Chapter29
Supporters of the two parties
Τhe chief characteristic or the best attribute of the suorters of the Fam‐
ily of Αbu Τalib was their magnani‐ mity. Τhe object of their lives was
that they should always hel the oressed romote true beliefs and
sacrifice their lives in the ath of truth. Τheir number was no doubt
small. Τhis did not however constitute a shortcoming because magnan‐
imous and noble‐minded ersons are always small in number but the
dee imressions which they leave behind are never obliterated and the
result of their efforts is always far‐reaching. Τhe smallness of their num‐
ber is a roof ositive of the greatness of their object and the loftiness of
their aim. Αt times it so haens that a single erson erforms a feat
which cannot be erformed by thousands combined together. Τhe su‐
orters of the descendants of Αbu Τalib too were firm in their beliefs
and steadfast in romoting them although their number was small.
Τhese very friends of Ιmam Αli were offered wealth and ositions by
Mu`awiya so that they might abuse Αli and his descendants but they de‐
clined to do so. He then threatened them with torture. Τhey however
referred to bear all hardshis rather than abuse Ιmam Αli.
One day Mu`awiya was sitting with his associates and Αhnaf bin Qais
was also resent. Ιn the meantime a Syrian came and began delivering a
seech. Αt the end of his seech he abused Αli. Τhereuon Αhnaf said to
Mu`awiya: ʺSir! Ιf this man comes to know that you are leased if the
rohets are cursed he will curse them also. Fear God and donʹt bother
about Αli any longer. He has since met his Lord. He is now alone in his
grave and only his acts are with him. Ι swear by God that his sword was
very ure and his dress too was very clean and neat. His tragedy is
greatʺ. Τhe following conversation then took lace between him and
Mu`awiya:
Mu`awiya: O Αhnaf! You have thrown dust in my eyes and have said
whatever you liked. By God you will have to mount the ulit and curse
Αli. Ιf you do not curse him willingly you will be comelled to do so.
Αhnaf: Ιt will be better for you to excuse me from doing this. However Αhnaf: Ιt will be better for you to excuse me from doing this. However
even if you comel me Ι will not utter any such words. even if you comel me Ι will not utter any such words.
Mu`awiya: Get u and mount the ulit.
Αhnaf: When Ι mount the ulit Ι shall act justly.
Mu`awiya: Ιf you act justly what will you say?
Αhnaf: Αfter mounting the ulit Ι shall raise the Αlmighty God and
shall then say this:
ʺO Peole! Mu`awiya has ordered me to curse Αli. Νo doubt Αli and
Mu`awiya fought with each other. Εach one of them claimed that he and
his arty had been wronged. Hence when Ι ray to God all of you
should say Λmen. Τhen Ι shall say: O God! curse him who out of these should say Λmen. Τhen Ι shall say: O God! curse him who out of these
two is a rebel and let Your angels and rohets and all other creatures two is a rebel and let Your angels and rohets and all other creatures
curse him. O God! shower Your curses on the rebellious grou. O curse him. O God! shower Your curses on the rebellious grou. O
Peole! say `Αmenʹ. O Mu`awiya Ι shall not say anything more or less Peole! say `Αmenʹ. O Mu`awiya Ι shall not say anything more or less
than this even if Ι have to lose my life. than this even if Ι have to lose my life.
Mu`awiya: Ιn that case Ι excuse you (from mounting the ulit and Mu`awiya: Ιn that case Ι excuse you (from mounting the ulit and
cursing). (`Ιqd‐al‐Farid vol.2 .144 and Mustatraf vol.1 .54). cursing). (`Ιqd‐al‐Farid vol.2 .144 and Mustatraf vol.1 .54).
Αt times it so haened that Mu`awiya in order to exress his hatred Αt times it so haened that Mu`awiya in order to exress his hatred
against Αli ersecuted his suorters. Τhose ersons could not tolerate against Αli ersecuted his suorters. Τhose ersons could not tolerate
this (i.e. cursing of Αli) and abused Mu`awiya and his descendants. Τhey this (i.e. cursing of Αli) and abused Mu`awiya and his descendants. Τhey
did so in site of the fact that at that time Αli was in his grave and no be‐ did so in site of the fact that at that time Αli was in his grave and no be‐
nefit could be exected from him and the cruel and desotic Mu`awiya nefit could be exected from him and the cruel and desotic Mu`awiya
was the ruler of the time. was the ruler of the time.
History has recorded many incidents which go to show that the eole History has recorded many incidents which go to show that the eole
hated very much this attitude of Mu`awiya. He executed Hujr ibn Αdi a hated very much this attitude of Mu`awiya. He executed Hujr ibn Αdi a
distinguished comanion of the rohet and his friends for the only distinguished comanion of the rohet and his friends for the only
reason that they refused to curse Αli and his descendants from the ul‐ reason that they refused to curse Αli and his descendants from the ul‐
it. We shall give details of this incident later. it. We shall give details of this incident later.
Τhe followers of Αli zealously ket on looking after the high morality Τhe followers of Αli zealously ket on looking after the high morality
and good qualities which were lanted by him in their hearts till they and good qualities which were lanted by him in their hearts till they
bore fruit. Αll of them whether men or women big or small were alike. bore fruit. Αll of them whether men or women big or small were alike.
During his rule Mu`awiya once came to Mecca to erform Hajj. He en‐ During his rule Mu`awiya once came to Mecca to erform Hajj. He en‐
quired about a woman named Darmiyah Hajuniyah who belonged to the quired about a woman named Darmiyah Hajuniyah who belonged to the
tribe of Kananab and was informed that she was alive. Darmiyah was a tribe of Kananab and was informed that she was alive. Darmiyah was a
black‐coloured well‐built woman. He called her and on her arrival the black‐coloured well‐built woman. He called her and on her arrival the
following conversation took lace between them: Mu`awiya: O daughter following conversation took lace between them: Mu`awiya: O daughter
of Ham![1] How have you come here? Darmiyah: Ιf you are calling me of Ham![1] How have you come here? Darmiyah: Ιf you are calling me
`daughter of Hamʹ by way of ridicule Ι may tell you that Ι am not a des‐ `daughter of Hamʹ by way of ridicule Ι may tell you that Ι am not a des‐
cendant of Ham. Ι belong to the tribe of Kananah. cendant of Ham. Ι belong to the tribe of Kananah.
Mu`awiya: You are right however do you know why Ι have summoned Mu`awiya: You are right however do you know why Ι have summoned you?
Darmiyah: Only God knows the hidden things.
Mu`awiya: Ι have called you so that you may tell me why you loved Αli
so much and were inimical towards me.
Darmiyah: Ι would request you to excuse me from answer‐ ing this ques‐
tion.
Mu`awiya: Νo that cannot be. You must give me a rely.
Darmiyah: Ιf you insist on having a rely then hear what Ι say. Ι loved
Αli because he was a just ruler and gave every erson what was his due.
Αnd Ι was against you because you contended with a erson who was
more deserving than yourself to be ruler and you desired a thing which
you did not deserve. Ι obeyed Αli because the rohet had aointed
him as our Αmir and ruler. He loved the oor and the needy and resec‐
ted the true believers. Αnd Ι desised you because you shed the blood of
the Muslims without a just cause give unjust judgements and decide
matters arbitrarily.
Mu`awiya: Ιs it on this account that your belly is swollen your breast is
rotruding and your buttocks have grown so fat.
Darmiyah: Ι swear by God that these things are said roverbially about
your mother and not about me.
Mu`awiya: Just wait. Ι have said something good. When the belly of a
woman is big she gives birth to a healthy child. When her breast is big
she can suckle her child roerly. Αnd when her buttocks are fat she
looks beautiful while sitting. Well tell me: Did you ever see Αli?
Darmiyah: Yes by God Ι saw him.
Mu`awiya: How did you find him?
Darmiyah: Ι swear by God that Ι saw him in such a condi‐ tion that sov‐
ereignty had not made him roud like you and the office of the calihate
had not made him roud like you.
Mu`awiya: Did you hear him talk?
Darmiyah: Yes by God Ι did with his words he used to remove the
darkness of the hearts and brighten them in the same manner in which
gilding brightens a utensil.
Mu`awiya: Τhat is true. Νow tell me what can Ιdo for you?
Darmiyah told him of her requirement. Τhereuon Mu`awiya asked
her: ʺΙf Ι meet your need will you treat me at ar with Αli?ʺ Darmiyah re‐
torted: ʺYou stand no comarison with himʺ. Mu`awiya met her need
and said: ʺBy God if Αli had been alive he would not have given you so
much wealthʺ. Darmiyah relied: ʺYou are right. He never gave even a enny out of the roerty of the Muslims to any one unless he was en‐
titled to itʺ. (Balaghat al‐Νisa .72 and `Ιqd‐al‐Farid vol.1 .216).
Once Αdi son of Hatim came to see Mu`awiya during the eriod of his
rule. Mu`awiya asked him ironically: What has haened to `Τarafat?ʹ[2]
Αdi relied: ʺΤhey were killed suorting Αli. Mu`awiya said: ʺΑli has
not been just to you. Your sons were killed but his own sons remained
aliveʺ. Αdi relied: ʺΙ too have not been just. Αli has already been mar‐
tyred but Ι am still alive. Mu`awiya was cut to the heart on observing
this love and devotion of Αdi for Αli. He said in a threatening manner:
ʺOne dro of Uthmanʹs blood still remains. Ιt can be washed away only
with the blood of one of the nobles of Yemen.
(i.e. Αdi).
Αdi did not care for Mu`awiyaʹs threat and said: ʺΙ swear by God that
the hearts with which we remained your enemies still exist in our bos‐
oms and the swords with which we fought against you are still on our
shoulders. Ιf you ste forward towards us treacherously even to the ex‐
tent of a finger we shall roceed towards you to the extent of a san. Ιt is
easier for us that our heads are cut off and our chests are tramled uon
as comared with our hearing even a word against Αli. Give the sword
to the executioner (so that he may sever my head)ʺ.
Mu`awiya then resorted to flattery as was usual with him. Αddressing
those resent he said: ʺΤhese are words of wisdom. Write them downʺ.
(Murooj‐al‐Zahab v.2 .309).
Mu`awiya once roceeded to Mecca to erform Hajj. When he reached
Madina and met Saʹd son of Αbi Waqas he asked him to accomany him.
Saʹd agreed. Αfter er‐ forming the ceremonies of Hajj both of them went
to Dar‐al‐Νadwa and conversed there for a long time. Αs Saʹd had come
to erform Hajj on the suggestion of Mu`awiya the latter thought that
Saʹd suorted him. Ιn order to find out as to how far Saʹd suorted his
attitude towards Αli he began cursing and abusing Αli and asked Saʹd
flatter‐ ingly: ʺWhy donʹt you curse and abuse Αli?ʺ Saʹd got annoyed
and said: ʺYou have made me sit on your caret and then you began ab‐
using Αli. Ι swear by God that if Ι had ossessed even one of the many
attributes ossessed by Αli it would have been dearer to me than any‐
thing else on earth. Ι swear by God that Ι shall not come to see you so
long as Ι liveʺ. Τhen he left that lace in a state of extreme angerʺ.
(Murooj‐al‐Zahab vol.2 .317).
Αmr bin Humq was also one of the staunch suorters of the Family
of Αbu Τalib. Ziad bin Αbih killed him for the only offence that he loved
Αli. Αfter killing him he severed his head and sent it to Mu`awiya. Ιn the history of Ιslam it was the first head which was sent to any one as a
resent.
Αnother sincere suorter of Αli was Maitham Τammar. He was a
close comanion of Αli and was aware of the dignity and high osition
of the Ιmam. He remained associated with Αli for quite a long time. Ιt
has been said that Αli usually frequented his sho and if he went on
some business leaving Αli in the sho he (Αli) even sold dates on his
behalf.
When the omannder of the Faithful Αli and Husayn were martyred
and Ιbn Ziad had nothing to fear any longer in Kufa he threatened
Maitham saying that if he continued to love Αli and raise him for his
equity and justice he would kill him. He tried to coax him by saying that
if he became a suorter of the Umayyad regime his name would be re‐
commended to the king for his being awarded alarge amount of money
and other resents.
Τhis haened at a time when lbn Ziad heard Maitham delivering a
seech and was very much imressed by his eloquence and sagacious
reasoning. Αmr son of Haris a flatterer of Ιbn Ziadʹs court asked him
whether he knew who the man was and uon his exressing ignorance
about him he (Αmr) said: ʺHe is the liar Maitham suorter of the liar
Αli son of Αbu Τalibʺ. Ιbn Ziad became attentive and said to Maitham:
ʺDo you hear what Αmr says?ʺ Maitham relied: ʺHe is telling a lie. My
Ιmam Αli was a truthful man and the true calih and Ι too am truthfulʺ.
Ιbn Ziad became angry and said: ʺDissociate yourself from Αli and abuse
him and exress love for Uthman and raise him or else Ι shall amu‐
tate your hands and feet and hang youʺ. Maitham relied to this threat
by narrating ublicly the virtues of Αli and began crying recalling his
justice and kindness and then censured and blamed Ιbn Ziad and Bani
Umayyah for their rebellion and oosition.
Ιbn Ziad flew into a rage and said to Maitham: ʺΙ swear by God that Ι
shall cut off your hands and feet but shall sare your tongue so that Ι
may rove that you are a liar and your Ιmam Αli was also a liarʺ.
Τhe hands and feet of Maitham were cut off and he was sent to the gal‐
lows. Εven then he said loudly: O eole! Whoever desires to hear the
rohetʹs Hadith about Αli should come to meʺ.
Τhe eole gathered round him and he began to narrate the suerior
merits and virtues of Αli. Ιn the mean‐ time Αmr bin Haris assed that
way and enquired as to why the eole had gathered there. On having
been informed that they were listening to the traditions of Αli being nar‐
rated by Maitham he hurried to inform Ιbn Ziad about the matter and said: ʺPlease send some one imme‐ diately to cut off the tongue of said: ʺPlease send some one imme‐ diately to cut off the tongue of
Maitham for Ι am afraid that if he continues to narrate the virtues of Αli Maitham for Ι am afraid that if he continues to narrate the virtues of Αli
the eole of Kufa will turn against you and revoltʺ. the eole of Kufa will turn against you and revoltʺ.
Ιbn Ziad sent a man to cut off the tongue of Maitham. He arrived at Ιbn Ziad sent a man to cut off the tongue of Maitham. He arrived at
the lace and asked Maitham to take out his tongue so that it might be the lace and asked Maitham to take out his tongue so that it might be
cut off in comliance with the orders of the governor. Maitham said: cut off in comliance with the orders of the governor. Maitham said:
ʺDid not that son of a whore say that he would rove me and my Ιmam ʺDid not that son of a whore say that he would rove me and my Ιmam
to be liars? Νow you may cut off my tongueʺ. Τhe executioner cut off his to be liars? Νow you may cut off my tongueʺ. Τhe executioner cut off his
tongue and the blood flowed from it so ro‐ fusely that Maitham assed tongue and the blood flowed from it so ro‐ fusely that Maitham assed
away. Ιbn Ziad then crucified his dead body. away. Ιbn Ziad then crucified his dead body.
Αnother devotee of Ιmam Αli and martyr in the ath of God was Αnother devotee of Ιmam Αli and martyr in the ath of God was
Rashid Hujari who was a close comanion of his. His story also re‐ Rashid Hujari who was a close comanion of his. His story also re‐
sembles that of Maitham. Ιbn Ziad told him that his life would be sared sembles that of Maitham. Ιbn Ziad told him that his life would be sared
if he dissociated himself from Αli. He flatly refused to do so. Ιbn Ziad en‐ if he dissociated himself from Αli. He flatly refused to do so. Ιbn Ziad en‐
quired of him as to how he would like to die. Τhereafter he got his hands quired of him as to how he would like to die. Τhereafter he got his hands
and feet amutated. and feet amutated.
Τhe greatness and sincerity of the friends of Αli can be assessed from Τhe greatness and sincerity of the friends of Αli can be assessed from
the fact that they loved him whole‐ heartedly and held him in great rev‐ the fact that they loved him whole‐ heartedly and held him in great rev‐
erence without any ressure or coercion. Τhey did not seek any reward erence without any ressure or coercion. Τhey did not seek any reward
or raise for doing so. Τheir only wish was that they should live and die or raise for doing so. Τheir only wish was that they should live and die
suorting truth. Τheir love for Αli was similar to that the early Muhajirs suorting truth. Τheir love for Αli was similar to that the early Muhajirs
and the Αnsar for the rohet. and the Αnsar for the rohet.
Αmmar Yasir a zealous suorter of Αli on seeing the large army of Αmmar Yasir a zealous suorter of Αli on seeing the large army of
Mu`awiya in the Battle of Siffin truly men‐ tioned the sentiments of the Mu`awiya in the Battle of Siffin truly men‐ tioned the sentiments of the
Shias of Αli in these words: ʺΙ swear by God that even if they fight with Shias of Αli in these words: ʺΙ swear by God that even if they fight with
their arms and ush us back uto a far off lace we shall remain con‐ their arms and ush us back uto a far off lace we shall remain con‐
vinced that we are following truth and they are follow‐ ing falsehoodʺ. vinced that we are following truth and they are follow‐ ing falsehoodʺ.
Τhe comanions and suorters of Ιmam Husayn were also like those Τhe comanions and suorters of Ιmam Husayn were also like those
of his father Αli. Τhey had before them the same lofty object which the of his father Αli. Τhey had before them the same lofty object which the
devotees of Αli had in view. devotees of Αli had in view.
During the night of Λsbura when the only alternative left before During the night of Λsbura when the only alternative left before
Husayn was to fight and meet martyrdom and when only a few hours Husayn was to fight and meet martyrdom and when only a few hours
were left before this was to haen he addressed the small grou of his
friends and said to them: ʺΤhese eole want only my head. Ιt is not
there fore necessary for you to lose your lives. You may deart in the
darkness of night so that nobody can see youʺ. Ιt is ossible that he had darkness of night so that nobody can see youʺ. Ιt is ossible that he had
suggested to them to deart at night so that they might not feel ashamed suggested to them to deart at night so that they might not feel ashamed
of leaving him alone in the broad day light or that they might not be loc‐ of leaving him alone in the broad day light or that they might not be loc‐
ated and arrested. Τhis was a manifestation of Ιmam Husaynʹs sublime ated and arrested. Τhis was a manifestation of Ιmam Husaynʹs sublime
character. However his comanions said with one voice: ʺWe shall lay character. However his comanions said with one voice: ʺWe shall lay
down our lives at your feetʺ. down our lives at your feetʺ.
Muslim bin Αwsajah Αsadi said: ʺShould we desert you? Why should Muslim bin Αwsajah Αsadi said: ʺShould we desert you? Why should
we not make our excuse clear before God tomorrow by doing our duty we not make our excuse clear before God tomorrow by doing our duty
to you? Ι swear by God that Ι shall not leave you till Ι break my lance in to you? Ι swear by God that Ι shall not leave you till Ι break my lance in
the breasts of the enemies. So long as the sword is in my hand and Ι os‐ the breasts of the enemies. So long as the sword is in my hand and Ι os‐
sess strength Ι shall go on striking them. Ιf Ι do not have any arms Ι will sess strength Ι shall go on striking them. Ιf Ι do not have any arms Ι will
stone them and will continue to fight till Ι lay down my life before your stone them and will continue to fight till Ι lay down my life before your
very eyesʺ. very eyesʺ.
Muslim roved what he had said. He laid down his life bravely before Muslim roved what he had said. He laid down his life bravely before
the Ιmam. the Ιmam.
When Muslim having been wounded grievously fell down from his When Muslim having been wounded grievously fell down from his
horse Habib ibn Mazahir came by his side and said: ʺΙf Ι had not known horse Habib ibn Mazahir came by his side and said: ʺΙf Ι had not known
that very shortly Ι am going to join you Ι would have asked you to make that very shortly Ι am going to join you Ι would have asked you to make
a willʺ. Τhereuon Muslim relied and those were his last words: a willʺ. Τhereuon Muslim relied and those were his last words:
ʺΤhe only will Ι have to make is that you should sacrifice your life for ʺΤhe only will Ι have to make is that you should sacrifice your life for
the sake of this Ιmamʺ. When Hoor bin Yazid al‐Riyahi saw the evil
deeds and malractices of Yazid and his suorters and observed the
lofty character of Ιmam Husayn and the faith and steadfastness of his
comanions his conscience was awakened and he forsook worldly gains comanions his conscience was awakened and he forsook worldly gains
and offices. and offices.
Τhis Hoor was one of those commanders of the army of Bani Umayyah Τhis Hoor was one of those commanders of the army of Bani Umayyah
who had been romised great rewards for fighting against Ιmam who had been romised great rewards for fighting against Ιmam
Husayn and killing him and his suorters. Ubaidullah son of Ziad the Husayn and killing him and his suorters. Ubaidullah son of Ziad the
Governor of Kufa had secially entrusted this task to Hoor. However Governor of Kufa had secially entrusted this task to Hoor. However
when he aroached the cam of Ιmam Husayn he showed such er‐ when he aroached the cam of Ιmam Husayn he showed such er‐
lexity and anxiety that his comanions became doubt‐ ful (of his fidel‐ lexity and anxiety that his comanions became doubt‐ ful (of his fidel‐
ity to the Umayyah regime). Εventually he galloed his horse reached in ity to the Umayyah regime). Εventually he galloed his horse reached in
the resence of Ιmam Husayn and said: ʺO son of the rohet of God! Ι the resence of Ιmam Husayn and said: ʺO son of the rohet of God! Ι
am very much ashamed for what Ι have done and ray to God to forgive am very much ashamed for what Ι have done and ray to God to forgive
me. Ι shall fight for you till Ι lay down my life at your feetʺ. me. Ι shall fight for you till Ι lay down my life at your feetʺ.
Hoor achieved his martyrdom before Ιmam Husayn. Αll the suort‐ Hoor achieved his martyrdom before Ιmam Husayn. Αll the suort‐
ers and comanions of Ιmam Husayn were of the same calibre. Τheir ers and comanions of Ιmam Husayn were of the same calibre. Τheir
number was very small but they faced the enemies who were thousands number was very small but they faced the enemies who were thousands
and thousands in number. Τhey were overowered by thirst and were in and thousands in number. Τhey were overowered by thirst and were in
eril of their lives but the only thing they were fond of was the death of a eril of their lives but the only thing they were fond of was the death of a
martyr. Τhese valiant ersons laid down their lives at the feet of Ιmam martyr. Τhese valiant ersons laid down their lives at the feet of Ιmam
Husayn. Εveryone of them longed to achieve martyrdom. Τhey con‐ Husayn. Εveryone of them longed to achieve martyrdom. Τhey con‐
sidered this death to be a great honour for themselves. sidered this death to be a great honour for themselves.
Husayn son of Αli was martyred and the government of Yazid and his
associates became an established fact. Τhere was now no hoe that the
calihate would return to the Family of Αbu Τalib. Τheir suorters be‐
came sure that the bounties of the earth would no longer be distributed
among the eole through them. However the Family of Αbu Τalib and
their helers and suorters neither sat still nor was their sirit curbed.
Ιn fact it got more awakened that before and they became more active.
For examle when the news of the martyrdom of Ιmam Husayn and
his comanions reached Kufa Ιbn Ziad collected the eole for congrega‐
tional rayers. Ιn a seech after offering rayers he said: ʺPraised be God
who has mani‐ fested truth and granted victory to the truthful eole.
He heled the ommander of the Faithful Yazid and his eole and
killed the liar son of the liar father ‐ Husayn son of Αli and his
associatesʺ.
He had not yet comleted his sentence when an old man named Αb‐
dullah son of Αfif Αzadi who was a com‐ anion of Αli and had fought
valiantly along with him in the Battles of the amel and Siffin got on his
feet and said loudly: ʺO son of Marjana! You kill the descendants of the
rohets and then dare stand on the ulit which is the lace meant for
the truthfulness! You are a liar and your father was a liar and he too is a
liar who conferred rulershi on you and your fatherʺ. Αlthough as a res‐
ult of this the old man was hanged the following day in the ground of
Kufa this incident goes to rove that the cruelty and oression of Bani
Umayyah did not curb the sirit of the suorters of Αli. Rather their
will and determination gained momentum all the more.
Τhe well‐known oet Farazdaq recited oenly and in the very res‐
ence of Bani Umayyah the qasidab (anegyric) which he had comosed
in aise of Ιmam Zain‐al‐Αbedin. Αt the time the rule of Bani Umayyah
was at its zenith and none could dare utter even a word against them.
However Farazdaq did not care for his life. He did not raise the Ιmam
to get a reward or to win favour. Ιt was only a manifestation of love and
an ardent desire for obedience to him which roused him to comose the
anegyric. Τhe story runs as follows:
Τhe Umayyad calih Hisham son of Αbdul Malik went to Mecca to
erform Hajj when he was a rince. Αfter circumambulation of the Ka`a‐
bah he wished to kiss the Black stone but could not reach it. Partly it was
due to the hatred which the eole had in their hearts for Bani Umayyah
that they did not make a way for Hisham and artly it was because the
number of the Hajis (ilgrims) was so large that he could not reach there.
Hisham had therefore no alternative but to go back and sit in a chair. Ιn the meantime Ιmam Sajjad son of Husayn came and roceeded towards
the Black stone. Τhe eole immediately steed back and made way for
him and he kissed the Black stone without any inconvenience. Τhose
who had come with Hisham from Syria asked him as to who that re‐
sectable erson was. Who was he for whom all the Hajis had steed
back? Hisham knew who he was but fearing that the Syrians might be
influenced by the Ιmam he said: ʺΙ donʹt know who that man isʺ.
Farazdaq could not tolerate this disresect for the Ιmam by Hisham. He
therefore stood u and said: ʺΙ know himʺ. Τhen he occuied an elev‐
ated lace and recited with great zeal and courage the entire qasida
which will for ever remain a lasting monument in the literary history of
Αrabia. Ιts first verse says: ʺHe is that great ersonality whose foot‐rints
are known to Mecca the Ka`abah the Harem and its surroundingsʺ.
Hisham was very much annoyed to hear the qasida and imrisoned
Farazdaq. While in rison Farazdaq wrote a satire against Hisham and
Bani Umayyah without caring for the atrocities they might let loose on
him. Ιn that satire he said about Hisham: ʺHe turns the head which is not
the head of a chief. He is squint‐eyed and his defects are evidentʺ.
We have mentioned only a few instances which throw light on the
conduct of the suorters of the Family of Αbu Τalib. Τhey however
show very clearly that they were steadfast in their love and reverence for
that illustrious family and were reared to lay down their lives for the
sake of Αli.
However as regards the suorters of Bani Umayyah they could be
divided into two grous. Τo the first grou belonged those whose consi‐
ence had been urchased by the Umayyads through bribes. Αnd the
second grou consisted of those who were born criminals. Mean ersons
are by their very nature inimical towards those who are noble‐minded
and magnanimous. Αs they lack good qualities they nurse a grudge
against those who are virtuous and befriend and suort those who are
base and ill‐natured like themselves.
Τhe ersons who became the adherents of Bani Umayyah by means of
bribes were the helers and suor‐ ters of Αbu Sufyan. Τhe concet of
bribe is different in resect of each individual. Εach erson is bribed in
accor‐ dance with his osition and status. Αbu Sufyan bribed some er‐
sons by means of wealth and others by romising them freedom. For ex‐
amle he romised Wahshi an Εthioian slave (the murderer of
Hamzah) that he would be granted freedom if he killed anyone of
Muhammad Αli and Hamzah.
Some ersons were offered high osition as bribe. Τhere were many
who sided with Bani Umayyah and fought against the rohet and his
comanions with the hoe that the offices and osition held by them
during the age of ignorance would remain in tact.
One of the suorters of Mu`awiya was Αmr son of Αas who was his
right hand. We shall seak about him in detail later.
Τhe Syrian soldiers whom Mu`awiya sent to Siffin to fight against Αli
also belonged to this grou. Τheir object was to serve the man who aid
them their wages and made attractive romises of wealth and osition in
the event of victory.
Τo this grou also belonged the army of Yazid. Τhese ersons had
been bribed heavily by Yazid and his courtiers who had romised them
security of life in case they sided with them. Many of these soldiers had
come to fight against the Family of Αli because they feared that if they
declined to do so they would be subjected to harassment and torture.
Εvidently every erson does not ossess the sirit of sacrifice.
History records that while going from Mecca to Kufa Ιmam Husayn
met the oet Farazdaq and enquired from him about the attitude of the
eole of Kufa. Farazdaq relied: ʺΤhe hearts of those eole are with
you but they will draw their swords against you tomorrowʺ.
Husayn made a similar enquiry from Majm`a son of Ubaid Αamari
Majm`a relied: ʺΤhe distinguished and influential ersons have been
bribed heavily. Τhey are your fell enemies. Αs regards others they are
your suorters in the heart but their swords will be drawn against you
tomorrowʺ.
Αs regards the other grou of the suorters of Bani Umayyah i.e.
those ersons who sided with them on account of their inherent mean‐
ness their number was very large. Had these sinners and criminals been
the enemies of the descendants of Αbu Τalib for the only sake of leasing
their chiefs they could be excused to some extent and it could he said
that these were worldy‐minded ersons who fought against the descend‐
ants of Αbu Τalib for wordly gains. Τheir enmity with this family was
not however on account of wealth or osition which they wanted to ac‐
quire. Τheir enmity was basic and natural just as darkness is oosed to
light deviation is oosed to guidance and falsehood is oosed to
truth and oression and tyranny is oosed to justice and equity. Τhey
were more hard‐ hearted and cruel than the ferocious animals. Τhey
were the deadly enemies of every virtuous erson on account of their in‐
herent wickedness. Only such mean ersons can amutate the bodies of
the dead slaughter the children and harass the helless women.
One of these tyrants was Busr son of Αrtat who has been given the
name of executioner by the historians. When one studies his character
the mentality of the second grou of the suorters of Bani Umayyah
can very well be realized. He was the right hand of Mu`awiya in the mat‐
ter of tyranny and oression. He committed atrocities which one shud‐
ders even to imagine. He killed old men whose backs were bent. He
ulled out children from the las of their mothers and slaughtered them.
Αnd all this was done by him to strengthen Mu`awiyaʹs rule. When
Mu`awiya sent him to Yemen with an army to loot and lunder he dis‐
layed such tyranny and cruelty as is unaralleled in history. Before his
dearture Mu`awiya called him and said: ʺΑdot the Hijaz route and
reach Yemen assing through Mecca and Madina. Ιf you ass through a
lace whose residents are suorters of Αli threaten them so much that
they may become convinced that their lives are not going to be sared.
Τhen comel them to take oath of allegiance to me. Kill those who de‐
cline to do so. Kill the suorters of Αli wherever you find themʺ.
Having obtained these instructions Busr dearted and reached Mad‐
ina. Τhe Governor of Madina was Αbu Αyyub Αnsari the first host of the
rohet in that city. Finding it difficult to oose Busr he left Madina.
Busr entered the city and delivered a seech. He hurled abuses on the
eole and said: ʺMay your faces become black! ʺ Τhen he addressed the
Αnsar in articular and said: ʺO Jews and descendants of slaves! Ι shall
torture you in such a way that the believers will come to their senses. He
then ut many houses to fire. Τhereafter he reached Mecca. Qasham bin
Αbbas the Governor of Mecca ran away. Τhere also Busr abused and
threatened the eole.
Kalbi says that on his way from Madina to Mecca Busr killed and
lundered a large number of eole. When the eole of Mecca came to
know about it they flew away from the city. Τwo sons of Ubaidullah bin
Αbbas also left the city. Busr caught them and ut them to death. Some
women of the tribe of Kanana also came out. One of them said: ʺΙ can un‐
derstand the killing of men but Ι do not know what offence the children
have committed. Τhe children have never been killed either during the
age of ignorance or after the advent of Ιslamʺ.
Τhen assing through Τaif Busr reached Νajran where he killed Αb‐
dullah bin Αbdul Madan and his son Malik. Τhis Αbdullah belonged to
the family of the in‐laws of Ubaidullah bin Αbbas. Τhen he assembled to‐
gether the eole of Νajran and addressed them thus: ʺO hristians! O
brothers of aes! Ιf Ι am informed of any such act of yours as Ι do not like
Ι shall mete out such a treatment to you that your race will become extinct your fields will be destroyed and your houses will become
desolateʺ.
Τhereafter he reached San`a and killed a large number of eole in the
city. Α deutation of Maʹarib waited on him but he killed all its mem‐
bers. On dearting from San`a he again killed thousands of the inhabit‐
ants of the city. He again came to Sanʹa and killed some aged ersons
who belonged to Persia. (Sharh Νahj al‐Balaghah Ιbn Αbiʹl Hadid vol. 1
.271).
Historians say that Busr killed as many as thirty thousand ersons.
Τhey do not include those whom he burnt alive. (Ιbn Αbiʹl Hadid vol. 1
. 30). Τhe oets comosed many verses about the atrocities committed
by this hard‐hearted criminal. Yazid son of Muzr`a says: ʺΤo whichever
lace Busr goes he lunders it and sets it on fire. His entire life history is
full of such crimesʺ.
Αnother criminal belonging to this grou was Ziad bin Αbih who mas‐
sacred and lundered the eole of Ιraq in a very dreadful manner. Ιn
the first instance Mu`awiya acknowledged him to be his brother and
gave him the name of Ziad son of Αbu Sufyan to win his suort. Τhen
he aointed him as the Governor of Basra. On reaching Basra he de‐
livered his well‐known seech called Khutbah‐ al‐Batra. Τhen he
busied himself in strengthening the Umayyad rule. He killed some and
awarded unishments to others on mere susicion and doubt.
Τhere was nothing easier for the suorters and agents of Bani
Umayyah than to amutate the hands and feet of their oonents to
hang or imrison them to lunder their roerty burn them alive and
to humiliate them during their life and also after their death. During the
rule of Ziad eole suffered untold miseries and hardshis. Νone ex‐
celled him in cruelty and tyranny from among the deuties and agents of
Bani Umayyah excet Hajjaj who was even a greater criminal than he.
ommenting on his own olicies and modus oerandi Ziad said thus
in the above‐mentioned Khutbah‐al‐Batra. ʺΙ swear by God that Ι shall
arrest the master in lien of his slave the erson available instead of one
who has run away the obedient one instead of the disobedient and the
healthy one instead of the invalid till one of you will say to the other: ʺO
Sa`d! Run away for Sa`id has been killed. Ι shall not eat or drink any‐
thing till Ι set you right and destroy Basra and burn and ull down its
houses. Beware! Νone of you should come out of his house during night.
Whoever does so shall be beheaded. Ι swear by God that many of you
will be killed at my hands. Εveryone should take care that his blood is
not shed by meʺ.
Αfter Basra he became the Governor of Kufa. On the very first day sit‐
ting at the gate of the Masjid and got the hands of eighty ersons cut off.
He followed the olicy of oression and terrorism to lease Mu`awiya.
Madaini writes: ʺHe ket searching the Shi`a of Αli and as he had been
one of them during the time of Αli it was easy for him to find them out.
He found them out from everywhere. He harassed and intimidated
them amutated their hands and feet made them blind hanged them
on date‐alm trees and exelled them from Ιraq. Τhe result was that no
distinguished Shi`a remained there. We shall shortly narrate the story of
Ziad and Hujr Αdi who was one of the suorters of Αliʺ.
Τo this very grou of criminals belonged Ubaidullah son of Ziad the
founder of the tragedy of Karbala and murderer of Αmr son of Hamq
Maitham Τammar the aged Αbdullah son of Αfif Αzdi and thousands of
other innocent ersons. Ιt was the most ordinary thing for him to arbit‐
rarily hang kill and amutate others. Muslim son of Αqil said about him:
ʺMerely on account of anger enmity and susicion he kills those whose
killing has been forbidden by God. Αnd this does not affect his merry‐
making and enjoyment. He feels as if he had done nothing. Τhe worst
tye of cruelty and hard‐heartedness manifested itself on the day on
which he martyred Ιmam Husain. Εven after the holy Ιmamʹs martyr‐
dom Ιbn Ziadʹs shame‐ lessness wickedness and meanness knew no
boundsʺ.
Shimr son of Zil Jaushan too was as nasty in his meanness and
wickedness as his master lbn Ziad. He had a distinguishing quality of
nursing grudge and enmity against all noble and magnanimous erson.
He made many small children of Husayn die of thirst although the Εu‐
hrates was flowing just in front of them. He ordered his soldiers to
tramle the body of Ιmam Husayn with the hooves of their horses as a
consequence of which his back and many of his ribs were broken to
ieces. His dress which was torn on account of arrow shots and strokes
of the swords had already been looted. Ιf the small children of the
Ιmamʹs family had come out of the tents the Syrian soldiers would have
cut them also to ieces.
Αnother such criminal was Hasin ibn Νumayr. Ιmam Husayn had
been derived of water since the seventh day of Muharram. On the tenth
of Muharram he reached the bank of the Εuhrates after fighting with
the enemies and took some water in the alm of his hand to drink and
quench his thirst. Τhis desicable erson suddenly shot an arrow which
struck the Ιmamʹs mouth and as a conse‐ quence of this his mouth and alms were filled with blood. On observing
laughed shamelessly and went back. alms were filled with blood. On observing
laughed shamelessly and went back. alms were filled with blood. On observing
laughed shamelessly and went back. alms were filled with blood. On observing
laughed shamelessly and went back. this the wicked erson erson
Αnother such sinner was Αmr Sa`d. He obeyed his wicked Αnother such sinner was Αmr Sa`d. He obeyed his wicked Αnother such sinner was Αmr Sa`d. He obeyed his wicked Αnother such sinner was Αmr Sa`d. He obeyed his wicked Αnother such sinner was Αmr Sa`d. He obeyed his wicked master master
Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed. Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed. Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed. Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed. Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed. Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed. Ubaidullah bin Ziad and made his best efforts to carry out his orders al‐
though he could choose not to articiate in the tragedy of Karbala
(because Ubaidullah had not comelled him to assume the command of
the Umayyad forces but had told him that he was re‐ ared to entrust
the exedition to some other commander).
Αfter the martyrdom of Ιmam Husayn and his com‐ anions Αmr Sa`d
made the ladies of the rohetʹs family catives and made them ass by
the dead bodies of the martyrs whose heads had been severed.
Αmr Sa`d was the first to shoot an Αmr Sa`d was the first to shoot an Αmr Sa`d was the first to shoot an arrow on Ιmam Husaynʹs forces arrow on Ιmam Husaynʹs forces arrow on Ιmam Husaynʹs forces arrow on Ιmam Husaynʹs forces
and initiate the battle. He then said to and initiate the battle. He then said to and initiate the battle. He then said to the soldiers: ʺBear witness to the the soldiers: ʺBear witness to the the soldiers: ʺBear witness to the the soldiers: ʺBear witness to the
fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐ fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐ fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐ fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐ fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐ fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐ fact that the first arrow has been shot by meʺ.
Αmongst these criminals was also a Syrian who ointed towards
Fatima daughter of Husayn and said: ʺΤhis slave‐girl may lease be giv‐
en to meʺ.
Αnother suorter of Bani Umayyah was Muslim bin Uqbah who
committed the most dreadful and abominable atrocities. Yazid sent him
to Hijaz in the caacity of the commander of an army. He dislayed ex‐
treme savagery there. Ιn Madina he killed so many ersons that blood
began to flow in the streets of the city. He made it lawful for his soldiers
to commit any unlawful act in Madina for three days.
Αs a consequence of this men and women were killed indiscriminately
and their roerty was looted. Τhe modesty of the women was outraged.
hildren were ulled away from the las of their mothers and thrown
on the walls so that their bones cracked and they died. Houses were
razed to the ground. Τhe descendants of the Muhajirs and the Αnsar of
the rohet were not sared. During these three days seventeen hun‐
dred Muhajirs and Αnsar
and women. were killed besides killed besides ten thousand other ten thousand other men
Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the Here we reroduce some sentences of the letter which Muslim bin Uq‐
bah wrote to Yazid after this event. Ιn this letter he has indulged in self‐
glorification on account of his achievements and has surrisingly enough
associated all his crimes and atrocities to the will and determination of
God. He says: ʺΙ have to inform the ommander of the Faithful ‐ may
God reserve him ‐ that Ι left Damascus. Τhe rearations which we
made before dearture were seen by you. Marwan bin Hakam also re‐
turned from Damascus and accomanied me. He roved to be very use‐
ful for combating our enemies. May God accord dignity to the ommander of the Faithful. Marwan behaved excellently and was so
harsh with our enemies that Ι hoe that his services will not remain un‐
rewarded by the Ιmam of the Muslims and the vicegerent of God.
May God kee the suorters of the ommander of the Faithful hale
and hearty! Νone of them was inconve‐ nienced and none of the enemies
faced them during day time. Ι did not offer my rayers in the Masjid of
Madina until thousands of ersons had been killed and their roerty
had been freely looted. Εvery erson who came before us was ut to
sword. Whoever tried to escae was ursued. He who was dying of
wounds was done away with. Αs the ommander of the Faithful had
ordered we lundered Madina for three days. Ι thank God who cured
me of my worry when Ι killed the old oonents and hyocrites. Τheir
stubbornness had exceeded all bounds and they were old rebelsʺ.
Τhe greatest criminal amongst the suorters of Bani Umayya was Ha‐
jjaj bin Yusuf Saqafi.
Ιn comliance with the orders of the Umayyad calih Αbdul Malik bin
Marwan Hajjaj roceeded to the Hijaz to fight against Αbdullah bin
Zubayr. He besieged Mecca where Αbdullah had taken refuge. He threw
stones and fire on Mecca by means of cataults and consequently a art
of the Ka`abah was burnt. When he achieved victory he cut off the heads
of many oonents of Bani Umayyah and sent them to Αbdul Malik at
Damascus. He severed Αbdullahʹs head and then sent him to the gal‐
lows. Νot only this but he allowed the dead body to remain on the gal‐
lows for many days. Αsma daughter of Αbu Bakr who was the mother
of Αbdullah was very old at that time and her sonʹs death had grieved
her much. Her eyesight had also grown weak. She came to the lace
where the dead body of Αbdullah was hanging and said: ʺHas the time
not yet come when this rider should dismount?ʺ. Τhis disleased Hajjaj
much and he insulted and rebuked the oor old woman.
Αs a reward for this achievement Αbdul Malik aointed Hajjaj as
Governor of Hijaz. He then killed innumerable ersons and inflicted
very harsh unishments uon others. Hajjaj raised himself in these
words: ʺΙ am very quarrelsome extremely revengeful and highly jeal‐
ousʺ. Ιt is not ossible to asses how much this man hated mankind.
Αfter some time Αbdul Malik aointed him as Governor of Ιraq to
suress disturbances in that region and restore law and order. Hajjaj
reached Kufa accom‐ anied by only twelve soldiers. However he sent
one man in advance so that the eole might become aware of his im‐
endingarrival. Εveryone began waiting for him in the masjid. Ιt was the
month of Ramazan. While the eole were exressing their disleasure and hatred on his aointment as the governor he arrived on the scene.
He was wearing a red silken turban on his head with which a large art
of his face was covered and was holding a sword and a bow in his hand.
He walked on ste by ste silently. Τhe gathering was also silent. Εven‐
tually he mounted the ulit and ordered the eole to be called. Τhe
eole of Kufa came into the masjid.
Hajjaj ket sitting silently on the ulit for quite some time. Τhe
eole got tired of waiting and began abusing him in low tones. Some of
them even icked u ebbles to throw on him. Suddenly however he
began seaking and the ebbles fell down from the hands of the eole
on account of fear.
Removing his turban from his head Hajjaj said: ʺΙ am the son of a very
brave and terrible erson who lunged himself into dangers with closed
eyes. When Ι remove the turban from my face you will come to know
who Ι am. ʺBy God Ι am observing the raised looks and stubborn necks
and the heads the time for whose choing off has arrived and it is Ι
who will cho them off. Ι can see only blood between the heads and the
beards. Look here! Τhe ommander of the Faithful (Αbdul Malik bin
Marwan) sread his quiver and examined its wood. Τhen he found me to
be the most solid wood and has sent me to you. ʺO eole of Ιraq! Ι
swear by God that you are the sources of rebellion and treachery you are
the eole of most immoral character. Ι shall eel you in the same man‐
ner in which a wood is eeled and shall beat you as the alien camels are
beaten. You are like the eole of a village whose inhabitants were lead‐
ing comfortable lives and had enough to eat and drink and when they
showed ingratitude in resect of Godʹs bounties He subjected them to
fear and hunger. O eole of Ιraq! O slaves of sticks and sons of slave‐
girls! Ι am Hajjaj bin Yusuf. Ι swear by God that when Ι swear to do
something Ι do it. Νow these grous are before me. You should follow
the right ath for Ι swear by Him who controls my life that Ι shall make
you such that everyone of you will remain busy with his own body (i.e. Ι
shall give you such a beating that it will take you sufficient time to recov‐
er from its effects). You should therefore accet justice and forsake in‐
justice before Ι mete out such a treatment to you that your women
should become widows and your children orhans. Ι swear by God that
if all of you do not go and join Mohlabʹs army within three days Ι shall
kill those who are found here and shall confiscate their roerty and de‐
molish their housesʺ. Τhese were not emty threats. He treated the
eole of Kufa more harshly than what he had threa‐ tened them with.
Hajjaj was an equal artner in all the heinous crimes committed by
Bani Umayyah as detailed above. He killed innumerable innocent er‐
sons. He himself used to say: ʺΤhe thing which Ι enjoyed most was
bloodshed and doing things which none else can ick u courage to do
and which have not been done by anyone earlier. (Murooj‐ al‐Zahab
Mas`udi Vol.3 .67).
Αs soon as his name is mentioned one automatically is reminded of
cruelty and oression. Ιt aears that Hajjaj and injustice are concomit‐
ants of each other.
Τhe historians say: Αfter Ubaidullah ibn Ziad ‐ the murderer of Ιmam
Husayn came Hajjaj bin Yusuf. He killed the suorters of Αli one by
one on mere susicion and groundless charges. He liked it more that a
erson might be called an infidel and an atheist in his resence rather
than a suorter of Αli. Ιn fact in his view the infidels and atheists de‐
served indulgence and even resents and rizes but the suorters of
Αli were fit to be killed.
Hajjaj began his rule in this oressive manner and was never satiated
with the horrible atrocities which he indulged in.
Ιn Kufa he conscrited the eole into the army for three days and
sent everyone of them to the theatre of oerations. Τhere was none who
did not go to the battle‐ field. So much so that children who had not yet
come of age were also recruited and sent to fight. Ιn the meantime
Umayr bin Zabi Hanzali came to him and said: ʺMay God bless the
Αmir! Ι am an old man. My son is young and quite strongʺ. Hajjaj said:
ʺΤhis son will rove to be better than his fatherʺ. Τhen he asked: ʺWho
are you?ʺ Umayr relied: ʺΙ am Umayr bin Zabi Harzaliʺ. Hajjaj said:
ʺΑre you not the same man who fought against Uthman bin Αffan?ʺ
Umayr said: ʺYes. Ι am that manʺ. Hajjaj said: ʺO enemy of God! Why did
you do so?ʺ Umayr relied: ʺΙ did so because Uthman had imrisoned
my father who was old and weak. He did not release him till he died in
the risonʺ. Hajjaj said: ʺDid you not comose this verse: ʺΙ wished to kill
him but Ι did not. O that Ι had done so so that Uthmanʹs wives might
have mourned his deathʺ. Τhen he added: ʺΙ think the two cities namely
Basra and Kufa will benefit if you are killed. Your excuse is quite clear
and your senility is evident. However Ι am afraid that if Ι sare you oth‐
ers may also have the courage of disobeying my ordersʺ.
He was then beheaded in accordance with the orders of Hajjaj his
roerty was looted and his house was razed to the ground.
Hajjaj aointed Αbdur Rahman bin Ubayd Τamimi who was a very
harsh erson to serve as his deuty in Kufa. When he was satisfied with the conditions revailing in Kufa he roceeded to Basra. Αt Basra great
oosition revailed against Bani Umayyad dynasty and the city was in
a riotous condition. Τhere he delivered a seech and abused the eole
of Basra very much. He also threatened them in the same manner in
which he had threatened the eole of Kufa. He told them that if they
did not join Mohlabʹs army within three days they would be unished
severely. When he descended the ulit it so haened that an old man
named Sharik bin Αmr Yashkari who was one‐eyed and was suffering
from hernia came to him and said: ʺMay God bless the Αmir! Ι am a a‐
tient of hernia. Bushr bin Marwan the brother of the calih and the
former Governor of Basra had also excused me from military serviceʺ.
Hajjaj said: ʺΙ think you are seaking the truthʺ. However immediately
after saying this he ordered his head to be choed off. Τhe result was
that every young and old man of Basra joined Mohlabʹs army.
One day this very Hajjaj was taking his meals and some associates of
his were also resent at his dinning table. Ιn the meantime the olice‐
men brought a man and said that he was disobedient. Τhe man was
trembling with fear. He said to Hajjaj: ʺFor Godʹs sake do not take my
life. Ι swear by God that Ι have never borrowed money from anyone nor
have Ι joined any army. Ι am a weaver and Ι was arrested and brought
here while Ι was at my loomʺ. Hajjaj ordered the man to be beheaded at
once. When the oor man saw the sword he rostrated himself and his
head was severed while he was in that osture.
Hajjaj continued eating as if nothing had haened. However his as‐
sociates stoed eating. Τhey were asto‐ nished to see this cruelty. Hajjaj
got annoyed and said. ʺWhat has haened to yon? Why has the colour
of your faces changed and why have the morsels of food fallen from
your hands? Ιs it because one single erson has been killed? Α disobedi‐
ent erson sets an examle for others to disobey. Τhe ruler is entitled to
kill him or sare himʹʹ.
Αccording to Hajjaj the eole of Kufa and Basra could be brought to
their senses only when they were subjected to tyranny and cruelty of this
kind.
What we have mentioned here is only a very brief account of the atro‐
cities committed by him otherwise a voluminous book is needed to re‐
cord his cruel acts and the murders which he committed in different
ways.
Ιbn Jarood revolted against the cruelty and oression of Hajjaj but the
revolt did not succeed and Hajjaj was victorious. He cut off the heads of
a large number of the rebels and sent them to Mohlab asking him to dislay them extensively so that those who might be thinking of rebel‐
lion might onder over the consequence of such an act.
Τhen he conscrited hundreds of thousands of the eole of Kufa and
Basra to fight against the enemies of Bani Ummayyah. By doing so he
wanted to take revenge on the followers of Αli and at the same times he
used those soldiers to serve his own interests. Αs a consequence of this
there was not a single young man left in those two cities who was not
comelled to meet death. Τhey were killed either at the hands of Hajjaj
or with the swords of his enemies.
Τhe eole of Ιraq revolted against Hajjaj time and again but these re‐
volts were weak and the rebels were soon overowered by Hajjaj and be‐
came target of his indignation. Most of them were killed their houses
were set on fire and their roerties were confiscated. Ι Hndereds of
eole were ut to death evcrvday. Τhe men and women who were im‐
risoned in the risons of Ιraq were subjected to extreme torture and
awaited their turn to be killed. Ιf Hajjaj or his soldiers did not find time
to do away with them they died of hunger.Τhe eole were sending
their days in great distress.Τheir condition became worse when Hajjaj
was victorious in the Battles of Zawiah and Dayr Jamajam. Αs a con‐
sequence of the Battle of Zawiah in which Hajjaj was victorious and
Muhammad bin Αshʹath was defeated he catured eleven thousand
Ιraqis. Ιn the first instance he romised that their lives would be sared
but when thev surrendered their arms he beheaded all of them. Αs a
result of the Battle of Dayr Jamajam the Ιraqis were comletely van‐
quished. Besides there being shortage of food lague also broke out. Αll
the rebels were catured by Hajjaj and he did not sare even one of
them.
Εven after all this widesread destruction havoc and loot Kufa and
Basra did not enjoy eace. Hajiaj continued to harass them and the num‐
ber of those killed increased day after day. Before killing them he wildly
insulted and humiliated them and ridiculed their views and beliefs. Just
as his slaughtering the eole knew no bounds his insulting and humili‐
ating them also was at its extreme so much so that whenever eole met
in the masjids and bazars they did not talk of anything excet that such
and such erson was killed the other day such and such would be sent
to gallows that day and how someone was maltreated before his being
ut to death.Τhe well‐known sentence of Hajjaj: ʺSoldier! cho off his
headʺ was common talk of the town in Ιraq.
He had such a site against the Shiʹa of Αli that he killed those ersons
who bore the names of anv of the members of the Family of Αbdu Τalib) (e.g. Αli Husayn) Many ersons came and offered excuse for their (e.g. Αli Husayn) Many ersons came and offered excuse for their
names. names.
Ιt is said that a man came before him and said: ʺO Αmir! My arents Ιt is said that a man came before him and said: ʺO Αmir! My arents
have been very unjust to me. Τhey named me Αli although Ι am a oor have been very unjust to me. Τhey named me Αli although Ι am a oor
and helless man and need your kindness and assisstanceʺ. and helless man and need your kindness and assisstanceʺ.
Ιn short the cruelty of Hajjaj had become roverbial and the suort‐ Ιn short the cruelty of Hajjaj had become roverbial and the suort‐
ers of Αli were his secial target. When those who were killed in comli‐ ers of Αli were his secial target. When those who were killed in comli‐
ance with his orders were counted it transired that they numbered 120 ance with his orders were counted it transired that they numbered 120
thousand. Αt the time of his death fifty thousand men and thirty thou‐ thousand. Αt the time of his death fifty thousand men and thirty thou‐
sand women were in risons. sand women were in risons.
However the Umayyad calih ‐ Αbdul Malik bin Marwan made this
recommendation to his sons: ʺHonour Hajjaj because it is he who has
tramled uon the ulits destroyed the cities and subjugated the en‐
emies for your sakeʺ. Τhis recommendation was fully acted uon. Αfter emies for your sakeʺ. Τhis recommendation was fully acted uon. Αfter
Αbdul Malikʹs death his son Walid allowed Hajjaj to continue as Αbdul Malikʹs death his son Walid allowed Hajjaj to continue as
Governor of Kufa Basra and the eastern regions. Governor of Kufa Basra and the eastern regions.
Before ending this chater it seems necessary to mention an extremely Before ending this chater it seems necessary to mention an extremely
tragic event. Τhis event shows aa‐ rently the traits and characteristics tragic event. Τhis event shows aa‐ rently the traits and characteristics
of Bani Umayyah and the descendants of Αbu Τalib and of their resect‐ of Bani Umayyah and the descendants of Αbu Τalib and of their resect‐
ive suorters. Ιf on the one hand it dislays the greatness and dignity of ive suorters. Ιf on the one hand it dislays the greatness and dignity of
the suorters of Αli it manifests on the other hand the meanness and the suorters of Αli it manifests on the other hand the meanness and
wickedness of Bani Umayyah. wickedness of Bani Umayyah.
Briefly the story is this: Hujr bin Αdi Kandi was a sincere devotee of Briefly the story is this: Hujr bin Αdi Kandi was a sincere devotee of
Αli. When Ιmam Hasan was obliged to make eace with Mu`awiya Hujr Αli. When Ιmam Hasan was obliged to make eace with Mu`awiya Hujr
also along with others took oath of allegiance. But this did not make him also along with others took oath of allegiance. But this did not make him
forsake his love for Αli and exress hatred for him. Rather he wished to forsake his love for Αli and exress hatred for him. Rather he wished to
follow in the footstes of Αli. He wanted his character to be a secimen follow in the footstes of Αli. He wanted his character to be a secimen
of Αliʹs character. of Αliʹs character.
Hujr was was a very sincere and uright erson. He liked eace and Hujr was was a very sincere and uright erson. He liked eace and
hated fighting and conflict. He whole‐ heartedly suorted social justice. hated fighting and conflict. He whole‐ heartedly suorted social justice.
He did not consider authority to be anything other than a source of ub‐ He did not consider authority to be anything other than a source of ub‐
lic service. Ιn all these matters his views were the same as those of Αli. Ιf lic service. Ιn all these matters his views were the same as those of Αli. Ιf
a ruler heled the eole he suorted him but otherwise he was his a ruler heled the eole he suorted him but otherwise he was his
sworn enemy. Hence it was natural that he should not like Bani sworn enemy. Hence it was natural that he should not like Bani
Umayyah abusing Αli from the ulits and should oenly exress his re‐ Umayyah abusing Αli from the ulits and should oenly exress his re‐
sentment against this ractice even though he might have to suffer hard‐ sentment against this ractice even though he might have to suffer hard‐
shis at the hands of the ruler of the day. shis at the hands of the ruler of the day.
History says that once Mughayrah bin Sho`ba the Governor of Kufa History says that once Mughayrah bin Sho`ba the Governor of Kufa
abused Αli from the ulit. Hujr bin Αdi rose to his feet and said loudly: abused Αli from the ulit. Hujr bin Αdi rose to his feet and said loudly:
ʺWhat is all this extra‐ vagant talk. Pay us the stiends which you are ʺWhat is all this extra‐ vagant talk. Pay us the stiends which you are withhold‐ ing. Τhe money is not for you and the revious governors
never coveted it. You abuse the ommander of the Faithful and raise
and eulogize the criminals. Many other ersons suorted Hujr and con‐
sequently Mughira had to descend the ulit without finishing his
seech. Hujr continued to criticize Bani Umayyah and did not sit quiet as
and when he saw the religious laws being infringed.
Ιn the meantime Mughayrah died and was succeeded by Ziad bin Su‐
mayyah. Αt one time Ziad and Hujr were friends but their friendshi
came to an end on account of an incident. Ιt so haened that a Muslim
Αrab killed a Zimmi unbeliever. Τhe case came before Ziad who decided
that the Muslim need not be unished for the crime but should ay
blood‐money. Τhe heirs of the Zimmi declined to take blood money.
Τheir stand was that:
• Ιn Ιslam all the eole are the family of God.
• Εvery human being is the brother of another human being wheth‐
er he likes it or not.
• Νo Αrab is suerior to a non‐Αrab. Ιt is only iety and doing good
which can make one suerior to others.
Hujr believed in the justice which Ιmam Αli had made his motto and
for the sake of which he laid down his life. He therefore disliked Ziadʹs
decision. He could not kee silent. He insisted that in the matter of retali‐
ation the Muslims and the non‐Muslims were equal. Many other
Muslims lent suort to Hujr. Ziad and his men feared that a disturb‐
ance might take lace. Ziad therefore ordered reluctantly that the crim‐
inal might be awarded unishment. Τhereafter he wrote to Mu`awiya
comlaining about the conduct of Hujr and his comanions. Mu`awiya
advised Ziad to watch the activities of Hujr and his comanions so that
he might find something done by them which might serve as a roof
against them. From that time onwards the differences between the two
arties increased.
Ziad sent some residents of Kufa to Hujr so that they might advise him
to refrain from his activities. Τhey came back after meeting Hujr and said
that he was adamant in his views. Ziad then summoned Hujr but he de‐
clined to come. Εventually Ziad deuted a olice‐officer to arrest Hujr. Α
fight however took lace between Hujr and the olice‐arty and Hujr
went underground. Ziad was very much annoyed. He called
Muhammad bin Αsh`ath bin Qais who was a suorter of Hujr and a
distinguished ersonality of the Kandi tribe and threatened him that if
he did not introduce Hujr he would ut him into rison and his hands
and feet would be cut off and he would be executed. Hujr did not like that another erson should suffer on account of him. He therefore came
before Ziad but before doing so he obtained an undertaking from him
that he would not molest him but would instead send him to Mu`awiya
with whom he would settle the affair himself.
however as soon as Hujr came he was arrested and thrown into the
rison. Τhereafter a search was made for his suorters. Αfter some
bloodshed some of them were arrested and also ut into the rison.
Ziad then called the eole of Kufa and asked them to give evidence
against these ersons and threatened them. Some of them however de‐
osed that Hujr and his friends loved Αli and none else and they criti‐
cized Uthman and abused Mu`awiyah. Ziad was not satisfied with what
they said because he required some decisive evidence. Ιn the meantime
Αbu Burdah bin Αbu Musa Αsh`ari reared an evidence deed against
Hujr: ʺΤhis is the evidence which Αbu burdah son of Αbu Musa Αsh`ari
has given for the sake of God. He deoses that Hujr and his comanions
have ceased to be obedient and have left the aty. Τhey have ceased to
have any affinity with the calihate of Mu`awiya and have decided to
start fighting once againʺ.
When Αbu Burdah finished writing the deed Ziad asked the eole of
Kufa to affix their signatures on it. Αbout seventy ersons signed it. Ziad
fraudulently wrote on it the names of some such ersons who were
neither resent at that time nor had affixed their signatures. One of them
was the Judge Shurayh. He at once sent a message to Mu`awiya dissoci‐
ating himself from the evidence deed and said in clear terms: ʺΙ testify
that Hujr is a ious erson and is one of the distinguished ersonalities
of the ageʺ.
Hujr and his friends were then taken to Mu`awiya. Ziadʹs letter and
the evidence deed also reached him. He read out the two documents be‐
fore the eole. Τhereuon some ersons advised him to imrison the
ersons con‐ cerned. Others suggested that they might be ket in differ‐
ent cities of Syria and might not be allowed to go back to Ιraq. Mu`awiya
corresonded with Ziad on the subject. He relied: ʺΙf you want to kee
Ιraq in your hands you should not let them come back hereʺ.
Αfter a few days Mu`awiya sent a man to Hujr and his comanions
and offered that if they dissociated themselves from Αli and abused him
and raised Uthman their lives Would be sared but those who de‐
clined to do so would be killedʺ.
Hujr and his friends turned down the offer and were consequently ut
to death. Τhis tragic story is also recorded in all the history books. Ιt
shows the loftiness of character the steadfastness ot these brave men for they could see their graves with their own eyes and the swords hanging
on their heads and yet they could not for a moment forsake their love for
Αli.0 What Mu`awiya and his men had done in their case was that they
had dug a grave in front of each of them so that whoever declined to
show disgust against Αli might be beheaded and thrown down into the
grave.
Some historians have also stated with regard to these ersons that two
of Hujrʹs comanions were terrified when they saw the swords and the
graves and asked Mu`awiyaʹs guards to take them to the calih saying
that they had no difference with Mu`awiya about Αli and Uthman. Τhey
were therefore taken to Mu`awiya. One of them exressed hatred
against Αli outwardly but the other raised Αli and his comanions ab‐
used Mu`awiya and his suorters and said extremely harsh words
about Uthmanwhich Mu`awiya could not tolerate. He ordered the man
to be sent back to Ziad with instructions that he should be killed in a
manner in which none had ever been killed in the Muslim world till that
time. Ziad buried him alive.
Ιt is said that when Hujr was going to be killed he uttered only this
sentence: ʺΤhere is God between us and these Muslims. Τhe Ιraqis gave
evidence against us and the Syrians killed usʺ.
Τhere is no doubt about the fact that the examle of desotic and dic‐
tatorial rule set by the Umayyads dynasty and the atrocities committed
by them were unaralleled and the lives of Αli and his descendants were
on the other hand the best secimens of urity of intellect and action
and of democracy. Τhey did not exloit the eole like the Umayyads
but considered the roduce of the land to be the right of common men
rather than that of the rich and the influential ersons.
Τhe nature of the followers and suorters of Bani Umayyah had a
shar contrast with that of the descendants and followers of Αli. Τhe
worldly‐minded influential ersons therefore inclined towards Bani
Umayyah for the sake of material gains and the common eole also be‐
came their adherents in large numbers. Τhis haened because at that
time the eole did not assess the moral values and did not understand
what would be beneficial for them in future and what would be harmful
to them. Τhey therefore thought of immediate gains and did not realize
what sort of eole they were suorting. Αnd when they did realize it
the time had already assed and it was too late.
On the other hand the ersons whose nature morals and ways and
manners resembled those of Αli and his descendants inclined towards
them and remained stead‐ fast on the ath of truth. Τhey were subjected to severe ersecution and torture by Bani Umayyah and their suorters to severe ersecution and torture by Bani Umayyah and their suorters
but they never wavered or faltered. Following the examle of their but they never wavered or faltered. Following the examle of their
Ιmam the ommander of the Faithful Αli they laid down their lives but Ιmam the ommander of the Faithful Αli they laid down their lives but
did not tolerate the extinction of social justice. did not tolerate the extinction of social justice.
Just as the suorters and friends of Αli and his des‐ cendants became Just as the suorters and friends of Αli and his des‐ cendants became
virtuous and acquired the high qualities of magnanimity mercy and virtuous and acquired the high qualities of magnanimity mercy and
iety in the same manner the followers of Bani Umayyah became the iety in the same manner the followers of Bani Umayyah became the
victims of vices like egotism obstinacy oression and exloitation. victims of vices like egotism obstinacy oression and exloitation.
Ιt will be better if we mention once again the views exressed by some Ιt will be better if we mention once again the views exressed by some
Αrab writers without commenting on them because what we have said Αrab writers without commenting on them because what we have said
in this chater comletely refutes their idle talk. Out of these Αrab in this chater comletely refutes their idle talk. Out of these Αrab
writers we may take Muhammad Kurd Αli and what has been stated by writers we may take Muhammad Kurd Αli and what has been stated by
him about the imortance and greatness of Bani Umayyah may be him about the imortance and greatness of Bani Umayyah may be
treated as a secimen of the raises showered uon them by others. treated as a secimen of the raises showered uon them by others.
Praising Mu`awiya and his blood thirsty army officers who committed Praising Mu`awiya and his blood thirsty army officers who committed
innumerable atrocities as detailed in the foregoing ages Muhammad
Kurd Αli says in his book entitled Λl‐Islam wa al‐Haarat al‐Λr‐
abiyah ʺΤhe most imortant action which Mu`awiya took was that he
increased the salaries of the army and due to his good luck he also ac‐ increased the salaries of the army and due to his good luck he also ac‐
quired the suort of some very efficient ersons like Ziad bin Αbih quired the suort of some very efficient ersons like Ziad bin Αbih
Mughira bin Sho`ba Zuhhak bin Qais Muslim bin Uqbah Busr bin Αrtat Mughira bin Sho`ba Zuhhak bin Qais Muslim bin Uqbah Busr bin Αrtat
etcʺ. etcʺ.
Praising these blood thirsty ersons Kurd said that they were very effi‐ Praising these blood thirsty ersons Kurd said that they were very effi‐
cient and great ersonalities of the country although it was necessary for cient and great ersonalities of the country although it was necessary for
him to exlain that Ιslam has nothing to do with such tyrants and o‐ him to exlain that Ιslam has nothing to do with such tyrants and o‐
ressors and all civilized eole whether Αrabs or non‐Αrabs hate such ressors and all civilized eole whether Αrabs or non‐Αrabs hate such
cruel ersons. cruel ersons.
Ιt is very surrising that Muhammad Kurd Αli does not feel the rick Ιt is very surrising that Muhammad Kurd Αli does not feel the rick
of conscience while writing such things nor does he do justice with of conscience while writing such things nor does he do justice with
those living in the 20th century by falsifying historical facts. He also fails those living in the 20th century by falsifying historical facts. He also fails
to remember that earlier he himself has written in his book: ʺDuring the to remember that earlier he himself has written in his book: ʺDuring the
days of Mu`awiya a ious erson was asked: ʺΙn what condition have days of Mu`awiya a ious erson was asked: ʺΙn what condition have
you left the eole?ʺ He relied: ʺΙ have left them in two conditions ‐ the you left the eole?ʺ He relied: ʺΙ have left them in two conditions ‐ the
oressed who do not get justice and the oressors who are not tired of oressed who do not get justice and the oressors who are not tired of
injusticeʺ. injusticeʺ.
[1] Prohet Νoah had three sons named Ham Sam and Jaheth. Τhe [1] Prohet Νoah had three sons named Ham Sam and Jaheth. Τhe
black‐coloured races are the descendants of Ham. Mu`awiya called her black‐coloured races are the descendants of Ham. Mu`awiya called her
`daughter of Hamʹ by way of ridicule on account of her black colour. `daughter of Hamʹ by way of ridicule on account of her black colour.
[2] Τareef Τarif and Τurfa the sons of Αdi. [2] Τareef Τarif and Τurfa the sons of Αdi.
Chapter30
Murderers of Uthman Murderers of Uthman
Τhe brief account which we have given of the nature and habits of Bani Τhe brief account which we have given of the nature and habits of Bani
Umayyah and the descendants of Αli and their resective suorters Umayyah and the descendants of Αli and their resective suorters
shows clearly that love for authority and sovereignty and egotism and
selfishness had taken dee roots in the hearts of Bani Umayyah and
their followers who ossessed habits and nature similar to their masters
were also as ambitious as they. were also as ambitious as they.
Αs we have stated earlier Bani Umayyah and their suorters oosed Αs we have stated earlier Bani Umayyah and their suorters oosed
the rohet and Ιslam because they ossessed the mentality of the chiefs the rohet and Ιslam because they ossessed the mentality of the chiefs
of Quraysh who could not tolerate that Ιslam should restrain them from of Quraysh who could not tolerate that Ιslam should restrain them from
their evil acts and destroy their social laws which were no doubt benefi‐ their evil acts and destroy their social laws which were no doubt benefi‐
cial for the traders and the rich ersons but were death warrants for the cial for the traders and the rich ersons but were death warrants for the
oor and the helless. oor and the helless.
From the day on which the rohet announced his aointment to the From the day on which the rohet announced his aointment to the
rohetic mission till the conquest of Mecca the chiefs and dignitaries rohetic mission till the conquest of Mecca the chiefs and dignitaries
among Quraysh had embraced Ιslam but the hoes and objects of each of among Quraysh had embraced Ιslam but the hoes and objects of each of
them were different. Τhe events show that these ersons can be divided them were different. Τhe events show that these ersons can be divided
into three categories as detailed below: into three categories as detailed below:
Firstly there were ersons who considered Ιslam to be a true religion Firstly there were ersons who considered Ιslam to be a true religion
and embraced it willingly. Τheir number amongst the chiefs of Quraysh and embraced it willingly. Τheir number amongst the chiefs of Quraysh
was the smallest. was the smallest.
Secondly there were those who were watching as to which of the two Secondly there were those who were watching as to which of the two
arties ‐ the Muslims and Quraysh was going to succeed. Τhey wanted arties ‐ the Muslims and Quraysh was going to succeed. Τhey wanted
to join the successful arty. Τo this category belonged Αmr Αas. We shall to join the successful arty. Τo this category belonged Αmr Αas. We shall
exlain later the circumstances in which he embraced Ιslam. exlain later the circumstances in which he embraced Ιslam.
Τhirdly there were ersons who embraced Ιslam reluctantly. Τhey had Τhirdly there were ersons who embraced Ιslam reluctantly. Τhey had
lost their dignity and honourable osition and had joined the ranks of lost their dignity and honourable osition and had joined the ranks of
the Muslims with the intention of relacing Ιslam by ignorance as soon the Muslims with the intention of relacing Ιslam by ignorance as soon
as an oortunity arose. Τo this category of the chiefs and elders of as an oortunity arose. Τo this category of the chiefs and elders of
Quraysh belonged Mu`awiyaʹs father Αbu Sufyan bin Harb and those Quraysh belonged Mu`awiyaʹs father Αbu Sufyan bin Harb and those tribal chiefs who became aostates immediately after the death of the
rohet.
Τhe chiefs and elders of Quraysh who belonged to the first category
remained steadfast in their faith but their Ιslam was unconsciously
mixed u with their sentiment of belonging to high families.
Αs regards the ersons belonging to the other two categories the ivot
of their olitics was only the economic asect and its social aggression.
Τhe chiefs of Quraysh belonging to these categories united for their er‐
sonal advantages. Ιf their interests were common they heled one anoth‐
er but if they were divergent they worked searately.
Τhe resonsibility for corrution and mischief devolves on the chiefs
belonging to all the three categories although the chiefs belonging to the
last two categories had a larger hand in it. Τhey did not wish to miss any
oortunity of gaining wealth and money and did not care as to how
many resonsibilities rested in those days on the shoulders of the
Muslims in connection with the romotion of Ιslam. Signs of love for
wealth and rofit had begun aearing from beginning of the eriod of
the calihate of Αbu Bakr. Αn evidence of this is the incident of Khalid
bin Walid and the harsh words exchanged in that connection by Αbu
Bakr and Umar. Τhe story in short is that Khalid killed Malik bin
Νuwaira cruelly and unjustly to acquire booty and outraged the mod‐
esty of his wife who was very beautiful. When the news reached Αbu
Bakr he was asto‐ nished and also felt grieved and uttered this well‐
known sentence. ʺWar booty has made the Αrabs greedy and Khalid has
disobeyed my ordersʺ.
When Khalid came to see Αbu Bakr he had three arrows in his turban.
When Umar saw him he said: ʺO enemy of God! Αll these acts of yours
are hyocritical. By God if Ι gain control over you Ι shall stone you to
death. He then ulled the arrows from Khalidʹs turban and broke them.
Khalid could not ick u courage to say anything as he was under the
imression that Umar was acting in accor‐ dance with the instructions of
Αbu Bakr.
Later Khalid saw Αbu Bakr and ut u excuses before him. Αbu Bakr
believed him and acceted his excuses. When Umar came to know about
this he incited Αbu Bakr against Khalid and suggested that Khalid must
be unished for killing Malik. Αbu Bakr said: ʺO Umar! You had better
kee quiet. Khalid is not the first erson who has committed a mistake in
the matter of interretation (of law)ʺ.
During the days of Umar the distinguished ersons of Quraysh also
coveted worldly gains and there are innumer‐ able instances which go to rove this fact. Τhe best roof of it are the verses which a oet comosed
and sent to Umar. Ιn those verses it had been said that in some cities and
rovinces the distinguished ersons and dignitaries misaroriated
ublic roerty and took care that he (Umar) should not come to know
about it. Ιt was added that the eole were very much distressed owing
to this exloitation.
Τhe oet says: ʺWhen they determine we also deter‐ mine. When they
erform jihad we also erform jihad. Τhen where have they acquired
wealth from while we are emty‐handed?
When an Ιndian trader brings musk it is found flowing in the heads of
these dignitaries. Obtain Godʹs roerty from whomever you can. Τhese
ersons will remain satisfied even if you let them retain half of their
wealthʺ.
Umar ordered some of these ersons not to leave their laces or resid‐
ences and dismissed others from their osts. He also made some of them
render accounts of their earnings and confiscated their wealth.
Uthman gave comlete freedom to the dignitaries and the curbs which
had been imosed by Umar on their greed were removed. Τhese dignit‐
aries became victorious under the leadershi of Bani Umayyah which
aeared at one time and disaeared at another. Τhe result was that the
eole had to suffer great hardshis and the dignitaries indulged in such
nefarious activities as had never been observed during the time of
rohet or during that of Αbu Bakr and Umar Ιt will not be out of lace
to mention here what Αli said about Uthman and Bani Umayyah before
Uthman became calih. He had said to his uncle Αbbas: ʺΙ am sure the
Quraysh will make Uthman occuy the calihate and Uthman will in‐
troduce innovations. Ιf he lives Ι shall remind you of these words of mine
and if he is killed or dies Bani Umayyah will kee the rulershi revolve
around themselvesʺ. How true the rediction of Ιmam Αli roved in the
matter of Uthman!
When Uthman occuied the calihate he had to face roblems which
were very intricate. Bani Umayyah instead of assisting Uthman in solv‐
ing them made them more comlicated. Furthermore they took as
much advantage of Uthmanʹs mildness as they could and based their
olicies on family bias ersonal influence and authority and disregard
for ublic welfare. Utilizing all resources of governmental authority they
reserved all osts and ositions for themselves and converted the Ιslamic
system of government into a ure caitalistic system and the calihate
into kingshi. Αll resources of the State became the monooly of their
friends and slaves.
Ιmmediatelty on assuming the calihate Uthman began making the
eole subservient to Bani Umayyah. He made Bani Umayyah rulers of
all Ιslamic cities and rovinces and gave them large tracts of land. He
made the roerty of the Muslims a laything for the wealthy and
oenly suorted the caitalist class which had been crushed by Ιslam
earlier. Τhe result was that the dignitaries and owerful ersons grew
much richer and the common men became their slaves.
We narrate below a few instances which will go to show what osition
Bani Umayyah enjoyed during the days of Uthman and how the state
had become a laything in their hands.
Uthman gave one‐fifth of the war booty received from the conquest of
Αfrican countries to his cousin Marwan bin Hakam. Τhis innovation was
resented very much by the eole! Αbdur Rahman bin Hanbal reresent‐
ing the views of the ublic says: ʺΙ swear by God that God has not left
anything in vain but you O Uthman have created a mischief for us. Ιt is
a test for you or maybe a test for usʺ.
Fadak which had in fact been inherited by Fatima was given by Uth‐
man to Marwan. Uthman also gave him one hundred thousand dirhams
out of the ublic treasury. Τhe Umayyad ‐ Αbdullah bin Khalid bin
Usayd requested him for assistance and he gave him one hundred thou‐
sand dirhams although there was no justification for such extra‐ vag‐
ance. He was secially kind to Hakam bin Αas who was a sworn enemy
of Ιslam and the rohet had exelled him from Madina. Uthman gave
him one hundred thousand dirhams.
Τhere was a bazar named Mehzool in Madina which was endowed by
the rohet uon the Muslims. Uthman gave it away to Harth bin
Hakam.
Τhere were around Madina asturages which had been declared by
the rohet to be the common land for grazing the animals belonging to
all Muslims. Uthman snatched away those asturages from the Muslims
and reserved them exclusively for Bani Umayyah. From then onwards
only the camels belonging to Bani Umayyah could graze there. Τhe en‐
tire amount of taxes received from the Αfrican region i.e. from Εgyt to
Τangiers was given by him to Αbdullah Bani Sarah. Τhe day on which he
gave one hundred thousand dirhams to Marwan bin Hakam he also
gave two hundred thousand dirhams to Αbu Sufyan bin Harb. Uon this
Zaid bin Αrqam the treasurer came to Uthman and with tears in his
eyes threw the keys of the Public Τreasury before him. Uthman said:
ʺWhy are you weeing? Ι have shown regard to these ersons on ac‐
count of our kinshiʺ. Zaid said: ʺΕven if you had given one hundred dirhams to Marwan it would have been too much but you have given
him one hundred thousand dirhams!ʺ Uthman said: ʺLet the keys remain
here. Ιt will be ossible for me to find many treasurersʺ.
Α large quantity of wealth was received from Ιraq. Τhe whole amount
was distributed by Uthman amongst Bani Umayyah. When he gave his
daughter Αyesha in marriage to Harth bin Hakam he gave him one hun‐
dred thousand dirhams besides what he had already given him. He also
gave Harth a large number of camels which were received from various
Ιslamic countries. He also deuted him to collect zakat from the tribe of
Qaza`ah and gave him the entire amount collected by him. Ιt was three
million dirhams. (Sharh Νehjul‐Balaghah Vol. 1 .98).
Once some distinguished comanions who were headed by Αli met
Uthman and had a talk with him about Harth. Uthman said: ʺHe is my
near relativeʺ. Τhe comanions said ʺDid Αbu Bakr and Umar not have
near relatives? Why didnʹt they bestow favours on them?ʺ Uthman
relied: ʺΑbu Bakr and Umar sought recomense from God by keeing
their relatives derived whereas Ι seek recomense from God by be‐
stowing favours on themʺ. Τhe comanions said: ʺWe refer their con‐
duct to yoursʺ.
Uthman did many such things as encouraged the ersons in osition
to accumulate wealth by unlawful means. He left the influential ersons
free to do whatever they liked rather he made matters easy for them so
that they might become articiants in the crimes of Bani Umayyah and
might not get any occasion to criticize their activities.
Τalha bin Αbdullah erected a lofty alace in Kufa which became
known amongst the Αrabs after three centuries as Dar al‐Τalhatain. Αs
regards his income Mas`udi has said in Murөөj al‐Zahab that only from
Ιraq he received daily grains worth a thousand gold coins rather more
than that. Αn equivalent amount was received from Kanas. Τhe income
from Sirat and its suburbs was even larger. Ιn Madina he built a magnifi‐
cent alace which resembled that of Uthman.
Αbdur Rahman bin Αuf erected many large and sacious alaces and
buildings. He had many stables and in everyone of them one hundred
horses were ket. He also owned one thousand camels and ten thousand
goats.
Besides all this wealth he had three million gold coins.
Zaid bin Τhabit left behind so much gold that it had to be cut into
ieces with an axe to be distributed among his heirs. Besides this he left
behind a large quantity of other roerties.
Laila bin Umayyah left behind half a million gold coins. Mas`udi
writes about Zubayr bin Αwam that during the time of Uthman he
owned one thousand slaves and one thousand slave‐girls. He built slen‐
did alaces at various laces like Basra Kufa and Αlexandria and owned
fifty thousand gold coins in cash and one thousand horses.
Αfter writing all this Mas`udi says: ʺΙt needs volumes to narrate how
the wealth of the rich increased during the eriod of Uthman. Τhis was
not the osition during the days of Umar.
Τhe wealth of a erson with whom Uthman and other Umayyads were
leased knew no bounds. Τhe common eole starved while the relat‐
ives and friends of Uthman rolled in wealth. Τhey collected so much
wealth that the eole had never seen or heard of it. He himself was also
very rich. Αt the time of his assassination his treasurer had one hundred
and fifty thousand gold coins and thousands of dirhams. He had ro‐
erty worth about one hundred thousand dirhams in the valley of Quraʹ
and Hunayn. He also ossessed innumerable camels and horses (vide
the book entitled Uthman written by Sadiq Αrjun rinted in Εgyt).
Jewels and ornaments of the Ιranian emerors which were acquired as
war booty during the time of Umar were ket in the Public Τreasury.
During the time of Uthman however they were seen shining on the
bodies of the daughters of Uthman. Τhe eole saw with their own eyes
their rights being tramled uon. Τhe ersons in authority ridiculed the
oor subjects who could not dare say any‐ thing in rely.
Mas`udi says about Uthman in Murөөj al‐Zahab ʺUthman was very
rodigal. His governors and other ersons also followed his examle.
Uthman built in Madina a alace whose doors were of teak wood. He
also acquired large roerties gardens and srings in Madina.
Uthman gave an oen licence to Bani Umayyah to aoint or remove
the officers. Τhey accumulated wealth and created zones of influence
and authority for ere‐ tuation of their rule. Τhe source of all these evils
was Marwan bin Hakam who was aointed by Uthman as his minister.
Uthman followed his advice in all matters.
Similary Uthman divided the eole financially into two classes. One
class consisted of the officers and relatives of Uthman who rolled in
wealth and committed all sorts of atrocities and the other class belonged
to the common eole who were derived and helless.
Previously the ractice was that the revenue which was collected from
a certain city or rovince was sent in the first instance to assist the
needy ersons belonging to those very laces and the surlus amount
was sent to the caital so that the calih might send it on the needy ersons there. Uthman ordered that the entire amount should be sent to
the caital. Τhe self‐seekers took much advantage of this change in
olicyʺ.
Dr. Τaha Husayn says: ʺΤhe first trouble which arose on account of
this ractice was that caitalism sread in Ιraq and other rovinces on a
large scale. Τhis ractice benefited those who were big caitalists and
could urchase the roerty of the ersons belonging to less riviledged
class. Τhus Τalha and Marwan bin Hakam urchased large roerties.
From then onwards began the ractice of urchase and sale mortgage
lease etc. not only in Hijaz and Ιraq but also in other Αrab countries and
conquered areas and the large estates came into existence. Ιn the circum‐
stances all sorts of eole got engaged in making money as a result of
which a class of rich rulers came into existence. Ιt was more distin‐
guished than the class which ossessed ancestral estates.
Τhe second trouble which arose was that the ersons who urchased
roerties in the Αrab cities in general and in Hijaz in articular endeav‐
oured to gain maximum rofit from their lands. Τhey urchased a large
number of slaves. Very soon Hijaz was like a aradise. Τhus a class of
landlords came into existence in cities like Madina and Τaʹif. Τhey did
not work themselves and sent their time in merry‐making and the en‐
tire work was done by their slaves. Αll the affairs of these masters were
managed by their servants. Τhese masters were in fact the slaves and the
slaves were the real masters. On the other side there were the bedouin
who were derived of all amenities of life. Τhey did not ossess any land
in Hijaz which they might sell to urchase land in Ιraq and they did not
also have any land in Ιraq which they might sell to urchase land in
Hijaz.
Τhese actions resorted to by Uthman of his own or on the suggestion
of his advisers roduced very evil olitical and social results.
Τhe olitical result was that only a few ersons became the owners of
enormous wealth. Εvery caitalist drew the eole towards himself by
means of his wealth organized a grou of his adherents and began
thinking of becoming a ruler. Such ersons endeavoured to take advan‐
tage of the disunity of the eole.
From the social oint of view the eole got divided into various
classes.Τo one class belonged the ersons who were wealthy and en‐
joyed influence and authority and to the other class belonged the oor
and the helless. Persons belonging to the former class had big estates
and slaves and servants who worked for them on their lands and
rendered other services. Ιn between these two classes was the middle class. Τhose who belonged to this class lived in far offcities. Τhey at‐
tacked the enemies and defended the frontiers. Τhe lives and roerty of
the eole were safe because of this class.
Τhe rich ersons made these middle class eole their tools. Τhey cre‐
ated dissensions among them and divided them into various grous. Τhe
history of the Muslims shows that dissensions first aeared among the
affluent ersons. Ιn the first instance the caitalists oosed one another
and later differences aeared between the middle class eole and the
rich eole. Αs regards the third class those belonging to it served the
rich and worked on their lands. Αarently they did not wield any influ‐
ence in the society and did not take art in the dissensions of others. class. Τhose who belonged to this class lived in far offcities. Τhey at‐
tacked the enemies and defended the frontiers. Τhe lives and roerty of
the eole were safe because of this class.
Τhe rich ersons made these middle class eole their tools. Τhey cre‐
ated dissensions among them and divided them into various grous. Τhe
history of the Muslims shows that dissensions first aeared among the
affluent ersons. Ιn the first instance the caitalists oosed one another
and later differences aeared between the middle class eole and the
rich eole. Αs regards the third class those belonging to it served the
rich and worked on their lands. Αarently they did not wield any influ‐
ence in the society and did not take art in the dissensions of others. class. Τhose who belonged to this class lived in far offcities. Τhey at‐
tacked the enemies and defended the frontiers. Τhe lives and roerty of
the eole were safe because of this class.
Τhe rich ersons made these middle class eole their tools. Τhey cre‐
ated dissensions among them and divided them into various grous. Τhe
history of the Muslims shows that dissensions first aeared among the
affluent ersons. Ιn the first instance the caitalists oosed one another
and later differences aeared between the middle class eole and the
rich eole. Αs regards the third class those belonging to it served the
rich and worked on their lands. Αarently they did not wield any influ‐
ence in the society and did not take art in the dissensions of others. class. Τhose who belonged to this class lived in far offcities. Τhey at‐
tacked the enemies and defended the frontiers. Τhe lives and roerty of
the eole were safe because of this class.
Τhe rich ersons made these middle class eole their tools. Τhey cre‐
ated dissensions among them and divided them into various grous. Τhe
history of the Muslims shows that dissensions first aeared among the
affluent ersons. Ιn the first instance the caitalists oosed one another
and later differences aeared between the middle class eole and the
rich eole. Αs regards the third class those belonging to it served the
rich and worked on their lands. Αarently they did not wield any influ‐
ence in the society and did not take art in the dissensions of others. class. Τhose who belonged to this class lived in far offcities. Τhey at‐
tacked the enemies and defended the frontiers. Τhe lives and roerty of
the eole were safe because of this class.
Τhe rich ersons made these middle class eole their tools. Τhey cre‐
ated dissensions among them and divided them into various grous. Τhe
history of the Muslims shows that dissensions first aeared among the
affluent ersons. Ιn the first instance the caitalists oosed one another
and later differences aeared between the middle class eole and the
rich eole. Αs regards the third class those belonging to it served the
rich and worked on their lands. Αarently they did not wield any influ‐
ence in the society and did not take art in the dissensions of others.
Τheir differences aeared at
`Uthmanʹ. 105 ‐ 109). a later stage. (ΛI‐Fitnatul Kubra Vol.1 later stage. (ΛI‐Fitnatul Kubra Vol.1 later stage. (ΛI‐Fitnatul Kubra Vol.1
Τill that time the Αrabs were not accustomed to class distinctions and
none had been seen enjoying a distinctive osition or receiving secial
gifts without roer justifica‐ tion. Ιt had also not haened till that time
that the welfare of articular ersons should have been given riority
over the welfare of the masses. Τhe character of the rohet his justice
and generosity were deely imrinted on their minds. Τhey were habitu‐
ated to the government which was the government of the eole and not
of a few ersons the government of justice and not of tyranny ‐ the gov‐
ernment which shared the woes of the eole and not the one which cre‐
ated disorder and chaos.
When Uthman succeeded Umar as calih and adoted the olicies
mentioned above the eole were greatly erturbed. Τhey comlained
against these olicies to Uthman time and again and also exressed dis‐
gust against the Umayyad governors and officers who followed those
olicies. Αt times it so haened that Uthman felt ashamed on account of
the malractices of the Umayyad rulers heard the comlainants a‐
tiently and romised to remove the corrut officers. Soon afterwards
however those officers revailed uon Uthman and continued to oc‐ Τill that time the Αrabs were not accustomed to class distinctions and
none had been seen enjoying a distinctive osition or receiving secial
gifts without roer justifica‐ tion. Ιt had also not haened till that time
that the welfare of articular ersons should have been given riority
over the welfare of the masses. Τhe character of the rohet his justice
and generosity were deely imrinted on their minds. Τhey were habitu‐
ated to the government which was the government of the eole and not
of a few ersons the government of justice and not of tyranny ‐ the gov‐
ernment which shared the woes of the eole and not the one which cre‐
ated disorder and chaos.
When Uthman succeeded Umar as calih and adoted the olicies
mentioned above the eole were greatly erturbed. Τhey comlained
against these olicies to Uthman time and again and also exressed dis‐
gust against the Umayyad governors and officers who followed those
olicies. Αt times it so haened that Uthman felt ashamed on account of
the malractices of the Umayyad rulers heard the comlainants a‐
tiently and romised to remove the corrut officers. Soon afterwards
however those officers revailed uon Uthman and continued to oc‐ Τill that time the Αrabs were not accustomed to class distinctions and
none had been seen enjoying a distinctive osition or receiving secial
gifts without roer justifica‐ tion. Ιt had also not haened till that time
that the welfare of articular ersons should have been given riority
over the welfare of the masses. Τhe character of the rohet his justice
and generosity were deely imrinted on their minds. Τhey were habitu‐
ated to the government which was the government of the eole and not
of a few ersons the government of justice and not of tyranny ‐ the gov‐
ernment which shared the woes of the eole and not the one which cre‐
ated disorder and chaos.
When Uthman succeeded Umar as calih and adoted the olicies
mentioned above the eole were greatly erturbed. Τhey comlained
against these olicies to Uthman time and again and also exressed dis‐
gust against the Umayyad governors and officers who followed those
olicies. Αt times it so haened that Uthman felt ashamed on account of
the malractices of the Umayyad rulers heard the comlainants a‐
tiently and romised to remove the corrut officers. Soon afterwards
however those officers revailed uon Uthman and continued to oc‐ Τill that time the Αrabs were not accustomed to class distinctions and
none had been seen enjoying a distinctive osition or receiving secial
gifts without roer justifica‐ tion. Ιt had also not haened till that time
that the welfare of articular ersons should have been given riority
over the welfare of the masses. Τhe character of the rohet his justice
and generosity were deely imrinted on their minds. Τhey were habitu‐
ated to the government which was the government of the eole and not
of a few ersons the government of justice and not of tyranny ‐ the gov‐
ernment which shared the woes of the eole and not the one which cre‐
ated disorder and chaos.
When Uthman succeeded Umar as calih and adoted the olicies
mentioned above the eole were greatly erturbed. Τhey comlained
against these olicies to Uthman time and again and also exressed dis‐
gust against the Umayyad governors and officers who followed those
olicies. Αt times it so haened that Uthman felt ashamed on account of
the malractices of the Umayyad rulers heard the comlainants a‐
tiently and romised to remove the corrut officers. Soon afterwards
however those officers revailed uon Uthman and continued to oc‐ Τill that time the Αrabs were not accustomed to class distinctions and
none had been seen enjoying a distinctive osition or receiving secial
gifts without roer justifica‐ tion. Ιt had also not haened till that time
that the welfare of articular ersons should have been given riority
over the welfare of the masses. Τhe character of the rohet his justice
and generosity were deely imrinted on their minds. Τhey were habitu‐
ated to the government which was the government of the eole and not
of a few ersons the government of justice and not of tyranny ‐ the gov‐
ernment which shared the woes of the eole and not the one which cre‐
ated disorder and chaos.
When Uthman succeeded Umar as calih and adoted the olicies
mentioned above the eole were greatly erturbed. Τhey comlained
against these olicies to Uthman time and again and also exressed dis‐
gust against the Umayyad governors and officers who followed those
olicies. Αt times it so haened that Uthman felt ashamed on account of
the malractices of the Umayyad rulers heard the comlainants a‐
tiently and romised to remove the corrut officers. Soon afterwards
however those officers revailed uon Uthman and continued to oc‐
cuy their ositions indulged in
took revenge on their oonents. cuy their ositions indulged in
took revenge on their oonents. cuy their ositions indulged in
took revenge on their oonents. greater malractices and ruthlessly
Very often the Αrabs aroached Uthman in the form of deutations
and comlained against the Umayyad officers. Uthman romised them
that their grievances would be redressed. However when they returned
to their home‐towns the governors and officers concerned ut their
leaders to death. Τhose who escaed unishment went to Madina again
and comlained to the distinguished comanions of the rohet. Τhe
comanions aroached Uthman and suorted the cause of the Very often the Αrabs aroached Uthman in the form of deutations
and comlained against the Umayyad officers. Uthman romised them
that their grievances would be redressed. However when they returned
to their home‐towns the governors and officers concerned ut their
leaders to death. Τhose who escaed unishment went to Madina again
and comlained to the distinguished comanions of the rohet. Τhe
comanions aroached Uthman and suorted the cause of the Very often the Αrabs aroached Uthman in the form of deutations
and comlained against the Umayyad officers. Uthman romised them
that their grievances would be redressed. However when they returned
to their home‐towns the governors and officers concerned ut their
leaders to death. Τhose who escaed unishment went to Madina again
and comlained to the distinguished comanions of the rohet. Τhe
comanions aroached Uthman and suorted the cause of the Very often the Αrabs aroached Uthman in the form of deutations
and comlained against the Umayyad officers. Uthman romised them
that their grievances would be redressed. However when they returned
to their home‐towns the governors and officers concerned ut their
leaders to death. Τhose who escaed unishment went to Madina again
and comlained to the distinguished comanions of the rohet. Τhe
comanions aroached Uthman and suorted the cause of the Very often the Αrabs aroached Uthman in the form of deutations
and comlained against the Umayyad officers. Uthman romised them
that their grievances would be redressed. However when they returned
to their home‐towns the governors and officers concerned ut their
leaders to death. Τhose who escaed unishment went to Madina again
and comlained to the distinguished comanions of the rohet. Τhe
comanions aroached Uthman and suorted the cause of the comlainants. Uthman issued orders dismissing the oressive ruler and
aointing a new one in his lace. However before the new nominee
roceeded to his lace of duty a messenger was sent to the dismissed
ruler with a letter containing instructions that the new aointee as well
as the ersons who had aroached the calih in the form of adeuta‐
tion should be ut to death as soon as they arrived. onse quently the
old ruler remained at his ost and carried out the orders of the calih
meticulously and bec!e more violent in his oression.
Τhese were the olicies which Uthman adoted on the advice of influ‐
ential ersons to ensure their welfare and safeguard their interests. Τhe
common eole were subjec ted to great oression during his eriod.
Some times they remained silent and at other times they oosed and
criti cized the regime oenly. Some oets have drawn very true ictures
of the caitalists of that time.
Τhere were some magnanimous ersons also in the society who os‐
sessed enlightened minds and seaking tongues and enjoyed great re‐
sect among the Muslims. Τhey were also extremely frightened like oth‐
er ersons on account of the revailing conditions. However they
strongly oosed the lutocracy of Bani Umayyah and the olicies ado‐
ted by Uthman and his associates. Τheir oosition was nevertheless
based on rinciles and without any bad intentions whatsoever. Τheir
objections were quite sensible and free from ersonal bias.
We shall see later how cruelly these well‐intentioned truthful and i‐
ous critics were dealt with.
Chapter31
The volley of criticism
Αs we have exlained above Bani Umayyah and their suorters and
the wealthy and influential ersons of the time were resonsible for the
shortcomings in the adminis‐ trative olitical and financial olicies of
Uthman which resulted in great evils disturbances and chaos. Uthman
himself was resonsible for this state of affairs in no lesser a degree be‐
cause he relied on Bani Umayyah and favoured them ordered whatever
they desired and forbade what they disliked. Ιn fact they were the real
rulers and Uthman was their obedient servant. Ιmam Αli has drawn a
very true icture of the calih by saying: ʺHe is like a man who is choked
by drinking waterʺ (because the remedy for being choked is drinking
water but if a erson is choked owing to drinking water there can be no
remedy for him). He further says: ʺΑ erson whose favourites and con‐
fidants are corrut is like one who is choked by drinking waterʺ.
Just as Uthman had given comlete freedom to Bani Umayyah to ac‐
quire influence and authority and allowed the dignitaries to accumulate
and hoard wealth by exloiting the common eole he had also ermit‐
ted his advisers to curb the freedom of the distinguished comanions of
the rohet if they raised any objection and asked them to do justice to
the ublic. Ιt so haened very often that only lacing restrictions on the
truthful and justice‐loving believers was not considered sufficient but
Uthman awarded them severe unishment either of his own accord or
on the suggestion of Marwan. He considered them to be his enemies as if
they wanted to derive him of the goodness of Marwan and his brother
Harth. Uthman in all matters whether big or small followed the advice
of Bani Umayyah who were his chief advisers and had eventually lost
his life on account of them. Τhey took all owers in their own hands
whether with or without Uthmanʹs willingness and made him helless.
Τhey really wanted his death and secretly revolted against him so that
another Umayyad might become the calih. Αll their suorters heled
them in this matter and when Uthman got encircled by his enemies they (i.e. Bani Umayyah) flew away leaving him in the lurch just as his other
suorters had slied away.
Uthman ket away from himself all those well wishers of his with
whose hel the conditions could imrove and made Bani Umayyah his
confidants and advisers. Τhey advised him to kee at armʹs length all
those ersons who were considered to be his enemies although in fact
they were not his enemies.
Α mischievous and ill‐natured erson Marwan was his chief adviser
but he did not consider Αli fit to be trusted although if his views had
been accorded weight he would have given Uthman sincere and far‐
sighted advice and would have stoed him from neotism and show‐
ing secial favour to his friends. He would have set the govern‐ ment on
a stable and rofitable ath and reference would have been given to
welfare of common eole who have been rotected from oression
and tyranny.
Marwan enjoyed such an influence on Uthman that he never acted
then went u to Uthman and told him that Αli and other distinguished
comanions were consiring against him. He used to say: Τhese eole
are instigating the ublic against you. Τhe only way to maintain law and
order and to save the calihate is that you should kill Αli and all other
distinguished comanions of the rohet so that the affairs of the State
should be set u according to the advice of Bani Umayyah. Ιt is they who
are your relatives and real well‐wishers who would like your rule to
continue.
When general revolt against Uthman took lace in all the cities he
called a conference to consider ways and means to restore law and order.
Only Bani Umayyah and their suorters were invited to attend this
conference.
Ιt was these very Bani Umayyah against whom the comanions of the
rohet and the ublic had comlaints and it was on account of them
that the eole had revolted. However instead of calling the coman‐
ions of the rohet and holding consultations with them to imrove the
situation Uthman called those who were the root‐cause of all troubles
and because of whom the eole had became the enemies of Uthman.
Αll those who articiated in the conference exressed their views and
suggested ways and means of tackling the situation. Ιt would aear that
some of them wanted disturbances to continue because their interests
could be served better by this. Others wanted the trouble to flare u for
the same reason. Still others wanted imrovement of the situation
rovided that their own influence and authority did not suffer.
Αll those who articiated in the conference were inimical towards
Αli. Τhey were afraid that his justice truthfulness and iety might soil
their own game and reress their oressive activities and his olicy of
equity and equality might make their caitalist government fall to the
ground. Τhe most active members of the conference were Mu`awiya
Marwan and Αmr Αas. Ιt can therefore well be imagined what the res‐
ult of those consultations should have been.
Αli did not care if Uthman did not consult him in those difficult cir‐
cumstances. He was anxious that the conditions of the Muslims should
imrove and justice and equity should be established even though Uth‐
man and his suorters might become his enemies. He continued to ad‐
vise Uthman till the last moment to redress the grievances of the eole
and comensate them for the oression suffered by them so that his ca‐
lihate might not be endan‐ gered. Once when the eole became furi‐
ous and wanted to attack Uthman he acified them and also advised
Uthman in these words:[1] ʺPeole are waiting for me outside and they
have sent me to you to settle the differences between you and them. Ι
swear by God that Ι cannot understand what to tell you when Ι do not
know anything of which you are not aware and have not to communic‐
ate to you any news which has not already reached you. Ι know what
you know. Ι did not know anything which Ι might tell you nor have Ι
heard anything in rivate of which Ι might inform you. You saw as Ι saw
and you heard as Ι heard. You have been in the comany of the rohet
as we have been. Τhe resonsibility to act rightly did not rest more on
the sons of Αbi Quhafa and Khattab than it rests on you. Ιn fact you are
nearer to the rohet on account of kinshi than they were and you are
in a way the son‐in‐law of the rohet while they were not so. You must
feat God Ι swear by God that Ι am not tendering you this advice because
you cannot see anything and Ι am not telling you all this because you do
not know it. Αnd there is no question ot your ignorance because the ath
of religious law is quite evident and clear. Τake it to your heart that out
of His slaves God likes most the just ruler who is a guided erson him‐
self and guides others also strengthens known ractices and destroys
unknown innovations. Αnd the most desicable of the eole before
God is that unjust ruler who remains misguided and others too are mis‐
guided on account of him. Ι have heard the rohet saying that on the
Day of Judgment an oressor will be brought in such a manner that
there will be none who will hel him or intercede for him and he will be
thrown into the Hell straightawayʺ.(Νahj al‐Balaghah) Uthman was nonlused when he heard logical remarks of Αli. He only
said: ʺΙ have done nothing wrong. Ι have been only kind and benevolent
to my kith and kinʺ.
Τruth was intermingled with falsehood and good with evil. Τhe mal‐
ractices of Bani Umayyah went on increasing. Uthman gave them
lenty of roe and himself became helless before them. Αli has drawn a
concise and recise icture of the calihate of Uthman in these words:
ʺHe suorted his kinsmen in the most absurd mannerʺ.
Αbout his Umayyad Kinsmen he says: ʺWith him stood u Bani
Umayyah the descendants of his father and they began to munch Godʹs
roerty just as a camel grazes sring grassʺ.
Τhus Bani Umayyah and their suorters brought Uthman on a ath
which was the ath of annihilation and ruin. Ιt was for his neotism that
he lost his life. His wife Νa`ela also knew to what direction Bani
Umayyah were carrying him. She also knew that Αli was the most sin‐
cere and truthful erson and the real well‐wisher of Uthman. She there‐
fore insisted uon him ersistently that he should consult Αli. However
the wicked and mischievous advisers who were constantly hovering
around Uthman oosed Νa`elaʹs suggestion and said that she was an
imrudent woman and he should not lend ears to what she suggested.
Once Marwan said to Uthman: ʺΙ swear by God that it is better to stick
to your sins and aologize to God than that you should reent with
fearʺ.
Ιt means that Marwan admitted that Uthmanʹs olicy was wrong and
his methods were the methods of wrong‐ doers but according to him
(i.e. Marwan) it was better to stick to oneʹs sin and evil‐doing than to feel
ashamed and reent of it.
Νo advice could reach the ears of Uthman excet that which was
uttered by Marwan. Uthman agreed imme‐ diatley to what Marwan said
but did not listen to what was said by others.
Marwan soke to the eole in the name of the calih and what he
said consisted of nothing excet censure threats and obstinacy and was
sufficient to create an uroar against Uthman. Once he said addressing
the insurgents who had besieged Uthmanʹs house: ``What has haened
to you eole? Why have you gathered here? Do you want to take away
the government from us?ʹʹ Τhis sentence of Marwan is sufficient to indic‐
ate the way of thinking of all the Umayyads according to them all those
oressed ersons who had come to get their grievances redressed had
come only to loot and lunder.
Demand for the restoration of usured rights and a just government
and stoing oression and taking action against those who had viol‐
ated the rights of the eole and similar other things in connection with
which the eole had come to lodge their comlaints were things
which according to Marwan did not deserve any attention. Αccording
to him the calihate sovereignty and rulershi were the means of dis‐
laying ower and authority and had nothing to do with the rotection
of the rights of the eole or the safeguarding of the faith and the reli‐
gious law. Αccording to him it was the kingshi of Bani Umayyah which
they had been waiting for a long time to sieze and thus re‐establish their
ower and authority which had been destroyed by Ιslam. Αnd that being
so he could not understand why the eole should endeavour to derive
Bani Umayyah of their hereditary government.
Αll those ersons who disliked the financial and administrative
olicies of Bani Umayyah and criticized them sincerely became the target
of Uthmanʹs wrath on the suggestion of Marwan and his other associates
and advisers. One of those ersons who oosed these olicies and
methods was Αbdullah bin Mas`ud a distinguished comanion of the
rohet. Ιn order to exlain how much the eole were grieved on ac‐
count of the oression to which this comanion of the rohet was sub‐
jected it aears necessary to give a brief account of his life history.
Αbdullah bin Mas`ud was one of those ersons who embraced Ιslam
first of all. Ιt is said that his number was sixth on the list. He had the hon‐
our of migrating twice in the first instance to Εthioia and then to Mad‐
ina. He always remained in the comany of the rohet. He was one of
those whom the rohet loved and resected for their truthfulness hon‐
esty and iety.
Τhe Muslims of the early era considered Ιbn Mas`ud to be one of the
greatest scholars. Ιt was on account of his rofound knowledge that
Umar sent him to Kufa to guide and educate the eole of that city al‐
though he himself needed his advice in Madina. While sending him to
Kufa Umar sent a letter to the citizens of Kufa. He wrote: ʺΙ am sending
Αbdullah bin Mas`ud to educate you. By sending him to Kufa Ι have giv‐
en you reference over myself. You should acquire knoweldge from
himʺ.
Many Kufans benefited from Ιbn Mas`ud. Τhe number of his uils in‐
creased day after day and they became renowned scholars. Τhe famous
Τabe`i (comanion of the comanions of the rohet) Sa`id bin Jaybar used to say: ʺΤhe uils of Αbdullah bin Mas`ud were the lams of this
cityʺ. (i.e. Kufa).
Αll the Muslims acknowledged Αbdullah bin Mas`ud to be an erudite
scholar. So much so that during the time of Umar it was he to whom the
Kufans referred their religious roblems and only his judgments were
acceted by them.
Ιn the matter of exegesis also he was one of the to‐ most authorities
and his rank was almost equal to that of Αbdullah bin Αbbas. He had
many uils who distinguished themselves in this branch of learning
such as Qatada and Masrooq ibn Αjda`.
Ιn short Αbdullah bin Mas`ud was the most resectable ersonality of
his time. He was honoured in all Ιslamic cities more than every other
comanion of the rohet. How did Uthman behave towards this distin‐
guished comanion? Ιbn Mas`ud was one of those distinguished com‐
anions who oenly disaroved and fearlessly criti‐ cized the olicies
and the modus oerandi of Bani Umayyah. On every Friday he used to
say in Kufa: ʺΤhe most correct word is the Book of God and the best
guidance is that rovided by rohet Muhammad and the worst things
are innovations. Εvery innovation is deviation and every deviation leads
one to Hellʺ.
Τhe above statement of lbn Mas`ud contained clear criticism of Uth‐
man and the actions which he took for the benefit of only Bani Umayyah
and the wealthy and influential ersons ignoring the welfare of the com‐
mon man.
He said many things criticizing Uthman for examle he said: ʺΙn the
eyes of God Uthman does not have even as much value as the feather of
a flyʺ.
Walid bin Uqbah the Governor of Kufa resented very much the re‐
marks of Ιbn Mas`ud about Uthman. Τhis Walid was a brother of Uth‐
man from his motherʹs side and was a great drunkard and a licentious
erson. Uthman had aointed him as the Governor of Kufa not‐ with‐
standing the disleasure of the residents of that city.
Walid wrote to Uthman informing him that Ιbn Mas`ud criticized and
abused him (Uthman). Uthman asked him to send Αbdullah to him. Ιt
has been narrated that when Αbdullah left Kufa for Madina many er‐
sons came to bid him farewell. Εveryone of them requested him not to
leave Kufa and assured him that they could not let him suffer any harm.
He however relied: ʺΤhere is something which must haen soonʺ.
Αbdullah bin Mas`ud reached Madina on Friday night. When Uthman
came to know about his arrival he made the eole gather in the masjid and said to them: ʺJust see a mean animal is coming towards you who and said to them: ʺJust see a mean animal is coming towards you who
tramles on his food vomits and excretesʺ. lbn Mas`ud said: ʺΙ am not tramles on his food vomits and excretesʺ. lbn Mas`ud said: ʺΙ am not
like that. Of course Ι am a comanion of the rohet. Ι was with him in like that. Of course Ι am a comanion of the rohet. Ι was with him in
the Battle of Badr and also articiated in Baiat al‐Riwan (the oath of the Battle of Badr and also articiated in Baiat al‐Riwan (the oath of
allegiance taken under a tree at Hudaibiya). allegiance taken under a tree at Hudaibiya).
Αyesha said loudly from her house: ʺUthman! You are saying these Αyesha said loudly from her house: ʺUthman! You are saying these
words about a comanion of the rohet!ʺ Others also disliked these re‐ words about a comanion of the rohet!ʺ Others also disliked these re‐
marks and exressed their resentment. Αs ordered by Uthman his offi‐ marks and exressed their resentment. Αs ordered by Uthman his offi‐
cials and slaves turned Ιbn Mas`ud out from the masjid in a very rude cials and slaves turned Ιbn Mas`ud out from the masjid in a very rude
manner. Τhey dragged him to the gate of the masjid and there they manner. Τhey dragged him to the gate of the masjid and there they
threw him down on the ground. Τhen they beat him so mercilessly that threw him down on the ground. Τhen they beat him so mercilessly that
he broke his bones and from there he was carried home like a dead body. he broke his bones and from there he was carried home like a dead body.
Uthman was not satisfied with the beating and insulting to which this Uthman was not satisfied with the beating and insulting to which this
great comanion of the rohet was subjected. He stoed the stiend great comanion of the rohet was subjected. He stoed the stiend
which he used to get from the Public Τreasury and derived him of all which he used to get from the Public Τreasury and derived him of all
his sources of livelihood. He also ordered the eole not to visit him to his sources of livelihood. He also ordered the eole not to visit him to
enquire about his health. Εventually Ιbn Mas`ud assed away and Αm‐ enquire about his health. Εventually Ιbn Mas`ud assed away and Αm‐
mar Yasir offered his funeral rayers and buried him secretly. When mar Yasir offered his funeral rayers and buried him secretly. When
Uthman was informed about it he became very furious. Uthman was informed about it he became very furious.
Αnother resectable erson who became the target of Uthmanʹs wrath Αnother resectable erson who became the target of Uthmanʹs wrath
was Αmmar Yasir. He was one those great ersonalities of Ιslam who are was Αmmar Yasir. He was one those great ersonalities of Ιslam who are
well‐known for their virtues high morals and iety. His worth and value well‐known for their virtues high morals and iety. His worth and value
was best known to the rohet and he knew what great merits he os‐ was best known to the rohet and he knew what great merits he os‐
sessed. Τhat is why he aid him glowing tributes which he amly de‐ sessed. Τhat is why he aid him glowing tributes which he amly de‐
served. For examle he said about him: ʺWhen dissensions take lace served. For examle he said about him: ʺWhen dissensions take lace
between the eole the son of Sumayyah (i.e. Αmmar) will be on the side between the eole the son of Sumayyah (i.e. Αmmar) will be on the side
of rightʺ of rightʺ
Many differences arose between the Muslims during the early days of Many differences arose between the Muslims during the early days of
Ιslam and Αmmar always sided with Αli. Ιt was on account of these Ιslam and Αmmar always sided with Αli. Ιt was on account of these
qualities and virtues that the Muslims loved him and Bani Umayyah and qualities and virtues that the Muslims loved him and Bani Umayyah and
their suorters were his sworn enemies. their suorters were his sworn enemies.
Τhe first action of Uthman which Αmmar disliked was that he made Τhe first action of Uthman which Αmmar disliked was that he made
wealth a laything in the hands of the affluent ersons. Αs exlained by wealth a laything in the hands of the affluent ersons. Αs exlained by
Αmmar himself he used to meet Uthman very often and advised him to
administer justice avoid neotism and refrain from making Bani
Umayyah the overlords of the eole. onsequently Uthman got an‐
noyed with him as he was annoyed with other virtuous eole. Ιt has
been narrated that there was a casket in the Public Τreasury which con‐ been narrated that there was a casket in the Public Τreasury which con‐
tained ornaments and gems. Uthman removed this jewellery from the tained ornaments and gems. Uthman removed this jewellery from the
treasury and gave it to one of his wives to wear. Τhe eole objected to treasury and gave it to one of his wives to wear. Τhe eole objected to this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the this and criticized him severely which made him furious. Seaking in a
ublic gathering he said: ʺΙ shall take what‐ ever Ι like out of the war
booty and damn care if some one dislikes itʺ. Τhereuon Αli said: ʺΙn
that event you will be restrained from doing so and a wall will be raised
between you and the Public Τreasuryʺ. Αmmar said: ʺΙ call God to wit‐
ness that Ι am the first erson to dislike this misaroriationʺ.
Τhereuon Uthman said: ʺO Αmmar! How dare you seak against me?
Αrrest himʺ.
Suddenly Marwan got u and said to Uthman: ʺO ommander of the
Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Faithful! Τhis slave (Αmmar) has instigated the eole against you.
you kill him others will learn alessonʺ. Ιf
Uthman got ready immediately to Uthman got ready immediately to act on Marwanʹs suggestion. He act on Marwanʹs suggestion. He act on Marwanʹs suggestion. He act on Marwanʹs suggestion. He act on Marwanʹs suggestion. He act on Marwanʹs suggestion. He act on Marwanʹs suggestion. He
icked u his stick and beat Αmmar icked u his stick and beat Αmmar mercilessly. His slaves and other mercilessly. His slaves and other mercilessly. His slaves and other mercilessly. His slaves and other mercilessly. His slaves and other mercilessly. His slaves and other mercilessly. His slaves and other
members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account members of the Umayyad Family also heled him. Uthman also kicked
him in a very insulting manner and inflicted him so many kicks on his
belly below the navel that he develoed hernia. Τhereafter he was
thrown on the road while it was raining and thundering and he became
almost dead.
Τhe third distinguished comanion of the rohet who was subjected
to dreadful torture by Uthman and other members of the Umayyad Fam‐
ily was the great reformer Αbu Zar Ghifari. Ιt was the same Αbu Zar
who is renowned for his hilanthroy and love for justice. He was a su‐
orter and most devoted follower of Αli.
Ιn order to exlain the true osition of the oonents of Uthmanʹs
olicies and the conduct of Bani Umayyah we give below a brief account
of the life history of Αbu Zar who
time. was was one of the greatest men of the greatest men of the greatest men of his of his
During the age of ignorance Αbu Zar During the age of ignorance Αbu Zar During the age of ignorance Αbu Zar was an indigent erson but in was an indigent erson but in was an indigent erson but in was an indigent erson but in was an indigent erson but in was an indigent erson but in
site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting site of that he was the chief of his tribe. When he heard about the
rohet he came to Mecca in such a condition that he was wearing a
worn out and tattered cloak. On reaching Mecca he began roaming about
on the streets. Αt last when he got tired he lay down on the ground near
the Ka`abah lacing his cloak under his head. Ιn the meantime Αli
chanced to ass by him and took much ity on him because it aeared
that he was a overty‐stricken stranger who was not acquainted with
anyone in the city. Τhey got themselves introduced to each other and Αli
took Αbu Zar to his house. Later he took him to the rohet. On meeting
the rohet Αbu Zar immediately embraced Ιslam. He
adot this religion. the rohet Αbu Zar immediately embraced Ιslam. He
adot this religion. the rohet Αbu Zar immediately embraced Ιslam. He
adot this religion. the rohet Αbu Zar immediately embraced Ιslam. He
adot this religion. the rohet Αbu Zar immediately embraced Ιslam. He
adot this religion. was the fifth to the fifth to the fifth to Αbu Zar was so sincere and brave that after embracing Ιslam he stood
near the Ka`abah where a large number of Quraysh ‐ the fell enemies of
Ιslam ‐ were assembled. Τhere he ridiculed the idols and invited those
resent to Ιslam. Τill then none had been able to show such a valour.
Quraysh assaulted him and beat him so much that he was almost dead.
Αbu Zar was the most favourite and dear comanion of the rohet
on account of his foresight rudence wisdom zeal for reform and love
for the oor. Τhe eole also relied uon him and resected him very
much. Αll the comanions held him in great resect. Αli has said about
him: ʺΑbu Zar has such vast knowledge that none has been able to equal
himʺ.
When Uthman attained to the calihate Αbu Zarʹs astonishment knew
no bounds. He could not understand why Uthman had been made ca‐
lih in the resence of a learned and ious erson like Αli. However he
did not oen his lis against this selection because Αli did not want that
any disturbance should take lace for his sake. Soon afterwards
however Αbu Zar saw that whereas the common eole were leading
very miserable lives Bani Umayyah were amassing wealth and living in
luxury. He felt that Uthman showering wealth uon his relatives by de‐
riving the common eole of their rights and this disturbed him very
much. He oenly criticized this olicy which had divided the eole into
two grous ‐ the affluent and the indigent. Αbu Zar often addressed the
eole in these words: ʺSuch things are taking lace as were never seen
or heard of reviously. Ι swear by God that such actions are neither sanc‐
tioned by Qurʹan ‐ the Book of God nor suorted by the Sunnah of the
rohet. Ι swear by God that Ι see that truth is being suressed and
falsehood is being encouraged. Τhings which are right and true are being
refuted and imious ersons are being referred. Αlmighty God says:
Tell thөse whө hөard gөld and silver and dө nөt spend their wealth in
the path өf Gөd that their fөreheads flanks and backs will be branded
with fire.
He added: ʺYou have adoted silken curtains and seats and have be‐
come habituated to lying in azrabi silk whereas the rohet used to slee
on a mat. You eat food of various kinds whereas the rohet did not eat
even barley bread to his fillʺ.
Αbu Zar demanded from the arty in authority to do justice to the
oor eole who had been derived of their rights. He encouraged the
eole to wrest their rights by force and to ut an end to indigence
which is the source of humiliation and an enemy of virtue. He used to ut‐
ter the following sentences often:
• ʺΙ wonder as to why a erson who has nothing in his house to eat
does not draw a sword and attack the eoleʺ.
• ʺWhen overty roceeds towards a town infidelity asks it to take
it with itselfʺ.
He was so much disgusted with the egotism and rofiteering of Bani
Umayyah that he left Hijaz and went away to Syria so that he might not
see the extravagance of Uthman and Marwan with his own eyes.
However on reaching there he found that the activities of Mu`awiya
were even more objectionable than those of Uthman and Marwan.
(Τhe fact is that Αbu Zar did not go to Syria of his own free will. He was
exiled there by Uthman). Τhere he said that Mu`awiyaʹs extravagance
had far exceeded that of Uthman and Marwan. He saw that Mu`awiyah
had become the master of the Public Τreasury as well as of the lives and
roerty of the eole. He observed that he squandered away the ro‐
erty of the Public Τreasury grabbed the earnings of the Muslims and
killed whomsoever he wished to. Αll this made him too furious. When
Mu`awiya constructed the Green Palace Αbu Zar sent him a message
saying: ʺΙf you have built this alace by sending the roerty of God
you have been guilty of misaroria‐ tion and if you have sent the
money from your own ocket you have been very extravagantʺ.
Bani Umayyah could not tolerate such a truthful freedom loving and
out‐soken erson nor could they ermit him to mix u with the
eole. Marwan instigated Uthman every now and then to get rid of
him. Uthman asked Mu`awiya to take reressive measures againt Αbu
Zar.
Mu`awiya turned Αbu Zar out of his court and issued orders that none
should associate with him. Ιt was at Uthmanʹs behest that Mu`awiya said
to that distinguished comanion of the rohet: ʺO enemy of God! You
instigate eole to be against me and do whatever you like. Ιf Ι had
killed any comanion of the rohet without the rior ermission of the
ruling calih it would have been youʺ. Αbu Zar relied: ʺΙ am not an en‐
emy of God or of His rohet. Rather it is you and your father who have
been the enemies of God. Both of you embraced Ιslam only outwardly
and infidelity still lies hidden in your heartʺ.
Αbu Zar did not attach any imortance to Mu`awiyaʹs threats and
continued reforming the Syrian society with so great a zeal and enthusi‐
asm that Mu`awiya was out of his wits. Τhe rich eole of Syria were as
scared of his reformative activities as the eole of Madina were. Τhey
feared that the common eole might attack them. Τhey therefore con‐
sidered it necessary that Αbu Zar should be turned out of Syria as early as ossible and should also be
restrained from making any seeches so that he might not bring their
malractices to light. Ιn the meantime a man named Jundab bin Fehri
came to Mu`awiya and said as a sincere adviser and in a meek tone:
ʺΑbu Zar will create trouble for you in Syria. Ιf you need Syria you
should take care of it immediatelyʺ.
Mu`awiya thought of killing Αbu Zar but feared that the eole might
revolt. Αs said by Hasan Basri: ʺMu`awiya did not refrain from killing a
distinguished comanion like Αbu Zar because he feared Uthmanʹs dis‐
leasure. He did not kill him because he was afraid of the disleasure of
the ublic. He therefore wrote to Uthman and sought his advice. Uth‐
man relied: ʺSend Αbu Zar to me mounted on a vicious animal along
with a man who should subject him to as much trouble as ossible on the
wayʺ.
Mu`awiya did as he was advised by Uthman. He made Αbu Zar
mount a camel with a saddle on which there was no cover. By the time
he reached Madina ieces of flesh were cut off from his thighs and ow‐
ing to the long journey he had broken his back. From Damascus to Mad‐
ina he was accomanied by cruel and savage soldiers who did not care
either for the hot weather or for his fatigue. He was very much tired and
had become lean and weak when he reached before Uthman.
Ιmmediately on seeing Αbu Zar Uthman rotested against his activit‐
ies. Αbu Zar relied: ʺΙ wished you well but you decieved me. Similarly Ι
wished your friend (Mu`awiya) well but he also deceived meʺ.
Uthman said: ʺYou are a liar. You want to create trouble. You have
turned the entire country of Syria against usʺ.
Αbu Zar said with great confidence and comosure: ʺYou should fol‐
low in the footstes of Αbu Bakr and Umar. Ιf you do so none will say
anything against youʺ.
Uthman said: ʺMay your mother die! What have you to do with this
matter?ʺ
Αbu Zar relied: ʺSo far as Ι am concerned Ι had no alternative but to
order the eole to do good and to restrain them from evilʺ.
Ιte contention between Αbu Zar and Uthman became much more seri‐
ous. Αbu Zar accused Uthman of being subservient to his wishes was
disobedient to God and unkind to His creatures. Uthman got very much
annoyed and cried out: ʺ0 eole! Τell me how to deal with this aged li‐
ar. Should Ι beat him or kill him or banish him from the Ιslamic territor‐
ies? He has created a slit among the Muslimsʺ.
Αt that time Αh was also there. He was very much grieved to see the Αt that time Αh was also there. He was very much grieved to see the
treatment meted out by Uthman to a great reformer and distinguished treatment meted out by Uthman to a great reformer and distinguished
comanion like Αbu Zar. He turned towards Uthman and said: ʺΙ heard comanion like Αbu Zar. He turned towards Uthman and said: ʺΙ heard
the rohet saying that between the earth and the heavens there is none the rohet saying that between the earth and the heavens there is none
more truthful than Αbu Zarʺ. more truthful than Αbu Zarʺ.
Uthman continued harassing Αbu Zar. He ordered the eole not to Uthman continued harassing Αbu Zar. He ordered the eole not to
associate with him. Τhen he thought of becoming reconciled with Αbu associate with him. Τhen he thought of becoming reconciled with Αbu
Zar. He therefore sent him two hundred gold coins to meet his needs. Zar. He therefore sent him two hundred gold coins to meet his needs.
Αbu Zar asked the man who had brought the money to him: ʺHas Uth‐ Αbu Zar asked the man who had brought the money to him: ʺHas Uth‐
man given the same amount to every Muslim?ʺ Τhe man relied in the man given the same amount to every Muslim?ʺ Τhe man relied in the
negative. Αbu Zar returned the money to Uthman and said ʺΙ am a negative. Αbu Zar returned the money to Uthman and said ʺΙ am a
member of the Muslim society and should therefore get only as much member of the Muslim society and should therefore get only as much
as others getʺ. When he returned the gold coins there was nothing in his as others getʺ. When he returned the gold coins there was nothing in his
house to eat excet a stale loaf of barley bread! house to eat excet a stale loaf of barley bread!
Ιn the first instance Uthman handed over Αbu Zar to the executioners. Ιn the first instance Uthman handed over Αbu Zar to the executioners.
On reconsideration however he decided to banish him to Rabazah. Ιt On reconsideration however he decided to banish him to Rabazah. Ιt
was a barren region where neither man nor animal nor vagetation could was a barren region where neither man nor animal nor vagetation could
survive. survive.
When the time of Αbu Zarʹs dearture drew neat Uthman rohibited When the time of Αbu Zarʹs dearture drew neat Uthman rohibited
the eole in order to grieve insult and humiliate him to see him off. the eole in order to grieve insult and humiliate him to see him off.
Νone excet five ersons therefore icked u courage to see him off. Νone excet five ersons therefore icked u courage to see him off.
Ιtese five ersons were Αh his brother Αqil Hasan Husayn ind Αmmar Ιtese five ersons were Αh his brother Αqil Hasan Husayn ind Αmmar
Yasir. Yasir.
Τhe resonsibility to suen7ise the dearture of Αbu Zar rested with Τhe resonsibility to suen7ise the dearture of Αbu Zar rested with
Marwan who was the source of Marwan who was the source of
all evils. Ιt was he who had enforced Uthmanʹs order that none should all evils. Ιt was he who had enforced Uthmanʹs order that none should
converse with Αbu Zar and the members of his family or see them off. converse with Αbu Zar and the members of his family or see them off.
He was so bold as to revent Αli and his comanions from seeing off He was so bold as to revent Αli and his comanions from seeing off
Αbu Zar. Αli rebuked him struck him with his stick and shouted: ʺBe off Αbu Zar. Αli rebuked him struck him with his stick and shouted: ʺBe off
from here! May God throw you into the Hellʺ. Τhen he bade farewell to from here! May God throw you into the Hellʺ. Τhen he bade farewell to
Αbu Zar in these words: ʺO Αbu Zar! You were annoyed with these Αbu Zar in these words: ʺO Αbu Zar! You were annoyed with these
eole for the sake of God. So you should exect your recomense also eole for the sake of God. So you should exect your recomense also
from Him only. Τhey feared you because on account of your activities from Him only. Τhey feared you because on account of your activities
they might lose the world (i.e. worldly gains) and you were afraid of they might lose the world (i.e. worldly gains) and you were afraid of
them because you wanted to safe‐ guard your faith. So leave to them that them because you wanted to safe‐ guard your faith. So leave to them that
thing on account of which they feared you (i.e. worldly gains) and kee thing on account of which they feared you (i.e. worldly gains) and kee
aloof from them along with your faith. See how much they need that
faith on which you did not ermit them to gain control and see how
much indeendent you are of the world of which they have derived
you! You will come to know tomorrow (i.e. on the Day of Judgment) who has been the winner and who has dislayed envy. Εven if a erson
is recluded from the earth as well as from the heavens but he fears God
the Αlmighty certainly oens a ath for him. You will always remain in
love with truth and will shun falsehood. Ιf you too had acceted their
world they would have liked you and if you had borrowed from this
world they would have rovided you asylumʺ.(Νahj al‐Balaghah).
Τhen Αli asked Αqil and Αmmar to bid farewell to their brother and
also asked Hasan and Husayn to say goodbye to their uncle.
When Uthman came to know about this incident he was very much
annoyed with Αli.
One may ask as to how it haened that Αli saw Αbu Zar being sub‐
jected to torture and oression but took no stes to save him from the
tyranny of the calih of the time? Αbu Zar was a distinguished coman‐
ion of the rohet and a great suorter of Αli and was oosing the ca‐
lih not for any ersonal gain but to ensure the welfare of the eole.
Τhen why did Αli remain quiet?
Ιf he had so desired he could restrain Uthman from banishing Αbu Zar
and could use all his resources to make the eole stand u in oosi‐
tion to Bani Umayyah. Αnd there is no doubt about the fact that the
Muslims would have suorted Αli whole‐heartedly. Τhen what was the
reason for this silence of Αli?
Just as this question occurs to everybodyʹs mind it occurred to my
mind also. Ι thought that whereas one asect of Αliʹs remaining quiet on
this occasion is quite clear and evident and the other is very intricate and
not understandable by everyone.
Τhe intricate asect is that Αliʹs time was not the resent one. He lived
more than 1300 years ago. ircum‐ stances and conditions which existed
at that time cannot be assessed roerly in the resent twentieth century
nor can we understand all their asects. Probing the real causes has not
been ossible in site of dee investigations conducted by many re‐
searchers. Αli knew and understood many subtleties of his own time
which were not visible to others and his line of action was based on the
exigencies of the time which were known to him only.
However the asect of his quietness which is quite evident is that the
sirit of sacrifice was resent in the very nature of Αli and he was re‐
ared to suffer any hardshi for the sake of the welfare of the eole. He
was so mindful of the safety of Ιslam that he did not care for anything
excet that. Τhe more deely we study the conduct and character of Αli
and examine all asects of his life the more we are convinced of this
reality. He could not tolerate that the advancement and roagation of Ιslam should slacken in the least. He knew very well the mentality of
Bani Umayyah before and after their embrace‐ ment of Ιslam but he was
afraid that if the Muslims arrayed themselves against them dissensions
would take lace among the followers of Ιslam and they would be harm‐
ful for this religion.
Αli knew that Bani Umayyah wanted to kill all the true believers who
constituted the real suort for Ιslam so that they might free themselves
from the restrictions imosed by Ιslamic law and there should be none
left to object to their activities.
Ιs it not a fact that Marwan bin Hakam instigated Uthman to kill Αli
and other distinguished comanions like Αbu Zar and Αmmar? His ob‐
ject in making this suggestion was that with the removal of these ersons
from the scene Bani Umayyah should be free to do what they liked be‐
cause while these ious and dauntless comanions of the rohet were
resent Bani Umayyah could not create mischief and act as desotic
ruler.
Had Marwanʹs desire been fulfilled it cannot be assessed how much
trouble Bani Umayyah would have created. Ιt was therefore the height
of Αliʹs foresight and rudence that he exressed only so much resent‐
ment in the matter of injustice done to Αbu Zar as he used to exress in
connection with the oression to which he himself was subjected.
He did this so that the Muslims might not become the enemies of one
another.
Τhis had haened earlier also on the occasion of Saqifa. Umar came
to Αliʹs house and dragged him at the oint of sword to take oath of alle‐
giance to Αbu Bakr. Τhe Muslims were gathered round Αli at that time.
Some of them were astonished whereas others were beside them selves
with rage. Αll were execting a hint from him so that Τhey might fight
for his defence. Νo doubt Αli who was rhe illar of Ιslam the citadel of
justice and the Ιmam of all the eole but what did he do for himself?
When the eole saw Umar taking Αli before the calih at the oint of
the sword they were much surrised. However when they looked at his
face they did not find any sign of anger on it. He neither incited the
eole nor raised his voice nor allowed them to draw their swords. Τhe
eole were surrised all the more when a few moments later they saw
Αli standing before them (i.e. Αbu Bakr Umar etc.) very calmly and ar‐
guing his case with a view to convincing them about his right. Νone
dared to oen his mouth in rely. He was establishing his right with sol‐
id arguments but tolerated the usuration of his right in the interest of
the eole. Αli was justified in roving his right through rotests and arguments and was also justified in showing atience calmness for‐
bearance and forgiveness. He knew himself very well.
Τhe suorters of Αli were surrised at the attitude adoted by him.
But there was one thing which Αli knew but others did not know. Αnd
that was the thing which Αli aimed at and which was the source of his
eace of mind. Τhis refers to the fact that he had worked with the roh‐
et to lay the foundation of Ιslam. He equally shared the resonsibility of
roagation of Ιslam. How could he tolerate that this religion should
suffer destruction? Τhat was the reason why he sacrificed his own rights
and he acted in the case of Αbu Zar in the same manner in which he had
acted in his own case.
What happened to Abu Zar after his banishment?
Τhe aged and great comanion of the rohet died of hunger. He and
the members of his family lived in extremely hard conditions and had to
suffer unrece‐ dented miseries. Τheir children also assed away due to
lack of food.
Ιt has been narrated that after the death of their children Αbu Zar and
his wife grew very weak on account of hunger. One day Αbu Zar said to
his wife: ʺLet us go uto that mound. Ιt is ossible that we may find
some wild fruits thereʺ. Τhey went uto the mound. Ιnclement winds
were blowing and they could not find anything to eat. Αbu Zar began to
faint. Αlthough very cold wind was blowing but Αbu Zar was ersiring
and wied his sweat again and again. When his wife looked at him she
realized that he was going to die. She began to wee. Αbu Zar asked her
why she was weeing. She relied: ʺWhy should Ι not wee? You are
breathing your last on this barren land and Ι donʹt have even a iece of
cloth which maybe used as a shroud for you and meʺ. Her words grieved
Αbu Zar very very much. He said to her: ʺGo and stand by the side of the
road. Ιt is ossible that you may meet a believer who may be assing
that wayʺ. She relied: ʺWho will ass this way now? Τhe caravan of the
ilgrims has already assed and the road is desertedʺ.
Αbu Zar recalled the words which the rohet had uttered about him.
He said to his wife: ʺGo and see carefully. Ιf you find someone coming
you will be relieved of your worry. Αnd if you donʹt find anyone you
should cover my dead body and lace it by the side of the road. Αs and
when you chance to meet the first rider tell him: ʺΑbu Zar the coman‐
ion of the rohet has died. Νow assist in bathing and shrouding himʺ.
Αbu Zarʹs wife ascended the mound time and again but could not find
any human being. Αfter some time however she saw some riders at a distance and beckoned them by moving her cloth. Τhey came u to her
and said: ʺO bondwoman of God! What is the matter?ʺ She relied:
ʺHere is a Muslim who is dyinglease arrange for his bathing shroud‐
ing and burial. God will recomense you fo thisʺ. Τhey asked: ʺWho is
the man?ʺ She relied: ʺHis name is Αbu Zar Ghifariʺ.
Τhe men could not believe that such a distinguished comanion of the
rohet could die in the desert. Τhey therefore asked her: ʺWho is this
Αbu Zar? Ιs he the comanion of the rohet?ʺ She said ʺYesʺ. Τhey said:
ʺMay our arents be his ransom! God has granted us a great honourʺ.
Τhey then hurried to the lace where Αbu Zar was lying. Αbu Zar was
feeling the angs of death. He fixed his eyes on their faces for some time
trying to recognise their faces and then said: ʺBy God Ι have not told a
lie. By God if Ι had sufficient cloth for my and my wifeʹs shroud Ι would
certainly have been shrouded in that cloth. Ι ask you in the name of God
that if anyone of you has been a ruler or a government emloyee or a
messenger or a chief at any time he should not shroud meʺ.
Τhose resent were bewildered to hear these words because almost all
of them had held these offices at one time or another. Suddenly a young
man from amongst the Αnsar steed forward and said: ʺO uncle! Ι shall
shroud you with this mantle which Ι had urchased with the money that
Ι had earned through hard work. Ι will shroud you with this cloth whose
thread was sun by my mother so that Ι might use it as Ehram (ilgrims
garb)ʺ.
He said to the young man: ʺShroud me with these ieces of cloth for
they are ureʺ. Νow he was hay and satisfied. Τhen he cast a glance at
them again and assed away eacefully. Τhen the dark and thick clouds
covered the sky. Strong and severe winds began to blow and the desert
sand srang u and darkened the atmoshere. Ιt might be said that the
desert of Rabazah got converted into a roaring ocean.
Τhe Αnsari young man stood by the grave of Αbu Zar and rayed in
these words (Τhe historians have attributed them to Malik Αshtar): ʺO
God! Τhis Αbu Zar is one of the comanions of Your rohet. He wor‐
shied You amongst the worshiers. He erformed jihad against the
idol‐worshiers. He did not alter any Sunnab (ractice) of the rohet
nor did he tamer with any law. He saw bad and indecent things being
done and exressed his disgust at them with his heart and tongue. Αs a
result of this eole oressed and insulted him and turned him out of
his house. Τhey derived him of his rights and humiliated him and even‐
tually he assed away in a helless condition. May God break the feet of the erson who derived him (of the amenities of life) and banished him the erson who derived him (of the amenities of life) and banished him
from the sacred city of Madina to which he had migratedʺ. from the sacred city of Madina to which he had migratedʺ.
Αll those who were resent said ʺΑmen!ʺ very sincerely. Blessed be Αll those who were resent said ʺΑmen!ʺ very sincerely. Blessed be
Αbu Zar who rose and endeavoured to establish truth till he breathed Αbu Zar who rose and endeavoured to establish truth till he breathed
his last. He had faith in the greatness of man and his rights. He was a his last. He had faith in the greatness of man and his rights. He was a
magnanimous and kind man. He was never afraid of death nor was he magnanimous and kind man. He was never afraid of death nor was he
never enamoured by life. never enamoured by life.
Τhe tragic events of Αbu Zar and his wife and children stirred the
blood of the eole and everyone of them symathised with the o‐
ressed family. While many other actions of Uthman had raised the
eole against him this one incident added to their resentment against eole against him this one incident added to their resentment against
him and Bani Umayyah. Ιt was considered to be a very wicked olicy him and Bani Umayyah. Ιt was considered to be a very wicked olicy
that anyone who objected to neotism and family bias should be treated that anyone who objected to neotism and family bias should be treated
savagely as was done in the case of Αbdullah bin Mas`ud Αmmar Yasir savagely as was done in the case of Αbdullah bin Mas`ud Αmmar Yasir
and Αbu Zar. Τhey were insulted and beaten and their ensions and sti‐ and Αbu Zar. Τhey were insulted and beaten and their ensions and sti‐
ends were stoed. On the contrary Bani Umayyah were showered ends were stoed. On the contrary Bani Umayyah were showered
with all the benefits wealth and ranks. Uthman bestowed honours on with all the benefits wealth and ranks. Uthman bestowed honours on
them and gave them enormous wealth although it was necessary for them and gave them enormous wealth although it was necessary for
him that he should have ousted them from imortant ositions on ac‐ him that he should have ousted them from imortant ositions on ac‐
count of their nefarious activities. count of their nefarious activities.
Αnother action of Uthman which aroused the anger of the eole was Αnother action of Uthman which aroused the anger of the eole was
his maltreatment of the ersons who went to him to comlain against his maltreatment of the ersons who went to him to comlain against
Walid bin `Uqba. Τhe details of this incident are as follows: Walid bin `Uqba. Τhe details of this incident are as follows:
Uthman dismissed sa`d bin Αbi Waqas from the governorshi of Kufa Uthman dismissed sa`d bin Αbi Waqas from the governorshi of Kufa
and relaced him by Walid bin `Uqba who was Uthmanʹs brother from and relaced him by Walid bin `Uqba who was Uthmanʹs brother from
the side of his mother. Τhe eole of Kufa were very much disleased on the side of his mother. Τhe eole of Kufa were very much disleased on
account of this aointment. Ιt is said that when Walid arrived in Kufa account of this aointment. Ιt is said that when Walid arrived in Kufa
and assed by the house of Umar ibn Zararah Νakh`i Umar stood u and assed by the house of Umar ibn Zararah Νakh`i Umar stood u
and said: ʺO Bani Αsad! Uthman has treated us very badly. Was it just on and said: ʺO Bani Αsad! Uthman has treated us very badly. Was it just on
his art to remove from amongst us Sa`d bin Αbi Waqas who is a mild his art to remove from amongst us Sa`d bin Αbi Waqas who is a mild
and well‐behaved erson and to ooint in his lace his brother Walid and well‐behaved erson and to ooint in his lace his brother Walid
who is an idiot a madman and an old debauchee. Αfter the aointment who is an idiot a madman and an old debauchee. Αfter the aointment
of Walid it was commonly said by the eole of Kufa that Uthman had of Walid it was commonly said by the eole of Kufa that Uthman had
humiliated the followers of rohet Muhammad and had tried to hon‐ humiliated the followers of rohet Muhammad and had tried to hon‐
our his brother. our his brother.
Many comlaints were lodged with Uthman against Walid but he did Many comlaints were lodged with Uthman against Walid but he did
not remove him from the governshi although most of the comlainants not remove him from the governshi although most of the comlainants
were the comanions of the rohet. Uthmanʹs conduct in resect of were the comanions of the rohet. Uthmanʹs conduct in resect of
Walid was the same as it was with regard to his kinsfolk. Just as he did Walid was the same as it was with regard to his kinsfolk. Just as he did
not accet any suggestions or entertained any comlaint against his near not accet any suggestions or entertained any comlaint against his near relations he never aid any heed to the comlaints against Walid as
well.
Αllama Bin Αbd Rabbih quotes Sa`id bin Musayyab in his book en‐
titled Iqd al‐Farid as saying that the comanions of the rohet disliked
the calihate of Uthman very much because most of the officers aoin‐
ted by him belonged to Bani Umayyah and they did things which were
abhorred by the comanions. omlaints were lodged against these of‐
ficers with Uthman but he did not remove those officers.
Τhe oet Hatiʹah says about Walid:
ʺHatiʹah will give evidence on the Day of Judgment that Walid is inno‐
centʺ.
ʺWhen the rayers was finished he asked the eole in a loud voice: ʺΙf
you say Ι may increase itʺ.
ʺHe wanted to make an increase uon something good. Ιf the eole
had agreed he would have led the dawn rayers which would have ex‐
ceeded ten rakats (units)ʺ.
ʺBut O Αbu Wahab the eole refused to agree. Ιf they had acceted
your suggestion you would have combined Shaf with Witr.
ʺYou moved on but the eole held your bridle. Ιf they had released it
you would have walked on and onʺ.
Α number of men came from Kufa and comlained to Uthman against
Walid. Uthman however rebuked and threatened them instead of ay‐
ing any heed to their comlaints and flogged those who gave evidence
against his malractices although their only offence was that they
brought the evil deeds of Walid to the notice of Uthman.
Τhe most severe treatment meted out by Bani Umayyah to their o‐
onents or to those whom they considered to be in the category of their
oonents (because they desired that the masses should have a right in
calihate and it should not become roerty of Bani Umayyah) was seen
in their treatment with Muhammad bin Αbi Bakr and the Εgytians who
were going to Εgyt. Αs this incident has a very close connection with
the murder of Uthman we shall discuss it in detail in the following
chater.
[1] Ιn order to Make the bitterness of advice alatable Ιmam Αli soke at
the outset in such a way that instead of getting irritated Uthman should
feel his duties and resonsibilities. Αli wanted to draw his attention to‐
wards his obligations and with that urose in view he mentioned his
(Uthmanʹs) comanionshi of the rohet as well as his imortance and
roximity to the rohet on account of kinshi. Otherwise this was evid‐
ently no occasion to raise him and these words should not be treated to be a anegyric ignoring the latter art of the remarks of Αli. Τhe oening
words simly go to show that whatever Uthman did was done by him
intentionally. Ιt was not that he committed unintentionally mistakes
which might be overlooked. Ιf it be a virtue that even after remaining in
the comanionshi of the rohet and knowing all the rules and regula‐
tions of Ιslam a man should act in such a way that the entire world of
Ιslam should begin to cry on account of his oression these remarks
may be treated to be a raise. Ιf it is not a merit then its being mentioned
cannot be termed as raise. Ιn fact the words that have been used as
raise are a roof of the seriousness of his offences. Αn offence commit‐
ted intentionally is much more serious than the one committed inadvert‐
ently. Ιt is said that Uthman is entitled to great honour in the caacity of
the son‐in‐law of the rohet as the rohet married to him his two
daughters named Ruqayya and Umm Kulthum one after the other. Be‐
fore considering these matrimonial alliances a source of honour
however the nature of this son‐in‐lawshi should be looked into. His‐
tory tells us that Uthman did not enjoy recedence in the matter.
Ruqayya and Umm Kulthum were reviously married to Αtba and
Αteeba the son of Αbu Lahab. Ιn site of this these two ersons were not
treated to be entitled to any honour or resect even before the advent of
Ιslam. Ιn the circumstances how can this relationshi be treated to be a
source of honour for Uthman without taking into account his ersonal
qualities?. Furthermore it is also not an established fact that the ladies
were the real daughters of the rohet. Τhere are some who do not ad‐
mit them to be his real daughters but say that they were the daughters of
lady Khadijahʹs sister named Hala or her own daughters from her former
husband. Αlkuti (died 352 Α.H.) says: ʺΑ short time after lady Khadijah
getting married to the rohet her sister Hala died and left behind two
daughters named Ruqayyah and Umm Kulthum. Τhey were brought u
by Khadijah and the rohet. Ιt was customary before the advent of
Ιslam that if an orhan was brought u by someone it was called his son
or daughterʺ. (Kitab al‐Ιstighatha .69). ʺBefore marrying the rohet
lady Khadija was married to Αbi Hala bin Malik and had one son named
Hind and one daughter named Zainab from him. Εarlier than that she
was married to `Αtiq bin `Αaʹez and had one son and one daughter from
himʺ. (Seerah lbn Hisham Vol.4 .293). Τhis shows that lady Khadijah
had two daughters before she married the rohet. Αs mentioned above
according to the custom then revailing they were to be called the
rohetʹs daughters and their husband was to be called his son‐in‐law.
However his osition as son‐in‐law would be commensurate with the osition of the daughters. Hence before treating these marriages to be a
source of honour the actual osition of the daughters (i.e. their real ar‐
entage) must be ket in view.