Alhamdulillah:
In today’s discussion, we will try to understand the reality of the Battle of the Camel (Jang-e-Jamal), which is a heartbreaking event. Due to this war, the enemies of Islam and the enemies of the Sahaba have raised many objections and have spread intense propaganda against the great Sahaba using fabricated narrations of their own liking. In today’s discussion, Insha’Allah, we will state the reality of this event, provide full details of how and between whom this war took place, and also, Insha’Allah, give a detailed response to the objections raised against the Sahaba.
A large part of the events of the Battle of the Camel narrated by Tabari and Baladhuri is reported by narrators such as Abu Mikhnaf, Hisham Kalbi, Saif bin Umar, and Muhammad bin Umar al-Waqidi. Especially those narrations that contain any negative points regarding Sayyida Aisha, Hazrat Talha, and Hazrat Zubair (رضی اللہ عنہم), their narrator is either Abu Mikhnaf or Hisham Kalbi. It can be surmised that these infamous liars (kadhdhabin) have added something of their own to these events and have tried to slander these Sahaba. However, many things also appear to be correct. We will try to separate the fabricated accounts and present the reliable and reasonable ones.
According to Waqidi’s narration, when the campaign to change the governors partially failed, Hazrat Ali (رضی اللہ عنہ) summoned Talha and Zubair (رضی اللہ عنہم) and said to them:
“O people! The matter I warned you about has come to pass today, and the situation has reached a point where there is no choice but to end it. This is a fitna (sedition) like a fire; once a fire starts, it only grows and flares up.” Hazrat Talha and Zubair (رضی اللہ عنہما) replied: “Allow us to leave Medina so that we may devise a plan, or else let us leave (this place).” He (Ali) replied: “As much as I can, I will try to handle this situation, and when no other recourse remains, the final cure is cauterization (branding with fire), as a person is willing to have their body burned to get relief from pain.”
A few days after this, Hazrat Ali (رضی اللہ عنہ) gave Talha and Zubair (رضی اللہ عنہما) permission to leave Medina.
(Tabari. 3 / 2 – 39 – 41)
Here, we can speculate that these three personalities (Ali, Talha, Zubair) together must have prepared that plan to get rid of the rebels, the details of which we have mentioned above. The plan was for Hazrat Talha and Zubair (رضی اللہ عنہما) to go and organize the Muslim armies. During this time, Hazrat Ali (رضی اللہ عنہ) would keep the rebels occupied so they could not harm the lives and property of the people of Medina. After that, Hazrat Ali would lead them out to confront the armies of Talha and Zubair, and there, the armies of the sincere Muslims would unite and collectively crush these rebels.
It is possible that some people might object to this assertion of ours and say that if this was the case, then why was diplomacy conducted when the armies of Hazrat Ali and Hazrat Talha and Zubair (رضی اللہ عنہم) met? The reason for this seems to be that certain matters deviated from the plan, such as the battle with the rebels in Basra. Due to this, there was a need for Hazrat Ali, Talha, and Zubair to make a new agreement under the new circumstances.
It was for this purpose that this diplomacy was undertaken.
Subsequent events show that this plan of these three Sahaba was successful. Consequently, Hazrat Talha and Zubair (رضی اللہ عنہما) left from there and came to Mecca, where the Ummahat al-Momineen (Mothers of the Believers) (رضی اللہ عنہن) were present. Many of the Hujjaj (pilgrims) were also staying there, and the former governor of Yemen, Ya’la bin Umayyah, and the former governor of Basra, Saeed bin Aamir (رضی اللہ عنہما), were also there. These gentlemen analyzed the situation and then collectively decided to head towards Basra, which was the most important cantonment. Saeed bin Aamir was well-acquainted with the affairs there, as he had also just arrived from there a few days prior. The former governor of Yemen, Ya’la bin Umayyah (رضی اللہ عنہ), was also with them, and he arranged for the mounts (camels/horses) and other provisions. Many young men from Mecca and its surroundings joined them, and this army set out towards Basra. The other Ummahat al-Momineen also accompanied this army up to the location of Dhat Irq, and there, people wept so much for Hazrat Uthman (رضی اللہ عنہ) that the day became known as the “Day of Tears.”
(Tabari, 36H/3/2-62)
On the other hand, Hazrat Ali (رضی اللہ عنہ) also announced his march towards Basra. Tabari, citing Waqidi, has narrated some reports on this occasion in which Hazrat Ali (رضی اللہ عنہ) tried to incite the people of Medina against the army of Talha, Zubair, and Aisha (رضی اللہ عنہم), but the people of Medina showed no interest in this matter. There are two possibilities regarding these narrations: One possibility is that this is the work of a lying narrator who tried to put his own words into the mouth of Hazrat Ali (رضی اللہ عنہ).
The second possibility is that he might have done so because his plan was to get the rebels out of Medina and bring them before the armies of the sincere Muslims so they could finish them off.
Saif bin Umar has transmitted some narrations according to which the sincere companions of Hazrat Ali (رضی اللہ عنہ) tried their best to convince him not to go out to confront Hazrat Talha and Zubair (رضی اللہ عنہما). Among them, Hazrat Abdullah bin Salam (رضی اللہ عنہ) even grabbed the reins of Hazrat Ali’s (رضی اللہ عنہ) horse and said: “Ameer al-Momineen! Do not leave Medina. If you leave Medina, you will never be able to return here, nor will this ever be the capital again.” The leaders of the rebel party abused him, but Hazrat Ali (رضی اللہ عنہ) protected him and said: “Say nothing to him, for he is the best among the companions of the Messenger of Allah (صلی اللہ علیہ وسلم).”
(Tabari. 3/2-55)
Similarly, Hazrat Hasan (رضی اللہ عنہ) also tried to the best of his ability to stop Hazrat Ali (رضی اللہ عنہ) but was not successful. Since the narrator is Saif bin Umar, we cannot say to what extent these narrations are correct. However, it can be said that these narrations are certainly plausible, and any sincere companion who did not know Hazrat Ali’s (رضی اللہ عنہ) plan would surely give him this advice.
According to Saif bin Umar, when the army of Hazrat Talha and Zubair reached near Basra, they camped outside the city and began correspondence with the influential people of the city. The governor of Basra at that time was Hazrat Uthman bin Hunaif, who was a venerable Sahabi, and Hazrat Ali (رضی اللہ عنہ) had appointed him there. A group of rebels under the leadership of Hakim bin Jabala was also present with him, and effectively, this group was in control. The governor of Basra sent the famous Sahabi Imran bin Husain and Abu al-Aswad al-Du’ali to Sayyida Aisha (رضی اللہ عنہا) to ascertain their purpose. She explained her objective to them as follows:
“A woman like me cannot travel for a hidden purpose, nor can matters be hidden from one’s children. The fact is that troublemakers from various regions and quarrelsome people from the tribes have committed murder and fighting in the Haram (Sanctuary) of the Messenger of Allah (صلی اللہ علیہ وسلم), raised fitna (sedition) within it, created innovations (bid’ah), and gave refuge to the instigators of fitna in the Haram of the Prophet, thus deserving the curse of Allah and His Messenger (صلی اللہ علیہ وسلم). They killed the Imam of the Muslims without any crime, thereby spilling forbidden blood, deeming it permissible. They looted wealth that was forbidden to take, and they violated the sanctity of the sacred city (Medina) and the sacred month (Dhul-Hijjah and Muharram). They dishonored people, caused them physical harm, and came to stay in the cities and homes of people who disliked their presence. These people have brought nothing but harm and have no fear of God in their hearts. The people (of Medina) with whom they stayed did not have the power to stop them because they feared for their own lives. I have undertaken this journey to inform all Muslims what kind of people this party consists of, what troubles the public is facing because of them, and that their reform is now (no longer) possible.”
(After this, Sayyida Aisha (رضی اللہ عنہا) recited this verse:)
لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ
"There is no good in most of their private counsels, except for him who commands charity or what is right or reconciliation between people." (An-Nisa 4:114)
“We have come out for this reconciliation (reform), which Allah (Azza wa Jall) and His Messenger (صلی اللہ علیہ وسلم) have commanded for everyone, young and old, man and woman. We have come to enjoin good upon the people, to protect it, and to forbid them from evil, and to eliminate evil from the world.”
(Tabari. 3/2-65)
After speaking with Sayyida (Aisha), these messengers came to Hazrat Talha (رضی اللہ عنہ) and asked the reason for his arrival.
He replied: “We have come to demand qisas (retribution) for Uthman.” The messengers asked: “Have you not given bay’ah (allegiance) to Ali?” He replied: “We have no dispute with Ali, nor do I wish to break my allegiance to him. The condition is that he does not come between us and those murderers.”
The messengers returned to Hazrat Uthman bin Hunaif, who was now the governor of Basra on behalf of Hazrat Ali. Abu al-Aswad (who was likely part of the rebel party) incited him to fight against Hazrat Talha and Zubair, but Hazrat Imran bin Husain (رضی اللہ عنہما) forbade him from doing so and advised him to stay home.
Uthman bin Hunaif gathered the people in the main mosque (Jama Masjid) and gave all parties a full opportunity to speak. On this occasion, a Kufan leader of the rebels, Qais bin Aqdiyyah Hamasi, gave a speech inciting the people to fight Hazrat Talha and Zubair (رضی اللہ عنہما). A leader of the people of Basra, Aswad bin Saree’ al-Sa’di, encouraged the people to support them. In this way, the sincere people among the residents of Basra separated and joined Hazrat Talha and Zubair, and the rebel party was left isolated.
Along with the sincere people of Basra, some people from the rebel parties also came and joined the army of Hazrat Talha and Zubair. On this occasion, Hazrat Talha and Zubair (رضی اللہ عنہما) gave speeches. The text of Hazrat Talha’s speech is as follows:
“In this qisas lies the dignity of the religion of Allah (Azza wa Jall) and His command. Because demanding retribution for the blood of the oppressed Caliph is one of the commands of Allah. If you demand qisas, you will be walking on the right path, and your caliphate (which runs on mutual consultation) will return to your hands. If you abandon this qisas, then no government can remain established, and no system can function.”
(Tabari. 3/2-67)
From these speeches of Sayyida Aisha and Hazrat Talha (رضی اللہ عنہما), it is clear what their objective was. It is a fact that if these Sahaba had not stood like a steel wall against these rebels on this occasion, it would have become a custom that anyone who wished could form a gang, kill the Caliph, and seize power and the Bayt al-Mal (treasury) for themselves. In this way, that Shura (consultative) system, in which every person had the right to an opinion and every person benefited from government funds, would have been eliminated. On this occasion, Sayyida Aisha (رضی اللہ عنہا) gave the speech from which the martyrdom of Uthman and the objectives and strategy of the rebels can be understood. We are reproducing it here again:
“People used to level accusations against Uthman and declare his governors to be criminals. These people would come to us in Medina, describe the situation of the ‘Amils (governors), and seek our advice. From their outward talk, it seemed they were seekers of reform and pious people. But when we investigated the situation, we found Uthman to be extremely pious and innocent of those accusations. Those who complained about him appeared to be wicked and liars in the guise of piety. Their outward appearance was one thing, and their inner reality was another. When these people gathered strength through this deception and fraud, they reached Medina, besieged Uthman in his home, and martyred him, thus making permissible forbidden blood. Then they looted the wealth that was forbidden to take and, without any justification, desecrated the City of the Prophet. What they are seeking is not appropriate for you. You must seek qisas from the murderers of Uthman and establish the command of Allah (Azza wa Jall). Allah (Azza wa Jall) states: أَلَمْ تَرَى إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنْ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ bَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ. ‘Have you not seen those who were given a portion of the Scripture? They are invited to the Book of Allah that it should judge between them; then a party of them turns away, and they are averse.’ (Aal ‘Imran 3:23)”
(Tabari. 3/2-68)
After hearing this speech, two distinct groups emerged among the people of Basra. The majority joined Hazrat Talha, Zubair, and Aisha (رضی اللہ عنہم), while the rebel party made a great uproar. They started propaganda against Hazrat Talha and Zubair, claiming that these men had first given bay’ah to Hazrat Ali (رضی اللہ عنہ) and now had come out with an army. The reality was that both these gentlemen stood by their bay’ah to Ali and only wanted to gain control over the rebels. Sayyida Aisha (رضی اللہ عنہا) was criticized for coming out from purdah (veil/seclusion), although she had not violated any command of purdah; rather, she had traveled with her mahram men (her nephews) for an important national necessity. They (the rebels) tried to turn the accusation of Uthman’s murder back onto these personalities. On this occasion, some people said to them that the letters they used to receive from them (Talha/Zubair) contained propaganda against Hazrat Uthman (رضی اللہ عنہ). These personalities (Talha/Zubair) declared their innocence from those letters, which the rebels had written in their names.
(Tabari. 3/2-75)
The rebels’ goal was to turn the people against these personalities and win them over, but they failed miserably in this. The common people rejected their propaganda. Now, the rebels in Basra were caught between a rock and a hard place (lit: fire in front, ditch behind). They were cut off from their associates and present in Basra, where the majority of the population hated them. (It should be clear that this was only one branch of the rebel movement, as the main body of their strength was surrounding Hazrat Ali (رضی اللہ عنہ) in Medina.)
Ultimately, they chose the “do or die” path and, under the leadership of Hakim bin Jabala, attacked the Sayyida’s army, which did not want to fight. Sayyida Aisha (رضی اللہ عنہا) commanded her companions to avoid battle.
(Tabari. 3/2-69)
Hakim and his companions fell upon them. Hakim bin Jabala was insulting the honor of the Umm al-Momineen (رضی اللہ عنہا). When a person rebuked him, Hakim struck him in the chest with a spear, martyring him. When a woman from his tribe did the same, Hakim martyred her as well. Now, the battle began in front of the Bayt al-Mal (treasury) of Basra. The announcers of Hazrat Aisha (رضی اللہ عنہا) were calling for a ceasefire, but no one listened to their announcement, and they (her supporters) felled numerous rebels. When their (the rebels’) strength was broken, they began to call for peace, which the Sayyida’s army accepted.
(Tabari 3/2-71)
An agreement was reached between Hazrat Talha, Zubair, and Uthman bin Hunaif (رضی اللہ عنہم) that a mutually agreed-upon person from both sides would be sent to Medina to ascertain whether Hazrat Talha and Zubair were forced by the rebels to give bay’ah or if they gave it willingly. If this bay’ah was taken by force, Uthman bin Hunaif would leave Basra; and if it was given willingly, these gentlemen (Talha/Zubair) would leave Basra. (It should be clear that Hazrat Talha and Zubair (رضی اللہ عنہما) had willingly given bay’ah to Hazrat Ali (رضی اللہ عنہ) and made him Caliph on the condition that he would take qisas from the rebels. After that, the rebels had forcibly taken a second bay’ah from them so that there would be no threat from their side. The reference here is to this second bay’ah.)
A Qari (reciter) of the Quran and a very pious and God-fearing person, Ka’b bin Sur (رحمہ اللہ), who was the Qadi (Judge) of Basra during the era of Uthman, was sent to Medina, where he inquired about this matter from the people of Medina. The rebels were also present in the assembly, and due to the threat they posed, no one spoke. Finally, Hazrat Usama bin Zaid (رضی اللہ عنہما) stated that this bay’ah was taken by force. The rebels rose to kill him, but Hazrat Abu Ayyub al-Ansari and Suhaib (رضی اللہ عنہما) saved him. On this occasion, Hazrat Muhammad bin Maslamah (رضی اللہ عنہ) also stated that this bay’ah was taken by force.
(Tabari /3/2-72, 73)
When Ka’b bin Sur returned to Basra, the rebels surrounded him and did not allow him to reach Hazrat Talha and Zubair (رضی اللہ عنہما). On the other hand, the rebels in Medina forged a letter on behalf of Hazrat Ali (رضی اللہ عنہ), which stated: “Force was used for the sake of maintaining the unity of the community (Jama’at) and for a good cause. If these two (Talha/Zubair) wish to break their bay’ah, we have no remedy for them, and if they desire something else, we will consider it.”
One night, when it was severely cold and a storm was blowing, the rebels of Basra attacked the army of these Sahaba in the mosque. They put up a strong resistance, and forty rebels were killed. Hazrat Talha and Zubair (رضی اللہ عنہما) sent some people to bring Hazrat Uthman bin Hunaif (رضی اللہ عنہ). Some people (rebels) were assaulting him there, kicking him. These people (rebels) plucked out Hazrat Uthman’s beard and eyebrows. When the companions of Hazrat Talha and Zubair brought him, both gentlemen expressed great sorrow. Then they sent him to Sayyida Aisha (رضی اللہ عنہا), who ordered him to be freed along with his sincere companions. [Tabari. 3/2-73)
The famous extremist (ghali) narrator Abu Mikhnaf Lut bin Yahya, whose hatred for the Sahaba Karam is well-known, has also tried to spread propaganda here. He claims that Sayyida (Aisha) had ordered the execution of Hazrat Uthman bin Hunaif, and then pardoned him after someone drew her attention to it, although this assertion is completely false. These personalities freed Hazrat Uthman bin Hunaif (رضی اللہ عنہ) precisely because he was a sincere Muslim and a Sahabi. He had no connection with those rebels and was surrounded by these rebels in the same way they had tightened the circle around their central leader, Hazrat Ali (رضی اللہ عنہ).
Hakim bin Jabala attempted to seize the Bayt al-Mal of Basra, which Hazrat Abdullah bin Zubair (رضی اللہ عنہما) thwarted. The next day, Hakim bin Jabala gathered his companions and attacked the army of these Sahaba. All the rebels who were in Basra were now in this army. Sayyida Aisha (رضی اللہ عنہا) commanded her companions: “You should only fight those who fight you, and announce that whoever is not involved in the killing of Uthman should step away from confronting us, because our fight is only with the murderers of Uthman, and we will not be the first to start any war.” Hazrat Talha and Zubair (رضی اللہ عنہما) said: “Thanks be to Allah that He has gathered all the murderers (of Uthman) in Basra before us. O Allah! Do not leave a single one of them alive. Take qisas from them today and kill them.”
The rebels numbered around three hundred.
Now, a fierce battle began.
Hakim bin Jabala came forward to face Hazrat Talha, Dharih to face Hazrat Zubair, Ibn al-Hursh to face Hazrat Abdur-Rahman bin Attab, and Hurqus bin Zuhayr to face Hazrat Abdur-Rahman bin Harith. Hakim bin Jabala fought bravely, and one of his legs was cut off, but even then, he did not cease his propaganda against Hazrat Talha and Zubair (رضی اللہ عنہما). The majority of the rebels, including Hakim, were killed. However, one of their leaders, Hurqus bin Zuhayr, fled with his companions. Hazrat Talha and Zubair had it announced that whichever tribe had given refuge to any rebel must bring them to us. People dragged these murderers like dogs and brought them, and all of them were executed. Now, apart from Hurqus bin Zuhayr, no one from the Basra chapter of the rebels remained alive.
Hurqus belonged to a tribe of that area, the Banu Sa’d, so they protected him. Talha and Zubair (رضی اللہ عنہما) strongly admonished them and set a deadline for them to present Hurqus. They (Banu Sa’d) found this very disagreeable and separated from them. Seeing them, the rebels from Banu Abd al-Qays and Banu Bakr bin Wa’il also gathered and attacked the Bayt al-Mal. The army of Hazrat Talha and Zubair (رضی اللہ عنہما) confronted them as well, and many of their men were finished. The remainder of their people fled and joined the army of Hazrat Ali (رضی اللہ عنہ).
[Tabari. 3/2-78)
Hazrat Talha and Zubair (رضی اللہ عنہما) had thus crushed the Basra branch of the rebels with force, but this led to some unexpected consequences. They might have thought that this would weaken the rebels’ power, but on the contrary, their power increased, and their tribesmen also joined the rebel movement. We have already stated that suppressing a rebellion with force generally results in it becoming stronger than before.
In [our analysis of] the life cycle of rebel movements, we have described the psychology of insurgencies: if one rebel is killed, ten people stand up in revenge. We have also described the psychology of tribesmen, that for them, the standard of right and wrong is their tribe, and revenge is considered a sacred duty. If even a criminal from their tribe is killed, the entire tribe rises up for war, and many innocent people are killed in that war. In our own tribal areas, governments try to resolve matters through reconciliation as much as possible. This is why most Caliphs and Kings would pardon rebel movements after gaining control over them, so that this movement would not arise in the future. This detail explains why Hazrat Uthman (رضی اللہ عنہ) had been lenient with these rebels, and why Hazrat Ali (رضی اللہ عنہ) had, until now, refrained from taking decisive action against them.
The result of the massacre of the Basra rebels at that time was that these tribes of Banu Abd al-Qays and Banu Bakr bin Wa’il became so disillusioned that they repeatedly sided with the rebels against the government thereafter. Even today, they inhabit the areas of Qatif and Al-Ahsa in the Eastern Province of Saudi Arabia, and many of their people hold great animosity in their hearts against these Sahaba.
After consolidating their power over Basra, Hazrat Talha and Zubair (رضی اللہ عنہما) paid salaries to the army from the Bayt al-Mal. After this, these gentlemen wrote letters to the people of Sham (Syria) and the people of Kufa, in which they detailed the battle of Basra and how the murderers of Uthman were eliminated there.
After Basra, Kufa was the largest cantonment in Iraq, where the famous Sahabi Hazrat Abu Musa Ash’ari (رضی اللہ عنہ) had been governor since the time of Hazrat Uthman. Although it was a rebel stronghold, the number of sincere Muslims was far greater than that of the rebels. Umm al-Momineen Sayyida Aisha (رضی اللہ عنہا) wrote separate letters to the tribal chiefs of Kufa, one of which was also to a rebel leader, Zaid bin Suhan. He gave a harsh reply to her letter and wrote that she should return to her home, or else he would be the first to confront her.
(Tabari-3/2-79)
These rebels held a particular animosity towards the Sayyida because she was ruining their plans.
On the other hand, Hazrat Ali (رضی اللہ عنہ) also wanted the sincere Muslims of Kufa to join him, so that the rebels’ control could be weakened. But the problem he faced was that whenever he sent a sincere messenger to Kufa, some rebel leader would tag along, which prevented Hazrat Abu Musa Ash’ari from being convinced. He sent his nephew, Muhammad bin Ja’far (رضی اللہ عنہما), to Kufa, but Muhammad bin Abi Bakr, who was an associate of the rebels, went with him. Muhammad bin Abi Bakr tried to prepare the people of Kufa for war against his own venerable sister, Sayyida Aisha, and Talha & Zubair (رضی اللہ عنہم), so these people came to Hazrat Abu Musa Ash’ari (رضی اللہ عنہ).
He replied: “If you seek the world (dunya), then participate in the war, and if you seek the Hereafter (akhirah), then remain seated in your places.” When Muhammad bin Abi Bakr spoke ill of him, Abu Musa replied: “By Allah! The bay’ah (allegiance) of Uthman is upon my neck and also upon the neck of your ‘sahib’ (Ali), who sent you here. We will only fight when all the murderers of Uthman are killed, and not a single one of them is left alive.”
[Tabari. 3/2-85)
Hazrat Ali (رضی اللہ عنہ) then sent Hazrat Ibn Abbas (رضی اللہ عنہما) to Kufa, and Malik al-Ashtar went with him. Hazrat Abu Musa Ash’ari (رضی اللہ عنہ) gave him a similar response and urged the people of Kufa to remain seated (neutral). After this, Hazrat Ali sent Hazrat Hasan and Ammar bin Yasir (رضی اللہ عنہم), and Hazrat Abu Musa embraced them. He spoke to them with great gentleness. On this occasion, the prominent people of Kufa gave speeches, which included the rebel leaders. Malik al-Ashtar, while speaking, tried to sling mud at Hazrat Uthman (رضی اللہ عنہ), but a chief named Maqta’ bin Haitham interrupted him and said: “May Allah disfigure your face, O clawed and barking dog! Be silent.”
(Tabari. 3/2-97)
This shows the intense hatred that existed between the sincere followers and the rebels within Hazrat Ali’s (رضی اللہ عنہ) camp. Ashtar treated Hazrat Abu Musa Ash’ari (رضی اللہ عنہ) very rudely and forcibly expelled him from the Governor’s House. [Tabari. 3/2-98)
Through the efforts of the sincere gentlemen, some people joined Hazrat Ali’s army, including brave men like Hazrat Qa’qaa bin Amr (رضی اللہ عنہ). Hazrat Qa’qaa was a very high-caliber general after Hazrat Khalid bin Walid (رضی اللہ عنہما) and had played a prominent role in the conquest of Iran. Now Hazrat Ali’s army moved forward. The rebels were still with them, and people like Zaid bin Suhan and Malik al-Ashtar held prominent positions in Hazrat Ali’s (رضی اللہ عنہ) army; however, Hazrat Ali (رضی اللہ عنہ) now felt himself considerably free from these rebels.
Upon reaching near Basra, Hazrat Ali (رضی اللہ عنہ) sent Hazrat Qa’qaa bin Amr to Sayyida Aisha, Talha, and Zubair (رضی اللہ عنہم). The conversation that took place between them was narrated by Waqidi and Saif bin Umar. However, the words of the narration indicate that it is completely correct, and no narrator had the opportunity to tamper with it. We are reproducing the dialogue that took place between these personalities here. This dialogue gives an idea of the plan of Hazrat Ali, Aisha, and Talha & Zubair (رضی اللہ عنہم):
From this dialogue of Hazrat Qa’qaa bin Amr, it is understood why Hazrat Ali had not been able to take harsh action against the murderers until now. If a similar conversation had taken place with Hazrat Mu’awiyah, he too would certainly have been convinced by these arguments, just as Hazrat Talha, Zubair, and Aisha (رضی اللہ عنہم) were. When Hazrat Qa’qaa reached Hazrat Ali (رضی اللہ عنہما) and told him everything, he was very happy. This was the first time he had felt such relief from these rebels. He gathered the people and gave a speech. In it, he spoke about the misery of the era of Jahiliyyah (ignorance) and the good fortune of Islam, and said:
“One of Allah’s blessings upon this Ummah was that after the Messenger of Allah (صلی اللہ علیہ وسلم), the unity of this Ummah was maintained through the first Caliph. Then it remained the same during the time of the second and third Caliphs. Then this incident (Martyrdom of Uthman) occurred, and various groups, for the sake of their worldly desires, created division in the Ummah. These people were envious of why Allah Ta’ala had granted virtue to other people. Therefore, these people wanted to turn the era back into the era of Jahiliyyah so that no one (Sahaba) would have virtue over another, even though Allah Ta’ala fulfills His command and His will. Beware! I will march from here to Basra tomorrow. You should also come with me, but no such person should go with us who helped in any way in the martyrdom of Uthman or took any part in it. These foolish people should separate from me now.”
[Tabari. 3/2-107)
Hearing this announcement, a state of mourning spread among the rebels. The situation was no longer as before, where Hazrat Ali (رضی اللہ عنہ) was forced to accept their demands. Now, he also had a significant number of sincere companions, and if the companions of Hazrat Talha and Zubair (رضی اللہ عنہما) had joined them, the rebels would have met a terrible fate. They now held their own gathering and began to consult. The conversation Tabari has quoted from them is as follows:
Hearing (Hazrat Ali’s) announcement, those who had participated in the martyrdom of Hazrat Uthman (رضی اللہ عنہ) or were pleased with the murderers of Uthman, gathered. Among them were Al-Alba bin Al-Haytham, …, Salim bin Tha’labah Al-Absi, Shurayh bin Awfa Al-Dhabi’ah, and (Malik) Ashtar Al-Nakha’i, and among the Egyptians were Ibn al-Sawda (Abdullah bin Saba) and Khalid bin Muljam. They consulted amongst themselves. They began to say: “By Allah! It is an obvious fact that Ali is the most knowledgeable of the Book of Allah, and because of this, he will inevitably, one day, acting upon the Quran, demand qisas from the murderers. And when he demands it, there will be no opponent, and our numbers will be small compared to others. At that time, Ali will give his life for the nation, and the nation for him. At that time, our numbers will be nothing in front of such a large majority. By Allah! You will be cast out, and no way of salvation will be visible.”
The active member of the rebel party, Malik Ashtar Al-Nakha’i, said:
“We were well aware of the intentions of Talha and Zubair, but we were never aware of Ali’s intentions until today. By Allah! Their opinion about us is all the same. If Zubair, Talha, and Ali make peace, it will be on (the spilling of) our blood. Come! Why don’t we attack Ali and send him to Uthman (i.e., kill him)? This will cause a new civil war, which will be exactly according to our wishes, and we will pass the time in it comfortably.”
Abdullah bin Saba:
“Your opinion is completely wrong. O murderers of Uthman! Do you not see that in Dhi Qar, there is an army of 2,500 from Kufa, and besides them, an army of 5,000 with Ibn Hanzaliyah? They are all dying for permission to fight you. This army will break your ribs.”
Al-Alba bin Al-Haytham:
“In my opinion, it is better that we leave them and let them fight each other. If their numbers decrease while fighting, we will overcome them due to the abundance of their enemies. Even if they are many, they will be forced to make peace with you one day. Therefore, leave these people and go to your cities, and sit silently until such a leader comes to your cities who can support you and protect you from the people.”
Ibn Saba: “This opinion is also wrong. You must show love to the people, because at this time, people are becoming your enemies. You cannot survive by separating from them. If your opinion is acted upon, as soon as we disperse, people will surround us from all sides.”
…: “By God! I am neither happy nor sad about anything. It is certain that people have fallen into great trouble because of the killing of Uthman. What has passed, has passed, but now we have fallen in the eyes of the people. We have horses and the best weapons. If you all advance, we will also advance, and if you stop, we will also stop.”
Ibn Saba: “You have made a very good point.”
Salim bin Tha’labah: “If any among you is a seeker of this worldly life, let him be; I do not desire it. By Allah! When you fight the enemy tomorrow, I will not return to my home. If my life remains, when I meet you, I will come after having thoroughly slaughtered the camels. I swear that whoever uses his sword well on the heads of you people, the affairs will go into his control. It will be a matter of ‘might is right’ (lit: ‘he who owns the staff, owns the buffalo’).”
Ibn Saba: “This is a useful point.”
Shurayh: “You people should make some decision before going out into the field, and do not delay it. Do not postpone what is necessary to do quickly, and do not hurry what is better to postpone. We are extremely evil people in the eyes of the people. It is not known what the result will be when these two armies meet tomorrow.”
Ibn Saba:
“O people! Your well-being lies in mingling with these people and working with them. When the two sides meet tomorrow, start the war and do not give anyone a chance to even think. When you are with Ali, he will not see anyone through whom he can stop the war. In this way, Allah will plunge Ali, Talha, and Zubair (رضی اللہ عنہم), and other people who want peace, who want to act against your wishes, into a calamity.”
Everyone agreed with this opinion, and after this decision, the group dispersed. The other people (in the armies) were unaware of their situation.
(Tabari. 3/108, 109)
The narrator of this report is also Saif bin Umar; however, it seems correct because the plan that was decided upon in it, became exactly the reality. However, since the ghali (extremist) narrators have always tried to drag a few Sahaba into the group of Uthman’s murderers to increase their own stature, they have, Ma’adhAllah (God forbid), counted the name of Hazrat Adi bin Hatim Tai (رضی اللہ عنہ) among themselves, even though his name is not found anywhere near the conspiracy to kill Uthman before this. (Where we have put ‘…’, the name of Hazrat Adi is written). Before this, they had dared to count Hazrat Ammar bin Yasir and Amr bin Aas (رضی اللہ عنہم) among themselves in the same way. The love of Hazrat Adi bin Hatim for Hazrat Uthman (رضی اللہ عنہما) can be gauged from the fact that he was among those who left Kufa merely because the rebels used to insult Hazrat Uthman (رضی اللہ عنہ) there.
(Ibn Asakir. 39/510)
The next day, Hazrat Ali ordered the army to march and came near Basra. In the evening, he sent Hazrat Abdullah bin Abbas, who went and settled the terms of peace with Umm al-Momineen Aisha and Hazrat Talha & Zubair (رضی اللہ عنہم). The rest of the companions were still coming from behind. On this occasion, some people in both armies tried to ignite the fire of war, but Hazrat Zubair and Hazrat Ali thwarted it.
Tabari’s narration states:
At that time, a man named Abu al-Jarba’ came to Hazrat Zubair (رضی اللہ عنہ) and said to him: “Zubair! The best opinion is to send 1,000 horsemen right now, so that the decision is made before the rest of Ali’s companions arrive.” Hazrat Zubair replied: “Abu al-Jarba’! We are well aware of war tactics, but they have sent a message of peace, and this dispute is a new thing that has not happened before. This is such a matter that if a person appears before Allah on the Day of Resurrection without cause and without proof, no excuse will be accepted from him. When Ali does not want to fight us and is sending a message of peace, how is it permissible to start a war against him? I am hopeful that the peace treaty will be completed today. You people should be patient (for a while) and rejoice.” After this, another person named Sabrah bin Shaiman came and also advised an attack. He gave him a similar reply.
[Tabari. 3/2-109)
On the other hand, Hazrat Ali (رضی اللہ عنہ) was having a similar dialogue with his companions:
After this, Hazrat Ali (رضی اللہ عنہ) gave a general sermon, and after praising and glorifying Allah Azza wa Jall, he said: “O people! Control yourselves, hold back your hands, and shut your tongues from saying anything to those people (Talha, Zubair, and their companions), because they are also your brothers. If they commit any excess against you, be patient, and refrain from advancing ahead of us, because whoever shows enmity today will be considered an enemy tomorrow as well.”
(Tabari_ 3/2-111)
From these narrations, it is known what Hazrat Ali’s (رضی اللہ عنہ) real plan was. We have stated above the plan that was in Hazrat Ali’s mind. It becomes clear from these narrations. It is appropriate to repeat it once more and see the progress so far according to it, so that his strategy can be clarified.
A brief summary of Hazrat Ali’s (رضی اللہ عنہ) plan, stated in the first discussion, is presented again:
According to the narration mentioned above, the rebels had planned to mingle in both armies and, before the completion of the peace treaty, suddenly attack both sides and start the war. They acted on this plan in the darkness of the night. Both sides thought that the opposing side had violated the promise and attacked, so the war broke out. The rebels also fought in this war with great ferocity because it was a battle for their survival. They first targeted Hazrat Talha and martyred him. Hazrat Zubair had left the battlefield because he did not want to break his covenant with his cousin, Hazrat Ali (رضی اللہ عنہما). Three rebels, Umair bin Jurmuz, Fadhalah bin Habis, and Nafi’, surrounded and martyred him. Thus, both of these close companions of the Messenger of Allah (صلی اللہ علیہ وسلم) were martyred. Ka’b bin Sur stood holding the Quran, hoping that seeing it, people would stop fighting, but the rebel party struck him with spears until he was martyred. Hazrat Talha’s son, Muhammad, was martyred while fighting Malik Ashtar, and Hazrat Zubair’s son, Abdullah, was also severely wounded in combat with him.
At this moment, Sayyida Aisha (رضی اللہ عنہا) sat on her camel so that she could stop this war. Her companions thought she had come to command, so they became even more enthusiastic, and the intensity of the war increased. The rebel party made her howdah (camel litter) the target of arrows, and so many arrows came and hung in it that the howdah looked like a quiver (or bag) of arrows. On the other side, Hazrat Ali (رضی اللہ عنہ) was trying to stop his army, but the rebel party was dominant here, continuously spreading propaganda that the opposing side had broken the promise. Finally, Hazrat Ali (رضی اللہ عنہ), acting with great wisdom, sent the Sayyida’s brother, Muhammad bin Abi Bakr, who wounded her camel, brought down the howdah, and took her with him. In this way, the war stopped.
After the war, the rebels demanded that the women of the opposing side be made their slave-girls, but Hazrat Ali (رضی اللہ عنہ) strictly refused to accept this demand and said, “Who among you is there who would want to make Sayyida Aisha a slave-girl?” He arranged for the treatment of the wounded from both sides and the burial of their bodies. He had issued an order that no one should pursue anyone who fled. What were Hazrat Ali’s (رضی اللہ عنہما) feelings when he saw Hazrat Talha’s body?
Observe:
When Hazrat Ali (رضی اللہ عنہ) made rounds among the slain, he saw him (Hazrat Talha (رضی اللہ عنہ)), began to wipe the dust from his face, and said: “Abu Muhammad! May Allah have mercy on you. How grievous it is for me to see you fallen in this state under the stars.” Then he said: “I present my apparent and hidden matters before Allah. By Allah! I wish I had died twenty years before today.”
(Ibn Kathir. Arabic 10/476. Baladhuri. 3/63)
The name of the killer of Hazrat Zubair (رضی اللہ عنہ) is stated as Amr bin Jurmuz. His story is as follows:
Amr bin Jurmuz said to him (Hazrat Zubair (رضی اللہ عنہ)): “I have some business with you.” He said: “Come near.” Hazrat Zubair’s servant, Atiyyah, said: “He has a weapon.” He said: “Even if he has a weapon.” He came forward and began to talk to him. It was time for prayer, Hazrat Zubair said to him: “Let’s pray first.” He said: “Let’s pray.” When Hazrat Zubair went forward to lead them both in prayer, Amr struck him with a spear and killed him. … Then he cut off his head and took it to Hazrat Ali. He thought that because of this, he would get some position with him. When he asked for permission to enter, Hazrat Ali said: “Do not give him permission, but give him the tidings of Hellfire.” In another narration, he said: “I heard the Messenger of Allah (صلی اللہ علیہ وسلم) say, ‘Give the killer of the son of Safiyyah (Zubair (رضی اللہ عنہما)) the tidings of Hellfire.'” When Ibn Jurmuz entered, he had Hazrat Zubair’s sword. Hazrat Ali said: “This sword has many times removed grief from the face of the Messenger of Allah (صلی اللہ علیہ وسلم).” It is stated that when Amr bin Jurmuz heard this, he committed suicide, and some people are of the opinion that he lived until Mus’ab bin Zubair became the governor of Iraq.
(Ibn Kathir. Arabic 10/482)
(Ibn Asakir. 18/417-423)
Nu’man bin Bashir (رضی اللہ عنہما) narrates that we were with Hazrat Ali bin Abi Talib in the mosque of Kufa, and his hand was fractured. The mention of Uthman, Talha, and Zubair began. He asked: “What are you talking about?” We said: “We are talking about Uthman, Talha, and Zubair, and we thought you were resting.” Ali recited this verse: “Indeed, those for whom the good (record) has already gone ahead from Us, they will surely be kept far away from it (Hell).” (Al-Anbiya 21:101). He said that this matter concerns me, Uthman, Talha, and Zubair. Then he said: “I am also among the Shi’a (party) of Uthman, Talha, and Zubair.” Then he recited this verse: “And We shall remove whatever of ill-feeling is in their hearts; (they will be) brothers, on thrones facing each other.” (Al-Hijr 15:47). He said: “This is related to Uthman, Talha, and Zubair. I am also in the party of Uthman, Talha, and Zubair (رضی اللہ عنہم اجمعین).”
(Ibn Asakir. Tarikh Dimashq. 18/424)
Hazrat Ali (رضی اللہ عنہ) passed by the body of Ka’b bin Sur (رحمہ اللہ) and praised him. When he passed by the body of the famous Umayyad chief, Abdur-Rahman bin Attab bin Asid, whose father was appointed the first governor of Mecca by the Messenger of Allah (صلی اللہ علیہ وسلم), he said: “This was the chief of the Quraysh; I am very sad and ashamed of his killing.” When a rebel threatened the women of Basra, he said:
“Beware! Neither violate anyone’s veil nor enter anyone’s house. No woman should be harmed, even if she insults you, or speaks ill of your leaders and righteous people. Because a woman is weak. We were forbidden from raising our hands even against polytheist (mushrik) women, and if a person raised his hand against a woman or beat her, people would taunt his children that ‘your father beat such-and-such woman.’ Beware! If I find out that any of you has harmed any woman because she said something to you or attacked your honor, I will give you the most severe punishment.”
[Tabari. 3/2-159)
When two rebels insulted the dignity of Sayyida Aisha (رضی اللہ عنہا), Hazrat Ali (رضی اللہ عنہ) had them given one hundred lashes each. After the war, when a group of rebels went towards Basra without permission to plunder, Hazrat Ali sent his sincere companions to stop them. The people of Basra gave him bay’ah. After this, Hazrat Ali sent Sayyida Aisha (رضی اللہ عنہما) to Mecca with great honor and respect, and arranged for her transport and provisions. On this occasion, both expressed good wishes for each other.
The Sayyida said:
“My sons! We stood against each other in haste. In the future, let no one transgress against another because of these differences of ours. By Allah! I had a previous disagreement with Ali, but it was of the same nature as what happens between a mother-in-law and a son-in-law. In reality, Ali, in my view, is a righteous man.”
Then Hazrat Ali (رضی اللہ عنہ) said: “O people! By Allah! The Umm al-Momineen has spoken the truth and said the best thing. My difference with her was only of this nature. Aisha is the wife of your Prophet (صلی اللہ علیہ وسلم) in this world and the Hereafter.”
(Tabari. 3/2-163)
After this, Hazrat Ali (رضی اللہ عنہ) came for several miles to bid farewell to the Sayyida, and ordered his sons to accompany her for at least one day’s journey.
After the Battle of the Camel, Hazrat Ali (رضی اللہ عنہ) began to appoint governors. When he appointed Hazrat Abdullah bin Abbas (رضی اللہ عنہما) as the governor of Basra, Ashtar became extremely angry and said:
“Did we kill that old man (Hazrat Uthman (رضی اللہ عنہ)) for this, that Yemen goes to Ubaidullah bin Abbas, Hijaz to Qutham bin Abbas, Basra to Abdullah bin Abbas, and Ali takes Kufa himself?”
(Tabari. 3/2-107)
Saying this, he left the army and walked off. When Hazrat Ali (رضی اللہ عنہ) was informed of this, he ordered the army to march, caught up to him, and pretended as if his words had not reached him. He feared that he (Ashtar) might start a new rebellion. Ashtar’s frustration shows how Hazrat Ali (رضی اللہ عنہ) was slowly hollowing out the roots of these rebels. His strategy was to get the snake completely out of its hole and then crush its head. His wisdom was to expose and eliminate the entire iceberg of the rebel movement.
People among us express great sorrow over the Battle of the Camel, that the blood of Muslims was shed at the hands of each other. It was certainly an irreparable loss for the Muslims, but it also had a bright side. While nearly ten thousand Muslims from both armies were martyred in the Battle of the Camel, a large number of rebels were also killed. In this way, these sincere personalities, by sacrificing their own lives, also inflicted irreparable damage on the rebels. After the Battle of the Camel, when the rebels’ power weakened, the “snake” fully came out of its hole, and its hood was then thoroughly crushed by the Muslims in the Battle of Siffin. After this, these rebels divided into groups themselves, and their mission could not be completed. If Hazrat Aisha, Talha, and Zubair (رضی اللہ عنہم) had not taken a stand at that time, the mission of these rebels would have been completed. Then perhaps, today, the sympathizers of these same rebels would be ruling over the Muslims, and the actual sincere Muslims might have been in the minority. This is why these rebels specifically targeted these personalities for criticism. Sometimes they said that Hazrat Talha and Zubair wanted to establish their own caliphate, sometimes they slung mud at Sayyida Aisha, and sometimes they made Hazrat Ali the target of criticism.
One negative result of the Battle of the Camel was that the relatives of the rebels who were killed in this war formed a front against Hazrat Ali, Talha, Zubair, and Aisha (رضی اللہ عنہم). By fabricating incidents and narrations, they maligned these personalities. Tabari has recorded some such poems that the relatives of the slain of the Battle of the Camel recited in satire of Hazrat Ali.
(Tabari. 3/2-164)
Approximately 150 years after the war, when Waqidi, Saif bin Umar, Abu Mikhnaf, and Kalbi, etc., gathered true and false narrations, they included these fabrications. In the third century (AH), when Tabari and Baladhuri, etc., wrote their histories, they also recorded these fabrications, and historians of later centuries, by copying from Tabari, popularized these incidents without investigation. It would be appropriate to investigate a few such narrations so that this conspiracy of the rebels can also be exposed.
Tabari has transmitted a narration according to which when Sayyida Aisha (رضی اللہ عنہا) was traveling from Mecca to Basra with her army, they passed a place called Haw’ab, where dogs barked. When the Sayyida found out (the name of the place), she said:
“Take me back! I heard the Messenger of Allah (صلی اللہ علیہ وسلم) say to his pure wives, ‘I wonder which one of you it will be, at whom the dogs of Haw’ab will bark.'”
(“[Tabari. 3/2-74)
The purpose of this narration was to prove Sayyida Aisha’s (رضی اللہ عنہا) action wrong, and it was fabricated by those who belonged to the rebel group.
The two isnads (chains of narration) for this report stated by Tabari are:
Now, let us analyze both of these isnads:
After this detail, it can easily be said about this chain that it is not a sahih (authentic) hadith, but a fabricated narration, which is the invention of a narrator who bore malice towards Sayyida Aisha (رضی اللہ عنہا).
Since Hazrat Talha and Zubair (رضی اللہ عنہما) had dealt a severe blow to the rebels’ power, the rebels held a particular animosity towards them. They fabricated and spread narrations that suggested these gentlemen wanted to establish their own caliphate. The falsehood of these narrations is evident from these facts:
This shows that there was no greed in Hazrat Zubair’s heart, and he was sincere towards Hazrat Ali. (رضی اللہ عنہم)
It is stated in some historical narrations that Hazrat Talha (رضی اللہ عنہ) was martyred by Marwan bin Hakam. The purpose of these narrations can be nothing other than to defame Marwan. Marwan’s personality has been particularly targeted for prejudice and character assassination because the government of the Banu Umayyah was, in fact, the government of the Banu Marwan, which the Abbasids and Alawites wanted to overthrow. We have already mentioned that he was Hazrat Uthman’s (رضی اللہ عنہ) cousin and his ardent supporter. On one occasion, he had been wounded by the rebels while protecting Hazrat Uthman. Hazrat Talha had risen to demand qisas for this same Hazrat Uthman, and Marwan was part of his army. Therefore, what need was there for Marwan to kill him?
If it is said that in his (Marwan’s) opinion, Hazrat Talha was one who incited the rebels against Hazrat Uthman, this is also completely wrong. The rebels had certainly tried to defame the senior Sahaba by placing the blame for Uthman’s murder on them, but Marwan had protected Hazrat Uthman until his last breath and was well aware of the situation. Secondly, if he, Ma’adhAllah (God forbid), considered Hazrat Talha responsible and wanted to kill him, he would have had many opportunities before this time. He had traveled from Mecca to Basra, and there were several skirmishes with the rebels in between. If Marwan wanted to martyr him, he could have done so earlier.
The correct position is that Hazrat Talha (رضی اللہ عنہ) was martyred by the rebels. In the heat of the battle, an arrow struck his foot, and he was martyred due to blood loss. When thousands of arrows are raining down in a battle, it is not possible to determine whose arrow hit whom. Some narrator, holding prejudice against Marwan, leveled the accusation against him. The chains of narration (isnads) that Baladhuri has stated for this accusation are:
Both of these narrations are fundamentally the same, of which the narrator is Qais bin Hazim al-Kufi. It is said about this individual that the narrations he reported were at the level of “Munkar” (denounced/rejected). He held some prejudice against Hazrat Ali. That is why the scholars of Kufa used to avoid his narrations.
(Dhahabi, Siyar A’lam al-Nubala, personality no. 4609)
(And Allah Ta’ala knows best what is correct.)
Reference: https://alfurqan.info/problems/623
Understand the Shari'ah stance on Muslim men/women marrying disbelievers (Kafir) or polytheists (Mushrik), with Quranic evidence, Hadith, and scholarly views… Read More
Learn the Sunnah way of wiping the head during Wudu for men and women with long hair, plus rulings on… Read More
Discover the Shari'ah status of sprinkling water on private parts post-Wudu, its Sunnah basis from Hadith, and whether Wudu remains… Read More
Detailed Shariah ruling: Praying bareheaded is completely valid and permissible for men; covering the head is Mustahab in daily life… Read More
Explore Sharia rulings on head shaving for men and women during Hajj/Umrah (Sunnah for men, trimming for women) and whether… Read More
Explore the Islamic perspective on Jahez (dowry), its permissible and impermissible forms, and whether Prophet Muhammad (ﷺ) gave dowry to… Read More