Alhassanain(p) Network for Heritage and Islamic Thought

-They have killed Uthman!

-What have they done, then?

-They have unanimously agreed on paying homage to Ali. All affairs have gone well with them.

Accordingly, she became very sad and upset. She was angry. She looked towards the heavens and the earth and said: “By Allah, I wish that this (heaven) would fall on this (earth) if the affair went well with (Ali) bin Abi Talib. Uthman has been unjustly killed. By Allah, I will avenge his blood!”

Ubayd answered her with condemnation and sneering: “And why? By Allah, you were the first to change his name! You had said: ‘Kill Na‘thal, for he has become an unbeliever!” Why did A’isha show sadness and impatience, while Islam became fresh through the government of the Imam, and the Muslims obtained what they had wished?

A’isha answered her uncle, saying: “They had asked him (Uthman) to return to Allah in repentance, and then they killed him. I said, and they said. My last saying is better than my first one!”

Was A’isha present when they asked him to turn to Allah in repentance? Did she know how he repented to Allah? However, she made that up to justify her attitude. Ubayd answered her, saying:

The beginning is from you, and the change is from you.

The wind is from you, and the rain is from you.

And you had commanded (people) to kill the Imam (Uthman) and said to us that he had become an unbeliever.

And we obeyed you in respect of killing him; and his killer is with us among the bitterest things.

The ceiling above did not fall, nor did our sun and moon eclipse.

The people paid homage to the one with determination, who set right the detested things and crookedness.

He wears war garments; and the loyal is not like the disloyal.

She turned away from him and returned to Mecca.[1] Sadness and depression dominated her. Sorrow and astonishment surrounded her.

-------------------------------------------------------------

[1] Al-Tabari, Tarikh, vol. 3, p. 454. Others have mentioned that.

The Reasons for her Mutiny

There is nothing weaker than the saying that A’isha had revolted against Imam Ali (a.s) to avenge Uthman’s blood, for it was she who invoked the Muslims to kill him (Uthman) and overthrow his rule. Ahmed Shawqi, a poet, has said:

Did avenging Uthman make her sad or a pang whose sorrow was not removed?

It was a rip that did not come to mind; women’s plotting undermines mountains.

Yes, A’isha used Uthman’s blood as a pretext and means to declare rebellion and mutiny. She used that to provoke the simple-minded and send them to fight against Imam Ali (a.s)

The killing of Uthman was not the real reason, in any case, that made her revolt against the then legal rule. Rather the reasons are the following as researchers say:

1. Her soul was full of rage and hatred toward Imam Ali, his wife Fatima, and their children. She knew that the Prophet took great care of them, and showed love and affection toward them, to the extent that none took part in that.[1] As for A’isha, she did not enjoy such a treatment and love at all. Rather, the Prophet treated her very normally. He often criticized her. He, once, sat on his pulpit and indicated with his hand to her house, saying: “From here, there will be the sedition! From here, there will be the sedition! From here, there will be the sedition, where Satan will appear!”[2] More than one time he threatened her with divorce because he suffered from her. One time she became angry, and she said to him: “O you, who claim that you are a prophet!”[3] When he performed the prayer, she stretched out her leg in front of him. She did not move her leg until he looked at her angrily. When he looked at her, she moved her leg. When he rose to continue praying, she stretched it out again.[4] A’isha knew that the Prophet took great care of Fatima and her husband, and that he turned away from her. This thing moved the hidden spites in her soul. She confronted Allah’s Apostle (a.s) through that. When Abu Bakr (A’isha’s father) asked permission to enter the house of Allah’s Apostle, he heard

-------------------------------------------------------------

[1] At the begging of the book we have in detail talked about the traditions narrated from the Prophet in respect of his love for his household.

[2] Al-Bukhari, vol. 2, p. 125, Chapter on Obligatory One Fifth (Khums). Muslim, Saheeh, vol. 2, p. 503. It has been mentioned in it that he (a.s.) has said: “The head of unbelief (will issue) from here where Satan’s horn appears.”

[3] Ihya’ al-‘Uloom, vol. 2, p. 35, Chapter on Morals of Marriage.

[4] Al-Bukhari, Saheeh, vol. 1, p. 143.

A’isha speaking loudly and saying to him: “By Allah I have come to know that Ali is the most lovable to you of me and my father. She said that twice or three times!”[1] Nothing moves woman’s feelings and leaves psychological complexes in her except that she sees someone is more loveable to her husband than her. Moreover, A’isha could not bear a child from the Prophet (a.s) just as the other wives could not. Accordingly, the Prophet adopted the children of his only daughter. He had toward them the deepest kind of love and loyalty. These things moved the hidden envy in her soul toward Imam Ali and his wife. She used all her abilities to face Imam Ali (a.s) and to turn the caliphate away from him. She nominated her father for leading the Muslims in prayer during the Prophet’s illness lest that the Imam should lead them. After the death of the Prophet, she played a major role in nominating her father for the caliphate and depriving Imam Ali of it. She was spiteful to the extent that when the Prophet’s daughter died, the Prophet’s wives went to the Hashimites to condole them except her (A’isha). It has been narrated that she said some words indicating her delight and rejoicing.[2]

When the Imam became a caliph, she became angry and rushed to resist him and declare the war against his government. The Imam (a.s) has described her detest and spite against him saying: “As for so-and-so (A’isha), she was overcome by women’s weak opinion, and a spite boiled in her chest like a blacksmith’s boiler. If she had been summoned to harm someone other than me, she would not have done.”

Among the strongest factors that moved her to resist the Imam was the spites and hatred she had harbored against him. She could not hide them. She became very pleased and delightful when she heard of his martyrdom. She forgot that he was the brother of the Prophet, his guardian, and that he was to him as Aaron was to Moses. She turned away from what the Prophet (a.s) had said in respect of him: “O Allah, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him, and desert whoever deserts him.” Certainly she heard and understood that. She knew all the traditions that the Prophet had said concerning the Imam and his children.

2. Among the reasons of her war was that she expected that the caliphate would return to Taym (the tribe of her father), and that her cousin would undertake the rule, as al-Aqqad sees.[3] She propagated for and lauded him. She was in Mecca. When she heard about Uthman’s murder, she said: “The

-------------------------------------------------------------

[1] Imam Ahmed, Musnad, vol. 4, p. 275.

[2] Ibn Abi al-Haddeed, Sharh Nahj al-Balagha.

[3] ‘Abqariyat al-Imam Ali, p. 87.

worthiest of people in this matter (the caliphate) is the man of the finger (Talha).” Then she quickly came back to Medina. She had no doubt that he would be the caliph. She used to say: “Away with Na‘thal (Uthman)! O man of the finger! O Abu Shibl! O my cousin! … They have found Talha as equal to it (the caliphate). It is as if I see his finger…”[1]

She behaved in such a manner out of partisanship and tribalism. She did not think of the community’s interests. She intended to return the glory to her family again, to spread her influence, and possess alone the properties. And that would not be achieved except when the caliphate would return to the tribe of Taym.

3. Professor al-Ala’ili thinks that the reason for her mutiny was the partisanship prevailing that time, saying: “History has not told us why she rebelled against (Imam) Ali while she saw nothing of his policy. As for the claim that she revolted (against him) to avenge Uthman, it is an imagination, for she was not ignorant of the Islamic Law that required her to leave the matter to be decided by the general ruler. If there was no general ruler, then it is decided by the heirs. As for her, she was not among his (Uthman) heirs.”[2]

Therefore, A’isha revolted against the Imam not to avenge Uthman, but for another thing which history has not mentioned frankly. The right thing in my opinion concerning this affair is that partisanship was so strong that it included the Prophet’s wives. For example, Umm Salama was among the party of the conservatives (Ali’s party). As for A’isha, she was among the party of Talha and al-Zubayr, as I have mentioned in the introduction to the first series. They were so during the time of the Prophet. Umm Salama was the head of a group of the Prophet’s wives, and A’isha was the head of another group. Without doubt, this partisanship created in their own souls a historical spite related to their general behavior.”[3]

These are some of the reasons that moved A’isha to mutiny against the Imam’s government, and she, through that, opened a door to mutiny and rebellion. She paved the way for the forces deviated from the truth to unite in a bloc and come together to fight against Ali bin Abi Talib. Accordingly, she drowned the nation into a sea of disasters and misfortunes.

-------------------------------------------------------------

[1] Ibn Abi al-Haddeed, Sharh Nahj al-Balagha, vol. 2, p. 76.

[2] The Islamic Law requires that the blood heir is at first the guardian. If there was no blood heir, then the religious judge is the guardian, for he is the guardian of those who have no guardian.

[3] The Life of al-Husayn, part two, p. 267.

The Declaration of the Rebellion

A’isha declared the rebellion and revolt against the then government. That was in the speech she made in Mecca. She said: “O people, the mobs from the people of the districts…, and the slaves of Medina met together. The mobs criticized the one who was killed yesterday (Uthman) for deception, trick…. So he followed them and repented of his deeds for the sake of them, that he might set them right. When they found neither a proof nor an excuse, they became disordered and hurried to show aggression against him. Their deeds disagreed with their words. Accordingly, they shed the forbidden blood, violated the Sacred City (Medina), and the Sacred Month (Ramadan). By Allah, Uthman’s finger is better than as much as the earth like them.”[1]

Her speech is full of fallacies and error. She has mentioned that it was the mobs who criticized and slandered Uthman. However this opinion is contrary to the reality. It was the leading companions of the Prophet who criticized and censured him for his errors. Besides, it was A’isha who was the first to revolt against him. She has said her famous statement in respect of him: “Kill Na‘thal (Uthman), for he has disbelieved!” It was she and others from among the great figures and the heads who killed him. The others had no relationship with shedding his blood.

In her speech she has mentioned that Uthman refrained from his previous deeds and followed the revolutionists to set them right, and that when they found no proof against him, they shed his blood. This also disagrees with the reality. Uthman announced the repentance and showed regret for the deeds he had performed but he at last announced before the people that he said that due to the pressure of the revolutionists against him, and that he would continue the policy he himself had planned. After the plot he had planned against them, the revolutionists came back and asked him to resign from his office. However he refused to respond to them. They found no escape from killing him, as we have mentioned in detail. This does not agree with what A’isha has mentioned in her speech that they did not find a proof to kill him.

Any way A’isha’s speech was the first declaration for the rebellion, the mutiny, and the disagreements. Professor Abdul Fattah Maqsud has said: “After this speech of her, people separated in parties. It was better for them to unite in that difficult affliction that befell Islam. With what did the mother of the faithful (A’isha) summon them today? For which purpose did she intend to lead them? For the battle against the mobs? To advance towards Medina

------------------------------------------------------------

[1] Al-Tabari, Tarikh, vol. 3, p. 468.

where there was the lawful ruler of the nation?[1]

Through her revolt, A’isha brought about division and disagreements among the Muslims, planted the seeds of enmity and troubles allover the country.

With Umm Salama

A’isha sought the help of the Prophet’s wives and summoned them to revolt against Imam Ali. She held a meeting with Umm Salam and tried to deceive her, saying: “O daughter of Abu Umayya, you were the first wife of the Prophet’s to emigrate (to Medina). You are the eldest of the mothers of the faithful. Allah’s Apostle apportioned to us from your house. Gabriel often was in your house.”

Umm Salama had a doubt about her speech, and she asked her: “Have you said this speech for a certain purpose?”

A’isha answered her with what she wanted, saying: “Most surely the people asked Uthman to repent. When he repented, they killed him while he was fasting during the Sacred Month (Ramadan). As a result, I have decided to go to Basra along with al-Zubayr and Talha; therefore, come with us, that Allah might set right this affair through our hand.”

Umm Salama refuted her statement, guided, and advised her, saying: -Yesterday you provoked people to kill Uthman and said the wickedest words about him. He had no name with you except Na‘thal. You know Ali’s position with Allah’s Apostle. Shall I remind you?

-Yes.

-Do you remember the day when he (the Prophet) came, and we were with him? When he came down the northern way, he was alone with Ali. He talked with him for a long time. You wanted to attack them, but I prevented you. However you disobeyed me and attacked them. Shortly after that you came back weeping. I asked you: “What is the matter with you?” You said: “I went to them and found them talking with each other. I said to Ali: ‘I have one out of nine days with Allah’s Apostle! Therefore, do you not let me enjoy my day, O Son of Abi Talib? Allah’s Apostle walked towards me while his face was red with anger and said to me: ‘Go back! By Allah, no one hates him (Ali) unless he is out of faith!’ So you came back with regret and disapointment!’”

-Yes, I remember that.

-------------------------------------------------------------

[1] Imam Ali, vol. 2, p. 267.

- shall I remind you?

-Yes.

-You and I were with Allah’s Apostle, and he asked us: “Which one of you will be the rider of the hairy camel, at whom the dogs of al-Haw’ab will bark, and be devious from the straight path?” We said: “We seek refuge in Allah and His Apostle from that.” He patted on your back and said: “Beware of being that one, O Humayra’!”

-Yes, I remember that.

- shall I remind you?

-Yes.

-You and I were with Allah’s Apostle during a travel of his. As for Ali, he took care of Allah’s Apostle. He mended his sandals and washed his clothes. His (the Prophet) sandal was bored, so Ali took it to repair it. He sat in the shade of a tree. Your father and Umar came. They asked a permission to come in to him (the Prophet). We went into the tent. They came in and talked with him about what they wanted. Then they said: “O Allah’s Apostle, we do not know how long you will be with us. If you let us know whom you will appoint as a caliph over us, that he might be a resort for us after you.” He said to them: “As for me, I can see his place. If I did, you would separate yourselves from him just as the children of Israel separated themselves from Aaron the son Imran.” They kept silent, and then they went out. When they went out, we went to Allah’s Apostle. You were the boldest of us to ask Allah’s Apostle: “Whom will you appoint as a caliph over them?” The Prophet (a.s) said, “The one who is repairing the sandals.” We came down and saw Ali. So you said: “O Allah’s Apostle, I can see none except Ali.” He said: “He is that (the caliph).”

-Yes, I remember that.

-Therefore, after this, which revolt you are going to declare?

-I am going to revolt to set right the people and hope for a reward because of it.

-I shall leave you with your own opinion.

Then, Umm Salama went away and wrote a letter to Imam Ali (a.s) about that.[1] She completely advised A’isha and reminded her of what she had

-------------------------------------------------------------

[1] Sharh Nahj al-Balagha, vol. 2, p. 79. In his al-Fa’iq, vol. 1, p. 290, al-Zamakhshari has mentioned a speech similar to that.

forgotten from among the merits of the Commander of the Faithful and his achievements. However, A’isha followed her own spites and sentiments.

The Advance towards Basra

All the men of the previous government responded to A’isha’s summons. They were from among Uthman’s governors, relatives, the ambitious who thought that Imam Ali’s government would disperse their dreams in the political influence, the deceived, and the simple people whom the propaganda changed however it willed. All these people were affected by A’isha’s summons and propaganda. They yielded to her commands. The leaders of the sedition discussed the that which country they had to invade. They previewed Medina but they refrained because there was in it the lawful Caliph who had military forces, and they had no ability to face them. Then they thought of al-Sham and concluded that there were in it men, wealth, and Uthman’s cousin, who was the governor over it. They knew that it was the first country to respond to them. However the Umayyads did not respond to them, for they had placed al-Sham under their control and had fear for it from division. Accordingly, they unanimously agreed on invading Basra because they had there helpers and supporters. The caller called in Mecca: “O people, the mother of the faithful (A’isha), Talha, and al-Zubayr are going to Basra. Whoever wants to reinforce Islam, fight against those who justified the murder of Uthman, and to avenge Uthman, but has neither an amount nor equipment, then this is his equipment and expense.”

They supplied the troops with weapons. Ya‘la bin Umayya[1] helped them with four hundred thousands (dinar) and supplied seventy men. As for A’isha, she mounted her camel called Askar. She was surrounded by the Umayyads. She led the large crowd. She led them to divide the Islamic unity and to fight against the legal government. When she arrived at Dhi Qaar, Sa’eed bin al-

-------------------------------------------------------------

[1] Ya‘la bin Umayya bin Abi ‘Ubayda al-Tamimi was the governor over a district in Yemen. He was appointed there by Umar. And he was appointed as a governor over Sana’a’ by Uthman. Al-Mada’ini has said: “Ya‘la was an Emir over the troops in Yemen. When he heard of the murder of Uthman, he came to support him. But he fell off his camel and broke his leg. Then he went to Mecca. When the (ceremonies of) the hajj were over, he met with the people and provoked them to demand Uthman’s blood. So he helped al-Zubayr with four hundred thousands (dinars), carried seventy men from Quraysh, and carried Aa’isha on the camel called Askar, on which she witnessed the battle. When the Battle of al-Jamal (Camel) failed, he joined Imam Ali, the Commander of the faithful, and was among his companions. He was killed at (the Battle of) Siffin.” This has been mentioned in (the book) Usd al-Ghaba, vol. 5, p. 138.

Aas[1] met and asked her:

-Where are you going, O mother of the faithful?

-To Basra.

-What are you going to do there?

-To avenge Uthman.

He sneeringly laughed and said with astonishment:

-These are the people who killed Uthman.

She turned her face away from him, for she had no proof to defend herself with. Then he left her and went to Marwan. He said to him:

-Do you want to go to Basra, too?

-Yes.

-What do you want?

-To avenge Uthman.

-The people who killed Uthman are with you.

He indicated with his hand to Talha and al-Zubayr. He said: “Most surely, it was these two men who killed Uthman. They want the authority for themselves. When they were overcome, they said: ‘We will wash the blood with blood and the sin with repentance.’”[2] This debate was useless, and they set off insisting on error and aggression.

Al-Haw’ab

A’isha’s caravan set off and covered the desert. It passed by a place called al-Haw’ab.[3] The dogs of the district received the caravan with growl and howl.

-------------------------------------------------------------

[1] Sa’eed bin al-Aas al-Umawi was born in the Year of Emigration. His father was killed by (Imam) Ali at the Battle of Badr. He was among the eloquent of Quraysh. Uthman appointed him as a governor over Kufa, and then he deposed him. Then he appointed al-Waleed as a governor over it. So the Kufans wrote him a letter, saying: “We are in no need of Sa‘eed and al-Waleed.” He was arrogant, strict, and rude. When Uthman was killed, Sa‘eed confined himself to his house and isolated himself during the battles of al-Jamal and Siffin. He witnessed none of those battles. When the affairs went well with Mu‘awiya, he appointed him as a governor over Medina. Then he appointed Marwan bin al-Hakam over it. Then he alternated them in the authority over it. He died during the caliphate of Mu‘awiya in the year 59. Al-Isti‘ab, vol. 2, p. 8.

[2] Al-Imam wa al-Siyasa, vol. 1, p. 63.

[3] Al-Haw’ab is the place of wide valleys and big hills. It was a place on the road to Basrah. Abu Mansur has said: “Al-Haw’ab is the place of a well where the dogs barked at ‘Aa’isha when she went to Basrah. He composed, saying:

“It is nothing but a drink in al-Haw’ab; therefore, ascend after it or aim!” Mu‘jam al-Buldan, vol. 3, p. 355.

A’isha was afraid of that barking which the dogs made at the caravan. She asked Muhammad bin Talha[1] :

-Which well is this?

-Al-Haw‘ab well.

She was afraid, and her heart melted with sorrow and regret because of what she had done. She said:

-I can do nothing but to go back.

-Why, O mother of the faithful?

-I heard Allah’s Apostle saying to his wives: “It is as if that I see al-Haw’ab dogs will bark at one of you. Beware of being you, O Humayra (A’isha)!”[2]

-Go ahead! May Allah have mercy on you. Leave this statement!

As for A’isha, she was not satisfied and she insisted on withdrawing. When Talha and al-Zubayr knew of that, they quickly came to her. If she had isolated herself from the Army, their hopes would have been in vain. They talked to her on the affair, but she insisted on withdrawing. They brought her some men who bore witness that it was not al-Haw’ab well, and this was the first false witness in Islam.[3] Through this forged witness they could change her mind. However, it was incumbent on her to return home and not to lead

-------------------------------------------------------------

  [1] Muhammad bin Talha al-Qarashi, al-Tamimi was born during the lifetime of the Prophet (a.s.). It was he (the Prophet) who named him Muhammad and gave him the kunya of Abu al-Qasim. He was killed at the Battle of al-Jamal. He inclined to (Imam) Ali. The Imam passed by him after his death and said: “This is he who was killed by his obedience to his parents. His parents commanded him to go to the battle. He went, took off his breastplate and threw it between his legs. He stood on it. Whenever a man passed by him, he said to him: ‘I adjure you with Ha Meem. A man attacked and killed him.’”

It was said that he was killed by Ka‘ab bin Mudlij, it was said he was killed by Mu‘awiya bin Shaddad, and it was said other than them. Al-Isti‘ab, vol. 3, p. 349.

[2] Abdullah bin Abbas narrated on the authority of Allah’s Apostle that he some day said to his wives: “Which one of you will be the rider (on the hairy) camel. Al-Haw’ab dogs will bark at her. Many people will be killed at her right and left (hand), and they will be all in the fire. And she will be safe after what she will plot.” Sharh Nahj al-Balagha, vol. 2, p. 497. This tradition is among the things predicted by the Prophet.

[3] Muruj al-Dhahab, vol. 2, p. 342. Al-Ya‘qubi, Tarikh.

the troops to fight against the brother of Allah’s Apostle.

In the Quarters of Basra

A’isha’s caravan moved and covered the desert and was about to enter Basra. When the governor of Basra, Uthman bin Hunayf[1] , knew that, he sent Abu al-Aswad al-Du’ali to her to ask her about her coming. When Abu al-Aswad met with her, he asked her:

-What has made you come, O mother of the faithful?

-To avenge Uthman!

-None of those who killed Uthman is in Basra!

-You are right, but they are along with Ali bin Abi Talib in Medina. I have come to arouse the people of Basra to fight against him. Do we defend you from Uthman’s whip, and not defend Uthman from your swords?

He answered her:

-There is no relationship between you and the whip and the sword. You are the wife of Allah’s Apostle (a.s). He ordered you to stay at your home and to recite your Lord’s Book. There is no is more appropriate than you and closer than you to the Prophet in kinship. They are Abd Manaf’s children.

-I will not go away until I achieve what I have come for. Do you think, O Abu al-Aswad, that there is someone who dares to fight against me?

-By Allah, they will fight against you with a fighting the least of which is severe!

Then he left her and went to al-Zubayr. He reminded him of his past relationship with Imam Ali (a.s) saying:

-------------------------------------------------------------

[1] Uthman bin Hunayf al-Ansari was from al-Aws tribe. He was appointed as a governor by Umar. Then Imam Ali appointed him as a governor over Basra. When the Imam left it, he removed him from it and appointed over it Abdullah bin Abbas. It was said that Umar bin al-Khattab consulted the companions in respect of the man he wanted to send to Iraq, and they unanimously agreed on Uthman bin Hunayf, saying: “If you send him for something more important than that because he is a man endowed with insight, reason, knowledge, and experience.” Accordingly, Umar hurried and appointed him over Iraq. Uthman imposed as a tax a dirham and a Qafiz (a certain measurement) of food on every Jarib (a measurement) of land, whether it was cultivated or flooded. So the taxes imposed on the land of Kufa amounted a hundred millions and some one year before Umar died. After the event in Basrah, he resided in Kufa and stayed there until the time of Mu‘awiya. Al-Isti‘ab, vol. 3, p. 79.

-O Abu Abdullah, people knew that on the day when the allegiance was pledged to Abu Bakr, you were catching your sword and saying: “None is more appropriate for this matter (the caliphate) than (Ali) bin Abi Talib.” There is a great difference between this attitude and that.

-We avenge Uthman.

-You and your friend had appointed him as a caliph, as we have heard.

Al-Zubayr yielded to Abu al-Aswad’s speech. He saw in it advice and guidance but he asked him to meet with Talha and discuss the matter with him. Abu al-Aswad quickly went to him and discussed the matter with him, but he did not respond and insisted on error and aggression.[1]

Abu al-Aswad set off to Uthman bin Hunayf and told him about the people’s intention and their insistence on fighting. He gathered his companions and addressed them, saying: “O people, you pledged allegiance to Allah. The hand of Allah is above their hands. Therefore whoever breaks (his faith), he breaks it only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward.[2] By Allah, if Ali knew that there was someone more appropriate than him for this matter, he would not accept it, and if the people had pledged allegiance to someone other than him, he would have paid homage and obeyed that one. He is in no need of the companions of Allah’s Apostle, and none is in no need of him. He has their good qualities, but they did not. These two men (Talha and al-Zubayr) paid homage not for the sake of Allah. They hurried for weaning before suckling, and suckling before birth, and birth before pregnancy. They sought the reward of Allah from the people. They have claimed that they unwillingly paid homage. If they had been forced before their pledge of allegiance and were from Quraysh, then they would have to say, and not to be commanded. Most surely the guidance is that which the majority followed; and the majority had paid homage to Ali. Therefore, what do you think, O people?”

Hakeem bin Jabalah said: “We think that if they came in to us, we would fight against them. And if they stopped, we would receive them. By Allah, I do not worry if I fight against them by only myself even though I love life. In the way of the truth I fear no loneliness, no change, and no bad return to the Resurrection. The one who is killed during this summon is martyr, and the one who remains alive is successful. And going quickly to Allah before the reward is better than the delay in the world. And this is (the tribe of) Rabee‘a. They are with you.”[3]

-------------------------------------------------------------

[1] Sharh Nahj al-Balagha, vol. 2, p. 8.

[2] Qur’an, 48, 10.

[3] Al-Imama wa al-Siyasa, vol. 1, pp. 64-65.

After that the people decided to resist the aggression and to return in kind if they had aggressed against them and not to start them with fighting if they did not start them with fighting.

The Conclusion of the Truce

Some violent clashes took place between the two parties and led to killing some people and wounding others. As for Uthman bin Hunayf, he had intended to make peace with them and to fight against the people before he received a command from Imam Ali. Accordingly, he stopped fighting and concluded a timely truce until he knew the Imam’s viewpoint. This is the text of the truce: “This is for which Uthman bin Hunayf al-Ansari and the believers from among the Shia of the Commander of the Faithful, Ali bin Abi Talib, have made peace with Talha, al-Zubayr, the believers, and the Muslims from among their followers. The things that belong to Uthman bin Hunayf are the House of Government, the courtyard, the mosque, the public treasury, and the pulpit. And as for the things that belong to Talha, al-Zubayr, and those with them, they are that they have the right to reside wherever they wish in Basra. They should not harm each other on a road, at a gap (of a river), in a market, through a law, or through a public utility until the Commander of the faithful, Ali bin Abi Talib, comes. If they like, they will follow that which the community has followed. And if they like, every people have the right to follow their own opinion, or fighting, peace, departure, or residence. Concerning that which they have written, the two parties should conform to Allah’s promise and covenant. They should also conform to the strong promise and covenant Allah had taken from His prophets.”

The two parties signed the truce. As for Uthman bin Hunayf, he went to the House of Government and commanded his companions to lay down their weapons and go to their houses.

Treachery and Treason

Talha and al-Zubayr sent letters to the prominent and notable people. They summoned them to avenge Uthman and depose Imam Ali, and dismiss Uthman bin Hunayf. The tribes of al-Azd, Dhabbah, Qays, and Aylan responded to them. Many simple people and the ambitious followed them, too. When the affairs went well with them, they betrayed and broke the truce they had concluded. They attacked Uthman bin Hunayf in the House of Government in the dark night. They arrested and punished him. They pulled out the hair of his head, his beard, and his eye-brows.[1] They looted that which

-------------------------------------------------------------

[1] Sharh Nahj al-Balagha, vol. 2, p. 50. It has been mentioned: “They dismissed

was in the public treasury. When the time of the prayer came, Talha and al-Zubayr disputed with each other about leading the people in prayer. Each one of them prevented his companion from leading the prayer, to the extent that the time of the prayer passed, and people shouted at them. A’isha interrupted the dispute between them and said that Muhammad bin Talha had to lead the people in prayer one day, and Abdullah bin al-Zubayr one day.[1] Ibn al-Zubayr went to lead the people in prayer, but Muhammad bin Talha drew him and tried to lead the people in prayer, but Ibn al-Zubayr prevented him. All people thought that the best way to end the dispute was to draw lots. They drew lots, and it was Muhammad bin Talha who would lead the people in prayer. He recited this Qur’anic verse: One demanding, demanded the chastisement which must befall[2] .[3]

Most surely the people were moved by the motive of the reign and supreme authority. If the affair had gone well with them, they would have killed each other, for they were at the beginning of the way while they showed the signs of division and disagreement. They mutinied against Imam Ali’s government for nothing except some material advantages. Ibn al-Zubayr admitted that. When some man went to him in Basra Mosque and asked: “I adjure you before Allah in respect of your travel, had Allah’s Apostle promised you anything in respect of it?”

As for Talha, he kept silent. Al-Zubayr answered him: “No, but we have heard that you have some dirhams, and we have come to participate in them.”[4]

Al-Zubayr specified their mutiny against Imam Ali. It was only for ambitions and advantages. There was no promise from the Prophet (a.s) in respect of that.

Any way, Basra fell into their hands, and their troops occupied all the places there. As for A’isha, she ordered Uthman bin Hunayf to be killed, but a lady regarded that as a great sin and said to A’isha: “I adjure you before Allah, O mother of the faithful, in respect of Uthman and his companionship with Allah’s Apostle.” As a result, she changed her opinion and ordered him to be

-------------------------------------------------------------

Uthman bin Hunayf, and he joined Ali. When he saw him, he wept and said to him: ‘I left you while I had hair, and I have come to you without hair.’ So Ali said: ‘To Allah we belong and to Him is our return!’ He said that three times.”

[1] Al-Ya‘qubi, Tarikh, vol. 2, p. 157.

[2] Qur’an, 70, 1.

[3] Ibn Sa‘d, Tabaqat, vol. 5, p. 39.

[4] Al-Tabari, Tarikh, vol. 5, p. 183.

imprisoned.”[1] Then she ordered the policemen and the guards of the public treasury to be killed. Their number was seventy persons. They were from among the good, righteous Muslims.[2] The mother of the faithful (A’isha) paid no attention to shedding their blood nor did she paid attention to committing sins in respect of orphaning children, and spreading sadness and mourning among their families. She turned away from what Allah had commanded in respect of refraining from shedding blood with no right.

The Murder of Hakeem Bin Jabalah

When Hakeem bin Jabalah heard of what the people did to Uthman bin Hunayf, and the killing of the policemen and the treasurers, he went out along with three hundred men from (the tribe of) Abd Qays[3] The people went out and carried A’isha on a camel. That day was called the Minor Day of the Camel, and her battle against Imam Ali (a.s) was called the Major Day of the Camel. The two parties engaged in a sword fight. Hakeem and his faithful companions showed extreme courage. A man from al-Azd from A’isha’s camp attacked Hakeem and cut off his leg. As for Hakeem, he sat down on the ground. He took his amputated leg, hit al-Azdi who had cut it off, and killed him. He went on fighting in spite of his amputated leg and saying:

O my leg, do not be afraid! Most surely my arm is with me; I protect my leg with it.

He was still in such a state of extreme heroism and bravery, defending the thought and doctrine until his blood bled. He set off to the man who cut off his leg and leaned against him, while he was dead. A person passed by him and asked: “Who has done this to you?” “My relatives,” he replied. Then Saheem al-Hamadani[4] killed him, his three brothers, and all his companions.[5] That pure blood which was shed, the noble souls which were killed for the sake of defending the religion of Allah and Imam Ali, are in the protection of Allah.

Imam Ali seeks the Help of Kufa

Imam Ali (a.s) was ready to invade al-Sham where Mu’awiya had declared the mutiny against his government and refused to pay homage to him. While he was earnest in managing the affair, he was surprised by the news of that

-------------------------------------------------------------

[1] Al-Tabari, Tarikh, vol. 5, p. 178.

[2] Sharh Nahj al-Balagha, vol. 2, p. 50.

[3] In another narration it is that he went out along with seven hundred of his companions.

[4] Usd al-Ghaba, vol. 2, p. 40.

[5] Sharh Nahj al-Balagha, vol. 2, p. 51.

the people of Mecca were excited to avenge Uthman out of the provocation of Talha, al-Zubayr, A’isha, and their Umayyad followers. Accordingly, the Imam feared that the Muslims will be divided. He thought that their danger was stronger than that of Mu’awiya, and their wickedness was stronger than that of his. If he had not hurried to put an end to that trouble, it would have been about to be wider, and mutiny and disagreement be greater. So he prepared himself to go to them. The righteous from among the Muhajireen and the Ansar hurried to support him. They quickly went out to catch up with them before they could enter a city lest they should corrupt it. When they arrived in al-Rabadha, they knew that they (the enemy) had entered Basra and some events had taken place there. The Imam stayed at al-Rabadha for some days to make firm his affairs. He sent for the people of Kufa seeking their help and support to put an end to the discord. He delegated to them Muhammad bin Abi Bakr and Muhammad bin Ja’far.[1] He supplied them with a letter in which he said: “I have chosen you over the cities. I have hurried to you because of what has happened. Therefore, be helpers and supporters for the religion of Allah. Support us and rise with us. What we want is righteousness, that the community may be brothers. Whoever likes that and prefers it likes the truth, and whoever detests that detests and overlooks the truth.”[2]

The two messengers covered the desert and arrived in Kufa. They showed the Imam’s letter to Abu Musa, the governor of the city. However they did not find any response from him. Rather, they found that he had unusual attitude. He discouraged the people, weakened the troops, and prevented them from responding to the Imam’s call. The two messengers severely talked with him. He answered them through justifying his stubbornness, saying: “By Allah, the pledge of allegiance to Uthman is a trust with me and with your leader. Therefore, if there is no escape from fighting, we will not fight against anyone until we put an end to those who killed Uthman!”

-------------------------------------------------------------

[1] Muhammad bin Ja‘far bin Abi Talib al-Hashimi was the first emigrant to be given the name of Muhammad. It was said that he was born in al-Habasha. He married Umm Kulthum, daughter of Imam Ali. It was said that he was martyred in Tastur, and it was said that he was martyred at (the Battle of) Siffin. He fought against Ubaydillah bin Umar, and they killed each other. Al-Isaba, vol. 3, p. 372. It has been mentioned in the book Usd al-Ghaba, vol. 4, p. 313, that when the news of the death of Ja‘far reached Allah’s Apostle, he went to Ja‘far’s house and said: “Fetch me the children of my brother, Ja‘far!” Abdullah, Muhammad, and Oun went out to him. He put them on his thigh and prayed for them, and then he said: “I am their guardian in the world and in the hereafter.” Then he said: “As for Muhammad, he looks like our uncle Abu Talib.”

[2] Al-Tabari, Tarikh, vol. 3, p. 393.

The two Muhammads sent the news to the Imam and informed him of the mutiny of Abu Musa and his discouraging the people. The Imam sent Hashim al-Mirqal to undertake the leadership and supplied him with a letter in which he has mentioned: “I have sent Hashim to undertake the matter of Muslims on my behalf. Therefore, return the people to him. I have entrusted you to be among my helpers for the truth.”

Hashim went and arrived in Kufa. He knew that Abu Musa was insistent on his mutiny and going too far in his malice and enmity. They tried to convince him and return him to the true way but with no use. Abu Musa sent for Sa’ib bin Malik al-Ashqari to consult with him about the matter, and he advised him to follow the Imam and carry out his orders. However, he did not pay attention to the advice and remained insistent on his rebellion and stubbornness. As a result, Hashim sent the Imam a letter in which he informed him of his failure in his task and mediation.

Imam Ali delegates al-Hasan

Imam Ali delegated his son al-Hasan along with Ammar bin Yasir. He supplied him with a letter in which he deposed Abu Musa from his office and appointed Qurdha bin Ka’ab[1] instead of him. The following is the text of his letter: “I think you should withdraw from this matter in which Allah has placed no share for you through your refraining from carrying out my command. I have sent al-Hasan bin Ali and Ammar bin Yasir to urge the people. I have also sent Qurdha bin Ka’ab as a governor over the city. Therefore, withdraw from our work (while you are) dispraised and expelled. If you do not do, then I have commanded him to declare war against you.”

Imam al-Hasan arrived in Kufa, and the people gathered around him in masses. They expressed their submission and obedience to him, and showed him friendship and loyalty. In the meantime Imam al-Hasan announced the deposal of the rebellious governor from his office and the appointment of Qurdha in his place. However, Abu Musa remained insistent on his deception and error. He went to Ammar bin Yasir and talked to him about Uthman’s

-------------------------------------------------------------

[1] Qurdha bin Ka‘ab bin Tha‘laba al-Ansari al-Khazraji was present with the Prophet (a.s.) at the Battle of Uhd and other battles. During the time of Umar bin al-Khattab, Allah conquered (many countries) at his hand. He was among the ten persons Umar sent to Kufa to teach its people reading and writing. The Imam appointed him as a governor over Kufa. When he went out for the Battle of Siffin, he took him with him. And he appointed over it Abu Mas‘ud al-Badri. Qurdha bin Ka‘ab was present with Imam Ali during all his battles. He died in the house he had built in Kufa during the Imam’s caliphate. The Imam prayed over him. (This has been mentioned in the book) al-Isti‘ab, vol. 3, p. 266.