مروياتُ مَسيرِ عائشةِ بنتِ أبي بكرٍ لحربِ الجملِ (36هـ /656م) (دراسة تحليلية )

RP-Narrations of the march of Aisha bint Abi Bakr to the war of the camel (A.H 36/656A H.pdf

The Battle of the Camel had extremely negative effects that were seen in both the immediate and long-term reality of the nation, whether on the political level, such as legitimizing rebellion against the legitimate ruler and the use of force to seize power, or on the intellectual and religious level. Also, the emergence of several opinions and parties that are divided in ideas and beliefs, such as the Kharijites, Fatalism, and Mu’tazila. As a result, those beliefs had a definite influence on the way historical narratives were constructed in accordance with whims and dogmatic and political affiliations.
The historical legacy of the historical narratives that present the events of early Islam in general and the period of the government of Imam Ali (PBUH) in particular is characterized by duality and contradiction in a way that makes it difficult for the researcher to interpret these events in order to reach the truth or approach it. Therefore, that legacy must be subject to historical criticism and comparison of these events within multiple sources, employing reason, logic, and inference from the texts of the Holy Qur’an, and the consecutive Sunnah, away from the Sindhi laws set to weaken hadiths and narratives according to whims and political and intellectual tendencies.
Throughout tracing the texts and historical news of the course of events, the study found that the opposition to the government of the Imam Ali (PBUH) and the rebellion against him, whether the wife of the Prophet (PBUH) or the leaders of the Camel, the betrayals, as the Prophet (PBUH) called them, and those who supported them from Ummayyads and others; It is part and complementary circle to an old project planned by the Qurayshi headship since the death of the Prophet (PBUH), and the incidents of Al-Saqeefa, to exclude Imam Ali and his sons from the descendants of the Prophet Muhammad (PBUH), from their legitimate right to assume the position of Ummah Imamate for worldly, authoritarian and tribal reasons.
The study also found that the antagonism of Aisha, the wife of the Prophet (PBUH) with Imam Ali (PBUH) and her played role in the Battle of the Camel, and her support for Qurashi line was not born out of the events of the sedition of Othman bin Affan’s murder. So many sources indicate that this dispute was rooted from an early time since the honorable prophetic era, and the subsequent incidents and conflicts over the position of Caliphate.
Since earliest periods of writing the historical narration, the pens of the authority and its authors have been working to obliterate and falsify the facts, including replacing and overturning the facts in explaining the events of the sedition and the Battle of the Camel, to exonerate and justify the negative roles of the real actors in that sedition, and that is from the viewpoint of defending the theory of the Companions’ Justice.
Among the most hazardous things that have been propagated in this concern is the claim that those dangerous events that ravaged the Ummah and tore it apart were the result of the conspiracy of an innovative Jewish figure (Abdullah bin Saba), who suddenly appeared in Islamic circles, and not only that, as the narrator of the story of Saif bin Omar established to involve the first generation of the Prophet’s Companions, who were known for their Alawi line, such as Abu Dhar and Ammar bin Yasser (may God be pleased with them) and others who were known for their Shiism to Imam Ali (PBUH) and claim his right to the Caliphate, so the narrator spread suspicions about their beliefs and claimed that they belonged to the movement of Ibn Saba and were influenced by his Jewish exaggerated thoughts and beliefs. But the real purpose of the narrator behind these fabrications is to strike at the entire doctrine of Shiism and to question its origins and beliefs, such as the will and the command of the Imamate, and to link them to Jewish beliefs and other religions, and that they are the creation of a hateful Jew!
The study has proven in more than one place that the story of Ibn Saba’ and the Saba’iyyah ,as theorized by Saif bin Omar, is completely contradictory to the consecutive news and narrations that are universally agreed upon in the considered historical sources, just as it does not stand up to comparison, criticism and historical inference. Definitely, this fact refutes Saif bin Omar’s narration of lies and suspicions. In addition to what the scholars of the Science of Invalidation and Rectification have agreed on concerning that narrator’s lack of credibility and fairness as a result of Omar’s fabrication of the false hadith on behalf of the Messenger of God (PBUH). Furthermore, it is impossible for whoever fabricates hadiths and narrates false news on behalf of the most honorable of human beings (PBUH), to be believed. Particularly given that this news touches on essential and dogmatic issues in Islamic thought
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Despite the weakness of Saif bin Omar’s narrations in text and attribution, the story of Ibn Saba’ and the claimed Saba’iyah became the main focus and the semi-official narration for many writers and historians to explain the events of the sedition, and perhaps the main cause is that it was passed in historical circles and the Islamic heritage through one of its most significant sources, which is Al-Tabari’s History of the Prophets and Kings.

Many authors of histories counted Al-Tabari’s History of the Prophets and Kings as one of the most reliable sources and relied on it for the trustworthiness of its author, as they themselves stated as Ibn al-Atheer, Ibn Katheer and Ibn Khaldun, so they transmitted it despite its defects. Likewise, several authors of modern studies followed them in that, and we say that this succession in adopting Saif bin Omar’s narratives and stories and ignoring their criticism, in fact, was not a deficiency in the knowledge of the weak and the lean from the fat from the narrations and news among those historians throughout the ages, but some were falling under the influence of tribal or sectarian affiliations and the prevailing public opinion in his society. Perhaps the most important reason is that these narrations agree with the ruling authorities’ visions and ideologies throughout the ages and times, and the evidence is that some ignored or undervalued the importance of the narrations that stand in opposition to Saif bin Omar’s narrations, such as those that came from Abi Mikhnaf and Al-Waqidi Khalifa Ibn Khayyat, and perhaps this is the reason that made Al-Tabari and those who quoted him present the narration of Saif bin Omar about the events of sedition as highly reliable, compared to the brief narrations from other narrators, and this, if anything, indicates Al-Tabari’ selective approach.

Openly, the study approves that many fabricated and distorted narrations came to root the theory of the Companions’ Justice and to honest them from what may wrong them. Most scholars of Public School consent to this Theory which hypothesize the inadmissibility of charging the first Generation, who lived with the Messenger of God (PBUH) and his) ( Companions in the era of spreading the Prophet’s Message, with embracing mistaken beliefs. Because they are all just and have the right of discretion in passing a judgment (ijtihad) in the events that occurred between them, and that both the disputant parties (the wrong and the right) will be rewarded for his (ijtihad). Of course, this is not based on logic or reason at all and it is contrary to the clear heavenly texts.
Among the other goals of adopting the Theory of the Companions Justice is the legitimization of the system of political succession and the characters that succeeded in ruling it, as well as the goal of justifying the negative roles of the characters opponent to the government of Imam Ali (PBUH), whether in the first phase (Al-Saqifah events and the Consultative Council) or during his rule, which was embodied in the rebellion of the Prophet’s wife Aisha, Talha and Al-Zubayr in the Battle of the Camel, and then Muawiya bin Abi Sufyan in the War of Siffin. Their revolt against Imam Ali (PBUH), after giving him the pledge of allegiance, is considered a revolution against the ruler of Muslims and the legitimate ruler who must be obeyed as God Almighty commanded in His Holy Book.