this was not disagreeable to any, the more especially as at that time the gains from the booty were still very large. But when under Othman these gains dwindled and became ever smaller, this state treasury appeared to the Arabian provincial tribes as an oppression of the provinces. The nepotism of Othman increased the opposition, and it finally found expression in open revolt. These fanatical partisans were of opinion that Othman was the man against whom the real holy war should be waged. The Kūfa men were first to rebel against the governor nominated by Othman (655); with unaccountable weakness Othman immediately abandoned his representative. The Egyptians were the most energetic in their protest, and started for Medina in April 655 to the number of about 500. The disquiet which was simmering on all sides was secretly fomented by the disappointed Companions in Medina; they were the real plotters who made use of the discontent of the provincials. When after long discussion the Egyptians besieged Othman in his own house these Companions looked on inactively, or at the most excused themselves by a few pretended manœuvres, but in fact they were not displeased when the rebels stormed the house and slew the defenceless old Caliph whilst at prayer (17 June 655).
From this time onward fate took its own course. Among the Medina Companions Ali was now doubtless the nearest claimant to the Caliphate, and some even went so far as to render him homage. On the other hand, would he not certainly appear to all the Umayyads, and especially to the powerful governor of Syria, as the murderer of Othman? Mu'āwiya was firmly established in Syria, and was in a position to venture, under this pretext — to him probably more than a pretext — to dispute the Caliphate even with the son-in-law of the prophet. The Umayyads moreover were not the only enemies that Ali had to contend with. His former allies, Zubair and Ṭalḥa, who were at least as much to blame as he, roused the people against him, and this was done even more determinedly by the prophet's widow 'Ā'isha, who had always been opposed to him. They were supported by the Baṣra tribes, whilst Ali sought support with the Kūfa people. Near Baṣra the quarrel came to a decision, in the so-called Camel battle, which takes its name from the fact that 'Ā'isha, in accordance with old Arabian custom, was present at the battle in a camel-palanquin, as a sacred sign of war. Ali conquered and 'Ā'isha's part was played out. Ṭalḥa and Zubair were killed in the fight (9 Dec. 656). Ali was thus master of 'Irāḳ, and Kūfa became his residence.
Hereupon Arabia ceased to be the centre of the empire, and Medina sank to the status of a provincial town, in which piety and easy-going elegance had the necessary quiet for development. The history of Nearer Asia however again resolved itself, as it did before Islām, into the opposition between 'Irāḳ and Syria. The two halves of the empire armed themselves for the fight for supremacy, Muslims against Muslims. At first the better discipline of the Syrians and their higher culture
