Al-Bidayah wa an-NihayahIbn Kathir

O Abu Muhammad, ‘Verily we belong to Allah and to Him we shall return.’ By Allah, you were exactly as the poet said:

[of the ṭawīl metre]
A youth whom affluence would draw close to his companion
whenever that companion prospered, yet poverty would drive him away.

ʿAlī then remained on the outskirts of Basra for three days. He offered the funeral prayer over the dead of both camps, and he singled out Quraysh with a separate prayer. After that he gathered whatever belonged to the supporters of ʿĀʾishah that was found in the camp and ordered it to be taken to the mosque of Basra. Whoever recognized something that belonged to his family might take it—except for any weapon that had come from the armories and bore the mark of the state.

The total number of those killed on the Day of the Camel from both sides was ten thousand: five thousand from these and five thousand from those—may Allah be pleased with them—and may He be pleased with the Companions among them (1).

Some of ʿAlī’s followers asked him to divide among them [their property, meaning] the wealth of the men of Ṭalḥah and al-Zubayr, but he refused. The Sabaʾiyyah spoke against him, saying, “(2) How can their blood be lawful to us while their property is not?” When this reached ʿAlī he said, “Which one of you would like the Mother of the Believers to fall to him as his share?” The people fell silent. For that reason, when he entered Basra he distributed among his troops the funds that were in the public treasury, and each man received five hundred. He added, “You will receive the same from Syria [as part of your stipends].” The Sabaʾiyyah again criticized him and maligned him behind his back.

Section

When ʿAlī had finished with the affair of the Camel, the leading men came to greet him. Among them was al-Aḥnaf ibn Qays at the head of the Banū Saʿd, who had stayed out of the fighting. ʿAlī said to him, “You held back (3)—meaning from supporting us.” He replied, “I thought I had (4) acted well; and what took place, O Commander of the Faithful, was by your order. Be gentle, for the road you have embarked upon is long, and tomorrow you will need me more than you did yesterday. Acknowledge my good offices, preserve my affection for the future, and do not address me in that way, for I have always been your sincere adviser.”

They relate that ʿAlī then entered Basra on Monday, and its people pledged allegiance to him under their standards, the wounded and those who had obtained amān (5) included.

ʿAbd al-Raḥmān ibn Abī Bakrah al-Thaqafī came and pledged allegiance. ʿAlī said to him, “Where is the one who held back (6)?”—meaning his father. He replied, “By Allah, O Commander of the Faithful, he is ill, and he is keen for your success (7).” ʿAlī said, “Walk ahead of me,” so he went before him and ʿAlī visited him. Abū Bakrah apologized to him, and ʿAlī accepted his excuse. He then offered him Basra, but Abū Bakrah declined, saying, “Let it be someone from your own household to whom the people will incline.”

(1) In A the term ‘ajmaʿīn’ is placed here. (2) In the printed edition (T) it reads ‘yaḥillu’. (3) In T it reads ‘taraabbaʿat’, a scribal corruption. (4) In A it reads ‘qud kuntu aḥsanta’. (5) In A it reads ‘wa-l-mustaʾniyya’, which here agrees with Tārīkh al-Ṭabarī (vol. 4, p. 541). (6) In T it reads ‘al-marīḍ’, in agreement with al-Ṭabarī (4: 543). (7) In T it reads ‘wa-in’, which is meaningless; our reading follows Tārīkh al-Ṭabarī (4: 543).
يا أبا محمد، إنا لله وإنا إليه راجعون والله لقد كنت كما قال الشاعر: [من الطويل] فتىً كانَ يدنيهِ الغنى منْ صديقهِ … إذا ماهو استغنى ويبعدهُ الفقرُ وأقام علي بظاهر البصرة ثلاثاً ثمَّ صلَّى على القتلى من الفريقين، وخَصَّ قريشاً بصلاة من بينهم، ثم جمع ما وجد لأصحاب عائشة في المعسكر وأمر به أن يحمل إلى مسجد البصرة، فمن عرف شيئاً هو لأهلهم فليأخذه، إلا [أن يكون] سلاحاً كان في الخزائن عليه سمة السلطان. وكان مجموع من قتل يوم الجمل من الفريقين عشرة آلاف: خمسة من هؤلاء، وخمسة من هؤلاء، (رضي الله عنهم) ورضي عن الصحابة منهم (١) . وقد سأل بعض أصحاب علي علياً أن يقسِّم فيهم [أموالهم يعني] أموال أصحاب طلحة والزبير (فأبى عليهم) فطعن فيه السبئية وقالوا: كيف تحل (٢) لنا دماؤهم ولا تحل لنا أموالهم؟ فبلغ ذلك علياً فقال: أيكم يحب أن تصير أم المؤمنين في سهمه؟ فسكت القومُ، ولهذا لما دخل البصرةَ فضَّ في أصحابه أموالَ بيت المال، فنال كل رجلٍ منهم خمسمئة، وقال: لكم مثلها من الشام [في أعطياتكم] ، فتكلم فيه السبئية أيضاً ونالوا منه من وراء وراء. [فصل] ولما فرغ علي من أمر الجمل أتاه وجوهُ الناس يسلّمون عليه، فكان ممن جاءه الأحنف بن قيس في بني سعد -وكانوا قد اعتزلوا القتال- فقال له علي: تربصت (٣) - (يعني) بنا- فقال: ما كنتُ أراني إلا قد (٤) أحسنت، وبأمرك كان ما كان يا أمير المؤمنين، فارفق فإن طريقك الذي سلكت بعيد، وأنت إليَّ غداً أحوج منك أمس، فاعرف إحساني، واستبق مودتي لغد، ولا تقل (لي) مثل هذا فإني لم أزل لك ناصحاً. قالوا: ثم دخل عليٌّ البصرة يوم الإثنين فبايعه أهلُها على راياتهم، حتى الجرحى والمستأمنة (٥) . وجاءه عبد الرحمن بن أبي بكرة الثقفي فبايعه فقال له علي: أين المتربص (٦) ؟ -يعني أباه- فقال: إنه والله مريض يا أمير المؤمنين، وإنه (٧) على مسرتك لحريص. فقال: امش أمامي، فمضى إليه فعاده، واعتذر إليه أبو بكرة فعذره، وعرض عليه البصرة (فامتنع وقال: رجل من أهلك يسكن إليه الناس،
(١) مكان للفظة في أ: أجمعين. (٢) في ط: يحل. (٣) في ط: تربعت؛ تحريف. (٤) في أ: قد كنت أحسنت. (٥) في أ: والمستأنية. وما هنا موافق لتاريخ الطبري (٤/ ٥٤١). (٦) في ط: المريض. وما هنا موافق للطبري (٤/ ٥٤٣). (٧) في ط "وإن"، ولا معنى لها، وما أثبتناه موافق لما في تاريخ الطبري (٤/ ٥٤٣).

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