All the Islamic countries paid homage to Imam ‘Ali except al-Sham. The Muslims believed in the genuine objectives that the new government sought. They were sure that the Imam would return to them the mercy and justice of Islam, and that his government was an extension to that of the Prophet (S) and his behavior. From the first day of his rule, the Imam applied the great, Islamic justice and achieved the inclusive equality among the Muslims whether in giving or other procedures in all fields. He destroyed the differences and distinctions that Uthman had found in the arena of the Islamic life. He confiscated the plundered properties that Uthman had granted to his family and relatives.

With that he put an end to the social injustice and oppression. He protected the Muslims from selfishness and dictatorship, kept them from deterioration and incline. These principles and objectives moved the displeasure of the opportunists and the devious. Some days later, they showed the signs of aggression and discord, announced mutiny and rebellion. Then they declared their military aggression to overthrow the then government and to return the policy of plundering and starving. As for the heroes of this plot, they were A’isha, Talha, and al-Zubayr. They declared a violent war for their cheap ambitions. There happened the Battle of Basra that divided the unity of the Muslims, spread sadness and mourning in their regions. We have to consider the stages of that great tragedy, which spread troubles and disasters throughout the Islamic world that we may come to understand the motives and reasons for them.

Talha And Al-Zubayr’s Mutiny Against The Imam

Many Muslims were liable to the means of discords and the reasons for vainglory. Some events befell and made them far from their religion. The reason for that was that they were tried with authority and wide wealth. Among them there were Talha and al-Zubayr, who went to Imam ‘Ali (‘a) and said to him: “Did you know why we pledged allegiance to you?”

The Imam looked at them and said to them:

-Yes. (You had pledged allegiance to me) to hear and obey, and according to that for which you had paid homage to Abu Bakr, Umar, and Uthman.

-No. We paid homage to you that we might be your partners in authority.

-No. But you are my partners in saying, righteousness, and help during feebleness and crookedness.

They thought that they had paid homage to the Imam according to some material objectives. They sought authority and bargained with the Imam for power. But the Imam thought that they were his partners in righteousness and in establishing justice among the Muslims. When they came to know that he would not entrust them with anything, they complained to the people of him and announced their rebellion against him. Al-Zubayr said before some Qurayshi people: “This is our reward from ‘Ali. We supported him in respect of the matter of Uthman, to the extent that we proved that he was guilty and brought about his murder, while he was sitting in his house, and the matter was over. However when he (Imam ‘Ali) obtained through us what he had wanted, he appointed other than us (as governors).”

As for Talha, he said: “The blame (is for nothing) except that we were three persons of the Consultative Committee; one of us hated him. We paid homage to him. We gave him that which was in our hands, while he has deprived us of that which in his hand. Therefore, we have made mistake in respect of that which we had hoped”1.

When the Imam heard their sayings, he summoned Abdullah Ibn Abbas and asked him:

-Have you heard the sayings of the two men (Talha and al-Zubayr)? -Yes, I think they have liked authority; therefore appoint al-Zubayr (as governor) over Basra, and appoint Talha over Kufa.

However, the Imam refuted Ibn Abbas’s viewpoint and explained to him that appointing them as governors would bring about some dangers, saying: “Woe unto you! There are men and properties in the two cities. When they rule the people, they will attract the foolish through greediness, strike the weak with an affliction, and be powerful over the strong through authority. If I appointed someone as governor out of his harm and profit, then I would appoint Mu’awiya as governor over al-Sham. Were it not for that I came to know that they showed craving after authority, then I would have another opinion of them.”2

This initiative indicates that Talha and al-Zubayr were very desirous for power and authority, that they moved the displeasure of the people with Uthman out of ambition for the caliphate and government, and that they were not moved by the general interests, and love for advising the Muslims. Accordingly, they lost the bargain and their efforts were in vain. That was when Imam ‘Ali (‘a) became a caliph. The pivot on which his policy turned was following the religion, and acting according to the Islamic principles, which did not accept, under all circumstances, to grant offices due to selfishness and favouritism, for that is regarded as a treason toward the community. The Imam has explained the reasons that urged him not to appoint them as governors over the two cities as follows:

1. They would attract the fool through advantages and ambitions.

2. They would shower the weak with torture and affliction.

3. They would selfishly use their influence and authority and have power through them over the strong.

As Imam ‘Ali came to know these objectives, he did not appoint them as governors over the Muslims and make them behave freely in the Muslims’ properties and blood. Shafeeq Jabri has criticized the Imam for that and regarded their being deprived of authority as a mistake made by him, according to his cheap statement3.

Most surely Shafeeq Jabri has believed in the western policy, which regards all means lawful for reaching the rule even if they are unlawful. As for Islam, it does not accept such a policy at all. It has built its creative policy on believing in human’s rights, avoiding cunning and deception even if victory and success depend on them. ‘Ali Ibn Abi Talib, the pioneer of the great social justice in the earth, followed this just policy.

There is no relationship between the policy that kings and those who love kingdom and authority have followed and the Imam. It does not agree with his high objectives. The Imam (‘a) has explained the reasons for that, saying: “Were it not for fear of Allah and piety, I would be the most cunning of the Arabs.”

Fear of Allah and piety stood before him and prevented him from following any way the Islamic law does not accept. Besides, the interest required that he had not to appoint Talha and al-Zubayr as governors over Basra and Kufa. They had therein two parties and followers. The Imam was sure that their influence would include all the Islamic state.

Anyway, when Talha and al-Zubayr came to know that they lost their hope and that they would win no place in the then government, they went to Imam ‘Ali asking him for a permission to go to Mecca, saying:

- Do you permit us, O Commander of the Faithful? -Where? -We want (to go to Mecca to perform) al-‘Umra (minor Hajj).

The Imam looked at them for a while. He understood the hidden things in their souls and said to them:

“By Allah, you do not want (to go to Mecca to perform) al-‘Umra! Rather you want to betray me and break the allegiance!”

They took a strong oath that they would not break the pledge of allegiance, and that they would perform the minor Hajj in the Mecca. They knew that they took a false oath but they found no way to reach their objective except in making a false oath. The Imam turned to them, while his soul was full of doubt, and said to them:

“Pay the homage to me again!”

They did that without any hesitation and escaped to Mecca. It was as if that he released them from a prison or a punishment. They joined A’isha and moved her to revolt against the Imam. They knew her malice and enmity against the Imam.

A’isha Rebels Against The Imam

A’isha was in the vanguard of those who kindled the fire of the revolt against Uthman, and she said the bitterest and severest words in respect of him. She gave him the name of Na‘thal. Some sources have ascribed the reason for that to that he decreased what Umar had given to her and regarded her as equal to the other wives of the Prophet (S)4. She went too far in defaming him and provoking people to kill him. When the revolutionists surrounded him, she went to Mecca. When she had performed the ceremonies of the Hajj, she quickly returned to Medina, that she might know Uthman’s news. She arrived in Saraf5. On her way to there, an uncle of her called Ubaydillah Ibn Abi Salama was coming from Medina. He met her, and she hurried to ask him:

-What has happened there?

-They have killed Uthman!

-What have they done, then?

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

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

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

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

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

The beginning is from you, and the change is from you. The wind is from you, and the rain is from you. And you had commanded (people) to kill the Imam (Uthman) and said to us that he had become an unbeliever. And we obeyed you in respect of killing him; and his killer is with us among the bitterest things. The ceiling above did not fall, nor did our sun and moon eclipse. The people paid homage to the one with determination, who set right the detested things and crookedness. He wears war garments; and the loyal is not like the disloyal. She turned away from him and returned to Mecca6. Sadness and depression dominated her. Sorrow and astonishment surrounded her.

The Reasons For Her Mutiny

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

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

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

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

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

1. Her soul was full of rage and hatred toward Imam ‘Ali, his wife Fatimah, and their children. She knew that the Prophet took great care of them, and showed love and affection toward them, to the extent that none took part in that7. As for A’isha, she did not enjoy such a treatment and love at all. Rather, the Prophet treated her very normally. He often criticized her. He, once, sat on his pulpit and indicated with his hand to her house, saying: “From here, there will be the sedition! From here, there will be the sedition! From here, there will be the sedition, where Satan will appear!”8 More than one time he threatened her with divorce because he suffered from her. One time she became angry, and she said to him: “O you, who claim that you are a prophet!”9

When he performed the prayer, she stretched out her leg in front of him. She did not move her leg until he looked at her angrily. When he looked at her, she moved her leg. When he rose to continue praying, she stretched it out again10. A’isha knew that the Prophet took great care of Fatimah and her husband, and that he turned away from her. This thing moved the hidden spites in her soul. She confronted Allah’s Apostle (S) through that. When Abu Bakr (A’isha’s father) asked permission to enter the house of Allah’s Apostle, he heard A’isha speaking loudly and saying to him: “By Allah I have come to know that ‘Ali is the most lovable to you of me and my father. She said that twice or three times!”11 Nothing moves woman’s feelings and leaves psychological complexes in her except that she sees someone is more loveable to her husband than her. Moreover, A’isha could not bear a child from the Prophet (S) just as the other wives could not.

Accordingly, the Prophet adopted the children of his only daughter. He had toward them the deepest kind of love and loyalty. These things moved the hidden envy in her soul toward Imam ‘Ali and his wife. She used all her abilities to face Imam ‘Ali (‘a) and to turn the caliphate away from him. She nominated her father for leading the Muslims in prayer during the Prophet’s illness lest that the Imam should lead them. After the death of the Prophet, she played a major role in nominating her father for the caliphate and depriving Imam ‘Ali of it. She was spiteful to the extent that when the Prophet’s daughter died, the Prophet’s wives went to the Hashimites to condole them except her (A’isha). It has been narrated that she said some words indicating her delight and rejoicing12.

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

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

2. Among the reasons of her war was that she expected that the caliphate would return to Taym (the tribe of her father), and that her cousin would undertake the rule, as al-Aqqad sees13. She propagated for and lauded him. She was in Mecca. When she heard about Uthman’s murder, she said: “The worthiest of people in this matter (the caliphate) is the man of the finger (Talha).” Then she quickly came back to Medina. She had no doubt that he would be the caliph. She used to say: “Away with Na‘thal (Uthman)! O man of the finger! O Abu Shibl! O my cousin! … They have found Talha as equal to it (the caliphate). It is as if I see his finger…”14

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

3. Professor al-Ala’ili thinks that the reason for her mutiny was the partisanship prevailing that time, saying: “History has not told us why she rebelled against (Imam) ‘Ali while she saw nothing of his policy. As for the claim that she revolted (against him) to avenge Uthman, it is an imagination, for she was not ignorant of the Islamic Law that required her to leave the matter to be decided by the general ruler. If there was no general ruler, then it is decided by the heirs. As for her, she was not among his (Uthman) heirs.”15

Therefore, A’isha revolted against the Imam not to avenge Uthman, but for another thing which history has not mentioned frankly. The right thing in my opinion concerning this affair is that partisanship was so strong that it included the Prophet’s wives. For example, Umm Salama was among the party of the conservatives (‘Ali’s party). As for A’isha, she was among the party of Talha and al-Zubayr, as I have mentioned in the introduction to the first series. They were so during the time of the Prophet. Umm Salama was the head of a group of the Prophet’s wives, and A’isha was the head of another group. Without doubt, this partisanship created in their own souls a historical spite related to their general behavior.”16

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

The Declaration Of The Rebellion

A’isha declared the rebellion and revolt against the then government. That was in the speech she made in Mecca. She said: “O people, the mobs from the people of the districts…, and the slaves of Medina met together. The mobs criticized the one who was killed yesterday (Uthman) for deception, trick…. So he followed them and repented of his deeds for the sake of them, that he might set them right. When they found neither a proof nor an excuse, they became disordered and hurried to show aggression against him. Their deeds disagreed with their words. Accordingly, they shed the forbidden blood, violated the Sacred City (Medina), and the Sacred Month (Ramadan). By Allah, Uthman’s finger is better than as much as the earth like them.”17

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

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

Any way A’isha’s speech was the first declaration for the rebellion, the mutiny, and the disagreements. Professor Abd Al-Fattah Maqsud has said: “After this speech of her, people separated in parties. It was better for them to unite in that difficult affliction that befell Islam. With what did the mother of the faithful (A’isha) summon them today? For which purpose did she intend to lead them? For the battle against the mobs? To advance towards Medina where there was the lawful ruler of the nation?18

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

With Umm Salama

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

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

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

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

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

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

-Yes. -You and I were with Allah’s Apostle during a travel of his. As for ‘Ali, he took care of Allah’s Apostle. He mended his sandals and washed his clothes. His (the Prophet) sandal was bored, so ‘Ali took it to repair it. He sat in the shade of a tree. Your father and Umar came. They asked a permission to come in to him (the Prophet). We went into the tent. They came in and talked with him about what they wanted. Then they said: “O Allah’s Apostle, we do not know how long you will be with us. If you let us know whom you will appoint as a caliph over us, that he might be a resort for us after you.” He said to them: “As for me, I can see his place. If I did, you would separate yourselves from him just as the children of Israel separated themselves from Aaron the son Imran.” They kept silent, and then they went out. When they went out, we went to Allah’s Apostle. You were the boldest of us to ask Allah’s Apostle: “Whom will you appoint as a caliph over them?” The Prophet (S) said, “The one who is repairing the sandals.” We came down and saw ‘Ali.

So you said: “O Allah’s Apostle, I can see none except ‘Ali.” He said: “He is that (the caliph).” -Yes, I remember that. -Therefore, after this, which revolt you are going to declare?

-I am going to revolt to set right the people and hope for a reward because of it. -I shall leave you with your own opinion.

Then, Umm Salama went away and wrote a letter to Imam ‘Ali (‘a) about that19. She completely advised A’isha and reminded her of what she had forgotten from among the merits of the Commander of the Faithful and his achievements. However, A’isha followed her own spites and sentiments.

The Advance Towards Basra

All the men of the previous government responded to A’isha’s summons. They were from among Uthman’s governors, relatives, the ambitious who thought that Imam ‘Ali’s government would disperse their dreams in the political influence, the deceived, and the simple people whom the propaganda changed however it willed. All these people were affected by A’isha’s summons and propaganda. They yielded to her commands. The leaders of the sedition discussed the that which country they had to invade. They previewed Medina but they refrained because there was in it the lawful Caliph who had military forces, and they had no ability to face them. Then they thought of al-Sham and concluded that there were in it men, wealth, and Uthman’s cousin, who was the governor over it.

They knew that it was the first country to respond to them. However the Umayyads did not respond to them, for they had placed al-Sham under their control and had fear for it from division. Accordingly, they unanimously agreed on invading Basra because they had there helpers and supporters. The caller called in Mecca: “O people, the mother of the faithful (A’isha), Talha, and al-Zubayr are going to Basra. Whoever wants to reinforce Islam, fight against those who justified the murder of Uthman, and to avenge Uthman, but has neither an amount nor equipment, then this is his equipment and expense.”

They supplied the troops with weapons. Ya‘la Ibn Umayya20 helped them with four hundred thousands (dinar) and supplied seventy men. As for A’isha, she mounted her camel called Askar. She was surrounded by the Umayyads. She led the large crowd. She led them to divide the Islamic unity and to fight against the legal government. When she arrived at Dhi Qaar, Sa’eed Ibn al-Aas21 met and asked her:

-Where are you going, O mother of the faithful? -To Basra. -What are you going to do there? -To avenge Uthman.

He sneeringly laughed and said with astonishment:

-These are the people who killed Uthman.

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

-Do you want to go to Basra, too? -Yes. -What do you want?

-To avenge Uthman. -The people who killed Uthman are with you.

He indicated with his hand to Talha and al-Zubayr. He said: “Most surely, it was these two men who killed Uthman. They want the authority for themselves. When they were overcome, they said: ‘We will wash the blood with blood and the sin with repentance.’”22 This debate was useless, and they set off insisting on error and aggression.

Al-Haw’ab

A’isha’s caravan set off and covered the desert. It passed by a place called al-Haw’ab23. The dogs of the district received the caravan with growl and howl.

A’isha was afraid of that barking which the dogs made at the caravan. She asked Muhammad Ibn Talha24:

-Which well is this? -Al-Haw‘ab well.

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

-I can do nothing but to go back. -Why, O mother of the faithful? -I heard Allah’s Apostle saying to his wives: “It is as if that I see al-Haw’ab dogs will bark at one of you. Beware of being you, O Humayra (A’isha)!”25 -Go ahead! May Allah have mercy on you. Leave this statement!

As for A’isha, she was not satisfied and she insisted on withdrawing. When Talha and al-Zubayr knew of that, they quickly came to her. If she had isolated herself from the Army, their hopes would have been in vain. They talked to her on the affair, but she insisted on withdrawing. They brought her some men who bore witness that it was not al-Haw’ab well, and this was the first false witness in Islam26. Through this forged witness they could change her mind. However, it was incumbent on her to return home and not to lead the troops to fight against the brother of Allah’s Apostle.

In The Quarters Of Basra

A’isha’s caravan moved and covered the desert and was about to enter Basra. When the governor of Basra, Uthman Ibn Hunayf27, knew that, he sent Abu al-Aswad al-Du’ali to her to ask her about her coming. When Abu al-Aswad met with her, he asked her:

-What has made you come, O mother of the faithful? -To avenge Uthman! -None of those who killed Uthman is in Basra! -You are right, but they are along with ‘Ali Ibn Abi Talib in Medina. I have come to arouse the people of Basra to fight against him. Do we defend you from Uthman’s whip, and not defend Uthman from your swords?

He answered her:

-There is no relationship between you and the whip and the sword. You are the wife of Allah’s Apostle (S). He ordered you to stay at your home and to recite your Lord’s Book. There is no is more appropriate than you and closer than you to the Prophet in kinship. They are Abd Manaf’s children. -I will not go away until I achieve what I have come for. Do you think, O Abu al-Aswad, that there is someone who dares to fight against me? -By Allah, they will fight against you with a fighting the least of which is severe!

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

-O Abu Abdullah, people knew that on the day when the allegiance was pledged to Abu Bakr, you were catching your sword and saying: “None is more appropriate for this matter (the caliphate) than (‘Ali) Ibn Abi Talib.” There is a great difference between this attitude and that. -We avenge Uthman. -You and your friend had appointed him as a caliph, as we have heard.

Al-Zubayr yielded to Abu al-Aswad’s speech. He saw in it advice and guidance but he asked him to meet with Talha and discuss the matter with him. Abu al-Aswad quickly went to him and discussed the matter with him, but he did not respond and insisted on error and aggression28.

Abu al-Aswad set off to Uthman Ibn Hunayf and told him about the people’s intention and their insistence on fighting. He gathered his companions and addressed them, saying: “O people, you pledged allegiance to Allah.

“The hand of Allah is above their hands. Therefore whoever breaks (his faith), he breaks it only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward” (Qur’an, 48:10).

By Allah, if ‘Ali knew that there was someone more appropriate than him for this matter, he would not accept it, and if the people had pledged allegiance to someone other than him, he would have paid homage and obeyed that one. He is in no need of the companions of Allah’s Apostle, and none is in no need of him. He has their good qualities, but they did not. These two men (Talha and al-Zubayr) paid homage not for the sake of Allah. They hurried for weaning before suckling, and suckling before birth, and birth before pregnancy. They sought the reward of Allah from the people. They have claimed that they unwillingly paid homage. If they had been forced before their pledge of allegiance and were from Quraysh, then they would have to say, and not to be commanded. Most surely the guidance is that which the majority followed; and the majority had paid homage to ‘Ali. Therefore, what do you think, O people?”

Hakeem Ibn Jabalah said: “We think that if they came in to us, we would fight against them. And if they stopped, we would receive them. By Allah, I do not worry if I fight against them by only myself even though I love life. In the way of the truth I fear no loneliness, no change, and no bad return to the Resurrection. The one who is killed during this summon is martyr, and the one who remains alive is successful. And going quickly to Allah before the reward is better than the delay in the world. And this is (the tribe of) Rabee‘a. They are with you.”29

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

The Conclusion Of The Truce

Some violent clashes took place between the two parties and led to killing some people and wounding others. As for Uthman Ibn Hunayf, he had intended to make peace with them and to fight against the people before he received a command from Imam ‘Ali. Accordingly, he stopped fighting and concluded a timely truce until he knew the Imam’s viewpoint. This is the text of the truce: “This is for which Uthman Ibn Hunayf al-Ansari and the believers from among the Shi’a of the Commander of the Faithful, ‘Ali Ibn Abi Talib, have made peace with Talha, al-Zubayr, the believers, and the Muslims from among their followers. The things that belong to Uthman Ibn Hunayf are the House of Government, the courtyard, the mosque, the public treasury, and the pulpit. And as for the things that belong to Talha, al-Zubayr, and those with them, they are that they have the right to reside wherever they wish in Basra.

They should not harm each other on a road, at a gap (of a river), in a market, through a law, or through a public utility until the Commander of the Faithful, ‘Ali Ibn Abi Talib, comes. If they like, they will follow that which the community has followed. And if they like, every people have the right to follow their own opinion, or fighting, peace, departure, or residence. Concerning that which they have written, the two parties should conform to Allah’s promise and covenant. They should also conform to the strong promise and covenant Allah had taken from His prophets.”

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

Treachery And Treason

Talha and al-Zubayr sent letters to the prominent and notable people. They summoned them to avenge Uthman and depose Imam ‘Ali, and dismiss Uthman Ibn Hunayf. The tribes of al-Azd, Dhabbah, Qays, and Aylan responded to them. Many simple people and the ambitious followed them, too. When the affairs went well with them, they betrayed and broke the truce they had concluded. They attacked Uthman Ibn Hunayf in the House of Government in the dark night. They arrested and punished him. They pulled out the hair of his head, his beard, and his eye-brows30.

They looted that which was in the public treasury. When the time of the prayer came, Talha and al-Zubayr disputed with each other about leading the people in prayer. Each one of them prevented his companion from leading the prayer, to the extent that the time of the prayer passed, and people shouted at them. A’isha interrupted the dispute between them and said that Muhammad Ibn Talha had to lead the people in prayer one day, and Abdullah Ibn al-Zubayr one day31.

Ibn al-Zubayr went to lead the people in prayer, but Muhammad Ibn Talha drew him and tried to lead the people in prayer, but Ibn al-Zubayr prevented him. All people thought that the best way to end the dispute was to draw lots. They drew lots, and it was Muhammad Ibn Talha who would lead the people in prayer. He recited this Qur’anic verse:

“One demanding, demanded the chastisement which must befall” (Qur’an, 70:1).32

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

As for Talha, he kept silent. Al-Zubayr answered him: “No, but we have heard that you have some dirhams, and we have come to participate in them.”33

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

Any way, Basra fell into their hands, and their troops occupied all the places there. As for A’isha, she ordered Uthman Ibn Hunayf to be killed, but a lady regarded that as a great sin and said to A’isha: “I adjure you before Allah, O mother of the faithful, in respect of Uthman and his companionship with Allah’s Apostle.” As a result, she changed her opinion and ordered him to be imprisoned.”34 Then she ordered the policemen and the guards of the public treasury to be killed. Their number was seventy persons. They were from among the good, righteous Muslims.35 The mother of the faithful (A’isha) paid no attention to shedding their blood nor did she paid attention to committing sins in respect of orphaning children, and spreading sadness and mourning among their families. She turned away from what Allah had commanded in respect of refraining from shedding blood with no right.

The Murder Of Hakeem Ibn Jabalah

When Hakeem Ibn Jabalah heard of what the people did to Uthman Ibn Hunayf, and the killing of the policemen and the treasurers, he went out along with three hundred men from (the tribe of) Abd Qays36. The people went out and carried A’isha on a camel. That day was called the Minor Day of the Camel, and her battle against Imam ‘Ali (‘a) was called the Major Day of the Camel. The two parties engaged in a sword fight. Hakeem and his faithful companions showed extreme courage. A man from al-Azd from A’isha’s camp attacked Hakeem and cut off his leg. As for Hakeem, he sat down on the ground. He took his amputated leg, hit al-Azdi who had cut it off, and killed him. He went on fighting in spite of his amputated leg and saying:

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

He was still in such a state of extreme heroism and bravery, defending the thought and doctrine until his blood bled. He set off to the man who cut off his leg and leaned against him, while he was dead. A person passed by him and asked: “Who has done this to you?” “My relatives,” he replied. Then Saheem al-Hamadani37 killed him, his three brothers, and all his companions38. That pure blood which was shed, the noble souls which were killed for the sake of defending the religion of Allah and Imam ‘Ali, are in the protection of Allah.

Imam ‘Ali Seeks The Help Of Kufa

Imam ‘Ali (‘a) was ready to invade al-Sham where Mu’awiya had declared the mutiny against his government and refused to pay homage to him. While he was earnest in managing the affair, he was surprised by the news of that the people of Mecca were excited to avenge Uthman out of the provocation of Talha, al-Zubayr, A’isha, and their Umayyad followers. Accordingly, the Imam feared that the Muslims will be divided. He thought that their danger was stronger than that of Mu’awiya, and their wickedness was stronger than that of his. If he had not hurried to put an end to that trouble, it would have been about to be wider, and mutiny and disagreement be greater. So he prepared himself to go to them. The righteous from among the Muhajirin and the Ansar hurried to support him.

They quickly went out to catch up with them before they could enter a city lest they should corrupt it. When they arrived in al-Rabadha, they knew that they (the enemy) had entered Basra and some events had taken place there. The Imam stayed at al-Rabadha for some days to make firm his affairs. He sent for the people of Kufa seeking their help and support to put an end to the discord. He delegated to them Muhammad Ibn Abi Bakr and Muhammad Ibn Ja’far39.

He supplied them with a letter in which he said: “I have chosen you over the cities. I have hurried to you because of what has happened. Therefore, be helpers and supporters for the religion of Allah. Support us and rise with us. What we want is righteousness, that the community may be brothers. Whoever likes that and prefers it likes the truth, and whoever detests that detests and overlooks the truth.”40

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

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

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

Imam ‘Ali Delegates Al-Hasan

Imam ‘Ali delegated his son al-Hasan along with Ammar Ibn Yasir. He supplied him with a letter in which he deposed Abu Musa from his office and appointed Qurdha Ibn Ka’ab41 instead of him. The following is the text of his letter: “I think you should withdraw from this matter in which Allah has placed no share for you through your refraining from carrying out my command. I have sent al-Hasan Ibn ‘Ali and Ammar Ibn Yasir to urge the people. I have also sent Qurdha Ibn Ka’ab as a governor over the city. Therefore, withdraw from our work (while you are) dispraised and expelled. If you do not do, then I have commanded him to declare war against you.”

Imam al-Hasan arrived in Kufa, and the people gathered around him in masses. They expressed their submission and obedience to him, and showed him friendship and loyalty. In the meantime Imam al-Hasan announced the deposal of the rebellious governor from his office and the appointment of Qurdha in his place. However, Abu Musa remained insistent on his deception and error. He went to Ammar Ibn Yasir and talked to him about Uthman’s affair that he might find a way in his speech to accuse him of the murder of Uthman, and that he might use that as means to make the people desert the Imam. He said to him: “O Abu al-Yaqdhan, have you wronged the Commander of the Faithful (Uthman) as those who wronged him, and placed yourself among the sinners?”

“I did not do,” replied Ammar, “why have you accused me of evil?”

Al-Hasan knew Abu Musa’s purpose, so he interrupted the argument, saying to him: “O Abu Musa, why have you discouraged the people?”

Imam al-Hasan talked with him with kindness and leniency, that he might uproot the spirit of wickedness and obstinacy from his soul, saying: “O Abu Musa, by Allah, we have wanted nothing except righteousness, and none fears the Commander of the Faithful (Imam ‘Ali) for a thing.”

Abu Musa became astonished. He could not stand his obstinacy and tyranny, so he said to the Imam:

-You are right, may my father and mother die for you! However, the adviser is trustworthy. -Yes. -I have heard Allah’s Apostle saying: “There will be a sedition. The one who sits down during it is better than the one who stands up. The one who stands up is better than the one who walks. The one who walks is better than the one who rides.” Allah, the Great and Almighty, has made us brothers and made it unlawful for us to plunder our properties and shed our blood. He has said:

“O you who believe, do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people. Surely Allah is merciful to you” (Qur’an, 4:29).

And He, the Great and Almighty, has said:

“And whoever kills a believer intentionally, his punishment is hell” (Qur’an, 4:93).

As for Ammar, he confronted him, refuted his false sayings and deception, saying:

-Have you heard that from Allah’s Apostle? -Yes, and these are my hands (ready to be cut off) for what I said.

Ammar turned to the people and said to them:

-Most surely, Allah’s Apostle meant Abu Musa with that. For when he sits down is better than when he rises.

Ammar’s speech, and al-Hasan’s kindness and long patience were useless to this rude, rebellious person, who did not yield to anything except severity and force. He remained insisting on discouraging the people and making them withdraw from going to support Imam ‘Ali.

The Prophet’s grandson (al-Hasan) began arousing the determinations, activating the souls, and motivating them for jihad. He addressed them, saying: “O People, You have known what for Commander of the Faithful, ‘Ali Ibn Abi Talib jhas marched. We have come to you to seek your help, for you are the front of the Ansar and heads of the Arabs. You have heard that Talha, al-Zubayr, and A’isha have gone out (to fight against Imam ‘Ali) after their pledge of allegiance. And you know that women’s feebleness and weak opinion vanish. For this reason, Allah has regarded men as caretakers over women. By Allah, if none of you supports him, I hope that those, who have come with him from among the Muhajirin and the Ansar, will be sufficient; therefore, help Allah, and He will help you.”

Then Ammar rose and began urging the people for jihad and he explained to them the reality of the state in respect of Uthman’s affair, saying: “O people of Kufa, if our news are absent from you, then our affairs have reached you. Most surely those who killed Uthman have not apologized to the people for killing him nor have they condemned that. They have placed Allah’s Book between them and their arguments. Allah has made some live and some others die. And as for Talha and al-Zubayr, they were the first to stab (Uthman) and the last to command (the people to avenge him). And they were the first to pay homage (to Imam ‘Ali). But when what they hoped missed them, they broke their allegiance without any reason. And this is the son of the daughter of Allah’s Apostle. You know him. He has come to seek your help. And ‘Ali has (come to you) with the Muhajirin, the Badris, and the Ansar who have headed the abode and faith.”

After them, Qays Ibn Sa’d rose and summoned the people to carry out their religious duty and support Amir al-Mu’minin (Imam ‘Ali), saying:

“If we had faced the men of the Consultative Committee with the matter, then ‘Ali would have been the most appropriate for it, and the fight against those who refused him would have been lawful. With a greater reason the proof is against Talha and al-Zubayr. They had willingly paid homage to him. But they have opposed him out of envy. ‘Ali has come to you along with the Muhajirin and the Ansar.”

Any way, Abu Musa went on insistence on his tyranny. He discouraged people and summoned them to desert Amir al-Mu’minin (the Commander of the Faithful) and not to help him. He paid not attention to all that which he heard from al-Hasan and the orators, to the extent that al-Hasan became tired in spite of his clemency. He shouted at him with excitement and violence. He said to him: “Withdraw from our work, O man, and leave our pulpit!”

Al-Hasan went on urging the people to go to jihad and help his father. He rose among them and said: “O people, respond to the summons of your commander and go to your brothers, for there will be those who hurry for this matter. By Allah, if men with reason undertake it, it will be better for them in the sooner, the later, and the end. Respond to our summons and help us with that with which you and we have been afflicted. The Commander of the Faithful (Amir al-Mu’minin) says to you: ‘I have gone out (to fight) whether I am an oppressor or oppressed. I remind of Allah the man who takes care of Allah’s right that he may hurry for jihad. If I am oppressed, then he should help me, and if I am an oppressor, he should punish me. By Allah, Talha and al-Zubayr were the first to pledge allegiance to me and were the first to betray me. Have I possessed alone any property or changed any religious precept? Hurry to jihad, enjoin the good, and forbid the evil.”

People responded to al-Hasan with listening and obedience to his summons. But the leader, Malik al-Ashtar, thought that the affair would not go well unless that Abu Musa should be brought out as disrespected and degraded. So he along with a group of his people went and surrounded the palace. When Abu Musa’s servants looked at them, they quickly went to him. Fear and terror prevailed them, so they said to him: “O Abu Musa, this is (Malik) al-Ashtar. He has entered the palace. He has hit and brought us out.”

Accordingly, the rogue (Abu Musa) came out of the palace. Astonishment dominated him. Malik al-Ashtar shouted at him: “Get out of our palace, may your mother lose you!”

Abu Musa al-Ash‘ary hesitated for a while, but Malik shouted at him again: “Get out! May Allah bring out your soul! By Allah, you are among the hypocrites!”

Al-Ash‘ary said with a faint, weak voice:

-Postpone me for this night! -You shall have it, and do not spend the night in the palace.

The people entered the palace to loot Abu Musa’s possessions and properties. However, Malik al-Ashtar did not turn away from his opponent. He took a noble attitude towards him. He prevented people from looting his belongings and from punishing him. He said to them: “I have postponed him for this night. I have driven him away, so refrain from him.”

Accordingly, people refrained from him. In the morning, this aggressive sinner (Abu Musa) went out of the palace in disgrace. The affairs went well with Imam al-Hasan. He talked to people to go out for jihad, saying: “O people, I will leave early in the morning, so whoever likes to go out with me on the backs of mounts or on water can do that.”

The people responded to the Imam’s summons. When Qays Ibn Sa‘ad saw that, he became glad and delighted, and he recited some poetry.

As a result, Kufa was full of mujahideen. Many thousands of them left for Jihad. Some of them embarked ships, and some others rode mounts. They were pleased and satisfied. Al-

Hasan headed them. When they arrived in Thi Qaar42, they met Imam ‘Ali (‘a) who had stayed their. He was pleased with his son’s success. He thanked him for his great efforts.

Fabrication Against Imam Al-Hasan

In his book al-Tarikh (history), al-Tabari has narrated a fabricated tradition in which there are some fabrications against Imam al-Hasan. We will mention the tradition to readers, and then we will explain that which refutes the fabrications therein. He has mentioned that al-Hasan walked towards his father after the mutiny of Talha and al-Zubayr and said to him:

-I had commanded you, but you disobeyed me. You will be killed today in loss, and you shall have no supporter.

-You still yearns (for Uthman) just as a slave girl does. What had you commanded me with, and I disobeyed you?

-I commanded you to leave Medina on the day when Uthman was surrounded, that he might be killed while you were not there. On the day when he was killed, I commanded you not to accept the pledge of allegiance until the delegations and the Arabs from the cities would come to you. When these two men (Talha and al-Zubayr) had done what they did, I commanded you to sit down in your house until they made peace with each other. If there had been corruption, it would have been done through the hand of someone other than you. You had disobeyed me in all of that.

-O my little son, as for your statement ‘if I had gone out of Medina when Uthman was surrounded’, we were surrounded as Uthman was surrounded. As for your statement ‘do not accept the pledge of allegiance until the pledge of allegiance of the cities will come’, most surely the affair belonged to the people of Medina, and we hated to let this affair get lost.

As for your statement ‘when Talha and al-Zubayr mutinied’, that was a weakness against the men of Islam. By Allah I have been defeated since I was appointed as a ruler, and wsa deprived that I could not reach anything I wanted.

As for your statement ‘sit down in your house’, what shall I do in respect of that which is obligatory on me? Or what do you want me to do? Do you want me to be like a hyena which is surrounded and it is said to it: Come out! Come out!?43 It is not here until its hock appears, and then it comes out. If I do not reflect on what is incumbent on and concerns me, so who will reflect on it? Therefore, refrain from me, O my little son44.

Al-Tabari has narrated this tradition on the authority of Sayf Ibn Umar al-Asadi al-Tamimi. The tradition is among his fabrications and the things created by him. Reliable traditionists have unanimously agreed on that Sayf was weak and none has relied on his traditions, for he was famous for lying, fabricating, and making up traditions. Some of them have accused him of bad religion. They have explained his condition and reality. They have also showed his fabrications and the news created by him. Among them is the religious scholar Allama Sayyid Murtada al-Askari. He has mentioned that in his book Abdullah Ibn Saba’.

What clearly shows that the tradition has been fabricated is that it has been mentioned in it that Imam al-Hasan has said to his father: “I had commanded you, and you disobeyed me.” This is the ugliest and bitterest speech. How did al-Hasan receive his father with that, while he was knowledgeable of his reality and his great position? And he had already said in respect of him: “The first did not precede him, nor did the last reach him through a deed.” Without doubt this speech is contrary to the moralities of Imam al-Hasan, who avoided evil deeds and nonsense even if toward his enemies and opponents. Therefore, how did he address his father with that.

Abd Al-Wahab al-Najjar has commented on this fabricated tradition, saying: “It is as if that I hear him (Imam ‘Ali) say Uthman’s statement in respect of this affair: ‘I will not take off the garment that Allah, the Great and Almighty, has clothed me with!’ This is the excuse which one who wants safety for him and the Muslims does not accept. Or it is like the excuse of the colonialist states that say that there is no escape from undertaking the affairs of the nations which they occupy and dominate, and control their public utilities and the elements of their life.”45

Abd Al-Wahab al-Najjar is famous for his siding with the Umayyads and his turning away from Ahl Al-Bayt (the Prophet’s Household). He is unsuccessful in many of his researches. He has depended on the fabricated traditions. He has not considered them carefully. Through these severe words he has showed impudence towards Imam ‘Ali. He has likened him to the oppressive colonialist states that spread tyranny and oppression in the earth. As for Imam ‘Ali (‘a), he established justice and equality, spread all humanitarian ideals during the period of his government. The history of mankind has never known a ruler like him in his justice and righteousness, and that he was not deceived by the appearances of power and authority. While the Imam was mending his sandals with his own hands, Abdullah Ibn Abbas came in to him. The Imam asked him:

-O son of Abbas, how much do you value them? -They have no value. -By Allah, they are more lovable to me than these affairs of yours but for the fact that I must establish what is true and ward off what is false.

This is the Imam’s viewpoint of government. In his viewpoint the government was a mere means for establishing what was true and warding off what was false. If he wanted government, Uthman would not have won it. We have mentioned that when we talked about the Consultative Committee. Then how is it correct that the Imam is compared to the infidel colonialist states, while he was as the Prophet’s self, his guardian, and the Gate of the city of his knowledge?

The Two Parties Meet

The Imam’s regiments moved from Thi Qaar. They hurried and arrived in al-Zawiya46. The Imam stopped there and offered four rak’as. Having finished his prayer, he covered his own cheek with dust while he was weeping. Then he raised his hands to supplicate Allah, saying: “O Allah, Lord of the heavens and what they shade, of the earth and what it carries, and Lord of the Great Throne! This is Basra. I ask you (to grant me) some of its good. I seek refuge with You from its evil! O Allah, settle us in the best abode! O Allah, most surely, these people have disobeyed me, aggressed against me, and broken the pledge of allegiance to me! O Allah, spare the Muslims’ blood!”47

When the Imam (and his troops) settled down, he immediately sent Ubaydillah Ibn Abbas, and Zayd Ibn Souhan to A’isha to summon her to spare the blood and unify the Muslims. He said to them: “Say to her: ‘Allah has commanded you to stay in your house and not to go out. Surely you know that, but a group of people has deluded you. So you have gone out of your house, and the people have fallen into the tribulation and the tiredness due to your agreement with them. It is better for you to go home and not to hover about dispute and fighting. If you do not go home and this discord is not extinguished, it will bring about fighting, and many people will be killed because of it. Therefore, fear Allah, O A’isha, and return to Allah in repentance. Allah accepts the repentance from His servants and pardons them. Beware of that the love for Abdullah Ibn al-Zubayr and the kinship to Talha will move you to an affair leading to the fire.”

If A’isha had understood this advice and given up her plot, she would have brought about general good for the community. But she paid no attention to that. She said to the two messengers: “I can not refute ‘Ali Ibn Abi Talib with speech because I cannot reach him through arguing.”48

She could not refute him with speech because she had no proof to defend herself. Then the Imam sent Talha and al-Zubayr a letter in which he summoned them to make peace and leave disagreement. This is the text of the letter: “You have come to know, even if you have concealed, that I did not go to the people until they came to me, and that I did not take allegiance from them until they pledged allegiance to me. You were among those who came and paid homage to me. The populace did not pledge allegiance to me for a victorious authority nor for an offer. If you willingly paid homage to me, then return and turn in repentance to Allah as soon as possible. If you unwillingly pledged allegiance to me, then you have placed for me a way against you through your showing obedience and keeping disobedience a secret. By my life, you were not worthier of the Muhajirin in the precautionary dissimulation and concealing. If this affair had moved you to enter it before, then it was wider to you than your coming out of it after your acknowledging it. You claim that I have killed Uthman, then between you and me is one who fell behind you and me from among the people of Medina. Then it is incumbent on each one as much as he stands. Give up, O two Sheikhs, for your greatest affair is now disgrace, before the disgrace and the fire that will come together.”49

However, they did not respond to the call of the truth; rather, they insisted on corruption, mutiny, and aggression. They declared resistance and fighting against the Imam.

Ibn Al-Zubayr’s Speech

Abdullah Ibn al-Zubayr was too extreme in instigating discords and shedding blood. He spoiled all the means that Imam ‘Ali (‘a) made to make peace. He addressed the masses of Basra and urged them to fight against the Imam. This is his speech: “O people, most surely, ‘Ali Ibn Abi Talib killed the true Caliph, Uthman. Then he has prepared the armies to attack, control you, and take your city. Therefore, be men of avenging the blood of your caliph, to keep your sacred things, and fight on behalf of your women, children, ancestries, and lineage. Are you satisfied that the people of Kufa enter your country? Be angry, for you have been made angry! Fight, for you have been fought. ‘Ali can see none other than him in this matter. By Allah, if he won a victory over you, he would destroy your religion and your world.”

Ibn al-Zubayr’s speech is full of fallacies, lies, and provoking of religious fanaticism and party spirit against Imam ‘Ali. He knew, without doubt, that he told lies. However it was his own soul that enticed him to do that out of craving after power and authority.

Al-Hasan’s Speech

When Imam ‘Ali (‘a) heard al-Zubayr’s speech, he commanded his son al-Hasan to refute him. Imam al-Hasan rose and made a speech. He praised and lauded Allah, and then he said: “We have heard Ibn al-Zubayr’s speech in respect of my father and his saying that he (Imam ‘Ali) had killed Uthman. You, O people of the Muhajirin and the Ansar and other Muslims, have come to know Ibn al-Zubayr’s speech about Uthman and what his name was with him and the blame he unjustly laid on him. On that day, Talha hoisted his flag on his (Uthman) public treasury while he was still alive. Therefore, how do they accuse my father of killing him and dispraise him? If we wished the speech against them, we would say.

“As for his speech that ‘Ali has extorted the affair of the people, it is the greatest proof of his father that he claimed that he pledged allegiance to him with his hand and not with his heart. Certainly he admitted the pledge of allegiance while he claimed the innermost thoughts. Therefore, he must give a proof on what he has claimed. And how can he do that?!

“As for his wonder at the coming of the people of Kufa to the people of Basra, then what is his wonder at the people of the truth when coming to the people of falsehood?

“As for the supporters of Uthman, we have neither war nor fighting against them, but we fight against the rider of the camel and her followers…”50

Certainly Imam Abu Muhammad (al-Hasan) has confuted Ibn al-Zubayr’s claims and refuted his fabrications. It was Ibn al-Zubayr, Talha, and A’isha, who kindled the fire of the sedition against Uthman. As for Imam ‘Ali (‘a), he had no role in that. We have already explained that.

The Summons To Allah’s Book

Imam ‘Ali spared no effort to strengthen peace, avoid war, and summon people to put into practice what Allah’s Book had commanded. He raised the Qur’an with his right hand and walked through his companions. He had a ray of hope in making peace. He said to them:

“Which one of you can show them the Qur’an and what there is in it? If his hand is cut off, he must take it with the other. If it is cut off, he must take it with his teeth. He will be killed.”

A Kufan young man rose zealously and nobly and said to him: “I will do, O Amir al-Mu’minin.”

The Imam turned his face away from him for a while. He walked through his companions and asked them to achieve this task. But none responded to him except that noble young man. So he gave him the Qur’an and said to him: “Show them this Qur’an, and say that it is between you and us. You should take Allah into consideration concerning our and your bloods.”

The young man proudly set off. Neither fear nor terror was in his heart. He waved the Qur’an before A’isha’s troops. He summoned them to do according to the Qur’an. In the meantime he summoned them to cling to brotherhood and peace. However, they turned away from him. Their selfishness and their hating the truth moved them to attack him. They cut off his right arm, and he took the Qur’an with his left hand and summoned them to follow Allah’s Book. They attacked him again and cut off his left hand, and he took the Qur’an with his teeth. He drowned in blood. In the moments of his life, he summoned them to peace and to spare their blood, saying: “You should take Allah into consideration in respect of our and your blood.”

Nevertheless, they attacked him and insisted on their error and obstinacy. They showered him with arrows, and he fell to the ground a martyr.

After this excuse, the Imam found no means except war. He said to his companions: “Now, it is lawful for you to fight against them and it is good for you to strike them!”51

The Declaration Of The War

After the murder of his messenger, Imam ‘Ali summoned the leaders of his army. He specified for them their places. He mobilized the fighters for war. Then he gave them some moral instructions on virtue, mercy, and justice. He said to them: “O people, if you defeated them, do not finish off the wounded, do not kill the captives, do not follow those who turn back, do not seek those who retreat, do not disclose private organs, do not maim a killed one, do not violate an honor, do not approach their belongings except that which you find in their camps such as weapons, horses, mules, slaves, and bondmaids. Other than that is inheritance belongs to their inheritors according to Allah’s Book.”

A’isha rode her camel called Askar. She asked her men to give her a handsome of pebbles. She threw these pebbles against Imam ‘Ali’s followers and said, ‘How ugly faces!’ A man from Imam ‘Ali’s companions cried at her, ‘O A’isha, and you did not smite when you smote, but it was Satan who smote.’

She was the commander-in-chief. It was she who organized the troops and gave commands. Her troops aimed their arrows at Imam ‘Ali’s camp. They killed some of his companions. After that, the Imam found no escape from fighting against them. He girded himself with his own sword and gave the standard to his son Muhammad52. He said to al-Hasan and al-Husayn: “I have given the standard to your brother and left you due to your position with Allah’s Apostle.” Muhammad set off to the field of the battle with a firm determination. He sought success and victory, but the people showered him with their arrows from all directions.

Imam ‘Ali attacked the people while he was carrying the standard in his left hand and showed in his right hand his sword Dhu ‘l-Fiqar, with which he fought against the infidels and the polytheists, and with which today he fought against those who reneged their religion and deviated from Islam. The leading Muhajirin and Ansar surrounded him. All the enemies before them were like ashes on which the winds blow hard on a stormy day.

Al-Zubayr Is Killed

Imam ‘Ali (‘a) went out unarmored among the troops and shouted at the top of his voice:

-Where is al-Zubayr?

Al-Zubayr walked towards him while he was heavily armed. When the Imam saw him, he embraced him and said:

-O Abu Abdullah, what has made you come here? -I have come to avenge Uthman!

The Imam looked at him and asked:

-Avenge Uthman? -Yes. - May Allah kill whoever killed Uthman!

The Imam gently began talking with him and reminded him of his support to him, saying:

-I adjure you before Allah, O Zubayr! Did you know that you and Allah’s Apostle (S) passed by me, while he was leaning on your hand? Allah’s Apostle greeted and smiled at me. Then he turned and said to you: “O Zubayr, you will unjustly fight ‘Ali!”

Al-Zubayr bowed his head. His face turned pale. His heart melted out of sorrow and regret. He felt remorse for what he had neglected. He said to the Imam:

-O Allah, yes! -Then, why do you fight against me? -I have forgotten it, by Allah! If I had known it, I would not have fought against you53. -Return! -How can I return while the misfortune has become great and the matter has become intense? -Go back before that the disgrace and fire come together!

Al-Zubayr decided to withdraw from this discord, but he wanted to get rid of it peacefully. So he said to A’isha: “O mother of the faithful, by Allah, I did not take a situation, unless I knew where to put my foot except this one. I do not know whether I am coming forwards or going backwards!”

A’isha knew his hidden intention and what he wanted through his speech. She understood that he wanted to withdraw. She sneeringly said to him:

-O Abu Abdullah, you are afraid of the swords of the children of Abd Al-Muttalib.

This mockery played with his soul, and his wicked son Abdullah increased his upset and worry, and made him come back to the battlefield. He said to him:

-You were aware of your coming out, but when you saw the standards of (‘Ali) Ibn Abi Talib and knew that death is behind them, you have become cowardly.

His son accused him of weakness and cowardice which was a disgrace, abasement, and a defect. The father said:

-Woe unto you! I swore (by Allah) before him (Imam ‘Ali) that I should not fight against him! -Expiate your oath by setting free your slave Sarjas.

So he freed his slave54. Then he wandered in the battlefield to show his bravery to A’isha and to his son. He wanted to show them that he paid no attention to death. He attacked the left wing of the Army. Then he returned and attacked the middle of the Army. Then he returned to his son and said to him: “Is the one who does so cowardly?”

Then he went to Wadi al-Siba’. Al-Ahnaf Ibn Qays and his people had been there. His people said to him: “This is al-Zubayr. He has passed.” And he said: “What shall I do to al-Zubayr? He has brought together two great groups of people and made them kill each other.” Some people from the tribe of Tamim followed him. Amr Ibn Jarmuz preceded them to him. Al-Zubayr stopped to perform the prayer and said to Amr: “Shall you lead me (in prayer) or shall I lead you?” Al-Zubayr led him, and Amr Ibn Jarmuz killed him while praying55.

The end of al-Zubayr’s life was mixed with treachery, treason, and mutiny against the truth. Unfortunately, he had a brilliant past full of good deeds and merits. He was the leader of Hilf (alliance) al-Fudool whose slogan was supporting the oppressed. Then, what was the matter with him during that period of time? He turned away from Imam ‘Ali and forgot the persecutions that he suffered. That was when Taym usurped his right for the first time, Adi for the second time, and Umayya for the third time.

And then he (al-Zubayr) came to usurp his right. Unfortunately, al-Zubayr had such painful end though he had noble attitudes. Through his sword he removed the sadness from the face of Allah’s Apostle (S). After the Prophet (S) he stood beside Imam ‘Ali. He protected his side and announced his merits and gave him precedence over others. So what made him rebel against the Imam? Did ‘Ali Ibn Abi Talib possess alone the Muslims’ properties? Did he save up something for himself and his family, that al-Zubayr might fight and mutiny against him?

A’isha Is Surrounded

Some Arab tribes regarded death as good and delicious for the sake of A’isha, so they offered sacrifices for her. They went too far in protecting and defending her. They are as follows:

Al-Azd

The tribe of al-Azd adored A’isha and sacrificed their lives for her, to the extent that they took her camel’s dung and smelt it. They said: “The smell of the dung of our mother’s camel is like musk.”56 They hurried to defend her death-defying.

They surrounded her camel “Askar” and caught its bridle. A’isha was astonished and she asked:

-Who are you? -We are al-Azd.

She began moving inside them the spirit of enthusiasm and she urged them to die for her, saying: “The free are patient. I still see that victory comes from the Banu Dhabba!”

These words kindled the fire of the revolt in themselves, and they rushed to death and fought severely for her sake57.

Banu Dabba

Banu Dabba were from the mean and low Arabs. They had rude hearts and natures. Their souls were full of the bad customs and vices of the pre-Islamic era. They cheaply sacrificed their lives for A’isha. They surrounded her camel death-defying.

They stood steadfastly to the extent that their hands and heads were cut off. On that day, they used Uthman’s blood as a slogan for them.

Forty men from them were killed around A’isha’s camel. In this respect A’isha said: “My camel was standing until I lost the voices of Banu Dhabba.”

Banu Najiya

From among the tribes who were fond of A’isha was the Banu Najiya. They hurried to the field of death for her sake. They held the bridle of her camel, and she asked about them, and it was said to her: “We are the Banu Najiya.” She urged them and threw them in the flame of the war, saying: “Be patient, O Banu Najiya! I know that the qualities of Quraysh are available in you!”58

These are some of the tribes who offered many sacrifices for the sake of A’isha. Certainly, their mother (A’isha) deluded them and threw them into a sedition because of her ambitions and spites.

The Camel Is Killed

A violent battle took place between the two parties. The companions of Imam ‘Ali (‘a) wanted to protect the Imam of the Muslims and the guardian of their Prophet, while the companions of A’isha wanted to protect their mother and to die for her that many of them were killed. Imam ‘Ali (‘a) thought that the battle would not end as long as the camel was there. Accordingly, he summoned Ammar and Malik al-Ashtar. When they were present before him, he said to them: “Go and kill that camel, for the flame of the battle will not go out as long as it is alive! They have used it as a qibla (direction) for them.”

Malik al-Ashtar, Ammar, and some young men from Murad set off. A young man named Mu’ammar Ibn Abdillah59 went to the camel. He hit it on the hock. The camel fell to the ground and cried in a way which none had ever heard.

A’isha’s companions scattered. The idol (the camel) for which they offered sacrifices was destroyed. Then, Imam ‘Ali ordered the camel to be burnt and to be scattered into the air lest some of it should remain and the simple people might be fond of it. Having finished that, he said: “May Allah curse this animal! It is similar to the calf of the children of Israel!”

Then he looked at the ashes of the camel that the wind took. Then he recited this Qur’anic verse:

“And look at your god to whose worship you kept [so long]; we will certainly burn it, then we will certainly scatter it a [wide] scattering in the sea” (Qur’an, 20:97).

A’isha Is Pardoned

Imam ‘Ali (‘a) received A’isha with kindness and pardoning. He sent to her brother Muhammad to ask her about her conditions. Muhammad went to her. He entered his hand into her howdah. She was afraid of him, so she shouted at him, saying:

-Who are you? -The most hated one of your family to you!

She recognized him immediately. She said to him while her soul was full of hatred and malice towards him:

-The son of al-Khath‘amiyya? -Yes, your dutiful brother! -Undutiful!

She turned her face away from him. But he turned to her and asked her with kindness and leniency:

-Has anything abominable befallen you? -An arrow that has not harmed me!

He removed the arrow from her. At the last part of the night, he led her camel and took her to Safiyya, daughter of al-Harith60 in the house of Abdullah Ibn Khalaf al-Khaza’i61. She stayed there for some days.

The Amnesty

Imam ‘Ali gave a general amnesty to all of his enemies and opponents. As for A’isha, she asked the Imam to give security to her nephew Abdullah Ibn al-Zubayr, who was the bitterest enemy of the Imam. The Imam responded to her for that. Al-Hasan and al-Husayn talked to him about Marwan, and he gave security to and pardoned him. His caller called: “The wounded should not be finished off, those who turn back should not be chased, those who retreat should not be stabbed, those who lay down their weapons will be safe, and those who stay in their house will be safe.”

Then he gave security to those black and red, as al-Ya‘qubi says62. He did not punish any of his opponents. In this manner peace spread and tranquility included all the quarters of Basra.

A’isha Is Released

Imam ‘Ali (‘a) sent Abdullah Ibn Abbas to A’isha to ask her to leave Basra for Medina, that she might stay in her house as Allah had commanded her. Abdullah Ibn Abbas asked permission to enter her house. But she refused to permit him. He came into her house without permission and took a pillow from her luggage and sat on it. She was angry with him and said to him: “By Allah, O Ibn Abbas, I have never seen (anyone) like you. You have entered our house and sat on our cushion without our permission.”

Abdullah Ibn Abbas said: “By Allah, it is not your house. Your house is that which Allah has commended you to stay in, but you did not do. Amir al-Mu’minin commands you to go back to your country which you had gone out of.”

She showed her hidden malice and hatred towards the Imam, saying:

-May Allah have mercy on the Commander of the Faithful, Umar Ibn al-Khattab. -Yes, and this is the Commander of the Faithful, ‘Ali Ibn Abi Talib. -I refuse! I refuse! -Your refusal was but too short, and then you became in a state that you neither go nor come, and neither order nor prevent!

His words hurt her, and she wept. Then she said to him: “Yes, I will go back because the most abominable country to me is that in which you are!”

Ibn Abbas became excited by her speech, and he said to her: “By Allah, this is not to be our reward from you when we have regarded you as the mother of the believers and your father as truthful to them!”

She answered him with the silliest speech, saying: “Do you remind me of (the favour) of Allah’s Apostle?”

How far this speech is from faith! Had it not been for Allah’s Apostle, she would be nothing? Because of the Prophet (S), her star went high, and she had a reputation. Ibn Abbas said: “We remind you of him. If he had a position with you similar to his (the prophet) position with us, you would remind us of him (as favour)!”

Then he left her and went away. He told Imam ‘Ali about his dialogue with her and her response to his speech. The Imam thanked him for that63. When A’isha decided to depart, Imam ‘Ali supplied her with the best of supply and prepared for her a full caravan that lacked nothing. On the day when she was to travel, he, al-Hasan, and al-Husayn, came in to her. When the women saw the Imam, they cried and shouted before him. Safiya, the owner of the house, said to him: “O you who have killed the beloved ones! O you who have divided the communities! May Allah make your children lose you just as you have made the children of Abdullah orphans!”

The Imam answered her: “If I were the one who killed the beloved ones, then I would kill those who were in this house.” He indicated with his hand to a room where some of his enemies and opponents were hidden there. Those who were with the Imam wanted to attack them, but he prevented them from doing that. Then a speech took place between A’isha and the Imam. She said to him: “I want to stay with you, that I may go to fight against your enemy!” However, the Imam refused and commanded her to stay in the house where Allah’s Apostle had left her. If the Imam wanted the timely policy, he would respond to her for that. However, he was the source of piety and faith. He wanted to behave toward her according to the Islamic law, which makes it incumbent on woman to conform to her hijab and to educate her own soul and to set right her house; and she has at all no right to enter party affairs or political battles. At last, A’isha left Basra after she had filled its houses with lost orphans, sadness, tears, terrified Muslims, and murder everywhere. The number of the victims because of her was ten thousands; half of them was from the companions of Imam ‘Ali, and the other half was from her companions64.

Through her rebellion against Imam ‘Ali she destroyed the relationships among the Muslims, blew up the links of brotherhood the that Prophet had established, opened a door to discords and evil among the community of Muhammad (S). Besides, she paved the way for Mu’awiya and the Umayyads to mutiny against the Imam. She also paved the way to them to use Uthman’s blood as means to obtain government, to enslave, and abase the Muslims. The ulama of the Muslims have unanimously agreed on that those who made such mutiny were sinners, that they had no justification at all to do that. They have also described them as the oppressive. They have said that the religious duty required fighting against them according to this Qur’anic verse:

“And if two parties of the believers quarrel, make peace between them. But if one of them acts wrongfully toward the other, fight that which acts wrongfully until it returns to Allah’s command” (Qur’an, 49:9).

Abu Hanifa says: “No one ever fought against ‘Ali, unless ‘Ali was worthier of the truth than him. Were it not for what ‘Ali followed among them, no one would know how to deal with the Muslims. Without doubt, ‘Ali fought against Talha and al-Zubayr after they had paid homage to him and then they broke their homage. And at the Battle of al-Jamal, ‘Ali treated them with justice. He was the most aware of Muslims, and the Sunna has decided to fight the men of oppression.”65

Ibn Hajar has said: “The people who took part in the Battles of al-Jamal and Siffin accused ‘Ali of colluding with those who killed Uthman, while he was innocent of that and was far from it.” He added: “It is incumbent on the Imam to fight against the oppressive. The companions (of the Prophet) had unanimously agreed on him. He had not to fight against them unless he should send to them someone trustworthy, clever, and loyal. He should ask them about the reason why they had harbored malice against the Imam just as ‘Ali did when he sent Abdullah Ibn Abbas to the Kharijites at al-Nahrawan.”66

Al-Huwayni has said: “‘Ali Ibn Abi Talib was a true Imam in respect of appointing him as a ruler. And those, who fought against him, were oppressive.”67

The Islamic law requires the Imam of Muslims to fight against those who rebel against the religious authority, for their mutiny divides the unity of the Muslims and destroys their brotherhood.

Imam al-Hasan witnessed this terrible event, and it made him know the people’s hatred and spites toward his father. During that event, he was a unique hero and an experienced leader. He could urge the people to fight against the forces who mutinied against his father. With this point we will end our talk about the problem that took place in Basra that we may meet with him at Siffin.

• 1. He meant Sa‘d Ibn Abi Waqqas, who refrained from paying homage to the Imam, and was among the members of the Consultative Committee. The reason was that he had harbored malice against the Imam and hated him, as Talha said.
• 2. Al-Imam was al-Siyasa, vol. 1, p. 52.
• 3. Al-‘Anasir al-Nafsiya. Many authors have discussed Shafeeq’s wrong viewpoints.
• 4. Al-Ya‘qubi, Tarikh, vol. 2, p. 132.
• 5. Saraf was a place six miles from Mecca, and it was said that it was more than that. At it the Prophet (S) married Maymoona, daughter of al-Harith, who died there. The narrators of al-Bukhari have said: “The name of the Place was Sharaf.” This has been mentioned in Mu‘jam al-Buldan, vol. 5, p. 71.
• 6. Al-Tabari, Tarikh, vol. 3, p. 454. Others have mentioned that.
• 7. At the begging of the book we have in detail talked about the traditions narrated from the Prophet in respect of his love for his household.
• 8. Al-Bukhari, vol. 2, p. 125, Chapter on Obligatory One Fifth (Khums). Muslim, Sahih, vol. 2, p. 503. It has been mentioned in it that he (a.s.) has said: “The head of unbelief (will issue) from here where Satan’s horn appears.”
• 9. Ihya’ al-‘Uloom, vol. 2, p. 35, Chapter on Morals of Marriage.
• 10. Al-Bukhari, Sahih, vol. 1, p. 143.
• 11. Imam Ahmad, Musnad, vol. 4, p. 275.
• 12. Ibn Abi al-Hadid, Sharh Nahj al-Balagha.
• 13. ‘Abqariyat al-Imam ‘Ali , p. 87.
• 14. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 2, p. 76.
• 15. The Islamic Law requires that the blood heir is at first the guardian. If there was no blood heir, then the religious judge is the guardian, for he is the guardian of those who have no guardian.
• 16. The Life of al-Husayn, part two, p. 267.
• 17. Al-Tabari, Tarikh, vol. 3, p. 468.
• 18. Imam ‘Ali , vol. 2, p. 267.
• 19. Sharh Nahj al-Balagha, vol. 2, p. 79. In his al-Fa’iq, vol. 1, p. 290, al-Zamakhshari has mentioned a speech similar to that.
• 20. Ya‘la Ibn Umayya Ibn Abi ‘Ubayda al-Tamimi was the governor over a district in Yemen. He was appointed there by Umar. And he was appointed as a governor over Sana’a’ by Uthman. Al-Mada’ini has said: “Ya‘la was an Emir over the troops in Yemen. When he heard of the murder of Uthman, he came to support him. But he fell off his camel and broke his leg. Then he went to Mecca. When the (ceremonies of) the Hajj were over, he met with the people and provoked them to demand Uthman’s blood. So he helped al-Zubayr with four hundred thousands (dinars), carried seventy men from Quraysh, and carried Aa’isha on the camel called Askar, on which she witnessed the battle. When the Battle of al-Jamal (Camel) failed, he joined Imam ‘Ali , the Commander of the Faithful, and was among his companions. He was killed at (the Battle of) Siffin.” This has been mentioned in (the book) Usd al-Ghaba, vol. 5, p. 138.
• 21. Sa’eed Ibn al-Aas al-Umawi was born in the Year of Emigration. His father was killed by (Imam) ‘Ali at the Battle of Badr. He was among the eloquent of Quraysh. Uthman appointed him as a governor over Kufa, and then he deposed him. Then he appointed Waleed as a governor over it. So the Kufans wrote him a letter, saying: “We are in no need of Sa‘eed and Waleed.” He was arrogant, strict, and rude. When Uthman was killed, Sa‘eed confined himself to his house and isolated himself during the battles of al-Jamal and Siffin. He witnessed none of those battles. When the affairs went well with Mu‘awiya, he appointed him as a governor over Medina. Then he appointed Marwan Ibn al-Hakam over it. Then he alternated them in the authority over it. He died during the caliphate of Mu‘awiya in the year 59. Al-Isti‘ab, vol. 2, p. 8.
• 22. Al-Imam wa al-Siyasa, vol. 1, p. 63.
• 23. Al-Haw’ab is the place of wide valleys and big hills. It was a place on the road to Basrah. Abu Mansur has said: “Al-Haw’ab is the place of a well where the dogs barked at ‘Aa’isha when she went to Basrah. He composed, saying: “It is nothing but a drink in al-Haw’ab; therefore, ascend after it or aim!” Mu‘jam al-Buldan, vol. 3, p. 355.
• 24. Muhammad Ibn Talha al-Qarashi, al-Tamimi was born during the lifetime of the Prophet (S). It was he (the Prophet) who named him Muhammad and gave him the kunya of Abu al-Qasim. He was killed at the Battle of al-Jamal. He inclined to (Imam) ‘Ali . The Imam passed by him after his death and said: “This is he who was killed by his obedience to his parents. His parents commanded him to go to the battle. He went, took off his breastplate and threw it between his legs. He stood on it. Whenever a man passed by him, he said to him: ‘I adjure you with Ha Meem. A man attacked and killed him.’” It was said that he was killed by Ka‘ab Ibn Mudlij, it was said he was killed by Mu‘awiya Ibn Shaddad, and it was said other than them. Al-Isti‘ab, vol. 3, p. 349.
• 25. Abdullah Ibn Abbas narrated on the authority of Allah’s Apostle that he some day said to his wives: “Which one of you will be the rider (on the hairy) camel. Al-Haw’ab dogs will bark at her. Many people will be killed at her right and left (hand), and they will be all in the fire. And she will be safe after what she will plot.” Sharh Nahj al-Balagha, vol. 2, p. 497. This tradition is among the things predicted by the Prophet.
• 26. Muruj al-Dhahab, vol. 2, p. 342. Al-Ya‘qubi, Tarikh.
• 27. Uthman Ibn Hunayf al-Ansari was from al-Aws tribe. He was appointed as a governor by Umar. Then Imam ‘Ali appointed him as a governor over Basra. When the Imam left it, he removed him from it and appointed over it Abdullah Ibn Abbas. It was said that Umar Ibn al-Khattab consulted the companions in respect of the man he wanted to send to Iraq, and they unanimously agreed on Uthman Ibn Hunayf, saying: “If you send him for something more important than that because he is a man endowed with insight, reason, knowledge, and experience.” Accordingly, Umar hurried and appointed him over Iraq. Uthman imposed as a tax a dirham and a Qafiz (a certain measurement) of food on every Jarib (a measurement) of land, whether it was cultivated or flooded. So the taxes imposed on the land of Kufa amounted a hundred millions and some one year before Umar died. After the event in Basrah, he resided in Kufa and stayed there until the time of Mu‘awiya. Al-Isti‘ab, vol. 3, p. 79.
• 28. Sharh Nahj al-Balagha, vol. 2, p. 8.
• 29. Al-Imama wa al-Siyasa, vol. 1, pp. 64-65.
• 30. Sharh Nahj al-Balagha, vol. 2, p. 50. It has been mentioned: “They dismissed Uthman Ibn Hunayf, and he joined ‘Ali . When he saw him, he wept and said to him: ‘I left you while I had hair, and I have come to you without hair.’ So ‘Ali said: ‘To Allah we belong and to Him is our return!’ He said that three times.”
• 31. Al-Ya‘qubi, Tarikh, vol. 2, p. 157.
• 32. Ibn Sa‘d, Tabaqat, vol. 5, p. 39.
• 33. Al-Tabari, Tarikh, vol. 5, p. 183.
• 34. Al-Tabari, Tarikh, vol. 5, p. 178.
• 35. Sharh Nahj al-Balagha, vol. 2, p. 50.
• 36. In another narration it is that he went out along with seven hundred of his companions.
• 37. Usd al-Ghaba, vol. 2, p. 40.
• 38. Sharh Nahj al-Balagha, vol. 2, p. 51.
• 39. Muhammad Ibn Ja‘far Ibn Abi Talib al-Hashimi was the first emigrant to be given the name of Muhammad. It was said that he was born in al-Habasha. He married Umm Kulthum, daughter of Imam ‘Ali . It was said that he was martyred in Tastur, and it was said that he was martyred at (the Battle of) Siffin. He fought against Ubaydillah Ibn Umar, and they killed each other. Al-Isaba, vol. 3, p. 372. It has been mentioned in the book Usd al-Ghaba, vol. 4, p. 313, that when the news of the death of Ja‘far reached Allah’s Apostle, he went to Ja‘far’s house and said: “Fetch me the children of my brother, Ja‘far!” Abdullah, Muhammad, and Oun went out to him. He put them on his thigh and prayed for them, and then he said: “I am their guardian in the world and in the hereafter.” Then he said: “As for Muhammad, he looks like our uncle Abu Talib.”
• 40. Al-Tabari, Tarikh, vol. 3, p. 393.
• 41. Qurdha Ibn Ka‘ab Ibn Tha‘laba al-Ansari al-Khazraji was present with the Prophet (S) at the Battle of Uhd and other battles. During the time of Umar Ibn al-Khattab, Allah conquered (many countries) at his hand. He was among the ten persons Umar sent to Kufa to teach its people reading and writing. The Imam appointed him as a governor over Kufa. When he went out for the Battle of Siffin, he took him with him. And he appointed over it Abu Mas‘ud al-Badri. Qurdha Ibn Ka‘ab was present with Imam ‘Ali during all his battles. He died in the house he had built in Kufa during the Imam’s caliphate. The Imam prayed over him. (This has been mentioned in the book) al-Isti‘ab, vol. 3, p. 266.
• 42. Thi Qaar was a water (well) belonged to Bakr Ibn Wa’il. It was near Kufa. It was between Kufa and Wasit. (This has been mentioned in) Mu‘jam al-Buldan, vol. 7, p. 8.
• 43. Dubab is a ward said to a hyena, that it may come out.
• 44. Al-Tabari, Tarikh, vol. 3, p. 170.
• 45. Al-Kulafa’ al-Rashidun, p. 414. Al-Sayyid Sa‘eed al-Afghani has in detail refuted him in his book ‘Aa’isha wa al-Siyasa, p. 96.
• 46. Al-Zawiya is a place near Basrah. The famous battle between al-Hajjaj and Abdurrahman Ibn Muhammad Ibn al-Ash‘ath took place at it. (This has been mentioned in the book) Mu‘jam al-Buldan, vol. 4, p. 37.
• 47. Muruj al-Thahab, vol. 2, p. 254.
• 48. Ibn A’them, Tarikh, p. 175.
• 49. Nahj al-Balagha, vol. 3, p. 122.
• 50. Al-Jamal, pp. 158-159.
• 51. Al-Tabari, vol. 5, p. 204.
• 52. Muhammad Ibn ‘Ali Ibn Abi Talib al-Hashimi, known as Ibn al-Hanafiya. His mother was Khawla al-Hanafiya, daughter of Ja‘far. Ibrahim Ibn al-Junayd has said: “We not know that there is anyone better and more accurate than Muhammad in narrating traditions on the authority of ‘Ali .” Abu Na‘eem has said: “He (Muhammad) died in the year 80 A. H.” (This has been mentioned in the book) Tahdhib al-Kamal, p. 21.
• 53. Al-Imama wa al-Siyasa, vol. 1, p. 73.
• 54. Al-Tabari, Tarikh, vol. 5, p. 200.
• 55. Muruj al-Dhahab, vol. 2, p. 247.
• 56. Ibn al-Athir, Tarikh, vol. 3, p. 97.
• 57. Ibn al-Athir, Tarikh, vol. 2, p. 81.
• 58. Ibn al-Athir, Tarikh, vol. 2, p. 81.
• 59. And it was said that someone other than him killed the camel. In another narration it was mentioned that Imam ‘Ali summoned his son Muhammad Ibn al-Hanafiya. He gave him a spear and said to him: “Go and kill the camel with the spear.” He went, but the people came between him and the camel. So he came back and was unsuccessful. Then al-Hasan took the spear from his hand. He went to the camel and stabbed it.
• 60. Safiya, daughter of al-Harith Ibn Talha. Her father was killed as infidel at the Battle of Badr. She was the wife of Abdullah Ibn Khalaf and was the mother of Talha al-Talhat. Al-Isaba, vol. 4, p. 346.
• 61. Abdullah Ibn Khalaf Ibn As‘ad al-Khaza‘i was the father of Talha al-Talhat. Abu Umar has said: “I do not know that he had companionship (with the Prophet). He was the script of Umar Ibn al-Khattab over the Divan of al-Basrah. He was killed at the Battle of al-Jamal. He belonged to ‘Aa’isha’s party, and his brother Uthman was among the companions of Imam ‘Ali .” Al-Isaba, vol. 2, p. 303.
• 62. Al-Ya‘qubi, Tarikh, vol. 2, p. 159.
• 63. Al-Iqd al-Farid, vol. 3, pp. 103-104.
• 64. Al-Tabari, Tarikh, vol. 5, p. 224. It has been said that the number of the killed was more than that.
• 65. Al-Khawarizmi, Manaqib Abu Hanifa, vol. 2, pp. 82-83.
• 66. Al-Nawawi, Tuhfat al-Muhtajj, vol. 4, p. 110.
• 67. Al-Irshad fi Usool al-I‘tiqad, p. 433.