Lessons from Nahjul Balagha [Electronic resources] نسخه متنی

Sermons
Sermon
13

SERMON 13

Condemning the people of
Basrah(1)

You were the army of a woman
and in the command of a 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.