Battle of Jamal

Every action of a person is based on his inner feelings. But the most influential emotion is jealousy, a trait more dominant among women. Ayesha was Fatima Zahra's (s.a.) stepmother and indeed, Ayesha did behave like one. On this juncture we shall quote some portions from the books, Sahih Bukhari, Muslim and Tirmidhi. In Sahih Bukhari and Muslim: 'I have not been jealous of anyone like I was of Khadijah (a.s.)- Ayesha' In Bukhari and Muslim:

'I had not been jealous of any of the wives of the Prophet (s.a.w.a.) except Khadijah (a.s.). And I had not seen her. But the Prophet praised her often and I used to say to him, "It seems there is no one except Khadijah (a.s.) in the world."- Ayesha"

The Sihah-e-Sittah (six books of Ahle Sunnat) have revealed the following from Urwah and Zubair, the nephew of Ayesha, who said, "I did not envy any woman like I envied Khadijah (a.s.)." "I did not feel jealous of any of the wives of the Prophet (s.a.w.a.) as much as I did of Khadijah (a.s.) though I did not see her. But the Prophet (s.a.w.a.) used to mention her very often, and whenever he slaughtered a sheep, he would distribute a part of it among the friends of Khadijah (a.s.). I sometimes said to him, "(You treat Khadijah (a.s.) in such a way) as if there is no woman on earth except her."

The meaning of the hadith is clear. Ayesha confesses that the jealousy and hatred she harboured for Khadijah (a.s.)h was not for other wives of the Prophet (s.a.w.a.). This was because the Messenger of Allah (s.a.w.a.) never left the house without the mention of Khadijah (a.s.)'s praise. In retaliation, Ayesha told the Prophet (s.a.w.a.), "Khadijah (a.s.) was an aged woman, while Allah has bestowed you with better women in her stead." This infuriated the Messenger of Allah (s.a.w.a.) and he retorted, "Allah has not given me better wives in lieu of Khadijah (a.s.)."

If I quote all the hadith quoted in Jamiul Fawaid from Bukhari and Muslim and Al-Isabah from Imam Nisaai, the matter will be clear but we will be straying from our aim. Thus, a clue is sufficient for the wise. The above matter mentioned was an example of the fact that the emotion of jealousy and avarice, which is generally prevalent among women, was the cause of enmity between Ali (a.s.) and Ayesha. Thus, the first cause to instigate Ayesha for this undesirable event was her nephew Zubair. But the second cause was even more serious. Zubair nursed a great ambition for rule; therefore he instigated Ayesha to serve him as his tool to fulfill his ambition and to establish another caliphate instead of the Caliphate of Ali (a.s.).

When Ayesha heard the barking of the dogs at Hawwab, she became penitent and wanted to retract her steps but Zubair persuaded her to remain with them. He even told her that he would commit suicide if she returned. He also swore falsely that the name of that village was not Hawwab! Abdullah Ibne Zubair was so dominated his own father to such an extent that he even used to lead him in prayers.

Yes, Talha and Zubair with Ayesha raised a standard of revolt against Ali (a.s.) at Basra. They were supported by Marwan and Utbah. The advices of Ali (a.s.) to refrain from confrontation fell on deaf ears. After the completion of proof, he became busy in fighting the enemies. And those who had sown the seed of dissension began to reap the fruits of defeat. Talha and Zubair were killed at the hands of the supporters of Ali (a.s.). The lady (Ayesha) was sent back to her quarters with great regret after she had blatantly acted against the Quranic command (to the wives of the Prophet (s.a.w.a.)) "And stay in your houses. (Surah Ahzaab)" The incident will be presented in brief. But I consider it necessary to say that the scholars (of the Ahle Sunnat) remember the instigators of battle of Jamal with reverence. It seems that not only that they in their historical life have given birth of insult and degradation, but they have even taught that in spite of these great evils, they do not consider them responsible for the crimes perpetrated by them. But we say that being in a group of companions neither washes his crimes nor erases his sins from his account of deeds. Rather, since the companions were so near to the light of prophethood, they are more responsible for their crimes and sins. And in the beginning of this book we have mentioned this with many examples.

It is very clear that as soon as Ayesha and Talha heard that people have revolted against Uthman and wanted to slay him, they began to instigate them more. When a group of people killed Uthman, Ayesha was in Makkah. She rushed to Madinah in joy. The moment she heard the news of the Caliphate of Ali (a.s.) she turned back to Makkah and gathered all the characters who harboured enmity against the Holy Prophet (s.a.w.a.) like Ya'la bin Munnabah, Abdullah bin Aamir, Sa'ad bin Aas, etc. And it is again clear that whatever these people do will indeed be greater crimes.

It is also obvious that if the battle of Jamal had not occurred, it was very likely that even the battles of Naharwan and Siffeen would not have taken place. Thus, opening the door of mischief, sowing the seeds of dissension in the Ummah, instigating and initiating controversies, fighting the Imam of the Muslims, creating disunity in the United Jamat (group), killing thousands of people, sending them to the gallows, etc., are all evil acts, regardless of the subject who has committed them. They deserve curse and criticism and are inscribed in the pages of history as unpardonable sins and shall remain so till the day of Judgment. They shall always be condemned and castigated. Objection: The perpetrators of the battle of Jamal had repented and later, sought divine forgiveness.

Reply: It is only Allah who can bestow forgiveness. But the matter of forgiveness is related to the day of judgment. What we are concerned with is the sedition and insurrection that has actually occurred and clearly recorded in history.

Objection: The people who caused the battle of Jamal were great companions, who waged wars alongside the Prophet (s.a.w.a.). They have been remembered with praise and satisfaction in the Quran!

Reply: The perpetrator of the battle of Naharwan, Harqoos bin Zuhair and his followers had some of the great companions, who were also present at the oath of Ridwan. Then why have they qualified for curse and criticism? But we shall gradually come to the conclusion that there was no difference whatsoever, between the perpetrators of the battles of Jamal, Naharwan and Siffeen. They all are equally accountable. Now let us move to the sequel of Battle of Jamal that is Siffeen.

Adapted from: Analysis of the History of Aale Muhammad (pbuh)" by: "Qadi Bohlool Afandi"