In Islamic states the other communities viz: Jews, Christians and Magians, had all the civic rights provided they lived amicably with the Muslims and remained faithful to the state and did not cooperate or collaborate with the enemies of Islam. If these conditions were fulfilled, the state would be responsible for their safety and they will be free to follow the tenets of their own Faith. However, they were not allowed to drink intoxicants, eat pork or marry such women who are taboo for marriages under the Islamic system.
In a state subscribing to a certain system, when the rights of certain other groups are recognized, then some duties too are imposed on those groups. Therefore, in return for those social and economic rights, in addition to following the local laws and regulations, one additional tax is levied on these groups that are called the Jizyah. This word is derived from jaza’ that means return or compensation. This is the Arabic form of the Farsi word gazida or gaziya. The funds collected through jizyah were used for the development activity of the entire population irrespective of the religious denomination. Therefore, this tax was not an unnecessary burden on any community. The Muslims were paying the zakat and the others were paying the Jizyah for the common welfare of all the people. Therefore, it was not an unreasonable burden on the non-Muslims. The tariff for Jizyah was not fixed like that for Khiraj. The authorities fixed the charges on the basis of the circumstances prevailing. During the period of Amir al-Mu’minin (a.s) the rates of Jizyah were: Forty dirhams from rich and affluent, twenty-four dirhams from middle classes, and twelve dirhams from the common people.
The Jizyah was collected once every year. It was not levied on children, elderly persons, blind, mentally retarded and handicapped. There was no Jizyah on women and the religious hermits.
CITIZENSHIP
Human beings are gregarious. Their life is identified with togetherness. Because of this togetherness, people are identified with families, tribes and nations. In these groups, because of different natures of the individuals there are bound to be differences and disputes. Therefore, it is necessary to create a balance placing some restrictions on the individuals and groups were imperative. These norms of civilization make what is called citizenship. Because of the importance of the subject of citizenship, its study has been included in the curricula of the young students.
The basic principle of citizenship is that one should respect the feelings of others, cooperate, and protect each other in all matters in their environment. The concept of citizenship does not take effect until the individuals in the society understand their rights and duties and they learn how to live amicably together. They have to know how to behave with their neighbors, with men from their own profession, with the master, with the workers and others. They need to know what moral aspects they will have to bear in mind while interacting with others. A good citizen is one who thinks of the benefit of all the persons in his group as much as he thinks for his own benefit. He should dedicate himself to the service of his nation and the community. He should come forward to the aid of the weak and downtrodden. If someone calls for help, he should not quietly sneak away. The Prophet (a.s) said:
“If someone calls with the words, ‘O Muslims!’, and one who hears does not come to his help, then he is not a Muslim!”
It is this sense of citizenship that voluntary organizations have come up in the society with the main purpose of benefiting the people. The purpose of citizenship too is the same that the individual should not think only of himself, but he should have care for everyone around him. The Prophet 0f Islam (a.s) has said:
“One who does not attach importance to the affairs of the Muslims is not a Muslim!”
The norms of citizenship fixed by different nations, although they have a lot
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in common and subservient to the local customs and practices. But Islam, which is above all differences of color and race, and is the torchbearer of universal amity and welfare unites all men under the one brotherhood. It has based nationhood on universal basis where no distinction is made of color or of descent. It accepts neither boundaries for nationhood nor the official geographical restrictions.
The norms of citizenship promulgated by Islam do not pertain to any particular land or dominion. They are universal for all places and times. Therefore, Amir al-Mu’minin (a.s) who was a fountainhead of Islamic Learning has thrown light on the norms of citizenship. It is the result of our callousness and our pettiness that when the voice of this “Sage of Arabia” reverberated in the environment, we were deaf to it. But when the same voice was echoed by the West, we were all ear to it. There is no doubt that the norms and rules set by the thinkers in the world, have not a single article that was not enunciated by `Ali (a.s). Some of these norms are given here as examples.
(1) The basic principle of societal welfare is justice and fairplay. This maintains a balance between the powerful and the weak. The powerful controls himself for fear of accountability in inflicting excesses on the weak and the weak will have confidence that if the unkind hand of the powerful was about to strike him, law and justice would protect him like a defensive shield. Therefore, in a society where justice exists, peace prevails. Where cruelty flourishes, there the flames of discontent will keep burning inside the hearts of the downtrodden to assume the proportions of a wildfire in time! Amir al-Mu’minin (a.s) says, “Tread the path of justice and abstain from cruelty and waywardness. Because with waywardness you may have to leave your home and hearth and cruelty invites people to take to the sword!”
(2) It is the requirement of good citizenship that people respect the feelings of others. Do to others as one wishes others to do with him. `Ali (a.s) says, “What you like for yourself, you must wish for others too! What you do not want others to do; you must refrain from that as well!”
(3) Refrain from pride and prejudice because it creates hatred in the minds of others that might affect the amicable relations between people. Amir al-Mu’minin (a.s) says, “The biggest thing to be proud of is that one should have no pride!” The reason is that pride is the result of inferiority complex. A person with character, instead of making tall claims gives an example of his character with his actions.
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(4) Treat the weak and downtrodden with sympathy and consideration. Amir al-Mu’minin (a.s) says, “Be kind to the weak. This kindness will be the source of Allah’s Blessing for you!”
(5) If you hear any gossip about others, do not go around announcing it to others. `Ali (a.s) says, “One who heard something wrong and repeated it to others, it will be tantamount to his committing that wrong deed himself!”
(6) Do not take pleasure at someone falling into bad days after enjoying affluence. `Ali (a.s) says, “Do not express happiness on the losses suffered by others! Who knows tomorrow people may give the same treatment to you!”
(7) As far as possible do not pick up quarrels. The Imam (a.s) says, “One who wishes to preserve his self respect, he should abstain from fights.”
(8) Do not always express lack of confidence on others because mutual confidence is the basis of community life. `Ali (a.s) says, “One who does not trust others, he is not trusted as well!”
(9) Do not deny the right of anyone on account of friendship and relationships. Amir al-Mu’minin (a.s) says, “Because of mutual relation ships do not deny a brother’s rights. How is he your brother when you have denied him his rights?”
(10) Meet a needy person with a kind demeanor. `Ali (a.s) says, “If on some occasion people need your help, meet them with humility and kindness. You may yourself need some help tomorrow and you may have to call on the same person for his assistance when you should not be in a predicament of being apologetic to him.”
(11) One of the important requirements of Islam is forbiddance of evil, that is, wherever you notice a wrong being committed, do not keep quiet and try to the best of your ability to stop it. If this commandment is followed, many ills in the society can be nipped in the bud. People will then avoid doing wrong things thinking that there are people around who will warn them against such misdemeanors. `Ali (a.s) has said, “A person who does not stop wrong things through his tongue, his hand and the heart, he is like a living dead among people!”
Amir al-Mu’minin (a.s) did not content himself with moralizing sermons only. In practice, he made all the efforts to remove the social ills in the people. If he heard of any wrongdoing or was informed of an unnecessary conflict between persons, he used to stand up firmly to sort out the matter. Once a person complained to `Ali (a.s) that another person was troubling him
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by saying that he had had a wet dream with his mother. `Ali (a.s) said that the requirement of justice was that the person is made to stand in the hot sun and his shadow beaten with a whip because a dream is like a shadow. But he added that the person would certainly be punished so that he refrained from such canard in the future. The man was therefore called and was given the punishment he deserved. The Imam (a.s) once saw two persons fighting and asked why they were at loggerheads. One of them said, “O Amir al-Mu’minin (a.s)! I have sold him one piece of textile for 9 dirhams and the agreement was that the payment must be in real dirhams. But he gave me counterfeit and broken dirhams. I refused to accept those coins when he slapped me and insulted me in the bazaar” The Imam (a.s) confirmed the facts of the event and told the other person to exchange the dirhams for the complainant. The man complied. Then he asked the complainant to slap the accused in return for the slap he gave him. The man said that he was forgiving the person for what he did. The Imam (a.s) was very happy with the spirit of forgiveness of the person and said, “It is your right whether you forgive or take revenge for the hurt caused to you by the person!”
The matter should have been considered settled with the judgment, because the person had himself forgone his right to avenge the hurt caused to him. But besides his right, there was the collective right of the society that demands punishment of such transgressors that such acts are not perpetrated again. This right could not have escaped the mind of the Imam (a.s). Therefore, he pronounced a punishment of 15 lashes to the person for his breach of trust and causing bodily harm to the complainant
With the social ills being rampant, people gamble almost in the marketplace and it has almost become a source of recreation. This, despite the fact that the Holy Qur’an has termed them taboo and Satanic acts. Therefore, Amir al-Mu’minin (a.s) has said, “Chess and dice games are only maysir” When young children see their elders play these games, they too start doing the same. They then start gambling that leads them to total destruction. `Ali (a.s) considered indulging in such gave as a punishable offence. Therefore, once he found some persons playing chess and said,” What sort of chessmen are these around whom you have formed a circle? Then he overturned the chess board and punished the men by asking them to stand in the sun!”
Yaqūt al-Hamawi writes in Mu`jam al-Buldan that `Ali (a.s) once noticed a group of houses outside al-Kūfah He asked someone what place that was? He was told that it was a locality of al-Kūfah which is known as Zurarah after Zurarah ibn Yazid. They said that alcohol was brewed and sold from there.
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`Ali (a.s) crossed the Euphrates and reached that locality. He ordered the habitation to be burned down, which was done.
The reform of societies depends on the reform of individuals. If they adopt the right path, the society flourishes. If the individuals are evil, they affect the type of society the people have. Individuals make the society. Therefore, Amir al-Mu’minin (a.s) always paid attention to the reform and correction of the individuals. He believed in persons rendering accounts of their deeds and reprimanded them to implicitly follow the norms of behavior established in the society. Of course, mildness is a very good trait. But he was never mild when he dealt with persons who committed social offences!
MONITORING THE TRADING COMMUNITY
According to the Islamic point of view, every person is responsible for the moral instruction of the persons under his care. Such person could be a father, a guardian, or a mentor. Each will be responsible for the training of his wards. The Prophet of Islam (a.s) has said:
“Every one of you is responsible and answerable for the persons under you.”
When every individual is answerable for the training of his family and the persons under him, then one who is the leader of the Ummah is certainly responsible for the moral uplift of all the people. This requires that he did not leave the task to his functionaries and rested. To the contrary, he should personally keep a watch on the habits and behavior of the people. This cannot be done by remaining in the chambers of the state capital. It is necessary that he meets and mingles with the people.
It was the practice of Amir al-Mu’minin (a.s) that he personally used to go and meet people in ordinary dress, sometimes incognito and at others openly. During these visits, he used to go to the lanes, bylines; used to inquire the rates of different commodities from the merchants and as a mentor of morality, he used to give appropriate instructions. He used to instruct them to be fair in their dealings and warn them against cheating and delivering short quantities to buyers by weight of the materials. To shake them up, he used to recite this Verse of the Holy Qur’an to them:
تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ.
“As for that future abode, We assign it to those who have no desire to exalt themselves in the earth nor is to make mischief and the good end for those who guard against evil. (28/83)”
There is an incident about a butcher’s shop. The Imam (a.s) was once passing through that area when he noticed a slave girl asking the butcher to give some more. Amir al-Mu’minin (a.s) observed, “Yes! Give some more because it is a matter of felicity!”
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Once passing through the marts, he stopped at a tailor’s shop. He advised the tailor to use strong thread for sewing the clothes and the cut pieces that remained from the material must be returned to the owner. He added, “I have heard the Prophet (a.s) say that on the Day of Judgment the man who has stolen cloth will be brought in such a manner that all the pieces of cloth that he had stolen will be loaded on his head!”
Ibn Kathir writes in Al-Bidayah wan-Nihayah that Abū-Matar al-Misri says, “I was coming out of the al-Kūfah Mosque when someone called me from the back that I must pick up the lapel of my shawl that was touching the ground. When I turned back, I saw a Bedouin carrying a whip in his hand, with a loincloth around his waist and a shawl around the shoulders. This simplicity was so great that I was much impressed. I asked a man about the identity of the person. The man said I looked a stranger. I affirmed that I hailed from al-Basrah. He replied that the person I asked about was Amir al-Mu’minin `Ali ibn Abi-Talib (a.s). I shook in my limbs and instead of moving forward, I went back a few steps and went behind the Imam (a.s). I saw that he stopped near the shops of grocers and told them, “Sell! But do not sell by taking oaths. This way the prosperity will depart even if all the material was sold!” Then he went to the section of the date sellers where he found a slave girl crying. When he asked her the reason for her crying, she said that she had bought dates from the shopkeeper for 1 dirham which her master did not like and asked her to return to the shop. The shopkeeper was not taking the dates back. The Imam (a.s) told the shopkeeper that the girl was a slave and a poor person and you must help her by taking the dates back. The shopkeeper refused to comply. I could not keep quiet. I told him, ‘Do you know who is asking you to take back the dates? He is Amir al-Mu’minin (a.s)!’ Hearing this, the shopkeeper took back the dates from the girl and gave her the dirham. Then the Imam (a.s) addressed the shopkeepers, ‘Give to the poor to eat, your business will flourish!’ Now he moved to the fish market. And said, ‘Beware! Do not sell fish that has died inside the water, not caring for legitimate and taboo!’ He moved forward and entered the cloth merchant’s area. He asked one shopkeeper to give a cloak worth about 3 dirhams. The person recognized the Imam (a.s) and welcomed him. But the Imam (a.s) did not buy the cloak from him. From another shop, he bought a cloak for three dirhams. When the Imam (a.s) returned to al-Rahbah, one person came and wanted to give him 1 dirham. When he asked why the person was giving him the money, he said, “O Amir al-Mu’minin (a.s)! I have been told by the shopkeepers that you had visited my shop and bought a cloak from my son. He did not recognize you and sold the cloak worth two dirhams for three. This is the same dirham that
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you paid in excess of the cost. The Imam (a.s) refused to accept the money that the young man had sold and he had bought at the price quoted and the transaction was complete!”
The purpose of Amir al-Mu’minin (a.s) could have been the purchase of the cloak but the requirement of Enjoining the good and forbidding the evil was not forgotten. Wherever he found anything good, he deemed it his duty to encourage people to emulate it, and stop them from bad things, however insignificant that might be. Therefore, when he saw a person moving on the street with the lapel of his shawl trailing on the ground, he asked him to pick it up because those days that style of the lapel trailing behind on the ground was indicative of pride and conceit of a person. When he saw tears in the eyes of the slave girl, he persuaded the merchant to take back the dates that were not approved by her master. The Imam (a.s) also encouraged the merchants to give some of their materials to the poor saying that the act would be felicitous for them. He also exhorted them not to bring taboo things to the market. He asked the merchants not to take false oaths to promote their sales saying that a person loses his reputation with people if he continues to take false oaths! The Imam (a.s) did not buy a cloak from a shopkeeper who had recognized him. He bought it from another shop. When the shopkeeper learnt that it was Amir al-Mu’minin (a.s) he tried to return to him some money saying that his son has taken that in excess of the actual price. The Imam (a.s) refused to take the money saying that the youth had sold the cloak to him and he had bought it, thus the transaction was complete between them. The attitude of Amir al-Mu’minin (a.s) was also an example for the functionaries of the state to emulate his style of functioning.
KINDNESS ON WIDOWS, ORPHANS AND THE POOR
Islam is not only performing the mandatory duties Viz: prayers, Fasting Hajj, etc… but it is a collection of beliefs and commensurate actions by the Believers. Kind treatment to the widows, orphans and the poor too is a part of good deeds that a Muslim must perform. If a person indulges only in personal comforts and luxuries not bothering about the orphans and other needy around him, he is not fulfilling the requirements of the Faith. When the Prophet (a.s) was asked about the requirements of the Faith, he said:
“Faith is respecting the Commands of Allah and kindness on His creatures.”
It is the duty of every Muslim that, according to his capability, he helped the poor and needy persons but as the head of the State this is the most important function of his office that he ensures that the care of such poor and destitute persons was not neglected.
Amir al-Mu’minin’s heart was a depository of affection and care. Whenever he found a poor person, he felt kindness and compassion for him. He treated the orphans in a way that they forgot that they were orphans. Once containers of figs and honey arrived from Halwan and Hamdan. The Imam (a.s) asked some men to assemble orphans. When the children came, he distributed the honey and the figs to them. The children were taking the honey and licking the remnants sticking to the side s of the containers. Some person said what has happened to the children that they were licking the honey and the Imam (a.s) is not stopping them from doing it. The Imam (a.s) said:
“Imam is the father of the orphans and because of this filial sentiment I have allowed the kids to lick the honey!”
Once the Imam (a.s) was passing through a lane. He noticed a woman carrying a leathern bag of water on her shoulder. Out of kindness, he took the bag from her and carried it himself. He asked if she had a male member at her home. She said that her husband was sent by Amir al-Mu’minin (a.s) on a campaign where he was martyred and that her children have been orphaned. She said that she was herself bringing the water and earning a livelihood for
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her children and herself through hard labor. The Imam (a.s) came home after leaving the water bag at the woman’s home. The whole night he was thinking about the troubles that family was facing. Early morning he bought the necessities for food and went to the house of the woman. When he knocked at the door, the woman asked who it was. The Imam (a.s) said that he was the same person who had carried the water bag to he home. She opened the door and the Imam (a.s) entered. He gave her the food materials he had brought. He asked her if she wanted to knead the flour or to tend to her children. She said that she would knead the flour and he can tend to her children in that time. When she finished the kneading she said, O kind person! Now put fire to the oven!” The Imam (a.s) put firewood in the oven and lighted it. When the flames rose, he felt the heat and thought:
“O `Ali! Feel the heat of keeping away from the orphans and the widows!”
In that time a woman from the neighborhood came and told the woman if she was not ashamed of asking Amir al-Mu’minin (a.s) to work on the hot oven. When she heard this, she was very sorry. She craved his pardons telling him that she had not recognized him. The Imam (a.s) said that he himself was sorry that he did not care for her and the children for so long.
Once he came out of the Mosque after the prayers. He saw a woman crying at the threshold. The Imam (a.s) inquired the reason of her crying. She said that her husband was cruel and was committing excesses on her and he had sworn that he would kill her. The Imam (a.s) told her that he would call him over after the sun goes down and try to correct him. She expressed her doubt and fear that he might do something serious in that time. The Imam (a.s) then agreed to go to her house immediately in the hot sun. Reaching the house, he called for the man who came out. The Imam (a.s) told him that he should have fear of Allah and he should not trouble his wife. The man could not recognize the Imam (a.s) and asked who was he to interfere in his domestic matters. He stubbornly said that even if he were not troubling his wife earlier, he would do it. In that, time some of the neighbors too assembled there. When they saw Amir al-Mu’minin (a.s) they told the person that he was speaking in that manner with the Imam (a.s). The man repented his behavior and promised that he would not be harsh with his wife thenceforth even if she were very unreasonable. The Imam (a.s) sent the woman home advising her not to disobey her husband.
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The Imam (a.s) used to do social service and give monetary assistance to the deserving at the cost of his own essential needs. No person asking for help went empty-handed from his door. Al-Mas`ūdi writes in Murūj al-Dhahab that one needy person asked for help. `Ali (a.s) asked Imam al-Hasan (a.s) to fetch 1 dirham from home and give him. Imam al-Hasan (a.s) came and told that there were only 6 dirhams at home that were kept for buying the flour. `Ali (a.s) said that one should have more faith on what comes from Allah than on what is at one’s home. He then asked him to fetch all those 6 dirhams and give to the needy person. Imam al-Hasan (a.s) brought the money and gave to the person. In that time, a person came riding on a camel. The Imam (a.s) asked if the camel was for sale. The man said that it was for sale at a price of 140 dirhams. The Imam (a.s) bought the camel and said that the payment would be made in a week. In a short while, another person came and bought the camel from the Imam (a.s) for two hundred dirhams. The Imam (a.s) paid 140 dirhams to the man who sold the camel to him and went home with the balance of 60 dirhams. When Fatimah al-Zahra’ (a.s) asked him from where the money had come, he said, “Allah has sent me sixty dirhams for the six dirhams I gave in His way and that His word is true:
“What you wear, give them to wear. What you eat, give them to eat.”
Imam (a.s) had great concern for the slaves. He used to spend his hard-earned money to earn their freedom and to support them. He got the slaves released and provided them opportunities to flourish. He believed that progress is not associated with any particular race or family. He said that a slave too has the same right to work and progress as does a freeman. Imam Ja`far al-Sadiq (a.s) says:
“Amir al-Mu’minin (a.s) got release for 1,000 slaves with the money earned through his own hard work.”[1]
The Imam (a.s) was not only arranging the release of slaves, but he used to take the responsibility of their upkeep as well. If those released persons, because of their tender age, old age or sickness were unable to work for a livelihood, he always took care of them. His affection and care was of such magnitude that the slaves never felt that they could even be punished for their carelessness or faults. Therefore, once he called one of the slaves for some work. When he did not respond after several calls, the Imam (a.s) peeped out and saw the slave was standing near the door. He said that he called him
[1] Wasā’il al-Shī`ah
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several times but there was no response. The man said that he thought perhaps he was being called to be reprimanded for some fault and in his fear, he did not respond. The Imam (a.s) hearing this said:
“I thank Allah that He has made me in a way that His creatures do not expect any harm from me. Rise, you are free in the way of Allah!”
One of the slaves of `Ali (a.s) was Qanbar who was very dear to him. Once he took Qanbar along to the bazaar. He told Qanbar that he wanted to buy a cloak and that he too needed one. Therefore, they went to a garment sellers shop and he bought one expensive and another cheaper cloak. He asked Qanbar to take the expensive cloak and leave the other for him. Qanbar said that he was the master and should wear the better dress. The Imam (a.s) replied:
“You are a youth and you have the taste and desire of youth. I feel ashamed before Allah to dress in superior quality garment.”[1]
Perhaps it may not sound strange that the Imam (a.s) preferred poorer quality cloth for himself and an expensive cloak for his slave because the rulers used to dress their retainers is finery and show them off in the courts. The slaves did dress in costly raiment but their feeling of being slaves never left them. Every slave used to view that show with hate. He used to think that he would prefer tattered clothes on his body in freedom rather than the finery in slavery! Amir al-Mu’minin (a.s), who had a deep understanding of human nature, with a thought that Qanbar might feel that he was being given the expensive cloak to impress on him that he was a slave, mentioned to him that he was a youth and would have taste for better clothes that has to be worn by the young and not the old persons.
[1] Al-Manāqib
TREATMENT OF THE CAPTIVES
Putting persons in incarceration is an ancient practice. When persons were termed criminals and defaulters by the ruling establishment, they were put in dark dungeons and jails. Therefore, the story of Yūsuf (a.s) being put in the jail is mentioned in the Holy Qur’an:
فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ.
“…so Yūsuf remained in the prison a few years. (12/42)”
During the Prophet’s times, prisoners of war used to be kept in captivity. Even after the Prophet (a.s), persons used to be incarcerated for various offences. But instead of locking them up in any building, they used to be pushed into dark and empty wells. Amir al-Mu’minin (a.s) stopped this practice and kept them in specially constructed jails. He was the first to establish a full-fledged jail for the offenders. Shaykh `Ala’ al-Din writes:
“In Islam the first to build a jail was `Ali ibn Abi-Talib. The other Caliphs used to throw the captives in to wells.”[1]
In the beginning the Imam (a.s) got an enclosure erected with bamboo and then converter it into a permanent building. `Allamah al-Zamakhshari writes:
“He constructed the jail with bamboos and called it Mani`. When the thieves cut holes into that, walls were constructed with stones and pebbles and called the structure as Makhis.”[2]
During the Umayyad and `Abbasid reigns, the captives were put into dungeons and none was allowed to meet them. They were kept totally away from any exposure to the outer world. They were generally put to so much torture that few escaped alive from captivity.
[1] Mu’āzarat al-Awā’il, Page 164
[2] Al-Fā’iq, Vol 1, Page 188
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`Ali (a.s) never put anyone in captivity as a revenge. He generally punished such persons with captivity who had cheated or usurped others assets and the assets of orphans. The purpose of keeping them in captivity for short spells was to reform their criminal tendency to help them reclaim the respect that they had lost. They were allowed to come out of the jail at appointed times at prayer times generally the gates of the jail were kept open. They were provided with dresses to suit the weather. If they came from economically better background, the cost of their upkeep used to be the responsibility of their families. If the captives were poor, their expenses were met from the bayt al-mal.
TREATMENT OF THE DHIMMIS
Dhimmis are those Jews, Christians and Magians of the Islamic state who pay Jizyah according to the agreement with them and in return, the State takes the responsibility of protecting their lives and properties. They will have all the economic freedoms but they will be prohibited from fighting with the Muslims or causing them harm in any way. About these Dimmis, Amir al-Mu’minin’s attitude was that of kindness. He defined their economic and cultural rights and did not have any narrow-minded attitude towards them. He gave them total freedom to follow their religious rites. He neither belittled them on account of subscribing to a different faith nor did he tolerate any oppression against them from any quarter. He also instructed his functionaries to keep in mind their rights and not deprive them of any thing that was rightfully theirs. Therefore, in the document that he wrote to Malik al-Ashtar, he said:
“Do not become a wild beast against them that you think of swallowing them. Among the subjects, there are two types of persons: one is your brothers in Faith and the other is creatures of Allah who look like you!
It is evident from what the Imam (a.s) said here that he used to keep all men, on account of being men, at the same level. He gave as much importance to the relationship of humanity that he gave to religious unity. Therefore, on account of difference in faith and belief, he never deprived any one of his rights nor did he ever express hate for anyone subscribing to another faith. Because of this attitude, the Dhimmis always remained faithful with him. Ibn Abil-Hadid writes:
“What should I write about the person who the Dhimmis liked as much as their own lives although they used to belittle the prophethood (of the Holy Prophet)?”[1]
[1] The introduction of Ibn Abil-Hadīd’s Sharh Nahj al-Balāghah, Page 7
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Once Amir al-Mu’minin (a.s) was traveling to al-Kūfah. On the way, a Dhimmi joined him on the journey. He asked the Imam (a.s) where he was heading to. The Imam (a.s) told him that he was going to al-Kūfah. After traveling for sometime, the Dhimmi wanted to take a diversion to go towards his destination. The Imam (a.s) too accompanied him. The Dhimmi said, “This way does not go to al-Kūfah, your destination.” The Imam (a.s) replied, “I know! But good manners demand that I come with you some distance before I go my way! Our Prophet (a.s) has taught us these manners!” The man said, “It is an excellent Faith that gives such good lessons and I shall now come with you to al-Kūfah.” Therefore he went with the Imam (a.s) to al-Kūfah and when he learned that he was traveling with Amir al-Mu’minin (a.s) he embraced Islam.
THE TRUSTS AND THE PROJECTS FOR PEOPLE’S WELFARE
It is the demand of brotherhood and friendship that one does not keep only his personal interest in mind but he makes efforts to contribute to the welfare of humanity in general. Islam, with this in view, stressed on the one hand that the Muslims must observe the rites and prayers regularly, and on the other also exhorted people to do works of common welfare. Therefore, from the zakat it encouraged a head of expenses for the works of general welfare. This amount has to be spent on excavating wells, constructing lakes, constructing rest houses for travelers and constructing mosques. It encourages people to take up such constructive activities that benefit all men irrespective of their religious denomination.
Amir al-Mu’minin (a.s), during his short period, despite being engrossed with rebels and traitors, did not close his eyes to the works of general welfare of the people and took up reform activities. Ibn Shahrashūb writes in his al-Manaqib that Amir al-Mu’minin (a.s) built for the Hajjis seven water cisterns in Yanbu`. He got wells excavated in al-Madinah, al-Kūfah and al-Basrah and constructed a road between Makkah and al-Kūfah and affixed milestones enroute. On this road, many wells were excavated for the benefit of the travelers. He built a place for impounding stray animals that used to spoil the crops of the farmers. These animals were given feed at the expense of the bayt al-mal. When any owner came and gave evidence of his ownership, the animal was given to him.
The Imam (a.s) dug several cisterns with his own hands, planted gardens and gave them to the poor Muslims. Therefore, a freed slave of the Imam (a.s), Abū-Nayzar says that once the Imam (a.s) came to his place. He served to him his frugal fare. Then the Imam (a.s) started digging a pit until he was drenched in sweat. When the spring flowed out of the cistern, he said that it was Perpetual Charity and wrote the following document with his own hand:
“This is what Allah’s creature, `Ali Amir al-Mu’minin (a.s) has given in charity. Both the fiefs `Ayn Abi-Nayzer and al-Bughaybughah have been given as sadaqah for the poor of al-
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Madinah and for the travelers, so that, through them he will save his face from the hellfire. Both these fiefs cannot be sold nor gifted until they return to Allah and He is the better Successor. However if al-Hasan and al-Husayn (a.s) need them, they shall have no restriction and none other than them will have this right.”[1]
Yaqūt al-Hamawi writes that Imam al-Husayn (a.s) was in debts when Mu`awiyah wanted to buy `Ayn Abi-Nayzar for 200,000 Dinars, but Imam al-Husayn (a.s) refused to sell it saying that his father had made of sadaqah of the fiefs to save himself from the Hellfire I cannot sell the two fiefs at any cost.
Besides the cisterns of Abi-Nayzer and al-Bughaybughah, there were fiefs that had been converted into trusts at Yanbu`, Irbaja, Uraynah, Raghad, Razin and Rabah.
Amir al-Mu’minin (a.s) gave special attention to the construction of mosques as well. He constructed the Masjid Fath in al-Madinah and a mosque near the grave of Hamzah. He built a Mosque in the Miqat and in al-Kūfah, al-Basrah and Abadan. While going to Siffin while he halted at Aqtar, he laid the foundation for a mosque there…
[1] Mu`jam al-Buldān, Vol 14, Page 176
UNREST AND ITS CAUSES
Amir al-Mu’minin’s bay`ah was still in process when disruptive activities commenced and a web of intrigue was created around him. Mischief raised its head from all sides. When one mischief was dealt with, another presented itself. His short reign was marked with these troubles. Because of these intrigues some people have formed an opinion that the unrest was because of his political ineptitude and that Amir al-Mu’minin (a.s) was not capable of organizing the administration, law and order. No doubt, his period was faced with internecine warfare that did not allow any expansion in the realm. All this was the after effects of the earlier administrations. It is a fact the excess of wealth created a race for power. Because of the conquests, lot of wealth came in and the minds of the people turned from caliphate to monarchy. This tendency poisoned the entire environment. Any one else in that situation must have thrown down the gauntlet. But Amir al-Mu’minin (a.s) faced all the odds with great courage and equanimity.
Amir al-Mu’minin (a.s) assumed caliphate when al-Madinah itself was the epicenter of intrigues. Men with the idea of revolt assembled from many places in al-Madinah. The functionaries of the previous administrations were conspiring to promote intrigue. Mu`awiyah was raring to declare himself independent in Syria. Al-Zubayr wished to establish himself in al-Kūfah and Talhah had his eyes focused on al-Basrah. All of them conspired to create hurdles at every point. They organized troops and threw challenge for fight. It was the sagacity of `Ali (a.s) that despite all the trouble he was able to run the administration and crush the rebellion whenever it raised its ugly head. The disparate people who gathered under his banner were not sincere to him. Coordinating with such groups and contending with the guerilla tactics of the enemies was not an easy task. But he faced the enemies with the same army of disparate groups and defeated them. The defeat of the Syrians too was almost certain but they created rift in the army of `Ali (a.s). Despite these intrigues and unrest, he introduced many long lasting reforms and kept an eye on the issues of the people’s welfare. That is the proof of his political acumen and capability of administration. Ibn Abil-Hadid writes:
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“Some spokesmen of our sect say that if some impartial person considers the politics of `Ali (a.s) he will find that he was faced with such situation at the hands of his companions that notwithstanding the complications, his politics was no less than a miracle.”[1]
The following were also the causes of intrigue and disturbance:
The first fact was that `Ali’s politics was purely Islamic administration and he was not willing, at any cost, to sacrifice the moral and Islamic values for worldly power. Therefore, it was beyond him to think of trying to hold to the power with falsehoods and worldly-wise talk. If `Ali (a.s) had adopted the same tactics as did his adversaries, he would have succeeded as did they. But then caliphate would be termed Monarchy. It would not then be an example of the caliphate that has no space for stealth and falsehoods or the tricks of cheating and misguiding the people. It is evident that while on one hand the rules of morality and the norms of the Faith were there on the other there was every type of intrigue and false allegations. The opponents knew that the Imam (a.s) would not allow any bend in his principles took advantage of his forthrightness and played all types of political tricks. Ahmad Hasan al-Zayyat writes:
“`Ali (a.s) would not bend the principles of the Faith and was not aware of the worldly manipulations. They were these lofty traits that Mu`awiyah used in his cunning to turn the atmosphere against him.”[2]
The second reason was that for the appeasement of the elite, the Imam (a.s) would not compromise the interests of the people. In fact, he gave precedence to the interest of the common man over that of the affluent class. He also instructed his functionaries too to do the same. Therefore, he wrote to Malik al-Ashtar:
“Of all the methods you must like the method that is the best from the point of view of the truth and from the point of view of justice it must encompass everyone and in accord with the wish of the majority of the people. The discontent of the masses nullifies the agreement of the elite, and the disagreement of the elite can be overlooked if the masses are in agreement.”
[1] Sharh Nahj al-Balāghah by Ibn Abil-Hadīd, Vol 2, Page 184
[2] Al-Adab al-`Arabī, Page 174
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This attitude was not palatable to the minds that wanted power and wanted to maintain their status and the elitist position in the society. When they saw that this was not happening, they planned to turn the administration tipsy turvy. They impressed the people with their revolutionary slogans and stooped down to create intrigue and discord.
The third reason was that the Imam (a.s) was strictly following his principle of equitable distribution and not discriminating between people on the basis of race or geographical origin of persons. Although the commoners were happy with this attitude, but those who were used to getting preference over others on account of their origins were unhappy with the new regime. They first protested. But when they were unable to create impression with their voices, they went towards Syria where the base for intrigues against the Imam (a.s) was established. Al-Fudayl ibn Ju`dah says:
“The main reason for opposition of Amir al-Mu’minin(a.s) was wealth and that he was not giving any preference to the Arab over the non-Arab, nor was he receiving the rich and the chiefs of tribes with any pomp and he also did not try to attract anyone towards himself. Mu`awiyah’s attitude was exactly opposite of this. Therefore, they left `Ali (a.s) and joined hands with Mu`awiyah.”[1]
When Amir al-Mu’minin (a.s) was told that those who were expected to create intrigue or were having the notion to join Mu`awiyah, could be won over with gifts and concessions, he said:
“Do you want me to take help of some people through foul means? Then, By Allah! Until the day when the sun keeps rising and the stars shining in the sky, I shall not be willing to do that. Even if the wealth of the Muslims was my own, even then I would have distributed equitably, more so, the wealth belongs to them (the Muslims)!”[2]
Opposite this character and attitude of Amir al-Mu’minin (a.s) was Mu`awiyah’s attitude that for political ends he distributed huge amounts as gratification and was buying the Faith of some people. Once Jariyah ibn Qudamah, al-Ahnaf ibn Qays, Jawn ibn Qutadah and al-Hattat al-Mujashi`i came to Mu`awiyah. Mu`awiyah gave seventy thousand dirhams to al-Hattat
[1] Bihār al-Anwār, Vol 9, Page 539
[2] Al-Manāqib, Vol 2, Page 33
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and one hundred thousand to each of the others. When al-Hattat learnt of this differentiation, he told Mu`awiyah that he had insulted him in his tribe by giving one hundred thousand to others and only seventy thousand to him. Mu`awiyah said:
“I have bought their Faith from them!”[1]
Al-Hattat said, “Then! Buy my Faith as well!”
Where the state of affairs was such that the very faith was compromised for Dinar and dirham how could Amir al-Mu’minin’s policy of equity and fairplay keep such persons happy and satisfied. How could such persons be expected to remain attached to the Truth merely on the basis of their Faith.
The fourth reason was that the acts that were against the Shari`ah had assumed the shape of acts within the requirement of the Shari`ah and were understood to be the part and parcel of the Faith. The Imam (a.s) was not ready to give them sanctity by approving of them. The minds of people are such that those things that enter their minds, they cannot shake them off nor do they want to hear anything against them. Therefore, the Imam (a.s) once said something from the pulpit when `Ubaydah al-Salmani stood up and said:
“More than your solitary opinion we like your opinion that is in accord with the opinion of the group.”[2]
This difference of opinion too gave vent to intrigues and people used to gossip about anything that was contrary to their own thinking and created bad heart among the people and spread intrigue.
The fifth reason was that Amir al-Mu’minin (a.s), announced the removal of all those functionaries who were retained by his predecessors. The reaction to this step was that these persons made common cause with those who were expecting crumbs of office and were denied, and they joined together to destroy the law and order by starting the movement to claim retaliation for the blood of `Uthman.
Despite all these forces in operation, the manner in which Amir al-Mu’minin (a.s) carried on the administration is reflective of his political vision and understanding of the situation. The intriguers went to any length imaginable to create intrigue and lawlessness in the realm.
[1] Al-Kāmil fit-Tārīkh, Vo 3, Page 231
[2] Sharh Nahj al-Balāghah by Ibn Abil-Hadīd, Vol 2, Page 184
DISMISSAL OF FUNCTIONARIES AND REASONS THEREOF
When Amir al-Mu’minin (a.s) assumed the caliphate, the functionaries appointed by the previous regimes were holding the positions in all the provinces. These governors had made the life difficult for the Muslims. They used to trouble the people as they wanted. They had no fear of getting questioned by the center. The Imam (a.s) decided to do away with these functionaries.
Mughirah ibn Shu`bah got wind of this plan and he came to the Imam (a.s)and said, “I am your well-wisher and feel that I must give you a suggestion that you do not immediately remove Mu`awiyah, `Abdullah ibn `Amir and other functionaries of the time of `Uthman. When they enter your bay`ah you might do as you wish!” The Imam (a.s) replied, “Your advice is very right from the worldly point of view, but:
“By Allah! I cannot be two sided in the matters of Faith nor will I tolerate dishonor and indignity in my reign.”[1]
Now Mughirah had no face to talk any more and went away. He was feeling for the turning down of his advice. The next morning he again went to the presence of the Imam (a.s) and said, “The suggestion that I gave yesterday was not good. After more thought I have come to the conclusion that it will be better to remove all the functionaries.” Amir al-Mu’minin (a.s) was surprised at this change of heart when Ibn `Abbas came and inquired on what purpose Mughirah was there. The Imam (a.s) replied that he visited him the previous day and on that day to give advice. “Yesterday his suggestion was that I continue to retain the functionaries and do not effect any changes. Today he suggests that I must change all of them!” Ibn `Abbas said, “In yesterday’s advice there is an element of thoughtfulness and today’s suggestion smacks of his anger because of the turning down of yesterday’s suggestion. Today’s advice smells of his deceit. I endorse his first advice and suggest to you to continue with the functionaries until they give their allegiance to you. They may be removed thereafter.” said:
[1] Tārīkh al-Tabarī, Vol 3, Page 461
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“If I leave Mu`awiyah on his position, it will mean that I am making the misguided as my associates.”[1]
Similarly Ziyad Ibn Hanzalah al-Tamimi too gave a similar advice. But the Imam (a.s) did not give any cognizance to all these suggestions and depended on the veracity of his own decision. He stuck to his decision of deposing all the functionaries immediately.
In some peoples minds there is a thought that if the Imam (a.s) had accepted the suggestions he might not have faced the difficulties that were to follow. But the truth is that these functionaries did not turn rebellious because of their summary dismissal. They were the Imam’s enemies since long. Even if they were left in their positions, they would consider the Imam (a.s) an impediment to their worldly schemes and would continue to weave the web of intrigue all the same. When both the alternatives seemed like bringing about the same result, then the Shari`ah demanded that the step that was commensurate with the demands of the Faith must be taken. Therefore, the reasons for the deposition of the functionaries were:
Firstly, the first purpose of the Imam (a.s) was to establish a truly Islamic regime. To do this it was important to close the avenues of selfishness, opportunism, avarice and to take steps to cleanse the society of these ills. This was not possible only with the change of the caliph. It was very important to remove the functionaries who were taking shelter behind political subterfuges and playing the game of family relations with the previous incumbent. The history bears evidence that because of the activities of those functionaries, the Islamic way of life was falling behind. If those men were continued in their positions, it was not possible to constitute a truly Islamic establishment.
Secondly, the Muslims were demanding from `Uthman to remove those conceited and cruel functionaries and to place just and morally steadfast persons in their place. When these demands were turned down, they took revolutionary steps. If the Imam (a.s) had agreed with the suggestions not to disturb the set-up, then once again the tyranny of the functionaries would provoke the revolutionary tendencies in the people.
Thirdly, Amir al-Mu’minin (a.s) was personally doubtful of the honesty and integrity of those functionaries and had been expressing his opinion about them in the past as well. In fact he had advised `Uthman to do away with the functionaries. `Uthman made some excuse or other to continue with the status
[1] Al-Istī`āb, Vol 3, Page 259
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quo. About Mu`awiyah he made an excuse that he was appointed by `Umar as the governor of Syria. This excuse did not have any weight! If the Imam (a.s) continued with those functionaries after assuming the caliphate, the people would think that the demand for dismissal was not in public interest and was just to come to power. When that purpose was achieved, out of political expedient, Mu`awiyah and the functionaries were allowed to continue holding their positions.
Fourthly, if for the strength and continuity of his regime the Imam (a.s) continued to have Mu`awiyah and other functionaries in their positions, it would have been termed as political weakness and people would say that despite the difference in the thinking he had bowed down to the circumstances and had no courage to remove them because of their influence and clout. The result would be that others would deem this as a weakness and would start making unreasonable demands.
Fifthly, Amir al-Mu’minin (a.s) had accepted the Caliphate with total sense of responsibility and therefore he could not have closed his eyes to the tyranny of the functionaries against the people. Otherwise, the responsibility would fall on him that despite knowing the natures and the way of functioning of those functionaries, he continued them in office. Therefore, at the first instance he had declared that he would do away with those functionaries.
Sixthly, `Ali (a.s) and Mu`awiyah belonged to two diametrically opposite groups. Mu`awiyah was from the group which was free of any binding of the Faith and were opportunists. Against this, `Ali’s politics was not under the debris of opportunism. Nor was there any element of cunning and subterfuge in his political stand. Because of this diametrically opposite nature, it was not possible for Mu`awiyah to remain quiet even if he was allowed to continue with his position. He knew that `Ali (a.s) would get rid of him one day or the other. Therefore, if he were allowed to remain the governor for some more time, he would not have quietly spent those days. But he would try to enhance his power of wealth and recruit more men to side with him. He could even have entered into an agreement with the neighboring Roman Empire. Considering all this, was not it discreet to depose him immediately without giving him any more time to continue with his machinations.
Seventhly, Mu`awiyah was not only having the ambition of preserving and conserving his position of the governorate of Syria. He had set sights on taking his standard to the entire Realm. Therefore, during the time of `Uthman he gathered around him a coterie of the Umayyad who would back
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him to the hilt. He was looking for an opportunity, with their backing, to declare himself the king. Therefore, when he felt that the tide had turned against `Uthman, he thought of taking advantage of that by asking him to move to Syria under his protection and in al-Madinah he had the danger from the disgruntled lot. The purpose of Mu`awiyah was to remove `Uthman from the center and take the reins of the administration in his own hands. This way he could have easily converted the temporary control into permanent hegemony. But `Uthman refused to move to Syria and this subterfuge of Mu`awiyah failed. When `Uthman was assassinated, Mu`awiyah used the event as a tool to further his interests. And started demanding qisas for `Uthman’s blood. If `Ali (a.s) had continued with retaining Mu`awiyah as the governor of Syria, he would have redoubled his activities to foment intrigue and trouble. If nothing, he would have spread the canard that `Ali (a.s) was responsible for the killing of `Uthman. If `Ali (a.s) gave evidence of his non-involvement in the assassination of `Uthman they would have said that without the allegiance of the people of Syria the caliphate of `Ali (a.s) was not valid. Thus Mu`awiyah would have continued with his intrigues whether he was in the governorate or not.
Eighthly, the functionaries were not selected on merit or their sympathies for the welfare of the people. They were the recipients of the favor from their relative. Therefore, `Uthman removed `Ammar ibn Yasir from al-Kūfah and appointed his own cousin al-Walid ibn `Uqbah. Removed Abū-Mūsa from al-Basrah and placed his uncle’s son `Abdullah ibn `Amir. `Uthman removed `Amr ibn al-`As from Egypt and placed `Abdullah ibn Sa`d. In this manner, he exhibited his nepotism by placing all his relations in positions of importance. Sa`id ibn Musayyab writes:
“`Uthman mostly nominated only those persons from Banū-Umayyah for the positions of governor who had not the privilege of companionship with the Prophet (a.s) and there used to be such talk about them that was not liked by the Prophet’s Companions.”[1]
When this selection was purely on the basis of partisanship and nepotism, maintaining them on the positions was not at all proper. It would have been tantamount to supporting the wrong step of the predecessor. It could never be expected that Amir al-Mu’minin (a.s) would ever approve of a wrong step and perpetuate it.
[1] Tārīkh al-Khulafā’, Page 110
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Ninthly, Amir al-Mu’minin had been observing that the past regimes had neglected the Ansar and the Hashemites. It went to the extent that the Shūra that was instrumental in bringing `Uthman to the caliphate too had no representation of the Ansar. `Uthman had adopted the yardstick of selecting the Umayyads for positions of importance. On account of this, the Hashemites and the Ansar were deprived of their rights and the group rivalries had started raising their head. If merit was made the yardstick, there was no reason why none of the Hashemite and Ansar could be selected for important assignments. This injustice could only be rectified by deposing the existing functionaries and making the fresh selection purely on the basis of merit.
Tenthly, although the functionaries were the product of `Uthman’s nepotism, during the period of his virtual siege in his home at al-Madinah, none of them came to his rescue during that period of one month although they had with them the army and all the materials of war at their disposal. When they had failed their benefactor and guardian, how could `Ali (a.s) expect any faithfulness from them. However, when `Uthman was killed, some of his sycophants started raising noises about qisas for his blood. They must have rushed from their provinces for the succor of their master while there was time for them to reach and save him! They had no reasonable excuse for this lethargy. Mu`awiyah, who was an expert at fabricating excuses, and knew the art of face saving, was not also able to make any plausible excuse for his inaction. Therefore, once Abul-tufayl al-Kittani came to him. Mu`awiyah asked him where he was when `Uthman was assassinated? He replied that he was in al-Madinah but he could not do anything for `Uthman. Mu`awiyah said that it was binding on him to help and provide succor to `Uthman. Abul-tufayl said:
“What came in your way came in my way too! You kept sitting in Syria and the dark clouds of calamity kept hovering over his head!”[1]
Mu`awiyah replied that what else he could do than fight for the retaliation for the blood of `Uthman. Abul-tufayl said that Mu`awiyah’s and `Uthman’s matter was the same as was mentioned by al-Ju`di, “When I died the world remembered me much, in life none came to my rescue!”
Now we give the individual profiles of the functionaries to highlight our position further.
[1] Murūj al-Dhahab, Vol 2, Page 62
MU`AWIYAH IBN ABI-SUFYAN
Mu`awiyah was born from the womb of Hind bint `Utbah and was the son of Abū-Sufyan ibn Harb. Hind was first married to Fakihah ibn Mughirah. When Fakihah was killed at the hands of Banū-Judhaymah, she married Hafs ibn Mughirah, and married Abi-Sufyan when Hafs died. Hind was on top of the roster of women of ill repute in Makkah and was in the forefront of the enemies of Islam. In the Battle of Uhud, she rendered martial songs to encourage the infidels to fight the Muslims. She chewed the liver of the Prophet’s uncle, Hamzah, and set a record of barbarity. She was known from that time as The Eater of the Liver. Similarly Abū-Sufyan too was a sworn enemy of the Prophet of Islam (a.s) and was a part of the conspiracy that forced the Prophet (a.s) to migrate from Makkah to al-Madinah. Even after the Migration Abi-Sufyan continued to fight with the Prophet (a.s) and the battles of Badr, Uhud and al-Ahzab were fought by the infidels at his instance. When Makkah was conquered in 8H, he accepted Islam along with his son Mu`awiyah to save his and his children’s’ lives. Jalaluddin al-Suyūti has written:
“Mu`awiyah, along with his father, accepted Islam on the day Makkah was conquered and participated in the Campaign of Hunayn. He was in the list of al-Mu’allafatu-Qulūbuhum”
The al-Mu’allafatu-Qulūbuhum are the persons who did not embrace Islam through their own conviction but they had done it out of fear for their lives. It was like the abjectly defeated surrendering to the victor! Therefore, Amir al-Mu’minin (a.s) has said about them, “By Allah! They had not embraced Islam but had bowed down their heads!” Notwithstanding this explicit Islam of those persons, the Prophet (a.s) included them in the fold so that they might slowly understand the teachings of the Faith. In fact, to humor them he gave them more facilities than to the other Muslims. Therefore, from the booty of the Battle of Hunayn he gave more to Abū-Sufyan and his two sons Yazid and Mu`awiyah. Abū-Sufyan and his two sons got the share of al-Mu’allafatu-Qulūbuhum, that was a hundred camels each while the other Muslims got four camels each.
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The control of Mu`awiyah over the territory of Syria came about in the following manner. Abū-Bakr decided to attack Syria He organized four contingents of men under Shurahbil ibn Hasnah, Abū-`Ubaydah al-Jarrah, Yazid ibn Abi-Sufyan and `Amr ibn al-`As. He made an agreement with these commanders that after achieving victory Abū-`Ubaydah would be the governor of Hims, Shurahbil ibn Hasnah of Jordan, `Amr ibn al-`As and `Alqamah ibn Majzaz of Palestine and Yazid ibn Abi-Sufyan of Damascus. Then all the four contingents took different routes and met at Yarmūk. The Muslims were confronted with a huge Roman army. They sent word to Abū-Bakr to send more men. He sent Khalid ibn al-Walid with 2,000 men from Iraq to Yarmūk. Now the total force available was 46,000 men. In Yazid’s contingent Suhayl ibn `Amr and some other sheikhs were present as advisers. The standard of the contingent was in the hands of Mu`awiyah.
While this campaign was in progress, Abū-Bakr died on 21 Jumada II, 13 H. And the caliphate was transferred to `Umar. During his reign, in the month of Rajab 14 H, after a siege of 6 months Damascus was conquered and Yazid ibn Abi-Sufyan was appointed the governor. In 18 H Yazid ibn Abi-Sufyan died of a plague and `Umar appointed his brother Mu`awiyah, who was present at Damascus, in his place. After the death of `Umar in 23 H when `Uthman became the caliph, he gave Mu`awiyah the charge of Jordan, Palestine, Hims and Qinnasrin in addition to Damascus. The foundation for the influence that Mu`awiyah laid, `Umar gave it a practical shape and `Uthman strengthened it.
It is surprising that the Companions of the Prophet (a.s), whose services had been invaluable, were totally neglected and those who were open enemies of Islam, opponents of Banū-Hashim and always opposed the Prophet (a.s), were supported and promoted by the three caliphs.
`Umar not only gifted the governorate of Damascus to Mu`awiyah but he laid out the road map for his influence and perpetuation. He instructed people that when they noticed the changing environment, they must migrate to Damascus and gather around Mu`awiyah. Therefore, Ibn Hajar al-Makki writes:
“`Umar used to encourage people to follow Mu`awiyah and used to prepare them that when there was division among the people, they must migrate and go to Mu`awiyah in Syria.”[1]
This fact does not need any proof that in the hearts of Banū-Umayyah there was always enmity and hatred for Banū-Hashim. In addition to this ancestral
[1] Tathīr al-Jinān, Page 19
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maternal grandfather `Utbah, brother Hanzalah and uncle al-Walid ibn `Utbah. It was the nature of the Arabs that they did not easily forget old enmities. Although Islam tried to change this evil trait in people, but the trait that remained with them for centuries could not be removed so fast. The farsighted eyes of `Umar were seeing that the spirit of hatred and revenge can raise its evil head in the form of war. It was possible that the circumstances changed and the power shifted to the hands of `Ali (a.s). In such an event the influence of Mu`awiyah might wane. Forecasting such a scenario he advised people to migrate to Syria and assemble under the flag of Mu`awiyah. This, he thought would strengthen the hands of Mu`awiyah. In fact, such a thing did happen. As soon as `Ali (a.s) assumed power, people started moving towards Damascus in numbers. They looked like moving at the slightest hint of his eyebrows! If this dissent was not in the mind of `Umar, how was he advising people to assemble under Mu`awiyah so far ahead of that time. What sort of dissent he was forecasting that he advised people to gather under Mu`awiyah at Damascus and not in al-Madinah, to strengthen it, the original Dar al-Hijrah!
When it was not hidden from `Umar the type of lifestyle that Mu`awiyah had adopted was certainly the emulation of Caesar and Khusrow which had nothing to do with the Spartan Islamic Lifestyle! Therefore, once `Umar was in Syria. He saw the pomp and pageantry of Mu`awiyah and said, “You look the Khusrow of the Arabs! I have heard that the needy come to your door standing there for long hours and you remain relaxing at home! “Mu`awiyah replied, “We are in such a land that where the sleuths of the enemy keep an eye on every move of ours and conveying the intelligence to their center. We want to frighten them with our pomp and show! “Hearing this reply, `Umar said, “This is the talk of a clever person!”
Al-Tabari writes that `Umar used to say:
“You talk of the cunning exploits of Caesar and Khusrow, although Mu`awiyah is living amongst you!”[1]
But, despite this he paved the way for Mu`awiyah and put it in his mind that he should take advantage of the mutual differences and to usurp the caliphate Thus, psychologically he made him a candidate for the caliphate. Therefore, Ibn Abil-Hadid writes with reference to the book, Al-Safinah, by Abū-`Uthman al-Jahiz quoting what `Umar told the members of the Shūra:
[1] Tārīkh al-Tabarī, Vol 4, Page 244
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“If you act with the spirit of mutual cooperation and help and thoughtfulness, then you and your progeny will taste the caliphate. If you persist with envy and hate and hesitated in helping each other, then Mu`awiyah ibn Abi-Sufyan will overwhelm you and grab the caliphate.”[1]
If this talk had reached the ears of Mu`awiyah he must certainly have been motivated by the words and his mind might have started thinking in terms of getting the caliphate in the future. Therefore, his movements and actions very well demonstrated that from the time of `Uthman he had started running around to achieve his end. After the assassination of `Uthman, he redoubled his efforts. He tried all methods, fair and fowls to achieve his end.
When the Umayyad standard flew in Syria, there was an imprint of the Roman culture on it. Even after the advent of Islam, there the people were still under the influence of the Roman culture. Mu`awiyah too forsook the simple Islamic style of living and adopted the Roman ways. He lived in the lavish palace, Qasr al-Khadra’, built by him. On the gates of the palace, he had liveried guards and the slaves in bejeweled girdles used to flit around him. This pomp was a reflection of the lifestyles of Caesar and Khusrow. This show and the furniture that would create a glow in the eyes of the beholder were sufficient to overwhelm anyone. But where he thought that the royal pomp and show might not work, he adopted another tactic. Therefore, `Amr Ibn al-`As once came to him with a delegation of the Egyptians. He wanted to belittle Mu`awiyah in the eyes of the delegates. `Amr told them that when they met Mu`awiyah, they should not address him as the caliph. And wish him as they do with any other Muslim. He also told them to adopt a style of conversation as they do talking to ordinary persons. He warned them not to be awed with his pomp and show. He told them that behaving that way, their respectability would enhance. Mu`awiyah had already guessed that `Amr had plans of making him seem unimportant in the eyes of the visitors. He ordered the guards that when the Egyptians arrived, they should shake them up that all their smartness would vanish. They should be under the impression that they were being pushed towards death. The guards followed the instructions. When they arrived, confused and disturbed, before Mu`awiyah, a person by name Ibn Khayyat came forward and said, “Peace be upon you, O Allah’s messenger.” Then all the Egyptians who followed did the same. `Amr was furious when he met them outside and said:
[1] Sharh Nahj al-Balāghah by Ibn Abil-Hadīd, Vol 1, Page 37
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“Allah curse on you! I had asked you not even to address him as the caliph! You have addressed him as ‘O Allah’s Messenger”[1]
This is surprising that Mu`awiyah is addressed as the prophet and he keeps listening to it. If anyone else were addressed that way, his spirit would shiver. If the quiet were with some meaning, he would have thought that the utterance was blasphemous. But he kept quiet all along. What would he do if that frightened delegation addressed him as the god? Would he keep quiet even then or reprimand them for their blasphemous talk?
Where the bent of mind is of that type, it cannot be imagined that the commandments of Islam are respected at all. Therefore, Islam has made the wearing of silks as taboo for the Muslim men. He wore silks without any reservation. He used vessels of gold and silver and intoxicants were in daily use! Even these drinks were served to the others. `Abdullah ibn Buraydah says that he went with his father to the court of Mu`awiyah. They were asked to squat on the floor. After the meal, they were served spirits. His father, when he saw the spirits, said:
“From the time the Prophet (a.s) had termed the spirits taboo (haram), I have never touched them.”[2]
There is a long list of Mu`awiyah’s innovations in the Faith. Therefore, he termed the illegitimate issue of his father, Ziyad ibn Sumayyah as Ziyad ibn Abi-Sufyan, made a joke of the Prophet’s saying, “The child is his father’s and stone is for the adulterer.” In sermons, Mu`awiyah used to talk ill of `Ali (a.s). He started the practice of reciting the adhan prior to the `Id prayers. He gave priority to the Sermon of the `Id to `Id Prayers. He started delivering the khutbah sitting down instead of standing up. After Mu`awiyah, Banū-Umayyah made it their practice. After the Umayyads, when Abul-`Abbas al-Saffah, the first `Abbasid ruler, became the Caliph, he started delivering the khutbah standing. Then the people shouted:
“O son of the uncle of the Prophet (a.s)! You have revived the Sunnah! May Allah keep you alive!”[3]
[1] Tārīkh al-Tabarī, Vol 4, Page 344
[2] Musnad Ahmad ibn Hanbal, Vol 5, Page 347
[3] Muhā¤arat al-Awā’il, Page 84
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Mu`awiyah stopped reciting the basmalah [1] loudly during prayers. Muhammad ibn `Aqil writes:
“Mu`awiyah was the first in al-Madinah to avoid saying the basmalah loudly during the prayer. The Muhajirūn and Ansar raised their voices against this and said, ‘O Mu`awiyah! You have stolen the Basmalah!’”[2]
Besides changing the clear commands of Islam, he invented several customs and festivities that were prevalent amongst people of other faiths. He appointed other people on key positions. He tried to disturb the central status of al-Madinah. The person in charge of his main office was Sirjawn al-Rūmi, a Christian. The person responsible for collection of the tribute in Hims too was a Christian, Ibn Awsal. When Mu`awiyah went to al-Madinah during the Hajj in 50 H, he wanted to shift the Pulpit to Damascus. When they tried to lift it, there was suddenly an eclipse of the sun. The people who saw this phenomenon were frightened. Seeing the anger of the people, Mu`awiyah desisted from putting his plan into operation. He made an excuse that by lifting the pulpit from its place he wanted to see whether it was affected with the mites.
This event is similar to that of Hassan Ibn Kalal al-`Abdi. He too wanted to dismantle the Ka`bah and carry the stones to Yemen but nature did not allow him to fulfill his wish. In Mu`awiyah’s case, too nature expressed its fury in the form of the solar Eclipse.
There are plenty of acts of Mu`awiyah that were contrary to the norms of the Faith. But his naming his evil son, Yazid, as his successor was worst act that he perpetrated. This was such a heinous act that the group which abstains from criticizing the Companions, closing their eyes and ears to their deeds, cannot control themselves from condemning this episode from Mu`awiyah’s evil life. They were forced to accept that Mu`awiyah had turned caliphate towards Monarchy naming his son as his heir! He laid the cornerstone of such an evil innovation that it continued for centuries in the Islamic dominions. One, who sat on the throne of caliphate with cruelty and oppression, considered it his fief and put his uncouth, undeserving and evil son on that throne. Thereafter every person who usurped the position called himself the caliph of the Muslims and the chain of succession continued!
[1] Basmalah is saying, “bismillāhirrahmānirrahīm (In the Name of Allah, the All-beneficent, the All-merciful)”
[2] Al-Nasā’ih al-Kāfiyah, Page 96
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This act of Mu`awiyah was not only contrary to the norms of Shari`ah, but from the moral aspect too was very undesirable. He had signed a covenant with Imam al-Hasan (a.s) that he would not nominate anyone as his successor. But in breach of the agreement, despite the opposition of the Muslims, imposed his son on them. A son who was a known debauch and drunkard. He was the practitioner of all the evil habits that can be named! Such a person was nominated to be the caliph of the Muslims! The people from whom he feared some resistance, he did not trouble them as a strategy. Some persons he threatened and silenced them, those who were not acquiescing to his demand, he silenced them by administering poison through cunning and stealth. Therefore, Imam al-Hasan (a.s) was poisoned by Ju`dah bint al-Ash`ath. Al-Mas`ūdi writes:
“Mu`awiyah secretly sent her a message that if she killed Hasan (a.s) by some means, he would give her one hundred thousand dirhams and will marry her to Yazid.”[1]
According to the terms of the conspiracy Mu`awiyah sent to her one hundred thousand dirhams but did not fulfill the second term of the agreement saying that Yazid’s life was very precious for him!
Similarly Mu`awiyah got Khalid ibn al-Walid’s son poisoned. Ibn `Abd al-Barr writes that Mu`awiyah, delivering a sermon in Syria, said, “O People! I have grown old and my death is near! I wish to make arrangement for the realm after me.” He was under the impression that the people would themselves suggest the name of Yazid awed by the wealth and pomp of the court. Then under the cover of the public opinion he would announce the succession of Yazid. But the evil acts of Yazid were no secret for the people. They could not have imagined that Yazid’s name could even be mentioned about the caliphate. They took the name of `Abd al-Rahman ibn Khalid. When Mu`awiyah heard the name of `Abd al-Rahman coming from the people instead of Yazid’s name, a knot was formed in his evil heart. He instantly decided to remove this stone from the path of his son. Therefore, when he heard of the illness of `Abd al-Rahman, he deputed a physician from the court to administer the medicine that cured the poor person forever!
“He was to go to him, administer the medicine and thus finish him.”[2]
[1] Murūj al-Dhahab, Vol 2, Page 50
[2] Al-Istī`āb, Vol 2, Page 401
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`Abd al-Rahman ibn Abi-Bakr too was the victim of poison as well. Ibn Hajar al-`Asqalani writes that when Mu`awiyah wanted to take bay`ah from the people for Yazid, `Abd al-Rahman ibn Abi-Bakr said:
“Is it the reign of Heracles that one Caesar dies and the next Caesar take his place? By Allah! We are not ready for this!”[1]
Mu`awiyah sent him one hundred thousand dirhams to close his mouth. But he returned the money and said that he was not willing to sell his Faith for the world. The result of this was that on the way to Makkah, he must have traveled about ten miles when he was sent to eternal sleep. Ibn Hajar al-`Asqalani writes:
“`Abd al-Rahman died suddenly while in sleep!”[2]
[1] Al-Isābah, Vol 2, Page 400
[2] Al-Isābah, Vol 2, Page 400
AMR IBN AL-`AS
`Amr’s father was al-`As ibn Wa’il whom the Holy Qur’an has termed abtar or issueless and the enemy of the Prophet (a.s). `Amr’s mother was Salma bint Harmalah and her title was al-Nabighah. She was brought as a captive from Banū-Ghazzah. She was auctioned in the Mart of `Ukaz. Fakihah ibn Mughirah bought her and resold to `Abdullah ibn Jad`an. Thus, changing hands, she reached al-`As ibn Wa’il and gave birth to `Amr.
`Amr had inherited the enmity for Islam from his father. Therefore, he was in the first list of the enemies of the Faith. He used to utter impertinent things about the Prophet (a.s) and take part in the activities against him. When he was helpless with Islam gaining importance and power, he accepted the Faith and joined the ranks of the Muslims. `Umar, during his caliphate, appointed him the governor of Palestine and Jordan. When that territory came under Mu`awiyah, `Amr was sent with the army to Egypt. He fought with the Egyptians, defeated them, and was named the governor there. After `Umar, `Uthman too kept him in that position for sometime. He deposed him in the year 26 H and replaced him with his relative, `Abdullah ibn Sa`d. `Amr, who was a supporter of `Uthman turned against him because of removal from the governorate of Egypt. This was not strange because nothing else could be expected from his selfish nature. This enmity became so much that he gathered a coterie around himself and started creating opinion against `Uthman. Ibn `Abd al-Barr writes:
“`Uthman removed `Amr from the Emirate of Egypt and he started instigating people against him. He also used insulting words against `Uthman.”[1]
He did not stop at this. In anger `Amr divorced his wife Ummu-Kulthūm bint `Uqbah who was half sister of `Uthman. He worked actively to over-turn `Uthman’s regime. When `Uthman noticed this, he called `Amr and told him, “O son of al-Nabighah! Beware of such acts! Shun hypocrisy and adopt nobility.” `Amr too replied in the same tone and heaped complaints against
[1] Al-Istī`āb, Vol3, Page 322
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the old person. `Uthman was taken aback at his talk and told him that he had no right to interfere with his work and to criticize him. He said that even during the days of ignorance he was more respected than him and that presently he was holding a very important position. `Amr said that he had seen his father, `Affan, and that he was no match for his own father, al-`As ibn Wa’il. At this `Uthman did not say anything but Marwan, who was listening, became angry and told `Uthman, “You have come to such a pass that `Amr is not sparing even your father.” After this harsh exchange, `Amr redoubled his campaign of vilification and registered the opinion of Talhah, al-Zubayr and others against the caliph. When the sentiments of the people were aroused against `Uthman and he was in literal house-arrest, `Amr left for Palestine where he was having a palatial house for himself to see his designs bear fruit against the caliph from a distance and save himself from the blame for the consequences
One day he was busy conversing with Salamah ibn Rawh al-Judhami and two of his own sons, Muhammad and `Abdullah, that a horseman passed that way. He called him and asked from where he was coming. He said that he was from al-Madinah and informed that `Uthman was still in heavy siege at his residence. Then another rider from al-Madinah passed that way who informed that `Uthman was assassinated. On hearing this `Amr sai:
“I am the father of `Abdullah! In whatever task I put my hand; I never leave it half finished!”[1]
Ibn al-Athir writes that when the news of `Uthman’s killing reached him, `Amr said:
“I am `Abdullah’s father! I have killed `Uthman living in the Valley of al Saba. If Talhah becomes the caliph, he is a young Arab, kind and charitable. If ibn Abi-Talib gets the caliphate then from the point of view of governance he is not a desirable person.”[2]
He was still celebrating his success when he received the news of `Ali (a.s) becoming the caliph. As soon he got this news, he caught hold of his head. After some days when he learned that `A’ishah, Talhah and al-Zubayr have turned against `Ali (a.s), his hope was revived and awaited the result of the Battle of the Camel. But when he heard of the victory of `Ali (a.s), all his
[1] Tārīkh al-Tabarī, Vol 3, Page 392
[2] Al-Kāmil fit-Tārīkh, Vol 3, Page 141
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hopes were shattered. However, when he heard that Mu`awiyah had refused to owe allegiance to `Ali (a.s) he saw a ray of hope in the development. He did have the craving for power and had spent a major portion of his life holding positions of power. Although he was old, his desire for power was still young! Therefore, he approached Mu`awiyah with a wish for the governorate of Egypt. After coming to an understanding with him, he performed his deed that has gone into the annals of the history.
`Amr ibn al-`As was a past master at intrigue and conspiracy He was an adept at creating differences between persons for his own benefit. Although he had to sacrifice the norms of Faith and morality to achieve his ends, he never thought about it for a moment. The events are the proof that Ibn al-`As felt no compunction for the acts that he perpetrated. After living a long life of ninety years, he died on `Id al-Fitr 43 H. His son first offered the funeral prayer followed by the `Id Prayer!
`ABDULLAH IBN SA`D
`Abdullah had shared his mother’s milk with `Uthman. He was the son of Sa`d ibn Abi-Sarh. Sa`d was amongst the persons who conspired against Islam remaining within it. Because of this attitude, such persons are termed as hypocrites. Ibn Qutaybah writes:
“`Abdullah’s father, Sa`d, was in the group of the hypocrites (munafiqūn).”[1]
Although `Abdullah was a companion of the Prophet (a.s) and a transcriptor of Qur’an, his mind was same as that of his father. The proof of this was that when the Prophet (a.s) dictated the Verses, `Abdullah used to make alteration in the words at will. Therefore, instead of the word al-kafirin (the disbelievers), he wrote al-zalimin (the unjust ones); and instead of al-`aziz al-hakim (the Almighty, the Wise), he wrote al-`alim al-hakim (the All-knowing, the Wise). Once transcribing a verse about human birth, in the context of the Verse, the following words came out of his mouth: fa-tabaraka allahu ahsanu al-khaliqin (so blessed be Allah, the best of the creators). The Prophet (a.s) said, “This too is a part of the Verse. Write it down.” Although he wrote it down, a doubt crept into his mind. Whether the Qur’an is a revealed scripture or the Prophet (a.s) himself has thought it out. Then he started gossiping about it that the Qur’an was not a Divine Revelation and that he himself could produce such literature! The following Verse was then revealed:
وَمَنْ أَظْلَمُ مِمَّنْ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنزِلُ مِثْلَ مَا أَنزَلَ اللَّهُ.
“And who is more unjust than he who forges a lie against Allah, or says: It has been revealed to me; while nothing has been revealed to him, and he who says: I can reveal the like of what Allah has revealed? (6/93)”
Because of this loose talk, the Prophet (a.s) exiled `Abdullah from al-Madinah. He therefore turned against Islam, went to Makkah and continued his campaign of vilification. He told people that Muhammad (a.s) himself
[1] Al-Ma`ārif, Page 131
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makes the verses and says that they are revealed to him. `Uthman was always in the forefront of taking up the cause of such person. He therefore recommended to the Prophet (a.s) to allow `Abdullah to return to al-Madinah. But the Prophet (a.s) refused him entry. When Makkah was conquered and the Prophet (a.s) entered there as the victor, he ordered `Abdullah ibn Sa`d to be executed even if he clings to the cover of the Ka`bah. When `Uthman learned about this order of the Prophet (a.s), he worried very much and hid `Abdullah somewhere. When the events normalized he took `Abdullah to the Prophet (a.s) and said, “O Prophet of Allah (a.s)! This `Abdullah ibn Sa`d has come to owe his allegiance to you. Do give him amnesty.” The Prophet (a.s) neither extended his hand for bay`ah nor did he speak anything. He was quiet for along time. On the other, hand the insistence of `Uthman increased. In the end, the Prophet (a.s) gave amnesty to him. When `Abdullah left, the Prophet (a.s) told the persons sitting with him that I kept quiet for such a ling while that someone of you rose to slay the person, “Was there none amongst you who could rush towards that dog and killed him before I gave him amnesty.”[1]
`Umar said, “O Prophet of Allah (a.s)! If you had given slight message through your eyes, we could have slain him!”
The Prophet (a.s) said, “I do not order executions with my eyes nor do the prophets communicate through their eyes.”[2]
`Uthman, during his days, closed his eyes to the behavior of `Abdullah ibn Sa`d and appointed him governor to Egypt. After taking charge of the emirate of Egypt, he adopted the same attitude that was feared from him. There was a spate of tyranny and oppression in the province. Contentment of the people turned into penury. Excepting some favorites of `Uthman, the entire population of Egypt was unhappy. People turned against the governor and they had a similar feeling for the center. In the end Muhammad ibn Abi-Hudhayfah overturned the establishment in Egypt and released the people from the clutches of the tyrant. Muhammad ibn Abi-Hudhayfah was brought up by `Uthman and was under his care after his father, Hudhayfah, was killed in the Battle of Yarmūk. When Muhammad grew up, he asked `Uthman to give him permission to work for the promotion and propagation of Islam and go for jihad with some contingent. `Uthman sent him with `Abdullah ibn Sa`d to help him in Egypt. He went with some companions to Egypt. Muhammad ibn Hudhayfah was a very pious person. When he saw the maladministration
[1] Ansāb al-Ashrāf, Vol 1, Page 358
[2] Ansāb al-Ashrāf, Vol 1, Page 358
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in Egypt, he tried to convince `Abdullah to mend his ways. When he did not pay any heed to Muhammad’s repeated appeals, he openly started preparing people to rise against `Abdullah. He also reported about the conditions in Egypt to `Uthman and told him that he had imposed such an evil person over the people in Egypt whom the Prophet (a.s) declared a persona non grata. They people of Egypt were impressed with the piety of Muhammad ibn Hudhayfah. They gathered around him. When he saw the situation worsening, `Abdullah ibn Sa`d wrote to `Uthman that his ward ibn Abi-Hudhayfah has spoiled the environment in Egypt and was instigating the people to rebel. If immediate arrangements are not made, things might go out of control. `Uthman could not think of any other strategy than controlling the situation through the use of wealth. He therefore sent some expensive garments and thirty thousand dirhams to Muhammad ibn Abi-Hudhayfah. This strategy did not work on Muhammad. He took the garments and the money to the people and said:
“O group of Muslims! You do not see this act of `Uthman that he wants to trick me in the matter of the Faith and has sent to me this wealth as a gratification.”[1]
The result of this episode was that the opposition further increased. And the feelings of rebellion came up in the minds of the people. People openly started talking against `Abdullah ibn Sa`d. When `Uthman heard about this situation, he wrote to Muhammad that he did not expect such behavior from him. But Muhammad Ibn Abi-Hudhayfah was not impressed with the fans of `Uthman appeals and he continued his campaign against `Abdullah ibn Sa`d. At last one group of Egyptians went as a delegation to al-Madinah to plead with the caliph for removal of `Abdullah ibn Sa`d. In this group, there was Muhammad ibn Abi-Bakr too was there who was associated with the movement of Muhammad ibn Abi-Hudhayfah.
Following this delegation, `Abdullah ibn Sa`d too proceeded towards al-Madinah. Now the administration of Egypt came to the hands of Muhammad ibn Abi-Hudhayfah. When `Abdullah reached Aylah road to al-Madinah he learnt that `Uthman had been besieged in his own house and that going there would be fraught with danger. He returned to Egypt from there. But Muhammad ibn Abi-Hudhayfah did not allow him entry into the city. When he found no place of succor, he proceeded towards Palestine and halted at the border between Egypt and Palestine. He waited there to see what turn the
[1] Al-Kāmil fit-Tārīkh, Vol 3, Page 135
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events took. During those days, one person passed that way. He informed that `Uthman was assassinated in al-Madinah. He said “We are Allah’s and to Him do we return.” He asked who was elected as the next caliph. The person said it was `Ali Ibn Abi-Talib.” `Abdullah again said, “We are Allah’s and to Him do we return.” The man asked him, “Do you consider the assassination and selection of `Ali (a.s) to the caliphate as tragedies of the same order?” Then the person looked at him with deep intent and said, “Are you `Abdullah ibn Sa`d?” He replied, “Yes. I am!” The man said, “Then, run and save your life! Amir al-Mu’minin (a.s) will put you and your associates to sword or will send you into exile!” `Abdullah proceeded from there to Damascus and lived there for some time under the protection of Mu`awiyah. He died at `Asqalan in 36 or 37 H.
Al-WALID IBN `UQBAH
Al-Walid was born to Arwa bint Kurayz. His father was `Uqbah ibn Abi-Mu`it. He was `Uthman’s half brother through his mother. `Uqbah was also in the forefront of fighting against the Muslims. The Muslims took him captive, produced before the Prophet (a.s), and was executed under the command of the Prophet (a.s). Al-Walid and his brother `Amarah embraced Islam after the conquest of Makkah. This change was not because of any conviction, but the circumstances forced them to capitulate.
When the Prophet (a.s) selected different persons for the duty of collection of zakat and sadaqah, al-Walid was deputed to the tribe of Banul-Mustalaq. When he reached near those hamlets, the people came out in numbers to welcome him. When he saw them advancing, he ran away thinking that they had recanted from the Faith and were coming to attack him. He went to the Prophet (a.s) and told him that the Banul-Mustalaq had recanted and were refusing to pay the zakat. The Prophet (a.s) expressed surprise at this report and wanted to take steps to reprimand and punish them. When Banul-Mustalaq heard about this, they came to the presence of the Prophet (a.s) and said, “O Prophet of Allah (a.s)! You have received a wrong report about us! We have neither recanted from the Faith nor have we refused to pay the zakat.” In this regard, the following Verse was revealed:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ.
“O you who believe! If an evildoer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done. (49/6)”
Once he told `Ali (a.s) that he was no less than him in the martial skill of swordsmanship and combating. The Imam (a.s) said, “Be quiet! You impious liar!” At that time, the following Verse was revealed:
أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا يَسْتَوُونَ.
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“Is he then who is a believer like him who is a transgressor? They are not equal. (32/18)”
Ibn `Abbas says, “This Verse was revealed about `Ali ibn Abi-Talib (a.s) and al-Walid ibn `Uqbah.”[1]
In both the Verses al-Walid is termed as impious. Then in all meetings and groups, people called him fasiq. Until the time the Holy Qur’an is recited he will be remembered with this title.
Sa`d ibn Abi-Waqqas, whom `Umar had selected to the Shūra, was deposed from the governorate of al-Kūfah by `Uthman and sent the fasiq al-Walid ibn `Uqbah to replace him. He reached al-Kūfah in the scorching sunlight and went to the house of Sa`d who had no inkling that the person had brought the orders for his dismissal. He pleasantly asked, “What brings you here?” al-Walid said, “I have been appointed the governor of al-Kūfah. I have been instructed to remove you and take charge of the bayt al-mal and the functionaries appointed by you.” Sa`d said, “I am wondering whether you people have become more wise and sagacious or we are the victims of foolishness and stupidity. What is this sudden confusion?” al-Walid said, “With whom this regime kept its faith that it would place faith in you! It is with some in the morning and with someone else in the evening! Do not feel for what you have lost. One day or other it was bound to go!” Sa`d said angrily, “I feel that you people consider this country as a fief left to you by your ancestors! Give whatever you like to any one and snatch away whatever you wish to take!”
Sa`d handed over the emirate of al-Kūfah to al-Walid and came away to al-Madinah. Once in the position of the governor, power went to the head of al-Walid. He started to have parties of drink and dance. Ibn `Abd al-Barr writes:
“Al-Asma`i, Abū-`Ubaydah, Husham ibn al-Kalbi, and others say that al-Walid ibn `Uqbah was impious and an alcoholic.”[2]
One of the chief courtiers of al-Walid was a Christian, by the name of Abū-Zubayd al-ta’i. Al-Walid took a house near the mosque and gave him. He was using the compound of the mosque for his passage. He was seen by people walking through the enclosure of the mosque in a drunken, inebriated condition. They were angry, but afraid of questioning the governor’s friend! Once an incident happened that the people could not control their anger any
[1] Al-Istī`āb, Vol 3, Page 596
[2] Al-Istī`āb, Vol 3, Page 596
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more. What happened was that, in an intoxicated state, al-Walid offered four genuflections instead of two mandated for the Morning Prayer. He told the people that he was in a state of trance that morning. He said that he could make more genuflections if they wished! Instead of reciting the verses, he was repeating the following couplet during the prayer, “The heart is old and the rabab (stringed musical instrument) too is old! But the heart is still stuck in that!”
The people of al-Kūfah were now fed up of al-Walid. They complained to `Uthman and brought witnesses for the alcoholism of al-Walid. `Uthman had no other alternative than of calling him to al-Madinah and punishing him with whipping. In his place Sa`id ibn al-`As was sent as the governor of al-Kūfah. Sa`id ordered the people that al-Walid was using to be cleansed by washing. When Amir al-Mu’minin (a.s) became the caliph, al-Walid moved away to al-Basrah. After some time he moved to al-Riqqah where he died and was buried beside his friend Abū-Zubayd al-ta’i!
source : http://www.imfi.ir/
