Nations and peoples, irrespective of their elements and religions, observe fulfilling covenants and carry out stipulations. They do not turn away from what they observe. They comply with social relationships and keep general regulations. As for Islam, it takes great care of this affair. It emphasizes the care for covenants and the fulfilling of them. Allah, the Most High, says:

“And fulfill the promise; surely (every) promise shall be questioned about” (Qur’an, 17:34).

And He, the Exalted, says:

“And if they seek aid from you in the matter of the religion, aid is incumbent on you except against a people between whom and you there is a treaty” (Qur’an, 8:72).

In this verse Allah, the Most High, summons the Muslims to support their brothers in religion and to take part in war operations when they summon them to that. He, the Most High, has excluded the Muslims between whom and the polytheists there are a covenant and a treaty. That is because it is not permissible for them to violate that, for covenants are of great importance with Allah. The Prophet, may Allah bless him and his family, says: “The believers (should cleave to) their stipulations.” He, may Allah bless him and his family, says: “If a believer promises, he should fulfill (his promise).”

In his document of instructions to Malik al-Ashtar, Imam ‘Ali, the Commander of the Faithful, has said: “If you conclude an agreement between you and your enemy or enter into a pledge with him, then fulfill your agreement and discharge your pledge faithfully. Place yourself as a shield against whatever you have pledged because among the obligations of Allah there is nothing on which people are more strongly united despite the difference of their ideas and variation of their views than respect for fulfilling pledges. Besides, Muslims, even unbelievers have abided by agreements because they realize the dangers that would come in wake of violation (thereof). Therefore, do not deceive your enemy, because none can offend Allah save the ignorant and the wicked. Allah made His agreement and pledged the sign of security which He has spread over His creatures through His mercy and an asylum in which they stay in His protection and seek the benefit of nearness to Him.”

This is the attitude of Islam toward treaties and stipulations. It has made it incumbent on Muslims to fulfill them and to take care of them. It has made it unlawful to violate them. After this let us return to the truce of the peacemaking which was concluded by Imam al-Hasan and Mu’awiya, that we may see which of the parties observed it. As for the stipulations Imam al-Hasan (‘a) made against Mu’awiya, there was only one stipulation which was that the Imam had not to revolt against him. The Imam fulfilled that. That was when his loyal followers hurried to him after Mu’awiya had broken the conditions he had given to the Imam. They asked him to revolt against Mu’awiya. However, the Imam (‘a) refused to violate the covenant he had made. After his going out of Kufa to Yathrib, the leaders of his followers came to him. They asked him to fight against Mu’awiya. They guaranteed that they would occupy Kufa and remove Mu’awiya’s governor from it. However, the Imam (‘a) refused to respond to them and ordered them to incline to patience-as we have previously mentioned.

As for Mu’awiya, he violated his covenant and oath and he broke his promises though he had made it incumbent on himself through strong, sure oaths to fulfill what he had given to the Imam from among the stipulations. He has mentioned at the end of the treaty: “On Mu’awiya Ibn Abi Sufyan is Allah’s promise and covenant, what Allah took against any of His creature from among the fulfillment, and what Allah gave from among Himself.” However, after a few days Mu’awiya violated the treaty he had concluded. He said before the Muslims: “Truly all the things I had given to al-Hasan Ibn ‘Ali are under these two feet of mine! I will not fulfill them!” Al-Husayn Ibn Numayr said: “Mu’awiya did not fulfill any of the things he had given to al-Hasan. He killed Hijr and his companions. He pledged allegiance to his son, and poisoned al-Hasan.” The Khousrow of the Arabs (Mu’awiya) violated all the conditions the treaty contained. He fulfilled nothing of them. Through that he showed his policy that raised the slogan of treachery, breaking promises, and violating covenants. The following are the stipulations Mu’awiya violated and did not fulfill.

Cursing Imam ‘Ali

When man dies, hatred, spites, and all effects should die with him. People have followed that since the dawn of history. However Mu’awiya, son of Hind, turned away from that.

After the concluding of the peacemaking, Mu’awiya openly cursed Imam ‘Ali, the Commander of the Faithful, and went too far in disparaging him. Imam al-Hasan had stipulated that Mu’awiya should refrain from cursing his father, but Mu’awiya paid no attention to that. Imam ‘Ali passed away, but Mu’awiya went on cursing him. It was said:

Respecting the dead is a must even if they are far. Just imagine how much more it is when they are near1.

Mu’awiya used all his abilities to disparage Imam ‘Ali and to degrade his position. He employed all the organs of his government for that, to the extent that he regarded cursing the pure family (of the Prophet) as among the religious practices. So the Muslims protested when it (the cursing) was stopped, They called each other to perform it, and felt that they committed a sin when they did not perform it.

Without doubt cursing Imam ‘Ali, the Commander of the Faithful, means cursing and disparaging the Prophet, may Allah bless him and his family. It has been narrated from the Prophet, may Allah bless him and his family, his sauying: “Whoever curses ‘Ali curses me. Whoever curses me curses Allah.”2 It has been narrated that he has said: “Whoever hurts ‘Ali hurts me.”3 He, may Allah bless him and his family, has said: “O Allah, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him, and desert whoever deserts him.”

True traditions transmitted from the Prophet, may Allah bless him and his family, have mentioned that Imam ‘Ali was his brother, his guardian, his bosom friend, and the gate of the city of his knowledge. They have also mentioned that had it not been for his jihad and his defending the religion of Allah, no pillar of Islam would have stood, no worshipper would have worshipped Allah, and no monotheist would have professed the unity of Allah. It was said in the past:

Do you openly curse him on the pulpits while their sticks have been installed for you through his sword?

As for the reason that Mu’awiya cursed Imam ‘Ali, it was that Mu’awiya came to know that the affairs would not go well except through cursing and slandering him. Marwan Ibn al-Hakam declared that, saying: “The affair does not go well with us but through that (through cursing Imam ‘Ali).”4

Anyway when Mu’awiya returned to Damascus after concluding the peacemaking, he ordered the people to gather together. He arose among them and said: “O People, Allah’s Apostle, may Allah bless him and his family, said to me: ‘Surely you will undertake the caliphate after me. Choose the Sacred Land, for there are righteous people in it.’ I have chosen you. Therefore, curse Abu Turab (Imam ‘Ali)!”

The people began cursing and disparaging him5. Then Mu’awiya used cursing him as a constant Sunna during Friday and eid sermons. He addressed the people and said at the end of his sermon: “O Allah, Abu Turab (Imam ‘Ali) disbelieved in Your religion and turned away from Your way, so curse him with a harmful cursing and punish him with a painful chastisement!” These words were mentioned on the pulpits6. Then Mu’awiya wrote to all his governors letters in which he commanded them to curse the brother of Allah’s Apostle and master of this community (Imam ‘Ali).

The orators disowned Imam ‘Ali and cursed him in all the districts and on all the pulpits7.

Mu’awiya’s governors followed that. Mu’awiya removed from office those who refused to curse Imam ‘Ali. He removed from office Sa‘eed Ibn al-‘Aas because he refused to curse the Imam. He replaced him by Marwan Ibn al-Hakam. This wicked rogue (Marwan) went too far in cursing and disparaging Imam ‘Ali, to the extent that Imam al-Hasan did not come to the mosque8. Al-Mughira Ibn Shu‘ba went too far in cursing him, to the extent that none was able to count the times of his cursing him9. Ziyad provoked the people to curse him and he killed with the sword those who refused to curse him10.

The governors went too far in cursing Imam ‘Ali, to the extent that they regarded his cursing as one of the parts of the Friday Prayer. One of them forgot to curse Imam ‘Ali (‘a) during the Friday sermon. He remembered it during his travel, so he recompensed it. They built a mosque and called the mosque Masjid al-Dhikr11. Hisham Ibn ‘Abd Al-Malik made a speech at ‘Arafa. So ‘Abd Al-Malik Ibn Waleed criticized him for that, saying: “O Commander of the Faithful, on this day the caliphs regard cursing Abu Turab (Imam ‘Ali) as desirable!” However Hisham said to him: “We have come not for this.12” When ‘Abd Al-Malik Ibn Marwan became a ruler, he regarded cursing (Imam ‘Ali) the Commander of the Faithful as on top of his tasks. He spread cursing him in all the Islamic countries. Khalid Ibn Abdullah al-Qasri13, an Umayyad governor over Mecca and Iraq, openly cursed Imam ‘Ali, al-Hasna, and al-Husayn. He ascended the pulpit and said: “O Allah, curse ‘Ali Ibn Abi Talib, the son-in-law of Allah’s Apostle, may Allah bless him and his family, the husband of his daughter, the father of al-Hasan and al-Husayn.”

Then he turned to the people and said to them: “Have I used akunya?”14

Al-Hafiz al-Sayuti has mentioned that there were during the days of the Umayyads more than seventy thousand pulpits on which (‘Ali) Ibn Abi Talib (‘a) was cursed. That was because Mu’awiya had legislated that. In connection with this Allama Ahmad Hafiz al-Shafi‘i has said:

Sheikh al-Sayuti has related that among what they made as a Sunna (was) seventy thousand and ten pulpits on which they cursed Haydar (Imam ‘Ali).

The great become small beside this; rather it lays the blame on (Mu’awiya).

When the common people and the low class came to know that cursing and disparaging (Imam ‘Ali), the Commander of the Faithful (‘a) was the most lovable thing to the Umayyad authority and the best means to communicate with it, they sought nearness to the government through that. A rogue went to al-Hajjaj raising his voice, saying: “Surely my family harmed me when they named me ‘Ali. I am poor and miserable. I am in need of the gift of the Emir.”

Al-Hajjaj was pleased with that. He laughed and said: “The thing through which you have gained access is nice. I have appointed you in the place so-and-so.”15

Abusing and cursing Imam ‘Ali (‘a) spread throughout the Islamic countries except Sajistan. He was not cursed on the pulpits there except one time. When the Umayyads insisted on that, the people of Sajistan refrained from it, to the extent that the Umayyads finally were forced to agree with them16. Through that the people of Sajistan obtained honor and glory. This laudable deed has been written down for them with a pen of honor and light.

The Umayyads insisted on cursing the hero of Islam and defender of its entity (Imam ‘Ali). They spared no effort to do that till ‘Umar Ibn ‘Abd al-‘Aziz came. He abolished cursing Imam ‘Ali and wrote about the abolition letters to all his governors. He ordered the cursing during the Friday and eid sermons to be replaced by these words of Him, the Exalted:

“Our Lord, forgive us and those of our brethren who had precedence over us in faith. And do not allow any spite to remain in our hearts towards those who believe; our Lord, surely You are Kind, Merciful” (Qur’an, 59:10).

It was said that he replaced that by these words of Him, the Most High:

“Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion. He admonishes you that you may be mindful” (Qur’an, 59:90).

It also was said that he replaced that by both verses17.

Through that he has recorded a laudable deed that none forgets throughout generations and epochs. Sayyid al-Shareef al-Rady, a genius poet, may Allah have mercy on him, praised ‘Umar Ibn ‘Abd al-‘Aziz and thanked him for the service he rendered to all the Muslims, saying:

O Ibn ‘Abd al-‘Aziz, if the eye wept for a man from the Umayyads, it would weep for you. I say that you were good though your house was not good and pure. It was you who deemed that we were far above cursing and slandering. If I saw your grave, I would feel shame that I saw (you) and did not greet you. It was little that if I refined the blood of the body out of striking on the peaks and gave it to you to drink. O monastery of Sam‘an, in you is the shelter of Abi Hafs, so would that I lodged you. O monastery of Sam‘an, may no rain visit you. The dead one in you is the best of the dead of Marwan’s family18.

Through these wonderful poetry, Sayyid al-Shareef praised and thanked him for his abolishing this heresy indicating Mu’awiya’s pre-Islamic beliefs and his apostasy from the religion.

The Deniers Of The Cursing

Cursing Imam ‘Ali (‘a) moved the displeasure of the good, religious people. Imam ‘Ali (‘a) was the very self of the Prophet, may Allah bless him and his family, his brother, father of his grandsons, and the one who toiled for Islam for a long time. In the meantime cursing a Muslim is among the ugliest forbidden things. It has been reported from the Prophet that he has said: “Cursing a Muslim is transgression.”19 And he has said: “A believer is not a curser.20”

Other traditions have been reported from the Prophet (S) regarding cursing and slandering a Muslim. For this reason some people hurried to declare their displeasure with Mu’awiya. They criticized him and his governors for that. We will relate the text of their statements in connection with that:

Sa‘d Ibn Abi Waqqas

It was difficult for Sa‘d to hear Mu’awiya curse Imam ‘Ali (‘a). He cared much for that and he criticized Mu’awiya for it. The historians have mentioned that Mu’awiya went to the Sacred House of Allah (Mecca) after the year of the peacemaking. After he had finished circumambulating the Kaaba, he went to Dar al-Nadwa (Assembly House). After he had sat down, he cursed Imam ‘Ali (‘a). So Sa‘d became angry. He turned to Mu’awiya and said to him: “O Mu’awiya, you have seated me on your chair and begun cursing ‘Ali. By Allah, if I had one of ‘Ali’s qualities, it would be more loveable to me than to have all that which the sun shines over. By Allah, if I was the son-in-law of Allah’s Apostle, may Allah bless him and his family, and had the sons ‘Ali had, it would be more loveable to me than to have all that which the sun shines on. By Allah, if Allah’s Apostle, may Allah bless him and his family, had said to me as he said to ‘Ali at the Battle of Khaybar: ‘Tomorrow I will give the standard to a man whom Allah and His Apostle love, and who loves Allah and His Apostle. He does not flee, and through his hands Allah will grant victory’ it would have been more loveable to me than to have all that which the sun shines on. By Allah, if Allah’s Apostle, may Allah bless him and his family, had said to me at the expedition to Tabuk: ‘Are you not content, ‘Ali, that you are to me as Harun (Aaron) was to Musa (Moses), except that there is no prophet after me,’ it would have been more loveable to me than to have all that which the sun shines on. By Allah, I will not enter your house as long as I remain (alive).” Then he rose with anger and excitement21.

Umm Salama

Umm Salama (the Prophet’s wife) was aware of the position of Imam ‘Ali, (‘a) and of his position to Allah’s Apostle (S). When she came to know that Mu’awiya openly cursed Imam ali, she hurried to criticize Mu’awiya for that. She wrote Mu’awiya a note in which she mentioned: “Surely you curse Allah and his Apostle on your pulpits when you curse ‘Ali Ibn Abi Talib and those who love him. I bear witness that Allah and His Apostle love him.”

However her criticism was useless because Mu’awiya insisted on his error and sin22.

Abdullah Ibn Abbas

Abdullah Ibn Abbas, the authority of the nation, passed by some people who cursed Imam ‘Ali (‘a). He said to the driver (of his camel): “Bring me nearer to them!” The driver took him nearer to them. Ibn Abbas faced them while his heart was filled with pain. He said to them with words dripping anger:

-Which one of you cursed Allah’ Apostle? -We seek refuge with Allah from cursing Allah’s Apostle. -Which one of you cursed ‘Ali Ibn Abi Talib? -As for this, it is ‘yes’. -I bear witness that I heard Allah’s Apostle, may Allah bless him and his family, saying: “Whoever curses me curses Allah. Whoever curses ‘Ali Ibn Abi Talib curses me.”

So they bowed their heads out of shame and were unable to answer. Then he left them and went away, but left regret prevailing them. He turned to the driver (of his camel) and asked him: “How did you see them?”

He answered him while he was delighted at what he had done to these criminals, saying: “They looked at you with red eyes as if they were goats looking at the knives of a butcher!”

Ibn Abbas was pleased and said: “Tell more! May my father and mother die for you!”

He said: “They looked askance at you while they were bowing their chins as the lowly looked at the mighty victor.”

“Tell more! May my father and mother die for you!” retorted Ibn Abbas.

“I have nothing more,” said the driver, “but I have: Their living wrong their dead. The dead are the scandal of the past.”23

A debate took place between Ibn Abbas and Mu’awiya. The debate shows the terrible plans Mu’awiya had followed to conceal Imam ‘Ali’s outstanding qualities, to veil his laudable deeds and his excellences. We will relate the text of the debate because it is of great importance. The historians have mentioned that Mu’awiya performed pilgrimage to the Kaaba after the year of the peacemaking. He passed by a group of people from Quraysh. They arose for him except Abdullah Ibn Abbas. So Mu’awiya hurried to say to him:

-O Ibn Abbas, the thing that has prevented you from rising for me as your companions have done is the anger against me because of my fighting you at the Battle of Siffin. O Ibn Abbas, surely my cousin ‘Uthman was unjustly killed. -‘Umar Ibn al-Khattab was unjustly killed. He handed over the matter to his son. This is his son. He pointed to Abdullah Ibn ‘Umar. -Surely a polytheist killed ‘Uthman. -So who killed ‘Uthman? -The Muslims killed him. -Therefore, this is greater in refuting your proof. If the Muslims killed and deserted him, then (they did that with nothing) but with justice. -We have written books to the countries to prevent (the people there) from mentioning the outstanding qualities of ‘Ali and of his household. Therefore prevent your tongue, O Ibn Abbas. -Do you forbid us from reciting the Qur’an? -No. -Do you forbid us from interpreting it? -Yes. -Shall we recite it and do not ask about what Allah has meant by it? -Yes. -Which is more obligatory on us; reciting it or doing according to it? -Doing according to it.

-How do we act according to it while we do not know what Allah has meant by what He has revealed to us? -Ask those who interpret it in a way different from the way with which you and your household interpret it. -The Qur’an was sent down to my household. Shall I ask the family of Abu Sufyan and that of Abi Mi’yat about it? -Recite the Qur’an! But do not narrate anything of what Allah has revealed concerning you and what the Prophet has said. Narrate something other than that. -Allah, the Most High, has said: “They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse.” -O Ibn Abbas, suffice me yourself. Prevent your tongue from me. If you do that, let it be secret. Do not make anyone hear it openly.24

This debate shows the deep plans on which Mu’awiya depended to fight against Ahl al-Bayt, to conceal their outstanding merits, and to veil the Muslims from them.

Al-Ahnaf Ibn Qays

Al-Ahnaf Ibn Qays came in to Mu’awiya. After he had sat down, a sinful rogue from among the people of Sham arose and made a speech. The rogue started his speech with cursing Imam ‘Ali (‘a). It was difficult for al-Ahnef to hear that. He turned to Mu’awiya and sadly said to him: “If the sayer came to know that you were pleased at cursing the apostles, he would curse them. Therefore, fear Allah, O Mu’awiya. Leave ‘Ali because he has met his Lord, he is alone in his grave, and is with his deeds. By Allah, he was accepted in his precedence (to Islam), pure, blessed in soul, and great.”

Mu’awiya was burnt with this scolding and felt pain because of this great laudation to Imam ‘Ali (‘a), before the people of Sham. He turned to al-Ahnaf and said to him: “O Ahnaf, you have swallowed the bitter pill and said what you see! Surely, by Allah, you should ascend the pulpit and curse ‘Ali willingly or unwillingly.”

Al-Ahnaf said to him: “If you exempted me (from that), it would be better for you. If you forced me to do that, I would never say it.”

Mu’awiya paid no attention to his speech and said to him violently: “Arise and ascend the pulpit!”

-Surely I will treat you with justice in word and act. -What will you say if you treat me with justice? -I will ascend the pulpit. I will praise and laud Allah. I will call down blessings upon His Prophet, Muhammad, may Allah bless him and his family. Then I will say: “O people, (Mu’awiya), the Commander of the Faithful, has commanded me to curse ‘Ali. ‘Ali and Mu’awiya differed with each other and fought against one another. Each one of them claimed that the other had rebelled against him and his group. When I supplicate, you say ‘amen!’ May Allah have mercy on you!” Then I will say: “O Allah, You, Your angels, Your prophets, and all Your creatures curse the one who rebelled against his companion, and curse the rebellious group. O Allah, curse them very much. Say ‘amen’! May Allah have mercy on you!” O Mu’awiya, I will neither increase nor decrease a word more than this even if I am killed.

Mu’awiya dodged and said: “Therefore, we exempt you (from that), O Abu Bahr!”25

Katheer Ibn Katheer

Among those who blamed Mu’awiya for cursing Imam ‘Ali is the genius poet Katheer Ibn Katheer al-Sahmi26. His religious creed and his honest feelings moved him to condemn that and to declare his displeasure at it. He has displayed that in some poetry in which he has shown splendor and gentleness:

May Allah curse him who curses ‘Ali and Husayn whether they are common people or an Imam. Are those, whose forefathers are pure, whose maternal and paternal uncles are noble, cursed? The birds and doves at (al-Maqam) are safe while the family of the Prophet is not safe! O House, you are good! Your men, the household of the Apostle and of Islam, are good. Allah’s mercy and peace be on them whenever a riser rises with peace27.

Anees Al-Ansari

When Mu’awiya installed some orators to curse and disparage Imam ‘Ali (‘a), Anees al-Ansari along with his good companions hurried to censure Mu’awiya for that. He made a speech. He praised and lauded Allah, and then he said: “You have cursed this man (Imam ‘Ali) very much. I swear by Allah that I heard Allah’s Apostle, may Allah bless him and his family, say: ‘On the Day of Resurrection I will intercede for most people in the earth.’ I swear by Allah that none is greater than him in taking care of kinship. Do you think that he will intercede for you and do not intercede for his household?”28

Zayd Ibn Arqam

Zayd Ibn Arqam, a companion of the Prophet, came to know that al-Mughira Ibn Shu‘ba openly cursed (Imam ‘Ali). He denied and criticized him for his cursing the Imam, saying: “O Mughira, did you not know that Allah’s Apostle had forbidden from cursing the dead? So why do you curse ‘Ali while he has died?”

Abu Bakra

Bisr Ibn Arta’a, a sinful criminal, made a speech in Basra. He cursed Imam ‘Ali from on the pulpit. Then he turned to the people and said to them: “I adjure you before Allah that if a man came to know that I was truthful, he should believe me or if a liar, he should accuse me of lying.”

Abu Bakra said: “By Allah, we do not know but that you are a liar!”

Bisr lost mind. He strangled Abu Bakra, but the people saved him29.

Anyway these people who criticized Mu’awiya took great care of the dignity of Islam standing in Imam ‘Ali (‘a). They came to know that Mu’awiya had intended to destroy his achievements, so they hurried to condemn him for that.

Mu’awiya and his followers spared no effort to destroy Imam ‘Ali (‘a), and defame his outstanding personality. However Allah, through His eternal will, retained the truth and made it immortal. In the meantime He removed falsehood. Although Mu’awiya gained a victory over the truth for time, his victory disappeared just as smoke disappears in space. This is Imam ‘Ali (‘a). He has been mentioned in all languages in the world. The circles and clubs mention and praise him. They pride themselves on his holy personality. This is his sacred shrine. It has become a Kaaba for visitors, a refuge for the yearning, and a shelter for the believers. Millions of Muslims visit it just as they visit the House of Allah (The Kaaba). They are blessed by visiting it and seek nearness to Allah through coming to it. Indeed this is the victory and the conquest, and the good end of the pious.

This is Mu’awiya. He is not mentioned but with disrespect, scorn, evil fate, and pricking of the conscience. This is his ruined grave. It is in one of the dunghills in Sham. Disgrace has occupied it, and abasement has spread over it. Indeed this is the death. This is the disgrace and shame.

Muhammad Majdhub al-Suri, a great poet, stood by Mu’awiya’s grave. He saw the dirt of that insulted grave. He saw flies revel in it. So he composed his poem called al-‘Asma’ in which he has mentioned:

This is your grave. If you saw its misery, the black fate would make your tears flow. Blocks of insulted earth are in ruins. The flies in them has become drunk and begun to revel.

Their traces have become hidden to those who visit them as if they were in an unknown land to which none has gone. They have become old. The wall around them is uncovered and is about to bow down out of begging. The part of the high dome has shrunk. The distinction is clear in each part of it. Rain flows through the cracks in it, and the wind resounds inside it. Even the place of pray is dark as if no worshipper passed by it.

The time passed, but Imam ‘Ali (‘a), has become the giant of mankind and pioneer of the social justice in the earth. Mu’awiya has become in the Muslims’ viewpoint sinful and rebellious. Vengeance and disrespect follow him.

The Land Tax Of Dar Abjard

Among the conditions Imam al-Hasan made against Mu’awiya is that he had to give him the land tax of Dar Abjard, that he might, through that, let the poor and the needy from among his followers live in comfort. However Mu’awiya violated that and did not fulfill it, as Abu al-Fida’ has mentioned. Al-Tabari has mentioned that the people of Basra came between Imam al-Hasan and the land tax of Dar Abjard. Ibn al-Atheer has mentioned that they prevented him from that according to an order issued from Mu’awiya lest Imam al-Hasan should be powerful and his affair might be great.

The Followers Of Imam ‘Ali (‘A)

Among the most important conditions Imam al-Hasan made against his opponent Mu’awiya is the general security for his followers (Shi’a) and those of his father. He stipulated that Mu’awiya had not to subject them to evil and detested things. However Ibn Abi Sufyan (Mu’awiya) violated his covenant and did not fulfill it. He regarded as among his most important objectives putting an end to this believing class that believed in the right of Ahl al-Bayt, peace be on them. He went too far in terrifying and exhausting them. He killed many of them and threw many others into dark prisons. The Shi’a suffered from hard tiredness, ordeals, and misfortunes. I think that no nation faced harm and persecution like that which the followers of Ahl al-Bayt had faced. The most of them in trial, harm, and unhappiness were the people of Kufa, because that Mu’awiya had appointed Ziyad as a governor over them after the death of al-Mughira. Ziyad was aware of them. So he spread among them killing and execution. He killed them everywhere. He cut off their hands and legs. He knocked out their eyes. He crucified them on the trunks of the date palms. He drove them away and made them homeless30.

Mu’awiya sent a note to all his governors. In the note he has mentioned: “Search for whoever it is proved that he loves ‘Ali and his household. Omit him from the divan (register). Cancel his pay and his provision.” Then he sent them another copy in which he has mentioned: “Punish severely those whom you accuse of love for these people (Ahl al-Bayt) and demolish their houses.”

Imam al-Baqir (‘a) talked about the persecutions and the harms which Ahl al-Bayt and their followers suffered during the time of Mu’awiya. He has said: “Our followers (Shi’a) were killed in all cities. Their hands and legs were cut off out of doubt. Those who loved and devoted themselves to us were imprisoned; their properties were plundered, and their houses were demolished.”31

When Mu’awiya, Hind’s son, became a ruler, a door to oppression and tyranny was opened against the followers of Imam ‘Ali (‘a). They faced political and social problems. They met abasement, torture, and severe punishments to the extent that none can imagine what horribleness and bitterness they faced. Showing love toward Ahl al-Bayt, peace be on them, became as disgrace, shortcoming, sin, and offense. Some Umayyads decided that showing love for Ahl al-Bayt was unbelief, and apostasy from the religion. Al-Kumayt, the poet of Islam, has related this to us, saying:

With their hands, they indicate to me and say: Truly this has become disappointed. However, the indicators are more disappointed. A group (of them) has accused me of unbelief because of the love for you. And another group has said: evil and guilty.

They say: His inclination and opinion is Turabi. By that I am called and surnamed among them32.

Abu al-Aswad al-Du’ali has said:

I love very much Muhammad, Abbas, Hamza, and the guardians33. I have been given this peerless love since the beginning of Islam. The Prophet’s cousins and his relatives are the most beloved to me. If love for them is right guidance, then I will get it. If it is error, then I am not mistaken34.

Abdullah Ibn Katheer refuted those who blamed him for his love for the family of the Prophet, may Allah bless him and his family. He said:

I am a man whose defect is because of showing love for the Prophet and not because of any guilt. The children of Abu Hasan (Imam ‘Ali) and their father were good in the wombs and the backbone. Is it a guilt that I love them? Rather, love for them is an expiatory gift35.

After Mu’awiya, the Umayyad and the Abbasid caliphs followed the same policy in oppressing and disrespecting the Shi’a. If we wanted to deal with the ordeals and misfortunes the Shi’a met, then we would be in need of a big book.

Anyway, the Shi’a did not pay attention to Mu’awiya’s terrorism, severe punishment, and torture. They sacrificed their lives for their holy religious creed. We will mention some of those whom Mu’awiya unjustly killed, who committed no sin except showing love for Ahl al-Bayt. They are as follows.

Hijr Ibn Adiy

Hijr Ibn Adiy was one the most important Muslim personalities. He was at the head of the companions of the Prophet, may Allah bless him and his family, in excellence, knowledge, sacredness, asceticism, and worship. He was so obedient to Allah that he always performed the ritual ablution and prayed. He performed one thousand rak’as a day. His supplication was accepted. When he was taken to Mu’awiya as a captive, he became impure on his way to there. He said to the man in charge of him: “Give me the water I drink to purify myself with it.” The man who was in charge of him said to him: “I fear that you would die of thirst if I gave it to you and that Mu’awiya would kill me.” It was difficult for Hijr to be impure. He supplicated Allah to enable him to find some water. Allah responded to him. A cloud came and heavily rained.

Hijr took his need of the rain36. He had many virtues and glorious deeds. We have to deal with the reason for his martyrdom:

After Imam al-Hasan (‘a) had made peace with Mu’awiya, Hijr kept on his creed and set a record in criticizing the Umayyad blind policy; that policy which threatened the society with serious dangers, revived the pre-Islamic tribalism that Islam had destroyed, demolished qualifications and talents, monopolized authorities, plundered foodstuffs, terrified the people, divided them, made them poor, abased them, enslaved them, and openly committed sins and errors. Hijr and his chosen, believing companions came to know that silence and refraining from criticizing this political policy was nothing but going too far in practicing falsehood, strengthening the forbidden, and making light of the truth. They knew well that it was incumbent on the true Muslim to follow the Sunna of Allah’s Apostle, may Allah bless him and his family, that summoned Muslims to fight against the oppressive, the dictators, and the enemies of peoples.

Indeed Hijr understood Islam, knew its objectives, and was aware of it. He was a pupil in the school of the Prophet, may Allah bless him and his family. He graduated from the school of Imam ‘Ali. So he condemned Mu’awiya’s falsehood, resisted his oppression and that of his governors, and combated their heresies and their mean desires.

Hijr saw al-Mughira ascending the pulpit in the mosque of Kufa and heard him cursing Imam ‘Ali (‘a), during his speech. He was unable to keep silent. He faced him and criticized him, saying: “Be maintainers of justice, bearers of witness for Allah’s sake. I bear witness that the one you dispraise and revile is worthier of excellence, and the one you praise is worthier of dispraise.”

A group of Hijr’s companions said as he said. So al-Mughira turned to Hijr and said to him: “O Hijr, they have shot me with your arrow (lit. You have provoked them). If I am the governor over you, O Hijr, then beware of the Sultan’s anger; beware of his anger and influence. That is because the Sultan’s anger destroys many people like you.”

Yet Hijr enthusiastically condemned the Umayyad policy. Some mercenaries and adulators suggested to al-Mughira to kill Hijr. However he refused to respond to them, saying: “I dislike to start with the good ones of this city and shed their blood. They will be happy with that, and I shall be unhappy. Mu’awiya will be mighty in the world, and al-Mughira will be low on the Day of Resurrection.”

Al-Mughira’s retinue insisted on him as to the affair of Hijr, so he responded to them with the response of an experienced hypocrite, saying: “I have killed him.”

“How is that?” they asked.

He replied: “A governor will come after me. The governor will imprison him as I did. He will do to him something similar to that he does to me. He will take him at first blush and kill him with an evil killing.”

Al-Mughira died. After him Ziyad became a governor over Kufa. Hijr criticized him for his crooked plans and intensified his wrath against his terrorist policy. On Friday Ziyad went up on the pulpit. He made a long speech, to the extent that it was too late for prayer. Hijr blamed him for delaying the prayer, saying: “The prayer!”

Ibn Sumayya (Ziyad) did not pay attention to Hijr’s statement nor did he pay attention to the prayer. He went on speaking. Hijr opposed him again raising his voice: “The prayer!” Ziyad paid no attention to Hijr’s blame. He went on making his speech. So Hijr feared that the time of the prayer would pass. He took a handful of stones, and the people who were with him revolted (against Ziyad). When Ziyad saw that, he came down the pulpit and led the people in prayer. He was very angry with Hijr. He decided to punish him severely. He said during the speech he made in the mosque: “I am nothing if I not remove Hijr from the yard of al-Kufa and make him an example for those after him! Woe unto your mother, O Hijr! The evening has made you come across a wolf!” Then he quoted as an example the poet’s speech:

Inform Nusayha that the evening has made the driver of her camels come across a wolf.

Ziyad sent for some eminent, noble Kufans. He ordered them to deter Hijr from his plan. However Hijr refused to respond to them. At last Ziyad commanded the police to bring Hijr to him. The police set out to arrest him. Skirmishes happened between them and Hijr’s companions. The policemen were unable to arrest him, because groups of believers surrounded them. They protected him and his companions from handing them over to Ziyad. Qays Ibn Fahdan al-Kindi provoked the Kufans. He made speeches in the assemblies and the clubs. He praised Hijr and his companions. He summoned the Muslims to protect and support him. He said to them:

O people of Hijr, defend and assault! Fight on behalf of your brother for an hour! None of you should desert Hijr. Is a spearman, a bowman, a knight, a walker, a striker with the sword not still among you?

Hijr and his companions protected themselves. So Ziyad was unable to arrest them. He was afraid of them, so he gathered the leaders and the children of the houses that the authority used as a means to achieve its aims. He said to them: “O people of Kufa, you attack with one hand and are sorry with another. Your bodies are with me, and your desires are with Hijr, the foolish. You are with me. Your brothers, your children, and your tribes are with Hijr. By Allah, this is of your corruption and deception. By Allah, you should show me your disowning him or I will bring you some people through whom I will straighten your crookedness and deviation.”

They showed obedience and loyalty to him, saying: “We seek refuge in Allah. Glory belongs to Him. We have no opinion other than obedience to you and to the Commander of the Faithful (Mu’awiya) or other than pleasing you. Command us to do the things that bring about obedience to you and disobedience to Hijr.”

He said to them: “All of you should rise against this group (of people) around Hijr. Each man of you should summon his brother, son, relatives, and those who obey him from among his tribe, that you may move against him all those you can move.”

These rogues spoiled Hijr’s affair and made the people desert him. Ziyad commanded the commander of his police, Shaddad Ibn al-Haytham al-Hilali, to arrest Hijr and his companions. Then he came to know that the commander of his police was unable to arrest them. So he summoned Muhammad Ibn al-Ash‘ath al-Kindi37. He said to him: “O Abu Maytha’, by Allah, you should bring me Hijr; otherwise, I will uproot your date palms, demolish your house, and cut you into pieces!”

“Give me a time of three (days) that I may arrest him,” retorted Muhammad.

Muhammad Ibn al-Ash‘ath and the commander of the police followed Hijr and his companions. After some violent encounters that had taken place between the two parties, Ziyad’s policemen were able to arrest Hijr and his companions. They brought them to Ziyad, and he ordered them to be imprisoned.

Ziyad asked the people of Kufa to bear witness against Hijr and his companions. Some of them bore witness that they (Hijr and his companions) followed Imam ‘Ali, found fault with ‘Uthman, and defamed Mu’awiya. However, Ziyad was not satisfied with this testimony and said: “It is not definite.” Abu Burda Ibn Abu Musa al-Ash‘ari wrote a testimony whose text is as follows: “This is for which Abu Burda Ibn Abi Musa al-Ash‘ari has borne witness, for the sake of Allah, the Lord of the worlds. I testify that Hijr Ibn Adiy has broken obedience, parted with the community, cursed the Caliph, summoned (the people) to war, gathered for himself groups of people and summoned them to break the pledge of allegiance, and disbelieved in Allah with clear unbelief.”

Ziyad was content with this. He ordered the people to sign this testimony. Many people signed it, to the extent that the number of the witnesses was seventy men, as the historians have said. Then he sent the document to Mu’awiya. Mu’awiya commanded Ziyad to send to him Hijr and his companions shackled with iron. Ziyad ordered Hijr and his companions to be sent to Damascus by night, and they were sent. Lamentation occurred, and painful crying rose in Hijr’s house. His only daughter stood on the top of the house. She looked at the people who were walking to death. She saw them off while she was weeping and shedding bitter and sad tears. She was addressing the moon and sending it her sorrows and agony. She was composing out of her ordeal and tribulation some poetry through which one concludes that sadness melted her heart. She recited:

O bright moon, go higher that you may see Hijr walking! He is going to Mu’awiya. Mu’awiya is going to kill him as the governor has claimed. He is going to crucify him on the gate of Damascus. The birds will eat his beauties. The tyrants have become haughty after Hijr; al-Khuwarnaq and al-Sadeer have become good to them38. Truly, O Hijr, Hijr Ibn Adiy, safety and happiness have received you. I have fear for you of that which destroyed ‘Ali and an old man with moaning in Damascus. Would that Hijr died a natural death and was not slaughtered as a camel was slaughtered! If you perish, then every head of a people will perish in the world39.

Hijr and his companions arrived at Marjj ‘Adhra’. When Hijr came to know that he was in this village, he said: “By Allah, I am the first Muslim at whom the dogs in this village bark, and I am the first Muslim to exclaim: ‘Allah is great!’”40

The postman told Mu’awiya about them. So Mu’awiya became pleased and comfortable. He sent them a one-eyed man and commanded him to execute them if they did not disown and curse Imam ‘Ali (‘a). When the one-eyed man came to them, one of them saw him and predicted, saying: “If the guess was true, half of us would be killed, and the rest would be saved!”

“How is that?” they asked.

“Do you not see that the man coming to you is one-eyed?” came the answer.

The executioner came to them. He turned to Hijr and said to him: “The Commander of the Faithful (Mu’awiya) has commanded me to kill you any your companions if you do not withdraw from your unbelief, curse your leader and renounce him. You are the head of misguidance, source of unbelief and tyranny, and follower of Abu Turab (Imam ‘Ali).”

Hijr along with the righteous group who believed in his faith, set an example for the creed and sacrifice in the way of Allah, said with one tongue: “Surely to be patient toward the punishment with the sword is easier for us than that to do what you say. Then going to Allah, His Prophet, and his (the Prophet’s) guardian is more lovable to us than entering the Fire.”

Half of Hijr’s companions withdrew from their creed, and the other half maintained their creed and their following Imam ‘Ali (‘a), peace be on him. The guess of the one who said that half of them would be killed was true. Then their graves were dug. The executioner beheaded them. It is worth mentioning that Hijr had asked the people for a need dear to him and cheap to them. He said to them: “Let me perform the ritual ablution and pray, for when I perform the ritual ablution, I pray.”

They allowed him to do that. Hijr prayed for a long time. After finishing praying, he turned to the people and said to them: “By Allah, I have never said a prayer lighter than this. Were it not for that you would think that I was impatient toward death, I would increase it.”

Then Hijr addressed his Lord complaining to Him of this community that handed him over to his cunning enemy, saying: “O Allah, I ask you for help against our community! The people of Kufa bore witness against us, and the people of Sham are going to kill us! By Allah, if you killed me in it (the village), then I would be the first Muslim knight to perish in its valley and the first Muslim at whom the dogs in it would bark.”

The wicked, one-eyed person, Hudba Ibn Fayyad al-Quda‘i, walked towards Hijr drawing his sword. When Hijr saw him, he shook with fear, and his strength became weak. So the executioner said to him: “You had claimed that you were not impatient with death! Therefore, renounce your leader (Imam ‘Ali), and we will set you free.”

Hijr said to him: “And what reason have I that I should not be impatient while I can see a dug grave, a spread shroud, and a drawn sword? By Allah, if I was impatient with death, I would not say anything to displease the Lord!”41

The last words Hijr said were: “Do not remove the iron and the blood from me, for I will meet Mu’awiya on the straight path (on the Day of Resurrection)!”42

The executioner beheaded Hijr. Hijr was placed on the ground as a motionless body and was covered with his blood. He was with six of his companions, who were righteous martyrs. O Hijr, you and your companions are in the protection of Allah! You have gone to the immortal world! You were martyred for the creed and mankind! You are the most wonderful of the unique heroes who revolted against oppression and tyranny, resisted the tyranny of the rulers and the despotism of the unjust!

Hijr’s Companions Are Martyred For The Creed

Hijr was unjustly martyred. A group of his ideal companions, who sacrificed their valuable lives for their creed and sacred doctrine, was martyred with him and after him. They paid no attention to death. Beliefs are based on these people and the like of them from among the immortal heroes and the great ones in the world. Through them the truth shines, justice spreads, and injustice disappears. We will mention their names along with brief accounts on the oppression and torture they met from Mu’awiya and his governors. They are as follows:

Abdurrahman

Abdurrahman Ibn Hassaan al-‘Anzi was on top of Hijr’s companions. He was taken with him to Marjj ‘Adhra’. He was shackled with iron. He asked the policemen to let him meet Mu’awiya that he might pardon him. They responded to his request. He was brought to him. When he stood before him, he (Mu’awiya) asked him:

-Say, O brother of Rabee‘a! What do you think of ‘Ali? -Leave me and do not question me. That is better for you. -By Allah, I will not leave you. -I bear witness that he mentioned Allah very much, enjoined the good, maintained justice, and pardoned men.

After this Mu’awiya could find no means through which he deemed shedding his blood as lawful. So he asked him about ‘Uthman’s blood, with which he afflicted the Muslims during his lifetime and after his death:

-What do you think about ‘Uthman? -He was the first to open a door to oppression and to close doors to the truth. -You have killed yourself! -Rather you have killed yourself, for (the tribe of) Rabee‘a is in the valley!

Abdurrahman thought that his family would intercede for him (with Mu’awiya), and set him free. However, none responded to him. Mu’awiya turned his face away from him. Then he sent to his governor Ziyad a letter in which he mentioned: “This al-‘Anzi is the worst of those you sent (to me). Therefore, punish him with the punishment he deserves and kill him with the worst killing.”

When Ziyad received Mu’awiya’s letter, he sent Abdurrahman to Qas al-Natif43. He ordered him to be buried alive, and he was buried alive44.

Sayfi Ibn Faseel

Sayfi Ibn Faseel al-Shaybani was a genius, ideal Muslim hero. He was among Hijr’s good companions. Ziyad was informed against him, and he, the bastard, sent for him. Sayfi stood before Ziyad, and he hurried to ask him about Imam ‘Ali (‘a) (‘a) that he might use that as a means to shed his blood lawfully. He asked him with words dripping rage and anger:

-O enemy of Allah, what do you think of Abu Turab? -I do not know Abu Turab! -You know him more (than I)! -I do not know him! -Do you not know ‘Ali Ibn Abi Talib? -Yes. -Then that is Abu Turab! -No, that is Abu al-Hasan and al-Husayn, peace be on them!

The commander of Ziyad’s police turned to Sayfi and criticized him for his statement, that he might seek nearness to Ibn Sumayya (Ziyad). He said to him: “The governor says to you that he is Abu Turab, and you say to him: ‘No’.”

Sayfi rebuked him and refuted his speech. He paid no attention to him and his governor. He said to him: “The governor has lied. Do you want me to lie and bear witness falsely just as he has done?”

Ibn Sumayya (Ziyad) became excited and angry, so he said to Sayfi: “This is also of your guilt!”

Then he turned towards his policemen and angrily said to them: “Bring me the baton!” The baton was brought to him, and then he turned to Sayfi and asked him: “What do you think of (Imam ‘Ali)?”

Sayfi said to him with bravery and faith: “I have said the best statement as to one of the believing servants of Allah!”

Ziyad commanded his policemen to strike him on the shoulder so that his shoulder would reach the ground. They severely struck him until his shoulder reached the ground. Then Ziyad commanded them to stop striking him. He (Ziyad) turned to him and asked: “Say, what do you think about ‘Ali?”

The hero of the creed (Sayfi) insisted on his faith and said:

-By Allah, if you cut me into pieces with the knives, I would say nothing but that which you had heard from me! -You should curse him or I will behead you! -Therefore, strike my head off, by Allah, before that. If you refused but striking it, then I would be satisfied with Allah, and you would be unhappy! -Push him in the neck!

Ziyad ordered Sayfi to be shackled with iron and to be thrown into a dark prison45. Then he sent him with Hijr to Marjj ‘Adhra’, and he was martyred with him there.

Qubaysa Ibn Rabee‘a

Among Hijr’s companions whom Ziyad exhausted was Qubaysa Ibn Rabee‘a al-‘Absi. Ziyad sent the commander of his police, Shaddad Ibn al-Haytham, to arrest Qubaysa. Shaddad secretly attacked Qubaysa. When the latter came to know of that, he took his sword and defended himself. A group of his people helped him. So the commander of the police said to him with deception: “You are safe as to your blood and your property. So why are you going to kill yourself?”

When his companions heard of that, they were deceived. So they did not defend nor did they save him. That is because their fear of Ziyad’s authority was greater in effect in themselves than the danger of death. They said to him: “You are safe! So why do you want to kill yourself and us with you?”

Qubaysa did not yield to his companions’ statement. He had come to know that the Umayyads were treacherous, that they fulfilled neither a covenant nor a promise. He said to them: “Woe unto you! By Allah, if fell into the hands of this bastard, son of the prostitute (Ziyad), I would not escape from his hand, he would kill me!”

“No!” they retorted.

When Qubaysa found no escape from that, he put his hand in their hands, and they took him as a captive to Ziyad. Qubaysa stood before Ziyad, and he said to him: “By Allah, I will distract you from making troubles and attacking the commanders!”

“I have not come to you but according to that you have given me security!” said Qubaysa “Take him to prison!” commanded Ziyad46.

Ziyad violated the security and broke the covenant. Then he ordered him to be taken with Hijr and his companions to Marjj ‘Adhra’. So Qubaysa was taken with them. When he arrived in his house at Jabana (‘Urzum), he looked at it. He saw his daughters standing on the top of the house and looking at him. They were scratching their faces, weeping and supplicating. The misfortune controlled them, and sorrow tore their hearts. When Qubaysa saw that terrible scene, he asked the policemen in charge of him to let him approach his daughters to advice them to follow what he wanted. They allowed him to do that. When he approached them, they cried loudly. He ordered them to keep silent and be patient. He gave them a piece of advice that represented faith and satisfaction with Allah’s decree. He said to them: “Fear Allah, the Great and Almighty. Be patient. During this departure of mine I hope that my Lord will grant me one of two most excellent things; either martyrdom or the return to you safely. The One Who provides me and suffices me your provision is Allah, the Most High. He is living and does not die. I hope that He will not lose you and that He will protect me for you.”

Then he said farewell to them and went away. When those with him saw that his daughters were sad and terrified, they felt pity for him. Then they raised their hands to invoke Allah, the Exalted, for him. They asked Allah to grant Qubaysa wellbeing and safety. Qubaysa said to them: “The condition in which I am is equal in danger to the destruction of my people who did not support me.”47

By that he meant that his people did not support him, they desert him, and that was greater in effect on him than his death. Qubaysa went with Hijr to Marjj ‘Adhra and was martyred with him there. As for the rest of Hijr’s companions who were martyred with him, we have found no enough information about them. However we will mention their names as follows:

Shurayk Ibn Shaddad al-Hadrami.

Kaddam Ibn Hayyan al-‘Anzi.

Muhriz Ibn Shihab al-Tamimi.

These protectors, who sacrificed their lives for the creed and the truth, were good, righteous Muslims. The Umayyad authorities drove them to the field of execution. They regarded shedding their blood as lawful not because of a guilt they had committed, but because of their love for the pure family (of the Prophet), who is equal to the Holy Qur’an in that it is obligatory to take care of them and to show love to them.

The Echo Of The Disaster

The Muslims were terrified by this dangerous incidence, and displeasure spread throughout the country, for Hijr was one of the eminent, Muslim figures and among the good companions of the Prophet, may Allah bless him and his family. Through his murder the sacredness of Islam was violated, for he made no mischief in the land; rather, he saw something forbidden, and he combated it. He saw injustice, and he resisted it. He saw that Ziyad delay the prayer, and he demanded him to perform it. He saw him curse Imam ‘Ali (‘a), and he demanded him to refrain from that. He was martyred for that. So the remarkable personalities in the Islamic world hurried to announce their displeasure with Mu’awiya and to condemn him for that. It is good to mention some of them and listen to their criticisms. They are as follows:

Imam Al-Husayn

From Yathrib Imam al-Husayn wrote Mu’awiya a letter in which he condemned him severely for his killing Hijr and his pious companions. This is the text of the letter: “Are you not the one who killed Hijr, brother (a member of the tribe) of Kinda, (and his companions) those who prayed, the worshipers who condemned oppression, regarded as great the heresies, and did not fear, in Allah, the censure of any censurer? You unjustly killed them out of aggression after your giving them a strong oath and sure covenants that you would not punish them according to an incident (that had happened) between you and them nor according to malice you had harbored against them.”48

In his letter Imam al-Husayn condemned Mu’awiya for his regarding as lawful shedding the blood of Hijr and his ideal companions, who condemned oppression, combated tyranny, and regarded as great the heresies. He unjustly killed them out of aggression after putting himself under obligation and giving covenants to them that he would not punish them because of an incident and past malice. However Mu’awiya, son of Hind, broke that promise and did not fulfill it.

A’isha

‘A’isha, the Prophet’s wife, was among those who condemned Mu’awiya for killing Hijr. That was when Mu’awiya came in to here after his performing the Hajj. She said to him: “Do you feel secure that I have not hidden anyone to kill you?”

He said to her with cunning: “I have entered the house of security!”

“Did you not fear Allah as to (the murder of) Hijr and his companions?” asked A’isha.49

She always talked about the murder of Hijr. She narrated what she had heard from Allah’s Apostle, may Allah bless him and his family, regarding Hijr’s excellence, saying: “I heard Allah’s Apostle, may Allah bless him and his family, say: ‘Some people will be killed in (Marj) ‘Adhra’. Allah and the inhabitants of the heaven will be angry for them.’”50 She condemned the people of Kufa, saying: “By Allah, if Mu’awiya had come to know that the people had strength, he would not have dared to take Hijr and his companions from among them to kill them in Sham. However, Mu’awiya son of the woman who ate Hamza’s liver, came to know that the people passed away. By Allah, they (Hijr and his companions) were glory, power, and jurisprudence for the Arabs. How good Labeed was when he said:

‘Those under whose wings I lived passed away. I have remained among the successors who are like the skin of the mangy.

They do not benefit (me) nor do I hope for their good. Their sayer is blamed even if he makes no trouble.’51

Al-Rabee‘ Ibn Ziyad

Among those who condemned Mu’awiya was al-Rabee‘ Ibn Ziyad al-Basri52, his governor over Khurasan. When he heard of the painful news, he lost his mind. He deeply sighed and said with sadness: “The Arabs are still killed unjustly after him (after the murder of Hijr). If they had revolted when he was killed, none of them would have been killed unjustly. They kept silent, so they became abased.”

If the Kufans had prevented the Umayyad authorities from killing Hijr and his companions, the Umayyads would not have been able to kill their free, good ones. But, they were satisfied with inactivity and abasement and they disliked the death in the way of Allah, so their affair was low and they became humble, and the Umayyads did to them what they wanted such as subjugating them to abasement and humiliation.

Al-Rabee‘ remained astonished and weak. Sorrow tore his heart. On Friday he led the people in Friday Prayer. After he had finished the prayer, he addressed the people, saying: “O people, I am tired of life. I am going to supplicate, so say: amen!” Allah responded to his supplication. He died before he left the assembly53.

Al-Hasan Al-Basri

Al-Hasan al-Basri regarded the murder of Hijr as one of the four major sins Mu’awiya had committed. He said regarding Hijr: “Woe unto him (Mu’awiya) from Hijr and his companions.” He said that twice54.

Abdullah Ibn Umar

Abdullah Ibn ‘Umar was terrified when he heard of the murder of Hijr. He was told about his murder when he was in the market. He was sitting. He got up and went away weeping with bitterly55.

Mu’awiya Ibn Khudayj

Mu’awiya Ibn Khudayj56, who was in the army in Africa, heard of the painful news. He said to his people from Kinda who were with him: “Do you not see that we fight on behalf of Quraysh and sacrifice our lives to make firm their authority while they attack and kill our cousins?”

Indeed the murder of Hijr was among the grave incidents, a crack in Islam, and an affliction against all the Arabs. Mu’awiya himself had no doubt about that. He regarded him as a fearful person. He mentioned him frequently during his privacy. He remembered him very much during his illness of which he died. He said: “Woe unto me because of you, O Hijr!” And he said: “ (I will face) a long day (because of) Ibn al-Addbar (Hijr).” He said that three times57.

Yes, Mu’awiya will face a long day (before Allah) because of his killing Hijr and the like of Hijr from among the righteous believers whose blood he shed because of nothing except their love for Ahl al-Bayt. With this we end our speech about the murder of Hijr and his companions, that we may meet his other companions.

Rasheed Al-Hijri

Rasheed al-Hijri is regarded as on top of the men of Islam in piety, fear of Allah, knowledge, and excellence. He was a pupil in the school of Imam ‘Ali (‘a). He acquired a great deal of his knowledge and sciences. Imam ‘Ali (‘a) named him Rasheed al-Balaya (Rasheed of the tribulations). Rasheed’s daughter, Qanu, narrated: “I heard my father say: ‘(Imam ‘Ali), the Commander of the Faithful, said to me: ‘O Rasheed, how will your endurance be when the bastard of the Umayyads (Ziyad) will send for you and cut off your hands, your feet, and your tongue?’ ‘O Commander of the Faithful, will (I go to the) Garden at the end of that?’ asked Rasheed. ‘O Rasheed, you are with me in this world and the next world,’ retorted Imam ‘Ali.”

Rasheed went with Imam ‘Ali (‘a), to a garden. They sat in the shadow of a date palm. The owner of the garden ascended a date palm. He took some dates from the date palm and offered them to Imam ‘Ali (‘a). The Imam ate some of them. Rasheed turned to the Imam and said to him: “How delicious these dates are!”

“You will be crucified on its trunk,” said the Imam.

After this speech Rasheed took care of the date palm of whose dates he ate. He gave it water and served Allah beside it. One day he passed by it and saw that its leaves had been cut off, so he felt that his appointed time was close at hand. He passed by it again and saw that a half of it was put over a small river, that the people might sit on it and take water. He was sure that his inevitable appointed time approached58. During that terrible period of time, (Ziyad), son of Sumayya, sent for him. Rasheed stood before Ziyad, and he said to him:

-What did your bosom friend (Imam ‘Ali) say as to that we would do to you? - (He said that) you would cut off my hands and my feet, and that you would crucify me.

-By Allah, I will confute his statement. Set him free.

The police set Rasheed free. When he went out, Ziyad said to his policemen: “Bring him back!” They brought him back to him. Ziyad turned to him and said: “We can find for you nothing better than what your leader (Imam ‘Ali) said. You will bring about evil to us if you remain alive. Cut off his hands and his feet.” The police cut off Rasheed’s hands and feet. However Rasheed went on speaking. His speech enraged Ziyad, and he said to his policemen: “Crucify him until death!” Rasheed said to them: “I have something with you. I can see that you have not done it -he meant that they did not cut out his tongue.” So (Ziyad), son of Sumayya, ordered his tongue to be cut out. When they wanted to cut out his tongue, he said to them: “Give me a time that I may say a statement.” They gave him time, and he said: “By Allah, this is the confirmation of the prediction of the Commander of the Faithful (Imam ‘Ali), peace be on him. He told me that you would cut out my tongue.” Then the policemen cut out his tongue59.

What a sin did this great worshiper commit that he might deserve this punishment and this horrible maiming? However (Ziyad), son of Sumayya, and Mu’awiya wanted through that to destroy the Shi’a and to put an end to Shi’ism.

Amr Ibn Al-Hamaq Al-Khuza’iy

Amr Ibn al-Hamaq had living, strong, religious feelings. He was among the good companions (of the Prophet) in piety and fear of Allah. It was he who gave the Prophet yogurt to drink. So the Prophet, may Allah bless him and his family, invoked Allah for him to make him enjoy his youth. Allah responded to the supplication of His Prophet. Amr became eighty years old but none saw even a white hair in his beard60.

Amr was among the choice, loyal companions of Imam ‘Ali (‘a). Imam ‘Ali (‘a) invoked Allah for him, saying: “O Allah, enlighten his heart with piety and guide him to Your straight path!”61 He (‘a) respected, magnified, and preferred him to others. He said to him: “Would that I had a hundred (fighters) like you among my troops!” Amr expressed his obedience and loyalty to Imam ‘Ali (‘a), saying: “O Commander of the Faithful, by Allah, I have not loved you for the life in this world nor for a position I have in it. Rather I have loved you because of five qualities: You are the first to believe (in Allah). You are the cousin of Allah’s Apostle, may Allah bless him and his family. You are the greatest of the Muhajirin and the Ansar. You are the husband of the mistress of the women of the world (Fatimah), peace be on her. And you are the father of the survival progeny of Allah’s Apostle, may Allah bless him and his family. If I covered the firm mountains and crossed the seas full of water to undermine your enemy and make successful your proof, I would see that this was little in comparison with your great right on me.”62

His speech indicates his creed, faith, and great obedience to Imam ‘Ali, peace be on him. Through his speech he sought Allah’s pleasure and the hereafter.

When Ziyad (bin Abeeh) became a governor over Kufa and pursued the Shi’a (Imam ‘Ali’s followers), Amr Ibn al-Hamaq al-Khuza‘iy was afraid of his oppressive authority. So he and Rifa‘a Ibn Shaddad fled to al-Mada’in. They stayed their for a period of time. Then they fled to Musil. Before they reached it, they had stayed in a mountain to rest. Balta‘a Ibn Abi Abdullah, Mu’awiya’s governor, heard that two men had hidden themselves in a mountain.

He condemned their affair. He and a group of his companions went to them. When they reached the mountain, Amr and Rifa‘a went out to them. As for Amr, he was ill, for he had been given poison to drink. So he had no ability to save himself from them. For this reason he stopped and did not escape. As for Rifa‘a, he was a young man. He rode his horse. He turned to Amr and said to him: “I will fight on behalf of you!”

Amr prohibited him from that, saying: “That you fight (on my behalf) does not benefit me. Save yourself if you can.”

Rifa‘a attacked the people, and they withdrew from him. Then the people went out to search for him. They were unable to arrest him because he was an archer. Then they took Amr as a captive. They asked him to introduce himself, but he refused and said to them: “I am the one whom if you left, it would be safer to you, and if you killed, it would be more harmful to you.”

They insisted on him to introduce himself, but he refused. Accordingly, they doubted his affair and sent him guarded to Abdurrahman Ibn Abdullah al-Thaqafi, the governor of Musil. When Abdurrahman saw him, he recognized him and immediately sent Mu’awiya a letter in which he informed him of the affair. Mu’awiya answered Abdurrahman, saying: “He (Amr) claimed that he stabbed ‘Uthman Ibn ‘Affan nine times with the spearheads he had. We do not want to aggress against him. Therefore, stab him nine times just as he stabbed ‘Uthman Ibn ‘Affan.”

Accordingly, Abdurrahman ordered Amr to be taken out and be stabbed nine times. Amr was stabbed, and he died during the first or the second stab63. Then Abdurrahman ordered his head to be cut off and be sent to Mu’awiya. Mu’awiya ordered the head to be taken from place to another, so it was the first head to be taken from one place to another in Islam64. Then Mu’awiya ordered the head to be sent to Amr’s wife, Amina, daughter of al-Shareed. Amina was in one of Mu’awiya’s prisons. The head was brought and put into her lap while she was inattentive and had no information about her husband’s affair. When she saw the head, she became disordered, to the extent that she was about to die. Then she said while her tears were flowing down her face: “Oh! I will mourn over his abasement in the abode of humiliation and narrowness due to the oppression of the Sultan! He banished him from me for a long time! You have sent him to me while he is killed! Welcome today to him whom I did not hate and whom I do not forget!”

Then she turned to the guard and said to him: “Take the head back to Mu’awiya and do not wrap it (when you put it) before him. Say to him: ‘May Allah orphan your children, make your family feel lonely (for losing you), and may He not forgive you your sin!”

The messenger returned to Mu’awiya and told him what she said. Mu’awiya became angry, and her speech enraged him. So he ordered her to be brought to him in his assembly. She was brought to him, and he asked her: “Are you, O enemy of Allah, the owner of the speech I have heard?”

She answered without paying attention to him or showing fear of his authority, saying: “Yes. I will not refrain from it (the speech) nor do I apologize (to you) for it nor do I deny it. By my life, I am diligent in invoking (Allah against you) if diligence benefited (me). And that Allah is behind the servants. You have obtained nothing of your reward, and that Allah will punish you!”

Iyas Ibn Hisl turned to Mu’awiya and said: “Shall I kill this (woman), O Commander of the Faithful? By Allah, her husband was not worthier of killing than her!”

She said to him: “Fie on you! Woe unto you! There is (something) like the body of a frog between your beard! Then you are asking him to kill me as he killed my husband yesterday! You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright.”

Mu’awiya smiled and said with astonishment: “How good you are! Go out! Then I do not want to hear you (say) anything in Sham!”

She said to him: “I am going to leave Sham. Then you will not hear that I am in any part of Sham. I do not love Sham nor do I have a bosom friend in it. It is not my homeland nor do I yearn for a residence in it. My religion has become great in it but I am not delighted in it. I will not come to you in it nor will I praise you wherever I am.”

Her speech was difficult to Mu’awiya, so he indicated to her with his own finger to go out. She went out while she was saying: “I wonder at Mu’awiya! He withheld his tongue from me and indicated to me with his own finger to go out! By Allah, Amr will oppose him with a confirmed, strong speech more painful than the piercing swords; otherwise, I am not the daughter of al-Shareed!” Then she left his assembly65.

Indeed the murder of Amr was among the dangerous incidents in Islam. That is because he was among the companions of the Prophet, may Allah bless him and his family. Mu’awiya intentionally shed his blood, so, through that, he opposed what Allah commanded as to that it was forbidden to shed the blood of the Muslims but with justice. The murder of Amr did not satisfy Mu’awiya’s thirst (for revenge). For this reason he ordered his head to be taken from one place to another. Then he ordered the head to be sent to Amr’s wife, who was about to die because of the painful misfortune. From Yathrib Imam al-Husayn (‘a) sent Mu’awiya a letter in which he condemned him for his committing this dangerous crime. This is the text of the letter: “Are you not the one who killed Amr Ibn al-Hamaq, the companion of Allah’s Apostle, may Allah bless him and his family, the righteous servant (of Allah)? Worship exhausted him, and so his body became weak and his face yellow. That was after you had given him security, and given to him some of Allah’s promises and covenants, to the extent that if you gave them to a bird, it would come to you from a peak of a mountain. Then you killed him showing audacity to your Lord and making light of that covenant.”66

Imam al-Husayn lauded Amr’s excellence. He mentioned that Amr was the companion of Allah’s Apostle, may Allah bless him and his family, and that prayer exhausted his body. He also mentioned that Mu’awiya concluded as to his affair a covenant that included giving security to him and refraining from aggressing him. However Mu’awiya violated his covenant and did not fulfill it.

Awfa Ibn Hisn

Awfa Ibn Hisn was among those who condemned the Umayyad policy and one of those who criticized the Umayyads for their dictatorship. He spread the Umayyads’ shortcomings among the Kufans. Ziyad heard of that and sent for Awfa. The latter disappeared. Ziyad reviewed the people. Awfa passed by Ziyad, and he doubted his affair, so he asked those with him:

-Who is that? -Awfa Ibn Hisn. -Bring him to me.

Awfa was brought to Ziyad, and he haughtily said: “The fool’s legs have brought him to you!” Then he turned to him and asked him:

-What do you think of ‘Uthman? -He is the son-in-law of Allah’s Apostle, may Allah bless him and his family. -What do you think of Mu’awiya? -He is generous and clement. -What do you think of me? -I have heard that you said in Basra: “By Allah, I will punish the sound because of the sick, those who come because of those who turn away.” -I have said that. -You said it at random. -The blower is not the wickedest of the group.

Then Ziyad ordered Awfa to be killed67. Awfa criticized Ziyad for his policy during that critical condition. That was the greatest of the deeds he performed and the best kind of jihad that the Prophet (S) meant when he said: “The best kind of jihad is a word of truth in the presence of a tyrannical sultan. The best of martyrs is Hamza Ibn ‘Abd al-Muttalib, and a man who talks in the presence of a tyrannical sultan, and he ordered him to be killed.”68

Juwayriyya Ibn Mus’hir Al-Abdi

Juwayriyya was one of the sincere companions of Imam ‘Ali (‘a). He narrated his traditions, and was close to him. One day Imam ‘Ali looked at Juwayriyya and said: “O Juwayriyya follow me. When I see you, I like you.” Then he told him about some secrets of the Imamate. He said to him: “O Juwayriyya, love those who love us. If they detest us, then detest them. Detest those who detest us. If they love us, then love them.”69

One day Imam ‘Ali (‘a), was sleeping. Juwayriyya came in to him and said: “You who are sleeping, wake up! A blow will be struck on your head from which your beard will be colored with blood.”

Imam ‘Ali (‘a) (‘a) smiled at him. Then he told him about what he would meet from the tyrannical governors, saying: “O Juwayriyya, I will tell you about your affair. By Him in Whose hand is my soul, you will be pulled before a rough, harsh man. He will cut off your hand and leg. Then you will be crucified below the short trunk (of a date palm).”

Time passed after that until when in the days of Mu’awiya, Ziyad, son of Sumayya, became a governor. He summoned Juwayriyya. He ordered his hand and leg to be cut off. Then he ordered him to be crucified on a short trunk70. Hisham Ibn Muhammad al-Sa’ib has written a book about the tragedy of Juwayriyya, Rasheed, and Maytham al-Tammar71.

Abdullah Ibn Yahya Al-Hadhrami

Abdullah Ibn Yahya was among the choice companions of Imam ‘Ali (‘a). He was among the police of al-Khamees72. Imam ‘Ali (‘a) said to him at the Battle of al-Jamal: “O Abdullah, receive good news of that you and your father will be of al-Khamees Police. Indeed Allah’s Apostle, may Allah bless him and his family, told me that your name and that of your father would be among al-Khamees Police.”73

When Imam ‘Ali (‘a) (‘a) was martyred, Abdullah showed exhausting sadness at his death. He left Kufa and built a cell. He and his believing companions served Allah in that cell. When Mu’awiya came to know of their impatience and sadness at the death of Imam ‘Ali (‘a), he ordered them to be brought to him. When they were brought to him, he ordered them to be killed, and they were unjustly killed74.

In the protection of Allah are these righteous, good people. Their blood was shed and their limbs were cut off. They committed no sin and made no incident in Islam except their following Imam ‘Ali (‘a). They yielded to Allah’s Apostle, may Allah bless him and his family, who made it incumbent on Muslims to show love for Imam ‘Ali (‘a), saying: “O Allah, befriend whoever befriends him, and be hostile to whoever opposes him.”

Mu’awiya not only showed enmity toward the Shi’a through killing their leaders but also made dangerous things of which are the following:

Demolishing The Shi’a’s Houses

Mu’awiya spared no effort to destroy the followers of Imam ‘Ali (‘a). He commanded his governors to demolish their houses. So his police demolished their houses75 and made them without shelters to which they returned. Mu’awiya did that to put an end to Shi’ism and to efface the name of the Prophet’s Household, peace be on them.

The Shi’a’s Witness Is Not Accepted

Mu’awiya did his best to abase and exhaust the Shi’a. He wrote to all his governors and commanded them not to accept the witness of the followers of Imam ‘Ali (‘a), and that of his household76. The governors yielded to his command. They did not accept the testimony of the Shi’a while they were trustworthy, just, and good Muslims.

Terrorism And Arresting

Mu’awiya spread fear and terrorism among the Shi’a. He imprisoned some of them for life and terrorized some of them, to the extent that they left their homelands and wandered aimlessly in the lands; fear and terror pursued them. His police arrested many of them. They brought them guarded to him, and he mocked at them, made light of, and disrespected them. We will mention their names along with the persecutions they met. They are as follows.

1. Muhammad Ibn Abi Hudhayfa

Muhammad Ibn Abi Hudhayfa was on the top of the trustworthy, righteous Muslims. He was among those who enjoined the good and forbade the evil. Regarding him Imam ‘Ali (‘a) said: “The Muhammads (persons whose names are Muhammad) refuse that Allah is disobeyed.” Then he numbered him as one of them. Muhammad accompanied and served Imam ‘Ali (‘a). When Imam ‘Ali was martyred, Mu’awiya wanted to kill Muhammad. Then it seemed to him that he had to imprison him, and he imprisoned him for a long time. One day he turned to his companions and said to them: “Shall I send for this foolish (person), Muhammad Ibn Abi Hudhayfa to rebuke him, to tell him about his error, and to command him to curse ‘Ali?” They agreed with him on that. Then he ordered him to be brought. Muhammad stood before Mu’awiya, and he said to him: “O Muhammad, has not the time yet come for you that you may see the error you follow through your supporting ‘Ali Ibn Abi Talib? Did you not know that ‘Uthman was unjustly killed, that ‘A’isha, Talha, and al-Zubayr revolted (against ‘Ali) to avenge his blood, that it was ‘Ali who urged the people to kill him, and that we will avenge his blood today?”

Muhammad answered him: “Surely you know that I am the closest of the people to you in kinship and the most aware about you?”

“Yes,” Mu’awiya answered.

Muhammad Said: “By Allah other than Whom there is no god, I do not know anyone other than you that took part in shedding ‘Uthman’s blood and provoked the people against him. That was when ‘Uthman appointed you and those who were like you as governors. The Muhajirin and the Ansar asked him to remove you from office. However he refused that. So they did to him that which reached you. By Allah, none took part in killing him at the beginning and end except Talha, al-Zubayr, and ‘A’isha, for it was they who bore witness against him and provoked the people against him. Abdurrahman Ibn ‘Awf, Ibn Mas‘ud, ‘Ammar, and all the Ansar shared them in that.”

Mu’awiya became frightened, so he criticized Muhammad for that, saying: “Did that happen?”

“Yes, by Allah,” replied Muhammad, “surely I bear witness that you have only one manner since I have known you in the pre-Islamic period and Islam. Islam has increased you nothing. The sign of that in you is clear. It is that you blame me for the love for ‘Ali. All those who prayed and fasted, the Muhajirin, and the Ansar went out with (Imam) ‘Ali (to fight against you). The children of the hypocrites, the released (prisoners of war), and the emancipated went out with you (to fight against them). You deceived them as to their religion, and they deceived you as to your present life. By Allah, O Mu’awiya, what you did is not hidden to you, and what they did is not hidden to them. They displeased Allah through obeying you. By Allah, I still love ‘Ali for Allah and His Apostle. I hate you for Allah and His Apostle forever, as long as I remain alive.”

Mu’awiya became afraid, so he said: “I see that you are still in your (old) error. Send him back to prison!” The police sent Muhammad back to prison, and he remained there until he died77.

Muhammad died while he was terrified in the dark prisons, just because he did not accept Mu’awiya’s evil deeds. Such was the fate of those free and noble who opposed Mu’awiya’s government. They met torture, exemplary punishments, and life imprisonment.

2. Abdullah Ibn Hashim Al-Mirqal

Among the leaders of the Shi’a and their great figures whom Mu’awiya terrorized was the ideal leader Abdullah Ibn Hashim al-Mirqal. Mu’awiya harbored malice against him because of his obedience and loyalty to Imam ‘Ali (‘a) and because of his father’s attitude at the Battle of Siffin; that immortal attitude which feared and terrified Mu’awiya to the extent that he decided to escape. For this reason Mu’awiya wanted to quench his thirst for revenge on him. He wrote his governor Ziyad a letter in which he commanded him to arrest Abdullah and punish him severely. This is the text of his letter: “Search for Abdullah Ibn Hashim Ibn ‘Uttba. Tie his hands to his neck, and then send him to me.”

When Ziyad received Mu’awiya’s letter, he looked for Abdullah. However when Abdullah came to know of that, he escaped and hid. A rogue knew his place of hiding and went to Mu’awiya to seek nearness to him through that. The rogue told Mu’awiya that Abdullah had hidden in the house of a woman called al-Makhzumiyya. Accordingly, Mu’awiya wrote Ziyad the following: “When this letter of mine comes to you, go to the district of Banu Makhzum. Search it house by house until you reach the house of the woman called al-Makhzumiya. Take Abdullah Ibn Hashim al-Mirqal out of it. Have his hair cut, clothe him in a hair jubbah, shackle him, tie his hands to his neck, carry him on a camel without a cover, and send him to me.”

Ziyad searched the district of Banu Makhzum until he found Abdullah. He sent him to Mu’awiya in the manner he wanted. Abdullah arrived in Damascus on Friday, the day of reception Mu’awiya had appointed to receive the Qurayshi noblemen and the Iraqi dignitaries. Hashim suddenly came in to Mu’awiya. The latter recognized the former. However Amr Ibn al-‘Aas did not recognize him. Mu’awiya turned to him and said: “O Abu Abdullah, do you know this young man?” “No,” replied Amr. Mu’awiya said: “This is the person whose father said at the Battle of Siffin:

‘Surely I sacrificed my life when he claimed and blamed much.

(He is) one-eyed and he seeks a position for his people. He treated the life until he became tired.

There was no escape from that he would defeat (them) or would be defeated. I will fully undermine them with a spear. The noble man who turns away is not good in my opinion.’

Amr Ibn al-‘Aas was astonished, so he quoted as an example:

“The pasture may grow in the dung of soil, and the spites of souls last as they are!”

Amr Ibn al-‘Aas remembered the attitude of Abdullah’s father at the Battle of Siffin. He said to Mu’awiya: “O Commander of the Faithful, take this malicious (person) who shed blood. Cut his jugular veins and make his blood flow on the upper parts of his back. Do not repatriate him to the people of Iraq, for he is not patient toward hypocrisy. They (the Iraqis) are men of treachery and discord. They are the party that Iblis has prepared for the day of his excitement. He (Abdullah) has an inclination that will ruin him, an opinion that will make him a tyrant, and retinue that will make him powerful. And an evil deed is for an evil deed!”

Abdullah opposed him as if he was an angry lion. He aimed at him an arrow of speech. He paid no attention to him, saying: “O Amr, if I was killed, then I would be a man whose people deserted him and whose death came. Why did you not show that when you swerved from fighting (against us)? We summoned you to fight against us while you resorted to the north…as if you were a black bondmaid and a led ewe! You did not push the hand of a toucher!”

Amr Ibn al-‘Aas burnt with grief. He could not say anything except that he threatened him, saying: “By Allah, you have fallen in the canine teeth of the one who is like a lion with mane toward his equals! I think that you will not escape from the hands of the Commander of the Faithful!”

As for Hashim, he paid no attention to Amr’s threat. He answered him, saying: “By Allah, O (Amr) Ibn al-‘Aas, you are ingratitude during welfare, cowardly during meeting (in war), unjust when you are appointed as governor, and fearful when you meet (the heroes). You roar as does the stick upside-down, limited in the path of thorns, to which none in the period (of time) hurries and for which none hopes in hardship. Why did you not show that when you was fought by the people who were not rebuked when young nor were they defamed when old, who had strong hands and sharp tongues, who straightened the crookedness, took away the criticality, increased the little, satisfied the thirst (for revenge), and supported the weak?”

Amr Ibn al-‘Aas was unable to answer. He looked for a defect in the bag of his cunning to brand Abdullah with it. He found nothing except fabricating lies, saying: “Verily, by Allah, I saw then your father’s bowels beat, his intestines gurgle, and the middle of his back shake.”

Abdullah refuted his slander and lying, saying to him: “O Amr, we have tried you and your statement. So we have found that your tongue is lying and treacherous, that you have been alone with the people who do not know you and with the troops who do not bargain with you. If you wanted to talk with (some people) other than the people of Sham, you would come to know that you had a bad opinion, your tongue would stammer, and your two thighs would shake as if you were a young camel whose load burdened.”

Mu’awiya turned to them and interrupted their speech, saying: “Stop!” Then he ordered Abdullah to be released. Amr Ibn al-‘Aas became displeased with this pardon. He provoked Mu’awiya to kill Abdullah. He reminded him of the attitude of Abdullah’s father at the Battle of Siffin. Then he recited some poetry about that:

I commanded you with a strict command, but you disobeyed me. It was an act of success to kill (Abdullah) Ibn Hashim. O Mu’awiya, did his father not help ‘Ali on the day when he cut the throats? He did not turn away (from us) until our blood flowed in Siffin as if it was seas full of water. This is his son, and man resembles his father. The tooth of a repentant is about to be knocked by him.

Abdullah answered him:

O Mu’awiya, surely the man ‘Amr, who has harbored malice, is not sleeping. He sees that you, O Hind’s son, have to kill me. He only sees what Amr and the kings of the non-Arabs see. But they do not kill their captive when the covenants of the peaceful protect him.

Some of those events passed. What passed and what happened were nothing but confused dreams. If you pardoned me, then you would pardon your relative. If you thought that you had to kill me, then you would regard the forbidden as to me as something lawful.

Mu’awiya said:

I think that ‘Ali’s pardon toward Quraysh is a means to Allah on the critical, distressful day. I do not think that the murder of the enemy (Abdullah) Ibn Hashim takes my revenge (on him) as to Lu’ay and Amir. Rather I pardon him after that his guilt has become manifest and one of the bad lucks has caused him to slip. His father was violent to us at the Battle of Siffin. So some long spears ruined him78.

Mu’awiya terrorized Abdullah while he had committed no sin except his obedience to Imam ‘Ali (‘a). He regarded such an act of obedience as among the major sins. Some books have mentioned that Mu’awiya did not pardon Abdullah; rather he imprisoned him in a dark prison.

3. Abdullah Ibn Khalifa Al-Ta’iy

Abdullah Ibn Khalifa al-Ta’iy was among those who were famous for their obedience and loyalty to Imam ‘Ali (‘a). He came to the Imam when he (‘a) headed for Basra and said to him: “Praise belongs to Allah, Who has returned the right to its men and placed it in its place. If some people hated that, they, by Allah, hated Muhammad, may Allah bless him and his family, opposed him, and fought against him. Allah averted their strategy against them and placed the evil calamity on them. By Allah, I will struggle with you in all the places to keep the right of Allah’s Apostle, may Allah bless him and his family.”79

His speech indicates that he fully understood his religion, and indicates that his origin was good, his opinion was excellent, his faith was great, his reason was abundant, that he was among the close companions of the Imam, and one of those the Imam consulted as to his important affairs.80

During Hijr’s ordeal, Abdullah Ibn Khalifa was on top of his companions and among those who opposed the Umayyad policy and one of those who took part in his revolt (against the Umayyads). When Ziyad captured Hijr and his companions, he commanded his police to bring Abdullah to him. The policemen searched for him and found him. However Abdullah fought against them. After the battle that took place between them, Abdullah was unable to save himself from them. They captured him. His sister al-Nawar sought the help of her people and her family. She asked them to help her brother, saying: “O People of Tay, will you hand over your spearhead and your tongue, Abdullah Ibn Khalifa, (to the Umayyads)?”

Banu Tay revolted against the policemen. They fought against them until they saved Abdullah from them. The policemen returned to Ziyad and told him about what happened. Ziyad summoned Adiy Ibn Hatim, the leader of the Banu Tay. He said to him: “Bring me Abdullah Ibn Khalifa!”

After a speech had occurred between them, Adiy answered him with the speech of the free, saying: “No! By Allah, I will never bring him to you! Shall I bring my cousin to you to kill him? By Allah, if he was under these feet of mine, I would not raise them from him!”

Accordingly, Ziyad burnt with grief. He ordered Adiy to be imprisoned. The people from Yemen and Rabee‘a in Kufa came to Ziyad and talked to him as to the affair of Adiy. They told him about his great position and honor. Ziyad was forced to release him. However he stipulated that he had to take away his cousin from Kufa. Adiy accepted that and ordered Abdullah to leave Kufa. Abdullah felt severe pain because of that he would be far from his homeland and would leave his companions and family. After he had been exiled, he sent Adiy his poem called al-‘Asma in which he elegized Hijr and his companions and in which he mentioned his painful separation. He elegized Hijr, saying:

In it81 Hijr met mercy from Allah. Hijr had pleased Allah and apologized (to Him). It still heavily and lightly rains on Hijr’s grave…

Abdullah went on elegizing Hijr. He mentioned his qualities and talents. He wept for him. Then he ended his poem with a description of his ordeal, his misfortune, pain, and sadness he met in his exile. He said:

As for me, I live in the mountains of Tay as one driven away. If Allah willed, He would change that. My enemy unjustly banished me from my homeland. I am satisfied with what Allah has willed and decreed. My people have deserted me as if they were not my tribe and people.

Al-Tabari and Ibn al-Athir have mentioned the rest of the poem in which he expressed his sorrows and sadness. Anyway Abdullah remained exiled until he died between the two mountains before the death of Ziyad82.

4. Sa‘sa‘a Ibn Souhan

Sa‘sa‘a Ibn Souhan was among the masters of the Arabs, their discerning ones, and eloquent orators. He was one of the men of virtue and religion. He became Muslim when he was still young at the time of Allah’s Apostle, may Allah bless him and his family. He came to ‘Umar while he was dividing among the Muslims booties estimated at a million dirhams. ‘Umar divided the booty among the Muslims and there was a remainder. The Prophet’s companions differed over the remainder. Umar stood up among them and said: “O people, you still have a remainder after (we have appointed) the people’s rights. What is your view as to it?”

Sa‘sa‘a criticized Umar for his perplexity in this simple problem. He said to him: “O Commander of the Faithful, you should consult the people only about that which Allah has revealed a verse. As for that which Allah has revealed a verse and which He has placed in its places, then put it in its places where Allah, the Most High, has placed.”

‘Umar approved his viewpoint and said to him: “You are right! You belong to me and I belong to you!” Then he divided the property among the Muslims83.

Sa‘sa‘a was among the choice companions of Imam ‘Ali (‘a), and among those who associated with him. About him Imam al-Sadiq (‘a) said: “None of those who knew the right of the Commander of the Faithful, (Imam ‘Ali), was with him except Sa‘sa‘a and his companions. Sa‘sa‘a fell ill, so Imam ‘Ali (‘a) visited him and said:

-O Sa‘sa‘a, do not regard my visit to you as pomp over your people.

-Rather, by Allah, I regard it as kindness and favour from Allah toward me.

-If you were as I knew you, then you were light in provisions and good in help84.

As Sa‘sa‘a was prudent in opinion and correct in speech, Imam ‘Ali (‘a), sent him to carry out his tasks. One day he sent him with a letter to Mu’awiya.

Sa‘sa‘a reached Mu’awiya, who he praised himself and justified his acts, saying: “The earth belongs to Allah. I am the vicegerent of Allah. Therefore, if I take something of Allah’s wealth, then it belongs to me. If I leave it, then it is permissible for me (to leave it).”

This crooked speech was difficult to Sa‘sa‘a, so he denied it, saying:

Your self makes you desire for that which does not belong to you out of ignorance. O Mu’awiya, you do not shun sin.

Mu’awiya felt pain, so he censured him, saying:

-Have you learned to speek? -Knowledge is (acquired) through learning. Whoever does not learn is ignorant. -You are in deed of that I have to make you taste the evil result of your conduct! -That is not through your hand. That is through the hand of Him Who dose not delay a soul when its appointed time comes. -Who intervenes between you and me? -He Who intervenes between man and his heart. -Is your belly wide enough for speaking as the camel’s belly is wide enough for barely?

-Is the belly of the one who does not become full wide enough, and he who does not gather invokes (Allah) against him?85

This debate indicates that Sa‘sa‘a had a strong heart, and that he was neither cowardly nor fearful. He refuted Mu’awiya’s statement and made light of him. He was not afraid of his authority.

When Mu’awiya became a ruler, he made a speech. Sa‘sa‘a stood up and commented on each sentence of his speech. The following is Mu’awiya’s speech along with Sa‘sa‘a’s answers to it:

Mu’awiya said:

-If Abu Sufyan begot all the people, they would be sane. -Adam, who was better than Abu Sufyan, begot all people. Yet some of them are foolish, and some are sane. -Surely our land is close to the pace of gathering together. -Surely the pace of gathering together is not far from the believer nor is it close to the unbeliever. -Surely our land is sacred. -Surely nothing makes the earth sacred and nothing makes it impure; but deeds make it sacred. -Allah’s servants have taken Allah as a guardian and His vicegerents as a shield to protect themselves with it. -How is that while you have canceled the Sunna, violated the covenant, and it has become random, intense, and gloomy, that the events have encompassed it, and the perfidious are capable of it?

Mu’awiya became excited, so he shouted at him:

-O Sa‘sa‘a, if you fell on your rib, it would be better for you than justifying your opinions and showing your weakness. You hinted at al-Hasan while I intended to send for him.

Sa‘sa‘a answered him, saying:

-Yes, by Allah, I have found that they are the noblest of you in grandfathers, greatest of you in giving life to the laws (stipulated in the Qur’an), and greatest of you in fulfilling covenants. If you sent for him (al-Hasan), you would find that he was polite in opinion, firm in command, an excellent in generosity, that he would hurt you with his sharp tongue, and knock you with that which you could not deny.

Sa‘sa‘a hurt Mu’awiya with his words, and he threatened him, saying:

-I will make you find no sleep and make you homeless in the country. -By Allah, there is an ease in the earth and comfort in parting with you. -By Allah, I will seize your pay. -If that was in your hand, then do it. Surely giving and favours are in the Kingdom of Him Whose treasures do not run out, Whose giving does not end, and Who does not wrong as to His affair. -You have risked your life! -Slowly! I have said nothing with ignorance nor have I regarded killing as lawful.

“And do not kill the soul which Allah has forbidden except for the requirements of justice” (Qur’an, 6:151).

He who is unjustly killed, Allah will be permanent to his murderer; He will painfully exhaust him, make him drink boiling water, and make him enter hell86.

Sa‘sa‘a went away. He made Mu’awiya burst with rage and grief. After that Mu’awiya imprisoned Sa‘sa‘a along with a group of his companions. They were in prison for a long time. Then Mu’awiya came to them and said: “I adjure you before Allah to say truly. Which of the caliphs you have seen me?”

Abdullah Ibn al-Kawwa’ answered him, saying: “Were it not for that you adjured us before Allah, we would not say (anything). That is because you are a stubborn tyrant. You do not fear Allah as to killing the good people. However we say: ‘We have come to know that you are wide in the world, narrow in the hereafter, close to the earth, and far from the pasture. You change darkness into light, and light into darkness.’”

So Mu’awiya said to him: “Surely Allah has honored this affair through the people of Sham, who defend His entity, refrain from the things made forbidden by Him. They are not like the people of Iraq, who violate the things made forbidden by Allah, make lawful what Allah has forbidden, and make unlawful what Allah has made lawful.”

Ibn Al-Kawwa’ answered him: “Surely there is an answer to each speech. We are afraid of your tyranny. If you set free our tongues, we would defend the people of Iraq with sharp tongues that do not fear, in Allah, the censure of any censurer. Otherwise, we will be patient until Allah judges and relieves us.”

Mu’awiya said to him: “No, by Allah, I will not set free your tongue!”

Abdullah kept silent, and then Sa‘sa‘a said: “O son of Abi Sufyan, you spoke and exaggerated. You did not fall short of what you wanted. The affair is not as you have mentioned. The caliph is not the one who controls the people by force, makes them follow him with arrogance, seizes power through false means (using) lying and cunning. By Allah, at the Battle of Badr you had neither a large tent nor a target. You were not at it … You and your father were in war and among those who fought against Allah’s Apostle, may Allah bless him and his family. You are a released, (prisoner of war) son of a released one that Allah’s Apostle, may Allah bless him and his family, had released you. Therefore, how is it appropriate for a released (prisoner of war) to be a caliph?”

Mu’awiya’s heart was full of rage and anger, so he turned to them and said:

Where it not for that I resort to the speech of Abi Talib, who said:

“I return their ignorance with clemency and forgiveness. Pardon out of power is a kind of generosity,” I would kill you87.

Sa‘sa‘a was among the persons for whom Imam al-Hasan asked Mu’awiya to give security and to subject to neither evil nor detested things88. However Mu’awiya did not fulfill that. He terrified and terrorized him and imprisoned him in his prison just as he terrorized and imprisoned other Shi’ite leaders. Some books have mentioned that al-Mughira banished Sa‘sa‘a to al-Jazirah or to Bahrain or to the Island of Ibn Kafan according to Mu’awiya’s command. Sa‘sa‘a died there while he was imprisoned and banished from his homeland and country.

5. Adiy Ibn Hatim

Adiy Ibn Hatim was among the most important, remarkable, unique personalities in Iraq. Before Islam he enjoyed original glory and deep-rooted honor. He was the son of Hatim al-Ta‘iy, who was cited as an example for generosity and munificence. In addition to his inherited glory, he was, in Islam, among the heroes of the creed, the eminent believers and the prominent men of Islam. In the footnote of the book we have mentioned an outline of his biography. The most important thing is that we have to deal with the humiliation and scorn he met from Mu’awiya, just because he was obedient and loyal to Imam ‘Ali (‘a), peace be on him. One day Adiy came in to Mu’awiya, and he gloated over him, saying:

-What did al-Turufat89 do? -They were killed with ‘Ali. -’Ali did not treat you with justice. He killed your sons and kept his sons. -’Ali did not treat you with justice. That is because he was killed, and you have remained alive after him.

Mu’awiya felt pain because of Adiy’s statement. He threatened him, saying: “A drop of ‘Uthman’s blood has remained. Nothing will remove it except the blood of a noble one from among the nobles of Yemen.” By that he meant Adiy.

Adiy denied him. He paid no attention to his threat. He said to him: “By Allah, our hearts through which we have detest you are still in our chests, and our swords with which we fought you are still on our shoulders. If you approached to us a small span of treachery, we would approach to you a span of the hand, and that the cutting of the throat and the rattle in the middle of the chest is easier to us than that we hear you wrong (Imam) ‘Ali. Therefore, O Mu’awiya, hand over the sword to the one who sent the sword.”

Mu’awiya dodged as usual and said: “These are the words of judgment; therefore, write them down.”

Then he turned to him to talk with him as if he had not addressed him with anything90. Then he said to him:

-Describe ‘Ali to me. -I think you have to exempt me from that. -I will not exempt you.

So Adiy began describing Imam ‘Ali saying: “By Allah, he (Imam ‘Ali) was far in range and strong in abilities. He said justly and gave definite judgments. Wisdom gushed out of his sides and knowledge gushed out of his directions. He felt an aversion for the world and liked night and its calmness. By Allah, he was ample in tear and long in thinking. He reckoned himself when he was alone with himself. He turned his palms of the hand for the past. Short clothes and coarse life appealed to him. He was among us as if he was like one of us. He answered us when we questioned him. He approached us to him when we came to him. We, in spite of his approaching us to him and his closeness to us, do not speak to him because of his veneration nor did we raise our eyes towards him because of his greatness. If he smiled, his teeth were like well-organized pearls. He magnified the men of religion and showed love to the miserable. The strong did not fear his oppression nor did the weak despair of his justice. I swear that I saw him standing in his mihrab, when the dawn rose and the stars sank, and his tears flowing down his face. He was restless as if he was a sick person. He was weeping with the weeping of someone sad. It is as if I hear him say now: ‘O world, have you interfered with me or have you come to me? Deceive someone other than me! May your time not come! I have divorced you three times! I will not return to you! The life in you is insignificant! Your importance is slight! I moan because of the paucity of the provisions, the farness of the travel, and the fewness of the bosom friends.’”

So Mu’awiya’s eyes were full of tears. He dried them with his sleeve. Then he said:

-May Allah have mercy on Abu al-Hasan (Imam ‘Ali). He was just so. How is your patience toward him? -Just like the patience of the women whose son was slain in her lap. So her tears do not cease nor does her crying calm down. -How about your remembering him? -Does the time make me forget him?91

This debate indicates that Adiy was obedient and loyal to Imam ‘Ali (‘a). Because of his obedience and loyalty to him, he was chased and terrorized. We have already mentioned that Ziyad imprisoned him for some days because of Abdullah Ibn Khalifa al-Ta’i. He paid no attention to his noble personality, his social position, and great rank. He did that to him to put an end to the followers (Shi’a) of Imam ‘Ali (‘a).

6. Jariya Ibn Qudama

Jariya Ibn Qudama al-Sa‘di came to Mu’awiya. The latter said to the former:

-Are you the one who strove with ‘Ali, stirred up the discord, made troubles in some Arab villages, and shed the blood (of the people) therein? -O Mu’awiya, leave ‘Ali. We have not detested ‘Ali since we loved him nor have we cheated him since we followed him. -Woe unto you, O Jariya! How easy you were with your family when they named you Jariya! -You, O Mu’awiya, were easier (than I) with your family when they named you Mu’awiya! -You do not have a mother. -My mother is she who gave birth to me92. The swords with which we met you at the Battle of Siffin are still in our hands. -Surely, you are threatening me! -You have not ruled over us by force nor have you conquered us by force. But you had given us promises and covenants. If you were loyal to us, we would be loyal to you. If you wish something other than that, then we have left behind us many men, strong arms, and sharp spearheads. If you approached us through a small span of treachery, we would approach you through a span of the outstretched arms of betrayal.

-May Allah not increase the like of you among the people!

Jariya went away while he made Mu’awiya’s heart full of sorrow93. He met this humiliation and rebuke because of his allegiance to the Prophet’s pure family for whose love Allah has made obligatory on all Muslims.

Terrorizing The Wives Of The Shi’a Men

Mu’awiya terrorized and persecuted the Shi’ite men and their leaders. In the meantime he searched their wives. When a woman with an important position was mentioned in his presence, he sent for her to make light of her, terrorize, abase, and show her that he harbored violent malice and hatred against Imam ‘Ali (‘a) and his followers. We will mention to readers some names of the ladies for whom Mu’awiya sent, and who came to him, along with the speeches that took place between him and them. They are as follows:

Al-Zarqa’, Daughter of Adiy

Al-Zarqa’, daughter of Adiy, was among those ladies who were famous for their obedience and loyalty to Imam ‘Ali (‘a). She was one of the eloquent ladies who had correct opinions. At the Battle of Siffin she urged the people to support Imam ‘Ali (‘a) (‘a) and to fight against his opponents. When Islam suffered the loss of Imam ‘Ali (‘a), Mu’awiya became the ruler. He wrote his governor over Kufa a letter in which he commanded him to send him al-Zarqa’, daughter of Adiy. He sent her to him. When she came in to him, he welcomed her. Then he asked her:

-Did you know why I sent for you? -Glory belongs to Allah! How do I know what I do not know? None knows what is in hearts except Allah! -I have sent for you to question you: Were you not the rider of the red camel at the Battle of Siffin between the two ranks stirring up the battle and urging (the people) to fight? What made you do that? -O Commander of the Faithful, the head died, the tail was cut off, and the time has changed. Whoever thinks comes to know (the results). Events follow each other. -You have said the truth! Have you memorized the speech you said at the Battle of Siffin? -I have not memorized it. -But I, by Allah to Whom your father belongs, have memorized it.

I heard you saying: “O people, you are in a discord. The gowns of oppression have covered you and turned you away from the straight path. How blind and deaf the discord is! It listens to its crier but is not obedient to its leader. Surely the lamp does not shine in the sun nor do the stars shine with the moon. The mule is not ahead of the horse nor is a small feather equal to a stone. Nothing cuts iron except iron. Verily, whoever asks us to show him the right way, we shall guide him, and whoever asks us (about something), we shall tell him. So be patient, O people of Ansar and Muhajirin. The gap of the division has healed. The word of justice has gathered. And the truth had defeated falsehood. Therefore, none of you should hurry to say: ‘How and when is justice?’

“But, in order that Allah might bring about a matter which was to be done” (Qur’an, 8:42).

Surely the dye of women is henna, and the dye of men is blood. Patience is the best of final results. Get ready for war! Do not shrink and do not quarrel with each other, for this day has that which will be after it.”

After Mu’awiya had mentioned her speech, he was displeased with it. He became angry and said to her:

-By Allah, O Zarqa’, you took part in every blood ‘Ali shed! -May Allah make good your good news and make permanent your safety. The like of you gives good news and delights his associate.

-Has that pleased you? -Yes, by Allah, your speech has pleased me. How can I believe your act?

Mu’awiya was astonished at her loyalty to Imam ‘Ali (‘a). He said to her:

-By Allah, your loyalty to him after his death is more lovable to me than your love for him during his lifetime. Mention your need. -I have bound myself that I will never ask a governor against whom I had helped others. The like of you gives generously without being asked or demanded. -You have said the truth.

Then he granted her a country estate with other gifts, and returned her to her homeland94. Although he honored and gave her generously at last, he terrified and terrorized her and showed her that he had gained a victory over her.

Umm Al-Khayr Al-Bariqiyya

Umm al-Khayr al-Bariqiya, daughter of al-Huraysh, was among the eloquent, skillful ladies. She was famous for her allegiance and loyalty to Imam ‘Ali (‘a), peace be on him. At the Battle of Siffin she urged the people to battle against Mu’awiya. She also urged them to defend and support Imam ‘Ali (‘a). Mu’awiya felt pain because of her attitudes. He harbored malice and enmity against her. When the spirit of Islam abated through his taking the reins of government, he wrote to his governor over Kufa to send him Umm al-Khayr that he might take vengeance on her. When the letter reached his governor, he sent her to him. When Umm al-Khayr came in to Mu’awiya, she said:

-As-salamu ‘alayka, O Commander of the Faithful! -Wa ‘alayki as-salam! By Allah, you have unwillingly greeted me with this title! -Stop, fellow! Surely, the intuition of the supreme ruler (Sultan) refutes that which should be known. -You have said the truth, O aunt! How have you seen your journey? -I was still in well-being and safety until I reached a generous, openhanded king. Therefore, I am in an elegant life with a kind king. -Through my good intention I gained a victory over you and helped (others) against you. -Stop, fellow! By Allah, you shall have the refutation of the statement whose final result will ruin (you)! -We want you not for this. -I only do in your field. If I do something, I will do it. Therefore, ask as you like. -How was your speech on the day when ‘Ammar Ibn Yasir was killed? -By Allah, I had not narrated it before nor had I forged it after. It was only some words my tongue said at the time of the shock. If you wished to narrate you something other than that, I would do? -I do not want that.

Then Mu’awiya turned to his companions and asked them: “Which of you has memorized the speech of Umm al-Khayr?”

“I have memorized it just as I have memorized the Sura of al-Hamd,” one of them retorted.

“Say it,” demanded Mu’awiya.

He said: “It is as if that I see her wearing a Zubadi garment with a thick hem and ridding a gray camel. There was in her hand and around her a whip with spread out plaits. She was roaring as if she was a stallion growling in it’s shaqshaqa95, and (I hear her) say:

“O people, guard against (the punishment from) your Lord; surely the violence of the hour is a grievous thing” (Qur’an, 22:1).

Surely Allah has made clear the truth, showed the evidence, lighted the path, and hoisted the flag. He has neither left you in a vague error nor in gloomy days. So where do you want (to go)? May Allah have mercy on you! Do you want to escape from the Commander of the Faithful, (Imam ‘Ali)? Or (do you want) to escape from the battle? Or (do you want to) turn away from Islam? Or (do you want to) renounce the truth? Have you not heard Allah, the Great and Almighty, say:

“And most certainly We will try you until We have known these among you who exert themselves hard, and the patient, and made your case manifest” (Qur'an, 47:31).

Then she raised her head towards the heaven and said: ‘O Allah, I have lost patience! Certainty has become weak. Terror has spread. In your hands, O Lord, are the reins of hearts. Therefore, gather the word on piety, unite the hearts on guidance, and return the right to its owners. Come, may Allah have mercy on you, to the just Imam, the faithful guardian (of authority), and the greatest testifier of the truth. Surely the Battle of Badr has brought about these grudges. These spites date back to the pre-Islamic period. The Battle of Uhud has brought about this malice. Mu’awiya employed them at the time of the inattentiveness, that he may take vengeance (on us) for the Banu ‘Abd Shams.’” “Then she said:

“Then fight the leaders of unbelief - surely their oaths are nothing-so that they may desist” (Qur'an, 9:12).

Be patient, O people of the Muhajirin and the Ansar! Fight according to certainty from your Lord! You have come to know that the people of Sham as if they were asses taking flight, that had fled from a lion, that they do not know in which way of the ways in the earth they are driven. They have sold the hereafter for the life in this world, bought misguidance for guidance, and sold certainty for blindness. Shortly after that they will become repentant. When regret occurs, they will ask for forgiveness. Surely, by Allah, whoever deviates from the truth falls into falsehood, and whoever does not dwell in the Garden dwells in the Fire. O People, surely the sane regard the lifetime in the world as short, so they refuse it. They find slow the period of the hereafter, so they strive for it. By Allah, O people, were it not for that the rights became invalid, the criminal punishments were cancelled, the oppressive appeared, Satan’s word became strong, we would not prefer coming to death to the easy, agreeable life. So where do you want (to go)? May Allah have mercy on you! (Do you want to turn away) from the cousin of Allah’s Apostle, may Allah bless him and his family, his son-in-law, and father of his grandsons?

He (Imam ‘Ali) was created from his (the Prophet) clay and branched from his plant. He (the Prophet) singled him (Imam ‘Ali) with his secret, regarded him as the gate of the city of his knowledge, informed the Muslims of love for him, showed the hypocrites through their detesting him. He (Imam ‘Ali) still supported him (the Prophet) through helping him and followed the Sunna of his straightness. He did not resort to the pleasure of the self while he split the tops of the heads, broke the idols, prayed when people were polytheists and obeyed when people were doubters. He was so until he killed those who fought him in single combat at the battle of Badr, destroyed the people (who took part at the battle) of Uhud, and defeated the gathering of Hawazin. I wonder at those events that planted in the hearts of the people hypocrisy, apostasy, and division. I have exerted myself in speaking (to you) and gone too far in advising (you). Success is with Allah. Peace, Allah’s mercy, and His blessings be on you!’

Mu’awiya became angry. He said to her some words dripping anger and rage: “By Allah, O Umm al-Khayr, you, through that, wanted nothing but killing me. By Allah, if I killed you, I would not commit a sin as to that.”

She answered him while she was not afraid of him:

-By Allah, O Hind’s son, the thing that depresses me is that Allah does that through the hands of one through whose unhappiness Allah makes me happy. -How far! O one plentiful in curiosity! What do you think of ‘Uthman Ibn ‘Affan? -What could I possibly say as to him? The people unwillingly appointed him as a caliph and killed him while they were satisfied.

After a speech had taken place between them, Mu’awiya released and pardoned her96.

Souda, Daughter of Imarah

Souda, daughter of Imarah Ibn al-Ashtar al-Hamadani, was one of the Iraqi eloquent ladies. She inherited the love for Imam ‘Ali (‘a), from her noble forefathers, who were famous for their love and loyalty to him. She came to Mu’awiya to complain to him of the tyranny of his governor. When she came in to him, he recognized her and said to her:

-Are you not the one who said (the following poetry lines) at the Battle of Siffin?

O Ibn Imarah, get ready (for battle) just as your father did on the day of stabbing and the meeting place of the companions.

Surely the Imam is the brother of the Prophet Muhammad, the flag of guidance and minaret of faith.

Lead the troops and walk in front of his standard with a white, cutting (sword) and a spearhead.

She said:

-The like of me does not turn away from the truth or apologize with lying. -What made you do that? -The love for ‘Ali and following the truth. -By Allah, I can see none of ‘Ali’s qualities on your face. -O Commander of the Faithful, the head died, and the tail was cut off. So leave that which has been forgotten and that which passed. -How far! The like of your brother’s attitude can not be forgotten. I have not met from anyone as I met from your people and your brother. -You have said the truth. My brother was not dispraised in position nor was he hidden in place. By Allah, he was just as al-Khansa’ said:

Surely the guides follow Sakhr’s example as if he was a flag on whose top was a fire.

-You have said the truth. He was so. -The head died, and the tail was cut off. By Allah I ask you, O Commander of the Faithful, to pardon me from that for which I apologize (to you).

-I have done. What is your need? -Surely you have become a master over the people and undertaken their affairs. Allah will ask you about our affairs and about our rights He has imposed on you. The one who wrongs us through your might and attacks us through your authority still comes to us. He reaps us as he reaps spikes. He treads on us as cows tread on (spikes). He humiliates and deprives us of the great (things). This (person) is Bisr Ibn Arta’a. He came to us from you. He killed my men folk and took my property. Were it not for the obedience (to you), then we would have might and protection. If you removed him from us, we would be grateful to you; otherwise, we would make you know.

Her speech depressed Mu’awiya, and he said to her: “You are threatening me with your people. I have decided to carry you on a coarse saddle (of a camel) and to return you to him, that he may carry out his judgment on you.”

She bowed her head and wept. She became broken-hearted, so she said:

‘Allah blessed a body that a grave contained, so justice has been buried in it.

He allied the truth and he wanted nothing other than it. So he has been coupled with the truth and faith.’

-Who is that? -’Ali Ibn Abi Talib. -What did he do to you so that he has become so to you? -I came to him regarding a man he had appointed (as a governor) over our alms. There was between him and me that which was between the thin and the fat. So I came to ‘Ali (‘a) to complain to him of what the man had done. I found him standing and praying. When he looked at me, he ended his prayer. Then he said to me with mercy and kindness: “Do you have a need?” I told him about the story. He wept, and then he said: “O Allah, You are the witness against me and them that I have not commanded them to wrong Your creatures nor have I commanded them to leave Your right.” Then he took out of his pocket a piece like the edge of a sheath. He wrote on it: “In the name of Allah, the Most gracious, the Most merciful. Clear proof indeed has come to you from your Lord; therefore, give full measure and weight and do not diminish to men their things, and do not make mischief in the land. What remains with Allah is better for you if you are believers, and I am not a keeper over you. When you read my letter, then keep our work that is in your hands until the one who will take it from you come to you. With Greetings.” I took the letter from him. By Allah, he did not stamp it with clay nor did he tie it with a belt.

Mu’awiya was astonished at such a kind of justice. So he said: “Write to him to treat her with justice and fairness.”

However, she said:

-For me in particular or for my people in general? -What is the relationship between you and other than you? -Therefore, by Allah, that is lewdness and meanness if it is not exclusive justice. Otherwise, I am just like the rest of my people. -How far! ‘Ali Ibn Abi Talib, who listened to your complaints, had boldness. He has deceived you through his (following) speech:

If I was a gatekeeper at the gate of a garden, I would say to (the people of) Hamadan: “Come into it with peace!”

Then Mu’awiya said: “Write (a letter) about her need as to her and her people.”97

Umm Al-Bara’, Daughter of Safwan

Umm al-Bara’, daughter of Safwan Ibn Hilal, was among the famous women in chastity and purity. She was famous for her allegiance and sincerity to Imam ‘Ali (‘a). She had a noble attitude at the Battle of Siffin. That was when she urged the crowded people to fight against Mu’awiya. When Mu’awiya became a ruler, she came to him, and he said to her:

-How are you, O daughter of Safwan? -Fine, O Commander of the Faithful! -How are you? -I have become weak after endurance and become lazy after activity. -There is a great difference between what you say today and what you said at that time:

O Amr, take a beautiful, cutting (sword)! (Be) angry in movement, and do not be cowardly. Saddle your horse quickly and be ready for the battle. Do not think of flight. Respond to the Imam, follow his standard, and make the enemy escape with a cutting sword. Would that I was not crippled so that I might protect him from the transgressors’ troops.

-Indeed it was so, O Commander of the Faithful! One like you pardons. Allah, the Most High, says: “Allah has pardoned what is gone by.” -How far! Verily, if he returned, you would return. But he died before you. How was your speech at the time when he was killed? -I have forgotten it.

One of those who were sitting with him said: “She said:”

O men, how great the terror of the misfortune is! The misfortune has oppressed us. Its influence is not weak. The sun is eclipsed because of the loss of our Imam, the best of the creatures, the just Imam. He was the best of those who rode the riding animals and those who walked on the earth, whether they were unshod or shod. Except the Prophet, the misfortune has threatened our deserts. So the truth has become submissive to the falsehood.

Mu’awiya felt pain, so he said to her: “May Allah fight you, O daughter of Safwan. You have not let any sayer to say his statement! Mention your need!”

When Umm al-Bara’ came to know that Mu’awiya made light of and disrespected her, she refused to mention her need. She said to him: “How far! By Allah, I will not ask you for a thing after this (attitude).”

When she left his assembly, she stumbled. So she said: “May the enemies of ‘Ali be miserable!”98

Mu’awiya made light of this noble, highborn lady because of her love for Imam ‘Ali (‘a).

Bekara Al-Hilaliya

Bakara al-Hilaliya was from the great women who were famous for bravery, boldness, and eloquence. She was among the supporters of Imam ‘Ali (‘a), at the Battle of Siffin. At the battle she made an enthusiastic speech in which she urged the fighters of the truth to defend Imam ‘Ali, the master of the Muslims and Commander of the Faithful (‘a) and to fight against his enemies.

Bakara came to Mu’awiya after he had become a ruler. She was an old woman and her bones were weak. There were two servants with her. She leant on them, and there was a walking stick in her hand. She greeted Mu’awiya with the title of the Commander of the Faithful. Mu’awiya greeted her well and permitted her to sit down. Marwan Ibn al-Hakam and Amr Ibn al-‘Aas were with Mu’awiya. Marwan recognized her. So he turned to Mu’awiya and asked him:

-Have you not recognized this woman, O Commander of the Faithful? -Who is she? -It was she who helped ‘Ali against us at the Battle of Siffin. It was she who said:

O Zayd, take from our house the cutting sword which is buried in the earth. It has been stored for every calamity. Today the time has shown it well-protected.

Amr Ibn al-‘Aas said: “O Commander of the Faithful, it was she who said:”

Do you think that Hind’s son (Mu’awiya), will undertake the caliphate? That is far! And what he wants is far! Your soul made you in privacy desire for misguidance. Amr and Sa‘eed seduced you (to follow) misguidance. So come back with the most ill-tempered bird, with its bad luck. It (the caliphate) met ‘Ali, who was happier, with good luck.

After them Sa‘eed hurried to say: “O Commander of the Faithful, it was she who said:”

I hoped that I would die and not see an orator from Umayya on the pulpits.

But Allah has delayed my period and it has lasted for a long time until I have seen some wonders of the time.

Every day, their orator disparages Ahmad’s family among the crowds.

The people kept silent. Bakara turned to Mu’awiya and said to him: “O Commander of the Faithful, your dogs barked at me and alternated (in speech). So my goal has become short, my amazement has become much, and there is a covering over my eyes. By Allah, I said what they said. I do not refute that with lying. Therefore go on your affair. That is because the life is not good after the Commander of the Faithful.”99

She went away while she was sad, because Mu’awiya’s associates rudely talked with her as if they were dogs, and his mean companions surrounded her.

Arwa, Daughter of Al-Harith

Arwa, daughter of al-Harith Ibn ‘Abd al-Muttalib was among the great women who were famous for boldness, bravery, and good speech. She was famous for her allegiance and love for Imam ‘Ali (‘a). She came to Mu’awiya and aimed at him some arrows of speech. In her speech she mentioned the ordeal of the Prophet’s Household, peace be on them and what they met from among the ordeals and misfortunes after the Prophet. This is the text of her speech: “O my nephew, you was ungrateful for the blessing, you accompanied your cousin (Imam ‘Ali) badly, named yourself with a name other than your name, took other than your right without bravery from you and your forefathers in Islam.

You disbelieved in that which Muhammad, may Allah bless him and his family, brought. So Allah made your grandfathers miserable and humiliated you until Allah returned the right to its owners; and the Word of Allah was the highest, and our Prophet Muhammad was victorious over his opponents, though the unbelievers were averse. So we, the (Prophet’s) household, were the greatest of the people in luck, portion, and position in religion. Allah took His Prophet, may Allah bless him and his family, unto Him (while) his sin was forgiven, his degree was high, and he was honorable with him and well-pleasing. But we, the Prophet’s household, were in the same position with respect to you as the people of Moses were to the Pharaoh, who killed their sons and spared their women. The cousin of the master of the messengers was in the same position with respect to you, after our Prophet, as Aaron was to Moses when he said: Son of my mother, surely the people reckoned me weak and had well-nigh slain me. After Allah’s Apostle, may Allah bless him and his family, we were not united nor were the difficulties made easy for us. Our objective is the Garden, and your objective is the Fire!”

Her speech hurt ‘Amr Ibn al-‘Aas, who was present, so he said:

-O devious old woman, shorten your speech and lower your eyes! -Who are you, may you have no mother! -Amr Ibn al-‘Aas. -O son of the stinking prostitute, you speak with me? By Allah, you do not belong to the genuine ancestry of Quraysh nor do you belong to their noble position. Six (men) from Quraysh claimed you. Each one of them claimed that he was your father. In Mecca, during the days of Mina, I saw your mother with a black fornicator. Therefore, follow their examples, for you resemble them!

Marwan Ibn al-Hakam turned to her and said: “O devious old woman, your eyes have sunk and your reason is over! Therefore, your witness is not permissible!”

She opposed him, saying: “O my little son, you are speaking? By Allah, you look like Sufyan Ibn al-Harith Ibn Killida more than you look like al-Hakam. You resemble him in your blue eyes, your red hair, along with his short figure and manifest ugliness. I have seen al-Hakam. He was tall and had straight hair. There is no resemblance between you except that which is between the lean horse and the female ass! Therefore, ask your mother about what she had mentioned to you. She will tell you about the affair of your father if she says the truth.”

Then she turned to Mu’awiya and said to him: “By Allah, none has subjected me to these (persons) except you. At the Battle of Uhud, your mother Hind said concerning the murder of Hamza, may Allah have mercy on him:

‘We punished you because of the Battle of Badr. War, at the day of war, has a blaze.

I had no patience toward ‘Uttba, my father, my paternal uncle, my brother, and my son-in-law.

You, O Wahshi, satisfied my thirst for revenge, healed my soul, and fulfilled my vow.

So I will thank Wahshi throughout my lifetime until my bones will be hidden in my grave.’

So I answered her:

O daughter of the one great in unbelief, you were disgraced at (the Battle of) Badr and other than Badr.

Before the dawn rose, Allah had made you meet (in battle) the tall, brilliant Hashimites (who fought against you) with every cutting sword. Hamza is my lion, and ‘Ali is my hawk.

When Shabeeb and your father wanted to act treacherously, you gave (a spear) to Wahshi, who had a lean chest.

Wahshi unveiled (you). After it the prostitutes shall have no pride.

Mu’awiya became excited. He turned to Amr Ibn al-‘Aas and Marwan and said to them: “Woe unto you! You have subjected me to her and made me hear what I dislike!”

Then he turned to her and said:

-O aunt, mention your need and leave women’s fables. -You ordered me to be given two thousand dinars, two thousand dinars, and two thousand dinars. -What will you do with the (first) two thousand dinars? -I will buy a spring with much flowing water in a soft land, that the children of al-Harth Ibn ‘Abd al-Muttalib may inherit it. -You have placed it in the best place. What will you do with the (second) two thousand dinars? -With it I will marry the young men of ‘Abd al-Muttalib to (young ladies) equal to them. -You have placed it in the best place. What will you do with the (third) two thousand dinars? -I will make use of it when I face hardships in Medina, and I will make the pilgrimage to the Sacred House of Allah (the Kaaba). -You have placed it in the best place. Yes, you shall have it.

After Mu’awiya had given her this plentiful amount of money, he turned to her to test the extent of her loyalty to Imam ‘Ali (‘a), saying:

-By Allah, if ‘Ali was alive, he would not ordered it to be given to you. -You have said the truth! Surely ‘Ali returned the things deposited with him. He acted according to Allah’s command and followed it. As for you, you have lost the things deposited with you and betrayed Allah as to His wealth. That is because you give Allah’s wealth to those who do not deserve it. In His Book, Allah has made it incumbent on you to give the rights to their owners, but you have not followed that. As for ‘Ali, he summoned us to take the rights Allah had specified to us. However your war (against him) distracted him from placing the affairs in their places. I have not asked you for anything of your wealth lest you should remind me of it. Rather I have asked you for something of our right. I do not want to take anything other than my right. Do you remember ‘Ali? May Allah scatter your teeth and overexert your affliction!

She wept, and then she elegized Imam ‘Ali (‘a), saying:

Indeed, O my eye, woe unto you, make us happy and weep for the Commander of the Faithful. We have suffered the loss of the one who was the best of those who rode the riding animals, their knight, those who embarked on the ship, and those shod and unshod. When I turn in the direction of the face of Abu al-Hasan, I see that the full moon appeals to the onlookers. No, by Allah, I shall not forget ‘Ali and his good prayer before those who bow. In the Sacred Month (of Ramadan) you made us suffer the loss of the one who was the best of the people.

Mu’awiya ordered six thousand dinars to be given to her. She took them and went away100.

Mu’awiya honored her because he wanted to attract her heart and to turn her away from the love for Imam ‘Ali (‘a). However his effort failed, because money did not change those who were disposed by nature for the love for Imam ‘Ali (‘a), nor did material pleasures change their creed. The daughter of Abu al-Aswad al-Du’ali mentioned this good feeling. That was when Mu’awiya sent some candy to her father to turn him away from the love for Imam ‘Ali (‘a). She took some of that candy and put it into her mouth. Her father said to her: “Spit it out, for it is poison. Mu’awiya sent us this candy to turn us away from the love for the Commander of the Faithful (Imam ‘Ali), and from the love for (the Prophet’s) household.”

When his daughter heard that, she expressed her good feeling and great love for Imam ‘Ali (‘a), saying: “May Allah make him (Mu’awiya) ugly. He wants to turn us away from the purified Sayyid (Imam ‘Ali) through some candy mixed with saffron. Woe unto the one who sent the candy! And woe unto the one who eats it!”

She vomited what she ate, and then she said:

O Hind’s son, do you want us to sell you ancestries and religion for honey mixed with saffron? We seek refuge with Allah (from that)! How is that while our guardian is the Commander of the Faithful (Imam ‘Ali)?101

Ukrisha, Daughter of Al-Atrash

Ukrisha, daughter of al-Atrash, was a great lady. She was regarded as on top of the Arab women in bravery and eloquence. At the Battle of Siffin she urged the people to support Imam ‘Ali and to fight against his enemies. She came to Mu’awiya when he became a ruler. She greeted him with the title of the Commander of the Faithful. Mu’awiya remembered her attitude at the Battle of Siffin, so he said to her: “O Ukrisha, now have I become the Commander of the Faithful?”

She answered him: “Yes, for ‘Ali is no longer alive!”

However, Mu’awiya was not satisfied with that. He reminded her of her attitude and speech at the Battle of Siffin, saying: “Were you not the owner of the lowered saddle and tied rope? Were you not girding yourself with a sword, standing at Siffin, and saying:

“O you who believe, take care of your souls; he who errs cannot hurt you when you are on the right way” (Qur’an, 5:105).

Surely the Garden is an abode. Whoever dwells in it does not leave it, and whoever lives in it does not become sad. Therefore buy it for the abode in which comfort does not last and cares do not expire. Be discerning people! Surely Mu’awiya has advanced towards you along with some Arabs speaking incorrectly, whose hearts are covered, do not understand faith, and do not know what wisdom is. He summoned them to the present life, and they responded to him. He invited them (to follow) the falsehood, and they answered him. So, Allah’s servants, fear Allah and keep Allah (in view in the matter of) Allah’s religion! Beware of relying on each other! That is because, through that, the pillar of Islam is broken, the light of faith is extinguished, the Sunna are cancelled, and falsehood appears. This is Minor Badr and other Aqaba! O people of the Ansar and Muhajirin fight and be certain of your religion! Be patient toward your determination! It is as if that I can see that you will tomorrow meet the people of Sham, who are like braying asses….’”

After Mu’awiya had reminded her of her speech, he angrily said to her: “By Allah, had it not been for Allah’s decree and for that He liked to entrust us with this authority, the two armies would not have retreated. What made you say that?”

She gave him a soft answer, saying: “Surely if the wise one dislikes something, he does not like to repeat it.”

-You have said the truth. Mention your need!

-Surely Allah had returned our endowments and properties to us. But we have lost that. So our condition does not refresh the poor nor does it set the broken. If that was according to your viewpoint, then the like of you does not get help from the traitors, nor does he employ the oppressive.

However Mu’awiya paid no attention to her asking for mercy. He said to her:

-O this (lady), surely affairs befall us. They are more appropriate for us than you, than seas that gush out, and than the fortified borderline cities that have become ripped open. -Glory belongs to Allah. Allah has not imposed for us a right in which He has placed damage against other than us. He is the Knower of the unseen.

Mu’awiya found no escape from responding to her, saying:

-How far! O people of Iraq, (‘Ali) Ibn Abi Talib had enlightened you, and you have become unbearable.

Then he ordered her need to be granted and allowed her to go back home102.

Al-Darimiyya Al-Hajuniya

Al-Darimiyya al-Hajuniya was a notable lady. She was famous for righteousness, asceticism, strong proof, and intense opposition. She pledged allegiance to Imam ‘Ali (‘a). When Mu’awiya became a ruler, he sent for her. He was then in al-Hijaz. When she stood before him, he said to her:

-How are you, O daughter of Ham? -Fine. I do not belong to Ham. Rather I am a woman from Quraysh, from the Banu Kinana. Therefore, I belong to the children of your father. -You have said the truth. Did you know why I sent for you? -No. Glory belongs to Allah! How do I know that which I do not know! -I sent for you to ask you about the reason why you loved ‘Ali, and hated me, why you followed him and was hostile to me. -Exempt me from that! -I will not exempt you. For this reason I have summoned you. -If you not exempt me, then I say. I loved ‘Ali because he treated the subjects with justice and he equally divided (the properties among them). I hate you because you fought those who were worthier of the authority than you and you claimed that which did not belong to you. I followed ‘Ali because Allah’s Apostle, may Allah bless him and his family, entrusted him with authority, (and because ‘Ali) loved the miserable and magnified the men of religion. I was hostile to you because you shed blood and mutinied (against ‘Ali).

Mu’awiya was displeased with her speech. He said obscene words to her and made light of her, saying:

-You have said the truth. For this reason your belly has become swollen, your breasts have become big, and your buttocks have become great. -O fellow, by Allah, (your mother) Hind, and not I, is quoted as an example (for that). -Do not be angry. I have said nothing except good. When the women’s belly is swollen, the creation of her baby is perfect. When her breasts are big, the food of her baby is good. When her buttocks are great, her sitting becomes balanced.

He calmed her fear and quietened her anger. Then he said to her:

-Have you seen ‘Ali? -Yes, by Allah, I have seen him. -How did you see him? -The authority did not make him proud nor did the blessing polish him103. -Have you heard his speech? -By Allah, his speech removed blindness from hearts just as oil removes rust from washbasin. -You have said the truth. Do you have a need? -Will you do that when I ask you? -Yes. -Give me a hundred she-camels, some stallions, and a camel driver. -What will you do with them? -I will give their milk to the young. Through them I will give life to the old (help them), earn noble deeds, and make peace between the clans. -If I gave you that, would I take the place of ‘Ali Ibn Abi Talib from you? -Glory belongs to Allah! You are inferior to him!

Mu’awiya was amazed at her, so he said:

If I do not be clement toward you, then who will be hoped for clemency after me?

Take them and remember the deed of someone glorious, who has rewarded you at the time of peace for the war against the enemies.

-By Allah, if ‘Ali was alive, he would give you nothing of them. -No, by Allah, (he would not give me) anything of the Muslims’ public treasury!104

With this we will end our speech about what the followers of Imam ‘Ali (‘a) met of severe punishments, torture, execution, oppression, terrorism, abasement, and insult by Mu’awiya and his governor Ziyad. Through these acts Mu’awiya violated the most important stipulation, which is that he should not subject the followers of the Prophet’s household to evil and detested things out of previous malice.

Imam Al-Husayn Holds A Meeting

When Imam al-Husayn, the master of martyrs, came to know about the decisive measures Mu’awiya had taken against the pure family of the Prophet, he (‘a) held a meeting in Mecca. He summoned a large gathering from among those who attended the season of Hajj from among the Muhajirin, the Ansar, the successors, and other Muslims. He informed them of that which befell the Prophet’s household and their followers. He told them that they would meet ordeals and misfortunes from the then government that used all means to scheme against the family of the Prophet, may Allah bless him and his family, to hide their virtues and to conceal what was narrated from the Prophet, concerning them. He made it incumbent on those who attended the meeting to announce that among the Muslims.

We will mention what Sulaym Ibn Qays has narrated regarding that. He has said: “One year before the death of Mu’awiya, al-Husayn Ibn ‘Ali, Abdullah Ibn Abbas, and Abdullah Ibn Ja‘far made the pilgrimage to Mecca. Al-Husayn gathered the Banu Hashim, their men, their women, their retainers, and the Ansar who performed the Hajj, and whom al-Husayn (‘a) and his household had known. Then he sent some messengers and said to them: ‘Gather for me the companions of Allah’s Apostle, who have performed the Hajj this year, and who are famous for righteousness and asceticism.’ Over seven hundred men most of whom were of the successors, and about two hundred men of the companions of the Prophet (S) gathered in Mina. He arose and addressed them. He praised Allah and glorified Him. Then he said: ‘This tyrant (Mu’awiya) has done to us and our followers what you have seen, known, and witnessed. I want to ask you about something. If you believe me, then believe me.

If you accuse me of lying, then accuse me of lying. Listen to my statement and write down my speech, and then go back to your cities and your tribes. If you came to know that some people were reliable and trustworthy, then summon them to our right you have come to know, for, surely, I am afraid that this affair will be effaced and overcome. But Allah will perfect his light, though the unbelievers may be averse.’

“And he did not leave anything of that which Allah had revealed concerning them but he recited and explained, nor did he leave anything of what Allah’s Apostle (S) had said concerning his father, his brother, his mother, him, and his household but he narrated it. So his companions said: ‘O Allah, yes! We have heard and borne witness!’ The successor said: ‘O Allah, he whom I believe and regards as reliable from among the companions has related it to me.’ So he said: ‘I implore you before Allah to relate it to him in whose religion you have confidence.’”105

This meeting Imam al-Husayn held was the first meeting the Islamic world knew at that time. At the meeting Imam al-Husayn condemned Mu’awiya’s policy and summoned the Muslims to resist his government and to overthrow his authority.

The Pledge Of Allegiance To Yazid

One of the most important stipulations of the peacemaking is that the Islamic caliphate had to be handed over to Imam al-Hasan, and after him to his brother al-Husayn after the death of Mu’awiya. This was among the most important conditions Mu’awiya had signed. However when he became a ruler and the authority went well with him, he decided to violate this condition and not to fulfill it. He did his best to make his family inherit the caliphate. He, through this act, was as Professor Sayyid Qutub has said: “He (Mu’awiya) was moved by a motive Islam had not known; (he was moved by) the family and tribal fanaticism. It was not much to Mu’awiya nor was it strange to him. That is because Mu’awiya was the son of Abi Sufyan and the son of Hind, daughter of Utba. He was the inheritor of his people and was the most similar of all things to them in that his soul was far from the reality of Islam.”106

Through this act, Mu’awiya was moved by the motive of the blind pre-Islamic beliefs (Jahiliya) and by the tribal fanaticism Islam has condemned. Islam has stipulated that whoever undertakes the affairs of government should have talents, qualifications, knowledge, and merits. Islam has cancelled all the considerations that have nothing to do with its high values. In an authentic tradition, Allah’s Apostle, may Allah bless him and his family, has said: “Whoever undertakes some affairs of the Muslims and appoints someone as a commander over them out of partiality, then Allah’s curse be on him. Neither pure (thing) nor justice is accepted from him until he enters the Hellfire.”107 However Mu’awiya, who renounced Islam, acted according to his pre-Islamic beliefs to take vengeance on Islam and to divide the ranks of the Muslims. That was when he intentionally entrusted the caliphate to his sinful son Yazid. Prof. Polis Salama, a poet, has described Yazid’s dissoluteness, saying:

Do gently to the owner of the throne who is distracted from Allah by the beautiful female singers. A thousand “Allah is greater!” is not equal to a drink of wine in Yazid’s palms of the hand. A virgin burns in the vats while neither kissing nor pure water has defiled her.108

Concerning Yazid, Abdullah Ibn Hanzala, a great companion, called the monk, and was killed at the Battle of al- Hurra, has said: “By Allah, we did not revolt against Yazid until we feared that we would be shot with stones from the heaven. He was a man who married mothers, daughters, and sisters. He drank wine and left the prayer. By Allah, if there was none of the people with me, I would show extreme courage toward him.”109

When al-Zubayr Ibn al-Munthir came to Medina, he said concerning Yazid: “He has given me a hundred thousand (dinars). What he has done to me does not prevent me from telling you: ‘By Allah, he drank wine. By Allah, he became drunk and left the prayer.’”110

Ibn Fulayh has said: “Abu Amr Ibn Hafs came to Yazid, and he honored and rewarded him well. When he came to Medina, he stood up beside the pulpit. He was good and righteous. He addressed the people, saying: ‘Was I not loved? Was I not honored? By Allah, I saw Yazid Ibn Mu’awiya leave the prayer because he was drunk.’”111

Certainly Mu’awiya had come to know that his son was a sinner. He committed major sins, addicted himself to drinking wine, and left the prayer. He mentioned that in his letter in which he condemned his deeds, saying: “I have heard that you have used the banquet and the assemblies for amusements and flutes just as Allah, the Most High, has said:

“Do you build on every height a monument? Vain is that you do” (Qur’an, 26:128).

“And you make strong fortresses that perhaps you may abide” (Qur’an, 26:129).

You have declared the ill-deed, to the extent that you have openly adopted the secret (things) with you. Know, O Yazid, the first thing which intoxication has deprived you of is the knowledge of the places of giving thanks to Allah for His successive blessings and boons, which is the greatest sin and the greatest calamity. Your leaving the obligatory prayers during their times, which is the greatest damage that happens. Then you have approved defects, committed sins, showed faults, and disclosed the secrets. Therefore, do not entrust yourself with your secret and do not rely on your deed.”112

Mu’awiya had come to know that his son was apostate from the religion, he regarded as lawful what Allah had made forbidden, and was absorbed in pleasures. Therefore, why did he empower him over the Muslims and impose him as a ruler over them? He did that because he was moved by the motive of harboring malice against Islam and by the motive of the pre-Islamic fanaticism of which his wicked soul was full.

Mu’awiya spared no effort to impose Yazid as a ruler over the Muslims. He habituated the people for seven years. He gave money to his relatives and brought near those far for that113. When Ziyad, who was reluctant to pay homage to Yazid, died, Mu’awiya fabricated a covenant and ascribed it to him. The covenant showed that Yazid would be the caliph after him114.

In this manner Mu’awiya depended on all the means with which the Muslims were unfamiliar and which the religion did not confirm in order that he might place the authority among the Umayyads and change the creative concepts of the caliphate into a hereditary kingdom. All these premises Mu’awiya made took place during the lifetime of Imam al-Hasan, peace be on him. However he did not declare the official pledge of allegiance to Yazid until he assassinated the Imam. We have to deal with some preparatory means Mu’awiya had done for this purpose.

Al-Mughira’s Summons

Al-Mughira Ibn Shu‘ba, the sinful hypocrite, the one-eyed of Thaqif, the leader of the events and owner of the atrocities in Islam, was the first to undertake the unlucky summons to the pledge of allegiance to Yazid115. The reason for that, as historians have narrated, is that Mu’awiya wanted to remove him from the authority over Kufa. When al-Mughira heard of that, he thought that he had to travel to Damascus to be the first person to resign from his office, that Mu’awiya would not harbor malice against him, and that the people might come to know that he hated the authority.

When he arrived in Damascus, he thought that he had to meet with Yazid before he meet with Mu’awiya to make him think favourably of the caliphate, that he might use seducing him as means to remain in the office, just as he told his companions about that. When he met with Yazid, he said to him: “The prominent companions of Muhammad (S) and the leaders of Quraysh died. Their children have remained. You are the most meritorious of them, the best of them in opinion, and the most knowledgeable of them in the Sunna and policy. I do not know why the Commander of the Faithful (Mu’awiya) does not take the pledge of allegiance to you.”

When Yazid, the reckless, vainglorious one, heard of that, he lost his mind out of happiness and delight. So he asked him: “Do you think that that will be accomplished?”

“Yes,” replied al-Mughira.

Yazid quickly went to his father and told him about al-Mughira’s statement. As for Mu’awiya, he became happy at that and immediately sent for al-Mughira. He told him about his statement to Yazid, and he confirmed that. Then al-Mughira urged Mu’awiya to achieve this idea. He said to him with the statement of someone hypocrite who does not know good and does not think of it: “O Commander of the Faithful, you have come to know about the bloodshed and the differences after ‘Uthman. Yazid is your successor. Then appoint him as a successor after you. If something happened to you, he would be a cave for the people and your successor. Blood will not be shed nor will there be a discord.”

Mu’awiya approved al-Mughira’s opinion, rewarded him for that, and installed him in his office. Then he commanded him to go to Kufa to achieve that. When al-Mughira went away from Mu’awiya, he met with his people. They questioned him about his fate. He answered them about what he had brought from among the tribulation and the discords to the Muslims in general for his purpose. He said to them: “I have put Mu’awiya’s leg into a leather stirrup which is far from the community of Muhammad, may Allah bless him and his family, in objective. I have ripped for them a rip which can never be mended.” Then he quoted as an example: “Through the like of me, the enemies and the angry opponents have witness the secret conversation and exaggerated.”

Al-Mughira went to Kufa. He negotiated with those who were famous for allegiance and loyalty about his task. He bribed each one of them with thirty thousand dirhams. So they responded to what he wanted. He appointed his son Musa as a head over ten persons and sent them to Mu’awiya. When they reached him, they made him think favourably of the affair and asked him to carry it out. So Mu’awiya thanked them for that and asked them to keep the affair secret. Then he turned to al-Mughira’s son and asked him secretly:

-How much did your father pay to buy their religion? -Thirty thousand dirhams.

Mu’awiya laughed and said: “Certainly their religion has become easy to them!”116

Mu’awiya achieved that through buying religions and consciences, and through the means with which the Muslims were unfamiliar and which the religion did not confirm.

Delegations Of The Countries

Mu’awiya officially summoned all the remarkable personalities in the Islamic world. He invited them to come to Damascus that he might negotiate with them about the affair of the pledge of allegiance to Yazid. When they stood before him, he secretly summoned al-Dhahhak Ibn Qays al-Fihri and said to him: “When I sit down on the pulpit and finish some of my sermon and speech, ask me to permit you to stand up. When I permit you, you praise Allah, the Most High, mention Yazid and say about him that which is his right against you from among the good laudation toward him. Then ask me to appoint him as a successor after me. For I have thought and decided to appoint him as a successor. Then ask Allah to decree well that and other than it.”

Then Mu’awiya summoned another group of the hirelings to whom their religion was easy, and they pledged allegiance to Yazid at low prices. He commanded them to confirm al-Dahhak’s statement and idea. They were Abdurrahman Ibn ‘Uthman al-Thaqafi, Abdullah Ibn Mus‘ida al-Fazari, Thawr Ibn Ma‘an al-Salmi, and Abdullah Ibn ‘Usam al-Ash‘ari. They responded to his summons. Then Mu’awiya ascended the pulpit. He spoke to the people about what he wanted to speak. After he had finished his speech, al-Dahhak arose and asked him to permit him to speak, and he permitted him. Al-Dahhak praised and glorified Allah. Then he said: “May Allah set right the Commander of the Faithful and make us enjoy him. Surely we have tested unity, friendliness, difference, and discord. We have found that it (the caliphate) is greater in uniting us, in security for our ways, and that it spares our blood, brings about to us the urgent and the delayed for which we hope, along with the unity for which the community hopes. It is not good for us that we are left in vain.

The days return in a crookedly manner. Allah says: ‘every moment He is in a state (of glory).’We do not know that on which night and day we disagree. You, O Commander of the Faithful, will die as those who had died before you from among the prophets and vicegerents of Allah. We ask Allah to enjoy us with you. We have seen the meekness of Yazid, the son of the Commander of the Faithful. We have seen his good faith, moderate conduct, and blessed nature, along with what Allah has distributed for him love among the Muslims and similarity to the Commander of the Faithful in his reason, policy, and satisfactory qualities. These things have urged us to be satisfied with him (Yazid) as to our affairs and to be content with him as to the rule over us. Therefore, let the Commander of the Faithful, may Allah honor him, appoint him as ruler and make him for us a refuge and resort after him, that we may resort to him if something happens. That is because none is worthier of it (the caliphate) than he is. So decide that! May Allah decide to guide you and to grant you success as to our affairs.”

This speech indicates that its owner was a man of evil and hypocrisy. That is because he intended to destroy all human values for his ambitions and interests.

After al-Dahhak had finished speaking, his friends confirmed his speech. They ascribed to Yazid the virtues of the good, the talents of the genius, huge attributes, and noble qualities, while he was distinguished by qualities contrary to that. They told the people that they had talked for their interests and their happiness, while they, Allah knows, had come to know that they intended to perish and destroy them and to put an end to their laws and their sacred beliefs. When these people had finished their speech, Mu’awiya turned to the Iraqi delegation, that he might hear its viewpoint. The personality of the delegation was al-Ahnaf Ibn Qays, the clement one of the Arabs and the master of (the tribe of) Tamim. Mu’awiya asked him to express his viewpoint about the affair. So al-Ahnaf arose and made a speech. He praised and glorified Allah. Then he turned to Mu’awiya and said: “May Allah set right the Commander of the Faithful! Surely the people have witnessed the evil of the past time and have witnessed the good of the present. Yazid is the son of the Commander of the Faithful. What an excellent successor he is! O Commander of the Faithful, you are experienced. Therefore, show one to whom you want to entrust the rule after you. Then disobey the command of one who commands you. He who advises you and does not think of you should not deceive you. You are the greatest in thinking of the community and most knowledgeable in the straight obedience. Besides, the people of Iraq and those of al-Hijaz are not satisfied with this (affair) nor will they pledge allegiance to Yazid as long as al-Hasan is alive.”

Al-Ahnaf gave Mu’awiya a piece of advice and guided him to the truth. He advised him not to listen to the statements of the mercenaries who thought of their interests more than they thought of his interest. He explained to him that the people of Iraq and those of al-Hijaz were not satisfied at that pledge of allegiance (to Yazid) as long as al-Hasan, the first grandson of the Apostle, was alive. These words moved the anger of those opportunists and bribed whom Mu’awiya had used as means to achieve his objectives. Accordingly, al-Dahhak Ibn Qays arose, abused the Iraqis, and condemned their speech. This is the text of his speech: “May Allah set right the Commander of the Faithful! Surely the men of hypocrisy are from the people of Iraq; their manhood in their souls is dissension and their unity in their religion is discord. They see the truth according to their inclinations as if they look through their backs. They have strutted out of ignorance and ingratitude. They do not expect from Allah any expectation nor do they fear an evil result. They have taken Iblis as a lord for them, and Iblis has taken them as a party. So whomever they approach they do not delight, and whomever they leave, they do not harm. Therefore, O Commander of the Faithful, refuse their viewpoint and their speech. There is no relationship between al-Hasan and his relatives and the supreme authority of Allah over which He has appointed Mu’awiya as a vicegerent in His earth. How far! The caliphate is not inherited (except) out of fatigue nor does anything veil the reputation except the community. Therefore, habituate yourselves, O people of Iraq, to sincerity to your Imam, the scribe of your Prophet, and his brother-in-law, that the urgent may be safe for you, and you take advantage of the delayed.”

I (the author) think that Iraq has not been dispraised with such a horrible dispraise or branded with such affairs. But it was the Iraqis who brought about to themselves this tribulation and let this rogue and the like of him degrade their dignity and have the audacity to them.

Anyway al-Ahnaf did not yield to Mu’awiya nor did he pay attention to al-Dahhak’s statement. He had threatened Mu’awiya with declaring war if he had insisted on carrying out his idea, saying: “O Commander of the Faithful, we have carefully considered (the qualities of) Quraysh. So we have found that you are the most generous of them in giving, the strongest of them in contract, and the greatest of them in fulfilling covenant. You have come to know that you did not conquer Iraq by force nor did you show sudden death against it. But you had given al-Hasan Ibn ‘Ali some of Allah’s covenants you have known, that he might undertake the rule after you. So if you fulfilled (that), then you were worthy of fulfillment. If you betrayed, you would come to know that, by Allah, there are behind al-Hasan good horses (horsemen), strong arms, and sharp swords. If you approached him through a span of the hand of treachery, you would find behind him a span of the outstretched arms of victory. You know that the people of Iraq have not loved you since they hated you, nor have they detested ‘Ali and al-Hasan since they loved them, nor have come down to them changes from the heaven as to that, that the swords they drew with ‘Ali against you are still on their shoulders, the hearts through which they detested you are still among their ribs. By Allah, al-Hasan is more lovable to the Iraqis than ‘Ali.”

Al-Ahnaf went too far in advising Mu’awiya. He reminded him of that the Iraqis were the followers of the Prophet’s household, peace be on them, that they were more loyal to Imam al-Hasan than his father, and that they had been ready to fight against Mu’awiya if he had carried out the pledge of allegiance to Yazid. However, Abdurrahman Ibn ‘Uthman condemned al-Ahnaf for his statement and urged Mu’awiya to carry out his task, saying: “May Allah set right the Commander of the Faithful! Surely the people’s opinions are different. Many of the people are devious. They do not summon anyone to right guidance nor do they respond to the one who summons them to rightness. They turn away from the opinions of the caliphs and oppose the caliphs as to the Sunna and decision. You have entrusted Yazid with the best of affairs and the most satisfactory of them in leading the subjects. If Allah has chosen the best for you, then decide and put an end to those who speak (against the pledge of allegiance to Yazid). That is because Yazid is the greatest of us in clemency and knowledge, the widest of us in protection, and the best of us in ancestors. The experiences have made him firm, and the ways of the doctrines have straightened him out.

Therefore, let no one turn you away from pledging allegiance to him, nor let any one stand in your way as to it, from among those who are far, disobedient, who prepare all means for discord, whose tongues are crooked, and in whose hearts there is a dangerous disease. If they say, they say evil. If they keep silent, then they are the people of defects. You have come to know who they are. They want to turn you away from the success and to divide the community. So remove the grief from us through paying homage to him and unite the community through him. Do not deviate from him when you are guided to him. Do not turn away from him if you have supported him. This opinion belongs to you and us. The right is against you and us. I ask Allah for help and a good end for you and us.”

These words show us that Abdurrahman Ibn ‘Uthman had a restless conscience and a wicked soul. He followed evil and went far from good. Then Mu’awiya threatened those who did not agree with him on his wish, that he might force the community to yield to his idea and to be content with the pledge of allegiance to Yazid. He said: “O people, Iblis has brothers and companions. Through them he gets ready, from them he gets help, and through their tongues he utters. If they hope for greediness, he agitates them. If he is in no need of them, they spread lies. Then they add discords to licentiousness and split for them the wood of hypocrisy. They are censurers and doubters. If they undertake the handle of an affair, they become angry. If they are summoned to an error, they go too far. They do not desist nor do they refrain nor do they take a lesson until the bolts of evil disgrace befall them and the calamities of a great affair descend upon them and uproot them as truffles are uprooted. Therefore, it is more appropriate for them (to pledge allegiance to Yazid). That is because we have presented (our idea) and warned you if the presentation suffices you anything or if the warning benefits you.”

Mu’awiya used such a kind of horrible matchless terrorism as a means to achieve his idea. Then he summoned al-Dahhak Ibn Qays and appointed him as governor over Kufa as a reward for his speech. That was after the death of al-Mughira Ibn Shu‘ba. He also summoned Abdurrahman Ibn ‘Uthman and appointed him as governor over al-Jazira. Then Yazid Ibn al-Muqaffa‘ arose and raised his voice, saying:

“This is the Commander of the Faithful!” He pointed with his hand to Mu’awiya.

Then he said: “If he dies, then this!” He indicated with his hand to Yazid.

Then he said: “Whoever refuses, then this!) He pointed with his hand to the sword.

So Mu’awiya approved his speech and said to him: “Sit down! You are the master of the orators and the noblest of them!”

With such a kind of terrorism Mu’awiya imposed his dissolute, sinful son as a caliph over the Muslims. Had it not for the sword, he would not have found a way for that. When al-Ahnaf Ibn Qays came to know that Mu’awiya insisted on his idea and was not ready to give it up, he said to him: “O Commander of the Faithful, you are the most knowledgeable of us in his night and day, his secret and openness. If you came to know that he was good for you, then appoint him as ruler and caliph. If you came to know that he was evil for you, then do not supply him with the world while you are going to join the hereafter. That is because you shall have nothing of the hereafter except the good. Know that you shall have no proof with Allah if you prefer Yazid to al-Hasan and al-Husayn, while you know who they are and to whom they belong. We only must say: We hear and obey, our Lord! Your forgiveness (do we crave), and to You is the eventual course!”117

Mu’awiya paid no attention to al-Ahnaf’s statement nor did he think of the Muslims’ fate. He appointed as caliph over them his son (Yazid), who played with the leopards and was addicted to wine. Then Mu’awiya took his son and seated him in a red dome and commanded the people to pledge allegiance to him. A hireling came and greeted them. Then the hireling turned to Mu’awiya and said to him: “O Commander of the Faithful, know that if you do not entrust this (he indicated with his hand to Yazid) with the affairs of the Muslims, you will lose them.”

Then Mu’awiya turned to al-Ahnaf and asked him:

-Why do you not speak, O Abu Bahr? -I fear Allah when I tell a lie and fear you when I say the truth! -May Allah reward you with good for obedience!

Al-Ahnaf went out. Abdurrahman Ibn ‘Uthman met him after Mu’awiya had generously given (money) to him. He apologized to al-Ahnaf for his statement, saying: “O Abu Bahr, surely I know that the wickedest of those Allah created is this (Mu’awiya) and his son (Yazid). But they have made sure of these properties with the doors and the locks. So none craves after taking them out except through what you have heard.”118

Through this ill-omened pledge of allegiance (to Yazid), Mu’awiya created a crack in Islam. In his wonderful poem, Abdullah Ibn Hisham al-Saluli has shown his impatience and that of the good Muslims toward the caliphate of Yazid, saying:

If you brought Ramla or Hind, we would pledge allegiance to her as a (female) commander of the faithful. When Khousrow died, another Khousrow came. We number them as three harmonious (kings) Alas! If we had thousands (of fighters), but we will not become as we were concerned, then you will strike until you return to Mecca where you lick the warm (food). We have feared the rage. We will not quench our thirst even if we drink the blood of the Banu Umayya. Your subjects have got lost while you are hunting hares with inattentiveness.119

Certainly the Muslims throughout the countries were terrorized by this dangerous event. That is because the caliphate in their viewpoint was neither caesarian nor Khousrowian, that it might be inherited. Rather the affair of the caliphate was consultation among the Muslims, who chose whom they loved to be a caliph over them. That is according to the viewpoint of the Sunnis. As for the Shi’a, they maintain that the caliphate is the lawful right of Imam ‘Ali (‘a), and his good sons, just as the Prophet, may Allah bless him and his family, had stated.

Anyway, After Mu’awiya had taken the pledge of allegiance to Yazid from the people of Damascus, he wrote letters to all his governors and commanded them to take the pledge of allegiance to Yazid from all the people. All his governors responded to that except Marwan Ibn al-Hakam, who became angry because the rule had been turned away from him while he was the leader of the Umayyads after Mu’awiya. Immediately he and his retinue headed for Damascus. When he stood before Mu’awiya, he angrily said to him: “Set right the affairs, O son of Abi Sufyan, and refrain from your appointing the boys as commanders. Know that you have equals from among your people, and that you have helpers who are hostile to them.”

Mu’awiya hurried to deceive him with soft words, saying: “You are the equal of the Commander of the Faithful, his equipment in his hardship, his upper arm, and the second after his heir apparent.”

He gave him regency with trick and cunning. He honorably took him out of his capital. However he removed him from his office when he had arrived in Yathrib and replaced him by Sa‘eed Ibn al-‘Aas or Waleed Ibn ‘Aqaba. Then he wrote to him (the new governor) to take the pledge of allegiance to his son Yazid from the people of Medina. But he finally failed in carrying out his task. The people there insisted on refusing Mu’awiya’s summons and did not obey him as to his new caliph, especially the remarkable personalities from among the Muhajirin and the Ansar, for they condemned that and announced their displeasure with Mu’awiya, because they disrespected Yazid and disdained him, apart from that he would be a caliph over them.

Mu’awiya’s First Journey To Yathrib

The people of Medina refused to pledge allegiance to Yazid and unanimously agreed on refusing it. So Mu’awiya thought that he himself had to go to Medina to negotiate with the influential people, to buy the covenants and consciences for money, and to threaten and terrorize those who did not yield to money, that his son might win the caliphate. For this purpose he traveled to Medina in the year 50 A. H. When he arrived in it, he immediately sent for Abdullah Ibn Abbas, Abdullah Ibn Ja‘far, Abdullah Ibn ‘Umar, and Abdullah Ibn al-Zubayr. When they stood before him, he commanded his chamberlain not to let anyone to come in to him until these people would leave. Then he turned to them and said: “Praise belongs to Allah, Who has commanded us to praise Him and promised us His reward. We praise Him much as He has bestowed much upon us. I bear witness that there is no god apart from Allah, Who is unique and without partners. I also bear witness that Muhammad is His servant and His Prophet.

“I have grown old, my bones have become weak, my appointed time is close at hand, and I have been summoned and it is nearly the moment for me to answer. So I have seen that I have to appoint Yazid as successor after me. I know that he will please you. You are people from Quraysh with the name of Abdullah, the best of them, and the children of the best of them. Nothing has prevented me from summoning al-Hasan and al-Husayn except that they are the sons of their father ‘Ali in spite of my good opinion as to them and my strong love for them. Therefore, answer the Commander of the Faithful with good, may Allah have mercy on you!”

His speech contained leniency, praise, and laudation. However these heroes, who were the best of the Arabs in opinion and precedence in Islam, did not yield to Mu’awiya, refuted his statement, and made him know the person who was worthy of the caliphate. Abdullah Ibn Abbas, the religious scholar of the community, was the first to speak: “Praise belongs to Allah, Who has inspired us with praising Him and made it incumbent on us to thank Him for His trial and boons. I bear witness that there is no god but Allah, Who is unique and without partners. I also bear witness that Muhammad is His servant and His Prophet, may Allah bless Muhammad and his household.

“You talked, and we listened. You said, and we heard. Allah, Majestic is His eulogy and Holy are His names, chose Muhammad, may Allah bless him and his family, for His message and His revelation and honored him over His creatures. Therefore the most honorable of the people is he who has the honor to him; the most appropriate of them for the rule are the nearest of them to him. The people should only submit to their Prophet as long as Allah had chosen him for them. He (Allah) chose Muhammad, may Allah bless him and his family, according to His knowledge; and He is Knowledgeable, Aware. I ask Allah’s forgiveness for you and me.”

After him Abdullah Ibn Ja‘far said: “Praise belongs to Allah, Who is worthy of praise and the utmost of praise. We praise Him for His inspiring us with praising Him. We ask Him to help us perform His right on us. I bear witness that there is no god but Allah, Who is unique, on Whom all depend, Who has not taken a consort nor a son. I also bear witness that Muhammad is His servant and His Prophet, may Allah bless him and his family.

“If the Qur’an is taken into consideration as to the caliphate, then

“The possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another” (Qur’an, 33:6).

If the Sunna of Allah’s Apostle, may Allah bless him and his family, is taken into consideration as to it, then the kinship of Allah’s Apostle, may Allah bless him and his family, (is more appropriate for it). If the Sunna of the two Sheikhs, Abu Bakr and Umar, (is taken into consideration), then which of the people is better, more perfect, and worthier of the rule than the Apostle’s household? By Allah, if they had appointed him (Imam ‘Ali) as ruler after their Prophet, they would have placed the rule in its place due to his right and truthfulness. The Most Merciful (Allah) would have been obeyed, Satan would have been disobeyed, and no two swords of the community would have differed. Therefore, fear Allah, O Mu’awiya, for you have become a guardian, and we have become subjects. Take care of your subjects, for you will be asked about them tomorrow. As for that you have mentioned as to my cousins and that you have left summoning them, by Allah you have not hit the truth. That is not permissible for you except through them, and that you have come to know that they are the essence of knowledge and nobility. Therefore, say or leave! And I ask Allah’s forgiveness for you and me!”

Abdullah Ibn Ja‘far has shown that the Prophet’s household, peace be on them, were the worthiest of people in the caliphate according to all the sources. If the source to deserve it is the Qur’an, then

“The possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another” (Qur’an, 33:6).

If it is the Sacred Sunna, then the Household of the Apostle, may Allah bless him and his family, are more appropriate for the rule than other than them. If it is the Sunna of the two Sheikhs (Abu Bakr and ‘Umar), then the Household of the Apostle, may Allah bless him and his family, are more appropriate for the rule, for they have talents and perfect qualities, and that they are the best of the people in knowledge and excellence. Then he has shown the damages that resulted from that the community had left and not followed them.

After him Abdullah Ibn al-Zubayr said: “Praise belongs to Allah, Who has made us know His religion and honored us through His Apostle. I praise Him for His trial and His boons. I bear witness that there is no god but Allah. I also bear witness that Muhammad is His servant and His Prophet.

“Surely the caliphate belongs to Quraysh in particular. They take it according to their sublime achievements and their satisfactory actions, along with the honor of the fathers and the nobility of the children. Therefore, fear Allah, O Mu’awiya, and be just to yourself. This is Abdullah Ibn Abbas, who is the cousin of Allah’s Apostle, may Allah bless him and his family. This is Abdullah Ibn Ja‘far, who is adorned with two wings, and who is the cousin of Allah’s Apostle, may Allah bless him and his family. I am Abdullah Ibn al-Zubayr, the cousin of Allah’s Apostle. As for ‘Ali, he appointed al-Hasan and al-Husayn as successors (after him). You know who they are and what they are. Therefore, fear Allah, O Mu’awiya! And you are the judge between us and yourself.”

Abdullah Ibn al-Zubayr nominated these people for the caliphate and urged them to oppose Mu’awiya and to spoil his task.

After him Abdullah Ibn ‘Umar said: “Praise belongs to Allah, Who has honored us through His religion and ennobled us through His Prophet, may Allah bless him and his family.

“Surely the caliphate is neither Herculean nor caesarian nor Khousrowian (hereditary). Had it been so, I would have undertaken it after my father. By Allah, he (my father) did not add me to the six members of the consultative committee except for that the caliphate is not a stipulated condition. Rather it belongs to Quraysh in particular. It belongs to one who is entitled to it, with whom the Muslims are satisfied, who fears Allah and pleases the people. If you want to entrust the caliphate to the boys from Quraysh, then, by my life, Yazid is from their boys. Know that he shall never avail you in the least against Allah.”

Abdullah Ibn ‘Umar condemned the pledge of allegiance to Yazid. However, shortly after that, he listened, obeyed, and pledged allegiance to Yazid, for Mu’awiya bribed him with a hundred thousand dinars120. For that he sold him his conscience and religion.

Anyway the speech of these people was difficult to Mu’awiya, for they told him that his son was not appropriate for the caliphate and that they were more appropriate for it than him. So Mu’awiya answered them, saying: “Certainly, I have said and you said. The fathers have died, and the children have remained. My son is the most lovable to me of their children. If you debated with my son, he would find a statement. This rule belongs to the Banu ‘Abd Manaf, for they are the household of Allah’s Apostle, may Allah bless him and his family. When Allah’s Apostle passed away, Abu Bakr and ‘Umar became caliphs over the people while they did not belong to the rule and the caliphate. But they followed a good way. Then the rule returned to the Banu ‘Abd Manaf and they shall have it till the Day of Resurrection. As for you, O Abdullah Ibn al-Zubayr and (Abdullah) Ibn ‘Umar, Allah has taken you out of it (the rule). As for these two cousins of mine, they are not outside the opinion, Allah willing.”

Anyhow, Mu’awiya failed in carrying out his task and left Yathrib for his capital Damascus. He turned away from the pledge of allegiance to Yazid121. He came to know that Yazid would not be a caliph as long as Imam al-Hasan was alive. He thought for a long time about how he would assassinate him, that the affairs might go well with him. At last he achieved what he had wanted. He assassinated him with poison. We will explain that in the conclusion of this book.

Having assassinated Imam al-Hasan, Mu’awiya took all the procedures and depended on all the means to force the Muslims to pledge allegiance to Yazid and to impose him as a ruler over them. He corresponded with the great figures from among the children of the Muhajirin and the Ansar and summoned them to that. The historians have mentioned the texts of his letters along with their answers to him. Mu’awiya wrote Imam al-Husayn a letter whose text is as follows: “Some affairs from you have come to me. I do not think that you will turn away from them. The worthiest of the people in fulfilling the pledge of allegiance he has given is he who is like you in your importance, honor, and position in which Allah has placed you. Therefore do not dispute (with me about something that makes me) boycott you. Fear Allah and do not return this community to the discord. Take care of yourself and the community of Muhammad.

“And let not those who have no certainty hold you in light estimation” (Qur’an, 30:60).

Imam al-Husayn (‘a) answered him. He reminded him of the horrible events he (Mu’awiya) had committed. He told him about that with which the Muslims were afflicted of oppression and tyranny during his reign. I (the author) have quoted some of it to indicate that Imam al-Husayn (‘a) had condemned Mu’awiya’s atrocities. At the end of his answer to Mu’awiya, Imam al-Husayn has said: “You have said in what you said: ‘Do not return this community to a discord.’ Surely I have come to know that there is no discord greater than your authority over the nation.

“You have said in what you said: ‘Take care of yourself, your religion, and the community of Muhammad.’ Surely, by Allah, I do not know that there is something greater than waging jihad against you. So if I do that, then it is nearness to my Lord. If I do not do, then I will ask Allah to forgive me my sin and ask Him to grant me a success to achieve that which He loves and with which He is satisfied.

“You have said in what you said: ‘When you scheme against me, I will scheme against you.’ So scheme against me, O Mu’awiya, as you like. By my life, people schemed against the righteous in the past. I hope that you will harm none except yourself and ruin nothing except your action. Therefore, plot against me as you like.

“Fear Allah, O Mu’awiya! Know that Allah has a Book that

“Does not omit a small one and a great one, but numbers them [all]” (Qur’an, 18:49).

Know that Allah will not forget that you killed some people because of a doubt and punished others because of an accusation, that you have appointed as a ruler a boy who drinks wine and plays with the dogs. I can not see you except that you have ruined yourself, destroyed your religion, and neglected the subjects. With Greetings.”122

Neither this advice nor the warning against Allah’s punishment was useful to Mu’awiya. He went on practicing his pre-Islamic beliefs to destroy Islam and to force the Muslims to pay homage to Yazid, who violated all what Allah had prohibited.

Mu’awiya’s Second Journey To Yathrib

When Mu’awiya came to know that the good companions (of the Prophet), the children of the Muhajirin and the Ansar did not respond to his summons and they insisted on refusing to pledge allegiance to Yazid, he again traveled to Yathrib. He surrounded himself by military forces so that he might force the opposing front to respond to him. On the second day of his arrival, he sent for Imam al-Husayn and Abdullah Ibn Abbas. Abdullah Ibn Abbas had come before Imam al-Husayn. Mu’awiya seated him at his left hand. He made him busy with speaking until Imam al-Husayn (‘a) came. He seated Imam al-Husayn at his right hand. He asked him about the Banu al-Hasan and their old people, and he told him about that. Then Mu’awiya made a speech in which he lauded Yazid, mentioned his knowledge of the Qur’an and the Sunna, and his good policy. Then he summoned them to pledge allegiance to him and to respond to his speech.

Imam Al-Husayn’s Speech

After Mu’awiya had finished his speech, Imam al-Husayn, the one who refused oppression, arose and made a speech. He praised Allah and glorified him. Then he said: “O Mu’awiya, although man elaborates on mentioning the qualities of Allah’s Apostle, may Allah bless him and his family, he cannot express part of them. I have understood that in which you have clothed the successor after Allah’s Apostle from among briefing his qualities and keeping away from depicting him. How far! How far, O Mu’awiya! The morning has removed the darkness of the night. The sun has dazzled the light of the lamp. You have preferred others to us to the extent that you have gone too far. You have possessed alone the properties to the extent that you have become unjust. You have refrained from giving to the people to the extent that you have become miserly. You have wronged (the people) to the extent that you have exceeded (the proper limits). You have not given the possessor of a right a share of his right until Satan has taken his plentiful luck and his fullest portion.

“I have understood what you have mentioned as to Yazid from among his perfection and his policy toward the community of Muhammad. You want to deceive the people with Yazid. It is as if that you are describing a veiled one or depicting someone absent or that you are telling about that which you have contained through special knowledge. Yazid himself has indicated the situation of his opinion. Therefore, adopt to Yazid what he himself has adopted from among following the attacking dogs when they start a brawl with each other, the doves that precede their mates of the same age, the female singers with musicals, and various kinds of amusement centers. (Through these actions) you will find him a helper.

“Leave what you attempt! It does not avail you that you meet Allah with the sins of these people with that which you will meet Him. By Allah, you still strike falsehood in tyranny and rage in oppression to the extent that you have filled the water skins. There is only a blink between you and death, and then you will get to kept actions on the day that shall be witnessed, and it is too late to escape. I have come to know that you have referred indirectly after this affair and prevented us from the inheritance of our forefathers. And certainly, by Allah, Allah’s Apostle, may Allah bless him and his family, bequeathed us at our birthday. You brought to us that with which you argued the one who undertook the caliphate after the death of the Apostle. So, through that, he yielded to the proof, and the faith returned him to justice. But you followed the justifications… and you said: ‘It was and it will be until the rule came to you, O Mu’awiya, through a way leading to someone other than you.

“Therefore take a lesson, O you who have eyes!” (Qur’an, 59:2).

“And you have mentioned that the man leads the people according to the covenant of Allah’s Apostle and his investing him with authority. And certainly that was. ‘Amr Ibn al-‘Aas had then excellence because he was a companion of the Apostle and pledged allegiance to him. By Allah, when the people were sent then, they disdained his being a commander over them, hated his being preferred (to them), and numbered his actions. So he (the Prophet), may Allah bless him and his family, said: ‘Without doubt, O people of the Muhajirin and the Ansar, none other than me will be a commander over you after this day!’ So how do you use as a proof the abrogated actions of the Apostle as to the most certain precepts and the most appropriate of them instead of those on whose authenticity there is an agreement? Or how have you taken a successor as a companion while there are around you those who do not believe in his being a companion (of the Prophet), nor do they depend on his religion and his relationship, and you have exceeded them to someone excessive and suffers from an affliction? You want to clothe the people in a vague error at which one who remains alive in the world becomes happy, and you become unhappy at it in the hereafter! That is a manifest loss. I ask Allah’s forgiveness for you and me!”

Mu’awiya became astonished, so he looked at Abdullah Ibn Abbas and asked him: “What is this, O Ibn Abbas?”

“By Allah,” replied Ibn Abbas, “he belongs to the progeny of the Apostle, one of the people who were under the cloak (kisa), and among the purified house. He said that about what you wanted. That is because there are some people who convince you until Allah judges with His command, and He is the best of judges.”123

Imam al-Husayn went away and made sadness hurt Mu’awiya’s soul. After that Mu’awiya depended on all means of violence and terrorism. The historians have narrated: “When Mu’awiya was in Mecca, he summoned Imam al-Husayn, Abdullah Ibn al-Zubayr, and Abdurrahman Ibn Abi Bakr. He said to them: ‘I am approaching you. He who warns is excused. While I was addressing you, some of you arose and openly accused me of lying. I stood that and pardoned (you). I am going to say a statement. I swear by Allah that if any of you answered me with a word in this place of mine, the sword would reach his head before he says another word. Therefore, a man should keep nothing except his own soul!’

“He summoned the leader of his guards and said to him: ‘Position two men with swords behind each of these people. If any of them answers me with a word to believe me or to accuse me of lying, let them strike him with their swords!’

“He went out and the people went out with him. He ascended the pulpit. He praised and glorified Allah. Then he said: ‘Surely, these people are the masters of the Muslims and the best of them. An affair is not extorted without them nor is it decided without consulting them. They are satisfied and have pledged allegiance to Yazid. Therefore, pledge allegiance (to him) in the name of Allah.”124

With these terrible means and flagrant lying, Mu’awiya forced the Muslims to pledge allegiance to Yazid. Through that he violated the forbidden and threw the Muslims into discords and misfortunes.

A’isha And The Allegiance To Yazid

A’isha, the Prophet’s wife, did not oppose this bad pledge of allegiance nor did she take any positive procedure against this dangerous disaster through which the Muslims were terrorized and the sacredness of Islam was violated. She advised Mu’awiya to force his opponents to obey him. In the meantime she advised him to be kind to them, that they might respond to him. She said to him: “Be kind to them, for they will follow what you like, Allah willing!”125

A’isha took this poor attitude toward the pledge of allegiance to Yazid, the sinful, the dissolute. Without doubt she had come to know that he was a transgressor, that he played with the leopards and the dogs, and regarded as lawful what Allah made unlawful. Indeed man stands perplexed before this attitude of her and her attitude toward the pledge of allegiance to Imam ‘Ali (‘a), who was the brother of the Prophet, the father of his grandsons, and the gate of the city of his knowledge. That is because when she was told about the pledge of allegiance to him, she lost mind. She angrily said while she was looking towards the sky and at the earth: “By Allah, would this (the sky) fell on this (the earth) if (‘Ali) Ibn Abi Talib became a caliph!”

Then she returned to Mecca to provoke the people to fight against Imam ‘Ali. She led the armies to battle against him, to the extent that she filled the land with blood and spread orphanhood, sadness, and mourning among the Muslims in order to overthrow his government.

Anyway A’isha’s attitude toward the pledge of allegiance to Yazid, the confirmation of Abdullah Ibn ‘Umar and of all the opportunist forces to her have brought for Muslims discords and hardships, brought to them disasters and misfortunes. That is because the Islamic caliphate passed through inheritance to the freed (prisoners of war) and to their children, who spared no effort to scheme against Islam, to spread rebellion and corruption in the land.

Anyway Mu’awiya intentionally violated all the stipulations of the peacemaking. He did not fulfill any of them for Imam al-Hasan. Rather he put them under his feet just as he announced that before the crowded people shortly after concluding the treaty of peace. Through that he showed his pre-Islamic beliefs, that he went too far in committing sins, and that he was void of all noble tendencies. The historians have unanimously agreed on that he unjustly went too far in shedding the blood of the Muslims, that he spread terror and fear all over the Islamic regions. That was when he commanded his governors to punish the opposing front severely, to deprive them of all the natural rights, and to practice violence against them. His governors carried that out, as we have already mentioned.

The most dangerous thing through which Mu’awiya violated the things made forbidden by Allah was that he empowered his son Yazid over the Muslims after him. It is worth mentioning that Yazid proved through all his political practices that he was an apostate from the religion and an infidel. That was when he killed Imam al-Husayn (‘a) who was the Prophet’s grandson, and destroyed the pure family of the Prophet. The historians say that he went too far in killing them because he wanted to take revenge on the Prophet for the Battle of Badr. This disaster was the most dangerous thing by which the Muslims were stricken throughout the times.

• 1. Al-Safi, Diwan, p. 589.
• 2. Al-Hakim, Mustadrak, vol. 3, p. 121. Dhakha’ir al-‘Uqba, p. 66.
• 3. Imam Ahmad Ibn Hanbal, Musnad, vol. 3, p. 483. Usd al-Ghaba, vol. 4, p. 113. In al-Haythami’s Majjma‘, vol. 9, p. 129, it has been mentioned on the authority of Sa‘d Ibn Abi Waqqas, who said: “I and two men were sitting in the mosque. We disparaged ‘Ali. So Allah’s Apostle, (a.s.) angrily came towards us. Anger was seen on his face. So I sought refuge with Allah from his anger. He, (a.s.) said: ‘There is no relationship between you and me. Whoever hurts ‘Ali hurts me.’” In the book Dhakha’ir al-‘Uqba, p. 65, it has been mentioned on the authority of ‘Amru Ibn Shas al-Aslami, who said: “Allah’s Apostle, (a.s.) said: ‘Whoever loves ‘Ali loves me. Whoever detests ‘Ali detests me. Whoever hurts ‘Ali hurts me. Whoever hurts me hurts Allah.’”
• 4. Al-Sawa’iq al-Muhriqa, p. 33.
• 5. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol.3, p.361.
• 6. Al-Nasa’i al-Kafiya, p. 72. He quoted it from Abu ‘Uthman al-Jahiz in the book al-Radd ‘alaa al-Imamiya.
• 7. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol.3, p.15. It is an act of good to mention the attitude of Imam ‘Ali, the Commander of the Faithful, and of his son al-Hasan toward cursing Mu’awiya. In the book Sharh Nahj al-Balagha, vol.1, p.361, it has been mentioned that Imam ‘Ali, the Commander of the Faithful, peace be on him, heard some people cursing the people of al-Sham (Syria). So he rebuked them and prevented them from that, saying: “Surely I dislike that you curse them. However, if you described their deeds and mentioned their conditions, it would be a better way of speaking and a more convincing way of arguing. Instead of abusing them you should say: ‘O Allah, spare our and their blood, make peace between us and them, and bring them out of their misguidance so that he who is ignorant of the truth may know it, and he who inclines toward rebellion and revolt may turn away from it.’” As for Imam al-Hasan’s attitude toward cursing Mu’awiya, once a messenger from Mu’awiya came to him. When the messenger saw the Imam’s dignity and greatness, he said: “I ask Allah to protect you and to ruin these people!” Imam al-Hasan rebuked him and said to him: “Slowly! Do not betray him who trusts you. It is enough for you to love me because of the love for Allah’s Apostle, (a.s.) and for my father and mother. It is an act of treason that some people trust you while you are hostile to them and invoke (Allah against) them.” Al-Malahim wa al-Fitan, p. 143.
• 8. Tatheer al-Jinan wa al-Lisan, p. 142.
• 9. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 1, p.361.
• 10. Al-Mas‘udi, vol. 6, p. 99.
• 11. Al-Miqrim, Maqtal al-Husayn, p. 198.
• 12. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 3, p.476.
• 13. Khalid Ibn Abdullahal-Qasri was appointed by Hisham Ibn ‘Abd al-Malik as a governor over Iraq. His mother was a Christian. He built to her a church to worship in it. Concerning that al-Farazdaq satirized him, saying: May Allah make ugly the back of the riding animal that brought us Khalid from Damascus! How do the people pray behind him whose mother believes that Allah is not one. He built to his mother a church on which there was a cross. And he demolished the minarets of the mosques out of detest. Hisham removed him from the Iraqis because he forced a Muslim woman to commit fornication. Then he killed him during the days of Waleed.
  This has been mentioned in Wafayat al-A‘yan, vol. 5, pp. 152-162. A narration similar to this has been mentioned by Ibn Katheer in his al-Bidaya wa al-Nihaya, vol. 10, p. 20. It is strange that Ibn Habban regarded this sinful criminal as among the trustworthy. This has also been mentioned by Ibn Hajar in his Tahdhib al-Tahdhib, vol.3, p. 101. May Allah fight tribalism, for it clothes falsehood in the garment of the truth.
• 14. Al-Nasa’i al-Kafiya, p. 80.
• 15. Al-Nasa’i al-Kafiya, p. 80. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol.1, p.356.
• 16. Mu‘jam al-Buldan.
• 17. Al-Ghadir, vol. 10, p. 266. In his book Sharh Nahj al-Balagha, vol. 1, p. 356, Ibn Abi al-Hadid has mentioned: “Surely ‘Umar (bin ‘Abd al-‘Aziz) related the reason for his abstaining from cursing (Imam ‘Ali), the Commander of the Faithful, saying: ‘ (When) I was a boy, I recited the Qur’an to one of the sons of ‘Uttba Ibn Mas‘ud. One day he (‘Uttba) passed by me while I was playing with the boys and we were cursing ‘Ali, he hated that and entered the mosque. I left the boys and went to him to learn my part (of the Qur‘an) under him. When he saw me, he rose and prayed. He prayed for a long time as if he turned away from me, to the extent that I felt that from him. After he had finished praying, he turned his face away from me. So I said: ‘What is the matter with the Shaykh?’ So he said to me: ‘Are you the one who cursed ‘Ali today?’ ‘Yes,’ I replied. He said: ‘When did you come to know that Allah was displeased with the people who took part at the Battle of Badr after He had been pleased with them?’ So I said to him: ‘Father, was ‘Ali among those who took part in the Battle of Badr?’ So he said: ‘Woe unto you, all the Battle of Badr belonged to him.’
  So I said to him: ‘I will not return (to cursing him). He said: ‘I adjure you before Allah not to return.’ ‘Yes,’ I replied. He (‘Umar Ibn ‘Abd al-‘Aziz) said: ‘I used to sit beside the pulpit in Medina. My father delivered a sermon on Friday. He was then the governor over Medina. I heard that my father was eloquent in his sermons. When he reached cursing ‘Ali, he maundered and was unable to express himself. I wandered at that. So, one day, I asked him: ‘O father, you are the most eloquent of the people and greatest of them in delivering sermons. Why do I see that you are the most eloquent orator on the day of your sermon but when you pass by cursing this man (Imam ‘Ali), you become stammering and are unable to express yourself?’ He said: ‘O my little son, if the people of al-Sham and other than them from among those who sit beside our pulpit came to know of the excellence of this man (Imam ‘Ali) just as your father knew (it), none of them would follow us.’ So ‘Umar said: ‘I kept his words secret in my heart along with what my teacher said to me during the days of my childhood. I promised Allah that if I had had a share in this authority, I would have changed it. When Allah was kind to me through the caliphate, I abolished that (i.e. cursing Imam ‘Ali).’”
  In the book al-Islam bayna al-Sunna wa al-Shi’a, p. 25, it has been mentioned: “When ‘Umar Ibn ‘Abd al-‘Aziz abolished cursing (Imam ‘Ali), the Commander of the Faithful, an orator delivered a sermon in Harran Mosque. When the orator ended his sermon, he did not curse (Imam ‘Ali), the Commander of the Faithful. So the people shouted from all directions: “Woe unto you! The sunna! The sunna! You have left the sunna!” Some books have mentioned: “All the Islamic countries abandoned cursing (Imam ‘Ali), the Commander of the Faithful, after ‘Umar Ibn ‘Abd al-‘Aziz had abolished it except the people of Hams; they insisted on that.”
• 18. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol.1, p.357.
• 19. Al-Targheeb wa al-Tarheeb, vol. 3, p. 394. Fayd al-Qadeer, vol. 4, p. 84.
• 20. Al-Tirmidhi, Sahih.
• 21. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 317. It has been mentioned by Ibn Katheerin his al-Tarikh, Muslim in his al-Sahih, and al-Turmidhi in his al-Sahih. There is a simple difference among the narrations. Al-Mas‘udi has mentioned Mu’awiya’s answer to Sa‘d. It is ugly to mention it. We think that it is better to leave it.
• 22. Al-‘Aqd al-Farid, vol. 3, p. 117. In the book Mustadrak al-Sahihayn, vol. 1, p. 121, it has been mentioned on the authority of Abu Abdullahal-Jadali, who said: “I came in to Umm Salama and she said to me: ‘Is Allah’s Apostle, (a.s.) cursed among you?’ So I said: ‘I seek refuge with Allah or glory belongs to Allah or a word like it.’ She said: ‘I heard Allah’s Apostle (S) say: ‘Whoever curses ‘Ali curses me.’”
• 23. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 229. Al-Riyad al-Nadira, vol. 2, p. 166.
• 24. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 3, p.15.
• 25. Al-‘Aqd al-Farid, vol. 2, p. 144. al-Mustatraf, vol. 1, p. 54.
• 26. Katheer Ibn Katheer Ibn al-Muttalib Ibn Abi Wada‘a al-Qarashi al-Sahmi narrated (traditions) on the authority of his father, Sa‘d Ibn Jubayr, and a group (of traditionists). Another group (of traditionists) narrated (traditions) from him. Ahmad and Ibn Mu‘een said: “He is trustworthy.” Ibn Habban has mentioned him as one of the reliable. This has been mentioned in (the book) Tahdhib al-Tahdhib, vol. 8, p. 426. In his (book) Mu‘jam al-Shu‘ara’, vol. 2, p. 348, al-Marzabani has mentioned him and said: “The reason for his composing these poetry lines is that he heard Abdullahbin al-Zubayr slander Ahl al-Bayt (the Prophet’s Household).” It was said that he composed them because Hisham Ibn ‘Abd al-Malik wrote (a letter) to his governor over Medina to force the people there to curse (Imam ‘Ali), the Commander of the Faithful. Ibn Abi al-Hadid has mentioned these poetry lines and ascribed them to Abdullahbin Katheer al-Sahmi. This is a mistake because such a name is not available in the biography books. The one who is available is Katheer Ibn Katheer. So these poetry lines belong to him.
• 27. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol.3, p.475.
• 28. Al-Isaba, vol. 1, p. 89. Usd al-Ghaba, vol. 1, p.134.
• 29. Al-Tabari, Tarikh, vol. 6, p. 96.
• 30. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 3, p.15.
• 31. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 3, p.15.
• 32. Al-Hashimiyat.
• 33. The guardian is (Imam ‘Ali), the Commander of the Faithful.
• 34. Al-Mubarrad, al-Kamil, p. 545.
• 35. Al-Bayan wa al-Tabiyyin, vol. 3, p. 360.
• 36. Al-Isaba, vol. 1, p. 313.
• 37. The mother of Muhammad Ibn al-Ash‘ath Ibn Qays al-Kindi was Farwa, sister of Abu Bakr. It was said that Muhammad Ibn al-Ash‘ath al-Kindi was born during the lifetime of Allah’s Apostle, may Allah bless him and his family. This is incorrect because al-Ash‘ath married Farwa during the caliphate of Abu Bakr. Ibn al-Zubayr appointed Muhammad as a governor over al-Mousil. Al-Mukhtar killed Muhammad in the year 66 A. H. It was said that he killed him in the year 70. This has been mentioned in (the book) Tahdhib al-Tahdhib, vol. 9, p. 64.
• 38. Al-Khuwarnaq and al-Sadeer are two palaces near al-Heera. Al-Nu‘man Ibn Umru’ al-Qays ordered them to be built. It was said that the reason for building them is that the children of Yazdijir Ibn Sabur died. So he asked the people about a place with healthy air. They told him that the place was in the outskirts of al-Hira. So he sent his son Bahram to al-Nu‘man to order him to build al-Khuwarnaq, and he built it in twenty years. The builder was a man called Sinmar. This has been mentioned in (the book) Nihayat al-Irab, vol. 1, p. 372.
• 39. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 307. It was said that the poetry lines belonged to Hind al-Ansariya, daughter of Zayd. She bewailed Hijr with them. She was a Shi‘ite.
• 40. Al-Kamil, vol. 3, p. 192. In his book al-Isaba, Ibn Hajar has mentioned: “Hijr conquered Marjj ‘Adhra’ and was martyred in it.”
• 41. Al-Kamil, vol. 3, p. 192.
• 42. Al-Isti‘ab, vol. 1, p. 256.
• 43. Qas al-Natif was a place near Kufa.
• 44. Al-Tabari, Tarikh, vol. 6, p. 155.
• 45. Al-Tabari, Tarikh,, vol. 4, p. 197, Al-Kamil, vol. 3, p. 139.
• 46. Al-Tabari, Tarikh, vol. 6, p. 149.
• 47. Al-Tabari, Tarikh, vol. 6, p. 149.
• 48. Bihar al-Anwar, vol.10, p.149.
• 49. Al-Tabari, Tarikh, vol. 6, p. 156.
• 50. Al-Bidaya wa al-Nihaya, vol. 8, p. 55. Al-Isaba, vol. 1, p. 314.
• 51. Al-Isti‘ab, vol. 1, p. 357.
• 52. Al-Rabee‘ Ibn Ziyad Ibn Anas al-Harithi, al-Basri was Mu’awiya’s governor over Khurasan. His scribe was al-Hasan al-Basri. He (al-Rabee‘) narrated (traditions) on the authority of Ubay Ibn Ka‘ab and on the authority of a group (of traditionists). Some people narrated (traditions) on his authority. Al-Rabee‘ died in the year 51 A. H. This has been mentioned in (the book) Tahdhib al-Tahdhib, vol. 3, p. 43. In (the book) al-Isaba, it has been mentioned: “Al-Rabee‘ came to ‘Umar and said to him: ‘O Commander of the Faithful, by Allah, you appointed over this community nothing except an affliction with which it has been afflicted. If a ewe got lost on the bank of the Euphrates, you would be questioned about it on the Day of the Resurrection.’ So ‘Umar wept when he heard this speech from him.”
• 53. Al-Kamil, vol. 3, p. 195.
• 54. We have fully mentioned his speech along with his biography in the chapters of the book.
• 55. Al-Isaba, vol. 1, p. 314.
• 56. His full name is Mu’awiya Ibn Khudayj Ibn Jaffna al-Sukuni. It was said that (his surname) was al-Kindi. It was he who killed the righteous, good servant (of Allah), Muhammad Ibn Abi Bakr, according to the command of (‘Amr) Ibn al-‘Aas. He invaded Africa three times. This has been mentioned in (the book) al-Isti‘ab, vol. 3, p. 389.
• 57. Al-Tabari, Tarikh, vol. 6, p. 156.
• 58. Al-Ta‘liqat ‘alaa MinHajj al-Maqal, p. 140.
• 59. Safinat al-Bihar, vol. 1, p. 522. Al-Hafiz al-Dhahabi has said: “Ziyad killed Rasheed al-Hijri, cut out his tongue, and crucified him because he was a Shi‘ite (a follower of Imam ‘Ali).”
• 60. Al-Isaba, vol. 2, p. 526.
• 61. Safinat al-Bihar, vol. 2, p. 360.
• 62. Al-Ta‘liqat, p. 246.
• 63. Al-Tabari, Tarikh.
• 64. Al-Isti‘ab, vol. 2, p. 517.
• 65. A‘lam al-Nisa’, vol. 1, p. 4.
• 66. Al-Ta‘liqat, p. 246.
• 67. Al-Kamil, vol. 3, p. 183.
• 68. Al-Nasa’i al-Kafiya, p. 60.
• 69. Ibn Abi al-Hadid, Sharh Nahj al-Balagha. A narration similar to this narration has been mentioned in al-Ta‘liqat, p. 366.
• 70. Ibn Abi al-Hadid, Sharh Nahj al-Balagha.
• 71. Al-Ta‘liqat, p. 366.
• 72. Al-Khamees was a name of the army. The Army was named so because it was divided into five parts that were the vanguard, the right wing, the left wing, the center, and the rearguards. It was said that it was named so because a one fifth was taken of the booty taken by it. This has been mentioned in Ibn al-Athir’s al-Nihaya. Some sources have mentioned that the police of al-Khamees were so trustworthy and just that the witness of each one of them was equal to a witness of two men.
• 73. Al-Ta‘liqat, p. 214.
• 74. Bihar al-Anwar, vol. 10. p. 102.
• 75. ‘Ayan al-Shi’a, vol. 4, p. 46.
• 76. Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 3, p. 15.
• 77. Al-Kashi, Rijal, p. 47.
• 78. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, pp. 312-314. Ibn Abi al-Hadid, Sharh Nahj al-Balagha.
• 79. Al-Fawa’id, p. 202.
• 80. Al-Fawa’id, p. 202.
• 81. The pronoun ‘it’ stands for Marj Athra’.
• 82. Al-Tabari, vol. 6, p. 157. Al-Kamil, vol. 3, p. 241.
• 83. Al-Isti‘ab, vol. 2, p. 189.
• 84. Al-Ta‘liqat.
• 85. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 342.
• 86. Ibn ‘Asakir, Tarikh, vol. 6, p. 425.
• 87. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 341.
• 88. Al-Kashi, Rijal, p. 46.
• 89. Al-Turufat were ‘Adi’s sons. They were Tareef, Taarif, and Turfa.
• 90. Al-Mas‘udi, Murujj al-Dhahab, vol. 3, p. 309.
• 91. Al-Mahasin wa al-Masawi’, vol. 1, p. 32.
• 92. According to Ibn ‘Abd Rabbah’s narration: “My mother gave birth to me for swords.”
• 93. Tarikh al-Khulafa’, p. 199.
• 94. Tayfur, Balaghat al-Nisa’, (Najaf edition), p. 32. Subh al-A‘sha. Al-Mustatraf.
• 95. Shaqshaqa is something like a lung the camel takes out of its mouth when it is excited.
• 96. ‘Alaam al-Nisa’, vol. 1, p. 332. Balaaghaat al-Nisa’, p. 36. Sub al-A‘sha.
• 97. ‘Alaam al-Nisa’, vol. 1, p. 211. Al-‘Aqd al-Farid, vol. 1, p. 211. Balaaghaat al-Nisa’, p. 30.
• 98. Balaaghaat al-Nisa’, p. 75. Sub al-A‘sha.
• 99. Balaaghaat al-Nisa’, p. 34. Al-‘Aqd al-Farid.
• 100. Balaaghaat al-Nisa’, p. 27. Al-‘Aqd al-Farid, vol. 1, p. 219.
• 101. Al-Kuna wa al-Alqaab, vol. 1, p. 8.
• 102. Balaaghaat al-Nisa’, p. 70. Al-‘Aqd al-Farid, vol. 1, p. 215. Subh al-A‘sha.
• 103. In the book al-Iqd al-Fareed, it has been mentioned: “By Allah, I have seen him. The authority that has fascinated you did not fascinate him. The blessing that has busied you did not busy him.”
• 104. Balaaghaat al-Nisa’, p. 72. Al-‘Aqd al-Farid, vol. 1, p. 216. Subh al-A‘sha.
• 105. Sulaym Ibn Qays.
• 106. Al-‘Adala al-Ijtima‘iya, p. 180.
• 107. Al-Nasa’i, p. 39.
• 108. Mulhamat al-Ghadir, p. 227.
• 109. Ibn ‘Asakir, Tarikh, vol. 7, p. 372. Al-Sayuti, Tarikh al-Khulafa’, p. 81.
• 110. Al-Bidaya wa al-Nihaya, vol. 8, p. 216. Ibn al-Athir, al-Kamil, vol. 4, p. 45.
• 111. Ibn ‘Asakir, vol. 7, p. 28.
• 112. Subh al-A‘sha, vol. 6, p. 388.
• 113. Al-‘Aqd al-Farid, vol. 2, p. 302.
• 114. Al-Tabari, Tarikh, vol. 6, p. 270. Al-‘Aqd al-Farid, vol. 2, p. 302.
• 115. Among the offences of al-Mughira is that he was the first to be bribed in Islam, as al-Bayqahi and the like have narrated. Among his crimes is that he was the mediator in adding Ziyad to Mu’awiya. He was the owner of the summons to the pledge of allegiance to Yazid.
• 116. Al-Tabari, Tarikh, vol. 6, p. 169. Ibn al-Athir, al-Kamil, vol. 3, p. 214. Al-Mughira came to Mu’awiya in the year 45 A. H. In this year Mu’awiya made the premises of the pledge of allegiance to his son.
• 117. Al-Imama wa al-Siyasa, vol. 1, pp. 174-180.
• 118. Ibn Khullikan, Tarikh, vol. 1, p. 230. Al-Tamadun al-Islami, vol. 4, pp. 76-77.
• 119. Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 339.
• 120. Al-Bayqahi, Sunan, vol. 8, p. 159. Ibn Katheer, Tarikh, vol. 8, p. 137. Fath al-Baari, vol. 13, p. 59.
• 121. Al-Imama wa al-Siyasa, vol. 1, pp. 180-183. Jamharat al-Khutab, vol. 2, pp. 233-236.
• 122. Al-Imama wa al-Siyasa, vol. 1, pp. 188-190.
• 123. Al-Imama wa al-Siyasa, vol. 1, pp. 195-196.
• 124. Ibn al-Athir, al-Kamil. Some other historians have also narrated it.
• 125. Al-Imama wa al-Siyasa.