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

The Final Battle Begins

'A'ishah Disgrace is better for you than fighting the Muslims and your sons. Imam 'Ali The battle al-Jamal consists of several small and big clashes: 1-When 'A'ishah's army entered Basra, a conflict occurred between that army and the forces of the governor of Basra, ending with the victory of the latter and a peace agreement.

2-'A'ishah's army violated the terms of the peace treaty, and during a very dark night they raided the mosque, the treasury and governor's palace, resulting in a clash in which 'A'ishah's forces were victorious, ending with the capture of Basra by them and the expulsion of its governor.

3-Hakim ibn Jabalah a dignitary of Basra, hearing of the aggression of 'A'ishah's army and their violation of the peace treaty, rose with the members of his tribe to oppose them, resulting in a third clash between the two forces, ending with the apparent victory of 'A'ishah, and death of Hakim and his followers.

4-The fourth and last clash which was the biggest encounter of the battle of al-Jamal took place with the entry of 'Ali to Basra, ending with a severe defeat of 'A'ishah's army. In this battle 'A'ishah's army, unlike the former clashes, had no banner, her camel serving in the place of a banner, proceeding at the head of the army108 and with its movement raising the morale of the warriors, and so long as the camel was on its feet the soldiers showed no weakness, and valiantly fought 'Ali's army. 'A'ishah was mounted on it and acted as commander and issued the order for assault.

When 'Ali observed this, he put on his black turban, armed himself, had his forces readied for combat109 and then handed the banner to his son Muhammad ibn al-Hanafiyah.

Muhammad bin al-Hanafiyah says: "My father, 'Ali entrusted the banner with me and issued the order for attack. I stepped forward and met with a strong barrier of the enemy's swords and spears checking my advance." 'Ali cried to me again: "Go ahead, you tardy one!" I looked back and said: "Father! How can I go ahead when I am checked by a barrier of swords and spears?" He says: At this moment someone seized the banner so quickly from me that I could not discover who he was. I looked around in astonishment and noticed that my father was carrying the banner in front of the army and attacking the 108. History of Ibn A'tham 176, Ibn Abi al-Hadid Description of Nahj al-balaghah 2/81, with this difference that Ibn Abi al-Hadid regards 'A'ishah's camel as banner, while Ibn A'tham calls 'A'ishah herself the banner, and her camel the banner-bearer.

109. This was the same turban given as a gift to 'Ali by the Prophet and was named "Sahab". Refer to vol. 2 of 'Abd Allah ibn Saba' by this author in the chapter on "Falsehoods".

enemy's ranks, and loudly reciting the following lines: " 'A'ishah! It was my goodness and indulgence that made you so haughty as to rebel against me!

'A'ishah! Be not haughty, for, these people who surround you are only enemies in the garment of friends. 'A'ishah! Death and disgrace is better for you than to cause war and bloodshed among the Muslims and your sons." An account of Ka'b ibn Suwar the first position of 'A'ishah Ka'b! Am I not like a mother to you?

'A'ishah

The camel's halter held by Ka'b 110

As we said: 'A'ishah's camel served as the banner of her army, and anyone who held its halter was regarded as the banner-bearer, and he prided himself for that task thinking to it a great honour. This post was at first given to Ka'b ibn Suwar, a well-known judge of Basra. When the battle began and the clash gradually reacted its height, Ka'b hung a Qur'an around his neck, and held a stick in one hand and the camel's halter in the other, and began to walk ahead of the army with strange and self-satisfied gestures. As it happened an arrow from an unknown quarter struck him, knocking him down and thus the first position or rather the first banner-bearer of 'A'ishah departed this life.

110. Ka'b ibn Suwar, was of the al-Azd tribe and embraced Islam in the time of the Prophet, but he had no direct contact with the Prophet. The author of al-Isti'ab says: One day Ka'b was with 'Umar when a woman came in and said: "O 'Umar! My husband is the most ascetic man in the world, and I know of none to match him. He spends the whole night in devotion and prayer, and observes fast every day of the year!" When 'Umar heard her words, he uttered many praises about her husband and begged God's salvation for him. The woman was too embarrassed to explain the matter further, or to divulge inner complaint. Ka'b who was witnessing the scene, said: "O caliph! This woman has not come here to express her praise of and satisfaction with her husband.

She has come to complain of him. What she meant was that as her husband is always engaged in religious acts of devotion he has forgotten his duty towards his wife and children." 'Umar was moved at Ka'b's remark and asked to have her brought back in order to find out the truth of the matter. It was discovered that Ka'b's guess had been right and that she had come to complain, not to praise her husband. When 'Umar saw Ka'b's discernment and judgement, he told him to judge between those two. Ka'b said that the husband should divide his time into four parts, and devote one-fourth to his wife and children, and the rest to his devotion and daily affairs. Ka'b's fair verdict astonished 'Umar even more and so he gave him the position of judge in Basra, a post which he held until his death in the battle of al-Jamal.

Who is Ka'b ibn Suwar?

Ka'b had been a judge of Basra since the time of 'Umar, the second caliph, a position which he held until the battle of al-Jamal. He had no belief or interest in that combat and did not think it right. As at-Tabari states, Ka'b himself used to say: "I swear to God that my view about this battle is like the view of an old women who advised her son as follows: My boy! Neither stands aloof from the people, nor take part in their disputes or fights."

Ibn Sa'd, too, says: When Talhah, az-Zubayr and 'A'ishah entered Basra, Ka'b ibn Suwar locked himself in the house in order to stay away from riot and war, and even ordered his meats delivered through a hole of his room. In this way he severed his contact and communication with all people until 'A'ishah was informed that Ka'b enjoyed popularity and a special social position and if she could win him over to participate in the war, she could greatly benefit from the aid of the al-Azd tribe which were several thousands in number. To gain his favour and agreement 'A'ishah visited his house to talk with him, but Ka'b did not give her a favorable answer. 'A'ishah showed much insistence and said: "O Ka'b! Am I not like a mother to you, and do I not have such a right towards you? She harped so much on such points that Ka'b eventually yielded and agreed to her proposals."

Ibn Sa'd has not divulged the name of the person who persuaded 'A'ishah to meet Ka'b. But ash-Shaykh al-Mufid, the great Shi'ah scholar, attributes this suggestion to Talhah and az-Zubayr. He says: Among the tribes which at first swore no allegiance to Talhah and az-Zubayr was the al-Azd tribe, since Ka'b who was the judge of Basra, and chief of the Yemen people and head of the al- Azd tribe had abstained from swearing allegiance to Talhah and az-Zubayr, and so the members of the al-Azd tribe refused to swear allegiance. Talhah and az- Zubayr sent someone to Ka'b asking for his assistance, but Ka'b refused their request and said: "What I can do today is to show impartiality to both sides, and as I take no step in your favour, I will do nothing against you."

Talhah and az-Zubayr did not approve of Ka'b's response and said to each other that they should not be context with Ka'b's neutrality, but they must secure his collaboration in order to make use of his power. For, if he isolated himself, his tribe would to abstain from aiding them.

Therefore Talhah and az-Zubayr went to Ka'b's house and asked to meet him. Ka'b refused their request. So they went back to 'A'ishah and discussed with her the serious consequence of Ka'b's neutrality and requested her to visit Ka'b and obtain his agreement.

At first 'A'ishah refused to visit Ka'b, but sent someone else to Ka'b, inviting him to a meeting with her. However Ka'b refused her invitation to the meeting. When Talhah and az-Zubayr saw this, they persuaded 'A'ishah to go to Ka'b's house herself and said to her: "If Ka'b refused to collaborate with us, we will be deprived of the aid of his tribe which is the largest tribe of Basra.

Therefore, no alternative remains for you but to mount your mule and go to his house, he will not refuse your proposal in view of the respect due to your position." They insisted so much on their proposal that she finally agreed, and mounted her mule and as she was surrounded by a number of the people of Basra, she went to Ka'b's house, and after much discussion and persuasion she won his agreement. Thus Ka'b was dragged out of the corner of his house to the battlefield, she had persuaded this neutral and retiring men not only to join her army but also to act as its banner-bearer.

Al-Mubarrad says in his al-Kamil: On the day of the battle of al-Jamal, Ka'b hung a Qur'an around his neck and joined 'A'ishah's army with four brothers of his, all of them fought courageously until they were killed. Their mother came to their funeral and composed an elegy mourning them as follows:

"O eyes of mine! Shed tears many tears! For them, for those youths who were the best Arabs. The youths for whom there was no difference Which of the two Quraysh Emirs would be victor? Whether 'Ali would win and be context, Or Talhah and his supporters!" 111

By this slogan, the mother of youths wanted to inculcate that Ka'b and his brothers were sincerely impartial but it was 'A'ishah's persistence and hard stand that dragged them to the battlefield and bought them death.

The camel's bridle in the Quraysh hand

I am 'Attab's son and my sword is Walul. The second position of 'A'ishah After Ka'b bin Suwar, the first position of 'A'ishah, had been killed, the Quraysh took precedence in holding the bridle of 'A'ishah's camel, acting as her position. One of the Quraysh was 'Abd ar-Rahman ibn 'Attab112 grandson of Abu Jahl who took the bridle and moved on fighting ahead of the army and 111. The sources of this chapter areas follows: History of at-Tabari 5/216, al-Isti'ab 221-222, Biography No. 933, Usd al-ghabah 4/242- 243, al-Isabah 3/297, Biography No. 7405, al-Ishtiqaq

500, Ibn Abi al-Hadid's Description of Nahj al-balaghah, printed Iran 2/81, Research of Muhammad Abu al-Fadl 1/258, Tabaqat of Ibn Sa'd 7/94-97 printed Beirut, History of al-Jamal by ash-Shaykh al-Mufid 156-157, al-Kamil of Ibn al-Athir 3/242 printed Egypt.

112.'Abd ar-Rahman was of the Quraysh tribe and of the Umayyads. His mother was Juwayriyah, Abu Jahl's daughter.

at the same time sang a war song the meaning of which is as follows: "I am Attab's son and my sword is called "Walul". Getting killed for the sake of this camel, Is a source of pride and a sign of honour." Thus with such boastful songs and slogans 'Abd ar-Rahman encouraged and roused the soldiers to combat and self-sacrifice and he himself engaged in fighting. The moment came when 'Ali's warriors attacked him and after severing his arm killed him.

After him seventy others of the Quraysh in turn took the bridle, each one lost his life in this task, for, anyone who dared to act as postillion was either killed or his arm was cut off.113 The camel's bridle in the hands of Banu Najiyah I see in your visage the manly features of the Quraysh.

'A'ishah After the Quraysh the members of the Banu Najiyah house took the lead in holding the camel's bridle. It was 'A'ishah's custom when someone took the bridle, to ask him who he was and from what tribe. When the Banu Najiyah's turn came, she was told that they were of the Banu Najiyah house. So, in order to encourage them, she said: "You must show fortitude and perseverance, for, I see in the visage of your house the features of the valiant men of the Quraysh." She made this remark on that occasion because there was a difference of opinion about the connection of the Banu Najiyah to the Quraysh, and some linealogists did not consider them related to the Quraysh.114

113. History of at-Tabari 5/210, Usd al-ghabah 3/308, the Nasab Quraysh (Quraysh lineage) 193. 114. Some linealogists consider the Banu Najiyah related to the Quraysh, saying that Najiyah was the mother of Banu Najiyah and this house adopted the name of their mother. Najiyah was the wife of Samah, son of Lu'ayy ibn Ghalib Qarashi. But owing to a dispute between Samah (father of the Banu Najiyah) and his brother Ka'b ibn Lu'ayy, he left Mecca for Bahrain where he was bitten by a snake as a result of which he died. Other linealogists claim that the Banu Najiyah are not related to the Quraysh, for, although Najiyah was Samah ibn Lu'ayy Qarashi's wife, yet she had no child by him, and after his death, she married a man of Bahrain by whom she gave birth to a son called al-Harith who lost his Bahrayni father in childhood and became an orphan without a guardian. His mother took him back to Mecca and to Ka'b ibn Lu'ayy Qarashi, her former husband's brother, and said to him:

"This child, al-Harith is your brother and a remembrance of him." As Ka'b knew nothing of Najiyah's remarriage, believed her and considered the child to be his nephew, and the people of Mecca came to believe the same. As it happened a man came to Mecca from Bahrain and informed Ka'b of the matter. Ka'b drove al- Harith away and denied his connection with the Quraysh. al-Harith and his mother returned from Mecca to Bahrain and al-Harith became the founder of the Banu Najiyah house. Thus there exists a difference of view concerning the lineage of Banu Najiyah among various linealogists.

This survey shows that the Banu Najiyah had no connection with the Quraysh tribe. One of the Quraysh poets has said in this connection: "Though Samah was of us the Quraysh, yet the On the other hand it was considered a great tribal disgrace by the Banu Najiyah not to be related to the Quraysh since such alienation endangered their social prestige. That is why 'A'ishah took the opportunity at this critical moment to encourage them by attributing their lineage to the Quraysh, so that they may exhibit a greater devotion and self-sacrifice. Thus all the members of this house volunteered to hold the camel's bridle and they all lost their lives in this way.115

The camel's bridle in the hand of the Dabbah tribe

O people! 'A'ishah is your mother; and to aid her is your religious duty, and abandoning her is a sin. 'Amr ibn Yathribi After the death of Ka'b and others of the Quraysh tribe and the Banu Najiyah house, it was the turn of the Dabbah house to act as positions, and the first of this house to hold the bridle was 'Amr ibn Yathribi. But at once he entrusted this task to his son, and he himself made a violent assault upon 'Ali's forces, killing two men and returning to his place. When for the second time he intended to attack 'Ali's army, he addressed the men of the al-Azd tribe in order to encourage them to valiant fighting and said:

"As I have driven 'Ali's army into a corner and killed some of them, they are bound to kill me in their turn. So I entrust 'A'ishah with you. O you men of the al-Azd tribe! You are valiant warriors, and 'A'ishah is your dear mother. Help and support her, and defend her sanctity with your life. For, to help and protect her is the religious duty of every one of you, and weakness and negligence in it means disobedience to and violation of a mother's right, and is thus a sin." After this oration 'Amr ibn Yathribi once more attacked 'Ali's army and fought on until he was killed.116 at-Tabari says: On the day of al-Jamal 'Amr ibn Yathribi encouraged the members of his tribe, Banu Dabbah, to fight, and one after another they held the camel's bridle, sang war songs and continued to fight. In this way forty of them were killed, and they showed such a devotion and self-sacrifice that 'A'ishah later on spoke of their loyalty and perseverance, and she said: "So long as the voice of the Banu Dabbah was heard, my camel did not lose its equilibrium."117

position of the Banu Najiyah who regard themselves as Samah's offsprings, is not clear to us.

115. al-Aghani 10/203-205, Description of Nahj al-balaghah 3/120-121, Research of Muhammad Abu al-Fadl.

116. Abu Mikhnaf quoted by Ibn Abi al-Hadid in the Description of Nahj al-balaghah 1/252-260. 117. History of at-Tabari 5/210.

Again at-Tabari says: In the battle of al-Jamal the men of the Dabbah and al- Azd tribes held the bridle of 'A'ishah's camel and defended it the men of the al-Azd tribe gathered the dung of 'A'ishah's camel, split it and smelt it, exclaiming: "How lovely! The dung of the camel of our mother 'A'ishah smells of musk! Oh, what a life-giving perfume!"118

The men of the Dabbah house, who took the bridle, were killed one after another. Then the men of the al-Azd tribe came forward to take the bridle. 'A'ishah said: "Yes, the al-Azdis are free men who show fortitude in hardships." She added that so long as the Banu Dabbah was alive she felt that her army was victorious, but after their death she had no hope of victory. With this remark 'A'ishah so roused the al-Azd tribe that they fought with all their heart and soul. Of this tribe the first man to take the bridle of her camel was 'Amr ibn al-Ashraf al-Azdi, who fought so valiantly that he killed with one stroke of the sword anyone who approached him. He recited exciting war songs to encourage the other man of his tribe and said:

"O mother! O the best of all mothers! Do you not see what devotion valiant men show in your presence? And what great men buy swords and spears With their life in respect for you?" As Ibn al-Ashraf al-Azdi was reciting and fighting, his cousin al-Harith ibn Zuhrah al-Azdi rushed from 'Ali's army upon him, and these two dealt so many strokes of the sword to each other that both of them fell down and raised much dust with their feet until both of them died, and thus 'Amr ibn al-Ashraf, the brave position of 'A'ishah and thirteen others of his house died one after another.119

A strange story

He tore away my ear. Hero of the story 118. History of at-Tabari 5/212, al-Kamil of Ibn al-Athir 3/97.

119. Description of Nahj al-balaghah 2/81, History of at-Tabari 5/211-212: al-Kamil of Ibn al-Athir 3/98.

Al-Mada'ini, a well-known historian, writes: The narrator says: I saw a man in Basra who had no ear. I asked him the reason for this loss. He said: In the battle of al-Jamal after the combat ended I was looking around among the deads, when I saw a man who seemed to have still some life in him. He moved his head about and recited a poem the meaning of which is as follows:

"Our mother 'A'ishah dragged us to our death and annihilation, And yet we did not turn away from her command, And we were not sated with fighting and self-sacrifice in her presence, Until we were satiated with our death. We of the Dabbah house fought in such a way in her presence, That she and her followers had no need of aid from others. Woe upon us to submit to the Taym tribe Who were nothing but a handful of slave-boys and slave- girls."

He was dying and yet he recited that poem. In surprise I said: "Man! This is no time for recitation. You should utter the words "There is no God but Allah" and the words testifying the uniqueness of God and the Prophethood of His Apostle." He answered: "O son of decayed women! What are you saying? Do you expect me to declare my helplessness and miserable condition at the moment of death?" I decided to leave him, but he said: "Instruct me the formula of these testimonies." I went nearer to do as he asked. He asked me to get nearer, and as I did so he made a leap and tore away my ear with his teeth. I cried loudly and abused and cursed him. Then he said: "Of what use are your abuse and curses? When you go to your mother, if she asks who has brought this disaster upon you, tell her it was 'Umayr ibn al-Ahlab ad-Dabbi, the same 'Umayr who was deceived by 'A'ishah, that ambitious woman who wished to become the commander of the faithful."120

at-Tabari narrates this story as follows: One of the followers of 'Ali says: In the field of battle I saw a follower of 'A'ishah who was wounded and bloody lying down on the ground, and passing through the last moments of his life, and at the same time softly, murmuring a poem. When he saw me, he said: "Come and instruct me the words of the holy testimony." I approached him and he asked me to what city and people I belonged. I told him I was from Kufah. He asked me to bend my ears nearer to him so that he could hear my words better. I did so, but he suddenly kept up and tore away my ear with his teeth.121 120. Muruj adh-dhahab 5/199, al-Kamil of Ibn al-Athir 3/100.

121. History of at-Tabari 5/213.

Military chants and epics O al-Azd tribe! Defend your mother; since she is your fastened daily prayer. An al-Azdi man Ibn Abi al-Hadid al-Mu'tazili quotes he following from al-Mada'ini and al- Waqidi: In the history of wars there none in which so many epic poems and war chants have been composed and recited as in the battle of al-Jamal. Most of these poems and songs were composed by the men of the Banu Dabbah tribe who surrounded 'A'ishah's camel and defended it, and recited those chants to raise the morale of others.

Some of these epic poems of the battle of al-Jamal are as follows: 1-Ibn Abi al-Hadid, quoting al-Mada'ini and al-Waqidi says that the Basra army had surrounded 'A'ishah's camel all singing together:

"O 'A'ishah! O dear mother! Never let fear enter your heart, For; we encircle you with all our power and strength. And protect you against all damage and injury Mother! So long as the world exists, No power can scatter us from around your camel, Nor leave you without friends and helpers. Mother! What power can inflict injury upon you While skilled warriors encircle you? These are the brave and strong men of the Hamdan tribe Who are men of combat and heroes of the battlefield? And men of the Malik tribe whose backs never Touch the earth, and the men of the al-Azd tribe Who have never shown weakness and distress? In hardships and wars."122

2-after quoting the above epic poem, Ibn Abi al-Hadid says: In the army of Basra a good-looking old man wearing a cloak stood out and addressing the al- Azd tribe with a moving and impressive gesture, said:

"O al-Azd tribe! Help and defend your mother 'A'ishah, since defending her is your fast and deity prayer, and preserving her dignity and respect is a duty and obligation for you all.

You must use all your power and strength to defend her sacred honour, and not allow the enemy to overcome your men. For, if the enemy wins victory, he will bring you captivity and inflict all kinds of injustice and oppression on you, and will not even show pity to your old men and old women. O chivalrous men! O warriors of the al-Azd tribe, may I be dust beneath your feet, be alert 122. Description of Nahj al-balaghah by Ibn Abi al-Hadid 1/253-256, Research of Muhammad Abu al-Fadl.

and do not disgrace yourselves in this war with defeat and fight!" Commenting on the above epic oration, al-Waqidi and al-Mada'ini point out that the theme of this boastful oration confirms that part of history which states what Talhah and az-Zubayr uttered to the people of Basra, saying: "Be alert! For, if 'Ali conquers you, he will destroy you and will leave none of you alive. Defend your realm and your identity. If 'Ali gains victory, he will break up the respect of your men, and take your women as captives, and will put your children to the sword. It is your duty to rise up, to defend your honour, and prefer death to disgrace, and fight 'Ali so stubbornly as to drive him out of your land."123

Abu Mikhnaf says that the words and epic poems of none of the Basra military poets were as pleasant and stimulating as those of the old man, and no poem was as impressive as his poem to which his attractive fore and fine gestures added force and influence, so that on hearing his words the army of Basra closed their ranks tighter and made their assaults more violent, and **'A'ishah's camel! ** 3-at-Tabari says: On the day of the al-Jamal battle 'Amr ibn Yathribi aroused and encouraged the men of his Banu Dabbah tribe, so that each of them held the camel's bridle and fought valiantly, defending their mother, 'A'ishah, and reciting the following poem:

"We are men of the Dabbah tribe and have no fear of the sword and death; We sever the heads of the enemy soldiers like leaves of trees, And let their blood flow like a torrent. O dear mother! Let no fear penetrate your heart, For; your brave and strong children are around you sword in hand. O mother! O wife of the Prophet of God! You are the consort of the fountain of blessing, And you are the consort of the leader of humanity."124

4-'Awf ibn Qatan, who was another hero of the Dabbah tribe, stood out of 'A'ishah's army and cried out: "O people! 'Uthman's blood is upon the neck of 'Ali and his sons!" Saying this, he took the bridle of 'A'ishah's camel and started to fight and at the same time recited the following epic lines: "Mother! Mother! Lam far from home,

Wishing neither a grave nor a shroud. 'Awf's resurrection must be held in this desert and battlefield. And my life must end here, from thence I shall go to the field of resurrection If today 'Ali escapes our bloody clutches, We shall be cheated greatly, 123. Description of Nahj al-balaghah 1/353-356, printed Egypt. 124. History of at-Tabari 5/295.

But if we do not destroy his dear al-Hasan and al-Husayn, We should deserve a death of sorrow and regret." Singing the above lines, 'Awf made his assault upon 'Ali's army and fought on until he was killed.

5-Abu Mikhnaf says: 'Abd Allah ibn Khalaf al-Khuza'i who was a rich chief of Basra, was in the time of the rule of 'Umar and 'Uthman in charge of the accounts of the public funds, and in the battle of al-Jamal he acted as her soldier and host. He stood out of her army and facing 'Ali's forces, he challenged a champion fighter according to custom. He cried out that no one should accept his challenge but 'Ali, and said: Indeed 'Ali should get ready to fight me so that by his death I may settle the matter and put an end to war and bloodshed. Then he addressed 'Ali, saying:

"O Abu Turab! I have taken one span towards you, So you, too, find courage to get one finger nearer! O 'Ali! My rancor and hostility to you Weights heavily upon my breast, And the fire of my enmity blazes in my heart! 'Ali! Take a step forward and come a little nearer, Come on so that I may quench my heart's fire With your blood."125

'Abd Allah sang out the above lines and kept on challenging 'Ali. So 'Ali stepped forward to fight and with his first stroke of the sword split the crown of his head, scattering his brain and killing him.126