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SERMON 13
quadruped. When it grumbled you responded, and when it was wounded (hamstrung) you fled
away. Your character is low and your pledge is broken. Your faith is hypocrisy. Your water
is brackish. He who stays with you is laden with sins and he who forsakes you secures
Allah's mercy. As though I see your mosque prominent, resembling the surface of a boat,
while Allah has sent chastisement from above and from below it and every one who is on it
is drowned.(2)
Another version
By Allah, your city would certainly be drowned so
much so that as though I see its mosque like the upper part of a boat or a sitting
ostrich.
Another version
Like the bosom of a bird in deep sea.
Another version
Your city is the most stinking of all the cities as
regards its clay, the nearest to water and remotest from the sky. It contains nine tenths
of evil. He who enters it is surrounded with his sins and he who is out of it enjoys
Allah's forgiveness. It seems as though I look at this habitation of yours that water has
so engulfed it that nothing can be seen of it except the highest part of mosque appearing
like the bosom of a bird in deep sea.(1).
Ibn Maytham writes that when the Battle of Jamal ended then on the third day after it Amir
al-mu'minin said the morning prayer in the central mosque of Basrah and after finishing it
stood on the right side of the prayer place reclining against the wall and delivered this
sermon wherein he described the lowness of character of the people of Basrah and their
slyness, namely that they got enflamed at others' instigation without anything of their
own and making over their command to a woman clung to a camel. They broke away after
swearing allegiance and exhibited their low character and evil nature by practising double
facedness. In this sermon woman implies A'ishah and quadruped implies the camel (Jamal)
after which this battle has been named the Battle of Jamal.'
This battle originated in this way
that when although during the life time of Uthman, A'ishah used to oppose him and had
left for Mecca leaving him in siege and as such she had a share in his assassination
details of which would be stated at some suitable place but when on her return from Mecca
towards Medina she heard from Abdullah ibn Salamah that after Uthman allegiance had been
paid to Ali (as Caliph) she suddenly exclaimed, "If allegiance has been paid to
Ali, I wish the sky had burst on the earth. Let me go back to Mecca." Consequently
she decided to return to Mecca and began saying, "By Allah Uthman has been killed
helplessly. I shall certainly avenge his blood." On seeing this wide change in the
state of affairs Abu Salamah said, "What are you saying as you yourself used to say
"Kill this Nathal ; he had turned unbeliever." Thereupon she replied, "Not
only I but everyone used to say so; but leave these things and listen to what I am now
saying, that is better and deserves more attention. It is so strange that first he was
called upon to repent but before giving him an opportunity to do so he has been
killed." On this Abu Salamah recited the following verses addressing her:
You started it and now you are
changing and raising storms of wind and rain.
You ordered for his killing and
told us that he had turned unbeliever.
We admit that he has been killed
but under your orders and the real Killer is one who ordered it.
Nevertheless, neither the sky fell
over us nor did the sun and moon fall into eclipse.
Certainly people have paid
allegiance to one who can ward off the enemy with power and grandeur, does not allow
swords to come near him and loosens the twist of the rope, that is, subdues the enemy.
He is always fully armed for combat
and the faithful is never like the traitor.
However, when she reached Mecca
with a passion for vengeance she began rousing the people to avenge Uthman's blood by
circulating stories of his having been victimised. The first to respond to this call was
Abdullah ibn Amir al-Hadrami who had been the governor of Mecca in Uthman's reign and
with him Marwan ibn al-Hakam, Said ibn al-As and other Umayyads rose to support her. On
the other side Talhah ibn Ubaydillah and az-Zubayr ibn al-Awwam also reached Mecca from
Medina. From Yemen Yala ibn Munabbih who had been governor there during Uthman's
caliphate and the former governor of Basrah, Abdullah ibn Amir ibn Kurayz also reached
there, and joining together began preparing their plans. Battle had been decided upon but
discussion was about the venue of confrontation. A'ishah's opinion was to make Medina the
venue of the battle but some people opposed and held that it was difficult to deal with
Medinites, and that some other place should be chosen as the venue. At last after much
discussion it was decided to march towards Basrah as there was no dearth of men to support
the cause. Consequently on the strength of Abdullah ibn Amir's countless wealth, and the
offer of six hundred thousand Dirhams and six hundred camels by Yala ibn Munabbih they
prepared an army of three thousand and set off to Basrah. There was a small incident on
the way on account of which A'ishah refused to advance further. What happened was that at
a place she heard the barking of dogs and enquired from the camel driver the name of the
place. He said it was Haw'ab. On hearing this name she recalled the Prophet's admonition
when he had said to his wives, "I wish I could know at which of you the dogs of
Haw'ab would bark." So when she realised that she herself was that one she got the
camel seated by patting and expressed her intention to abandon the march. But the device
of her companions saved the deteriorating situation. Abdullah ibn az-Zubayr swore to
assure her that it was not Haw'ab, Talhah seconded him and for her further assurance also
sent for fifty persons to stand witness to it. When all the people were on one side what
could a single woman do by opposing. Eventually they were successful and A'ishah resumed
her forward march with the same enthusiasm.
When this army reached Basrah,
people were first amazed to see the riding animal of A'ishah. Jariyah ibn Qudamah came
forward and said, "O' mother of the faithful, the assassination of Uthman was one
tragedy but the greater tragedy is that you have come out on this cursed camel and ruined
your honour and esteem. It is better that you should get back." But since neither the
incident at Haw'ab could deter her nor could the Qur'anic injunction: "Keep sitting
in your houses" (33:33) stop her, what effect could these voices produce.
Consequently, she disregarded all this.
When this army tried to enter the
city the Governor of Basrah Uthman ibn Hunayf came forward to stop them and when the two
parties came face to face they drew their swords out of the sheaths and pounced upon each
other. When a good number had been killed from either side A'ishah intervened on the
basis of her influence and the two groups agreed that till the arrival of Amir al-mu'minin
the existing administration should continue and Uthman ibn Hunayf should continue on his
post. But only two days had elapsed when they made a nightly attack on Uthman ibn Hunayf,
killed forty innocent persons, beat Uthman ibn Hunayf, plucked every hair of his beard,
took him in their custody and shut him up. Then they attacked public treasury and while
ransacking it killed twenty persons on the spot, and beheaded fifty more after arresting
them. Then they attacked the grain store, whereupon an elderly noble of Basrah Hukaym ibn
Jabalah could not control himself and reaching there with his men said to Abdullah ibn
az-Zubayr, "Spare some of this grain for the city's populace. After all there should
be a limit to oppression. You have spread killing and destruction all round and put
Uthman ibn Hunayf in confinement. For Allah's sake keep off these ruining activities and
release Uthman ibn Hunayf. Is there no fear of Allah in your hearts?" Ibn az-Zubayr
said, "This is vengeance of Uthman's life." Hukaym ibn Jabalah retorted,
"Were those who have been killed assassins of Uthman? By Allah, if I had supporters
and comrades I should have certainly avenged the blood of these Muslims whom you have
killed without reason." Ibn az-Zubayr replied, "We shall not give anything out
of this grain, nor will Uthman ibn Hunayf be released." At last the battle raged
between these two parties but how could a few individuals deal with such a big force? The
result was that Hukaym ibn Jabalah, his son al-Ashraf ibn Hukaym ibn Jabalah, his brother
ar-Ri'l ibn Jabalah and seventy persons of his tribe were killed. In short, killing and
looting prevailed all round. Neither anyone's life was secure nor was there any way to
save one's honour or property.
When Amir al-mu'minin was informed
of the march to Basrah he set out to stop it with a force which consisted of seventy of
those who had taken part in the battle of Badr and four hundred out of those companions
who had the honour of being present at the Allegiance of Ridwan (Divine Pleasure). When he
stopped at the stage of Dhiqar he sent his son Hasan (p.b.u.h.) and Ammar ibn Yasir to
Kufah to invite its people to fighting. Consequently, despite interference of Abu Musa
al-Ashari seven thousand combatants from there joined Amir al- mu'minin's army. He left
that place after placing the army under various commanders. Eye witnesses state that when
this force reached near Basrah first of all a contingent of ansar appeared foremost. Its
standard was held by Abu Ayyub al-Ansari. After it appeared another contingent of 1000
whose commander was Khuzaymah ibn Thabit al-Ansari. Then another contingent came in sight.
Its standard was borne by Abu Qatadah ibn ar-Rabi. Then a crowd of a thousand old and
young persons was seen. They had signs of prostration on their foreheads and veil of fear
of Allah on their face. It seemed as if they were standing before the Divine Glory on the
Day of Judgement. Their Commander rode a dark horse, was dressed in white, had black
turban on his head and was reciting the Qur'an loudly. This was Ammar ibn Yasir. Then
another contingent appeared. Its standard was in the hand of Qays ibn Sad ibn Ubadah.
Then an army came to sight. Its leader wore white dress and had a black turban on his
head. He was so handsome that all eyes centred around him. This was Abdullah ibn Abbas.
Then followed a contingent of the companions of the Prophet. Their standard bearer was
Qutham ibn al-Abbas. Then after the passing of a few contingents a big crowd was seen,
wherein there was such a large number of spears that they were overlapping and flags of
numerous colours were flying. Among them a big and lofty standard was seen with
distinctive position. Behind it was seen a rider guarded by sublimity and greatness. His
sinews were well-developed and eyes were cast downwards. His awe and dignity was such that
no one could look at him. This was the Ever Victorious Lion of Allah namely Ali ibn Abi
Talib (p.b.u.h.). On his right and left were Hasan and Husayn (p.b.u.t.). In front of him
Muhammad ibn al-Hanafiyyah walked in slow steps carrying the banner of victory and glory,
and on the back were the young men of Banu Hashim, the people of Badr and Abdullah ibn
Jafar ibn Abi Talib. When this army reached the place az-Zawiyah, Amir al-mu'minin
alighted from the horse, and after performing four rakah of prayer put his cheeks on the
ground. When he lifted his head the ground was drenched with tears and the tongue was
uttering these words:
O' Sustainer of earth, heaven and
the high firmament, this is Basrah. Fill our lap with its good and protect us from its
evils.
Then proceeding forward he got down
in the battle-field of Jamal where the enemy was already camping. First of all Amir
al-mu'minin announced in his army that no one should attack another, nor take the
initiative. Saying this he came in front of the opposite army and said to Talhah and
az-Zubayr, "You ask A'ishah by swearing in the name of Allah and His prophet whether
I am not free from the blame of Uthman's blood, and whether I used the same words for him
which you used to say, and whether I pressurised you for allegiance or you swore it of
your own free will." Talhah got exasperated at these words but az-Zubayr relented,
and Amir al-mu'minin turned back after it, and giving the Qur'an to Muslim (a young man
from the tribe of Abd Qays) sent him towards them to pronounce to them the verdict of the
Qur'an. But people took both of them within aim and covered this godly man with their
arrows. Then Ammar ibn Yasir went to canvass and convince them and caution them with the
consequences of war but his words were also replied by arrows. Till now Amir al-mu'minin
had not allowed an attack as a result of which the enemy continued feeling encouraged and
went on raining arrows constantly. At last with the dying of a few valiant combatants
consternation was created among Amir al-mu'minin's ranks and some people came with a few
bodies before him and said, "O' Commander of the faithful you are not allowing us to
fight while they are covering us with arrows. How long can we let them make our bosoms the
victim of their arrows, and remain handfolded at their excesses?" At this Amir
al-mu'minin did show anger but acting with restraint and endurance, came to the enemy in
that very form without wearing armour or any arm and shouted, "Where is
az-Zubayr?" At first az-Zubayr hesitated to come forward but he noticed that Amir
al-mu'minin had no arms he came out. Amir al-mu'minin said to him "O' az-Zubayr, you
must remember that one day the Prophet told you that you would fight with me and wrong and
excess would be on your side." az-Zubayr replied that he had said so. Then Amir
al-mu'minin enquired "Why have you come then?" He replied that his memory had
missed it and if he had recollected it earlier he would not have come that way. Amir
al-mu'minin said, "Well, now you have recollected it" and he replied,
"Yes." Saying this he went straight to A'ishah and told her that he was getting
back. She asked him the reason and he replied, "Ali has reminded me a forgotten
matter. I had gone astray, but now I have come on the right path and would not fight Ali
ibn Abi Talib at any cost." A'ishah said, "You have caught fear of the swords
of the sons of Abd al-Muttalib." He said, "No" and saying this he turned
the reins of his horse. However, it is gratifying that some consideration was accorded to
the Prophet's saying, for at Haw'ab even after recollection of the Prophet's words no more
than transient effect was taken of it. On returning after this conversation Amir
al-mu'minin observed that they had attacked the right and left flanks of his army.
Noticing this Amir al-mu'minin said, "Now the plea has been exhausted. Call my son
Muhammad." When he came Amir al-mu'minin said, "My son, attack them now."
Muhammad bowed his head and taking the standard proceeded to the battle-field. But arrows
were falling in such exuberance that he had to stop. When Amir al-mu'minin saw this he
called out at him, "Muhammad, why don't you advance?" He said, "Father, in
this shower of arrows there is no way to proceed. Wait till the violence of arrows
subsides." He said, "No, thrust yourself in the arrows and spears and
attack." Muhammad ibn al-Hanafiyyah advanced a little but the archers so surrounded
him that he had to hold his steps. On seeing this a frown appeared on Amir al-mu'minin's
fore-head and getting forward he hit the sword's handle on the Muhammad's back and said,
"This is the effect of your mother's veins." Saying this he took the standard
from his hands and folding up his sleeves made such and attack that a tumult was created
in the enemy's ranks from one end to the other. To whichever row he turned, it became
clear and to whatever side he directed himself bodies were seen falling and heads rolling
in the hoofs of horses. When after convulsing the rows he returned to his position he said
to Muhammad ibn al-Hanafiyyah, "Look, my son, battle is fought like this."
Saying this he gave the standard to him and ordered him to proceed. Muhammad advanced
towards the enemy with a contingent of ansar. The enemy also came out moving and balancing
their spears. But the brave son of the valiant father convulsed rows over rows while the
other warriors also made the battle-field glory and left heaps of dead bodies.
From the other side also there was
full demonstration of spirit of sacrifice. Dead bodies were falling one over the other but
they continued sacrificing their lives devotedly around the camel. Particularly the
condition of Banu Dabbah was that although their hands were being severed from the elbows
for holding the reins of the camel, and bosoms were being pierced yet they had the
following battle-song on their tongues:
a) To us death is sweeter than
honey. We are Banu Dabbah, camel rearers.
b) We are sons of death when death
comes. We announce the death of Uthman with the edges of spears.
c) Give us back our chief and there
is an end to it.
The low character and ignorance
from faith of these Banu Dabbah, can be well understood by that one incident which
al-Mada'ini has narrated. He writes that in Basrah there was a man with mutilated ear. He
asked him its reason when he said, "I was watching the sight of dead bodies in the
battle-field of Jamal when I saw a wounded man who sometimes raised his head and sometimes
dashed it back on the ground. I approached near. Then the following two verses were on his
lips:
a) Our mother pushed us into the
deep waters of death and did not get back till we had thoroughly drunk.
b) By misfortune we obeyed Banu
Taym who are none but slave men and slave girls.
"I told him it was not the
time to recite verses; he should rather recall Allah and recite the kalimat ash-shahadah
(verse of testimony). On my saying this he saw me with angry looks and uttering a severe
abuse and said, "You are asking me to recite kalimat ash-shahadah, get frightened at
the last moment and show impatience." I was astonished to hear this and decided to
return without saying anything further. When he saw me returning he said, "Wait; for
your sake I am prepared to recite, but teach me." I drew close to teach him the
kalimah when he asked me to get closer. When I got closer he caught my ear with his teeth
and did not leave it till he tore it from the root. I did not think it proper to molest a
dying man and was about to get back abusing and cursing him when he asked me to listen one
more thing. I agreed to listen lest he had an unsatisfied wish. He said that when I should
get to my mother and she enquired who had bitten my ear I should say that it was done by
Umayr ibn al-Ahlab ad-Dabbi who had been deceived by a woman aspiring to become the
commander of the faithful (head of the state)."
However, when the dazzling
lightning of swords finished the lives of thousands of persons and hundreds of Banu Azd
and Banu Dabbah were killed for holding the rein of the camel, Amir al-mu'minin ordered,
"Kill the camel for it is Satan." Saying this he made such a severe attack that
the cries of "Peace" and "Protection" rose from all round. When he
reached near the camel he ordered Bujayr ibn Duljah to kill the camel at once.
Consequently, Bujayr hit him with such full might that the camel fell in agony on the side
of its bosom. No sooner than the camel fell the opposite army took to heels and the
carrier holding A'ishah was left lonely and unguarded. The companion of Amir al-mu'minin
took control of the carrier and under orders of Amir al-mu'minin, Muhammad ibn Abi Bakr
escorted A'ishah to the house of Safiyyah bint al-Harith.
This encounter commenced on the
10th of Jumada ath-thaniyah, 36 A.H., in the afternoon and came to an end the same
evening. In it from Amir al-mu'minin's army of twenty two thousand, one thousand and
seventy or according to another version five hundred persons were killed as martyrs while
from A'ishah's army of thirty thousand, seventeen thousand persons were killed, and the
Prophet's saying, "That people who assigned their affairs (of state) to a woman would
never prosper" was fully corroborated. (al-Imamah wa's-siyasah; Muruj adh-dhahab;
al-Iqd al-farid; at-Tarikh, at Tabari)
(2). Ibn
Abi'l-Hadid has written that as prophesied by Amir al-mu'minin, Basrah got under floods
twice - once in the days of al-Qadir Billah and once in the reign of al-Qa'im bi
Amri'l-lah and the state of flooding was just this that while the whole city was under
water but the top ends of the mosque were seen about the surface of the water and looked
like a bird sitting on the side of its bosom.Forward to Sermon 14.Back to Sermon 12.
