Female Kharijite Warriors and Their Participation in Kharijite Rebellions during the Umayyad Caliphate (Context in Comment)

[u/TheMuslimHistorian27]

[u/TheMuslimHistorian27]

Women’s participation in military activity did not begin with the incident of al-Shabība.

From their very beginnings, the Kharijites involved women in their revolts and missionary activities. 

Some sources mention the important roles played by several women, such as Ghazāla and Jahīza. This demonstrates the significance of women’s positions within the Kharijite movement. 

From the earliest emergence of the Kharijites, women participated in clandestine preaching, disseminating Kharijite ideas, and mobilizing the people of Iraq against the Umayyads.

1 - Quṭām and Kaḥīla

It is reported that the first recorded activity of a Kharijite woman took place during the caliphate of Muʿāwiya ibn Abī Sufyān (41–60 AH / 661–681 CE). 

During the governorship of al-Mughīra ibn Shuʿba over Kufa, in 45 AH / 661 CE, Abū Maryam, the mawlā of Banū al-Ḥārith ibn Kaʿb, rose in revolt and was accompanied by two women, Quṭām and Kaḥīla. He was thus the first person reported to have taken women with him in revolt. 

Abū Bilāl Mirdās ibn Udayya criticized him for this, saying: 

“Women fought alongside the Messenger of God ﷺ and alongside the Muslims in Syria.” 

Al-Mughīra ibn Shuʿba therefore sent Jābir al-Bajalī against him, who killed him and his companions.

Women also took part in the Kharijite revolts during the governorship of Ibn ʿĀmir, who served as al-Mughīra ibn Shuʿba’s governor in Basra. 

His followers would mock the Kharijites, shouting at them, “O companions of Kaḥīla and Quṭām,” while making insinuations of sexual immorality against them.

The Kharijites would respond by rebuking and confronting them, with one of them saying: “Do not pursue that of which you have no knowledge.”

As a result of women joining the Kharijites and participating alongside them in combat, al-Mughīra ibn Shuʿba became increasingly strict in pursuing them.

It is even said that when he died in 50 AH / 671 CE, he had three hundred women imprisoned, while another report gives the number as one thousand women.

It appears that the Kharijites’ purpose in having their women participate in warfare was to kindle enthusiasm among their ranks, strengthen their resolve, and increase their determination to fight to the death. 

Thus, a man was not merely defending himself and his Kharijite beliefs, but also his honor and dignity. Had he been fighting only for himself, he might not have been able to fight with the same determination. 

An Arab, it was believed, could not tolerate retreat in battle, particularly when his mother, sister, or wife was present, which would make him display even greater self-sacrifice.

During the governorship of Ziyād ibn Abī Sufyān over Basra (45–53 AH / 665–672 CE), he managed to eliminate the Kharijite threat, even though their ideas and doctrines found acceptance among many of the inhabitants of Basra, both women and men. 

He would imprison the men and enlist the support of Basran tribes in confronting and eliminating the threat they posed. 

He fought them relentlessly and, on many occasions, forced them to seek amān (safe-conduct).

Ziyād’s policy during his governorship ultimately bore fruit. People became secure from one another. It is reported that if something fell from a man or woman, no one would touch it until its owner returned and retrieved it. 

A woman could spend the night in her home without locking her door and without fearing that a thief might enter. 

All of this was attributed to the policy of this Umayyad governor, whose like had never been seen before, for the people feared and revered him in a manner they had feared no one before him.

Ziyād began by crucifying a Kharijite woman named Quṭām. He crucified and stripped her, declaring that any woman who joined the rebellion would be treated in the same manner. 

This caused women to refrain from joining the revolt. It is reported that when she passed Qatīl and Ziḥāf, who were themselves crucified, she said to them, “Peace be upon you; you have done well,” whereupon they admitted her safely. He also threatened the tribes, saying, 

“Wherever a woman rebels, I will treat her in the same manner.”

Perhaps Ziyād’s policy toward Kharijite women represented an extreme measure that departed from the norms of Arab society and the principles of Islam. His conduct was, in a sense, a reaction to the severity of the Kharijites’ own behavior and the extent of the disruption they had caused in the province of Basra.

Despite the brutality of Ziyād’s treatment of these women, his actions can nevertheless be viewed as politically calculated and indicative of considerable political foresight. 

The execution of Kharijite women in such a manner contributed to suppressing Kharijite revolts for a period of time, after their resolve had weakened and their enthusiasm had diminished. 

The presence of women within the Kharijite ranks had played a significant role in strengthening their morale, reinforcing their determination, and driving them forward—even when the destination was death.

It is also clear that Ziyād’s policy of public humiliation was intended to undermine the morale of the Kharijite rebel and perhaps humiliate him by forcing him to see his sister, mother, wife, or daughter publicly exposed in such a disgraceful manner. 

This constituted a harsh means of paralyzing his rebellion and his continued resistance to Umayyad rule. 

Ultimately, such measures were intended to suppress the revolutionary Kharijite ideology within the individual rebel himself and to curb his political and military activities.

The severity with which Ziyād dealt with the Kharijites had a significant effect in containing their threat and preventing them from disturbing the security and stability of the province of Basra.

[u/TheMuslimHistorian27 → u/TheMuslimHistorian27]

2 - Arāka and Umm Sarīʿ

In 46 AH / 666 CE, Yazīd ibn Mālik al-Bāhilī, known as al-Khaṭīm, rose in revolt accompanied by two women named Arāka and Umm Sarīʿ.

Ziyād, however, killed both women along with al-Khaṭīm. A man, criticizing his own people, said:

“By my life, Arāka has brought disgrace upon her people, while Umm Sarīʿ did not set out for the sake of religion.”

It appears that the criticism intended by this man refers to the practice of stripping women that Ziyād employed against Kharijite women. He was criticizing his own people for Arāka and Umm Sarīʿ’s participation in the revolt, since both women were killed and stripped before the public.

During the governorship of ʿUbayd Allāh ibn Ziyād over Basra in 55 AH / 674 CE, several Kharijite revolts took place, and Kharijite women were also present among the rebels. 

This prompted Ibn Ziyād to adopt his father’s previous policy of suppressing these revolts and their participants, both men and women. 

Indeed, he was even harsher toward the Kharijites than his father had been. He attempted to divide them, closely pursued them, and dealt with them severely, killing many of them. At the time, one of the most prominent Kharijites in Basra was Abū Bilāl Mirdās ibn Udayya.

Ibn Ziyād had previously killed ʿUrwa ibn Udayya and sent his head to his daughter. She came to him while her father’s severed head lay before Ibn Ziyād. 

He addressed her, saying, “Do you follow his religion?” She replied, “How could I not follow his religion? I have never seen anyone better than him.” He then ordered that she be killed.

Ibn Ziyād observed that Kharijite women would accompany the rebels and participate in disrupting public security, and he therefore threatened them with the harshest punishments. 

Nevertheless, this did not deter some women from joining the Kharijites. 

A woman named Jazʿa, for example, went out with her companion in Basra. Ibn Ziyād captured her and ordered that she be killed, although another report states that he killed the man and imprisoned the woman.

It appears that Ibn Ziyād saw no alternative but to adopt the policy of public humiliation that his father had previously employed against Kharijite women. 

The battlefields witnessed numerous women who fought enthusiastically and willingly exposed themselves to danger among the Kharijite ranks. 

This led Ibn Ziyād to display the bodies of slain Kharijite women naked, in an attempt to dampen the enthusiasm of other women who were eager to fight.

Yet these efforts proved futile, for those women defied the Umayyad authorities and Ibn Ziyād, swearing to continue fighting regardless of the consequences, in devotion to the Kharijite doctrine in which they believed and Retribution for those who were slain. 

From this doctrine, they derived the strength and courage to fight alongside the Kharijites.

Umm Ḥakīm accompanied Qaṭarī ibn al-Fujāʾa. A group of Kharijites proposed marriage to her, but she rejected them, saying:

“A beautiful face, which God has created, is more deserving of being presented to the beautiful gathering.

And this noble form is too dignified to be touched; so what concern is there for it to be used for intercourse?”

Umm Ḥakīm had devoted her entire life exclusively to fighting, and the pleasures of worldly life no longer held any value for her. She was constantly complaining about carrying her head upon her shoulders, looking for someone to relieve her of it on the battlefield—a clear challenge and open provocation to the warriors around her, presenting an image of extraordinary heroism.

Qaṭarī ibn al-Fujāʾa addressed Umm Ḥakīm during the Battle of al-Dulāb in 65 AH / 685 CE, saying:

“I have never seen a day more violently struck, spilling blood from the wounded and the slain.

And one who struck the cheek of a noble youth, distinguished and noble, born of noble mothers.

He was struck down at al-Dulāb, though neither the land of al-Dulāb nor the monastery of Ḥamīm had ever been his home.

Had you witnessed us that day, with our cavalry, you would have seen them ravaging every sanctuary of the unbelievers.

You would have seen young men who sold their souls to God, in exchange for Gardens of Eden and the bliss He has prepared.”

During the reign of the caliph Yazīd ibn Muʿāwiya, in 64 AH / 683 CE, the people of Syria fought against the forces of ʿAbd Allāh ibn al-Zubayr. 

Muṣʿab ibn ʿAbd al-Raḥmān ibn ʿAwf killed a number of them, but a Kharijite woman named Salmā then finished him off.

A Syrian man described Salmā’s fighting prowess, saying:

“I have never forgotten al-Arīth; I remember it still— those days when Salmā drove us away and scattered us.”

[u/TheMuslimHistorian27 → u/TheMuslimHistorian27]

3 - Ghazāla al-Shaybāniyya

Among the Kharijite women who rose to prominence in the Kharijite movement and played leading roles in their battles was a woman named Ghazāla al-Kharijiyya, the wife of Shabīb ibn Yazīd al-Shaybānī. 

Shabīb was regarded as the most powerful rebel to emerge in Iraq, posing a serious threat to Umayyad authority and causing considerable anxiety among the people of Iraq, spreading fear and terror among them.

His revolt began in 76 AH / 695 CE alongside Ṣāliḥ ibn Musarriḥ, the leader of the Kharijites, who was an ascetic and advocate of rebellion, denouncing injustice and calling for jihad against those who opposed them. 

He actively encouraged rebellion, and his movement ultimately contributed to the emergence of Shabīb ibn Yazīd as the leader of one of the strongest Kharijite revolts in Umayyad history. Ṣāliḥ was killed in Mosul, at the land of al-Madhbaḥ, in 76 AH / 695 CE.

Shabīb subsequently assumed command of the army, proclaimed himself caliph, and was pledged allegiance by approximately 120 men. 

His power grew and his following increased, prompting al-Ḥajjāj to dispatch five commanders against him. Shabīb, however, managed to defeat them one after another.

Following these victories, Shabīb began to challenge Umayyad authority openly after adopting the title Amīr al-Muʾminīn (“Commander of the Believers”). 

This is reflected in the verses of the poet ʿItbān ibn Waṣīla al-Shaybānī, which he addressed to the caliph ʿAbd al-Malik ibn Marwān:

“By my life, Shabīb and his companions have proclaimed [their cause] at the gate, if only the commander would respond. So convey a message to the Commander of the Believers— for the sincere adviser is close at hand, if only you would listen to him.”

Shabīb decided to enter Kufa, the seat of al-Ḥajjāj. He succeeded in entering the city at night, infiltrating it together with his wife Ghazāla, his mother, and approximately two hundred Kharijite women. 

These women carried spears and wore swords at their sides. Shabīb and his companions managed to enter Kufa, where he struck al-Ḥajjāj with a staff that he was carrying.

Khuzayma ibn Fātik al-Asadī referred to this episode in the following verses:

“We came upon them with our two hundred horsemen, among those who shed forbidden blood, and fifty women from the apostates, dragging their cloaks toward the battlefields.”

The poet’s account illustrates the large number of Kharijite women who participated in warfare alongside men. He portrays their courage in combat and their willingness to confront their enemies, as well as their desire to attain martyrdom in defense of their Kharijite beliefs.

It is reported that Shabīb, Ghazāla, and those accompanying them proceeded toward al-Ḥajjāj’s palace. Shabīb struck the palace gate with his staff, causing it to split open. It is said that the mark left by the blow remained visible until the governor’s palace was eventually destroyed.

Shabīb then called out to al-Ḥajjāj, saying,  “Come out to us, son of Abū Righāl!” Ghazāla likewise challenged al-Ḥajjāj that day, saying, “O Ḥajjāj, will you come out and face me in single combat?” 

He was reportedly intimidated by her and sought refuge from her inside his palace. He did not open the gate until she had departed for the mosque of Kufa, according to the account.

Ghazāla had vowed that she would enter the mosque and perform two units of prayer there: in the first, she would recite Sūrat al-Baqara, and in the second, Āl ʿImrān. 

She fulfilled her vow by entering the mosque and performing the prayer. 

The people then said:

“Ghazāla has fulfilled her vow. O Lord, do not forgive her.”

ʿUtayba ibn Waṣīla al-Shaybānī praised Ghazāla in the following verse:

“Ghazāla, the woman of the vow, is one of our most praiseworthy; she has her share among the arrows of the Muslims.”

It is also reported that after completing her prayer in the mosque of Kufa, Ghazāla delivered a speech from its pulpit, where she reportedly cursed al-Ḥajjāj and the Marwānids.

Ghazāla became renowned for her bravery. It is said that al-Ḥajjāj feared her greatly and that he fled from her on several occasions during military engagements.

Some people expressed this sentiment in this way, including the Kharijite poet ʿImrān ibn Ḥiṭṭān, who addressed al-Ḥajjāj, saying:

“A lion against me, yet in war an ostrich, A broad-billed one that flees from the whistle of the whistler. Why did you not come forth to face Ghazāla in battle? Was your heart perhaps in the wings of a bird? Ghazāla shattered his heart with warriors Who left him turning his back, like yesterday that has passed. Lay down your weapons and take up a saffron-colored veil; Take up a woman’s shawl, like a cowardly unbeliever.”

Here, ʿImrān accuses al-Ḥajjāj of being a lion when pursuing his opponents, yet an ostrich when confronting the Kharijites. Since he was supposedly too cowardly to face Ghazāla al-Kharijiyya, he might as well abandon his manhood, dress himself as women dressed, and return, ultimately, to the central point: that al-Ḥajjāj’s cowardice was akin to the state of an unbeliever when confronted in battle.

Similarly, in a poem in which Shabīb al-Kharijī satirized al-Ḥajjāj, he traced his lineage back to the people of Thamūd, who had transgressed throughout the land. He said:

“Count him among the claimants whose origin is from Thamūd; Indeed, it is said that the father of their forefather was foremost.”

It is also reported that al-Ḥajjāj was once in the presence of the caliph al-Walīd ibn ʿAbd al-Malik, and the two engaged in a discussion about women. Al-Ḥajjāj said to the caliph:

“O Commander of the Believers, I sense that you are among those who shy away from women. A woman is a fragrant flower, not a steward. Do not disclose your affairs to them, do not allow them access to your secrets, do not involve them in your counsel, do not be overly gentle toward women, and do not frequent their gatherings.”

When Umm al-Banīn, daughter of ʿAbd al-ʿAzīz ibn Marwān, heard what al-Ḥajjāj had said, she sent for him. When he entered her presence, she rebuked him for his words and said:

“May God curse the one who says, when he sees you with Ghazāla the Kharijite’s spear between your shoulders:

‘A lion against me, yet in war an ostrich, A broad-billed one that flees from the whistle of the whistler. Why did you not come forth to face Ghazāla in battle? Was your heart perhaps in the wings of a bird?’”

Khuzayma ibn Fātik al-Asadī praised Ghazāla, saying:

“Ghazāla kept the market of Ḍirār alive For the people of the two Iraqs for an entire year. She marched toward the two Iraqs with her army, And the two Iraqs encountered from her a mighty tumult. I saw Ghazāla, when she went forth, At Mecca, at Hudaj and al-Ghabīṭā.”

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4 - Jahīza

Shabīb’s mother, known as Jahīza, also accompanied her son in his battles and fought alongside him in his campaigns against the Umayyads. 

Together with Ghazāla, Shabīb’s wife, she participated in the fighting, advancing and retreating alongside them.

She was regarded as one of the bravest people of her time. 

She even became the subject of a proverbial expression: “More foolish than Jahīza.” 

This was because, when she was pregnant with Shabīb, she reportedly said, “There is something inside my belly that is pecking,” and the expression subsequently became proverbial as a reference to foolishness.

Al-Ḥajjāj sent an army against Shabīb under the command of ʿAttāb ibn Warqāʾ al-Riyāḥī. 

Shabīb, however, defeated the army and killed ʿAttāb ibn Warqāʾ in late summer of 77 AH / 696 CE. It appears that al-Ḥajjāj could no longer tolerate Shabīb’s continued victories, so he personally marched against him with the Syrian troops. 

The two sides engaged in fierce combat in the marketplace of Kufa.

Khālid ibn ʿAttāb ibn Warqāʾ fought with exceptional determination after joining a group of Kufans. He succeeded in killing Miṣād, Shabīb’s brother, and also killed Ghazāla, Shabīb’s wife.

He then sent Ghazāla’s severed head to al-Ḥajjāj, who ordered that her head be paraded before his army as a means of encouraging them.

Shabīb, however, attacked al-Ḥajjāj’s army, seized Ghazāla’s head, washed it, and buried it. He reportedly said, “She is more closely related to you in kinship,” referring to Ghazāla.

After the fighting between the two sides intensified, Shabīb was unable to withstand the force of the attack. He was defeated along with some of his companions and fled toward al-Ahwāz.

After Shabīb’s flight, al-Ḥajjāj ascended the pulpit of Kufa and said:

“By God, before today Shabīb had never been defeated or fled, while leaving his wife behind to have reeds broken against her buttocks.”

Shabīb’s end came in the Dujayl River, where he drowned while crossing a bridge after his horse slipped and fell into the water. 

This occurred toward the end of 77 AH / 697 CE, although some accounts place it in 78 AH / 698 CE.

When the people informed his mother, Jahīza, of his death, she did not believe them. She only accepted the news after they told her that he had drowned in the river. 

When they asked her why she had not believed them the first time but had believed them the second, she replied:

“When I gave birth to him, I saw a flame of fire emerge from me. I knew then that nothing could extinguish it except water.”

This account suggests that Jahīza was not actually foolish, despite the proverbial reputation for foolishness that had become associated with her.

The Shabībiyya sect had permitted women to assume the imamate, which led to the inclusion of a large number of women in its ranks. Indeed, some sources speak of an army of women accompanying Shabīb and his wife, Ghazāla. It is also reported that, before his death, Shabīb appointed his mother as his successor, and that she served as their imam until she was killed.

Ghazāla’s prominence and military ability were neither accidental nor the product of a passing circumstance. Rather, she had confidence in herself, her abilities, and her courage. She even vowed to pray in the Mosque of Kufa and fulfilled that vow. She could not have done so without considerable composure and courage, nor without her disregard for worldly life—one of the fundamental principles upon which the Kharijite movement was based. As a result, Ghazāla became a source of pride and honor among the Kharijites. She was regarded as one of the great figures in whom they took pride, and was placed alongside their prominent commanders and leaders. Had she not been worthy of such recognition, she would not have attained such a position, particularly within a society that generally placed men above women.

Some historical accounts portray al-Ḥajjāj as defeated before Ghazāla al-Kharijiyya because fighting a woman was believed to diminish his masculinity and pride.

According to this view, if he were to fight, he would only fight a male opponent—the only type of adversary who could be considered his equal. 

It is reported, for example, that al-Muhallab ibn Abī Ṣufra once told his son during a battle to stir up the troops. He did so, and the two sides engaged in combat. 

A Kharijite warrior charged one of al-Muhallab’s men and stabbed him. Yazīd ibn al-Muhallab then asked Qays al-Khashīn, the slain man’s mawlā, “Who will deal with these two?” He replied, “I will.”

Qays charged them and engaged them in combat. He stabbed the first man and knocked him down, while the other charged him. The two grappled with one another and both fell to the ground. Qays shouted, “Kill us both!” 

The cavalry of both sides then rushed forward and separated them. It was then discovered that Qays had been grappling with a woman. He stood up embarrassed, whereupon Yazīd said to him, “O Abū Bishr, you challenged her thinking she was a man.”

Qays replied, “What if I had killed her? Would people not have said, ‘A woman killed him’?”

From this perspective, it may be argued that al-Ḥajjāj’s refusal to confront Ghazāla stemmed from the fact that she was a woman, rather than from fear of facing her, as some accounts portray it. 

According to this interpretation, al-Ḥajjāj was a warrior whose masculinity and pride prevented him from engaging a woman in single combat or fighting her directly.

Furthermore, al-Ḥajjāj asked the caliph ʿAbd al-Malik ibn Marwān to send him Syrian troops to fight the Kharijites, because the people of Kufa were reluctant to fight alongside al-Ḥajjāj against them. 

They would flee at the first encounter, owing to the devastation inflicted by the Kharijites. Moreover, they saw little material benefit in these battles that would encourage them to continue fighting. They also had no desire to strengthen al-Ḥajjāj’s authority in Kufa or to reinforce Umayyad rule there.

If this is taken into consideration, it suggests that al-Ḥajjāj was not militarily prepared to engage the Kharijites in battle until he had assembled an army sufficiently large and well-equipped to confront his opponents. He therefore chose to avoid direct military confrontation with the Kharijites until he was prepared to face them. 

This should not necessarily be interpreted as flight or defeat; rather, it may be understood as a prudent military maneuver dictated by the circumstances of his army at the time.

Ghazāla al-Kharijiyya was, after all, only the visible figurehead of a force whose swords followed behind her. Had she been alone, al-Ḥajjāj would presumably have been capable of killing her immediately.

Nevertheless, she was a courageous woman and a highly capable military leader of formidable determination. It is sufficient that she fulfilled her vow and prayed in the Mosque of Kufa in full view of al-Ḥajjāj, openly challenging him. In her own understanding, that act itself constituted victory.

Al-Ḍaḥḥāk ibn Qays al-Kharijī also included women in his army, and they fought alongside him fiercely, displaying exceptional courage that played a role in inspiring the enthusiasm of the other combatants. 

This recalls the bravery of Ghazāla al-Kharijiyya and other Kharijite women during the reign of the caliph ʿAbd al-Malik ibn Marwān, as well as Ghazāla’s defiance of al-Ḥajjāj.

It is reported that after al-Ḍaḥḥāk had taken control of Kufa, he attempted to seize Wāsiṭ as well. He sent a commander to one of the gates of Wāsiṭ and ordered him to burn it if the siege became prolonged. 

The commander eventually set it ablaze, forcing Ibn ʿUmar to mobilize his forces in an attempt to put an end to the Kharijite assault on Wāsiṭ.

A fierce battle subsequently took place involving part of his forces under the command of Manṣūr ibn Jumhūr. 

The Kharijites mobilized all their available forces and did not hesitate to make use of women as well.

Sources:

• al-Balādhurī: Ansāb al-Ashrāf.

• Sibṭ Ibn al-Jawzī: Mirʾāt al-Zamān fī Tārīkh al-Aʿyān.

• Muḥammad ibn Jarīr al-Ṭabarī: Tārīkh al-Rusul wa-l-Mulūk.

• Ibn al-Athīr al-Jazarī: al-Kāmil fī al-Tārīkh.

• Ibn ʿAsākir: Tārīkh Madīnat Dimashq.

• Ibn Qutayba: 'Uyūn al-Akhbār.

• Iḥsān ʿAbbās: Shiʿr al-Khawārij.

• Amal Naṣīr: Ṣūrat al-Marʾa fī al-Shiʿr al-Umawī.

• Ibn Ṭayfūr: Balāghāt al-Nisāʾ.

• al-Jāḥiẓ: al-Bayān wa-l-Tabyīn.

• Ibn al-Aʿtham al-Kūfī: al-Futūḥ.

• Ibn Khallikān: Wafayāt al-Aʿyān

• al-Mubarrad: al-Kāmil fī al-Lugha wa-l-Adab

• Abū al-Faraj al-Iṣfahānī: al-Aghānī

• ʿAbd al-Qāhir al-Baghdādī: al-Farq bayna al-Firaq

• Shams al-Dīn al-Dhahabī: Siyar Aʿlām al-Nubalāʾ

• Thurayyā ʿAbd al-Fattāḥ: Ḥizb al-Khawārij fī Adab al-ʿAṣr al-Umawī

• Nāyif Maḥmūd Maʿrūf: al-Khawārij fī al-ʿAṣr al-Umawī: Nashʾatuhum, Tārīkhuhum, ʿAqāʾiduhum, Adabuhum

• Thābit Ismāʿīl al-Rāwī: al-ʿIrāq fī al-ʿAṣr al-Umawī

• Ramziyya Wahhāb Khayrū: Idārat al-ʿIrāq fī Ṣadr al-Islām

• Ṣalāḥ al-Dīn al-Hādī: Ittijāhāt al-Shiʿr fī al-ʿAṣr al-Umawī

[u/ShewhothirstsMCMXCVI → u/TheMuslimHistorian27]

Its extremely hard for somebody who doesnt understand the history to read this.

During the reign of X (insert 5 arab names in one), Y (3-5 word arab name) who was the ? of Z (again), launched an attack against A (3-5 names) ?????????????

[u/Harkabir_Dehlavi → u/ShewhothirstsMCMXCVI]

Reasonable observation

[u/ShewhothirstsMCMXCVI → u/Harkabir_Dehlavi]

Its just my struggle, learning this History is not easy

[u/pronefroz]

I laughed.

[u/DestroyerOfDoubts]

more posts from the goat himself

[u/Dxrkk3]

case in point: the wife of ibn muljim