The Role of Aishah in the History of Islam (volume 2)

Mobilization of the Army

What do women have to do with campaigning?

When on her way to Medina the news of the people's allegiance to 'Ali reached 'A'ishah, she decided to oppose him and returned to Mecca where she raised the banner of opposition to him and openly incited and encouraged the people against him. Hostile groups and parties, learning of this scheme, rushed from every side to her and joined the forces of opposition.

Talhah and az-Zubayr who opposed 'Ali's system of equality, as we said in the last chapter, broke their pact with 'Ali and left his side, proceeding to 19. Description of Nahj al-balaghah, Ibn Abi al-Hadid 7/39-41.

20. History of at-Tabari 5/53.

21. History of al-Ya'qubi 2/127, History of Ibn A'tham 166-167.

Mecca and joining 'A'ishah's army and opposition party.22 On the one hand the Umayyads who had long been hostile to 'Ali and were waiting for an opportunity to rise against his rule, on hearing of 'A'ishah's rise and opposition, left Medina for Mecca and placed themselves under 'A'ishah's banner of opposition to 'Ali.

On the other hand the governors of 'Uthman's time who had been dismissed one after another by 'Ali, left with their enormous wealth gathered from public funds, from various cities towards 'A'ishah and joined her army. Thus all the groups which had some complaint against 'Ali gathered there. At-Tabari quotes az-Zuhri as follows: Talhah and az-Zubayr came to Mecca four months after 'Uthman's murder and 'Abd Allah ibn 'Amir23 too who had been governor of Basra in 'Uthman's time and was dismissed by 'Ali, left for Mecca with much wealth. Ya'la ibn Umayyah24, governor of Yemen who had been dismissed by 'Ali arrived at Mecca with enormous wealth and more than four hundred camels. 'Abd Allah ibn 'Amir placed much wealth and many camels at the disposal of 'A'ishah's army and her warriors Ya'la ibn Umayyah, too offered az-Zubayr four hundred thousand dinars and provided the equipment of seventy fighters and offered the famous camel called 'Askar to 'A'ishah which he had bought for eighty dinars (and according to al-Mas'udi, for two hundred dinars), and it was this camel that 'A'ishah rode in the battle of al-Jamal.25 They tied her litter firmly behind this camel and 'A'ishah sat in it.

In this way all those who were opposed to 'Ali, assembled in Mecca, and mobilized a huge and well-equipped army ready to fight 'Ali. 22 These two had a kinship with 'A'ishah Talhah as a cousin and az-Zubayr as her sister's husband..

23. 'Uthman's cousin on the mother's side.

24. Ya'la ibn Umayyah, surnamed Abu Safwan and Abu Khalid, embraced Islam in the capture of Mecca and took part with the Muslims in the battles of Hunayn, at-Ta'if and Tabuk. 'Umar had appointed him as governor of a city of Yemen. Ya'la had seized a pasture there for himself, and 'Umar had summoned him to Medina for that offense, but before Ya'la reached Medina, 'Umar had died. Then 'Uthman appointed him as governor of Sanaa and a higher post.

So he felt a particular attachment to 'Uthman. On the day the Muslims rose up against 'Uthman, Ya'la left Sanaa to aid 'Uthman, but on the way he fell down from his mount and broke his knee. After 'Uthman's death he reached Mecca and declared that he would provide the fund and equipment necessary for avenging 'Uthman 5 blood. It was according to the same promise that he offered four hundred thousand drachmas to az-Zubayr and equipped seventy warriors of the Quraysh with mounts and weapons, and offered a valuable camel to 'A'ishah which she mounted in the battle of al-Jamal. In addition to all that wealth, Ya'la himself took part in that battle against 'Ali and in the name of avenging 'Uthman's blood, but he repented after the battle and joined the rank of 'Ali's friend s, and fought in the battle of Siffin under 'Ali, thus showing himself an opportunist!

25. History of at-Tabari 5/167.

'A'ishah's army proceeds toward Iraq

'A'ishah! God has forbidden you from wandering in the desert! Umm Salamah At-Tabari says: In Mecca, 'A'ishah gathered a round her all the parties that were opposed to 'Ali and thus, she prepared a large and well-equipped army, and then assembled the commanders for a council of war. Some of them said: We should go directly to Medina and fight 'Ali with this army. Others said: We cannot stand up against 'Ali's forces with this weak and small army, or attack the capital of the Islamic realm. We should first proceed to ash-Sham and ask the aid of Mu'awiyah in military forces and equipment and then engage in a war with 'Ali. Another group suggested moving to Iraq first and obtaining reinforcements from the people of the two large cities of Kufah and Basra where Talhah and az-Zubayr had many supporters, and then being better prepared and equipped, proceed to Medina and fight 'Ali there.

All the members of this council approved of this suggestion, and so 'A'ishah ordered the army to be ready and proceeded from Mecca towards Iraq with seven hundred warriors. All along the way volunteers joined them until their number rose to three thousand.26

Umm Salamah speaks with 'A'ishah

Ibn Tayfur says: On the days that 'A'ishah was going to leave for Basra with her army, Umm Salamah met her and said: " 'A'ishah! Your God has put limitations upon you. Do not step beyond His command. In respect for His prophet, God has placed a veil between you and the people. Do not show disrespect to the Prophet by tearing down that veil. God has allotted you the corner of a house. Do not turn it into wandering in the desert. 'A'ishah! The Prophet knew you better and was perfectly aware of your position. If it were advisable for you to interfere in such matters, he would surely have given you an instruction, about it and made an arrangement with you, but he has not done so, and on the contrary he has forbidden such acts. 'A'ishah! If the Prophet saw you on this route, what would you say? Fear God and be ashamed before the Prophet! For God is watching your deed and conduct, your smallest acts are not hidden from the Prophet either.

'A'ishah! The way you have adopted is so repellent and contrary to human virtue, that, if I were in your place and were ordered to go to heaven, I would feel ashamed to meet the Prophet there, Do not abandon your modesty and humbleness, stay in the corner of your house till death, so as to satisfy the Prophet of God."

26. History of at-Tabari 5/167.

According to some historians, Umm Salamah ended her words with this sentence: 'A'ishah! If I were to repeat for you what I have heard from the Prophet about this matter, you would twist with pain and cry out! 'A'ishah answered: "Umm Salamah! Though I have always followed your advice, I will not in this case do so. For, there is a fine journey ahead of me, and I intend to establish peace between the two groups of Muslims who are hostile to each other, and put an end to their differences."27

Reports of the route

"O wives of the Prophet! Stay in your houses till death!" The Qur'an Al-Haw'ab's dogs will bark at him. The Prophet of Islam 'A'ishah equipped her army, which was composed of various groups and parties opposed to 'Ali and proceeded towards Iraq, and now we will describe the incidents, which occurred on the way until she reached Basra.

Differences about acting as leader of the congregational prayer

At-Tabari says: When 'A'ishah's army left Mecca, outside that city Marwan recited the call for prayer. Then he went to Talhah and az-Zubayr and said:

Which one of you should I consider as Emir and present to the people as congregational leader? As Talhah and az-Zubayr could not explicitly express their opinion in each other's presence and offer their candidacy for that position, their sons took the lead, and each of them supported his father as a nominee. 'Abd Allah spoke in favour of his father az-Zubayr and Muhammad did the same for his father Talhah, thus creating differences between them. When 'A'ishah was informed of this matter, fearing that hostility would be created in the army about this question, she summoned Marwan and said: "Marwan, what are you doing? Why do you cause disunion in the army with your action? The prayer must be performed with the Imamate of my brother's son, 'Abd Allah ibn az-Zubayr."

According to her order, until reaching Basra, 'Abd Allah kept this position as leader of prayer. When Ma'adh ibn 'Ubayd Allah noticed the disagreement between Talhah and az-Zubayr, he said: "By God! Even if we win victory, violent differences will arise between us on the question of caliphate; for, 27. Balaghat an-nisa' 8. Some historians say that she wrote the above words to 'A'ishah in a letter. Fa'iq az-Zamakhshari 1/290, Description of Nahj al-balaghah by Ibn Abi al-Hadid 2/79, al- 'Iqd al-farid 3/69 and History of al-Ya'qubi.

neither az-Zubayr nor Talhah are ready to forego their claim of this position, and each of the two refuses to grant it to the other."28 Differences in the question of leadership At-Tabari says that when 'A'ishah's army halted at Dhat 'Irq, Sa'id ibn al- 'As29, who was a Quraysh aristocrat of the Umayyads and was in 'A'ishah's army, said to Marwan and his friends: "If your object is really avenging 'Uthman's blood, whither are you going since the assassins of 'Uthman are in this very army?30 Kill them and return to your homes. What is the point of fighting 'Ali and getting killed?" Marwan and his friends answered: "We are going to get reinforcements in order to kill all the assassins of 'Uthman." Then Sa'id contacted Talhah and az-Zubayr and said: "Be honest with me, and tell the truth! If you win victory in this war, whom will you entrust with the position of caliph?" They said: "Either of us who is chosen by the people." Sa'id said: "If you have really risen to avenge 'Uthman's blood, you had better entrust his sons with the position of caliph."

They answered: "Should we put aside old and great Emigrants and give the rein of affairs to their inexperienced young men." Sa'id said: "I have no intention of seizing the caliphate back from the house of Abd Manaf31 and giving it to others." After saying this he returned from there.

'Abd Allah ibn Khalid ibn Usayd, too, who was of the Umayyads, withdrew from the army. Al-Mughayrah ibn Shu'bah who was of the Thaqif tribe, observing the above scene, gathered the members of his tribe and said to them: "Any member of the Thaqif tribe, who is present in this army, should return home."32 Thus they did so, and the rest of the army continued its way.

The Third difference

at-Tabari continues his narration and says: After the rise of differences on the question of caliphate and withdrawal of some participants from the army, 'A'ishah's forces departed from Dhat 'Irq, having al-Walid and Aban, two of 'Uthman's sons amongst them. But for the third time, too, differences arose in 28. History of at-Tabari 5/168-169. 29. Sa'id ibn al-'As was one of Umayyad nobles and one of the most eloquent members of that tribe. Imam 'Ali had Killed his father in the battle of Badr. He was one of 'Uthman's scribes and was appointed by him as governor of Basra, but 'Ali dismissed him. 30. He meant 'A'ishah, Talhah and az-Zubayr.

31. The 'Abd Manaf house includes the tribes of Banu Hashim and Banu Umayyah. When 'Ali was caliph, Sa'id of the Umayyads had no wish to see the caliphate transferred from the Banu Hashim to Talhah of the Taym tribe or to az-Zubayr of the Banu Asad.

32. History of at-Tabari 5/168-169, Tabaqat 5/23.

the army, some proposing departure to ash-Sham, and others to Iraq. In this connection az-Zubayr consulted his son 'Abd Allah, and Talhah asked the advice of 'Alqamah whom he preferred to his own son, they reached on agreement to have Iraq as their destination, and thus they put an end to the difference in the army.33

The incident of al-Haw'ab

The fourth happening which occurred for 'A'ishah's army on the way to Iraq was as follows: Talhah and az-Zubayr were informed on the way that 'Ali had left Medina and had reached the halting place of Dhu Qar, and had blocked their way to Kufah. So they decided to abandon the plan of going to Kufah; and by choosing a by-way they proceeded towards Basra until they reached a place called al-Haw'ab. When 'A'ishah heard dogs barking she asked the name of the place and they told her it was al-Haw'ab.

Here 'A'ishah remembered the words of the Prophet to his wives about the dogs of al-Haw'ab, warning them about it. The memory of it worried and frightened 'A'ishah, and she said: "We are from God and return to Him. I am the woman whose future he predicted." Thus 'A'ishah changed her mind about the journey and decided to return back: When 'Abd Allah ibn az-Zubayr learnt of her decision, he went to her discussed the matter, pretending that those who had spoken about the place had made a mistake about its name, and this was not al-Haw'ab. After this incident 'Abd Allah ibn az-Zubayr constantly watched 'A'ishah to see that no one would contact her again and dissuade her from that journey. Thus he shadowed her until they reached Basra.34

Interpellations of 'A'ishah's military commanders

'A'ishah! Tell us what your purpose of this journey is! Abu al-Aswad at-Tabari narrates that 'A'ishah's army left Mecca and reached the vicinity of Basra and stopped at a place called Hafr Abu Musa. 'Uthman ibn Hunayf al-Ansari who had been appointed governor of Basra by 'Ali, hearing of the matter, ordered Abu al-Aswad ad-Du'ali to go to 'A'ishah's military camp and meet her commanders and investigate their purpose.

33. History of at-Tabari 5/168-169, Tabaqat 5/23.

34. History of at-Tabari 5/178, 'Abd Allah ibn Saba' 1/100-103.

Abu al-Aswad went there and got in touch with 'A'ishah first and asked: " 'A'ishah! What is your purpose of Coming to Basra?" 'A'ishah said: "We have come here to avenge 'Uthman's blood and punish his assassins." Abu al-Aswad said: "There are none of 'Uthman's assassins in Basra to be punished."

'A'ishah said: "Abu al-Aswad! You are right. 'Uthman's assassins are not in Basra. We have not come to find them here. We have come to ask for people's aid and with their support to bring vengeance upon 'Uthman's assassins who have gathered around 'Ali in Medina. Abu al-Aswad! On that day when 'Uthman hurt you with his scourges I felt uneasy, and protested strongly to him. But how can I remain silent when you rushed upon him with your sword and killed him, and did not lament his innocence? No, Abu al-Aswad, I shall never remain silent!"

Abu al-Aswad said: " 'A'ishah! What have you to do with swords and scourges? You are the veiled and secluded wife of the Prophet, and according to his order your only duty is to retire to your house, recite the Qur'an and worship your God. 'A'ishah! Islam does not impose jihad on women. Moreover, avenging 'Uthman's blood is not your duty, 'Ali has a better and worthier claim for this vengeance, since he has a closer kinship with 'Uthman than you have. Both of them belong to the Abd Manaf house, whereas you are of the Taym tribe."

'A'ishah said: "Abu al-Aswad! I will not alter my decision, and I will not give up my plan. I will carry on attaining my goal and fulfilling the purpose of my uprising. You said that war and jihad are not women's duty. What war? What jihad? Is there a question of war and jihad? I am in such a position that no one dares to engage in war with me, let alone the actual occurrence of a war!" Abu al-Aswad said: " 'A'ishah, you are mistaken in this very matter, for you will be fought so strongly that the easiest scene of it will kindle a fire and break the back."

Here Abu al-Aswad ended his talk with 'A'ishah. Then he got in touch with az-Zubayr and said: "az-Zubayr! The day is not yet forgotten when the people swore allegiance to Abu Bakr, when you held your sword, and uttering slogans, said: 'None is better and worthier than 'Ali is for the caliphate, and the fine garment of caliph is fitting for none but 'Ali. But to day you are holding the same sword and have risen against 'Ali! az-Zubayr! Where are that sympathy and support, and what is this hostility and opposition?"

az-Zubayr answered that 'Uthman's blood must be avenged. Abu al-Aswad said: "We have heard that you people have been the overseers of 'Uthman's murder, and 'Ali did not take the slightest part in it." az-Zubayr said: "Abu al-Aswad! Go to Talhah to hear what he says!" Abu al-Aswad narrates that he went to Talhah and found him to be a rough and seditious man seriously desiring war, and there was no use at all of talking to him.35

According to another report, Abu al-Aswad said: " 'Imran ibn al-Hasin and I went to 'A'ishah on behalf of 'Uthman ibn Hunayf, governor of Basra and asked her to explain what motive had brought her there, and said: "Do you hear a decree from the Prophet for this uprising and journey? Or have you taken this step according to your own personal view?" 'A'ishah said: "I do not have a decree from the Prophet about this matter, but have reached a personal decision for avenging 'Uthman's blood since the day he was assassinated.

For, in 'Uthman's time we openly protested to him on why he treated the Muslims unjustly and whipped them, and why he allowed his kith and kin to seize public land and pastures for their flocks and cattle to graze on. We reminded him of that wicked and tyrannical man, al-Walid, who was driven a way by the Prophet and whom the Qur'an had called an evildoer36 who was appointed as Emir and ruler of Muslims. We told him all this and he accepted all that we said. He regretted his deeds, and with the water of repentance cleansed himself and made up for his blunders. But you people did not in the least value his repentance, and rushed upon him with your sharp swords and killed him in his house in all his innocence. You smashed the greatness of the Islamic realm, Medina, and the dignity of the caliphate and the respect due to the month of Dhu al-Hijjah, which was greatly revered in Islam. How and why can I remain silent before this injustice and oppression, and keep quiet before this disobedience and transgression?"

Abu al-Aswad said: " 'A'ishah! What have you to do with whips and swords? Had the Prophet not forbidden your interference in such affairs? Had he not recommended you to remain in the corner of your house? Why have you, done contrary to your exalted husband's order, and emerged from your house, starting riot and sedition among the Muslims?"

'A'ishah answered: "Abu al-Aswad! What riot and sedition? Does there anyone want to fight me, or to speak against me so as to cause riot and sedition? Such a thing will never occur, and no one would dare to engage in such acts against me."

Abu al-Aswad said: " 'A'ishah! If this opposition and rebellion of yours continues, the people will fight you and a great sedition will start." 'A'ishah said: "You low fellow of the Banu 'Amir Tribe! Cut shorts your wounds! Who is there to dare fight the wife of the Prophet?"37 Here ended the dialog between 'A'ishah and Abu al-Aswad, without her 35. al-Imamah wa as-siyasah 1/57, Description of Nahj al-balaghah of Ibn Abi al-Hadid 2/81, History of at-Tabari 5/178.

36. The Holy Qur'an, Chapter al-Hujurat, Verse 5.

37. Balaghat an-nisa' 9, al-'Iqd al-farid 3/98, al-Bayan wa at-tabyin, published by as-Sandubi 2/209-210.

being influenced by his words. She remained firm in her decision and proceeded from Hafr Abu Musa with her army, and on reaching near Basra, she halted there.

Speeches by 'A'ishah's commanders Indeed 'Uthman altered the just regime of Islam. 'A'ishah 'A'ishah's army entered Basra and chose al-Mirbad, one of the large squares of the city, for her camp. 'Uthman ibn Hunayf al-Ansari who was appointed as governor of Basra by the caliph 'Ali, Again sent some deputies to al-Mirbad38 to talk with the commanders of 'A'ishah's army and find out their purpose. When 'A'ishah saw that her army and the people of Basra had gathered all in the same spot, she used this opportunity to deliver an exciting oration to them, saying:

"O people! Though 'Uthman, emir of the believers, was once diverted from the path of right and justice, and injured the Prophet's companions, and appointed corrupt and inexperienced youths to the affairs, and supported perverse and corrupt individuals who were subjected to God's wrath and rejected by the people, and though he had allotted public pastures to himself and Banu Umayyah, yet, despite all these acts, when the people protested to him and reminded him of the serious consequences of his deeds, he took their advice and became penitent of his wicked acts and washed himself with the water of repentance and cleansed himself of his sins.

But a number of people, without paying attention to his repentance and regret, shed his innocent blood and killed him and in doing so they smeared their hands with greater sins; for, they killed him like a sacrifice camel, in his sacred garment of caliphate, in a month in which war and blood shed are forbidden, namely the month of Dhu al-Hijjah, and in a city, namely Medina, the respect for which has been declared incumbent on all by Islam.

Remember, O people, that the Quraysh are the real agents of 'Uthman's assassination, and by his death they have made themselves the target of their own arrows, and with their fist they have covered their own mouths with blood. Through 'Uthman's death they did not attain their goal and gained no benefit. I swear to God, that such a calamity will befall them that it will annihilate them, a fire-kindling and destructive calamity! A calamity that will awaken sleepers and will throw up the sitters from their seats.

Indeed our just God will have them dominated by a people for this injustice

38. al-Mirbad was outside the city of Basra, and it was a center for cattle-dealers. so that the smallest pity will not be shown to them, and they will be tortured with the severest and most painful chastisements.

O people! 'Uthman's guilt was not such as to deserve death. Moreover, you compelled him to repent, and without taking his repentance into consideration, you rushed upon him and shed his innocent blood. Then without consulting the people, you swore allegiance to 'Ali, and helped him to usurp the seat of the caliphate. Do you suppose that I should be angry in your favour at the whips and abuses of 'Uthman but that I should remain silent today and not be angry about the swords that you have brought down upon him? O people! Be wary that 'Uthman was killed in his innocence. It Is up to you to discover his assassins and kill them wherever you find them. Then you can hold a council and elect one of those who had been nominated as caliph by 'Umar. But none of the assassins of 'Uthman39 should be allowed to have the smallest role in the question of Caliphate participate in or the council for electing the caliph."40

az-Zuhri says when 'A'ishah's oration ended, Talhah and az-Zubayr, too, rose and addressed the people as follows: "O people! Every sin has repentance, and every sinner can regret his sin and turn back, as a result of which repentance he will be purified and forgiven though 'Uthman was guilty, yet his sin was repeatable and forgivable. We had no intention him, and make him repent. But a number of ignore and riotous people decided to kill him and dominated us gentle, patient and peaceable individuals and consequently they killed him."

When Talhah and az-Zubayr reached this point, the people of Basra began to protest, and cried out: "Talhah! When your letters arrived for us, they had a very biting tone. Their contents were quite contrary to what you are saying to day!" Here az-Zubayr in order to calm down the people began to speak and said: "O people! I have not written you any letter about 'Uthman if there has been a letter sent to you, it is by others." Then he followed up his precious remarks in order to show the innocence of 'Uthman at a greater length, and severely criticized 'Ali and his followers.41

Protests to the speakers

You have kept your wives at home and have made 'A'ishah Umm al- Mu'minin your leader!

39. She meant 'Ali as an assassin of 'Uthman.

40. al-Imamah wa as-siyasah 1/51-60, Description of Nahj al-balaghah of Ibn Abi al-Hadid 2/499.

41. History of at-Tabari 5/178.

After the fiery speeches of 'A'ishah and her army commanders at al-Mirbad, some of the audience rose and protested openly. 1-at-Tabari who quotes the speeches of 'A'ishah's commanders says: At this time, a man of the 'Abd al-Qays family rose and said: "Be quiet, az-Zubayr! And let me speak to inform the people of what is necessary." 'Abd Allah, son of az-Zubayr angrily said to him: "O 'Abdi! It is not up to you to speak!" But he paid no attention to 'Abd Allah's reprimand, and addressing 'A'ishah's army, he said: "You group of Emigrants42 have attained the greatest honor and excellence in your lives. It was you who first gave a positive answer to the call of the Prophet.

Other people followed your example in embracing Islam and welcomed it with all their heart and soul. When the Prophet departed his life to join the visage of God, you chose a man among your selves and swore allegiance to him. We did not oppose you even though you did not consult us and took the step without informing us, and we gave our consent to your choice.

His life came to an end, and he chose one of you as caliph, and again you swore allegiance to him without informing us. We submitted to you and agreed to show him allegiance. He, too on departing this world, placed the choice of a caliph in the hands of six people who worked as a council, and then you elected 'Uthman from among those six and swore allegiance to him. But you disapproved of his ways soon after and protested against his deeds and went so far as to smear your hands with his blood, whereas you had consulted us neither in his election as caliph, nor about his death. Then you rushed to 'Ali's house, implored and even forced him to accept the caliphate, despite his unwillingness and you swore allegiance to him. You have done all these without our knowledge and advice. But I do not know why you have now risen in sedition against him and have prepared to fight him. Has 'Ali betrayed and encroached upon Muslim property and wealth, or acted contrary to right, or committed a deed disapproved by you? No! He is innocent of all charges! 'Why, should we fight him?"

At this moment 'A'ishah's soldiers were so enraged at this man's words of truth that they decided to kill him. But his kith and kin rose in his defense and helped him to escape. But the matter did not end here, and the next day a fight took place between 'A'ishah's army and that man's tribe, seventy of whose members were killed unchivalrously.43

When Imam 'Ali heard of this matter, he became very vexed, and composed an elegy in their memory the translation of which is as follows: 42. Emigrant (or Muhajirun) was a name given to a companion of the Prophet who had embraced Islam in Mecca and had migrated to Medina. Helpers (or Ansar) were those companions who aided the Prophet in Medina.

43. History of at-Tabari 5/178.

"The injustice done to the Rabi'ah is both sorrowful and regrettable, The Rabi'ah who were always obedient to their leader; and submissive, Indeed they were always supporters of right and truth;

And offered their blood in the way of God."44 2-Again at-Tabari quotes Nasr ibn Muzahim, saying: Jariyah ibn Qudamah stood before 'A'ishah's army and said: " 'A'ishah! I swear to God that the sin of shedding 'Uthman's blood was less than your riding this cursed camel, coming out of your house and entering the field of battle like men! 'A'ishah! You possessed worth and respect in the Islamic society, but with this action your respect has gone with the wind, and smashed your greatness and reverence, and you have exposed yourself to death; for, he who fights you, will not abstain from shedding your blood. 'A'ishah! If you have covered all this distance at your own will return home from this very spot. However if they have dragged you despite your unwillingness, ask for the Muslims' aid, to deliver you from those who have forced you to come here."45

3-at-Tabari continues to write: When Jariyah finished talking, a young man of Banu Sa'd rose and addressed Talhah and az-Zubayr saying: "az-Zubayr! Were you not a friend and supporter of the Prophet? Talhah! Was it not you who defended your prophet zealously against the enemies' swords? But what has happened today that has changed all friendship and loyalty to injustice and treason? I shall never co-operate with you people who have left your women at home and have dragged the wife of the Prophet here, and I shall not approve of this action of yours."

The young man then stood aside from the army and composed a poem the translation of which is as follows: "I swear to God that it is wholly unfair to let your wives stay at home, and drag the Prophet's wife to the battlefield. It was 'A'ishah's duty to sit at home and preserve her own honor; and yet she let herself be dominated by the desire to wander in the desert and gallop about on camel back,

She has no goal but to let all the Muslims who are like her children, fight one another with swords and spears so that she may watch them. Talhah and az-Zubayr ruined her respect and prestige. These are their evil goals and their ill-omened ideals."46

4-at-Tabari adds: At this time a young man of the Juhaynah tribe went to Muhammad ibn Talhah who was an ascetic and inquired the identity of 'Uthman's assassins. Muhammad said: " 'Uthman's blood lies with three people: One-third lies with this litter- riding lady, another third lies with the man who is on that red-haired camel (Talhah), and the remaining third on

44. History of at-Tabari 5/204.

45. History of at-Tabari 5/176.

46. History of at-Tabari 5/176.

'Ali's neck."

The young man laughed on hearing those words of Muhammad, and composed poem the translation of which is as follows:

"I inquired about the assassination of a person who was refused burial in a Muslim's cemetery ('Uthman) and asked Talhah's son for an explanation. He answered: His blood is one the neck of three people: One is the litter-rider; the second is the camel-rider, And the third is 'Ali ibn Abi Talib. As for us, we were desert dwellers and nothing to do with these affairs. I said in answer: You are right in saying that litter-rider and camel-rider are 'Uthman's assassins,

But concerning 'Ali, You are mistaken and have gone astray!"47

47. History of at-Tabari 5/176.