Battle of the camel 'Jamal'
On the morning of Friday, the 16th of Jamadi II, 36 A.H. (November 656 A.D.) Ayesha took the field, mounted in a litter on her great camel Al-Askar and riding up and down among her troops, animating them by their presence and by her voice. In history, the battle is named 'the battle of the camel' after the strange animal on which Ayesha was mounted, though it was fought on the field of Khoreiba close to Basra.
Ali's army faced the enemy in the battle array, but the Caliph ordered them not to take the offensive unless the enemy began the onset. He further gave stringent orders that no wounded should be slain, no fugitive pursued, no plunder seized nor the privacy of any house violated. No sooner had he given these orders when showers of arrows started to pour from the enemy but, still Imam Ali (a.s.) forbade his soldiers to retaliate and bade them wait.
"To the very last moment Ali evinced a decided repugnance to shed the blood of a Muslim; and just before the battle, he endeavored to turn the adversary to allegiance by a solemn appeal to the Quran. A person named Muslim immediately offered himself for the service; and uplifting a copy of the sacred volume with his right hand, this individual proceeded to admonish the enemy to recede from their unwarranted designs. But the hand which for the Holy Manuscript was severed from his arm by one of the infuriated multitude. Seizing the Qur'an with his left, that limb was also severed by another scimitar. Still, however, pressing it to his bosom with his mutilated arms he continued his exhortations until finally he was killed by the swords of the enemy. His body was subsequently recovered by his friends and prayers pronounced over it by Imam Ali (a.s.) in person; after which, taking up a handful of dust, and scattering it toward the insurgents, that prince imprecated upon them in retribution of an avenging Deity. In the meantime, the impetuosity of Imam Ali's (a.s.) followers could no longer be restrained. Drawing their swords and pointing their spears, they rushed impetuously to the combat, which was supported on all sides with extraordinary fierceness and animosity." "Price's Mohamedan History" quoted by S. Ockley p. 308.
Talha's fate
During the heat of the battle when victory began to incline towards Ali, Marwan b. al-Hakam (Secy. of the late Caliph Osman) one of the officers in Ayesha's army, noticed Talha urging his troops to fight valiantly. 'Behold the traitor,' said he to his slave attendant, 'but recently he was one of the murderers of the aged Caliph, now he stands as the pretended avenger of his blood. What a mockery! All to gain worldly grandeur.' So saying he in a fit of hatred and fury, shot Talha with an arrow which pierced his leg right through and struck his horse, who reared and threw the rider to the ground. In the anguish of the moment, Talha cried, "O God, take vengeance upon me for Osman according to Thy will!" And then called for help. Seeing his footwear full of blood, he asked one of his men to pick him up and put him on his horse and carry him to Busra. Finding his death approaching, he called one of Ali's men, who happened to be present. 'Give me thine hand,' said the dying penitent, "that I may put mine in it and by this act renew my oath of fealty to Ali." With these words Talha breathed his last. It touched the generous heart of Imam Ali (a.s.) when he heard it, and he said, "Allah would not call him to heaven until He had blotted out his first breach of his word by this last vow of fidelity." Talha's son Mohammed was also killed in this battle.
Zubeir's fate
Remorse and compunction had been aroused in the heart of Zubeir at Imam Ali's reminding him of the Prophet's prophecy. He had no doubt entered into the battle at the instance of Ayesha and his own son, but his heart was heavy. Now he saw that Ammar Yasir, the venerable old companion of the Prophet, noted for his probity and uprightness, was a General in the Caliph's army, he recollected having heard from the Prophet's lips that Ammar was a person who would always be found on the side of justice and right and that he would fall under the sword of the rebels. It all looked ominous to Zubeir and with a boding spirit he withdrew from the field of battle and all alone took the road to Mecca. When he came to the valley crossed by the brook Saba where Ahnaf b. Quis was encamped with a horde of Arabs (as already mentioned), awaiting the issue of the battle, he was identified by Ahnaf at a distance. 'Cannot any one bring me tidings of Zubeir, said he to his men.' One of his men, Amar b. Jarmuz, understood the hint and immediately set off. Seeing him approach, Zubeir suspected some evil intent and bade him keep his distance. But after some argument they made friends and both dismounted to offer prayers as it was the time for prayers. When Zubeir prostrated himself in the prayer, Amar seized his opportunity and struck off Zubeir's head with a single stroke of his scimitar. He carried the head to Imam Ali (a.s.), who shed tears at the sight of it. It was the head of one who was once his friend. Turning to the man he said, 'Go' villain! Carry thy news to Ibn Safiah in hell." This unexpected malediction so enraged the wretch, who expected a reward, that he uttered a rhapsody of abuse upon Imam Ali (a.s.) and in a fit of desperation he drew his sword and plunged it through his own heart.
Defeat of Ayesha
Such was the end of the two great leaders of the rebels. As to Ayesha, the implacable soul of revolt, the vindictive lady was still screaming unceasingly with her shrill voice, "Slay the murderers of Osman," and urging her men to fight. But the troops, bereft of there leaders, had already lost heart and were falling back upon the city. Seeing, however that she was in peril, they stayed their flight and turned to her rescue. Rallying round her camel, one after another rushed to seize the bridle and the standard, and one after another they were cut down. Thus seventy men perished by the bridle of the ill-fated animal. Her litter, steel-plated and constructed like a cage, bristled all over with darts and arrows, and the hump of the huge beast looked like a startled and angry hedgehog. "Convinced that the battle must remain in suspense as long as the camel continued to exhibit a rallying point to the defenders of Ayesha, Ali signified his desire to those around him that their efforts should be directed to bring down the animal. After repeated and desperate assaults, Malik-al-Ashtar succeeded at length in forcing a passage and immediately struck off one of the camel's legs. Malik smote another leg, and the camel immediately sank to the earth. The litter of Ayesha being thus brought to the ground, Mohammed, the son of Abubakr, was directed by Imam Ali (a.s.) to take charge of his sister and protect her from being injured by the missiles which still flew from all quarters. He drew near accordingly, but when on introducing his hand into the litter and happening to touch that of Ayesha, she loaded him with abuse and execration, demanding what reprobate had presumed to stretch his hand where none but the Prophet's had been permitted. Mohammed replied that though it was the hand of her nearest in blood, it was also that of her bitterest enemy. Recognizing, however, the well known accents of her brother, the apprehensions of Ayesha were speedily dispelled." Price's Mohamedan History as quoted by S Ockley p. 310.
Ali's magnanimity towards the enemy.
"Ayesha might have looked for cruel treatment at the hands of Imam Ali (a.s.), having been his vindictive and preserving enemy, but he was too magnanimous to triumph over a fallen foe." W. Irving's Succ. of Mohd. p. 197. When all the confusion of the battle was over, Imam Ali (a.s.) came to her and asked her how she felt. Finding that she was all right and had escaped without injury, he reproachfully said to her, 'Had the Prophet directed thee to behave in this way?' She replied, 'You are victorious, be good to your fallen foe.' Ali reproached her no more and gave instructions to her brother Mohammed, to take her to the house of Abdallah b. Khalaf a Khozaite who was a leading citizen of Busra and was killed fighting for Ayesha. She asked her brother to trace Abdallah, the son of Zubeir, who was subsequently found lying wounded on the battlefield among the dead and wounded. As desired by Ayesha, he was brought before Imam Ali (a.s.) for pardon and forgiveness. The generous-hearted conqueror magnanimously announced general amnesty to all the rebels and their confederates along with Abdallah b. Zubeir. In spite of all this, Marwan and the Umayyads fled to Moawiya in Syria and to Mecca.
Carnage in the battle
The losses in the battle were very great. Some historians say that 16,796 men of Ayesha's forces and 1,070 of Imam Ali's (a.s.) army were killed in the battle. The field was covered all over with dead bodies. A trench was dug and the dead bodies of friends and foes together were buried by the order of the Caliph.
Retirement of Ayesha
When all was quiet, Imam Ali (a.s.) sent Abdallah b. Abbas to ask Ayesha to go to Medina, but she declined, saying that she would not go to a place where the Bani Hashim dwelt. Some reproachful arguments passed between the two, after which Ibn Abbas came back to Imam Ali (a.s.) and reported her refusal. Malik-al-Ashtar was then sent to her, but he too failed in his attempts to persuade her. Then Imam Ali (a.s.) himself went to her home where she should now go to take her abode in the place where the Prophet left her, forgetting the past. 'The Lord pardon thee,' he said, 'for what hath passed and have mercy upon thee.' but she paid no heed to his words. At last, he sent his son Hasan (a.s.) with the message that if she persisted in her refusal to go to her house in Medina, she would be treated in the way with which she was well acquainted. When Hasan visited her, she was dressing her hair, but hearing the message she was to perplexed that leaving her head half dressed she got up and ordered preparations for the journey. Hasan retired, but the ladies of the house inquired of her what it was the boy said that made her so uneasy after her rejected Ibn Abbas, Malik-al-Ashtar and even Ali's suggestion. Then she narrated the incident when the Prophet had authorized Ali to divorce any of the Prophet's wives during this life or after. Hasan, said she, was the bearer of a warning from Ali to enforce that authority, which made her so uneasy. Ali made proper arrangements for Ayesha's journey and directed his two sons, Hasan and Husain, to escort her to a day's march, himself accompanying her for some distance.
"By the direction of Ali, Ayesha was escorted by a retinue of women (40 or 70), appareled as men, and their familiar approach afforded a constant subject of complaint. On her arrival at Medina, however she discovered the delicacy of the imposture, and became as liberal in her acknowledgments as she had before been in her reproaches." Price's Mohomedan History as quoted by S. Ockley p. 310.
It may be out of place here to refer to the well-known tradition from Sahih Bokhari (translation by Wahiduzzaman part XII, Book of Jehad and Siyar page 68, Ahmedi Press, Lahore) wherein it is narrated: The Holy Prophet pointing to the house of Ayesha, proclaimed three times that mischief will start from this house and the head of Satan will make its appearance from this very house." Needless to say that Ayesha's rebellious and irreligious actions was in clear contravention of the mandate of God in Surah Ahzab verse 33 as also of the various exhortations of the Holy Prophet about this incident.
The spoils of war
It has been mentioned earlier that Imam Ali (a.s.) had forbidden his army to seize any plunder. "So clearly were Ali's orders against plundering observed, that whatever was found on the field, or in the insurgent camp, was gathered together in the great mosque, and every man was allowed to claim his own. To the malcontents, who complained that they were not allowed to take the booty, Ali replied that the rights of war, in this case, lasted only so long as the ranks were arrayed against each other, and that immediately on submission, the insurgents resumed their rights and privileges as brother Muslims. Having entered the city, he divided the contents of the Treasury amongst the troops which had fought on his side, promising them a still larger reward should the Lord deliver Syria into his hands." Muir's Annals, p. 366.
FATIMA S.A (THE DAUGHTER OF THE PROPHET MOHAMMED(S.A.W.S)
"Jab Kabhi Ghairat-e-Insaan Ka Sawaal Aata Hai
Bint-e-Zehra(s.a) Terey Pardey Ka Khayaal Aata Hai"
Fatima bint Muhammad is one of the four noblest women in Islamic teachings. This is not just because she is the daughter of the Prophet of Islam or the wife of Imam Ali or the mother of Hasan and Hussain. These relationships are significant in themselves, but Fatima is important to the Muslims in her own right.
Prophet Muhammad (peace be upon him) is seen as the perfect model of the values and teachings that were revealed in the holy Qur'an. He was the Last Prophet and the Qur'an was the Final
Revelation:
no prophet or scripture is to be sent after him. However, the Prophet was a man and so he could not be a complete role model for half of the humanity; therefore, there was a need for a perfect female model of Qur'anic values and teachings. And that role model for women was Fatima, the daughter of the Prophet.
This is how Fatima is part of the Prophet; she completes the female dimension of the Prophet's function as a complete role model for humanity.
That is why the Prophet of Islam described Fatima as follows: "The leader of all the ladies of Paradise." (Sahih al-Bukhari, vol. 4, p.819.)
"Fatima is a part of me, and he who makes her angry, makes me angry." (Sahih al-Bukhari, vol. 5, p. 61.)
According to the holy Qur'an (33:33) she is among the infallibles ones in Islam. This status of infallibility comes with being a part of the Prophetic mission: he is the perfect role model for the men whereas she is the perfect role model for women.
Fatima was not only a loving daughter, a loyal wife and a caring mother; she is known in history as a woman of knowledge and wisdom, and she actively stood up for her rights. An excellent example of her social activism can be seen when she was denied her inheritance upon her father's death.
Fatima challenged the authorities in power on basis of the Qur'an. She argued that the Qur'an has examples where the children of past prophets inherited their father. Using the Qur'an as her basis, she argued that she should not be denied her right.
PROPERTIES OF THE BEST WOMEN:
She is content: Such woman is the best one who becomes happy and content when her husband puts a loving glance on her, and when he orders her for something right, she obeys him immediately, and never does any thing against his will. - Holy Prophet Muhammad (saw)
She is a great cook and a good administrator: A woman who cooks neat, clean and delicious food for her husband. Allah has provided great food for such nice wife in paradise. In heaven, she will be asked to drink and eat whatever you wish, as this is the reward for the pain and services which you performed for your husband! - Holy Prophet Muhammad (saw)
The best woman among your women is one who cooks delicious food, spends the money justly and does not waste it. Such women are the workers of Allah, and the workers of Allah never get hopeless and regretful! - Imam Jafer-e-Sadiq (as)
She is priceless: A woman doesn't have any price, whether she is good or bad. A good and nice lady can not be measured with money or gold or silver, as she is far more expensive and precious than money or gold. Similarly, a woman with bad character and worst nature can not be compared with sand, as sand is far more higher and good than her. - Imam Jafer-e-Sadiq (as)
She is loving, caring and patient: Do not you want me to tell you about those ladies who will enter paradise? A woman who is loving and caring to her husband, and gives births to his children and when he gets angry with her, she instantly says My hand is in your hand like she does not get satisfied until her husband becomes happy with her. - Holy Prophet Muhammad (saw)
She is obedient: Lucky and fortunate woman is one who respects her husband and does not give him any pain, hurt or discomfort and does not makes him worried and obeys him in all the right aspects of life. - Imam Jafer-e-Sadiq (as)
No Doubt He was name Syed-us-Sajidein, Imam-e-Zainul Abedein.
Few incidents from the life of Imam as-Sajjad (a.s)
Incident 1
Shaykh al-Mufid states in Kitaab al-Irshaad that once Imam Abu Ja'far Muhammd al-Baqir(a.s) visited his father Imam 'Ali bin al-Husayn(a.s). He saw that Imam as-Sajjad(a.s) had reached an unprecedented state of 'ibadah. "His color had paled from keeping awake all night; eyes sored from weeping; forehead and nose bruised due to prolonged sajdahs; and his feet and ankles were swollen from standing in salaat." Such was the state of our fourth Imam during the worship that our fifth Imam says that he could not help breaking into tears. "I wept out of compassion that I felt for him," commented Imam al-Baqir. Some time passed before the Imam realized that his son has come.
Upon seeing him, Imam as-Sajjad asked for the parchments which describe the great 'ibadah of Imam 'Ali bin Abi Talib (a.s). The fourth Imam(a.s) read something from it and let it go from his hands in exasperation commenting, "Who has the strength to worship like 'Ali b. Abi Talib, 'alayhis-salaam?"
Incident 2
Shaykh al-Toosee writes that once Abu Hamzah al-Thumaalee saw Imam 'Ali ibn al-Husayn(a.s) saying his prayers and his cloak slipped from his shoulders. The Imam did not arrange it. After the prayers Abu Hamzah asked him about it. The Imam responded: Woe to you, don't you know before whom I stood (Wayhaka, atadaree bayna yaday man kuntu)?
Incident 3
It is said that Imam al-Sajjad(a.s) did twenty hajj everytime travelling on foot Mecca.
Incident 4
The fourth Imam(a.s) had a large farm of date trees. He offered two raka'at payers besides each date tree.
Incident 5
His daily practice of salaat. His father Imam Muhammad al-Baqir (a.s) states: "'Ali b. al-Husayn(a.s), 'alayhimas-salaam, used to pray a thousand rak'aat during the day and the night. The wind would sway (his body) forward like an ear of corn." reports al-Mufid in al-Irshaad.
Incident 6
His style of entreating the Almighty is well known to all of us who have had a chance of reading from his famous du'as found in AL-SAHEFAAT AL-SAJJADIYYAH. I invite you all to study, or just have a brief look at, the Du'a Abu Hmazah al-Thumalee found in almost all books which cover the A'maal of Holy Ramadhan.
<a title="" rel="nofollow" name="1">Reflection Upon Our Ibadaat Compared to That of the Imam (A.S)
When I say our 'ibadaat I do not mean that each and every one of you offer such salaat. I mean some unfortunate people, this humble and abject servant of the Ahlul-bayt being no exception, who consider various types of worships a burden and sometimes even a waste of time and energy.
1. Our life style, it is claimed, is busier and more demanding than that of our parents and grand parents. We have more to do and lot to worry about comapred to our forefathers. Those of us who live in big cities, for instance, spend long hours commuting to work, Islamic centers and carrying out domestic chores. Another example, society and extended family system no longer take care of our children in helping them to follow Islam and have good morals. We have to spend a lot of efforts and time in both educating (ta'leem) and upbringing (tarbiyah) of children.
Result of this: we sometimes believe that we must shorten our 'ibadah to bare minimum. We insist on limiting to what is wajib or faridah (obligatory/ mandatory). Any Imam of Jam'ah or an 'Alim who lenghtens prayer and other rituals is considered out of fashion.
Imam al-Sajjad used to say a lot of mustahab (supererogatory) prayers. The Imam also had to look after his family members (15 children), the poor and destitute, also his business ( e.g. date farms). It is said that he used to purchase hundreds of slaves whom he used feed, clothe, house and train them and then free them. All this required wealth. He used to work to earn this money.
2. We live in a world which is preoccupied with inventing gadgets and equipments to ease our life styles. This of course is not obecjtionable (to a limit). But the ease and comfort in carrying out various day to day activities has sometimes inundated our 'ibadaat. We would like to make things easier and comfortable when it comes to worshipping. We would like to offer our salaat in spacious places which have air conditions, fans, good carptes, etc.
Also, the A'maal (rituals) which we perform in congregation only once a year need to be curtailed as much as it is possible. Often there are requests that why don't we say 10 times the salaam and la'nat (curses to the wicked who were responsible for massacre in Kerbala) in the recitation of the Ziyarat of 'Ashoora instead of 100 times. It is reasonable if such requests is on account of the weak state of seniors, the handicapped or the parents who have to take care of hyper children. However, such requests invariably come from young and energetic members of the community!
Why would Imam al-Sajjad go on foot to Mecca. Crossing the desers of Arabia under that hot scorching sun, and those long distances! Why endure all these difficulties and hardships? He could have chosen, at least, camels instead of horses? Perhaps he wanted to demonstrate that when going to the House of God, one should adopt most humble and humiliating way. Or was it to show that when being grateful (doing shukr) for the unceasing favours from God one has to also give some time and put efforts when worshipping the Sustainer?
Why would the Imam weep so much that the eyes used to become sore? Was it due to the awe and fear of the Almighty? After all the Qur'an declares that the most fearful amongst God's creatures are the learned (35:28). The Imam was indeed learned and must have felt that he was unable to worship his Creator and Provider in a way that befits Him.
The Imam spent long hours offering his worship because he found pleasure in it. Perhaps he had tasted the spiritual plesure and wanted the more of it?? Do we, my dear brothers and sisters, find plesure in offering our salaat? Is it a fascination when the time of salaat arrives or a burden? Is offering of salaat a great opportunity to communicate to the King of kings or release of an obligation imposed upon us?
<a title="" rel="nofollow" name="2">Suggested Solutions
How can we also find plesure in 'Ibadaat? How can we also enjoy saying salaat? What should we do that we can concentrate in our salaat so that we feel that we are indeed worshipping the Creator instead of merely carrying out a ritual?
1. We think and ponder over our creation. One reason of the creation is mentioned in the Qur'an (51:56). Go did not create us and the jinns but for His worship. Of course 'Ibadah is rich and wide in meaning. It covers basically all those actions done to please the Almighty God. But it surely covers the acts of worship such as salaat, du'a and tilawah.
2. Reflect upon the great worship of the Prophet and the Imams. Read and re-read books which describe the outstaning 'ibadaat of those who were nearer to the mercy of the Almighty. Also take inspirations from the worship offered by other servants of God.
3. In the Qur'anic language God often refers to His beloved servants by words such as "My worshippers" (2:186) or "the sincere worshippers of God" (37:40, 74, 128, 160, 169). In farsi and Urdu, also, the servant of God is referred to as "Banda-e- Khuda", literally the one who worships (does bandaghi) of God.
4. Do not give into waswasah (Satanic insinuations, devilish whisperings), wicked thoughts and unnecessary doubts. Thoughts and doubts such as: excessive worship is meant for only those who have nothing else to do, prolonged worshipping of God is a waste of time as well as energy, a learned has a more important thing to do than worshippping, 'ibadah is means to taqwa (piety and God-fearing) and now that some of us have achived it we do not need to go back, we are not Ma'sumeen (the infallibles) therfore we do not need to immitate them, we are better than others who do not pray at all, prolonged and devoted worship is alien to Islam which is introduced by outsiders, etc.
5. Before beginning our obligaotory prayers we need to spend sometime in either listening to the Qur'anic recitations or saying nawafil (supererogatory prayers) so that our minds settle down and we are able to concentrate better in the salaat.
6. The time we alot for worshipping should be given in its entirety for the purpose. During this time we should not entertain other activities such as answering to telephone calls, responding to pagers, playing with our children, or attending to domestic chores. Both physically and mentally we give ourselves to worshipping the Almighty Creator and Sustainer.
7. Repeatedly appraise ourselves. Why is it that we do not find the pleasure and enjoyment in the worship that others find? Is it because of the company of people we keep who are skeptics? Is it because of the literature we read or the tv programs we watch? Is it on account of our attachment to materialistic things? Or is it because we have not given serious thought to this aspect? For the pleasure in worship is certainly there. Others get it and partake of it. The Ma'sumeen (a.s) used to taste of it. When the time of prayers arrived, for instance, the Holy Prophet used ask Bilal (the Muadhdhin) "please me O Bilal," instead of "go and give Adhan O Bilal."
Oh Allah in sadqua of this Ibadat of our Imam, plz accept our Ibadat....Amein!
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