some work. When he got her message he told to the messenger, “Go and tell to the Umm al Momineen:

“By Allah! Till now we haven’t been able to wash away the spot of theYaum e Jamal (The Day of Jamal!) Does she want to do the Yaum e Baghal ( Mule) now!?”

Ref: Ansaab al ashraaf, Vol 1, Page 421

Ibne Abi Ateeq had said this sarcastically, but after the“Yaum e Jamal” the people did see the“Yaum e baghal.” . Therefore when the mortal remains of Imam Hassan (a.s) were brought to be interred in the Prophet (s.a.)’s room, Marwan ibne Hakam and his men stood in the way fully armed and obstructed the burial. At that time Hazrat Ayesha too was with the men of Marwan!Therefore Ibne Abil hadeed Motazali writes:

“Abul faraj says that Yahya ibne Hassan the author of the book, Al Nasab,narrates that on that day Hazrat Ayesha was riding on a mule and Marwan ibne Hakam , Bani Omayya and their cohorts were tempted by her. About this someone has said:

“Sometime riding a camel , and some other time a mule!”

Ref: Shara Ibne Abil Hadeed, Vol 4, Page 17

In this regard the role of Talha and Zubair is no different from that of Umm al Momineen. They reached Basra and in the name of Qasas for Hazrat Othman they started general massacre. And without investigating who was the criminal, and who was not, everyone was dealt with naked swords. They had no right to kill anyone because the right for Qasas rests with the state and the successors of the victim only. They were neither the caliphs of the time nor next of kin to Hazrat Othman. Then the most surprising thing is that they considered breaking their Bai-at with Hazrat Ali (a.s) legitimate and their aggressive act justifiable. For this they were putting the blame of the assassination of Hazrat Othman on Hazrat Ali (a.s). This despite the fact that with regard to the killing of Othman, what was their own attitude and what was the attitude of Hazrat Ali (a.s). Therefore Hazrat Ali (a.s) has said:

“By Allah! Talha, Zubair an Ayesha know it well that I am on the right and they are wrong.”

Ref: Isteaab, Vol 2, Page 214

If they really considered that Hazrat Ali (a.s) was involved in the killing of Othman, they would have raised their protests before owing their allegiance to Hazrat Ali. But neither at the time of the assassination nor during the period of the Bai-at for Hazrat Ali (a.s), they made any accusations. Mohammed ibne Asireen says:

“I don’t know that someone has accused Hazrat Ali (a.s) of the killing of Othman. Even his Bai-at was conducted, it was finalized and after all that people started accusing him.”

Ref: Aqd al fareed, Vol 3, Page 93

The chiefs of the persons who started the blame game were Talha and Zubair. They too opened their mouths when they felt that their interests were not served.. This happened when the Ameeral momineen (a.s) refsed to give them the governorates of Koofa and Basra. If their claim for the Qasas of Othman was driven by the spirit of true sympathy for him, they would have raised it before the Bai-at for Hazrat Ali (a.s) commenced. They waited till much after the Bai-at and they failed in their attempts to wangle the governorships for themselves. In the light of the events, it can be told with certainty that the purpose behind all the mischief raised by the two and their cohorts was to usurp power somehow. Therefore they recanted the Bai-at and incited others to follow suit. They told to Hakim ibne Jabla that till Othman ibne Haneef didn’t break his Bai-at with Hazrat Ali (a.s) they wouldn’t release him from incarceration. They also said in the presence of the Imam (a.s) that they didn’t consider him capable of holding the position of the caliph. O an inquiry from Saeed ibne Aas they told in clear terms that they wouldn’t make Othman’s son the caliph , but one of them, Talha or Zubair, should get the caliphate. The search for power egged them on to get Othman assassinated., and thereafter when Hazrat Ameer al Momineen became the caliph, they hatched a conspiracy against him.They took shelter behind Umm al Momineen to create mischief demanding Qasas for Othman’s blood. Thus, whether it was Umm al Momineen or Talha and Zubair, they had no moral substance for their act nor that of Shariah. However important their personalities, but crime is, after all, a crime. Whoever is responsible for a crime, howsoever important the personage, there has to be punishment for the crime committed. They had taken such a nasty step that thousands of lives of Muslims were lost. But there is one group that tries to shelter them under the banner of Sahabiat. They seek many excuses and, when they fail in all their attempts, they take shelter behind the excuse of Khata e Ijtehadi. This excuse of Khata e Ijtehadi is not only for this event, but they bring it forth to cover the aberrations of their favorites time and again. If this killing of thousands of innocents was because of Khata e Ijtehadi, then analyzing the errors of interpretation of these great personalities is certainly everyone’s right! First of all, it has to be established under what rules and norms the Ijtehad was made.and under what norms thousands of persons were killed to avenge the blood of one man? Was there a mandate of the Holy Quran for such a rash act? Or there was any tradition of the Prophet (s.a) directing them towards such precipitate actions? Did they have in their support the consent of Ijma before they went ahead with their hush-hush campaign? If none of these can be proved, then where is the question of Ijtehad for this act.

Some of the champions of the these persons also concoct the excuse that some of the persons in the ranks of Ameer al momineen (a.s), who were the supporters of the assasins of Hazrat Othman, finding the signs of compromise between the two groups, felt that it was against their interests and, at the instigation of Ibne Saba, before dawn attacked the troops of Umm al Momineen, and in the garb of Ashab e jamal attacked the troops of Hazrat Ali (a.s). Thus, they say, that either side thought that the other party had attacked them and had commenced the hostilities. Thus the fighting spread and the responsibility of the battle doesn’t go to either of the two groups!

This is a self concocted story of those persons. It has no importance both from the point of view of Riwayat ( Narration) nor Darayat (Knowledge or Higher Criticism). This story was first recorded by Ibne jarir Tabari in his famous book of history. Before Tabari no historian has touched on this story. But the historians who followed Tabari started quoting him and gave it a lot of publicity. Closing their eyes to the deeds of Talha, Zubair and Ayesha, they put the blame for this bloody war on a fictitious character , Ibn e Saba, and his band. Tabari has quoted this story through Saif ibne Omer Tamimi, dead 170 H. According to all the historians, Saif ibne Omer was a lier according to all the eminent scholars of rijal (Biographers of Hadit Narrators). Therefore Zahbi writes in“Meezan al Aitadal” that Yahya says“Filis khair minhu--- One shell is better than this” , Abu Dawood says,“Laisa be shai--- that is nothing” , Abu hatim says,“Matrook--- not worth quoting” , Ibne Haban says,“Atham bil zandaqa---It is faithlessness and is instigated by recanters” . Not a single scholar has approved of it and considered it worth quoting. If there was some truth in the tradition, it would have acquired currency immediately after the event of Jamal. The first one to quote it was Tabari who came very much after the event. Even when it comes up, It is through a person who was known for his falsehoods. Isn’t it tantamount to closing ones eyes to facts by believing the narration of such a person ? Anyone who studies the events of Jamal in depth, will own that his narration appears out of place and concocted. The purpose definitey was to prove that the Ashab e jamal were not responsible for what had happened there was a mysterious and slimy person who stage managed the entire battle and remained incognito till allama Tabari’s narrator broke the story for him! But the pages of history are witness that before the battle started, several attempts were made by Hazrat Ali (a.s) to dissuade the trio from going to war! If that story has to be believed, wouldn’t the party of Jamal have said that Hazrat Ali (a.s)’s men made a surprise, preemptive attack instead of trying for peace. To the contrary the three were always bent on settling the scores and, even before the arrival of Hazrat Ali (a.s)’s army to Basra they had killed tens of innocent persons to show their might.

In this connection the fictitious person, Ibne Saba, whom they term responsible for the outbreak of fighting, doesn’t have a historical identity according to Dr Taha Hussain , Egyptian Scholar, George Jurdoc and other scholars. The person whose name appears prominently in connection with the assassination of Hazrat Othman and the Battle of jamal, his name is Safin Tahkeem. His name is also heard at the time of the Battle of Nehrwan. In between his name is not heard as if he had played the disappearing trick.One would like to know what happened to him after making his nightly attack? The truth is that his colorful personality was created to provide protection to the main characters of the episode. When his need didn’t remain, he was quietly withdrawn from the stage!

Jang e jamal was fought in the middle of Jamadi Thani 36 H ( November 656 A.D.). There are different versions about the numbers killed. From the 30,000 strong army of umm al Momineen, 10000 or 17000 or 20.000 men killed. And from the 20,000 strong force of Hazrat Ali (a.s) 5000 or 1,070 martyred. Although this battle was a short duration affair, it had a long lasting effect on the feelings of the people. Therefore, after the Battle of Jamal, the flames of war rose from Syria and the swords of muslims severed the heads of Muslims. If Umm al Momineen, Talha and Zubair had not entered the battlefield, then Muawiya would never have dared to challenge Hazrat Ali (a.s). But because of their activities, he got the time and opportunity to prepare himself to confront Hazrat Ali (a.s). He got an excuse that the Umm al Momineen,.who was from the tribe of Teem, came out seeking Qasas for the blood of Othman, then Muawiya, who himself was from Bani Omayya, like Hazrat Othman, had more right to seek Qasas for the blood of his kinsman. This was such a strong political excuse that Muawiya produced as the cause of his fight with hazrat Ali (a.s). Therefore, he instigated people to fight the Battle of Siffin with that excuse.Then he usurped the caliphate and assumed the title of Khalifat al Muslimeen. As a consequenceof the Battle of Siffin the group of Khawarij ( the Excommunicated) arose and the Battle of Nehrwan was fought. These battles caused such schisms amongst Muslims that couldn’t be healed during the past 13 centuries.