DOCSLIB.ORG

Battle of the Camel from Wikipedia, the Free Encyclopedia for Other Battles in the Area, See Battle of Basra

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Battle of the Camel from Wikipedia, the Free Encyclopedia for Other Battles in the Area, See Battle of Basra Battle of the Camel From Wikipedia, the free encyclopedia For other battles in the area, see Battle of Basra. Battle of the Camel Part of the First Fitna Ali and Aisha at the Battle of the Camel Date 7 November 656 Location Basra, Iraq Result Rashidun Caliphate victory Belligerents Rashidun Caliphate Aisha's forces and Umayyad Caliphate Commanders and leaders Ali ibn Abi Talib Aisha Malik al-Ashtar Talhah † Hasan ibn Ali Muhammad ibn Ammar ibn Yasir Talha † Muhammad ibn Abi Bakr Zubayr ibn al-Awam † Abdul-Rahman ibn Abi Kaab ibn Sur † Bakr Abd Allah ibn al- Muslim ibn Aqeel Zubayr Harith ibn Rab'i Marwan I (POW) Jabir ibn Abd-Allah Waleed ibn Muhammad ibn al- Uqba (POW) Hanafiyyah Abu Ayyub al-Ansari Abu Qatada bin Rabyee Qays ibn Sa'd Qathm bin Abbas Abd Allah ibn Abbas Khuzaima ibn Thabit Strength ~20,000[1] ~30,000[1] Casualties and losses ~5,000[2][3] ~13,000[2][3] [show] V T E First Islamic Civil War [show] V T E Civil wars of the early Caliphates The Battle of the Camel, sometimes called the Battle of Jamal or the Battle of Bassorah,[4] took place atBasra, Iraq on 7 November 656. A'isha heard about the killing of Uthman (644-656), the third Caliph. At the time she was on a pilgrimage to Mecca. It was on this journey that she became so angered by his unavenged death, and the naming of Ali as the fourth caliph, that she took up arms against those supporting Ali. She gained support of the big city of Basra and, for the first time, Muslims took up arms against each other. This battle is now known as the First Fitna, or Muslim civil war.[5] Contents [hide] 1 Before the conflict 2 Preparation for battle 3 Battle o 3.1 Casualties 4 Aftermath 5 Image and legacy of A'isha o 5.1 Sunni and Shi'i split 6 Participants o 6.1 Soldiers of Caliph Ali's Army o 6.2 Soldiers of Aisha's Army o 6.3 Others involved o 6.4 Unclassified 7 References 8 External links Before the conflict[edit] The Rashidun Caliph Ali ibn Abi Talib forgave his opponents after the Battle of the Camel. Talhah and Zubeir asked Ali the permission for pilgrimage. He let them and they departed. The Medina people wanted to know Ali’s point of view about war against Muslims by asking his view about Muawiyah I and his refusal to give Ali his allegiance. So they sent Ziyad Bin Hanzalah of Tamim who was an intimate friend to Ali. He went to him and sat for a while. He went back and told the people in Medina that Ali wanted to confront Muawiyah. In Medina, Marwan manipulated people. In Iraq many people hated the Syrians following the Byzantine- Sassanid Wars. Aisha (Aisha bint Abu Bakr) (Muhammad's widow), Talhah (Talha ibn Ubayd-Allah) and Zubayr ibn al-Awam(Abu ‘Abd Allah Zubayr ibn al-Awwam) set off from Makah on their way to Iraq to ask Ali to arrest Uthman ibn Affan killers, not to fight Muawiyah.[6][7] Preparation for battle[edit] While passing Medina, on their way to Iraq, Aisha, Talha and Zubair passed a group of Umayyads leaving Medina led by Marwan who said that the people who had killed Uthman, had also been causing them trouble.[8]Everyone then went to Basra, which was the beginning of the first civil war in Islam. Some historians put the number at around 3000 people.[9] Zubair and Talha then went out to meet Ali. Not all Basra was with them. Beni Bekr, the tribe once led by the second Caliph, joined the army of Ali. Beni Temeem decided to remain neutral.[10] Battle[edit] Writer Leila Ahmed claims that it was during this engagement that Muslims fought Muslims for the first time. The battle was a reflection of pre-Islamic practices of bloodshed for vigilante causes.[11] Some chieftains of the Kufa tribes contacted their tribes living in Basra.[8] A chieftain contacted Ali to settle the matter.[8] Ali did not want to fight and agreed to negotiate.[8] He then contacted Aisha and spoke to her,[8] "Is it not wise to shed the blood of five thousand for the punishment of five hundred."[8] She agreed to settle the matter.[8] Ali then met Talha and Zubair and told them about the prophecy of Muhammad. Ali's cousin Zubair said to him, "What a tragedy that the Muslims who had acquired the strength of a rock are going to be smashed by colliding with one another."[8]Talha and Zubair did not want to fight and left the field. Everyone was happy except the people who had killed Uthman and the supporters of the Qurra, who later became the Khawarij.[8] They thought that if a settlement was reached, they would not be safe.[8] The Qurra launched a night attack and started burning the tents.[8] Ali tried to restrain his men but no one was listening. Everyone thought that the other party had committed breach of trust. Confusion prevailed throughout the night.[8] The Qurra attacked the Umayyads and the fighting started. Talhah had left. On seeing this, Marwan (who was manipulating everyone) shot Talhah with a poisoned arrow[8] saying that he had disgraced his tribe by leaving the field.[8] According to some Shia accounts Marwan ibn al-Hakam shot Talha,[12] who became disabled in the leg by the shot and was carried into Basra, where he died later of his wound.[13][14][15] According to Shia sources Marwan said, By God, now I will not have to search for the man who murdered Uthman.[16] In the Sunni sources it says that he said that Talha had disgraced his tribe by leaving the field.[8] With the two generals Zubair and Talhah gone, confusion prevailing and the Qurra and the Umayyads fought.[8][17] Qadi Kaab ibn Sur of Basra held the Quran on his head and then advised Aysha to mount her camel to tell people to stop fighting, until he was killed by arrows shot by the forces of Ali.[8] As the battle raged Ali's forces targeted their arrows to pierce the howdah of Aisha. The rebels lead by Aisha then gathered around her and about a dozen of her warriors were beheaded while holding the reins of her camel. However the warriors of Ali faced much casualties during their attempts to reach Aisha as dying corpses lay pilled in heaps. The battle only came to an end when Ali's troops as commanded attacked the camel from the rear and cut off the legs of the beast. Aisha fled from the arrow-pierced howdah and was captured by the forces of Ali.[18] Ali's cousin Zubair was by then making his way to Medina; he was killed in an adjoining valley. Aisha's brother Muhammad ibn Abi Bakr, who was Ali's commander, approached Aisha, who was age 45. There was reconciliation between them and Ali pardoned her. He then sent Aisha to Medina under military escort headed by her brother Muhammad ibn Abi Bakr, one of Ali's commanders. She subsequently retired to Medina with no more interference with the affairs of state.[8][19] Muhammad ibn Abi Bakr was the son of Abu Bakr, the adopted son of ‘Ali ibn Abi Talib, and the great-grandfather of Ja‘far al-Sadiq. Muhammad ibn Abi Bakr was raised by Ali alongside Hasan and Husein. Hassan also accompanied Aisha part of the way back to Medina. Aisha started teaching in Medina and deeply resented Marwan.[20][21] Tom Holland writes in the best selling book The shadow of the sword, The Battle for Global Empire and the End of the Ancient World "Marwan was fabulously venal and slippery. Nothing he had done had helped to improve his reputation for double dealing.[21][22] Casualties[edit] According to historian William Muir, 10,000 people lost their life in this battle, with each party bearing equal loss. In the three days after the battle, Ali performed a funeral service for all the dead from both parties.[19] Aftermath[edit] Ali's forces overcame the rebels, and the defeated army was treated with generosity. Ali met Aisha and there was reconciliation between them. He sent her back to Medina under military escort headed by her brother Muhammad ibn Abi Bakr, one of Ali's commanders. She subsequently retired to Medina with no more interference with the affairs of state.[19] Talha, who became disabled in the leg by the shot and fled the battlefield was carried into Basra, where he died later of his wound.[13] When the head of Zubayr ibn al-Awwam was presented to Ali by Ahnaf ibn Qais, the Caliph Ali couldn't help but to sob and condemn the murder of his cousin. This reaction caused Ahnaf ibn Qais resentment and, drawing his sword, stabbed it into his own breast.[23] Marwan I and the Qurra (who later became the Khawarij) manipulated every one and created conflict. Marwan was arrested but he later asked Hassan and Hussein for assistance and was released.[6] Ali was later killed by a Kharijite Abd-al-Rahman ibn Muljam while he was praying in the mosque of Kufa.[24] Two decades later, after years of planning and scheming and making every one else fight, Marwan came to power in Syria and the Qurra (the Kharijites) established a state in southern Iraq.[25] Image and legacy of A'isha[edit] The name of the battle refers to the camel ridden by Āʿ isha — once the camel had fallen, the battle was over.
Load more

Recommended publications
  • Spiritual Journey Author: Ali Hassnain Khan Khichi1 Reccive: 25/03/2019 Accept: 12/10/2019
    Spiritual Journey Author: Ali Hassnain Khan Khichi1 Reccive: 25/03/2019 Accept: 12/10/2019 Problem Statement We will review in this spiritual journey One of the greatest personalities in sacrifice and redemption, he is Hussein bin Ali (Abu Shuhadaa) May Allah be pleased with him, My heart rejoiced and my pen because I have received that honor to write about an honorable person Son of the Master Ali ibn Abi Talib, a pure seed with deep roots in faith. Imam Hussein derives his glory from of the Messenger of Allah Muhammad Peace be upon him. In fact, I do not find much trouble in a flow of ideas which follows one idea after the other about the wonderful example in steadfastness on the right. And I am thirsty for the moment when the article will be finished to start reading it again. When I started in my writing, I did not know much about the subject, but when I read the references and resources and studied the details of Imam's life, I was surprised with many meanings that added a lot to my personality. When we talk about this great person we must mention the environment in which he grew up and the family from which he descended. They are a family of the Prophet Muhammad (Ahl Albeit), , who are distinguished by good deeds, redemption and sacrifice, the reason for their preference was their commitment to the method of God and they paid precious cost to become the word of God is the highest. َ ََّ ُ ْ َ ْ ُ ْ َ ْ َ ُ َ ْ )1( )إن َما ُيريد ُالله لُيذه َب عنك ُم َّالر ْج َس أهل ال َبْيت َو ُيط َّه َرك ْم تطه ًيرا( ِ ِ ِ ِ ِ ِ ِ ِ The Holy Prophet Muhammad has recommended all Muslims to love (Ahl Albeit) and keep them in mind.
    [Show full text]
  • Saladin and the Ayyubid Campaigns in the Maghrib Saladino Y Las Campañas Ayyubíes En El Magreb
    Alcantara 2 Vol XXXIV (3)_Maquetación 1 09/12/13 17:42 Página 267 AL-QANTARA XXXIV 2, julio-diciembre 2013 pp. 267-295 ISSN 0211-3589 doi: 10.3989/alqantara.2013.010 Saladin and the Ayyubid Campaigns in the Maghrib Saladino y las campañas ayyubíes en el Magreb Amar Baadj University of Toronto, Canada Este artículo trata sobre la conquista de Libia This article concerns the conquest of Libya y Túnez por Saladino (Salah al-Din) y los Ay- and Tunisia by Saladin (Salah al-Din) and the yubíes en las décadas de 1170 y 1180. En pri- Ayyubids in the 1170s and 1180s. First it pres- mer lugar se presenta una reconstrucción de ents a reconstruction of the campaigns con- las campañas dirigidas por los mamelucos ay- ducted by the Ayyubid mamluks Sharaf al-Din yubíes Sharaf al-Din Qaraqush e Ibn Qaratikin Qaraqush and Ibn Qaratikin in Libya and the en Libia y de la guerra entre los almohades y conflict in Ifriqiya (Tunisia) between the Al- los Ayyubíes en Ifriqiya (Túnez) basada en mohads and the Ayyubids based on the rele- fuentes primarias relevantes. A continuación vant primary sources. Then the extent to se estudia en qué medida Saladino fue el res- which Saladin was responsible for these mili- ponsable de estas expediciones militares y, fi- tary expeditions is considered and finally the nalmente, se discute el motivo de dichas issue of the motive behind them is discussed. expediciones. Se llega a la conclusión de que It is concluded that Salah al-Din and his amirs Saladino y sus emires invadieron el Magreb invaded the Maghrib in order to control the con el fin de controlar los puntos septentrio- northern termini of the eastern and central nales de los ejes oriental y central de las rutas axes of the trans-Saharan trade routes, thereby comerciales que cruzaban el Sahara y con esto gaining access to the West African gold which lograr tener acceso al oro de África Occidental passed along these routes.
    [Show full text]
  • The Struggle Against Musaylima and the Conquest of Yamama
    THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's ap- proval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this mate- rial information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his com- panions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Is- lam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat.
    [Show full text]
  • Jihadism: Online Discourses and Representations
    1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 1 Studying Jihadism 2 3 4 5 6 Volume 2 7 8 9 10 11 Edited by Rüdiger Lohlker 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 The volumes of this series are peer-reviewed. 37 38 Editorial Board: Farhad Khosrokhavar (Paris), Hans Kippenberg 39 (Erfurt), Alex P. Schmid (Vienna), Roberto Tottoli (Naples) 40 41 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 1 Rüdiger Lohlker (ed.) 2 3 4 5 6 7 Jihadism: Online Discourses and 8 9 Representations 10 11 12 13 14 15 16 17 With many figures 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 & 37 V R unipress 38 39 Vienna University Press 40 41 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; 24 detailed bibliographic data are available online: http://dnb.d-nb.de.
    [Show full text]
  • As Raízes Judaico-Cristãs Do Movimento Proto-Islâmico E Os Profetismos Na Península Arábica (Séc
    UNIVERSIDADE FEDERAL DE MINAS GERAIS FACULDADE DE FILOSOFIA E CIÊNCIAS HUMANAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA PAULO RENATO SILVA DE ANDRADE RECITA , EM NOME DO TEU SENHOR: As raízes judaico-cristãs do movimento proto-islâmico e os profetismos na Península Arábica (séc. VII E.C.) Belo Horizonte 2017 PAULO RENATO SILVA DE ANDRADE RECITA , EM NOME DO TEU SENHOR: As raízes judaico-cristãs do movimento proto-islâmico e os profetismos na Península Arábica (séc. VII E.C.) Dissertação apresentada como requisito parcial para a obtenção do título de mestre no Programa de Pós-Graduação em História da Universidade Federal de Minas Gerais, na linha de pesquisa História e Culturas Políticas. Orientador: Prof. Dr. André Luis Pereira Miatello. Belo Horizonte 2017 FOLHA DE APROVAÇÃO Dissertação de mestrado intitulada "Recita, em nome do teu Senhor: as raízes judaico- cristãs do movimento proto-islâmico e os profetismos na península arábica (séc. VII E.C.)" , defendida pelo aluno Paulo Renato Silva de Andrade e aprovada no dia ___ de _________________ de 2017 pela banca examinadora, composta pelos seguintes professores: ____________________________________________ Prof. Dr. André Luis Pereira Miatello (orientador) ____________________________________________ Prof. Dr. Tadeu Mazzola Verza (UFMG) ____________________________________________ Prof. Dr. José Antônio Dabdab Trabulsi (UFMG) AGRADECIMENTOS Qualquer tentativa sincera de agradecimento imediatamente nos remete não a uma tarefa hercúlea – visto que esta, ainda que enorme, implica em sua possível completude – mas sisífica. Não por uma suposta inutilidade do objetivo em si, mas pela futilidade do esforço, cujo ator já inicia consciente de que a pedra rolará para o pé da montanha. Ainda assim, é com a resignação otimista do Sísifo, tal como interpretado por Camus, que empreendemos a tarefa, com a mais alegre boa vontade, apesar da ciência da incomensurabilidade da gratidão que nutrimos e da incapacidade de expressá-la, em toda a sua plenitude e subjetividade.
    [Show full text]
  • Abdalqahir-B-Tahir-Al-Bagdadi-Al-Farq
    MOSLEM SCHISMS AND SECTS COLUMBIA UNIVERSITY PRESS SALES AOTTS NEW YORK LEMCKE & BUECHNER 30-32 EAST 20TH STREET LONDON HUMPHREY MILFORD AMEN CORNER, E,C. SHANGHAI EDWARD EVANS & SONS, LTD, 30 NORTH SZECHUEN ROAD COLUMBIA UNIVERSITY ORIENTAL STUDIES VOL. XV. MOSLEM SCHISMS AND SECTS (Al-Fark Bain al-Firak) BEING THE HISTORY OF THE VARIOUS PHILOSOPHIC SYSTEMS DEVELOPED IN ISLAM BY abii-Mansur 'abdKahir ibn-TaMr ARABIC JJ^FROM TOE KATE CHAMBERS SEELYE, PH.D. fork COLUMBIA UNIVERSITY PRESS 1920 An rights reserved Copyright, 1920 BY COLUMBIA UNIVERSITY PRESS Printed from type, January, 1920 m u. i* NOTE The translation of a work from one language into an- other is always a job more or less thankless. It is difficult to satisfy the masters at each end of the line. This is the the case particularly when languages are as distant philo- other as is Arabic. logically one from the English and The translator desires to reach lucidity of statement; at the same time he wishes to reproduce his author's words with as felicitous precision as is possible. Between these two ideals he may fail to adjust himself with that nicety that reveals the master hand. It is not for me to judge in how far Mrs. Seelye has steered clear of the rocks in her I venture to path ; yet say that her translation gives a very fair picture of the original. The subject which was the theme of al-Baghdadi the Con- formity or the non-Conformity of Mohammedan religious and philosophic sectaries is an abstruse one at best.
    [Show full text]
  • How Soon Is Safe?
    HOW SOON IS SAFE? IRAQI FORCE DEVELOPMENT AND ―CONDITIONS-BASED‖ US WITHDRAWALS Final Review Draft: February 5, 2009 Anthony H. Cordesman Arleigh A. Burke Chair in Strategy And Adam Mausner [email protected] [email protected] Cordesman: Iraqi Forces and US Withdrawals 4/22/09 Page ii The Authors would like to thank the men and women of the Multinational Force–Iraq and Multinational Security Transition Command - Iraq for their generous contribution to our work. The Authors would also like to thank David Kasten for his research assistance. Cordesman: Iraqi Forces and US Withdrawals 4/22/09 Page iii Executive Summary The US and Iraq now face a transition period that may well be as challenging as defeating Al Qa‘ida in Iraq, the other elements of the insurgency, and the threat from militias like the Mahdi Army. Iraq has made progress in political accommodation and in improving security. No one, however, can yet be certain that Iraq will achieve a enough political accommodation to deal with its remaining internal problems, whether there will be a new surge of civil violence, or whether Iraq will face problems with its neighbors. Iran seeks to expand its influence, and Turkey will not tolerate a sanctuary for hostile Kurdish movements like the PKK. Arab support for Iraq remains weak, and Iraq‘s Arab neighbors fear both Shi‘ite and Iranian dominance of Iraq as well as a ―Shi‘ite crescent‖ that includes Syria and Lebanon.. Much will depend on the capabilities of Iraqi security forces (ISF) and their ability to deal with internal conflicts and external pressures.
    [Show full text]
  • University of Lo Ndo N Soas the Umayyad Caliphate 65-86
    UNIVERSITY OF LONDON SOAS THE UMAYYAD CALIPHATE 65-86/684-705 (A POLITICAL STUDY) by f Abd Al-Ameer 1 Abd Dixon Thesis submitted for the degree of Doctor of Philoso] August 1969 ProQuest Number: 10731674 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731674 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2. ABSTRACT This thesis is a political study of the Umayyad Caliphate during the reign of f Abd a I -M a lik ibn Marwan, 6 5 -8 6 /6 8 4 -7 0 5 . The first chapter deals with the po litical, social and religious background of ‘ Abd al-M alik, and relates this to his later policy on becoming caliph. Chapter II is devoted to the ‘ Alid opposition of the period, i.e . the revolt of al-Mukhtar ibn Abi ‘ Ubaid al-Thaqafi, and its nature, causes and consequences. The ‘ Asabiyya(tribal feuds), a dominant phenomenon of the Umayyad period, is examined in the third chapter. An attempt is made to throw light on its causes, and on the policies adopted by ‘ Abd al-M alik to contain it.
    [Show full text]
  • A Tale of Two Cities the Use of Explosive Weapons in Basra and Fallujah, Iraq, 2003-4 Report by Jenna Corderoy and Robert Perkins
    December 2014 A TALE OF TWO CITIES The use of explosive weapons in Basra and Fallujah, Iraq, 2003-4 Report by Jenna Corderoy and Robert Perkins Editor Iain Overton With thanks to Henry Dodd, Jane Hunter, Steve Smith and Iraq Body Count Copyright © Action on Armed Violence (December 2014) Cover Illustration A US Marine Corps M1A1 Abrams tank fires its main gun into a building in Fallujah during Operation Al Fajr/Phantom Fury, 10 December 2004, Lance Corporal James J. Vooris (UMSC) Infographic Sarah Leo Design and Printing Matt Bellamy Clarifications or corrections from interested parties are welcome Research and publications funded by the Government of Norway, Ministry of Foreign Affairs. A tale of two cities | 1 CONTENTS FOREWORD 2 IRAQ: A TIMELINE 3 INTRODUCTION: IRAQ AND EXPLOSIVE WEAPONS 4 INTERnatiONAL HumanitaRIAN LAW 6 AND RulES OF ENGAGEMENT BASRA, 2003 8 Rattling the Cage 8 Air strikes: Munition selection 11 FALLUJAH, 2004 14 Firepower for manpower 14 Counting the cost 17 THE AFTERmath AND LESSONS LEARNED 20 CONCLUSION 22 RECOMMENDatiONS 23 2 | Action on Armed Violence FOREWORD Sound military tactics employed in the pursuit of strategic objectives tend to restrict the use of explosive force in populated areas “ [... There are] ample examples from other international military operations that indicate that the excessive use of explosive force in populated areas can undermine both tactical and strategic objectives.” Bård Glad Pedersen, State Secretary, Ministry of Foreign Affairs of Norway, 17 June 20141 The language of conflict has changed enormously. their government is not the governing authority. Today engagements are often fought and justified Three case studies in three places most heavily- through a public mandate to protect civilians.
    [Show full text]
  • Religious and Social Leadership As the Tribesmen of Arabia, the Jews Of
    CHAPTER ONE RELIGIOUS AND SOCIAL LEADERSHIP As the tribesmen of Arabia, the Jews of Medina drew their leadership from the more dominant clans among them. Their community leaders were judges, military commanders, and those who ruled on halakhic matters. A study of “the occasions of revelation” (asbāb al-nuzūl) in Islamic literature reveals that the Jewish leaders in Medina often provoked Muḥammad with questions on religious issues. As a result, they were referred to as the “people of the question” (aṣḥāb al-masʾala).1 A reflection of the numer- ous questions that the Jewish sages in Medina asked Muḥammad exists in the following saying, which indirectly presents the Jews as a trigger for the revelation of many verses of the Qurʾān: “[Much of] the Qurʾān was revealed because of the questions they (i.e., the Jewish leaders in Medina) posed to him (i.e., Muḥammad)” (kāna al-Qurʾān yanzilu fīhim fīmā yasʾalūna ʿanhu).2 1. The Leaders of the Jewish Tribes of Medina ʿAbd al-Malik b. Hishām (d. 833 CE) records a list of the Medinan Jew- ish leaders of every Jewish tribe in Medina.3 Many of these leaders are reported to have been killed during the Muslim-Jewish conflicts in Med- ina and Khaybar. The leaders of the strongest Jewish tribe in Medina, the Banū al-Naḍīr, were the brothers from the Abū al-Ḥuqayq family: Sallām, the richest merchant in the Ḥijāz, and al-Rabīʿ together with the three brothers from the Banū Akhṭab family: Ḥuyayy, Judayy and Abū Yāsir. In 625 CE, after the Banū al-Naḍīr surrendered to the Muslims, these two families along with others, moved to Khaybar where their relatives lived.
    [Show full text]
  • Abdullah Ibn Rawahah." People Prepared Themselves to Set Off
    THE BATTLES OF THE PROPHET BY IBN KATHIR THE BATTLES OF THE PROPHET Ibn Kathir Translated by Wa'il Abdul Mufaal Shihab Dar Al-Manarah For Translation, Publishing & Distribution El-Mansoura - Egypt Tel.: 002050/384254 - Fax : 002050/310501 Hand phone: 012/3605049 P.O.BOX : 35I38 ® Dar Al-Manarah for Translation, Publishing & Distribution First edition 1420/2000 Second edition 1421/2001 1 * * * Dar Al-Manarah For Translation, Publishing& Distribution - El-Mansoura - Egypt Tel : 002050/384254 - Fax : 310501 Hand phone : 012/3605049 P.O.BOX : 35I38 Translator's Note Praise be to Allah. We thank Him, seek His Help and His forgiveness. We seek refuge in Allah from the evils within ourselves and that of our bad deeds. He whom Allah guides, is truly guided, and whom he Allah leaves to stray, none can guide him. I bear witness that there is no god but Allah and that Muhammad is His final Prophet. In fact, the task of translation is not an easy one. Rather, it is a tremendous one, particularly when it is related to religion. So, I ask Allah to forgive my sins and dedicate this work for His Sake. However, I would like to draw the attention of the readers to the following points: a) This translation is not literal one. Rather, it is an abridged translation. b) The translation of the Qur'anic verses are quoted from Yusuf 'Ali's translation of The Holy Q'ur'an. c) When I see it is necessary to comment on something I put it between square brackets: [t. J. d) This work is a part of Ibn Kathir's valuable work Al- Bidayyah wan-Nihayyah.
    [Show full text]
  • Download Here
    shiites under attack Author : Muhammad Jawad Chirri About the Author Introduction Do The Shiite Muslims Say That The Qur'an Is Incomplete? Do the Shi'ite Muslims Say That the Revelation Came to Muhammad byMistake, and That it Was Intended for Ali? Do the Imams Have Any Authority on the Universe? Did the Shiite Muslims Borrow Some Jewish Teachings? Was Ibn Saba the Organizer of the Revolt Against 'Uthman in Basra, Kufa, and Egypt? Did Muslims Other Than Shiites Borrow Religious Teachings from Jews? The Relationship Between Muslims and Jews in the Present Era Are The Shiites Negative Towards The Companions? Unity of the Muslims and the School of Ahl al‐Bayt Bibliography Presented by http://www.alhassanain.com & http://www.islamicblessings.com About the Author Imam Muhammad Jawad Chirri is Lebanese by birth and a graduate of the Islamic Institute of Najaf in Iraq. Before reaching the age of 25, he wrote about Islamic jurisprudence and its basis. The following are some of his books dealing with this subject: 1. Al‐Riyad in the Basis of Jurisprudence 2. Al‐Taharah (the purity) 3. Fasting 4. The Book of Prayer 5. The Islamic Wills When he returned from Najaf to Lebanon, Imam Chirri and the unforgettable personality, Sheikh Muhammad Jawad Mughniyya, the author of many valuable books, waged a campaign trying to awaken the people of southern Lebanon and urging them to rise in order to gain The linked image cannot be displayed. The file may have been moved, renamed, or deleted. Verify that the link points to the correct file and location.
    [Show full text]