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

An Account of the War Prisoners

O commander of the faithful! I went away as an old man and now I return as a youth! Abu Mikhnaf says: Contrary to the peace terms 'A'ishah's army raided the governor's house and the Muslim treasury, they took the governor of Basra and the public fund guards as prisoners. They were taken to 'A'ishah for her to issue a verdict and decide what should be done with them. 'A'ishah declared her decision about them as follows:

The fate of the guards

'A'ishah issued the following verdict about the guards: She summoned az- Zubayr and said: "These are the men who have drawn their swords against you and have defended 'Uthman ibn Hunayf and the public funds. I leave it to you to put them to the sword, and thus to their death." Abu Mikhnaf says: Upon this order az-Zubayr, aided by his son 'Abd Allah, beheaded these men like sheep and placed their bodies in a row. He says: In addition to these seventy men who came to aid 'Uthman, another number had stayed to defend the treasury and refused to surrender it to Talhah and az-Zubayr. But az-Zubayr attacked them at night and after scattering them captured the treasury, and arrested fifty more of the guards and beheaded them cruelly in the people's presence and laid their bodies alongside the other seventy.

Abu Mikhnaf says: According to Saq'ab ibn Zuhayr the number of the guards who were killed on that day reached four hundred. He adds: the first trick which occurred in Islam was the trick played by Talhah and az-Zubayr upon 'Uthman ibn Hunayf and the first group of innocent Muslims who were cruelly killed publicly were the guards of Basra. This was the tragic fate of the guards of the public treasury.

Abu Mikhnaf says again: After dispersing or arresting the guards, the forces of Talhah and az-Zubayr entered the treasury, and on seeing all the gold, silver and riches, az-Zubayr joyfully recited this verse of the Qur'an concerning the spoils of war: "Allah promised you many acquisitions which you will take, then He hastened on this one for you and held back the hands of men from you, that it may be a sign for the believers." 82 Then he added: "We deserve all this wealth more than the people of Basra." At once his soldiers began to pillage and plunder and carry everything away that was in the treasury. But on the day that Imam 'Ali won victory he returned all the public property back and divided it among the Muslims.

The fate of the governor of Basra

Abu Mikhnaf narrates as follows what happened to 'Uthman ibn Hunayf, governor of Basra: They took him to 'A'ishah who summoned Aban son of 'Uthman ibn 'Affan and ordered him to behead 'Uthman in revenge for the murder of his father. As a justification for such a verdict she said that though 'Uthman ibn Hunayf was not concerned in the murder of 'Uthman ibn 'Affan, he was still one of the Ansar, and the Ansar had a share in his assassination. Therefore, the death of any of the Ansar is permissible in retaliation. When 'Uthman found himself within one step of death, he addressed 'A'ishah and her friends and said: "You know that my brother Sahl ibn Hunayf is the governor of Medina, and if you kill me I swear to God that he will not keep quiet and will put to the sword all the members of your household and tribe to avenge me, and will leave none of you alive. Fear God and think of the abjectness and misery of your house, and the serious consequences of my death."

'Uthman's words produced the desired effect, and fearing Sahl's retaliation, they decide to forego 'Uthman's execution.

Abu Mikhnaf says: After conniving at 'Uthman's death, the commanders of 'A'ishah's army set him free from prison and allowed him either to remain in Basra or to leave to join 'Ali's army. 'Uthman chose the second alternative and left Basra travelling until he reached Imam 'Ali's army. When he saw the Imam, tears flowed from his eyes and he said: "O commander of the faithful! On the day that I left your presence I was a white-haired old man, whereas today I look like a young man with no hair at all." Imam 'Ali was so moved and vexed at this treatment given to 'Uthman by the enemies that involuntarily he said: "We are from God and we return to Him", a phrase which is used in the time of uneasiness and calamity, and he repeated it three times.

82. The Holy Qur'an, Chapter al-Fath, Verse 20.

The third battle

This battle is called the small battle of al-Jamal Abu Mikhnaf Upon the first days of 'A'ishah's army's arrival in Basra, some violent clashes took place between them and 'Uthman ibn Hunayf's forces in which a large number of Muslims were killed, and it all ended with the signing of a peace treaty. But very soon Talhah and az-Zubayr violated the peace treaty, and in raiding the governor's palace and treasury, they caused another battle which ended in the expulsion of 'Ali's governor from Basra and the death of his guards. But this was followed by a third clash, which we will describe below. When Hakim ibn Jabalah learnt of the arrest and expulsion of 'Uthman and the death of the guards, he and three hundred men of his tribe prepared themselves for a fight and moved to towards 'A'ishah's army and so 'A'ishah mounted her camel to face the opponents with her army. A hard battle took place historians call the Small al-Jamal, while 'Ali's battle with them is called the Great al-Jamal.

During the combat a man of the al-Azd tribe attacked Hakim ibn Jabalah and with his sword cut off one of his legs. Hakim picked up his own severed leg and threw it violently at the man and knocked him down. Then he dragged himself towards the man and threw himself on him and suffocated him under his own heavy body. Hakim himself, too, was passing through his last moments of life when a man happening to pass by asked him who had brought down such a calamity upon him. Hakim said: "This man who is acting as my cushion!" The passer-by looked down and noticed the corpse of the al-Azdi fellow under Hakim's half-dead body. Thus valiant Hakim met his death as a martyr in the way of right and truth.

Abu Mikhnaf says: All of Hakim's followers who were three hundred in number were killed including his three brothers. So the third battle ended with the victory of 'A'ishah's army and Basra came under their complete control. At this time all the fighters of Basra including those who had fought 'A'ishah's army surrendered and joined her army.

Internal differences

Talhah and az-Zubayr began to dispute over the question of acting as leader of the congregational prayer.

Ibn Abi al-Hadid When 'Uthman ibn Hunayf was driven out of Basra and Hakim ibn Jabalah and his followers were killed, the city of Basra went completely under the control of Talhah and az-Zubayr. Now, no more disputes could be expected, but as it happened, internal differences produced clashes. Each of these two commanders tried to act as leader of the congregational prayer, while the other one refused to stand behind his colleague to perform the prayer, since such a submission meant giving priority to the other. Differences rose high and reached a dangerous point until 'A'ishah herself intervened, settling the matter by making both Talhah and az-Zubayr to temporarily lay aside their claim of acting as leader of the congregational prayer, and by allowing their sons instead to act as prayer leader. Each one was to take turns, one day for Muhammad son of Talhah, and the next day for 'Abd Allah son of az-Zubayr.

But Ibn Abi al-Hadid, the al-Mu'tazili scholar says: To remove differences between Talhah and az-Zubayr, 'A'ishah ordered that 'Abd Allah son of az- Zubayr should act as provisional prayer leader until she should reach her provisional prayer leader until she should reach her final decision after the ultimate victory and then choose one of those two to act as the permanent caliph and ruler.

Another dispute

Another difference arose between Talhah and az-Zubayr about the right of each to the title of Emir so as to be addressed and greeted by the people. Abu Mikhnaf says in connection with these matters that historians have differed some say that as 'A'ishah had made az-Zubayr Emir of the army, she addressed only him as Emir, other historians state that the title of Emir was used for both Talhah and az-Zubayr in addressing and greeting them.83

Letters and messages

Az-Zubayr! What factor changed your friendship into hostility? Imam 'Ali At-Tabari says: When 'Ali ibn Abi Talib heard of the movement of 'A'ishah's army, he left Medina with his forces for az-Zawiyah and from there towards Basra. 'A'ishah's army, too, were informed of 'Ali's movement and went forward from Basra to face them. They both reached a point which later came to be called "the palace of 'Ubayd Allah ibn Ziyad", and arrayed themselves facing one another.

On the first three days no clashes took place between the two armies and during this time only 'Ali sent letters of ultimatum to 'A'ishah's army or sent 83. All the above points are from Abu Mikhnaf quoted from Ibn Abi al-Hadid's Description of Nahj al-balaghah 2/497-501.

envoys to them or made direct contact with them. He made every possible endeavour to prevent fighting and bloodshed by dissuading them from mischief and sedition.84

A letter to Talhah and az-Zubayr

At-Tabari confines himself to the above account and does not give the texts of the ultimatums and negotiations. But parts of these letters and talks have been quoted by Ibn Qutaybah, Ibn A'tham and Sayyid ar-Radi. Among the letters written by Imam 'Ali in those days to Talhah and az-Zubayr is a letter carried by 'Imran ibn Hasin to them, the text of which is as follows: "After praising God and greeting His prophet, O Talhah! And O az-Zubayr! You know well, despite your concealing the truth, that I did not seek public favour and had no desire for their allegiance. It was the people who sought me and desired to swear allegiance to me. I did not offer my hand until they offered theirs in allegiance. You two came to me without being invited and concluded a pact of allegiance with me. I had no power to compel public allegiance through fear, and they volunteered to come froward for this pact and chose me for this position. If you two have willingly sworn allegiance to me, then you can come back as soon as possible and express regret of your treachery, and repent your guilt and sin.

But if your allegiance was based on unwillingness and you really intended disobedience and sin, them you exposed yourself to protest and blame by this action. For, why did you resort to simulation to pretend having faith when there was no compulsion for it, and adopt the way of hypocrisy? As for your dissimulation, I swear to God that it is nothing but a futile pretexts for others who are weaker than you and lower in power and position, had a greater right over you for fear and dissimulation, but they never speak of dissimulation and do not break their promise. Your excuse for this breach of faith and your pretext for war and bloodshed is to accuse me of 'Uthman's murder and exonerate yourselves.

To clarify the truth it would be fitting to make an inquiry of those who have kept aloof from me and you and of those who take neither your side nor mine, and when they name the assassins of 'Uthman, then those who are guilty, are liable to punishment in proportion to their guilt and their share in this crime. Therefore O Talhah and O az-Zubayr! You two old men! Come away from this wrong and dangerous decision and a bend such adventures and pretexts and abstain from war and bloodshed!

Talhah! Az-Zubayr! Today you are only afraid of shame and disgrace, but if you do not take my advice, tomorrow on resurrection day that shame and disgrace will be your share in addition to the fire of hell!"85 84. History of at-Tabari 5/199.

85. Ibn Abi al-Hadid's Description of Nahj al-balaghah 3/122, al-Imamah wa as-siyasah 65, published by Mustafa Muhammad, History of Ibn A'tham

A message to az-Zubayr

In addition to the letter written to Talhah and az-Zubayr, Imam 'Ali dispatched his cousin 'Abd Allah ibn al-'Abbas especially to az-Zubayr and before leaving gave him the following instruction! " 'Abd Allah! In this mission you must not meet Talhah, since he is a conceited, selfish and inflexible man! He is an extremely wicked and mischievous man, who resembles a bull has its horns ready to tear up the belly of every passer-by, He is so ignorant that he regards every hard and dangerous task to be easy. 'Abd Allah! You must get in touch with az-Zubayr, since he is somewhat milder and patient. In your meeting tell him: 'Ali, son of your uncle says: O az- Zubayr! How was it that you recognized me in Hejaz and swore allegiance, but in Iraq you forgot me and resorted to estrangement? Az-Zubayr! How was it that you altered your former way, and turned your old affection to me onto enmity and perfidy?" 86

Ibn 'Asakir adds a point here and says: 'Ali sent a message to az-Zubayr, saying: "O az-Zubayr! Did you not swear allegiance to me willingly on that day? What has made you consider shedding my blood legitimate today and regard the combat with me as something obligatory and a definite duty for yourself?"

Ibn 'Abbas says: I carried out my mission and delivered 'Ali's message to az-Zubayr, but he only uttered a vague sentence in answer, saying: "We are in fear, but we cherish the desire to be caliphs." Again Ibn 'Abbas says: Before az-Zubayr began to speak, az-Zubayr's son who took part in our talk turned to me and said: "Tell 'Ali that there are several questions between you and us. We claim 'Uthman's blood from you. We want you to give the choice of the Caliph to a council in the way adopted by the second caliph and retire yourself. We say two members of the council appointed by the second caliph, namely Talhah and az-Zubayr, are in agreement whereas you are in the minority and the majority of the Muslims and Umm al-Mu'minin 'A'ishah favour us in their votes and view. For these reasons in the question of caliphate you do not have the slightest right or expectation."87

The sharp-witted scholar, Ibn 'Abbas, says: On receiving that answer from 'Abd Allah ibn az-Zubayr I realized that they had no intention for peace and 86. This phrase is used as a popular saying meaning: "How did this come about?" Description of Nahj al-balaghah 1/73-74, al-'Iqd al-farid 4/314, al-Aghani 16/127, History of Damascus 5/363- 365.

87. This answer has been attributed to az-Zubayr himself by Ibn 'Abd Rabbih in al-'Iqd al-farid 4/314. But Ibn Abi al-Hadid has attributed it to 'Abd Allah son of az-Zubayr in the Description of Nahj al-balaghah 2/169, and Ibn 'Asakir in the History of Damascus 5/263. The tone of the answer shows it to belong to 'Abd Allah not to az-Zubayr.

that their only goal was war and bloodshed. So I returned to 'Ali and informed him of the matter.

'A'ishah's message

Once more 'Ali summoned 'Abd Allah Ibn 'Abbas and dispatched him to 'A'ishah in the company of Zayd ibn Sawhan, and instructed them to deliver the following message: " 'A'ishah! God's order to you is to stay in your house till death, and never leave it. But what can I do? A number of people have deceived and taken you out of your house, and made you harmonious and unanimous with them in the attainment of their goal, and as a result of your collaboration with them a number of Muslims have gone astray and exposed themselves to danger and destruction, and are involved with an ill-omened fate.

'A'ishah! You must return home from here and keep away from war and bloodshed among the Muslims. 'A'ishah! Take care! If you do not return home and if you do not extinguish the fire of disunion that you have kindled, there will follow a fiery and destructive war which will swallow a large number of people. 'A'ishah! Your responsibility is very heavy! Fear the wrath of God! And repent this great sin! God accepts the repentance of His servants, and pardons their sins. 'A'ishah let not your kinship with Talhah and your affection for 'Abd Allah ibn az-Zubayr drag you towards the fire of hell, and let not family prejudice lead you to the punishment of hell."88

This was a brief account along with samples of the letters and messages sent by Imam 'Ali to prevent war and bloodshed and to put an end to all excuses and pretexts by the commanders of 'A'ishah's army.

Answers of Talhah and 'A'ishah

'Ali's envoys went to 'A'ishah and delivered his message. 'A'ishah said in answer: "I will not talk to 'Ali, nor give an answer to his message; for, I do not possess 'Ali's fluent power of speech nor his eloquence, and I cannot resist him in this." 'Ali's envoys returned to him and repeated the words of 'A'ishah.89 Some historians say that Talhah said to his followers: "Rush upon 'Ali's army, and pay no attention to the words of his envoys! For you do not possess the power of controlling your mind and keeping your own beliefs against the eloquence of 'Ali. So you are likely to be quickly influenced by his words and lose your own ideas and opinions."90

Thus Talhah resorted to sophistry and false reasoning to answer 'Ali's logical words.

88. Translation of History of Ibn A'tham 175.

89. History of Ibn A'tham 175.

90. History of Ibn A'tham 175.

Inciting declarations Defend your women and children. 'Abd Allah ibn az-Zubayr 'Abd Allah ibn az-Zubayr says:

As already mentioned, in those three days when the armies of 'Ali and 'A'ishah were facing each other ready for combat, 'Ali wished to employ every possible means to extinguish the fire of riot and war. But unlike 'Ali, 'A'ishah's army invited the people to fight and used fiery and inciting words for this purpose.

One of these inciting orations was delivered by 'Abd Allah ibn az-Zubayr to rouse his army, in which he said: "O people! Be alert! 'Ali son of Abu Talib has killed 'Uthman, the rightful caliph, and today he has mobilized a fully equipped army against you, intending to vanquish you and hold the rein of your affairs, and conquer your city. You must concentrate your forces and fight valiantly, and defend your land and home against the invasion and encroachment of 'Ali and his army, and protect your honour and independence and your women and children.

O people of Basra! How can you submit to such an abasement and abjectness as to allow the people of Kufah to invade your home and drive you out of your city and land? O people! Rise and show anger to those who are enraged with you! Fight those who are ready to combat with you! O people! 'Ali does not consider anyone but himself worthy of being caliph. I swear to God that if he wins victory over you, he will destroy your religion and your world!" 'Abd Allah ibn az-Zubayr used many such futile and false words to incite the people and insistently went to such far-fetched excesses. Al-Hasan ibn 'Ali answers The words of 'Abd Allah ibn az-Zubayr were heard by Imam 'Ali, and he said to his son, Hassan: "My son! Rise and give an answer to 'Abd Allah ibn az-Zubayr."

Imam al-Hasan stood up and after praising God, said to the people: "O people! You heard what 'Abd Allah ibn az-Zubayr said about my father. He has accused my father of 'Uthman's assassination and has uttered other futile and baseless words, too, whereas all of you know what slanders az-Zubayr, his father, had uttered about 'Uthman, and what obscene and biting words he had used about him, and what charges he levelled at him! You all remember that during 'Uthman's life and caliphate, Talhah had become so insolent to him that he raised a banner above the treasury and actually declared his opposition to him. With such a record of misconduct to 'Uthman, how can they attribute his assassination to my father and slander him? If I were to speak about those two men and their deeds, I could say much more and clarify greater facts.

But concerning his claim that 'Ali has usurped the position and governs the people without their satisfaction. I have a proper objection to offer about his father against his improper and false protest. I say that his father violated his pact with my father without any excuse whatsoever and to account for this unworthy act he says that he had sworn allegiance to my father without any willingness and desire of his own. Such a statement does not only fail to make his action permissible, but it also proves his guilt and sinfulness, since this statement is at the same time a confession of his allegiance and an exposure of his wickedness in violating his pact, showing himself to be a perfidious man. But what 'Abd Allah says in surprise about the domination of the Kufah forces over the army of Basra is comical and laughable, since there is no surprise in the domination of right over wrong and in vanquishing the latter. Naturally when right steps into the arena, wrong takes to flight and retreats.

Therefore what he has said about 'Uthman's followers is nothing really but false reasoning, since we have no dispute with the followers of 'Uthman at all. Our only object is to fight that camel-riding woman and her friends who have in fact no connection with 'Uthman and his friends."91

'Ali's last speech

If were to be killed a thousand times in battle, it is far sweeter than dying once in a soft bed. Imam 'Ali In those three days Imam 'Ali used his entire endeavour to establish peace and tranquility and employed all his power to attain this holy goal. But unfortunately he did not succeed in this purpose and his envoys to 'A'ishah's army returned in disappointment and informed 'Ali of Talhah and az-Zubayr's final decision to fight.

Then 'Ali rose to address his army and for the last time delivered the following oration, after praising God and greeting the Prophet he said: "My friends! I gave three days' respite to these people and warned them of perfidy, and proved their injustice and rebellion, hoping that they would abandon their ignorant decision, but they exhibited no shame and did not alter their decision. Now they have sent me a message to be ready to fight and to tolerate their swords and spears.

'They declare that wrong desires have made 'Ali proud and his carnal desires 91. Translation of the History of Ibn A'tham 174, History of al-Jamal by ash-Shaykh al-Mufid 158-159.

have misled him. Woe upon those who utter such words! May their mother mourn for them for proceeding on the wrong path. As I have no fear of war, their threat of sword and spear produces no fear in me. Indeed he who has invited me towards swords and spears has not gone wrong in this, since I have been familiar with these weapons from the very beginning like the tribe of Banu Qarah.92 Those who have witnessed my smashing assaults and combats and have felt the force of my blows, must prepare themselves for my sword. No, I have no need to be prepared, since lam the same son of Abu Talib who has smashed the strong ranks of heathens, and scattered them. Today, too I attack them with the same valiant heart and strong arm, and I will smash their ranks.

O people! I have faith in my goal, and proceed only in the way of truth and justice. So I am certain that God will grant me victory and success. O people! You know that death is man's last destiny, and overcomes everyone, and none can escape from its clutches. Even if one is not killed in war, he will die a natural death. So it is far better to die in the offer one's blood for His satisfaction.

I swear to 'Ali's God that if I were to be killed a thousand times in the battlefield, it would be far more pleasant to me than to die in a soft bed." Then 'Ali looked up at heaven and said: "O God! Talhah broke his pact with me and trampled upon it. He roused the people against 'Uthman to kill him, and then accused me of his murder. O God! Give him no respite! O Merciful and Kind God! Az-Zubayr severed his ties of kinship with me and violated his allegiance, and supported my enemies! O God! Protect me from their evil in any way that you know!"

When 'Ali ended his oration, he descended from the pulpit and according to Ibn A'tham the two armies approached each other. 'Ali reviewed his army, which was now twenty thousand strong, while Talhah's forces were thirty thousand.93

'Ali announces his military program

My friends! You should not begin the fight! Imam 'Ali At-Tabari says the armies of 'Ali and 'A'ishah faced each other on Thursday, 15th of Jumada ath-Thani (Jumada II) in the year 36 of the Hijrah 92. Qarah were a branch of the Quraysh who were skillful archers and famous for this among the Arabs, so their name had become proverbial in archery. 93. Translation of History of Ibn A'tham 175, Ibn Abi al-Hadid.

and arrayed themselves for battle.94 They spent three days in the state of preparedness, and no clash occurred between them during this time. In those three days 'Ali's whole efforts were directed towards securing peace, but he was unable to attain this goal and realized that a war is inevitable. Therefore he drew up a plan of action for his army and announced it to all his soldiers.

Historians give the full details of this plan. For example al-Hakim in al- Mustadrak and al-Muttaqi in Kanz al-'ummal quote the uncle of Yahya ibn Said as follows: On the day of the battle of al-Jamal, 'Ali announced in a loud voice to his soldiers: "O people! Do not start shooting at the enemy or attacking them with your swords and spears and do not take the lead in fighting and bloodshed. Treat them kindly and speak with them gently. O people! If in this dangerous situation a person adopts the way of salvation, he will be happy and blessed on the day of resurrection."

A narrator of this plan says: We were in the state of waiting until the noon of the same day, and abstained from action in accordance with 'Ali's order. But unlike us, 'A'ishah's army made loud cries of "O avengers of 'Uthman! Rise up!", and their cries echoed in that desert. Muhammad ibn al-Hanafiyah carried the banner in front of his father's army and stood on a high spot watching the enemy's army and hearing their cries. The Imam called him and asked him what they were saying and why their voices were so loud. Muhammad said: "They are shouting the slogan of "Avengers of 'Uthman", to incite the people to attack and fight." 'Ali raised his arms in prayer and said: "O God! Today throw the assassins of 'Uthman down on the dust of abjectness and vanquish them!"95

Some historians say that when the two armies came face to face on that day 'Ali addressing his followers said: "So long as the enemy has not started fighting, you must abstain from action and not take the lead. We praise God that we are in the right and our abstention from taking the lead in the combat is another evidence of our rightfulness." Then he added: "When fighting begins, do not kill the wounded with spears and after being victorious do not pursue those who flee. Do not strip the dead of their clothes and do not damage their bodies and limbs. When you reach the enemy's houses, do not act immodestly and do not encroach upon their honour, nor pillage their wealth and property."96 Here al-Mas'udi adds that 'Ali said to his followers: "Do not seize as spoils of war their wealth and property except what you capture in the enemy's military camp and battlefield. Do not molest their women even if they abuse 94. History of at-Tabari 5/199, al-Aghani 16/126.

95. al-Mustadrak 3/371, Kanz al-'ummal 6/85, Tradition 13/11.

96. History of al-Ya'qubi 2/157-160, Muruj adh-dhahab 5/188-201, Translation of the History of Ibn A'tham 173-175, al-Aghani 16/127, Description of Nahj al-balaghah of Ibn Abi al-Hadid 2/43 and 81 quoted from Abu Mikhnaf.

you and insult your good and great men; for, they have a low intellect and their words are vain and worthless. The Prophet of God forbade us from hurting and molesting women even though they were heathens and infidels. Therefore the smallest injustice and molestation of women and even reproaching them is absolutely forbidden."

'Ali gives ultimatum through the Qur'an

My son had no fear of them and invited them to the Qur'an. A bereaved mother When 'Ali ibn Abi Talib was unsuccessful in his efforts to create peace and tranquility he decided to seek the aid of the Qur'an and give ultimatum to the enemy through it. So he held up a Qur'an and said in a loud voice: "Who is willing to hold this Qur'an and invite the enemy to it, thus exposing himself to a sure death and martyrdom?" At this moment a young man, who was dressed in a white and embroidered garment, stood up and said: "O 'Ali! I heartily and lovingly welcome death in this cause!"

For the second time 'Ali addressed the people and said: "Who is prepared to stand along against that army and invite them to the Qur'an without fearing certain death in this cause?" The young man said again: "O Commander of the faithful! May my life be offered to you! In this mission I have no fear of spear, sword or death." Imam 'Ali handed him the Qur'an and dispatched him towards the enemy. He invited 'A'ishah's army to the Qur'an, but they rushed upon him and cut off his right arm and threw it down. That courageous youth picked up the Qur'an with his left hand and continued to invite them to the Qur'an. Again they rushed upon him and severed his left arm. He placed the Qur'an on his breast while blood was flowing down from his shoulders, and died.97

at-Tabari narrates this story as follows: 'Ali asked his followers: "Who can hold up this Qur'an face the enemy and invite them to obey its commands, and be so steadfast and self-sacrificing that if they cut off one of his hand, he would use his other hand and if they severed that hand too, he would hold it between his teeth and deliver the message of the Qur'an?" A very young man rose and said: "O 'Ali! I am ready! Let me carry out this mission." 'Ali repeated his proposal, but no one except that valiant youth volunteered to undertake that 97. Kanz al-'ummal 6/85' Tradition 1313, History of at-Tabari 5/205 and Ibn al-Athir.

task, which meant certain death. 'Ali addressed that self-sacrificing youth and told him to hold up the Qur'an and walk to the enemy, telling them that the Qur'an would act as judge and arbitrator between the two sides, and its decrees would be binding upon them all, and thus bloodshed and fratricide would be avoided.

The young man carried out his mission thoroughly so that even after his hands were cut off, he held the Qur'an between his teeth and continued to deliver his message until he died. It was after this incident that Imam 'Ali said: "I have given them every opportunity and now fighting is incumbent upon us."98 The bereaved mother of that youth, in mourning for her son composed an elegy the translation of which is as follows: "O God! Be a witness that this youth invited their Muslims towards you and he recited the Qur'an to them without fearing their swords. Their mother ('A'ishah) was amongst them and saw their wicked deeds and watched their oppression and tyranny.

This mother did not only not forbid them from following this path which was bound to end in misery and destruction; but also incited and encouraged them towards injustice, and instead of using henna and indigo-leaves, she dyed their hair with blood." Abu Mikhnaf says this poem was composed by Umm Dhurayh in mourning for her young son. Ibn A'tham, too, says that this young man was from Kufah and of the house of Majashi'. His hands were cut off by a servant of 'A'ishah and killed by him.