Battle of Jamal

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Battle of Jamal
DateJumada I, 10 or Mid Jumada II, in 36/656
PlaceAl-Khurayba near Basra
CauseA group of Muslims -who were called Nakithun (Traitors) because of breaking their allegiance to Imam 'Ali (a)- rebelled against him.
ResultVictory of Imam 'Ali (a)
Belligerents
Companions of Imam 'Ali (a)
Companions of Jamal (Traitors)
Commanders
Imam 'Ali (a)
Aisha, Talha and al-Zubayr
Casualties and losses
The martyrs of the Imam's (a) army ranged from four hundred to five thousand people
Six thousand to twenty five thousand dead from the Nakithun army


The Battle of Jamal (Arabic: مّعْرَکة الجَمَل, lit. Battle of the Camel), the first war during Imam Ali's (a) caliphate, took place between the Nakithun (Oath-breakers) and the army of Imam 'Ali (a) in 36/656. This battle was waged by A'isha, the Prophet Muhammad's (s) wife, Talha b. 'Ubayd Allah and al-Zubayr b. al-Awwam in a region near Basra; which ended with the victory of Imam Ali's forces over the Nakithun. Although Talha and al-Zubayr had taken an oath of allegiance to Imam Ali (a) as the fourth caliph of Muslims, after some time they both traveled to Mecca in order to perform Hajj, where they broke their oath and planned to fight against Imam 'Ali (a). As a result, this battle is also known as the battle of Nakithun (oath-breakers). Nakithun claimed to avenge the death of 'Uthman b. 'Affan, the third caliph of Muslims.

The Battle of Jamal resulted in the transition of caliphate's capitol from Medina to Kufa in Iraq. Since a fight had broken among a number of companions and the caliph, it prepared the ground for the emergence of new theological and jurisprudential political theories among Muslims.

The battle of Jamal (camel) is regarded as the first civil war of Muslims which started significant differences among Muslims.

Name of the Battle

Timeline of Imam 'Ali's (a) life
Mecca
599 Birth
605 The beginning of the presence in the house of the Prophet (s)
610 The first person who believes in Islam
613 Supporting the Prophet (s) in the event of Yawm al-Dar
616 Presence in the siege of Shi'b Abi Talib
619 Demise of Abu Talib (Father)
622 Laylat al-Mabit: Ali (a) risked his life by sleeping in the Prophet's (s) bed
Medina
622 Emigration to Medina
624/2 Participating in the Battle of Badr
624/2 Marriage with Lady Fatima (s)
625/3 Participating in the Battle of Uhud
626/4 Demise of Fatima bt. Asad (Mother)
627/5 Participating in the Battle of Khandaq and killing 'Amr b. 'Abd Wadd
628/6 Writing the content of Hudaybiyya peace treaty by order of the Prophet (s)
629/7 Victorious of Khaybar castle in the Battle of Khaybar
630/8 Participating in Conquest of Mecca and breaking idols by the order of the Prophet (s)
630/9 Successor of the Prophet (s) in Medina in the Battle of Tabuk
631/9 Delivering the Bara'a Verses to the polytheists
631/9 Presence in the event of Mubahala
632/10 Participating in Hajjat al-Wida'
632/10 Event of Ghadir
632/11 Demise of the Prophet (s) and his burial by Imam 'Ali (a)
Three caliphs period
632/11 Incident of Saqifa and beginning of Caliphate of Abu Bakr
632/11 Attacking the house of Imam 'Ali (a) to take allegiance from him
632/11 Martyrdom of Lady Fatima (a) (wife)
634/13 Beginning of Caliphate of 'Umar b. al-Khattab
644/23 Participating in Six-Member Council to appoint the caliph
644/23 Beginning of Caliphate of Uthman b. Affan
655/35 Sending al-Hasanayn (a) to protect 'Usman
Caliphate
655/35 Beginning of his Caliphate
656/36 The Battle of Jamal
657/37 The Battle of Siffin
658/38 The Battle of Nahrawan
661/40 Martyrdom (about 62 years old)


Jamal in Arabic means male camel; as Aisha was riding a male camel in this battle,[1] it became famous as the battle of the Camel.

Reason Behind the Battle

Imam 'Ali's Perspective

According to Imam 'Ali (a), this battle started only for two reasons:

  • Talha b. 'Ubayd Allah and al-Zubayr b. al-Awwam were seeking power. As it is narrated from Imam 'Ali (a) said in sermon 148 of Nahj al-balagha: "Each of those two (Talha and al-Zubayr) were desperately aspiring to seize the power (caliphate) while overlooking his friend."
  • Taking revenge. Certainly there were a number of people who wanted to seek revenge against Imam 'Ali (a). As Imam mentioned several reasons for it:
    • Because Prophet Muhammad (s) regarded me superior to Aisha's father (Abu Bakr),
    • Prophet (s) chose me as his especial brother,
    • Prophet (s) ordered to close all the doors which opened to al-Masjid al-Nabawi from the houses around it, even the house of Aisha's father, except for my house (the incident is known as Sadd al-Abwab),
    • In the Battle of Khaybar, Prophet Muhammad (s) gave me the flag of Muslims' army after others' failure. Then after I won the battle, some Muslims became dejected out of jealousy.[2]

Moreover, Talha and al-Zubayr were hoping that Imam 'Ali (a), as the caliph of Muslims, would consult with them in administrative affairs, as they considered themselves on an equal level to him. Also after the death of 'Uthman they hoped to achieve part of the administrative power. As they became disappointed in achieving power and position, they became hostile toward Imam 'Ali (a).[citation needed]

Nakithun's Perspective

  • In the speech Talha gave to people of Basra, he mentioned the purpose of the battle against Imam 'Ali (a) as an effort to reform the Umma (Muslim community) of the Prophet Muhammad (s) and to promote obeying God's orders.[3]
  • Taking revenge on 'Uthman b. 'Affan's death: They claimed 'Ali b. Abi Talib (a) was among those who killed 'Uthman, and he is also supporting other murderers of 'Uthman, then they planned to seek revenge against them. On the other hand Imam 'Ali (a) claimed, Talha and al-Zubayr themselves have killed 'Uthman[4] and they pretend taking revenge so that others would believe they were innocent of murdering him.[5]

In most of statements gave by Imam 'Ali (a), he had criticized Talha and al-Zubayr; it is assumed Imam (a) was talking about the mistakes Talha and al-Zubayr have made, as they both started the battle of Jamal. Then Aisha has played a minor role of encouraging other people to attend the Battle of Jamal.[citation needed]

However Nakithun's reasons to start the battle do not seem justifiable, and taking revenge on 'Uthman's death was only an excuse to start the battle, as Aisha and 'Uthman did not have friendly relations. According to the reports, Aisha brought Prophet Muhammad's (s) clothes to 'Uthman and said: Why are you changing Shari'a rules while only a few years have passed from the demise of Prophet Muhammad (s).[6]

Mu'tazila Perspective

A number of Mu'tazilite religious scholars believed Aisha and her supporters started the battle with intention of enjoining the good and forbidding the evil.[7]

According to Ibn Abi l-Hadid, the Mu'tazili author, on the battle of Jamal: As stated by Mu'tazila scholars, those who fought against Imam 'Ali (a) are perished and doomed except for Aisha, Talha and al-Zubayr who repented of their wrong deeds. If they hadn't repented, they would have deserved hell because of their insistence on baghy (Rejecting the Imam and rebelling against him).[8]

Oath-Breaking of Talha and al-Zubayr

When people of Kufa including Muhajirun and Ansar unanimously asked Imam 'Ali (a) to be the caliph of Muslims, Imam finally accepted caliphate in Dhu l-Hijja 35/ June 656. Since Talha and al-Zubayr had lost the caliphate, they were both looking forward to gain power and position; therefore, they expected to become governor of a city during caliphate of Imam 'Ali (a).[9]

They asked 'Ali b. Abi Talib (a) to appoint them as governors of Basra and Kufa,[10] however Imam 'Ali (a) believed they do not deserve it.[11]

Four months after caliphate of Imam 'Ali (a), Talha and al-Zubayr found out they will not gain power and position in Medina. Then they asked Imam's permission to travel to Mecca in order to perform 'umra.[12] Imam told them that they are not going to Mecca for umra but they have other intentions.[13]

Talha and al-Zubayr claimed they took oath of allegiance to 'Ali (a) out of fear and that they were not committed to obey him.[14]

Nakithun Became Allies with Aisha

Talha and al-Zubayr asked Aisha who was in Mecca, to join them in order to take revenge against those who killed 'Uthman. They believed the murderers were followers and companions of Imam 'Ali (a). She accepted their request after a while.[15] As Imam 'Ali (a) said in sermon 172 of Nahj al-balagha: "they came out dragging Prophet's wife with themselves just like a maid-slave is dragged for sale."

Al-Zubayr, cousin of Prophet Muhammad (s) and 'Ali b. Abi Talib (a), was maternal brother in law of Aisha. 'Abd Allah, son of al-Zubayr has played a crucial role in drawing attention of Aisha and accompanying of her with Talha and al-Zubayr to start the battle.[16] As Aisha held grudges against 'Ali b. Abi Talib (a)[17] she accepted to support Talha and al-Zubayr.

As a result, Talha and al-Zubayr managed to convince Aisha in order to accompany them in the battle. Therefore, having Prophet Muhammad's (s) wife on their side, they could convince other people to join them to start a battle against Imam 'Ali (a).[18]

According to sources, 'Abd Allah b. 'Amir and Ya'la b. Umayya gathered a large amount of money and numerous camels before joining Aisha from Yemen.[19]

Battle Started in Basra

As proposed by 'Abd Allah b. 'Amir, soldiers of Aisha went to Basra because they were not able to face people of Medina, even though Aisha believed they should go to Medina. In addition, people of Basra were supporting Talha and al-Zubayr and 'Abd Allah had a number of supporters there. Finally an army with 3,000 soldiers was prepared[20] 900 of whom were from Mecca and Medina.[21]

Aisha would ask the name of any region they arrived at on their path up to the waters of a place called "Haw'ab" where the dogs started barking as they arrived there. When she found out the name of the place, she decided to leave the army and return to Mecca[22] because she had heard the Prophet (s) saying: "I see a day when dogs of Haw'ab are barking for one of you women. Humayra' (Aisha)! Be careful not to be that woman!".[23] 'Abd Allah b. al-Zubayr gathered fifty people who swore that the place was not Haw'ab to change Aisha's mind.[24]

As Aisha requested, 'Abd Allah b. 'Amir secretly took her letter to tribe leaders of Basra, then Aisha moved with her army toward Hufayr or Hafr Abi Musa to settle there.[25]

When people of Basra were informed about Aisha and her army, 'Uthman b. Hunayf, governor of Imam 'Ali (a) in Basra sent 'Imran b. Husayn and Abu l-Aswad al-Du'ali to Aisha to ask about her intentions and hostility.[26] She said: "rioters attacked the house of Prophet Muhammad (s) and they have killed 'Uthman, caliph of Muslims, and looted his properties. They have offended the city in a Haram month. I am here to inform other Muslims and reform the current situation.[27]

Representatives of 'Uthman b. Hunayf reminded her: by orders of God, you as Prophet's wife must stay at your house.[28] On the other hand, Talha and al-Zubayr believed their oath of allegiance to Imam 'Ali (a) meant nothing as they did it out of fear, and they planned to take revenge of 'Uthman's death.[29]

Army of Imam 'Ali (a)

When Imam 'Ali (a) was informed about the army of Aisha, Talha, and al-Zubayr, he appointed Sahl b. Hunayf as his deputy and hurried out of the city with an army of 700 soldiers (including 400 soldiers of Muhajirun and Ansar) so that rioters may return. When they arrived in al-Rabatha near Medina they found out that rioters had gone far toward Basra.[30] Imam 'Ali (a) decided to stay in al-Rabatha for some days, where a number of Muslims especially the tribe of Tayy, joined Imam's army.[31] Imam 'Ali (a) also received weapons from Medina.[32]

Imam 'Ali's army involved seven groups of different tribes. Other tribes such as Qays, Azd, Hanzala, 'Imran, Tamim, Dabba and Ribab joined the Nakithun. A number of tribes abandoned both sides of the battle, such as Ahnaf b. Qays who told Imam (a): If you want I and 200 men of my family will join you, otherwise I could keep my tribe, Banu Sa'd, away from the battle and prevent 4000 swords from fighting against you. Finally Imam 'Ali (a) ordered him and his tribe to stay away from the battle.[33]

According to several sources, the number of Imam 'Ali (a)'s army was nineteen to twenty thousand soldiers while his opponents' army were thirty thousand soldiers or more.[34]

Imam 'Ali (a) Tried to Prevent the War

Imam 'Ali (a) entered Basra from Taff, and settled in a place called Zawiya for some days.[35] Aisha, Talha, and al-Zubayr set out from Furda and the two armies met in Basra.[36] Also Aisha settled in Huddan Mosque near the battlefield, a region where the tribe of Azd were living.[37]

Imam 'Ali (a) did not intend to fight; he sent messages to rioters for three days to abandon the battle and join him.[38] Also before the start of the battle, Imam (a) invited opponents' soldiers, from morning to noon, to abandon the battle.[39]

In his letter to Talha and al-Zubayr, Imam 'Ali (a) mentioned his legitimate caliphate, people's oath of allegiance to him and his innocence in the death of 'Uthman. He also believed Talha and al-Zubayr are not rightful to take revenge of 'Uthman and they have disobeyed the Qur'an's order in taking Prophet Muhammad's wife out of her house. Moreover, Imam 'Ali (a) sent a letter to Aisha and mentioned, she has left her house against the Qur'an's order with excuses such as reforming society and taking revenge of 'Uthman, accompanying an army and she has committed a great sin. Also Talha and al-Zubayr sent a letter to Imam 'Ali (a) insisting on their intentions of disobeying Imam's orders, while Aisha did not respond to Imam's letter.

After a while, 'Abd Allah b. al-Zubayr encouraged people to act against Imam. Imam al-Hasan (a) answered his claims.[40]

Then Imam 'Ali (a) sent Sa'sa'a b. Sawhan and 'Abd Allah b. al-'Abbas to negotiate with Talha, al-Zubayr, and Aisha, but they did not reach an agreement; Aisha was stubbornly insisting on her opinions.[41]

Negotiation with Oppositions

Imam 'Ali (a) privately talked to Talha and al-Zubayr, he also recited a hadith from Prophet Muhammad (s) to al-Zubayr who seemed more probable to accept his mistakes. al-Zubayr accepted the Hadith and said if I remembered this hadith, by God I would not have come to fight against you.

Then al-Zubayr intended to abandon the battle and informed Aisha. But his son, 'Abd Allah b. al-Zubayr said, You have prepared this battle and brought soldiers against each other, now you want to leave? You have seen flags of 'Ali's army in the hands of brave young men, and you became frightened.

According to al-Tabari, 'Abd Allah convinced al-Zubayr to stay, and finally al-Zubayr prepared to start the battle.[42]

Battle

On Thursday, Jumada II 15[43] or 10, or Jumada I 10,[44] 36/656[45] the battle started in al-Khurayba, a region near Basra.[46]

Before the start of the battle, Imam 'Ali (a), gave a copy of the Qur'an to Muslim b. 'Abd Allah al-Mujashi'i and ordered him to invite rioters to follow Qur'an and try to keep Muslims united together. However they killed him as well as a number of Imam's companions.[47] Then Imam (a) ordered his soldiers to commence the battle.[48]

Imam Ali (a) had ordered his soldiers not to start the battle, not to kill the injured nor mutilate anybody, and not to enter any house without permission nor curse anybody and do not loot opponents' properties except from their camps.[49]

Malik al-Ashtar was commander of the right wing of the army of Imam 'Ali (a) and 'Ammar b. Yasir was commander of the left wing of Imam's army. Also the flag was in the hands of Muhammad al-Hanafiyya, Imam's son.[50] Imam al-Hasan (a) was fighting in the right wing and Imam al-Husayn (a) was fighting in the left wing of Imam's army.[51]

Jamal's army was prepared to fight, while Aisha was riding on a camel, which was covered with armors, ahead of the army.[52]

Outcome

After hours of fight, Jamal army lost numerous soldiers and finally they were defeated at night. When they were retreating, Marwan b. al-Hakam shot Talha with an arrow in his foot. Talha was moved to a house in Basra, he died there after heavy bleeding. According to sources, Marwan told Aban b. 'Uthman: I have killed one of those people who killed your father.[53]

According to a number of sources, al-Zubayr was regretful, and he left the battle before the battle commence.[54] Other sources mentioned that al-Zubayr ran away to Medina after the battle.[55]

However, when al-Zubayr ran away from the battle, 'Amr b. Jurmuz followed him with several soldiers, and finally killed him in Wadi al-Siba' in an ambush.[56]

Imam 'Ali (a) was displeased with the death of al-Zubayr; as he saw the sword of al-Zubayr, Imam remembered his courageous efforts in early Islam battles. Imam (a) said: "This sword had taken away the grief from the face of Prophet Muhammad (s) several times".[57]

Fate of Aisha

After the battle, Aisha came off the camel and settled in a tent. Then Imam 'Ali (a) denounced her actions which led to the Battle of Jamal. And told her brother, Muhammad b. Abi Bakr, to take her to Basra. Aisha stayed in Basra for some days in order to return to Medina. However after she delayed her return to Medina, Imam 'Ali (a) sent 'Abd Allah b. al-'Abbas to warn her to go back to Medina soon. As a result, by the order of Imam 'Ali (a), a number of his soldiers along with a number of women of Basra while wearing men's clothes accompanied Aisha respectfully escorting her back to Medina. Also Muhammad (or 'Abd al-Rahman) b. Abi Bakr came back to Medina with Aisha.[58]

Later, when Aisha remembered the Battle of Jamal, she wished she had died before attending it. Whenever she recited the verse "And stay in your houses" (Qur'an 33:33) she cried bitterly.[59]

Number of Casualties

The number of casualties of the Battle of Jamal is mentioned diversely in different sources. According to some sources, 2500 soldiers were killed from Nakithun forces.[60] In other sources the number of Nakithun losses is mentioned as 6000 to 25000.[61]

According to sources 400 to 5000 soldiers were martyred from Imam 'Ali's (a) army.[62]

Notes

  1. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 35-36. Dīnawarī, al-Akhbār al-ṭiwāl, p. 149.
  2. ↑ Mufīd, al-Jamal, p. 409.
  3. ↑ Mufīd, al-Jamal, p. 304.
  4. ↑ Majlisī, Biḥār al-anwār, vol. 32, p. 121; Sahrīf al-Raḍī, Nahj al-balāgha, 1413 AH, sermon 137.
  5. ↑ Sahrīf al-Raḍī, Nahj al-balāgha, sermon 173.
  6. ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, 1404 AH, vol. 6, p. 215.
  7. ↑ Mufīd, al-Jamal, p. 64.
  8. ↑ Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, 1385 AH, vol. 1, p. 9.
  9. ↑ Sahrīf al-Raḍī, Nahj al-balāgha, sermon 148.
  10. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 429.
  11. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 438. Ibn Qutayba, al-Imāmat wa l-sīyāsa, vol. 1, p. 70-71.
  12. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 22.
  13. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 2, p. 158. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 429.
  14. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 22. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 435.
  15. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 2, p. 159; Dīnawarī, al-Akhbār al-ṭiwāl, p. 144; Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 452.
  16. ↑ Ibn Athīr, Usd al-ghāba Cairo, vol. 2, p. 249-250; vol. 3, p. 242-243.
  17. ↑ Sahrīf al-Raḍī, Nahj al-balāgha, sermon 156. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 544.
  18. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 450-451.
  19. ↑ Ibn Athīr, al-Kāmil, 1385 AH, vol. 3, p. 207.
  20. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 22; Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 453.
  21. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 22; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 454.
  22. ↑ Aḥmad b. Ḥanbal, Musnad, Muʾassisat Qurṭuba, vol. 6, p. 52.
  23. ↑ Ibn Qutayba, al-Imāmat wa l-sīyāsa, vol. 1, p. 82.
  24. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 24; Bayḥaqī, al-Maḥāsin wa l-masāwī, p. 43.
  25. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 2, p. 160. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 461.
  26. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 24.
  27. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 23-24.
  28. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 24.
  29. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 2, p. 160. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 461.
  30. ↑ Ḥamawī, Muʿjam al-buldān, under al-Rabatha.
  31. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 358-359.
  32. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 2, p. 158; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 477-479; Khalīfa b. Khayyāṭ, Tārīkh, p. 110.
  33. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 34; Mufīd, al-Jamal, p. 295; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 500-505; Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 463.
  34. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 505-506; Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 461.
  35. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 359-361.
  36. ↑ Khalīfa b. Khayyāṭ, Tārīkh, p. 111; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 500-501.
  37. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 503.
  38. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, p. 149. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 501; Mufīd, al-Jamal, p. 334.
  39. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, p. 149.
  40. ↑ Ibn Qutayba, al-Imāmat wa l-sīyāsa, vol. 1, p. 70-71. Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 465-467.
  41. ↑ Mufīd, al-Jamal, p. 313-317. Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 467.
  42. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 513.
  43. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 501.
  44. ↑ Mufīd, al-Jamal, p. 336; Masʿūdī, Murūj al-dhahab, vol. 2, p. 351; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 182.
  45. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 501.
  46. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 41; Ḥamawī, Muʿjam al-buldān, under “al-Khurayba”; Samʿānī, al-Ansāb, vol. 12, p. 180.
  47. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 36-37.
  48. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 37. Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 182. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 509.
  49. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 36; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 509.
  50. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 35; Mufīd, al-Jamal, p. 336.
  51. ↑ Mufīd, al-Jamal, p. 348.
  52. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 35-36; Dīnawarī, al-Akhbār al-ṭiwāl, p. 149.
  53. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, p. 150.
  54. ↑ Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 470-471.
  55. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 2, p. 181.
  56. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 511.
  57. ↑ Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 471-472.
  58. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 370.
  59. ↑ Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 487.
  60. ↑ Balādhurī, Jumal min ansāb al-ashrāf, vol. 3, p. 58.
  61. ↑ Masʿūdī, Murūj al-dhahab, vol. 2, p. 371. Khalīfa b. Khayyāṭ, Tārīkh, p. 112. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 539. Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 487-488.
  62. ↑ Masʿūdī, ‘’Murūj al-dhahab’’, 1421 AH, vol. 2, p. 371. Khalīfa b. Khayyāṭ, Tārīkh, p. 112; Ibn Aʿtham al-Kūfī, al-Futūḥ, vol. 2, p. 487.

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