HAZRAT AMIR MAUAWAYIARA

IN THE EYES OF HISTORY

 CHAPTER 1

Hazart Amir Muawayia’s childhood and Family life:

Seventeen years before Hijrat, in the year 605 AD, an influential Chieftain Abu Sufiaan of the
Quraish tribe was blessed with a son in the city of Mecca. He was named Amir Muawayia. His
mother’s name was Hinda and she was the daughter of Ataba bin Rabia bin Shams.

Ataba bin Rabia was the General in Chief of the forces of the Kufar-e-Mecca during the Battle of
Badr. Hazrat Amir Muawayia was therefore fortunate to have been born in a family which was
influential and had a martial background. The family belonged to the Bani Ummiya clan which
even in the days of Jahiliyat enjoyed a prominent position amongst the Arabs and were the
standard bearers of the Quraish.

Early Childhood:

Hazart Muawayia was a bright and intelligent child who enjoyed deep love of his parents. From
the start he was adept at spear throwing, use of the sword and horse riding. These qualities
were necessary for all during the period regardless of ones status or position but were a
necessary requirement for the son of a Chief of the Tribe. All the qualities which were to be
seen in the Arabs of the day were amply present in the personality of Hazrat Muawayia from his
childhood. He in fact excelled many in those qualities keeping the belief alive that the rich and
famous of any period mirror the aspirations of the existing period.

Hazrat Muawayia opened his eyes in a world in the valley of the Hejaz when it was witnessing
an unprecedented awakening of an Islamic Movement. His rearing was therefore, in conditions
of a large scale emergency that the Tribes were facing where every household had significant
discussions against the movement. As a child still in his impressionable age, he was an eye
witness to all the happenings of the day. The differences with the movement rested in age old
traditions of animosity, cultural practices and family feuds. He was therefore, well conversant
with the success, the violent opposition of the Quraish elders and the acts committed by various
tribes to undermine the nascent Islamic Movement.

Family Conditions:

In any age, children are the most affected and draw inspiration from their immediate family
elders. Very early do they acquire similar qualities that they witness in the personalities that they
naturally love, adore and respect. Hazrat Muawayia was no exception to the rule and from an
early age acquired the necessary acumen subliminally and through formal indoctrination in the
field of political machinations through his father Abu Sufiaan the Tribe’s Chief and his mother
another tribal chief’s daughter. His father Abu Sufiaan bin Harab remained the Chief of his tribe
from the time of the Battle of Badr till Victory at Mecca. Abu Sufiaan’s political acumen can be
judged by the fact that he through unprecedented diplomacy managed to assemble various

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tribes thirsty for each others blood under one banner against the Holy Prophet (pbuh) and did
not stand down till they forced the Holy Prophet (pbuh) to migrate to Medina.

At the time of the Hijrat of the Prophet of Islam to Medina, Hazrat Muawayia was seventeen
years old. He was entering into the period of adolescence with all that such an exuberant period
promises to a youth. He remained a part of all that befell his family till the victory at Mecca.

Allama Ibne Abdullah in Bir Alistiab and Allama Jalaluddin Sayuti in his book Tarikh-ul-Khulfa
have the following to say concerning his participation in the Battle of Badr:

‘When Hazrat Muawayia arrived at Medina Munawara and met Hazrat Abu Qatada Ansari he
raised objection to the fact that the populace failed to come out on the streets to welcome him.
Abu Qatada informed him that they lacked the horses and as such the people could not
assemble to welcome him. He queried about the whereabouts of the national Baikal Shitraan
Abkash? Abu Qatada answered that all of them were martyred chasing your father during the
battle.’ To summarize, he along with his father that day stood outside the folds of Islam. He was
twenty nine years old at the time.

Acceptance of Islam by his parents in 8 Hijri:

The historians have reported the acceptance of Islam by his parents in the following words:

‘When the Kufar-e-Mecca broke their covenant of Treaty of Hudabia, the Prophet of Islam, in
defense of his besieged tribe of Bani Kara, collected a force of ten thousand and left for Mecca.
Recognizing the seriousness of the situation Abu Sufiaan conferred with the uncle of the
Prophet Hazrat Abbas about his own future course of action. Hazrat Abbas informed him about
the large force and the consequences that Abu Sufiaan could expect if he was to face such a
determined lot. Abu Sufiaan then inquired off Hazrat Abbas about what he should do? He
showed his inability to provide any meaningful course of action in the defense of such a large
force and advised him to ride behind him on his steed so that he could go meet the Holy
Prophet (pbuh). Reportedly, Abu Sufiaan climbed behind Hazrat Abbas and in this manner they
arrived in the midst of the force collected by the Prophet of Islam (pbuh). Whichever tent they
passed the onlookers inquired who was it that went? On recognizing the uncle of the Prophet
they would then get busy with whatever they had at hand.’

‘All went well till they passed by the tent of Umar bin Khatab. On seeing the riders he stood up
and recognized Abu Sufiaan and remarked, ‘This Abu Sufiaan is the enemy of Allah and Praise
be to Allah that He has produced him amongst our midst from where he cannot escape.’ He
then ran to the Holy Prophet (pbuh) and asked for his permission to slay Abu Sufiaan.1 Hazrat
Abbas intervened and secured the life of Abu Sufiaan from certain death. The Holy Prophet then
spared him and asked for him to be brought to him the following day.’

Moulana Shibli Nomani writes in Seerat-un-Nabi:

‘Deeds of Abu Sufiaan, past and present were now so evident and known to all; each act
entailed him being put to death. His opposition to Islam, repeated attacks on Medina, overt and

3
covert sowing seeds of distrust and hate among the tribes against the Holy Prophet (pbuh) all
required that he pay with his blood.’2

The Holy Prophet (pbuh) however, had a different approach to the issue. He inquired off Abu
Sufiaan and said, “Abu Sufiaan do you still believe that there is a god other than Allah?” He is
reported to have replied, ‘If there was a god besides Allah he would have come to my help.’ The
Holy Prophet (pbuh) said, “Sad it is, that it has yet to dawn upon you, and that you have yet to
accept, that I am His Messenger.” Abu Sufiaan retorted, ‘By Allah there is at this time still some
doubt in my mind regarding this.’3 Hazrat Abbas is reported to have interjected, ‘Woe to you!
Abu Sufiaan, accept Islam before it is too late and you are put to death.’ He looked at Hazrat
Abbas with disbelief, who said, ‘See, there comes Umar, say that Muhammad is Allah’s Rasool,
otherwise he will certainly behead you!’ In total confusion and visible fear he is reported to have
recited the Qlima Tayyaba stating that Muhammad is Allah’s Rasool and as such entered the
folds of Islam.4

After his acceptance of Islam, Hazrat Abbas bin AbdulMuttlib said to the Holy Prophet (pbuh)
‘Abu Sufiaan is an egotistical individual who needs some degree of importance over his tribe.’
The Holy Prophet (pbuh) said, ‘Fine, from this day anyone entering the house of Abu Sufiaan
will be rendered secure and safe.’ After this the Holy Prophet asked Hazrat Abbas to
accompany Abu Sufiaan to the high ground from where he could observe the assembly of men
as they passed by. He was accordingly taken to a vantage point wherefrom he could see the
Muslim Forces as they moved into their positions. On seeing the numbers and the strength of
the assembled forces Abu Sufiaan started to tremble. Clad in armor, with only eyes visible and
Muslim fighters hovering around the Holy Prophet (pbuh) as bees caused him to be
flabbergasted and shaken to the core. He failed to recognize the person of the Holy Prophet in
his ensuing confusion and asked Hazrat Abbas in a daze, ‘Abu Fazal who is that person?’
Hazrat Abbas replied, ‘He is the Holy Prophet (pbuh) surrounded by the Muhajirs and the Ansar-
e-Medina.’ He said, ‘Allah be Praised, Abbas who can in his right mind fight such a force. By
Allah, your nephew has indeed grown in power and strength and his kingdom has achieved
greatness.’ Hazrat Abbas replied, ‘This is not a kingdom it is but Prophecy, only if you could
understand.’5

After witnessing the scary scene Abu Sufiaan quickly returned to the Quraish to warn them. On
reaching he called out to the Quraish elders and said, ‘The Prophet of Islam has gathered a
large army and is coming for us. Having seen them with my own eyes I am of the opinion that
defending against them would be an impossible task. Anyone seeking safety is welcome to
come into my house and the Prophet of Islam has vouched that no harm will come to him.’6 On
hearing this, his wife Hinda binte Ataba got up and held him up with his mustaches and said,
‘Kill this ugly specimen of a human being; full of fat with misshapen legs.’

Allama Ibne Alseer writes: ‘Hinda got hold of the beard of Abu Sufiaan and said, “O children of
Ghalib kill this king of deceit.’ Being a cool headed person Abu Sufiaan ignored this out burst of
his wife and said, ‘Do not be misled by her. I am truly warning you about the very large force
which is coming against you and you can not fight them. If you seek safety for yourselves come
into my house.’ All those Kufaar who had accepted Islam out of abject fear of their lives after

4
the Victory at Mecca were known as ‘freed individuals’. Their being in the fold of Islam was more
to do with self preservation than conviction of heart and soul considered so necessary a pre
requisite for a believing Muslim.

Doctor Ta’a Hussain a present day historian of some repute has the following to say about Abu
Sufiaan’s accepting Islam:

“It was Abu Sufiaan who schemed and manipulated the people of Quraish to incite them against
the Holy Prophet (pbuh). He accepted Islam after the Victory at Mecca when he had no other
choice.”7

A British historian Gibbon in his Decline and Fall of the Roman Empire in book 5 page 285 has
the following to say about the acceptance of Islam by Abu Sufiaan:

‘The deep rooted, hostile hatred and opposition of Abu Sufiaan to the religion of Muhammad
(pbuh) is spread over a long period of time. When he did accept Islam it was reluctantly and as
a matter of getting out of the fix he found himself in. There was no conviction and no faith
associated with his becoming a Muslim.’

After Abu Sufiaan had apparently, become a Muslim now came the turn of his womenfolk. His
wife Hinda binte Ataba was from among those six men and women concerning whom there
were clear unambiguous orders from the Holy Prophet (pbuh) that they were to be killed on
sight.8 Allama Tibri writes, ‘She had put a veil over her face and had changed her appearance in
the fear of being recognized and be taken a captive.’ Allama Abulfida writes, addressing the
Holy Prophet (pbuh) she said, ‘I am that Hinda who chewed the liver of Hazrat Hamza so please
forgive me.’ And the Holy Prophet (pbuh) did!

After this the sequence of offering felicity started. The Prophet of Islam said, “Offer felicity and
state that you will not join gods with Allah, the One and Only Cherisher.” Hinda replied, ‘You
have not asked the same of the men but us the women are ready for it.’ The Holy prophet
(pbuh) went further and said, “Promise that you will refrain from unlawful sex.” She replied, ‘Do
pious women indulge in unlawful sex?’ The Prophet then said, “Promise that you will not indulge
in infanticide.” Hinda replied, ‘We had given birth to and raised our off-springs but it was you
who killed them in the battle of Badr.’ The Holy Prophet (pbuh) then said, “Promise that you will
not slander anyone.” Hinda replied, ‘By Allah to slander someone is the gravest of things but to
avoid some people is the best for one.’ The Prophet then said, “Promise that you shall abide
with all my instructions.” Hinda said, ‘We have not come here to reject any good instructions
from you.’ 9

Maulana Shibli Nomani in his Seert-un-Nabi has described the behavior and acceptance of
Islam by Hinda in this manner as rude, disrespectful, insolent and devoid of any faith.

Dealings of the Holy Prophet (pbuh) with the Moowafata Al Qaloob:

After the victory at Mecca, Hazrat Muawayia ra and his parents accepted Islam and were
classified from amongst the Moowafata Al Qaloob.10 The Holy Prophet (pbuh) decided to deal
with these people in the best of Islamic spirit to win over and remove the deep seated hostility

5
and animosity from their hearts. Furthermore that they should be able to as a consequence put
out of their minds the past disagreements and defeats and participate whole heartedly in the
movement of Islam. Keeping with the spirit, the Prophet of Islam declared Hazrat Muawayia’s ra
parental house as ‘Darul Aman’ so that the position of the Tribes Chief should not be adversely
affected.

Hazrat Muawayia after embracing Islam started to draw benefits from the company of the Holy
Prophet (pbuh). He is reported by some to have even written some Hadith while some historians
disagree. Allama Ibne Jareer Tibri writes, ‘Usman bin Ufaan and at times Ali ibne Abi Talib and
on occasions Khalid bin Saeed, Ibaan bin Saeed and Ibne Alhazri wrote for the Holy Prophet
(pbuh). It is also said that the first person to record the Hadith was one Abi bin Quab and in his
absence Zaid bin Sabaat. Abdullah bin Abi Sarh also is believed to have contributed in this field
before joining the ranks of the infidels till again when be turned to Islam after the Victory at
Mecca. Besides these, Muawayia bin Abu Sufiaan and Khanzala Al Saadi also contributed and
majority of the historians are of the opinion that they remained as the recorders of Hadith
because their handwriting was superior to others.

Hazrat Muawayia understood his new position with its incumbent responsibilities. He was also
aware that he came from the family of the Quraish’s Chief of Tribe, Abu Sufiaan and an
illustrious mother Hinda binte Ataba, who was responsible for avenging the killing of the
Unbelievers fighting the Muslims at Badr, by mutilating the corpse and then subsequently
chewing on the liver of Hazrat Hamza, the uncle of the Holy Prophet (pbuh). For this Hazrat
Muawayia was sometimes referred to as, translation, ‘The son of the liver chewer’.

Hazrat Muawayia constantly endeavored to be accepted by the Muslims as a true believer and
come close to those who enjoyed closeness of the Holy Prophet (pbuh) through their unstinted
support and sacrifices for the cause of Islam. Armed with this spirit he came forward to serve
Islam. The Holy Prophet (pbuh) at times even used to ask Hazrat Muawayia to run errands for
him. To cite one example when Wail bin Hujjar came to the Prophet of Islam he ran his hand
over his head, prayed for him and asked Hazrat Muawayia to escort him to Hira and make
arrangements for his stay, who walked with the guest to the assigned place. On occasions he
also took dictation from the Holy Prophet (pbuh) of letters addressed to various Tribal Chiefs.
On one such occasions the Holy Prophet sent for him but he failed to turn up because he was
busy eating. The Prophet is reported to have said, translation ‘May Allah never fill up your
stomach’.

To achieve eminence, greatness and piety in Islam, Allah has ordained purity of acts. This lofty
position can best be obtained when one sacrifices ones soul in the remembrance and gratitude
to Allah. As is known of Hazrat Umar, when he embraced Islam, his feeling of restlessness
resulting from his knowledge or lack of it, propelled him into spiritualism and therefore, close to
Allah; changing his outlook entirely. Hazrat Muawayia, on the other hand had embraced Islam
along with his parents who had little opportunity to draw benefit from the presence of the Holy
Prophet (pbuh), now immersed themselves agreeably to the cause against which they had all
along been staunch opponents.

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Battle of Hunain:

Abu Sufiaan along with his off springs participated in the Battle of Hunain. Eventfully when the
Muslims were on the verge of defeat in the battle, the antagonism and aversion in the hearts of
the people of Mecca for the Muslims surfaced with full force. Abu Sufiaan bin Harab said,
‘These Muslims will run till the sea.’ All the while he had his quiver full of -------------------------------
------11which had since been forbidden by Islam. In the meanwhile the Muslims regrouped and
turned back. They displayed great valour and inflicted great damage to the opponents and
received his admiration. In the face of their bravery the Kuffar took to their heels and the
Muslims became victorious. The Muslims collected a lot of war booty from this episode. The
Holy Prophet (pbuh) rewarded Abu Sufiaan and his two sons namely Yazid bin Abu Sufiaan and
Muawayia bin Abu Sufiaan with one hundred camels each while the remaining received forty
camels each. The Ansar-e-Medina got nothing while the Tribal Chief’s of the Quraish were
rewarded handsomely so that their hearts remained content.

Shah Wali Ullah Mohadis Dehelwi in his book ‘Azalatul Khafa’ writes that Ibne Abi Sheba has
narrated from Hazrat Muawayia that he said, “I desired to become a Khalifa for the first time
when the Holy Prophet (pbuh) said to me, ‘O Muawayia if you become the ruler be decent with
your people’.” Furthermore, a fortune teller in Yemen had before his birth, predicted that he was
destined to be a king. 12

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 CHAPTER 2

Hazrat Abu Bakr’s reign as Khalifa and the Family of

Hazrat Muawayia

Eleven to Thirteen Hijri or 632 to 634 AD:

Refusal of Abu Sufiaan to offer fealty to Abu Bakr:

After the demise of the Holy Prophet (pbuh) when Hazrat Abu Bakr assumed the responsibilities
of the Khilafat, Islam was under constant threat of internal and external discord. The internal
dissensions out weighed the external threats. The nascent Khilafat was subjected to a life and
death situation because of the internal family and tribal exigencies which were deemed more
important than fledging Islam. Hazrat Abu Sufiaan was a key player in this regard as he tried his
utmost to further his personal and tribal agenda and constantly created upheavals. Not only that
he refused to offer fealty to Abu Bakr but started an active movement of political machinations.13
Winning over people to his side by various methods he tried his best to undermine and weaken
the Khilafat of Abu Bakr. One of his tactics was to recite in a loud voice this poetic verse as he
roamed the streets of the town:

Translation: ‘O People of Bani Hashim, in your presence no one should be greedy for the Khilafat. Particularly the
Bani Teeam and Bani Aadee. Khilafat is yours and you are for the Khilafat and no one is more deserving than Ali’

Advice of Abu Sufiaan to Hazrat Ali:

Abu Sufiaan came to Hazrat Ali and said, ‘You have offered allegiance to an ignoble person of
the Quraish.14 Hailing from the smallest tribes, how can he become the Khalifa of the time? If
you are wiling, I am prepared to help you and I promise that I will fill the valley with riders and
foot soldiers’.

Answer of Hazrat Ali:

Abu Sufiaan though a Muslim, was mentally still in the period of abject ignorance. When the
majority had come to a decision of offering allegiance to Abu Bakr, Abu Sufiaan approached the
people and said, ‘Keeping in view your decision I am of the opinion that such an act is bound to
cause upheaval in the land and result in unnecessary bloodshed. O’ the children of Abdul Munaf
what right has Abu Bakr to interfere in your affairs? Where are those two Hazrat Ali and Hazrat
Abbas who are considered weak and irresolute?’ Then he approached Hazrat Ali and said, ‘O’
father of Hassan, open your hands I offer you my fealty.’ Hazrat Ali ignored his offer and
censured him saying, ‘Your acts are the cause of creating division and creating mischief and
nothing else. You have all along been damaging the cause of Islam and I have no use of your
advice.’

8
Abu Sufiaan had little understanding about Nabuwat and Khilafat. He understood both as a form
of Ruler-ship and considered the Holy Prophet (pbuh) as someone like himself. He in fact was
viewing the whole scene through bleary eyes where tribal prejudices and amelioration held
sway. Neither could he truly grasp and comprehend the Holy Prophet (pbuh) nor did he fathom
Hazrat Ali. He was busy evaluating the character and sagacity of Hazrat Abu Bakr only on tribal
numbers and might which was a common practice during the period of Ignorance. He viewed
the tribe of Bani Taeem15 inferior to his Bani Umayia and considered them insignificant and
petty. He had come to Hazrat Ali in the hope that he would find him inclined towards his plan of
political intrigue, but it was not to be. Hazrat Ali was that august personality who would in
upholding Truth give up the whole world if it was offered to him. On recognizing his motive,
Hazrat Ali said to him, ‘Your ideas are nothing but negation of Islam and its values and reek of
enmity towards the cause. Regardless of political differences, I would never ever allow you to
bring any riders or soldiers because the Believers are brothers to one another and harbor love
rather than animosity for each other. However, the Munafaqeen have decidedly other forms of
conduct. They dwell in intrigues and engineer deceitful schemes against each other.’16

Factually, the disposition of Abu Sufiaan was from that pedigree of rich and affluent class of
people who considered themselves superior to others and therefore, unrivalled. They felt that
they were the Syed’s and Lord’s and the rest were slaves. He viewed Islam also in a similar
context and considered the proposition of the Prophet of Islam to join him, as a gateway to
further his Rule and exercise complete domination of the masses. He believed that there was no
difference between the criterion of Islam and the idols of his times. Both in his opinion were the
vehicles designed to reap worldly benefits. Like the idols were a source of monetary benefits for
the worshippers and the devotees, the dictum of Islam should be a source of income for the
personage in-charge of the times. His mental level was devoid of grasping anything else, such
as Faith and Commitment to Allah and the servitude offered by the commonalty; that the
masses obedience to the respectable and ethical religious personalities, whether they be
worshippers of the Kaba or the principled estimable personalities of Islam.17

Participation of Abu Sufiaan in Battle of Yarmouk:

With unprecedented perseverance, fortitude and constancy Hazrat Abu Bakr overcame the
immediate problems that he faced. In the beginning he did not pay much importance to the
family of Abu Sufiaan, concerning which the latter complained bitterly. Complaining about the
marginalization by the former, he said that you give preference to others over me and my family.
Hazrat Abu Bakr replied, ‘If you were to contribute constructively to the cause of Islam you too
would achieve the same status as the others enjoyed.’ After this advice, Abu Sufiaan along with
his sons started to participate in the battles being fought by the Islamic Forces.

Abdullah bin Zubair records in his AlIstiab:

‘During the Battle of Yarmouk when the Romans had an upper hand Abu Sufiaan would say,
‘Well done! You brave fighters’, and when he would see the Muslim Forces succeeding he
would remark, ‘Sad it is that the influence of the Roman Kings seems to be waning’.18

9
Abdullah mentioned this fact to his father Zubair who cursed Abu Sufiaan and commented that
may Allah hold him to account for his Munafaqat.

Hazrat Abu Bakr appointed Yazid bin Abu Sufiaan as the commander of a force dispatched to
Syria and appointed Mauawayia bin Abu Sufiaan as his deputy. Thus, for the first time, during
the Khilafat of Hazrat Abu Bakr, the family of Abu Sufiaan was actively involved in politico-
military ventures with the Muslims.

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 CHAPTER 3

Hazrat Umar’s Khilafat and Hazrat Mauawayia.

Thirteen to Twenty three or 634 to 644 AD

After Hazrat Abu Bakr when Hazrat Umar became the Khalifa the reign became pompous and
achieved grandiosity as never seen before. Within no time the onslaught of Muslims in the
adjoining areas started moving like a flood. After the death of Yazid bin Abu Sufiaan, Hazrat
Umar continued with his brother Muawayia bin Abu Sufiaan and appointed him as the leader in
Damascus. He was then thirty five years old. This appointment must have been full of pleasure
and ecstasy for his mother Hinda binte Ataba who had waited for such a moment all her life, but
if Hazrat Abu Sufiaan and Hazrat Mauawiya had listened to her advice after the Victory at
Mecca, to remain in the ranks of the Kuffar, she may never had this pleasure. Now her son was
the Emir of a province!

People of the time were aware of their duties to Allah and to their fellow beings. They had a
Khalifa in the person of Hazrat Umar. People still had fresh in their minds the times of the Holy
Prophet (pbuh). The governor-ship of Damascus was a challenge and an experimental bed for
Hazrat Amir Mauawyia who understood the minds and feelings of his people well. He was
astute in feeling the pulse of the people and knew fully well their weaknesses. He also
understood the psychology of the rulers. He was fully conversant with the status of the ‘Muafatal
Qaloob’ and ‘Taalqa’ amongst the Muslims. People were well aware and still remembered the
doings of his mother Hinda binte Ataba during the Battle of Ohud where she mutilated and then
subsequently chewed the liver of Hazrat Hamza, an uncle of the Holy Prophet (pbuh). Her hate
for Islam was clear to the masses and they remembered well the dislike, grudge and hostility of
Hazrat Amir Muawayia’s father, maternal and paternal grandfathers and uncles to the Holy
Prophet (pbuh). People still remembered the conversion of Abu Sufiaan and Hinda to Islam and
the tone and contents of their conversation with the Holy Prophet (pbuh) at the time.

Hazrat Amir Muawayia was alive to all the facts of the time and understood fully well that the
smallest laxity on his part would lead to closing of all doors to him and he would find himself
alone and bereft of respect. He, therefore, in the beginning showed complete respect and
carried out Hazrat Umar’s orders to the last detail. Orders of the time constituted collection of
wealth from individuals and depositing the same in the ‘state exchequer’, exercising entire rule
for the benefit of the masses, inability to clothe oneself in fine clothes or ride expensive Turkish
steeds, eat bread prepared from unrefined floor, keep no servants or court attendants and there
was to be no barrier seen or unseen between the Amir and the masses. Conduct was to be
established in complete harmony with Allah’s Will and acts of the Holy Prophet (pbuh) and
people were to be led to this path.

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Hazrat Mauawayia’s predisposition:

The impassive and unruffled behavior of Hazrat Umar in the management of statecraft placed
Hazrat Mauawayia in a dilemma in the beginning, but as he gathered more experience his grasp
of the situation improved and his disposal of affairs underwent a change. He started eyeing the
treasury with mouth watering frustration as did he the ornate, palatial palaces of the time. His
desire for amassing personal wealth and prestige became irresistible and irrepressible. He
started living like a lord and had court attendants at his beck and call. He started moving about
in a group of people with security and other menial help. Gradually he started becoming distant
from the commonalty and cloistered himself in his grandiose surroundings. Within no time he
became a majestic ruler with all the trappings of pomp and grandeur. He achieved the status of
an ‘Arab Regal’ in the eyes of the masses and was referred to as such.

Allama Ibne Jarir Tibri writes:

When Hazrat Umar visited Syria he was called upon by Hazrat Mauawayia who was
accompanied by his entourage of ministers and security detail. Hazrat Umar noticed and
commented, ‘Mauawayia I see that you move about with plenty of attendants at all times and I
have also heard that you keep people waiting outside your door for redress of their grievances?’
Mauawayia relied, “Amirul Momineen, the enemy is quite close from where we are and they
have a lot of spies and informants here. I feel that the enemy should be aware of the power of
Islam which I display by the regal arrangements surrounding me.’ Umar answered, ‘But this is a
minds approach to the issue and does not achieve much.’ Muawayia on sensing disapproval
said, “Amir ul Momineen, as you say, I will follow whatever you order.’ Hazrat Umar than
remarked, ‘Muawayia I have noted that when ever I have censured you for anything, you have
always reacted contrary to my instructions. In this regard, therefore I will not order you for or
against it.’19

The arrival of Muawayia in all grandiosity with all his escorts was a feeble attempt on his part to
scoff at the Khalifa of the time and to impress him. Additionally, it was in stark disregard to the
orders of the Khalifa and as such a display of a ‘couldn’t care less’ attitude on his behalf.
Registering his royal behavior Hazrat Umar said, translation: ‘He is the Arab Royal.’20

Hazrat Muawayia’s Royal Disposition:

For the student of Islamic history and for any with insight into human behavior, it would be
evident that this incident was of key importance because during the entire reign of Hazrat Umar,
a strict disciplinarian and one propounding justice and fair-play, this stood out as making light of
his orders which was grudgingly accorded acceptance by Umar.

Hazrat Umar was known to be someone who enforced his orders and writ in a most forceful and
unambiguous manner. On seeing Hazrat Saad bin Waqas, a companion of the Holy Prophet
(pbuh), who was then the Governor of Qufa, flouting his orders, he reacted in a very strong
manner and ordered setting on fire an additional structure added to his residence in disregard of
the existing law. He believed that violation of a law by anyone was to be put down with an iron
hand as failure to do so would encourage everyone to interpret and follow rules according to

12
ones desires. Permission or acceptance of such violations would then smoothen the path for
those who were anyway inclined to be disrespectful of authority. In this particular case the
added structure was besides being against the law, also a source of impediment for those
seeking redress of their grievances. A person had to wait outside and await his turn to be called
in for an audience with the Governor and as such was considered an unnecessary hindrance
between the ruler and the ruled. A similar dilemma ensued by the presence of court attendants.
They were considered a hurdle between the masses and the ruler for the disposal of timely
justice. Orders were explicit in both these regards; no court attendants and no structures within
the building which could delay the approach of anyone seeking justice at the hands of the rulers.
Pompous behavior and use of fine silk clothes were also considered a source of distancing
between the two and therefore discouraged.

However, in Syria under the rule of Hazrat Muawayia there was scant respect for the orders of
Hazrat Umar and the rules spelled out were flouted with impunity. Hazrat Umar’s calling Hazrat
Mauawayia an ‘Arab Royal’ had a very deep seated connotation, which in a few words brought
forward the gentleman’s entire disposition and outlook of life. It depicted his personality for what
it stood for and what it considered necessary for him and others. The nobility and royalty lived in
palaces and wore fine silk clothes; each step that they placed on terra firma was witnessed by
slaves and attendants; food was consumed out of silver and golden ware; their nights were
replete with debauched entertainment; the days were spent in leisure and hunting. To say that
their lives and those of the commonalty had much in contrast would be an understatement of
wide implications.

If the argument that the territory under Hazrat Mauawayia was bordering the Roman Empire and
the decision to project himself as a grandiose leader was necessary to impress the enemy, was
to be accepted then it would be only right to point out that all Muslim leaders of the time,
particularly the Khalifa of the time should have adopted similar disposition because Islam was
still in the process of spreading and it had enemies bordering on every side. Furthermore, the
display of ‘Royal Disposition’ by the Khalifa would definitely have more leverage with the
enemies because he was the Ruler of the believers while the Governors were subordinates
within the system. Keeping in line with the thinking of Hazrat Mauawayia, Hazrat Umar should
have dressed in fine silk clothes, constructed palatial palaces for his use and had security
details preceding and following his movements. All this would have helped transmit to the
enemies of Islam about the martial disposition of the belief system and the royal status of its
leaders. What we see, however, is that Hazrat Umar did not follow the thinking of Hazrat
Mauawayia. He dressed in a shirt which had darned holes and he had no servants to follow or
accompany him. The concept of royal disposition is found in the acts and mind of Hazrat
Mauawayia alone, which he had inherited from his father Abu Sufiaan, who after the Victory at
Mecca when he accepted Islam, on seeing the Holy Prophet (pbuh) amongst the mourners at
the funeral of his followers commented, ‘O’ Abu Afzal your nephews ‘kingdom’ has really
increased and become great’.

In the eyes of Hazrat Mauawayia, glory constituted moving about as royalty, living in palaces
and having military dominance as opposed to the glory of Islam which exists in the purity of
thought and action. The true essence of Islam lies in justice and impartiality; in the darned

13
clothes of its Khalifa’s and the open-minded, unbiased and unprejudiced dispensation of justice.
Hazrat Mauawayia was also the governor of an area and it became more than incumbent upon
him to lead by example and follow the injunctions of the Islamic principals and adhere whole
heartedly to the example set by the Holy Prophet (pbuh). However, he chose to be indifferent to
these attributes and chose to lead a life full of glamour and excesses; something that no other
governor could dare transgress during the entire reign of Hazrat Umar’s Khalifat; nor did Hazrat
Umar express concern and anguish regarding the behavior of any of his other subordinate office
holders. His calling Hazrat Mauawayia an ‘Arab Royal’ was not a compliment in a period when
reference to anyone as ‘Royalty’ was not a tribute but a sarcastic description of ones
disposition.

When Marwan bin Hakum commented about the succession of Yazid in the precincts of Masjid-
e-Madina, Hazrat Abdur Rehman bin Abu Bakr stood up and stated, ‘You lie! O’ Marwan and
Mauawayia also lies! You have never been the well-wishers of the Ummah-e-Mohammad. If you
desire to make this as a ‘grand kingdom’ then you are just replacing the earlier kings.’ The terms
‘kingdom’ and ‘kings’ were used then in a context of extravagance, overindulgence,
discrimination, oppression, favoritism and injustice; which hold true even today.21 Hazrat Umar
had earlier stated to some of his colleagues that what do you talk about glamour and excesses
when you have a person like Mauawayia amongst your ranks?22 It is a fact that during the last
stages of Hazrat Umar’s rule, ‘Khilafat’ had started to acquire the look of ‘Grand Ruler-ship’ in
the hands of Hazrat Mauawayia.

The question that arises at this juncture is that why Hazrat Umar did not deal with the wanton
display of grandeur and pomposity by Hazrat Mauawayia when he is known to have dealt with
an iron hand with his remaining subordinates? Why did he permit him to carry on what was
considered undesirable? When the ruler’s way of thinking and acts affect the behavior and the
character of the masses, why was he allowed to practice such an ostentatious way of life?
Hazrat Umar calling Hazrat Mauawayia an ‘Arab Royal’ is significant and sheds light on how he
felt about him and is full of cynicism on one hand while on the other it indicates his annoyance
and hurt. It is possible that he may have considered reliving Hazrat Mauawayia of his position
for his lapses, but his later years did not allow him to achieve all that he considered necessary.
As he used to say, ‘All that I achieved in later years, I wish I had had achieved earlier. If I had
my way I would have certainly taken away the wealth of the rich and distributed it amongst the
poor and needy.’

It is quite possible that removal of Hazrat Mauawayia from the office that he held, may also
have been on his agenda, but because Hazrat Mauawayia belonged to an influential and
powerful clan such an act would have invited the wrath of his entire people and possibly lead to
armed conflict which was to be avoided. Such a situation would have adversely affected the
Islamic movement and become a source of internal discord and danger. Sensing the dangers
that lurked, if he were to carry out such an action, he decided to remain quiet and ignore Hazrat
Mauawayia’s extravagant and obtrusive behavior. Not only was the life style of Hazrat
Mauawayia disrespectful of the Khalifa of the time it was an open disobedience of the rules
prevalent. In the final days of Hazrat Umar, Hazrat Mauawayia had achieved a regal life style
which no longer resembled the austere lives of the Khalifa’s. He was more of an emperor ruling

14
an empire than a people’s representative exercising the will of Allah and following the life style
of the Holy Prophet (pbuh).

15
 CHAPTER 4

Hazrat Usman’s Khilafat and Hazrat Mauawayia

Twenty four to Thirty five Hijri or 644 to 656 AD

When Hazrat Usman took charge of Khilafat Hazrat Mauawayia drifted further in to
emperorship. Being honest, god fearing and simple in disposition, Hazrat Usman was made use
of by the Bani Ummayia. They embarked upon such activities as never witnessed before that
shook the very foundations of Khilafat. Hazrat Abu Sufiaan used to refer to the ascendance of
Hazrat Usman as the Khalifa as a victory for the Bani Ummayia as after a very long wait this
august position with its associated political authority had finally been restored to his clan. He
was elated and said to Hazrat Usman, ‘Khilafat has been restored to the Bani Ummayia after
the Taem and Aadi. Treat it as a ball and now ensure that we remain in power because country
and power are all that count. In my belief there is nothing like Heaven and nothing like Hell!’
Hazrat Usman on hearing this lost his composure and shouted, ‘Get out of my sight.’

Allama Abdulbeer writes, ‘There exist many a Hadith on this count but I do not wish to discuss
them, because quite a few express and prove beyond doubt that his (Abu Sufiaan’s) Islam was
never correct or he was ever on the correct path.’

Allama Hussain Dyar Bakri states in Tarikh Al Khamees, ‘Abu Sufiaan said, O’ people of Bani
Ummayia treat this Khilafat as a ball and play with it (meaning that divide it). Abu Sufiaan
swears by that which that can be sworn upon, that there is no Hereafter, no accounting of
deeds, no heaven, no hell and no Day of Judgment.’

Before accepting Islam Hazrat Abu Sufiaan inflicted every sort of embarrassment and hurled
any number of accusations against the Holy Prophet (pbuh). He planned the assassination of
the Holy Prophet (pbuh) on a number of occasions and regularly attacked Mecca. It is only after
the Holy Prophet had successfully captured Mecca that he out of fear for his life from Hazrat
Umar, accepted Islam grudgingly. He always doubted the Prophet Hood of the Holy Prophet
(pbuh) and was always ready to display his happiness whenever the Muslims suffered. During
the Battle of Hunain when the Muslims panicked and ran he was elated. After the demise of the
Holy Prophet (pbuh), when Hazrat Abu Bakr became the Khalifa he refused allegiance to him
for reasons of intra-tribal differences and called Hazrat Abu Bakr names and a low lifer of the
tribe of Quraish. He constantly tried to create confusion and mayhem within the population and
tried his best to coax the people to rebel against the Khalifa. He even tried to offer fealty to
Hazrat Ali so that he could bring about a split amongst the Muslims. When Hazrat Usman took
over the reigns of power he publicly negated the existence of heaven and hell.

Hazrat Abu Sufiaan tried his best to sabotage the movement of Islam and constantly planned to
undermine the movement. He considered it a real time threat to his way of thinking and had
scant respect for what it preached. Highlighting the mental disposition of the Bani Ummayia
towards Islam, Allama Jargee Yazdaan writes:

16
‘Usman bin Ufaan belonged to an influential family of the Bani Ummiya and his tribal people had
drawn a lot of pleasure from him becoming the Khalifa and they all vowed to restore the lost
pride and prestige of the clan which they had in the days of Ignorance. In their eyes they had
been oppressed by the Bani Hashim who had snatched all rights and privileges from them.’23

Hazrat Usman’s becoming the Khalifa provided Hazrat Mauawayia the golden opportunity that
he had been waiting for. During Hazrat Umar’s reign he was the leader only of Damascus but
with Hazrat Usman coming to power his area of dominance and governance kept increasing. He
had all along been living like a king even during Hazrat Umar’s time, now exploiting the soft
temper and civil disposition of Hazrat Usman towards himself; he embarked upon new ways of
increasing his personal wealth and power.

When Hazrat Mauawayia was ratified as the ruler of Syria he adopted and put on display lordly
behavior comparable to that of the Romans. He employed innumerable servants and attendants
so much so that the exchequer had a difficult time footing the bill for their salaries. Finding
Hazrat Usman to be a soft and weak leader he wrote to him demanding an increase in his
emoluments citing the extraordinary expenses that he personally had to bear in the
entertainment of visiting commanders and other dignitaries. He further argued that if the
increase sought by him was not possible then consideration may be accorded to the vast
unclaimed lands and estates that existed in his area of governance which could be allotted to
him so that he could increase his income to meet the states monetary requirements.

When he was appointed as the governor of Damascus by Hazrat Umar, he had set his salary to
be one thousand Dinars per annum,24 which at the time was considered handsome by existing
standards. During the Khilafat of Hazrat Usman he advanced a claim to the state owned lands
which was accepted by Khalifa Mamduh. In this manner Hazrat Mauawayia overnight became a
person owing vast tracts of land which he quickly transferred in the names of various members
of his immediate family. With this act, he became more aggressive and started to purchase
even more land and properties. Doing something that was unprecedented in the Islamic
Movement and realizing that he was being unjust he even permitted others to embark upon
similar ventures. He issued general orders to the effect that any Muslim could, if he had the
means, buy and own any amount of property.

It is a harsh reality that the soft and accommodating nature of Hazrat Usman allowed the Bani
Ummayia in general, and Hazrat Mauawayia in particular to draw unprecedented benefits during
his reign which transformed the Khilafat into a Kingdom where the King was not accountable
and the total sovereign. Gradually the hold of Hazrat Usman over his remaining Governors also
diminished. This permitted Hazrat Mauawayia to accelerate his acquisition of state properties
and he started acquiring unimaginable power and influence; in the process he became the first
individual to brazenly break the age old rule established by Hazrat Umar that no Muslim could
own land for agricultural purposes.25 During Hazrat Umar’s period Hazrat Mauawayia had a
relatively small area over which he exercised control, but during Hazrat Usman’s Khilafat his
area of influence increased over Syria, Palestine, Jordan and present day Israel. No other
Governor during the period had such large an area to control and they were not as powerful. It
would be only correct to say that with the expanded holdings of Hazrat Mauawayia, even Hazrat

17
Usman who was the Khalifa of the time, felt insecure and threatened. It was Hazrat Mauawayia
who established the system of ‘Land Lords’ in Islam during the Khilafat of Hazrat Usman and
this was something that started to eat away at the basic fabric of the Islamic Movement as
termites; a fact that Hazrat Umar had all along feared. Eventually the soft disposition of Hazrat
Usman allowed the same to be put into practice. If this act had been restricted to the person of
Hazrat Mauawayia alone, may be, things might not have gone out of control as all the influential
Muslims could have gathered and formed a front against the illegal acts of Hazrat Mauawayia,
however, the fact remains that other Governors and influential Muslims of the time themselves,
following in his foot steps, started negotiating freely the sale and purchase of lands and ‘land-
lords’ started to spread like a cancer all over the Islamic domain. Land Lords did not come to the
Islamic world alone, they brought in tow strife, injustice, cruelty, rivalry and a fierce lawless free
for all clamor for more and more. These were the poisonous serpents of the Rulers and the
Establishment which dwarfed the masses into oblivion and blemished the true face of Islam
which had preached, and till then practiced, equality and fair-play amongst people. Within no
time the curse of Land Lords spread in the entire Islamic world, eating into the fabric of society
and creating the unnecessary and most despised divide of the ‘haves’ and the ‘have-nots’.

Disagreement in points of view between Hazrat Mauawayia and Hazrat Abu Zar:

The royal life style of Hazrat Mauawayia did not proceed without opposition. The general public
was aghast with his way of life while the senior and respected Companions of the Holy Prophet
(pbuh) were devastated by his total disregard for the values so clearly expounded and practiced
by the virtuous. Hazrat Abu Zar, a respected Companion of the Holy Prophet (pbuh), viewed
Hazrat Mauawayia’s acts and way of life, against the basic injunctions of the Qur’an and the
example set by the Holy Prophet (pbuh) himself. He raised his voice against his behavior in
clear and unambiguous terms and termed Land Lords as a ‘Yazidiat’ (curse of matchless
proportions) that was usurping the rights and privileges of the masses. Hazrat Mauawayia did
not approve of this onslaught as it was bringing home to the underprivileged their rights and
entitlements and empowering them with a license to question his acts. Hazrat Abu Zar launched
a ‘Jihad’ against this unholy alliance of the few against the many and started a movement to
free the masses of this grave injustice.

In the opinion of Hazrat Abu Zar, saying farewell to the rules and regulations promulgated and
practiced during Hazrat Umar’s time was inviting disaster as hoarding silver and gold was
absolutely against the injunctions of the Holy Qur’an. The indulgence of the affluent class in
excess of all sorts was viewed by him as a major sin when the majority lived in shanty structures
made out of thatched mud while the few enjoyed palatial palaces; the majority was in the
strangle-hold of all types of rules and regulations while the minority had no law applicable to
them; when the rich were bloating on finest of food and the poor had their stomachs touching
their backbones due to starvation and hunger. All this and more, that were in vogue during the
period, was against the basic spirit and teachings of Islam.

Hazrat Mauawayia and other wealthy land lords did not like Hazrat Abu Zar and viewed his
existence as a threat to their way of life. This was more applicable in the case of Hazrat
Mauawayia, who on a number of occasions had had the privilege of being censured publicly by

18
Hazrat Abu Zar. On one occasion when Hazrat Mauawayia had constructed a palace for himself
in Damascus and named it Qasre Khizri, he invited Hazrat Abu Zar to spite him and invited his
opinion about the grand construction. Hazrat Abu Zar is reported to have said, ‘If you have used
money out of the public funds for this then you have violated Allah’s Laws and if you have used
your own hard earned money then you have over indulged and been extremely wasteful.’26
Hazrat Mauawayia did not like what he heard but swallowed his anger which was a trait of his
personality. He, however, schemed and involved Hazrat Abu Zar in legal battles, wherefrom exit
was made difficult for the latter.

Allama Ibne Alasheer writes, ‘To test and lure Hazrat Abu Zar to his evil ways, Hazrat
Mauawayia sent one thousand Dinars to him one evening. Hazrat Abu Zar distributed the
money the same night to the deserving and did not withhold a single Dinar. Next morning after
Fajar prayers Hazrat Mauawayia sent the same person through whom he had sent the money to
Hazrat Abu Zar the previous evening, who said, ‘I am fearful for my life because I delivered the
money to you instead of someone else for whom it was intended. Please give me the money so
that I can deliver it to the rightful owner.’ Hazrat Abu Zar replied, ‘My son please convey to
Mauawayia that I do not have a single penny remaining of what he had sent and I seek three
days to collect the same to reimburse him.’27

Allama Ibne Alasheer further writes, ‘Amir Mauawayia had tempted Hazrat Abu Zar and on
finding his practice the same as his preaching, he could do little and instead wrote a complaint
to Hazrat Usman stating that Hazrat Abu Zar was a constant source of trouble and exasperation
for him.’

Expelling of Hazrat Abu Zar from Syria by Hazrat Mauawayia:

Hazrat Amir Mauawayia continued to live his life as he knew how and Hazrat Abu Zar persisted
in his castigation. He regularly targeted both Hazrat Mauawayia and his wealthy friends on their
royal life styles which appealed to the general public, who also joined in the criticism.
Recognizing the delicate situation Hazrat Mauawayia came to the conclusion that for his
survival and that of his wealthy friends it was best that Hazrat Abu Zar proceed back to
Medina.28 With this decision in his mind he wrote to Hazrat Usman, ‘Regularly a lot of people
gather around Hazrat Abu Zar and I fear that he is involved in a conspiracy against you. If you
desire that the nation remain united it is best for all that you recall him to Medina.’ Hazrat
Usman agreed to his proposal and asked Hazrat Mauawayia to send Hazrat Abu Zar back.
Accordingly, Hazrat Mauawayia arranged for a camel with the most uncomfortable seat and
dispatched Hazrat Abu Zar to Medina.

Hazrat Abu Zar’s station in Islam:

Hazrat Abu Zar Ghaffari was the fifth individual to have embraced Islam.29 He was therefore,
from amongst the original few who whole heartedly came into the folds of Islam when it had the
maximum opposition as a belief system. He sat in the company of the Holy Prophet (pbuh) and
experienced at first hand, the ups and downs of the movement. In moments of health, adversity,
happiness, travels, in Mecca and in Medina he was a constant Companion of the Holy Prophet
(pbuh). The Holy Prophet (pbuh) held him dear and in great esteem as a Companion. The

19
Prophet of Islam (pbuh) is known to have said, “On the surface of the earth and below the sky
there is no one more truthful than Abu Zar.”30

One day Hazrat Abu Zar saw the Khalifa of the time, Hazrat Usman31 giving away a lot of stuff
to Marwan bin Hakum and similarly giving one hundred thousand Dinars to Zaid bin Sabat. He
did not approve of this and said, ‘People who collect and hoard wealth give them the news of
the fierce Fire of Hell.’ And then he recited the following verse from the Holy Qur’an, (translation)
(People who collect wealth and do not spend in the way of Allah, give them the news of severe chastisement)

Whatever Hazrat Abu Zar saw which went against the orders of Allah and His Rasool, he
objected to, without any fear or favor. On one occasion he overheard Hazrat Usman asking
Hazrat Kuab Al Ahbar if it was correct for the Khalifa of the time to take a loan out of the Bait-ul-
Mal and when conditions permitted return the same. Kuab Al Ahbar commented that he did not
see anything wrong with it till the intention was to return the borrowed amount. Hearing this
Hazrat Abu Zar took offence and said, ‘You son of a Jew are you teaching us our religion!’
Hazrat Usman did not like this interjection and got offended. He then arranged for Hazrat Abu
Zar to be sent to Amir Mauawayia in Syria to be corrected and taught manners. What escaped
him though was the single minded and firm commitment of Hazrat Abu Zar to the orders of Allah
and His Rasool; any deviation by anyone regardless of position or status invited his wrath and
he conveyed his feelings in no uncertain terms. On arrival in Syria what he saw and how he
reacted has already been narrated earlier, however, Dr. Ta Hussain has this to say:

‘Hazrat Abu Zar was of the view that everyone was free to disagree with the Khalifa and any
amount of disagreement must never result in punishment. It was indeed better to irk the Khalifa
then to displease Allah.’32

Hazrat Mauawayia however, continued and persevered by all methods to keep his people under
check and in line with his way of thinking. He was not overly concerned with what the people
expected off him as the Khalifa and what affects his own conduct would have; his only interest
was to rule with an iron fist and remain the unquestionable leader. Hazrat Usman had sent
Hazrat Abu Zar to Syria with the aim that the latter needed to correct his attitude and fall in line
with the prevalent times and not to offend and be sent back. Hazrat Amir Mauawayia
understood and recognized that Hazrat Abu Zar posed a grave threat to his rule and therefore
resorted to writing the letter to Hazrat Usman maligning Hazrat Abu Zar and calling him a threat
to the unity of the Islamic State. This act of Hazrat Mauawayia was not something new as he
always resorted to confound any issue that was referred to him by the Khalifa of the time to a
degree that complete disorder and chaos prevailed and the Khalifa had no alternative but to
take his decision back. Such a tactic resulted in Hazrat Mauawayia to be without any unwanted
burdens and free to rule as he wished.

Divergence of views between Hazrat Mauawayia and a delegation from Kufa:

In 33 Hijri, Hazrat Usman sent a delegation from Kufa who had disagreements with the ruler of
Kufa Saeed bin Al’aas, to Amir Mauawayia for resolution of the differences. Hazrat Mauawayia
did not consider it judicious to keep them with him because he was canny enough to observe
that their presence may adversely affect his own standing with his people. Their stay in Syria

20
could beguile the populace and cause rifts between the ruler and the ruled. The delegation
consisting of twelve people were of the opinion that the business of the state and religion could
not be separated and all decisions must necessarily be taken in the light of the Islamic
injunctions. They were a vocal lot and like Hazrat Abu Zar paid scant respect to what Hazrat
Mauawayia felt and thought about the issue, because they were amply aware of the latter’s
personal disposition. They had a firm and resolute outlook on the question and Hazrat
Mauawayia considered it prudent to keep them for the least length of time in Syria. This he
considered necessary for the wellbeing of his own rule and did not wish for things to get out of
control because of some disgruntled elements.

In the beginning of the talks, Hazrat Mauawayia tried his best to convince and persuade them to
his way of thinking through conciliatory talk but then resorted to enumerate the noble values and
practices of his own family. He said, ‘The Quraish know fully well that Abu Sufiaan is the most
honorable and estimable of men and is the son of an auspicious and honest father. Allah has
blessed him with immaculate character, manners and demeanor. The offspring of such a noble
and distinguished individual are, therefore, bound to possess similar values.’

Saasaa RA on hearing this said: ‘You lie! We demand that you leave your present position as
there are many among the believers who can shoulder your responsibilities in a more desirable
and fitting manner.’ Hazrat Mauawayia inquired, ‘Who are those?’ Saasaa RA replied, ‘Those
people who have done better than your father and who have excelled you as true believers’.33
Things came to such a pass between the delegation and Hazrat Mauawayia that some one from
amongst the delegation got hold of the beard of Hazrat Mauawayia and a brawl resulted. The
feelings of discontentment and aversion that till now were subdued and masked came to the
fore abruptly. The fact that personage out of the Moolaftal Quloob had risen to the positions of
rulers and had then brazenly adopted royal dispositions was abhorred by the believers and now
suddenly those feelings found vent in physical manifestation.

The ways of the rulers were not acceptable to the masses as these were contrary to the
teachings of Islam. They were in the habit of asking questions of Hazrat Umar and used to
discuss and argue thread bare all issues. They were never punished nor asked to restrain their
arguments; in fact they were encouraged to enter into debates and were always supplied
appropriate answers for all acts of the Khalifa. Sadly, Hazrat Umar was no more and his ways of
running the administration was something of the past. How could they be entertained by Hazrat
Mauawayia when the people had little respect for the admirable and exemplary qualities of his
father, Abu Sufiaan. To be rid of such nefarious people, he wrote to Hazart Usman: “The people
that you have sent to me are constantly quoting the Holy Qur’an and are in my opinion
misleading the people. If they stay longer in Syria I am constrained to think that they may
mislead my people too by their magical spell.”34 Strange indeed was his appraisal of the
behavior and on what it was based upon; quotations from the Holy Qur’an and his belief that it
was misleading and proving magical for his people was a blunt acceptance by him that he
considered the Holy Document as something irrelevant and unnecessary. Furthermore, raising
of such issues which were in total disagreement with the orders of Allah, and as annunciated in
the Holy Qur’an, with the Khalifa through letters only caused bewilderment and strained the
relations between the Federal and Provincial governments.

21
Recalling of Governors and Hazrat Mauawayia for consultations:

During the last year of Hazrat Usman’s reign the situation started deteriorating rapidly. All
around there was a distinct feeling of dejection and unhappiness. Governmental issues were
being discussed in all households and the feelings of skepticism and distrust for the rulers was
on the increase. The situation became so grave that in 34 Hijri, Hazrat Usman, during the Hajj,
because of constant complaints of the people had to call all his subordinate rulers for
consultations. Besides Hazrat Mauawayia the deliberations were attended by Abdullah bin Saad
bin Abi Sarah, Abdullah bin Aamir and Saeed bin Al’aas. These gentlemen were invited to
submit corrective measures to resolve the deteriorating situation in the areas controlled by
them. Worthwhile corrective measures could have only been generated if the rulers were aware
of the issues that were affecting the masses. Sadly, all of them were so engrossed in their own
lives that the true issues were either not visible or considered irrelevant by them. Abdullah bin
Aamir was of the view that to distract the people it was best if they were engaged in a jihad.
Abdullah bin Saad opined that grants from the Bait ul Maal be used to cajole people into
submission while Saeed bin Al’aas suggested that the opposition leaders be executed. Hazrat
Mauawayia suggested, ‘O’ Amir ul Momineen I recommend that you leave the matters of the
state to the respective leaders. I for one deem myself fit and responsible for my domain.’35

The suggestions advanced by these leaders displayed their mental levels and disposition to the
plight of the masses. However, the suggestion given by Hazrat Mauawayia merits more
attention than the rest for two reasons. Firstly he commanded relatively a very large area
compared to the others and he tried to gain more freedom of action for himself and the others
and recommended obliquely that all of them treat their respective domains as personal estates
rather than a collective Islamic State; where the masses were treated as slaves and not allowed
to raise any voice of dissent. Nonconformists were treated harshly and in several cases put to
the sword. Secondly, as always his suggestion did not help the Khalifa one bit in seeking the
resolution of the problem. If Hazrat Usman had accepted his solution then it is quite evident that
he would have gone done in history books as an Emperor rather than a Khalifa.

Hazrat Usman however, advised his subordinate commanders that they mend their ways, be
firm with their charges and keep a strict watch over the masses. If any dissention comes to light
the person/s be tried and their stipends be stopped forthwith. 36

After this Hazrat Usman returned to Medina. Hazrat Mauawayia on his way to Syria also
stopped in Medina for some time. During his stay in Medina Hazrat Usman called another
conference which this time was attended by some notable personalities besides Hazrat
Mauawayia. Hazrat Ali, Hazrat Talha, Hazrat Zubair, Hazrat Saad and Hazrat Umar bin Al’aas
participated. During the conference Hazrat Mauawayia drew the attention of the Khalifa and the
participants towards Hypocrisy and generation of Fitna (perfidy) and suggested to all to be
aware and guard against it. His reminder had a hint of a veiled threat. Hazrat Usman, who
chaired the meeting listened patiently to the views of all the participants and agreed to some of
their suggestions. The meeting finally culminated in a cordial and friendly atmosphere. Hazrat
Mauawayia invited Hazrat Usman to accompany him to Syria,37 who preferred Medina over any
other city, and said: ‘O’ Amir ul Momineen, I fear that suddenly the enemy may launch an attack

22
against you and you may be caught unaware.’ Hazrat Usman replied: ‘So be it. Allah is enough
for me’.

No sooner had this conference finished that seditious behavior of people started to raise its ugly
head. The people of Kufa forced their Governor Saeed bin Al’aas to return to Medina and
demanded that Abu Musa Ashari be appointed governor in his place. This was the first time that
the Khalifa acceded to the demands of the people and removed the Governor and appointed a
person of their choice. This set up a precedence and Egypt and Basra followed; suddenly, the
situation started to get out of control.

When Hazrat Mauawayia reached Syria he was quite convinced that the final days of Hazrat
Usman’s Khilafat had arrived. He was certain that Hazrat Usman would be assassinated and he
had heard on the grapevine his name being mentioned as a suitable replacement.38. Rozatul
Safa states: (translation) ‘On his return to Syria Hazrat Mauawayia started counting the days for the
fall of Hazrat Usman and showed his impatience for the change that he felt was near. In Medina
the situation turned for the worse with every passing day. Delegations from Basra, Kufa and
Egypt arrived and surrounded the residence of Hazrat Usman which lasted for forty days. These
delegations stayed in Medina for seventy days.’

Refusal of Hazrat Mauawayia to come to the aid of Hazrat Usman:

During this period Hazrat Usman wrote general letters to all his subordinate commanders and
particularly to Hazrat Mauawayia seeking their support and help. In his period of total isolation
he wrote to Hazrat Mauawayia:

“In the name of Allah, the Beneficent, the Merciful. This is to inform you that the people of
Medina have broken their oath of allegiance and have started to behave indifferently to
authority. You are requested to dispatch suitably equipped warriors on fast horses at the
earliest.”39

Hazrat Mauawayia on receipt of the letter waited. He did not profess open and indiscreet
hostility towards the Companions of the Holy Prophet (pbuh) and was fully aware of the
predicament faced by Hazrat Usman. When Hazrat Usman sensed delay in the mood of Hazrat
Mauawayia he wrote letters to Yazid bin Asad bin Karza and other notables of Syria requesting
for help and highlighting the necessity for them to advance this help as it was ordained by Allah
to safeguard the position of the Khalifa of the time. The letters suggested that not all were
required to come for help only a few squads well equipped would suffice. He went on further
and elaborated the various benign deeds he had executed for the welfare of the people of Syria.
In the end he implored that the help begged for, be dispatched immediately, as he was certain
to be eliminated forthwith.40

The calamitous and hopeless situation faced by Hazrat Usman is evident from the fact that
people were brimming with frustration and hate for the rulers. It was a moment of reflection and
a delicate chapter in his reign. There were many that were seeking revenge while there were a
few who had become mere spectators. The final nail was that the majority of the population of
Medina had also turned against him. They had become extremely contemptuous and insolent. It

23
appeared that the general public was unaware of the Islamic Sharia and its incumbent
requirements of conduct and behavior. People had quite quickly reverted to behaviors as
practiced during ‘jahliayat’ where tribal vengeance played an important part. People were weary
of the high-handedness, barbarity and cruelty of the rulers and were thirsty for blood; and they
wanted to quench their thirst by Hazrat Usman’s blood.

In all this, the role played by Hazrat Mauawayia merits particular attention. Recipient of large
scale largesse from Hazrat Usman, he now paid back his benefactor by dissociating himself and
abandoning him completely. When asked for help, he ignored it entirely, and his respect for the
Companions of the Holy Prophet (pbuh) surfaced at the expense of the Khilafat and the very life
of the Khalifa. He was completely aware of the plight of Hazrat Usman and understood the
intricacies of governance better than anyone else and his informants kept him updated on the
slightest of happenings in Medina. He enjoyed full control over the workings of his state and was
all powerful. A few months earlier, Hazrat Usman had consulted him over the deteriorating
situation, and he had witnessed at first hand the prevailing conditions. Furthermore, he had
assessed the situation perfectly and even predicted the events that were likely to follow. He had
gone to the extent of prophesying the possible execution of Hazrat Usman and had even
promised to extend military help if such an eventuality arose41, knowing fully well that the
Khalifa would not accept the same. The acceptance of military support would have belied the
spirituality involved in the rule of the Khilafa and given it a hue of rule by military might instead,
where the sword was mightier than the pen.

It was to be hoped that Hazrat Mauawayia would have come forward to help some one from his
own tribe but he elected to stay detached and indifferent when support and military help was
asked for by the Khalifa of the time. Conveniently, the concern and regard for the Companions
of the Holy Prophet (pbuh) emerged and he decided to sit quiet42, when it was constitutionally
binding upon him to come to the aid of the beleaguered Khalifa and dispatch military help by the
fastest means. However, he chose to pay back his patron by deceit and hypocrisy. Hazrat
Usman kept waiting for the arrival of Hazrat Mauawayia and military help which never came; till
he breathed his last.

In retrospect, if Hazrat Mauawayia had not done what he did, then how could he possibly have
risen to the highest position in the land? He was quite clear in his mind about the future course
that events would take. Prophecy, that one day a son of Abu Sufiaan would be the total ruler,
proclaimed well before his birth, started to play in his mind and gradually he started to believe
that he was that illustrious son.43

It is a heart-rending fact that Hazrat Usman was restricted to his house for two months and
seven days and not a single governor of his dominion came forward or extended any help; all
the while when his subordinate rulers were within a few days travel from Medina. Hazrat
Muawayia’s rule extended from the areas bordering Medina till Egypt and he could very well, if
he wished, be present personally next to Hazrat Usman within a day or two. However, in this
period of difficulty Hazrat Mauawayia ignored his bonds of tribal connections and his
subordination as an appointed governor, and chose to stay aloof. This was incidentally not the
first time that he ignored the call for help by Hazrat Usman; however, it definitely was the last.

24
He elected to see the slaying of his benefactor but chose not to help. If Hazrat Mauawayia had
no accepted Hazrat Usman as the Khalifa in his mind, he should have at least considered him
as kin hailing from the same clan, and help avert the tragic murder. His staying quiet and
distant, when it was incumbent upon him morally, politically and as a duty, to come to the help
of the Khalifa, is viewed in the context of power-play, then it becomes clear that Hazrat
Mauawayia was indeed responsible for all that transpired; all which was allowed to happen; so
that his own rise to power could be expedited.

(Eventually on 18 Zilhajj 35 Hijri, the world of Islam witnessed the most damaging, ruinous and
dreary of days when the elegance of Khilafat transformed overnight into King-ship and
contemptible and ignominious personalities stepped up to fill the vacuum.)

25
 CHAPTER 5

Hazrat Ali’s Khilafat and Hazrat Mauawayia

35 to 40 Hijri or 656 to 661 AD

Hazrat Ali’s station in Islam

After the sad and tragic demise of Hazrat Usman the entire Islamic world went into mourning
and people started dwelling upon their future which did not visibly auger well. However, after a
few days the atmosphere of uncertainty and unpredictability settled down. The Ansars,
Muhajareen and Ta’been of Medina approached Hazrat Ali and asked him to assume the
mantle of Khalifa as he alone possessed the requisite qualities and personality. Hazrat Ali
refused. The Muslims acknowledged and admitted that only he possessed the required
knowledge, faith, just disposition, bravery, intelligence, far sightedness and immaculate
character; that he was born in the Holy Kaba44 and his alias was Abul Hassan; that there was
nothing hidden and nothing unknown about him. From his very childhood he had been taken in
the care by the Holy Prophet (pbuh) and had grownup in his lap. He was the first one to have
offered prayers with the Prophet of Islam45. On all occasions he had accompanied the Holy
Prophet (pbuh) as his shadow and during the Battle of Badr twenty Kufaar-e-Mecca were
dispatched to hell by his sword which included six major and notable Chieftains of the Bani
Ummayia3. During serious difficulties in various battles, he alone handled the situation and
brought victory to the Muslims. He loved Allah and His Rasool as they deserve to be loved, and
in return he was loved by Allah and His Rasool. He was for the Holy Prophet (pbuh) as Hazrat
Haroon was for Hazrat Musa. Whosoever’s Muala was the Holy Prophet (pbuh), he too was
their Muala4.

In the prevailing situation of uncertainty and bewilderment of the Muslims who was better suited
to assume the responsibilities of Khilafat than him? Hazrat Umar used to describe the qualities
of Hazrat Ali and stated: ‘Amongst us all, it is Ali who is endowed with the clarity of mind and
intellect to arrive at the most appropriate decision, regardless of the complexity of the problem.’
During his own Khilafat, on many occasions, Hazrat Umar is known to have asked for advice
from Hazrat Ali on various issues. During his address to the Majlis Shura, Hazrat Umar is on
record to have stated that if the Muslims accept and believe in Hazrat Ali as their Wali (leader),
he would never let them stray from the Straight Path. On other occasions he is recorded to have
said, “Were it not for Ali, Umar would not have existed.”

Hazrat Ali was from among the six people nominated by Hazrat Umar to succeed him as the
Khalifa. After the demise of Hazrat Umar, Hazrat Usman was chosen by the people to become
the Khalifa. After Hazrat Usman’s death, it was but natural that the Khilafat must go to Hazrat Ali
as he alone had been a contender for the post when Hazrat Usman was chosen. Keeping this
fact in mind the senior citizens and intellectuals approached Hazrat Ali and said:

“The existing system cannot succeed without the presence of an Imam and we do not see
anyone who qualifies for the position more than you do. You possess all the qualities that are
required and you have had had the most inseparable, attached and loving relationship with the

26
Holy Prophet (pbuh)” Hazrat Ali replied: ‘I consider it more important to be a deputy than the
leader. Whosoever you select as your leader, I will also cast my vote for him.’ The assembled
notables persisted that he should accept the position and eventually Hazrat Ali said: ‘If this is
what you want then I have only this to say that the Muslims who desire to owe allegiance to me
cannot occur behind closed doors or by sitting at home.’ Accordingly, all available Muslims were
collected in the Masid-e-Nab' wee and all the Muhajreen and Ansars vowed allegiance to Hazrat
Ali publicly, however a few people refused and vowed allegiance on the Book of Allah and the
Practices of the Holy Prophet (pbuh)46.

After the fealty, Hazrat Ali said: ‘I have accepted your proposal under pressure and become the
Khalifa, as I felt that I have no other choice but to accept what you placed before me. Now that I
am your Khalifa, my only condition is that the keys to your treasures must be placed in my safe
keeping. I shall not take a single Dirham out of it without your knowledge.’ To which the
audience replied: ‘We agree.’ Hazrat Ali then said: (translation) “Allah, you remain my witness.”
2After this incident Hazrat Ali was accepted as the Khalifa in all territories except Syria.

Ordering of Hazrat Mauawayia out of the folds of Khilafat and his refusal to offer fealty:

On assuming the charge of Khilafat, Hazrat Ali was assailed by a host of problems which were
never faced by any other Khalifa. The situation was alarming on all fronts. His immediate and
prime responsibility centered around restoring the administrative machinery so that the rule of
Allah and His Holy prophet (pbuh) could be enforced in letter and spirit in all territories controlled
by Islam. Additionally, the administration could go into the details of those treacherous elements
that had established personal domains and were in the habit of challenging the writ of the state
for narrow personal motives. He wanted all such elements to be brought to book who felt that
they were superior to Allah’s law and who dealt in a cruel and demeaning manner with their
charges. This was only possible when his writ as a Khalifa was accepted by all under his rule.

With this in his mind he selected a number of people who were to represent him in various
capitals and dispatched them with appropriate instructions to their assigned posts. He dismissed
a number of Governors appointed by Hazrat Usman, because of whose behavior and high
handed dealings, people had risen in revolt. He appointed Usman bin Hanif Ansari in Basra,
Amaara bin Hasaan in Kufa, Hazrat Abdullah bin Abbas in Yemen, Hazrat Qais bin Saad Ansari
in Egypt and Sohail bin Hanif in Syria.

When Sohail bin Hanif reached near Tabuk he was intercepted by the soldiers of Hazrat
Mauawayia; and was informed that if he was sent on behalf of Hazrat Usman he was welcome
to proceed and if anyone else had sent him then he must return to the same person.

After this Hazrat Ali sent Masood bin Makhzuma with a letter to Amir Mauawayia asking him and
the other notables of Syria to owe allegiance to him and accept him as their Khalifa and also
invited them all to Medina Munawarra. On receipt of the letter Hazrat Mauawayia did not give
any answer but kept the emissary waiting. After a while when Masood bin Makhzuma requested
for a reply he was entertained to some hostile poetry by Hazrat Amir Mauawayia as follows:
(translation):

27
Be firm and strong like a fort, or else invite me for a bloody battle;

Your neighbors and boys will see blood like never in their lives;

Sight of which will render their temples and heads grey;

Master and slave will be in despair and there will none but me who will be ruler and wali.1

After a lot of delay, one day he called a person from Bani Ubaas and sent him to Hazrat Ali with
a letter. When the emissary reached Hazrat Ali and he opened the letter it had only the following
written in it. (translation) “In the name of Allah, the Beneficent the Merciful.” Then Hazrat Ali asked
the Ubassi what news he brought, to which he answered, ‘The people of Syria have decided
firmly to avenge the blood of Hazrat Usman and have hung his blood stained clothes in the
square. A lot of people are gathered around it and are crying themselves hoarse.’ He went on
further and informed Hazrat Ali, ‘The people of Syria hold you responsible for the killing of
Hazrat Usman and they will settle for nothing else but your blood.’ Hazrat Ali replied, ‘O Allah I
am innocent of the blood of Usman.’47 The letter from Hazrat Mauawayia was an open invitation
of war and not only negation of allegiance but an open rebellion against the authority at the
centre.

Battle of Ja’mal 63 Hijri:

On one hand such a large area which was under the control of Hazrat Mauawayia refused to
offer allegiance to the Khalifa and started to prepare for war, in Mecca another front had opened
up with which Hazrat Ali was faced but additional problems. Hazrat Talha and Hazrat Zubair had
moved to Mecca where Umul Momineen Hazrat Ayesha was busy inviting all under the banner
of those prepared to avenge the blood of Hazrat Usman. All the political leaders that Hazrat
Usman had appointed and were subsequently relieved of their positions by Hazrat Ali on
assuming charge had collected all the money in their respective Bait ul Maal’s and had reached
Mecca. War preparations were in full swing. Notable among the people who brought the Bait ul
Maals money to Mecca were the governor of Basra Abdullah bin Aamir and governor of Yemen
Laila bin Ummayia48. With the money of the various Bait ul Maals, which was public money, war
preparation went into full swing to eventually take on the Khalifa of the time. Important
Chieftains of the time which included Marwan bin Hukum, Saeed bin Al’aas and Waleed bin
Oqbaa were in the fore front.

Under the leadership of Umul Momineen Hazrat Ayesha, while avenging the blood of Hazrat
Usman, Basra was taken over after a fierce and lamentable battle. This battle is referred to as
the Battle of Ja’mal. During the battle, Hazrat Talha and Hazrat Zubair were martyred, even
though both had finally adopted neutral ground49. Representing Umul Momineen Hazrat
Ayesha, Hazrat Talha was hit by an arrow released by Marwan bin Hukum, and he breathed his
last. The farcical aspect of this killing was that both were fighting on the same side!49
Subsequently, Marwan is on record to have accepted the killing of Hazrat Talha and stated,
‘With this killing I avenged the killing of Hazrat Usman.’50

28
While the Battle of Ja’mal produced serious difficulties for Hazrat Ali on one hand, it lent
invigorating influence to the political and military might of Hazrat Mauawayia on the other, for
which he was visibly satisfied and elated.51 The martyrdom of Hazrat Talha and Zubair was
viewed by him with complete absence of any feeling because in his opinion, they were of little
significance. The only importance, if any, was due to them was that they had stood up against
Hazrat Ali and now, he did not expect the forces of Hazrat Ali to offer any meaningful opposition.
He stood to gain both from the victory of Hazrat Ali or his defeat. If Hazrat Ali won, he would
then have only him as his opponent and if he was defeated then dealing with Hazrat Talha,
Zubair and their likes posed no problems for him.

After the Battle of Ja’mal, Hazrat Ali concentrated on the situation prevalent in Syria. Keeping
political and military considerations in view, he decided and shifted the capital from Medina to
Kufa.

War preparation by Mauawayia and his political wrangling with Hazrat Umrao bin Al’aas:

As soon as Hazrat Ali became the Khalifa, Hazrat Mauawayia started serious preparations for
war. To win over support he started to spend lavishly from the state treasury and embarked
upon a well thought out propaganda effort against the Khalifa. His success rested in the fact that
he was prepared and willing to buy, loyalties, for any price. This caused all those who believed
in this world’s life as the only life, started to gather around Hazrat Mauawayia as insects around
a lamp. One such insect was Hazrat Umrao bin Al’aas. He was considered to be a very crafty
and cunning individual of his time. He, in fact was the gentlemen, who had instigated and help
ferment the uprising against Hazrat Usman. This was after he had been relieved of his
responsibilities as Governor of Egypt; he felt let down and was furiously inclined to avenge his
ouster. As a consequence, he divorced Umme Kulsoom binte Okba, the step sister of Hazrat
Usman.52

When people had encircled Hazrat Usman’s residence he decided to move to Palestine, his
native land. He, however, remained busy in encouraging and inciting people against Hazrat
Usman. On one occasion he publicly addressed Hazrat Usman and said, ‘You are taking the
people into a dark and dangerous tunnel and we are accompanying you. Now if you repent we
are also willing to repent.’53

When the news of the murder of Hazrat Usman reached him he said, ‘I am Abu Abdullah. Which
ever sore I scratch, it is bound to bleed profusely. I have succeeded, because I had instigated
all against him; even the shepherd on the top of an isolated hill.’54

When he discovered that Hazrat Mauawayia had refused to owe allegiance to Hazrat Ali he
consulted his two sons Abdullah and Mohammad about his own future course of action.
Abdullah who was the better of the two, and a religious person said, ‘O father you have spent a
good time up till now, so do not enter into this controversy and spoil your last days and the
hereafter. Stay away from the conspiracies and agitation. The Holy Prophet (pbuh) and the
three Khalifa’s all departed this world with the knowledge that you were a good man, so why
spoil everything for yourself and waste your earlier good deeds and behavior?’ The second son
Mohammad opined, ‘You are an important Chieftain of an Arab tribe, whose absence would be

29
direly felt at a time when new associations and groupings are in the offing. I recommend that
you choose Hazrat Mauawayia and owe allegiance to him.’55 Hazrat Umrao bin Al’aas said,
‘Abdullah’s opinion and advice is good for my religious belief and the hereafter, however, the
advice of Mohammad is sound for this worldly life.’ When he retired for the night he could not
bring himself to sleep. He kept pondering over the predicament that he found himself in. He did
not wish to offer fealty to Hazrat Ali as there was no benefit that he could foresee; no Governor-
ship and no part in the governmental administration. However, siding with Hazrat Mauawayia
would certainly place him in better light and therefore, eligible for Governorship. After much
contemplation he decided to sacrifice his religious beliefs over the worldly benefits and chose
Hazrat Mauawayia as his patron. He departed Palestine for Damascus accompanied by his two
sons. His departure from Palestine has been described by historians as follows:

‘On his departure Umrao was crying like a woman and calling Hazrat Usman and saying that
today I have surrendered my religion and my honor. It was in this mental frame of mind and
crying hoarse that Umrao reached Damascus, oblivious of all that was around him.’56

Shedding crocodile tears he reached Damascus and addressing the people said, ‘You are all on
the right and truthful path so prepare to take revenge from the Khalifa.’ But Hazrat Mauawayia
paid no attention to his sermon. Umrao bin Al’aas was surprised at the attitude of Amir
Mauawayia and commented, ‘Knowing fully well that you are not correct and acknowledging that
your opponent is truthfully genuine, and knowing that your success is worldly and not so in the
hereafter, I am ready to assist you and fight on your side with a person whose belief in Islam is
unquestionable, whose personal attributes are immaculate and his dearness to the Holy
Prophet (pbuh) is well known to you also; yet you and I have elected the life of this world over
the hereafter.’57 Amir Mauawayia was very shrewd and astute in assessing peoples character.
He was constantly on the lookout for such people who were willing to sell their souls to the devil
and come into his bondage. There had never been a dearth of such individuals at any time in
history. Historians write that Amir Mauawayia enquired from Umrao bin Al’aas what price would
he be required to pay for his servility and bondage? Umrao replied, ‘Lifelong ruler-ship of Egypt!’
Amir Mauawayia was taken aback because in his judgment the price asked for was unjust. He
said, ‘O Abu Abdullah! If I desire to mislead you, I can.’ Umrao answered, ‘A person like me can
seldom be misled.’ Then Mauawayia called him closer for some secret conversation and when
Umrao came closer Mauawayia said, ‘This was, misleading you as there is no one present right
now around us!’ Both continued to haggle for some time but could not arrive at any
understanding. After Umrao had left, Utaba said to Mauawayia, ‘Why don’t you buy Umrao for
the price of Egypt then you would have best of deals; no one will be able to then take Syria
away from you!’ Utaba bin Abu Sufiaan succeeded in convincing his brother and Umrao bin
Al’aas was called and his demand accepted. Both then entered into a written contract to this
effect. 58

Historians write: ‘Hazrat Mauawayia asked Umrao what would be the price for his allaying with
him, to which Umrao is reported to have said, ‘Lifelong ruler-ship of Egypt’. Mauawayia
considered this as an exorbitant price to pay and there developed a disagreement between the
two. Utaba bin Abu Sufiaan intervened and coaxed his brother Mauawayia to accede to
Umrao’s demand. Finally a written agreement was drawn up between the two to this effect.’

30
How doleful and pitiable was the behavior of Umrao bin Al’aas 59 that to avenge his ouster from
the Governor-ship, he first divorced his wife and when his anger and frustration intensified, he
instigated the people to rise in revolt against Hazrat Usman, which could not be quelled and
finally cost Hazrat Usman his life. He is reported to have said to Hazrat Usman, ‘O Usman fear
Allah and turn to Him.’60 His covert dislike for Hazrat Usman was far stronger than his overt
disagreements with him. As far as was practical, he would not loose any opportunity to muster
support of people against the Khalifa. On one occasion he said publicly to Hazrat Usman, ‘You
have brought us this far and now you are taking us into a tunnel. It is time that you repent and
seek forgiveness and we will do the same.’61 How ironic, that he then bought Governorship of
Egypt from Mauawayia, in return for selling his belief. How fraudulent and deceitful were his
tears when he arrived in Damascus. After much thinking and consideration he put up a price on
his Machiavellian thoughts. His preposition was such that Mauawayia could not ignore, as he
needed people of the caliber of Umrao to put his nefarious designs against Hazrat Ali into
practice. Hazrat Mauawayia on the other hand became the first Muslim notable to have blatantly
and brazenly practiced giving and accepting bribes without any let or hindrance. His riding rough
shod over people’s wishes to achieve his personal agenda was nothing new, which he now
perfected to an art.

Hazrat Ali, meanwhile gave everyone ample opportunity to see reason and with this in mind
sent Abdullah bin Jarir Bijli with a letter which stated:

‘Only those people have offered me fealty who had done so to Hazrat Abu Bakr, Hazrat Umar
and Hazrat Usman and therefore, for all those present there remains no reason to differ and for
all those absent there is no reason for displaying such attitude. The authority only rests with the
Muhajreen and the Ansar’s to elect their Imam and once done, is sufficient in the eyes of Allah
and a thus acceptable for the entire Ummah. If after this, anyone objects or deviates and
decides to exit the folds, then the Muslims will return him to what he has departed from. If he
refuses than he will be fought, because he has left faith after having accepted it once and Allah
will leave him to stray. And now O’ Mauawayia I swear that if you let your mind work instead of
your heart, you will discover that I have nothing to do with the murder of Usman and I am
absolutely free of his blood; I am not remotely connected or involved but if you still insist on
spreading rumors and disinformation suit yourself.’

Hazrat Mauawayia’s false testimony against Hazrat Ali:

On receipt of the letter Hazrat Mauawayia kept delaying the answer. Hazrat Jarir bin Abdullah,
meanwhile met a number of notables of Damascus and tried his best to convince them that
Hazrat Ali had nothing to do with the slaying of Hazrat Usman. Fearful of loosing ground against
the clarifications being furnished by Hazrat Jarir bin Abdullah, Hazrat Mauawayia responded
quickly and appointed people to collect ‘witnesses’ who would testify that Hazrat Ali was indeed
responsible for Hazrat Usman’s death. Accordingly a number of witnesses were ‘produced’ and
they testified in front of the people of Damascus implicating Hazrat Ali.62 Furthermore, he
embarked upon a large scale and well thought out propaganda campaign against Hazrat Ali. In
this regard he sought the help of Hazrat Umrao bin Al’aas who suggested, ‘You must write to all

31
the notables of Syria asking for help to fight against Hazrat Ali who is the murderer of Hazrat
Usman.’ 63

Al Khabar ul Tool has the following to say about his advice to Hazrat Mauwayia:

‘Indeed the first step must be, to convince the people of Syria that Hazrat Ali is the person
responsible for Hazrat Usman’s death; and this information must be allowed to sink in and be
accepted as the truth. Additionally, you should be aware that the most important person in this
area is Sharjeel bin Samit Kundi who you need to call for an audience; his route must be lined
up with people who should be lamenting the death of Hazrat Usman and suggesting that it is no
one else but Hazrat Ali who is responsible. The people employed for this job must enjoy the
confidence of Sharjeel for the scheme to become a success. Once Sharjeel is convinced, then
nothing on this earth can change his view point and that is something that you want
desperately.’

On hearing this advice, Mauawayia reacted with haste and appointed Yazid bin Asad, Busar bin
Artaha, Sufiaan bin Umrao, Mukhtar bin Haris, Hamza bin Maalik, Haabis bin Saad and many
other people of similar disposition to line up the route and invited Sharjeel to come meet him. In
the meanwhile who ever was meeting Sharjeel was saying that they held Hazrat Ali ibne Abi
Talib to be responsible for the death of Hazrat Usman. When he arrived to meet Mauawayia he
was brimming with hate and anger and said, ‘Everyone is convinced that Ali ibne Abi Talib is the
murderer of Hazrat Usman and if you offer fealty to him we will all leave Syria in protest.’
Mauawayia replied, ‘How can I go against the desires of the people? I am after all one of you.’
Sharjeel said, ‘It would then be appropriate that you ask this Jarir bin Abdullah to go back to his
patron.’ Mauawayia, crafty as he was, replied, ‘It would not be proper at this stage to send him
back till the people at large are convinced of their own accord that what we say is true and what
he is selling is false. I would like you to move around the city and inform the people that we
have nothing personal against Ali ibne Abi Talib, and we are only interested in avenging the
death of our Khalifa; and if they are willing they should give their oath to be on our side.’

Following the desire of Mauawayia, Sharjeel started his drive. He moved from towns to villages
and propagated the story and blamed Hazrat Ali for the death of Hazrat Usman.64 On the other
hand Shabbir bin Nauman brought the blood stained shirt of Hazrat Usman and the cut up
fingers of Hazrat Naila to Damascus. What Amir Mauawayia did with these is reported by
historians as follows:

‘ Two fingers of Hazrat Naila were cut off at the tips while one was cut close to the palm; one
from the middle joint and half of the thumb was gone. Mauawayia had the blood stained shirt of
Hazrat Usman placed on a pulpit and the dismembered and mutilated hand of Hazrat Naila
hung, for all to see. Theses items remained on display for one full year. Visitors to this
gruesome spectacle used to cry uncontrollably and used to swear and make vows of not visiting
their wives, nor sleeping on beds, nor drinking cold water or having a bath till they could avenge
the death of their Khalifa and his family. To add further to its theatrical impact, Mauawayia used
to wear the blood stained shirt and hang the cut-up hand with mutilated fingers around his neck
and curse Hazrat Ali for what he had done. This infuriated the people uncontrollably and they
would vow that they will not rest till Hazrat Ali pay for what he had done.’65

32
The propaganda that Mauawayia had unleashed against Hazrat Ali was paying dividends.
People were gradually getting convinced that it was Hazrat Ali indeed, who was responsible for
the death of Hazrat Usman. State machinery was employed with impunity and Hazrat Ali was
blamed in house discussions, from the pulpit of the mosques, in the city squares, in villages and
in far flung areas. The story of the gruesome murder started to be related in a most heart
rending manner; all sordid details were mentioned and highlighted; and when not available they
were manufactured to suit the audience’s appetite. The culminating point of all such discourses
was that, ‘Hazrat Ali killed Usman’. The end result of this false propaganda was that the
population of Syria were successfully misled and they were emotionally charged up and
demanded that Hazrat Ali pay with his blood for the murder of Hazrat Usman. People swore and
took vows to avenge the death and the state machine fabricated false evidence to implicate
Hazrat Ali. The drama enacted by Mauawayia of wearing the blood stained shirt with the cut up
fingers as a garland around his neck and his wailing and crying had the necessary affect and
the ‘lie’ gradually transformed and became the ‘truth’.

Why was Mauawayia so obsessed with blaming Hazrat Ali for the murder, is a question that
naturally comes to mind. Was he really that affected by the loss of Hazrat Usman or was there
more to it than what met the eye? For understanding this latent dislike and hate that Mauawayia
harbored for Hazrat Ali and to really come to grips with the machinations and the wide scale
propaganda undertaken to frame an individual, it will be prudent to trace the history of Bani
Ummayia and Bani Hashim tribes during the period of Ignorance.

Enmity between Bani Ummayia and Bani Hashim since pre-Islamic days:

The conduct of Hazrat Mauawayia with regards to Hazrat Ali can not be clearly understood
unless we dwell upon the socio-political and cultural relations between the two tribes of Bani
Ummayia and Bani Hashim in the pre-Islamic days. Failing to do so would leave us in the dark
about the behavior of the Arabs in general and those of these two tribes in particular, and leave
us guessing at the events that took place in Islamic History.

To begin with, we would like to have a closer look at the life style and cultural behavior of the
Arabs during the period of Ignorance. Maulana Hali in his collection of poetic thoughts has
carried out a realistic appraisal of the period as follows: (translation):

“Every tribe had its own god, Some had Hubal and some had Safa,

This loved Uzaa and that Naila, So every house had a new god.

Cruelty was the order of the day,

Dark it was on the peaks of Far’aan.

Every move of theirs was savage, Each excelled the other in plunder’

Depraved was their existence, No law or order was their disposition

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 In murder and plunder they were well versed

Resembling there counterparts in the wild.

Would not give an inch if convinced, Nor settle amicably if they disagreed,

Any two who would enter a fight, Tribal feuds would promptly ensue,

You Bakr and you Ghalib would be the fight, Centuries elapsed and people died,

Tribes would perish, In the fire so skillfully lit,

It was not a fight for country or nation,

Was but a display of their degeneration

Someplace it was fight for pasture, Someplace for running of horses,

At places for right of movement, Elsewhere on issue of drinking water

(Hali)

During the period of Ignorance every inch of the Arab land had a story written in blood to tell.
Arabs lived and died for their false convictions and their desire to see human blood flow. Their
mental gloom reflected in all that they did; even mistreatment of their camels was cause
sufficient to kill each other. It would not be exaggeration if one would say that they shed human
blood for forty years for the mistreatment meted out to one she camel! They believed and
practiced revenge for revenge for revenge and it was a non ending phenomenon; it would last
forever or till the generations following, forgot or got confused about the actual issue at hand.
Their memories were sharp and each dying individual would communicate the cause or reason
for them to continue the fight. Individuals were either singled out or tribes as enemies against
whom war had to be waged till the end; an end which rarely saw the light of the day! Children
were made to memorize the names of the actual or perceived enemies so that on attaining age
he or she could continue the process of revenge. Maulana Shibli states in his Seerat un nabi
that the word used by the Arabs for revenge is ‘Saa’r’ and this is the most significant word in
their National History.66

Children of Abde Munaf:

Hashim and Abde Shams were brothers and sons of Abde Munaf. Hashim became the incharge
of the Kaba after the death of his father. He was entrusted with the arrangements for water and
lodging for the Hajis.67 It is given in Tabqaate ibne Saad that, ‘Hashim bin Abde Munaf bin
Qasee, were appointed as the caretakers of Saqaya 68 and Rafaada69.’ Hashim was not a miser
and each year he would arrange ample supplies for the visitors; asking people to help and
contribute for the cause he considered sacred. 70

34
When the season oh Hajj would arrive he would say, ‘O people of Quraish you are blessed by
Allah as He has placed the Holy Kaba in your area and during the days when the pilgrims arrive
they should be treated as the guests of Allah The Almighty and they must be respected and
served accordingly. It is incumbent upon you to treat them as best as you can and provide for
them food and water or a place to live as is necessary. I swear that if I had the means I would
not ask from you but spend whatever was necessary from my own pocket. Impressed by such a
sermon the people of Quraish would then come forward and provide the necessary items for the
benefit of the pilgrims. 71

In this manner Hashim would serve the visitors to the Holy Kaba and serve them food, cold
water and if required a place to live. More often then not, he would spend his entire savings in
them. Hashim was a pious and extravagant person when it came to dealing with the pilgrims; a
fact liked and respected by all the Arabs of the area except his nephew Ummayia bin Abdu
Shams. Ummayia bin Abdu Shams felt that it was his, or his father, Abdu Shams bin Abde
Munaaf’s right to be in charge of the Holy Kaba and as such responsible for all the money
collected. In this manner they would then be the tribal leaders as well as in control of all the
wealth. But, since Hashim was the more intelligent and pious of the sons of Abde Munnaf 72, the
responsibility for the upkeep and care of the Holy Kaba was entrusted to him.

Ummayia bin Abdu Shams was a very wealthy man with most of his wealth invested in
business. He was quite aware of his status but all his wealth could not buy him the required
peace of mind and happiness that he desired. His nights and days were devoid of any
meaningful peace and was always thinking if he could be in the position of Hashim and enjoy
the respect and love of the people. However, people were fully conversant with his character
and doings and on one occasion he escaped certain death when he was accosted and attacked
by Bani Zehra for committing an indecent act with one of their women. His frolicsome disposition
where women are concerned are full of astonishing feats.73

Compared to his nephew, Hashim bin Abde Shams was a pious, charitable, kind-hearted,
trustworthy, decent and immaculate person. The Quraish in evidence of his infallible character
called him as “Faiz”74. His actual name was Omro but he came to be called Hashim because of
an incident that took place. He, on one occasion served bread cut in small pieces and immersed
in curry to his people, regarding which according to Matru bin Quab Al Khazaee or Ibne Al’qalbi;
Ibne Al Zabsaree said a poetic couplet: (translation):

‘That Omro who served bread pieces immersed in curry when famine was writ large for all to
see and feel.’

It was a period when the Quraish were facing a serious drought which resulted in famine like
conditions and people had nothing to eat, that he went to Syria and brought back a lot of flour to
Mecca. He then had some animals slaughtered and got a meat curry cooked and served the
same with bread pieces immersed in the curry to all his people75. On this occasion people
addressed him as “Hashim” 76 and the name stuck. Everyone was all praise for ‘Hashim’ and
they uttered the name with profound respect and adoration.

35
It was during a period when people were engrossed in serious problems of famine that he took
upon himself to share their grief and tribulations and sacrificed his time and wealth to satisfy
hunger. He felt for his people as one feels for ones family and fed people food of a quality that
many could not afford to eat in better times. It was this magnanimity and selflessness that found
him a place in the hearts and minds of his people which eventually became a point of envy for
Ummayia bin Abdu Shams who became an open enemy of his. His piousness and immaculate
character engraved his name in the hearts and souls of the people and they loved him beyond
reason. It was this unadulterated affection and love for his person that caused Ummayia bin
Abdu Shams sleepless nights and he hated Hashim from the core of his heart. Eventually this
occurrence became the basic reason of enmity between the Hashim’s and the Ummayia’s.

Historians provide the details of this incident as follows:

‘Ummayia bin Abde Shams became jealous of Hashim because of the foregoing incident. He
was a rich man and he wanted to commit the same act as Hashim had done but he failed. The
people of Quraish started to talk about his failure to do so which infuriated him and drove him
mad. He vented his anger by becoming vocal and started to say derogatory things about
Hashim and offered him a Munafra. Hashim keeping his age and status in mind refused initially,
however, the people of Quraish prevailed and he accepted the Munafra but on certain terms.
Whosoever lost during the Munafra out the two parties was to give the victor fifty she camels
with black eyes and would leave the city of Mecca for ten years. Ummayia agreed to the terms.
The Munafra took place. A priest from Bani Khiza was appointed the judge who decided in favor
of Hashim77. Hashim won fifty camels which he got slaughtered immediately and served them to
all those who were present. Ummayia departed Mecca for Syria for ten years. This is the first
reported incident of conflict of some significance between the Hashim and Ummayia tribes78.’

This dislike between Ummayia and Hashim did not remain confined to two individuals but
gradually spread to other people of the two tribes. It assumed the character of a family feud
more than a mere dislike between two persons. The differences continued to grow and over the
years the dislike turned into hatred and enmity between the two tribes. The defeat of Ummayia
at the hands of Hashim eventually became the catalyst for a lot of blood letting subsequently. It
was the part of the Arab psyche to take revenge regardless of the time that it took. They would
wait for years at end but would not accept defeat gracefully or accept the adversary’s superiority
on the day. They had to avenge their subjugation and become the victors, and which once
achieved, would cause the opponent to undertake a similar stance; hence the ‘family feuding’
which became the order of the day in the period of Ignorance and lasted for generations or till
the reasons for the fight became hazy and obscure to the participants. In this case the
Ummayia’s felt that their reputation had been affected adversely and they had to face disgrace
in front of an audience at the hands of Hashim and they could simply not forget the defeat or its
perpetrator.

Hashim on the other hand had keeping his age and disposition in mind tried his best to avoid
the confrontation proposed by Ummayia but when things started to get out of control did he
accede to his demand for the bout. The result of which ensured that Ummayia had to live in
exile for ten years, suffer a monetary loss and loose face in front of a large audience. The

36
disgrace suffered was of the entire tribe and each individual became thirsty for the blood of the
Hashim Tribe.

On the other hand, each passing day added to the reputation and standing of Hashim. His
honesty, upright behavior, friendliness, graciousness and polite disposition won him many an
admirer. Hashim and his tribe, the Bani Hashim, were even in the period of Ignorance, looked
up to with respect in the Arab world. Because of their fine behavior and righteousness they were
admired and recognized by all. They did not involve themselves with practices and values
prevalent in those days which centered on fraud, deceit and treachery. They, even in those days
of ignorance and darkness, practiced charity, looked after the travelers, helped the unfortunate
and involved themselves in the upbringing of the poorer segments of the society. It was Hashim
who had entered into agreements with the authorities of Syria and Rome that they could travel
freely in pursuit of trade and remain peaceful. It is the same Hashim who had determined the
‘two’ travels for his people; one “Rahlatashaa” and the other “Rahlatalsaaif”79 which are also
reflected in Sura Yalaf.

In contrast the Bani Ummayia were famous for their debauch practices. They practiced usury
and were one of the tribes which practiced widespread infanticide. The proof of this was
reflected in the statement of the Holy Prophet (pbuh) when he addressed Hinda binte Ataba
when she wished to embrace Islam, and said, ‘Promise that you will not practice infanticide.’80

Marriage of Hashim:

Hashim was married in Medina to Salma binte Umrao. She belonged to the tribe of Bani
Al’najar. Because of her piety and worthy personality she was well known and famous amongst
the Arabs. Hashim was blessed by a son from her whom they named Sheeba. The infant had a
streak of grey hair on his head called ‘sheeba’ in Arabic, so he was also called Sheeba. During
one of his journey’s to Mecca, Hashim fell ill and passed away.

Mutalib bin Abde Munaaf:

After the passing away of Hashim, Mutalib bin Abde Munaaf became the new leader as he had
been nominated as the ‘Wali’ or ‘Wasee’. He shouldered his new responsibilities with a lot of
courage and fortitude. He brought his nephew Sheeba bin Hashim from Medina to Mecca.
When the onlookers saw the two riding the same animal they commented that Mutalib had
purchased a new slave. When Mutalib overheard the remarks, he admonished them and
informed them, that the person who rode with him was his nephew Sheeba who he was bringing
back to his mother and not his slave. However, the clarification that was submitted fell on deaf
ears and from that day Sheeba came to be called Abdul Mutalib (slave of Mutalib).

Abdul Mutalib bin Hashim:

After the demise of Mutalib bin Abde Munaaf, Abdul Mutalib bin Hashim took over the charge of
the Kaba. He was the sole in-charge for all the financial and administrative issues of the Holy
site. He shouldered his responsibilities in the customary honest, gracious and benevolent
manner that he had inherited from his late father. His graceful, charitable and kind hearted
disposition soon won him a strong reputation which spread far and wide. He was a much sought

37
individual, who people came to meet from distant places and considered it an honor to be in his
company. He was a determined person who abhorred cruelty, bigotry and believed in Allah. His
reputation based on determination, benevolence, generosity and goodness was a source of
jealousy and hatred for the Bani Ummayia who could not tolerate the visitors looking up to him
with beaming faces. The Bani Ummayia and their leader Ummayia hated all that he stood for
and could not dream of being loved as much by people ever, by the races and nationalities who
visited during the season of pilgrimage.

Discovery of the spring of Zam Zam by Abdul Mutalib:

With the passage of time the fame and esteem of Abdul Mutalib kept growing. He was a
capable and honest caretaker of the Holy Kaba. One day during his sleep he dreamt receiving
instructions to dig up for Zam Zam. He heard a voice saying, “Dig up ‘Teeba’.” He asked, ‘What
is Teeba?’ He was told, “It will never dry up nor the supply ever diminish; it will quench the thirst
of millions upon millions; it is currently covered by the slaughtered animals and their blood
between the idols of Asaaf and Niala; crows descend upon this place and ants are in
abundance because of the blood and the remains of the animals.” With these instructions Abdul
Mutalib was certain of the place ordained for the spring of Zam Zam. Early next morning
accompanied by his only son Harris he started digging up the place. No sooner had he started
that he could discern the outline of the wells rim; he shouted in glee on his discovery. This
attracted the people of Quraish, around him who rushed to the spot and on sight of the well
said, ‘This is the well of our father Ismail. Involve us too in its digging.’ He replied, ‘But it is I who
has been given the task.’ The Quraish said, ‘Then we will fight and claim what is ours.’ To which
Abdul Mutalib answered, ‘There is a very learned priest in Syria, let us all go to him and consult
him regarding this well and get his verdict.’

Accordingly, Abdul Mutalib accompanied by the Bani Hashim and a person from each tribe of
the Quraish left for Syria. During their travel when they reached the middle of the desert and
camped for the night he was informed that the drinking water for the Bani Hashim had run out.
They asked their Quraish counterparts for water which was refused outright. The situation
started to deteriorate and the animals and men were facing death due to thirst when Abdul
Mutalib said, ‘Each individual must dig up his own grave so that if he dies he can be buried in it;
in the end this will leave only one person who may not have the comfort of knowing that he will
have a grave as his final resting place.’ The people of Bani Hashim liked what they heard and
started to dig up the graves. The people of Quraish watched them in amazement and passed
snide remarks. Abdul Mutalib then mounted his camel and started to move forward; as soon as
the camel moved, sweet water gushed out from under one of the hooves of his animal! The
people of Bani Hashim shouted “Allah is Great” and had their fill of water. They fed their animals
and filled up their water containers. Abdul Mutalib then offered the Quraish to come join them
and have the water too. Some of the Bani Hashim objected to this but then Abdul Mutalib said,
‘If you do what you say then what is the difference between them and you?’ Then the Quraish
came forward and had their fill too and filled up their containers and said, ‘The Almighty has
given His verdict in your favor and against us. From now on we will not fight you over the water
of Zama Zam.’81

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Incident of sacrifice of Hazrat Abdullah:

At the time when Abdul Mutalib had only one son, he took a vow that if blessed with ten sons he
would sacrifice one son in the way of Allah. His prayer was heard by Allah and he was granted
the ten sons that he wanted. Remembering his vow he put lots for his son Abdullah and a
camel. When the lot was drawn it came out in the favor of the camel. Abdul Mutalib was not
satisfied so he had the drawing of lots repeated thrice. Each time the lot drawn came out for the
camel; so the life of Abdullah was spared and instead one hundred camels were sacrificed in
the way of Allah.

Attack on Khana Kaba:

Abraha was a Christian and the Governor of Yemen. In 570AD in retaliation for disrespect
shown to a Church, he attacked the Khana Kaba with the aim to destroy and raze it to the
ground. When he reached Mecca, to begin hostilities he seized the camels of Abdul Mutalib.
Instead of fighting him, Abdul Mutalib went to him and demanded that he release his camels;
and as for his desire to destroy the Kaba, he could very well go ahead and try. ‘It is the house of
our Creator and He would ensure that no harm comes to it’, was what he told him. Within no
time the forces of Abraha met their fate and were destroyed. Such was the glory and position
enjoyed by the Bani Hashim and which remained a source of jealousy and dislike for the Bani
Ummayia.

The second serious incident between Bani Ummayia and Bani Hashim:

The second serious confrontation between Bani Hashim and Bani Ummayia took place when
Abdul Mutalib sided with a Jew who, keeping in with their cruel and barbarous character had
been murdered by the Bani Ummayia. Allama Ibne Alsser writes: ‘A Jew by the name of Azeena
lived in the neighborhood of Abdul Mutalib. He was a trader by profession and had abundant
wealth; a fact disliked by the Bani Ummayia and they resorted to inciting some Quraish youth to
pick a fight with the Jew and kill him and thus get hold of his wealth. Accordingly, Aamir bin
Abde Munaaf bin Abdul Raar and Hazrat Abu Bakr’s grandfather Sakhar bin Umrao bin Kuab
Teemee went and murdered the Jew. Abdul Mutalib did not immediately come to know about
the murderer but remained involved and on their trail. Eventually the identities of the two
murders became known to Abdul Mutalib and he also came to know that both were provided
safe haven by Ummayia. He approached the house of Ummayia and demanded the production
of the two murderers. The tribe however shifted them and hid them elsewhere, which resulted in
an exchange of hot words between them. They approached a religious scholar for hearing of
their case who refused to entertain them. Then they went to Nafeel bin Abdul Azizee Adwee, the
grandfather of Hazrat Umar bin Khatab and asked for justice who decided the case as follows:
He addressed Ummayia and said, ‘Do you wish to contest against a person who is taller than
you, is better disposed, his head is larger than yours, his misdeeds are fewer than yours, has
more sons than you, is more charitable than you and who does not desist when it comes to
enforcing the truth on behalf of the aggrieved?’ He eventually decided the case in the favor of
Abdul Mutalib. 82

39
After the favorable decision, Abdul Mutalib took one hundred camels as compensation from
Ummayia, recovered whatever he could out of the looted wealth and paid back whatever he
could not, through his own sources to the paternal brother of the Jew. After the decision
Ummayia complained bitterly to Nafeel and said he had not been just and the matter would not
rest till it was decided in their favor. After this the paths of Abdul Mutalib and the Bani Ummayia
separated39. Historians also narrate a verse that Nafeel recited at the hearing which described
the character of Ummayia and Abdul Mutalib (translation):

‘Your father a debauch womanizer, his father an unblemished soul and he (Abdul Mutalib) who
forced the army of Abraha to return in haste.’

The children of Hashim were chaste and decent; they were benevolent and comrades of the
down trodden and the helpless. These were the traits of Bani Hashim which proved to be a
thorn in the side of Bani Ummayia, and which were the cause of the immense hatred and enmity
between the two. Coercion, cruelty and subversive tactics were used by the Bani Ummayia to
win support and followers, which could not succeed till Bani Hashim were on the scene. It was
Abdul Mutalib who had come to the help of the wronged Jew and won his dependents one
hundred camels from Ummayia as compensation and which was considered a big disgrace and
defeat for Ummayia. In the face of such shame it was impossible for the Ummayia’s to live with
honor or dignity. In the life of an Arab it was considered a great blot and constituted a gloomy
occurrence; escape from which there was none. Each passing day made the ignominy of the
catastrophic defeat sink in further and the desire to avenge became stronger and stronger. The
house of Ummayia was not willing to accept their defeat and the resultant inferiority as it was
against the norms and the behavior expected from an unenlightened and wretched society of
the times. They were ready to accept defeat after defeat but were not willing to acknowledge
their inadequacies. Ummyia, while licking his wounds, started to plan, which would help avenge
his defeat at the hands of Hashim.

Bani Ummayia were known for using rough and high handed tactics for the achievement of their
aims and were famous for mistreating the oppressed and the helpless. They had scant respect
for justice and believed that their objectives could be best achieved by terrorizing, exploitation
and intimidation of the masses; which formed a basic part of their character. The ultimate goal
was to remain in power and to amass wealth; in the pursuit of which, all was admissible and
acceptable. They had a trader’s mind and a capitalist’s disposition and believed in hoarding,
black marketing and artificially increasing the prices of commodities to reap unprecedented
profits. They were evil and enjoyed a despicable reputation. Debauchery, murder and
destruction were a necessary part of their life style and lust for women played a significant role
in their mental depravation. They were unaware of good mannerism and unconscious of any
value system. In contrast, the Bani Hashim, even the days of Ignorance, were a cultured,
honest, ethical, law abiding, virtuous lot; towering in stature and enjoying superior values. As a
lasting reminder of their superiority as human beings was the creation of the system of ‘Ha’lfe al
Fazool’.

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Hal’fe al Fazool:

Tabqa’ate Ibne Saad states that among the entire Quraish, Abdul Mutalib had the most
honored, respected, preferred, exceptional and eminent of character. He was an individual with
whose name nothing irrational and unjust could ever be attached. He had an imposing
personality and he was always accepted as the ‘leader’ of the Quraish till his death. There was
no occasion on which any king or prince of the time did not pay respect to him or did not
consider his advice. One day some people of the tribe of Bani Khizra came to him and said, ‘All
of us by virtue of being neighbors are brothers, so we need to establish a brotherly bond
between ourselves and promise, that we shall aid each other in all manner of speech and
actions, at all times.’ Abdul Mutalib accepted their proposal. Accompanied by seven individuals
from the children of Abdul Mutalib and Arqum bin Nafalta bin Hashim and Zaha’aq and Umro
Abu Saafee bin Hashim he left for the assembly. No one from the children of Abde Shams or
from Nuafil participated. At the place of assembly, they exchanged their vows 83 and reduced
the contract in writing which was hung in the Khana Kaba 84.

In the days of injustice and cruelty, Abdul Mutalib introduced fairness and impartiality and
ensured that the distressed, exploited, oppressed and helpless receive reprieve through the
Hal’fe al Fazool. In this pact it was binding on the signatories that they would help the powerless
and the vulnerable and provide them justice. It was an impressive contract in the face injustice
and cruelty and a significant front of the times. However, Bani Ummayia and other children of
Abde Shams, refrained from joining in the pact as it directly affected their way of life and it was a
contract defying their practices.

Birth of The Holy Prophet (pbuh):

Hazrat Abdul Mutalib’s youngest son Hazrat Abdullah’s marriage was solemnized with a lady
Hazrat Amina. She hailed from Bani Zehra tribe and was the daughter of Wahab bin Abde
Munaaf. It was, when the reputation and fame of the Bani Hashim was at its peak, that the Holy
Prophet (pbuh) was born. He arrived in a family which was well known for its sagacity, chastity,
purity and righteousness. Choice, admirable mannerism and a magnificent reputation belonged
to this august family. This family was above all the families that existed then or have existed
since then.

The Holy Prophet (pbuh) was a person of immaculate character who espoused goodness, was
admirable, estimable, praiseworthy, righteous and ethical. When he tried to show light to the
people who were immersed in darkness, the leaders objected and rose up in defiance. When he
rebuked the people for their idols and invited them to worship the One and Only Allah, the idol
worshippers opposed him. When he lectured them on justice, fairness and human rights, the
promoters of cruelty and enemies of reasonableness, turned hostile. When he introduced them
to righteousness and truthfulness the liars and deceitful became enemies. The behavior and
reaction of the Arabs was keeping in line with their character and values of their times and they
were reluctant to change. What was being preached was in total disagreement with what the
people had inherited from their parents and what had been in vogue for centuries. Opposition to
the Message came from all quarters and all the Arab tribes teamed up against the Holy Prophet
(pbuh).The opposition of the Bani Ummyia, in particular, to the Holy Prophet (pbuh) was not

41
only because he advocated worshipping One God and disapproved of their idols, but also
because he belonged to the Bani Hashim; the vowed enemy, who were hated, despised and
abhorred by them.

The house of Abu Sufiaan constituted the senior leadership of the Bani Ummayia at the time
and they were simply not prepared to accept the dominance or ascendency of their rivals to any
position of prominence in society. Such a situation was viewed by them as a defeat or surrender
for their leader, the tribe and above all for the family of Abu Sufiaan; which was clearly not
tolerable or acceptable. Recalling the past humiliations at the hands of the Bani Hashim; the far
reaching effects of the message being advocated and the associated seriousness of its threat to
their way of life; the Bani Ummayia launched resistance against the message of fidelity, realism
and truth. Bani Ummayia 85 on recognizing the collective opposition being offered by the Arab
tribes to what the Holy Prophet (pbuh) was advocating brought a lot of happiness and joy to
them. Most of the tribes opposed the Holy Prophet (pbuh) because what he was preaching was
against their beliefs but the Bani Ummayia’s opposition and enmity had more to do with the
family feud that was simmering. The Kufaar-e-Mecca became the sworn enemies of the Holy
Prophet (pbuh) but their enmity could not prevent the propagation of the Message.

On one occasion some tribal chiefs of the Quraish, constituting Utaba bin Rabia bin Abde
Shams, Sheeba bin Rabia bin Abde Shams, Abu Sufiaan bin Harb bin Ummayia bin Abde
Shams, Waleed bin Mugeera, Aas bin Waeel and Abu Jahail came to the father of Hazrat Ali
and the uncle of the Holy Prophet (pbuh) and said, ‘Abu Talib we demand that you stop your
nephew from slandering and disgracing our idols and taking our fathers and elders to ignorance
and on the wrong path. If you can not, then allow us and we will deal with him ourselves.’ Hazrat
Abu Talib pacified them and they went back, however, they came back a few days later fuming
and stated, ‘If you do not put a stop immediately to the doings and preaching of your nephew we
promise that we shall fight you till only one of us remains.’ This time Hazrat Abu Talib showed
some signs of worry and spoke to the Holy Prophet (pbuh) and informed him about what they
had said. The Holy Prophet (pbuh) replied, “O Uncle if these people put the sun in my right hand
and the moon in my left, I shall not stop.” The Holy Prophet (pbuh) then got up, saddened and
dejected at the mental state of the people and started to leave. Noticing the distressed look he
said, ‘O’ Nephew, come here, do not worry, do as you please. I will always be with you and I
undertake to deal appropriately with them all.’ After this Hazrat Abu Talib issued an open
proclamation in which he stated, ‘I announce my open and unstinted support and confirm my
resolve to defend Muhammad (pbuh) at all costs.’86

Opposing the Holy Prophet (pbuh) and creating hurdles in his way was the prime desire of the
Bani Ummayia as they were the leaders of the Kuffar-e-Mecca. Abu Sufiaan, Utaba, Sheeba,
Hukum bin Abi al Aas, Uqba bin Abi Muaeeta bin Ummayia from the Bani Ummaiyia and Abu
Jahal from Bani Makhzoom would make fun of the Holy Prophet (pbuh). Marwan’s father Hukum
bin Al Aas was ever ready to inflict hurt and torment. These people wanted to irritate and annoy
the Holy Prophet (pbuh), cause misery and be a nuisance in his way. To achieve their nefarious
ends they organized a number of tribes against the Holy Prophet (pbuh) and enforced an
economic blocade on the Bani Hashim, excluding Abu Lahab, which remained in force for three
years. During which time the Bani Hashim were confined to the house of Abu Talib. This was a

42
period of great difficulty and trial for the Holy Prophet (pbuh) and his immediate family members.
They could not buy anything nor could they move about without being exposed to vile
comments of the opposition. There was an acute shortage of food stuff and water. There came
a time that the Holy Prophet (pbuh) was forced to consume leaves to fill his stomach. Children
as well as the grown ups had to survive on minimum intake of food and liquids. These were
trying times and the Bani Ummayia was overly pleased with their planning and strategy. It was
of great satisfaction that they were now avenging their own exile from Mecca for ten years at the
hands of Hashim and had succeeded in isolating the Bani Hashim from the mainstream of
society. There was no one to extend help to them and they wished that Ummayia and Harab
were amongst them today to witness the plight of the Bani Hashim, as they were made to pay
for their earlier victories. Quraish in general and the Bani Ummayia in particular were an
inconsiderate and ungracious lot; only if they could bring themselves to recall the time when the
Holy Prophet’s (pbuh) great grand parents had fed the entire community with bread immersed in
curry during a famine, and his grand father Hazrat Abdul Mutalib had quenched their thirsts in
the middle of the desert on their way to Syria; would they still, inflict the deprivation of food and
water on the women and children of the Bani Hashim?

The Bani Ummyia in particular were a detestable and repugnant lot who would go to any length
to inflict torment on the Holy Prophet (pbuh) and try stall his message of devotion to One God.
In his message they feared their own demise and loss of control over the hearts and minds of
their people. If the Holy Prophet (pbuh) succeeded in spreading his message, it would mean for
the Bani Ummayia, an additional defeat and disgrace at the hands of Bani Hashim; a fact not
acceptable or tolerable for them. The constant increase in the number of followers and arrival of
people from other cities to join in with the Holy Prophet (pbuh) was viewed by them as a direct
threat to their power and prestige. The swelling numbers of followers also meant that Bani
Hashims strength was increasing and their own numbers if constant, were dwindling. They saw
the hold of Bani Hashim achieveing a more permanent hold over the hearts and minds of the
people and this became more threatening. Bewildered and devastated at what was unfolding,
they now in league with other tribes, resorted to the final act and that was the plan to (Allah
forbid) the murder of the Holy Prophet (pbuh).

Historians record: ‘When the Quraish became aware that many non-Quraish had joined with
the Prophet of Islam (pbuh) and the Holy Prophet (pbuh) also personally accepted their
allegiance, majority of the Quraish including Utba, Sheeba and Abu Sufiaan from Bani
Ummayia, Teema bin Aadi, Jabeer bin Mutaam, Harris bin Aamir from Bani Naufil, Nazar bin
Haris from Bani Aabdaar, Abu Jahal from Bani Makzoom, Nabiaa and Munaaba from Bani
Sa’ham and Ummayia bin Khalaf from Bani Hujaj collected for consultations. Many other
people from the Quraish tribe also joined in the assembly. They discussed at length about the
possible imprisonment, sending on exile or outright murder of the Holy Prophet (pbuh). Finally it
was decided that each tribe would furnish a strong and brave individual, who would join the
team tasked to murder the Prophet of Islam (pbuh). This decision was arrived at by the sick and
depraved minds that the murder attempt if successful should seem as if the entire Quraish tribes
were involved and if any retribution was demanded later by the Bani Hashim they would not be
able to fight so many tribes. The plans of Bani Ummayia, however, came to naught as the Holy
Prophet (pbuh) left his residence successfully evading the people encircling his house. He

43
asked Hazrat Ali to sleep in his bed so that anyone watching would be led to believe that the
person sleeping in the bed was indeed the Prophet (pbuh) himself. Before departure he also
entrusted Hazrat Ali with all that he required him to do on his behalf in Mecca and accompanied
by Hazrat Abu Bakr left for Medina. In Medina, he established a truly Islamic society where
Allah’s Rule was applicable and the people were not oppressed. No man was a slave of another
man and only true faith and righteousness were the yardstick of judging a person. True, pure
and absolute justice was dispensed and the Holy prophet (pbuh) created a credible brotherhood
amongst the Muslims and said concerning Hazrat Ali bin Abi Talib, “He is my brother.”87

44
 CHAPTER 6

Post Hijrat Period

2 Hijri or 624 AD

Battle of Badr:

The peaceful life of the Holy prophet (pbuh) and the progression of Islam in Medina was a
source of concern for the Chieftians of the Kufaar-e-Mecca 88. The flag of Bani Hashim was
proudly fluttering over Medina. People were reciting the Kalima of the Holy Prophet (pbuh) and
masses were enjoying a life free of cruelty, subversion, oppression and torment which had
accosted them every moment in Mecca. Brotherhood and freedom were cherished by all; the
One and Only Allah was mentioned and worshipped. Life was bliss and true Islam was thriving
and practiced by all the Muslims.

The Kufaar did not like what they saw, and started a systematic program of incursions and
border attacks on the Muslims. During one such raid they ingressed into the territories of the
Muslims and took away a number of cattle which were grazing in the pastures. The Holy
Prophet (pbuh) ordered defensive preperations and appointed Hazrat Abdullah bin Jaish at
Nakhla, a habitation midway between Taif and Mecca, to observe and report on the hostile
activities of the Quraish. When Hazrat Abdullah bin Jaish was about to reach Nakhla a Quraish
trade caravan passed close by and the two parties clashed. In the ensuing melee, a kafir Umrao
bin Hazrme was killed by an arrow released by a Muslim, Waqad bin Abdullah Tamemee; this
finally became the basic reason for the Battle of Badr.

History books narrate the incident as follows:

‘Abu Sufiaan was leading a large trade caravan back from Syria which contained considerable
amount of goods. The Muslims attacked it with the aim of looting the goods. The Kufaar of
Mecca came out to help Abu Sufiaan and this incident became the cause of the Battle of Badr.’
In Seerat Hashaam, Hazrat Ibne Abbas ra is quoted to report: ‘When the Holy Prophet (pbuh)
heard about the caravan returning from Syria he asked the Muslims to attack with the aim of
looting the goods.’89

Cause for the Battle of Badr:

Islams’s message for humanity was to put an end to the prevalent practice of ‘might is right’ and
introduce justice and fairness in dealings. The historians of the time, not understanding the
basic teachings of Islam, have in their ignorance, recorded that the looting of the caravan was
the prime cause for the Battle of Badr. However, as facts stand, it was the built in desire to
avenge the death of Umrao bin Hazrme at the hands of the Muslims, which resulted in the Battle
of Badr. To take ‘blood for blood’ was the belief of the times and any death, regardless of the
person’s poition or status had to be avenged. The news of Umrao’s death had engulfed the
entire Mecca in flames of revenge. The Kufar-e-Mecca all stood up and demanded the revenge
for the killing of Umrao bin Hazrme. Not only that he was killed by the enemy, the act was

45
committed in the sacred month of Raj’ab and his death had to be anevnged. When the news
travelled to the Muslims, they too started their preperations for a defensive battle.

The historians overlook the death of Umrao bin Hzrme and pay more attention to the looting of
the caravan as the prime reason for the ensuing Battle at Badr. This is indicative of their poor
understanding of the psyche of the Arabs of the time. Their craving for revenge cannot be
understood as it was an article of faith for them. Furthermore, if looting was the prime cause,
then how did the caravan escape unscathed and was not even pursued by the Muslims? The
cause therefore, was not the attempt to loot, but the death of Umrao bin Hazrme which resulted
in the Battle of Badr, as the facts that unfolded during the battle, will prove.

It was the character of the Arabs that they were prepared to sacrifice hundreds of lives in the
process of revenge for the one life lost at the hands of their vowed enemy. Blood would flow in
streams and there was no let up. Children were made to memorize the incident and the names
of individuals involved and the process of blood letting continued. Generations would pass, but
the simmering desire and thirst for the opponent’s blood was never satisfied. Coming
generations would eventually become hazy in their recollections about the original incident and
thus would the cycle of revenge die its natural death. The ending of disputes in this manner had
nothing to do with human efforts but was the direct result of ‘forgetfullness’, an attribute that we
so casually accept as a part of human pshyce. All the subsequent wars that were fought
between the Arab Kufaar and the Muslims were in fact the result of the ongoing process of
avenging the losses of brothers, fathers, sons, uncles and cousins in earlier encounters.

Course of Battle of Badr:

During the battle, the forces of Kufaar-e-Mecca were led by Utaba bin Rabia bin Shams. Abu
Sufiaan bin Harab bin Ummayia bin Abde Shams was his son-in-law and was the husband of
Hinda binte Utaba. Utaba bin Rabia had approximately one thousand troops under his
command.

The Battle of Badr started with its accompanying blood shed when Abu Jahal addressed Aamir
bin Hazrme the brother of Umrao bin Hazrme and said, ‘The killers of your brother are standing
opposite you and now is the time to take revenge.’ As per the customs of the time Aamir bin
Hazrme took off all his clothes and stood naked in front of the collected forces and shouted, ‘Wa
Umrao, Wa Umrao.’ The Chiefs of the Quraish then came forward in front of their forces and
challenged the enemy. From their side the commander Utaba bin Rabia accompanied by his
brother Sheeba bin Rabia and son Waleed bin Utaba entered the battle field.90

Utaba bin Rabia was the maternal grand father of Hazrat Mauawayia, the uncle and father in
law of Abu Sufiaan and father of Hinda the mother of Hazrat Mauawayia. Sheeba bin Rabia was
the maternal grand father of Hazrat Mauawayia through one relation and the paternal grand
father through another, while he was the uncle of both Abu Sufiaan and his wife Hinda. Waleed
bin Utaba was the uncle of Hazrat Mauawayia and the brother of Hinda and the son in law of
Abu Sufiaan. These three Chiefs of the Kufaar-e-Mecca belonged to one family. These were the
same people who had on an earlier occasion approached Hazrat Abu Talib ra and told him that

46
if he did not put a stop to the activities of his nephew they would fight them tooth and nail, till
only one would survive. The time for that promised threat had now arrived.

Ummayia bin Abde Shams who was forced by Hazrat Hashim, the forefather of The Holy
prophet (pbuh) and Hazrat Ali, to go in exile for ten years was the uncle of Utaba and Sheeba
and the grand father of Waleed bin Utaba. Harab bin Ummyia who suffered a defeat at the
hands of Abdul Mutalib bin Hashim, the grandfather of the Holy Prophet (pbuh) and Hazrat Ali,
was the grandfather of Hazrat Mauawayia, Abu Sufiaan’s father and Hinda binte Utaba’s father
in law and uncle.

The necessity of highlighting the family connections in the fore going paragraphs is considered
pertinient to prove that Utaba, Sheeba and Waleed, who came out on the battle field of Badr
were there to take revenge for the earlier defeats and humiliations that their grand and great
grand parents had suffered at the hands of the forefathers of the Holy prophet (pbuh) and
Hazrat Ali ra. While apparently the death of Umrao bin Hazrme was the cited reason; the true
cause remained that vengeful nature and character of the Arabs for the ensuing clash. The
Kufaar-e-Mecca were on their side for the latent reasons and hurts that they had suffered both
militarily and spiritually. These became clearly evident when they responded to the three
individuals namely, Hazrat Auff ra bin Harris, Hazrat Maooze ra bin Harris and Hazrat Abdullah
ra bin Rowaha who were deputed by the Holy prophet (pbuh) to fight Utaba, Sheeba and
Waleed, by saying that we have no cause to fight the Ansar-e-Medina.

Allama Muhammad bin Jarir Tibri writes: ‘The commander of the Kufaar-e-Mecca, Utaba said,
we do not wish to fight you but we wish to fight the Bani Abdul Mutalib.’ The Holy Prophet
(pbuh) then said, “O’ Ali ra, O’ Hamza ra, O’ Ubaida ra bin Al Haris you rise and face them.”91
Tabkaat Ibne Saad contains that the Holy prophet (pbuh) said, “O’ Bani Hashim rise 92 and
eliminate the opponents armed with the truth which the Almighty Allah has ordained for your
Nabi (saw) because the enemy has only his wickedness and sinfull disposition to fight and try
extinguish the Noor of Allah”93 The book Seerat-e-Hashaam says, ‘When Hazrat Ali ra, Hamza
ra and Ubaida ra came face to face with the three opponents they asked who are you. Each
said his name aloud and the Quraish replied, yes you are the enemies that we seek.’94 All the
historians of the time agree that when the Ansar-e-Medina came to fight the Quraish they
refused to take them on, but when the Bani Hashim came out they were willing to fight them.95

Hashim who had defeated Ummayia bin Abde Shams was the great grand father of the Holy
Prophet (pbuh), Hazrat Ali ra and Hazrat Ubaida ra, while he was the grand father of Hazrat
Hamza ra. Abdul Mutalib who had defeated Harab bin Ummayia was the grand father of the
Holy Prophet (pbuh), Hazrat Ali ra and Hazrat Ubaida ra and the father of Hazrat Hamza ra. All
of them were from the Bani Hashim and the three who faced them were all from the Bani
Ummayia.

Fighting started when Hazrat Ubaida ra took on Utaba, Hazrat Hamza ra contested Sheeba and
Hazrat Ali ra fought Waleed. Hazrat Ali and Hamza ra took no time to dispatch their opponents
but Hazrat Ubaida received injuries. Eventually Hazrat Ali and Hamza ra took on Utaba and
finished him. The sight of their three Chieftians being slaughtered was too much to accept by
the Quraish horde and all alighted in the battle field.

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The years old, cold war that existed between the Bani Ummayia and the Bani Hashim finally
erupted into a full fledged fight on the battlefielf of Badr; a battle in which many strong young
men and some elderly people of the Bani Ummayia were put to the sword by the Bani Hashim.
Before this, the war between the two revolved around proving to each other their might and
status amongst the other Arab tribes, but now the bloody chapter had commenced. Ummayia
and his followers were till now only angry with the Bani Hashim for being made to look small on
various occasions, but with the numerous deaths occurring on the battle field the anger turned
into a tribal feud which history would record for genrations to come. The Bani Ummayia were
belittled, killed and disgraced on the fields of Badr. In Mecca they had planned to murder the
Holy Prophet (pbuh) but had failed; now they had come out to avenge the death of Umrao bin
Hazrme with the help of Kufaar-e-Mecca.

Utaba’s conduct and behavior during the Battle of Badr was similar to that of his uncle Ummayia
when he had invited Hashim for a personal bout. Hashim did not want to, but Ummayia was
adamant. Utaba too was adamant on fighting the Bani Hashim after he had refused to fight the
Ansar-e-Medina. What was that compulsion that forced him to refuse a fight with the Ansar’s
and yet fight the Bani Hashim? According to the customs of the Arabs it would have been more
befitting had the killer of Umrao bin Hazrme been called out and the matter settled between the
aggrieved families. It would have been in order with the age old manner of settling disputes of
avenging the death from the killer and his tribe. The relatives of the person killed, would not rest
till they had taken a life for a life from the opposite camp. But, in the Battle of Badr the Arabs
forgot their centuries old custom and invented a new line of action.

If they had come to avenge the death of Umrao bin Hazrme only, why did they desire to fight the
Bani Hashim only, as they had nothing to do with his tribe. They should in fact have fought the
three individuals sent forward by The Holy Prophet (pbuh) in the first instance, as Umrao had
been killed by the ‘Muslims’ and not the Bani Hashim. The refusal to fight the three was
indicative of the fact that the Bani Ummayia had not come for revenge, nor to fight the Ansari
Muslims but to fight the Bani Hashim. If they did not consider the Ansari Muslims as the killers of
Umrao then they should have demanded Waqad bin Abdullah Tamemee, the person
responsible for releasing the arrow that killed Umrao, and his extended family for settling the
vendetta. But, we notice that they refused to follow the normal customs and only wanted the
Bani Hashim to come out to fight them. When Utaba demanded that he wanted only the Bani
Abdul Mutalib to be sent forward for battle, was when the Prophet of Islam (pbuh) said, “O’ Bani
Hashim! Stand up and fight for the truth and for your rights.” In another narration, it has been
reported that the Kufaar addressed the Holy Prophet (pbuh) and said, ‘ O’ Muhammad (pbuh)
send people from our nation only, to face us.’ It is in response to this demand that the Holy
prophet (pbuh) said, “O Hamza ra rise, O Ubaida ra rise, O Ali ra rise.”

All the three belonged to the Bani Hashim. The Holy Prophet’s (pbuh) companions could not be
from any prespective be called from the ‘nation’ of the Kufaars; if the demand annotated those
Muslims who had accepted Islam and had originally hailed from the Bani Ummayia like Hazrat
Hazeefa ra bin Utaba, the Holy Prophet (pbuh) should have have sent them forward. The Holy
Prophet (pbuh) did not do so, because he was aware of what the Bani Ummayia truly wanted;
they desired the Bani Abdul Mutalib to come forward for battle so that they could settle the age

48
old scores of defeats and humiliations that they had suffered at their hands. That is why the
Holy Prophet (pbuh) sent his own family members forward. It was only pertinient from another
prespective also, that he do, what he did. Muslims were faced by a strong enemy and his own
position as the Leader was being challenged. If other than his immediate family had not gone
forward and some others had gone and been mytared, history would have recorded that the
Holy Prophet (pbuh) saved his own kin and allowed others to perish.

On the other hand Utaba bin Rabia was of the view that whosoever from the Bani Hashim came
forward they would put them to death and if they failed and the situation started to get out of
control then the thousand stong force would join the melee. Thus they would be able to win and
settle the age old scores; additionally the serious threat that Islam posed to their way of life
would be finally settled. However, as things unfolded his plans came to naught and many of his
able bodied men were lost in the ensuing battle. Some people of significance who lost their lives
in the battle are as follows:

1. Utaba bin Rabia bin Abde Shams lost to Hazrat Hamza and Hazrat Ali ra.
2. Sheeba bin Rabia bin Abde Shams lost to Hazrat Hamza ra.
3. Waleed bin Utaba bin Rabia bin Abde Shams lost to Hazrat Ali ra.
4. Khazala bin Abu Sufiaan bin Harab bin Ummayia bin Abde Shams lost to Hazrat Ali
ra.
5. Okba bin Abi Muheet bin Abi Umrao bin Ummayia bin bin Abde Shams lost to Hazrat
Ali ra.
6. Aas binSaeed bin Aas bin Ummayia bin Abde Shams lost to Hazrat Ali ra. 96

The Battle of Badr was a decisive battle in Islamic history in which the immoral and sinful tried to
suppress and eliminate truth and fidelity. They came in force but Allah enabled the Muslims with
His permission, to overcome and defeat them with much fewer forces. The Kufaar-e-Mecca lost
many notable chiefs and suffered a dishonourable defeat at the hands of Bani Hashim. Majority
of their young and older men met their fate at the hands of Hazrat Ali ra and Hazrat Hamza ra.

When the news of the defeat reached Mecca the city went into mourning. Earlier the Quraish
were mourning only Umrao bin Hazrme but now they had seventy individuals to mourn. While
many households had lost a son, father or an uncle, the household of Abu Sufiaan had much to
grieve. Abu Sufiaan’s wife Hinda binte Utaba had been orphaned as she had lost her father
Utaba who was also the maternal grand father of Hazrat Mauawayia. She had lost Waleed her
brother who was the uncle of Hazrat Mauawayia. She lost her uncle Sheeba who also was the
maternal grand father of Hazrat Mauawayia. She lost her grown son Khanzala bin Abu Sufiaan
who was the brother of Hazrat Mauawayia. Besides these non-believers, the family also lost
Aas bin Saeed who was Hazrat Mauawayia’s uncle’s son. Another cousin of Hazrat Mauawayia,
Okba bin Abi Moeet also perished. In short the suffering inflicted on the huse of Abu sufiaan had
no parallel and it had suffered all humiliation at the hands of the Bani Hashim.

After the Battle of Badr the leadership of the Kufaar fell into the hands of Abu Sufiaan bin Harab.
He was not overly concerned with the defeat of the Bani Ummayia in the Battle of Badr as he
was about the slaying of his own family members. His display of anger and despondency was
but a natural after-effect. His own son, nephews and other relatives had lost their lives in the

49
battle and his sense of loss knew no bounds. What hurt him most, besides the tremendous loss,
was the fact that the swords which had put to rest his beloved ones belonged to the same
people who had inflicted moral and physical defeats on them in the past. Abu Sufiaan displayed
a lot of courage and forebearance in the face of such destruction and deserves recognition.
Seerat-e-Hashaam states: ‘The Quraish mourned their dead and recited couplets during their
wailing’; this was put to a stop by Abu Sufiaan who said, ‘When Muhammad (pbuh) and his
companions find out about our wailing and mourning they will feel happy. Do not cry and wail
and do not be in a hurry to get the captives back because Muhammad (pbuh) will ask for
exorbitant money in exchange for the prisoners.’

Abu Sufiaan publicly took an oath that he would not go to his women or put oil in his hair till he
had avenged the death of his people and recited this verse: (translation)

‘I vow today not to visit women, and neither to have a bath.’97

Historians have recorded that during the Battle of Badr Aswad bin Mutalib lost three sons
namely, Rafaa, Aqeel and Haris bin Aswad and he was tremendously sad. He wanted to wail
and cry and offload his grief in tears, but he could not, due to the strict prohibition ordered on
crying. At night he heard some one wailing so he asked his slave to go and inquire if the
prohibition on crying had been lifted. The slave returned soon and said, ‘No the prohibition is still
valid. The crying you hear is of a woman crying for her camel which is lost.’ Aswad then recited
a couplet (translation):

‘Wailing is allowed for a camel strayed, Resist my tears must I, for sons lost,

Sleep is off, and my eyes are wet, Cry not for the blood of sons that mingles Badr's dust.’54

With such draconian laws and orders Abu Sufiaan strangled his people and they were not
allowed to mourn their loss. He meanwhile started preparations for avenging his personal loss.
These were the days with the associated blood letting, sorrow and vindictive disposition of the
elders that Hazrat Mauawayia was growing up in. He was nineteen years old and brimming with
energy and vitality. His participation in the grief of his elders was natural as he was an eye
witness to the dead bodies of his relatives. He was also fully conversant with the feelings of his
mother and her loss. He is bound to have comforted and consoled her. She was the daughter of
a Chieftain; she did not cry nor permitted others to wail. She was aware that crying would let out
the anger and fire in their hearts for the enemy. During the Battle of Badr, Hazrat Mauawayia did
not perform any act of significance except that he accompanied his father Abu Sufiaan when
they ran from the battle front.98

Battle of Uhad 3 Hijri:

Preparations for a retaliatory war to avenge their losses were in full swing in Mecca. When Abu
Sufiaan felt that he had prepared sufficiently, accompanied by a strong force he headed for the
valley of Uhad and established a camp. Women accompanied the Kufaar during this adventure.
Instead of the normal drummers who were employed in the first rank of the moving army, it was
the women led by Hinda binte Utaba, who were singing couplets in loud voices to the beat of a
Duff to embolden and help boost the craving of the men to seek revenge.99

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Abu Sufiaan had a three thousand strong army which consisted of seven hundred men in full
body armor, two hundred horse riders and he personally was in command100. The decision of
Hinda binte Utaba to take the women along for the battle added valor to the preparations of the
men. She remembered vividly the killing of her father, brother, uncles and other close relatives
in the previous encounter and she was burning with the desire to avenge their deaths. The lost
prestige of the family had to be restored. When open hostilities commenced Hinda accompanied
the forces and continued singing couplets to the beat of the drum to inspire and bolster the
confidence of the forces. Abu Sufiaan’s forces would group and regroup to launch attacks on
the Bani Hashim but they were repulsed time and again. In the initial stages of the battle the
Muslims fought with determination and forced the Bani Ummayia to retreat. However, a few
Muslims in stark disregard for the orders of the Holy Prophet (pbuh) left their post at the mouth
of the valley which allowed the Bani Ummayia to regroup and launch a forceful attack through
the mouth of the valley and inflict severe damage on the Muslims. The Holy Prophet (pbuh)
suffered injuries and Hazrat Hamza ra was martyred along with numerous other Muslims.

Once the hostilities seized and forces retracted to their defensive positions, Hinda binte Utaba
accompanied by other women of the party went to the battle field and started to mutilate the
bodies. They cut the ears and noses of the slain Muslims and sewed them in strings to make
garlands which they proudly wore around their necks. They removed all the ornaments they
were wearing and presented them to Jabir bin Mutaam’s slave, as a gift and in recognition for
his slaying of Hazrat Hamza ra. Hinda binte Utaba then removed the liver of Hazrat Hamza ra
and chewed on it 101.

Tareekh-e-Ibne Kaldoon states:

‘Hinda mutilated the body of Hazrat Hamza ra and cut his ears, nose and his penis; an act
which in Arabia is known as ‘Musalah’.’102

Hinda the mother of Hazrat Mauawayia behaved in the most barbarous of manner and behaved
like a wild animal which has no parallel in history. The husband of Hinda was not far behind her
when he approached the dead body of Hazrat Hamza ra and inflicted hysterically, additional
wounds by his spear on the dead body. Jalees bin Zeean who was a company commander was
witness to the act of Abu Sufiaan when he pierced the jaw of the dead Hazrat Hamza ra all the
while shouting, ‘Now taste this’ and said, ‘O Bani Kunana! Be a witness to how this Quraish
Chieftain is treating the slain body; it is, as if he would treat the meat from a slaughtered animal.’
Abu Sufiaan retorted, ‘Quiet. This must not be advertised as it would be most humiliating for
me.’103

On the day of Uhad both Abu Sufiaan and Hinda were extremely pleased and happy. Their
honor and prestige had under gone a change for the better. The day augured well for the entire
clan as Bani Ummayia had turned out as victors and it was no small achievement. They had
waited years for the fulfillment of this desire, and had proscribed all recreation enjoyment till its
achievement. Happiness of HInda must have known no bounds and her mutilation of the dead
body of the Hazrat Hamza ra, the uncle of the Holy Prophet (pbuh), must have provided her
immense satisfaction. Her behavior would go down in history as the most brutal, debauched and
gory conduct which manifested her deep unreserved hate and aversion for all that the Holy

51
Prophet (pbuh) preached or stood for. She was not alone in this display of hostility; the whole of
Banni Ummayia enjoyed similar character and bent of mind towards the family of the Holy
Prophet (pbuh). A pchological assessment of her behavior would reveal, that she was a sick
woman whose obsession of hate and abhorrence, which mutilation one one body could provide,
would never suffice to satiate her. The unfathomable and profound animosity for the Bani
Hashim stood out like the sun in a clear blue sky, when both the husband and wife chose to
disrespect the body of Hazrat Hamza alone and spared similar treatment to the rest of the fallen
Muslims. The abomination and hostility which the Bani Ummayia harboured for the Bani Hashim
had a long history which was so visible and put on display in an animal-like fashion by the two;
that peculiar sickness of minds continues till today. Genes transmitted through blood, over the
years, have created many a monster like Hinda and Abu Sufiaan and there is no dearth of them
in the Muslim world. The slightest iota of Abu Sufiaan blood in any human being, particularly a
Muslim, wherever he may be in the five continents, manifests itself in the form of extremism and
fanaticisim and is a source of discredit to the basic principals and values propogated by the
Prophet of Islam (pbuh).

In this world’s recorded history, no one has come close to the atrocities that Hinda committed
and is credited with. Her performance in the Battle of Uhad is examplery in a most discreditable
light which no other woman worth her salt could or has equaled. Blinded by her hate she
became an animal and lost all control of her senses. It may have been sufficient if chewing the
liver of Hazrat Hamza ra would satiate her and she felt vindicated, but she was like a wild
animal lusting for more blood and that too of the Holy Prophet (pbuh), Hazrat Ali ra and Hazrat
Jaffar ra. She was dismayed at the fact that she had had only the pleasure of chewing only on
one liver while so many Hashmites still remained. In her opinion she had avenged the death of
only one of her own, while many still remained unavenged. It was a custom with the Arabs of
those times that they would take an eye for an eye and a life for a life and the only they would
feel that justice had been dispensed. The revenge for her uncle, brother and her son still
remained as did for so many others those were slain in Badr.

How Hazrat Mauawayia took all this and felt about is not known, however, one can guess with
some certainty that he must have participated whole heartedly in the family happiness and
celebrated with them. He was a pampered and spoilt child of his mother and someone who was
being groomed to take over leadership from his elders at a later date. The instilling of hate for
the Bani Hashim was not really required in his case as he was anyway inclined and considered
them to be a threat. The Battle of Uhad in many ways gave the required impetus and hope to
the ignorantly inclined Bani Ummayia. Had they been defeated as they were at Badr, Islamic
history would definitely been different in the times to come! The battle had cost the Muslims a
number of lives but it was never the decisive victory that Abu Sufiaan had planned and wanted.
Before his return to Mecca he is reported to have said: ‘While we have succeeded in killing
some young men, chiefs and some influential men of the enemy, we have really not defeated
them because they dispersed well before the final blow. It is therefore, necessary that we attack
them once more so that they can all be finished.’ But, when he discovered that the Holy Prophet
(pbuh) had reassembled his forces and was preparing to persue and attack, he quickly ordered
his troops to retreat. He was however, confident that the defeat at Uhad had smoothened the
way for his final victory and the complete annihilation of the Bani Hashim.

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Battle of the Trench:

Mentally, Abu Sufiaan had never accepted Islam and he wished and wanted it to be forbidden;
to achieve this he had to outlaw the Bani Hashim. He realized that till one individual from Bani
Hashim existed, the threat of alien values would remain. Keeping this assessment in view he
embarked upon planning a fresh onslaught on the Holy Prophet (pbuh) and his followers. For
this purpose, he gathered all the influential and notable chiefs of the Quraish and assembled
them under his own flag. With a force of twenty to twenty-four thousand he attacked Medina. His
force also included Umrao bin Abdaud, an eminent wrestler, 104 of the time, who was credited to
possess strength equal to a thousand people. Crazed and incensed with anger, Umarao bin
Abudaud crossed the trench and demanded to be fought; he was put to rest by Hazrat Ali ra.

Consistent powerful winds started to blow across the plains where the forces of Abu Sufiaan
were camped. Tents would not stay up and there was no question that any type of fire could be
lit. With dust blowing in their faces and stinging them like bees, the forces of Abu Sufiaan
started to scatter and finally withdrew. During this expedition a barren and bleak desert with dust
raising winds was sufficient to ruin his plan and he withdrew cursing and fuming.

The happenings of the period must surely have affected Hazrat Mauawayia in many ways. On
one hand he was a constant witness to the machinations of his father who was ever ready and
planning against the Holy Prophet (pbuh) and on the other, his mother who was consumed by
the fire of revenge and thirsty for blood. The mother constantly reminded and taught the children
to detest and hate those who had taken away her father, uncles and son. Being the son of a
Quraish Chieftain was a demanding experience, where the son had to come up to the mental
and physical level required to assume command at a later date. His father Abu Sufiaan and his
mother Hinda had a common enemy and it is unthinkable that the son would have felt
differently. He too therefore, perceived and believed that Bani Hashim were his vowed enemies
and unless he slaughtered and destroyed them all, he could never win the admiration or
acceptance of his parents or tribe.

Abu Sufiaan abhorred the Bani Hashim not only for what they did to him at Badr, but wanted
desperately to even the score for the earlier disgrace received by Ummayia and Harab at the
hands of Hashim and Abdul Mutalib. He remained busy planning and scheming for the ultimate
defeat of his opponents and remained ever ready to oppose the Bani Hashim. He did not
embrace Islam till he was certain in his mind that he would be comprehensively defeated or else
old age would take its toll. When Mecca was captured he reluctantly accepted Islam. During the
process the attitude displayed by him and his wife Hinda left much to be desired and the
historians have dwelled in no uncertain terms about the happenings of those days. Chapter one
may be re-read to discover the questioning attitude of Abu Sufiaan and Hinda when they were
accepting Islam. Their latent disapproval and hesitation to accept the Holy Prophet (pbuh) as
the Messenger of the One and Only Allah will be clearly discernable. Their acceptance of Islam
was a necessity, and not a matter of conviction or agreement with its principals’.

The dislike of Abu Sufiaan of the Holy Prophet (pbuh) is reported by George Jaurdac as follows:

53
‘When Hazrat Muhammad Mustafa (saw) (pbuh), a Hashmite, proclaimed Prophet Hood and
invited all to Islam, he met a lot of opposition. The opposition came from many quarters in which
Abu Sufiaan remained in the forefront. He was then the Chief of the Ummayia clan and he
incited all the non believers to rise up against the Holy Prophet (pbuh). All the conspiracies
hatched and all the military opposition that the Holy Prophet (pbuh) faced, were the personal
efforts of this man. The humiliation and embarrassment caused to the Companions of the Holy
Prophet (pbuh) were the brainchild of this individual. If his disagreement with the Holy Prophet
(pbuh) was simply based on his divergent views on religion, then one would be forced to accept
his disposition, as all were free to choose their personal belief. He opposed the Holy Prophet
(pbuh) with only one thing in mind, and that was the self proclaimed superiority of the Bani
Ummayia over the Bani Hashim. He wanted to see his clan prevail and prosper by suppression,
cruelty and enslaving the weak and the unfortunate. The new system, where all were equal in
the eyes of the Lord and the state were simply not acceptable.’

Abu Sufiaan possessed a character similar to the rest of his clansmen which revolved around
personal gains and can be easily classified as an Ummyiad characteristic. Even after accepting
Islam he never became a true believer, and always evaluated his new commitment in terms of
wealth and position that it could offer. He remained mindful of the fact that with the introduction
of Islam the seat of power had shifted from the Bani Ummayia to the Bani Hashim, a fact that he
found difficult to stomach. He did not believe in the attributes of the Holy Prophet (pbuh) or
those of his Companions and was completely oblivious to the finer points in human traits that
were been propagated. After the Victory of Mecca when he observed the teeming Ansar-e-
Medina around the Holy Prophet (pbuh) he spoke to Hazrat Abbas ra bin Abdul Mutalib and
said: ‘Abu Fazal your nephew has grown in stature and his kingdom has become grand.’ This
sentence reflected his entire comprehension of what the Holy Prophet (pbuh) stood for and was
propagating. He saw him as a ‘King’ and his area of influence as his ‘Kingdom’. It was beyond
his mental capacity to accept anything else. Lost on him were the spiritual cleansing of the
people who were in contact with the noble and chaste personality of the Holy Prophet (pbuh)
and unknown to him were the lofty ideals that that the Prophet of Islam (pbuh) was imparting.
Bani Hashim, on the other hand were more aware and recognized the truth in the message that
the Prophet of Islam had brought and were willing to lay down their lives in defence of such an
elevated and virtuous belief system.

After the Victory of Mecca, Abu Sufiaan and his household became Muslims, but in name only.
In his and the eyes of his wife Hinda, Islam was a suffocating system and he accepted it as a
personal defeat to be counted amongst its ranks. One day he saw the Holy Prophet (pbuh) in
the mosque in an anxious sate of mind and he wondered to himself how the Holy Prophet
(pbuh) had succeeded in being victorious over him. The Holy Prophet (pbuh) caught his eye and
approached him and laid his hand on his shoulder and said, “Abu Sufiaan I gained victory over
you by Allah’s will.” (Nida-e-Aadalat Insaani Book 8, pages 261 & 262)

The enmity between Bani Ummayia and Bani Hashim and the resultant blood letting affected
and groomed Hazrat Mauawayia and he grew up to be as vindictive as his parents. Hashim and
Abdul Mutalib were the great grand father and grand father of the Holy Prophet (pbuh) and
Hazrat Ali ra. The Holy Prophet (pbuh) was the cousin of Hazrat Ali ra. During the Battle of

54
Badr, Hazrat Ali ra had killed the brother, uncle, maternal grand father and other various friends
and relatives of Hazrat Mauawayia. Now that Hazrat Mauawayia was in possession of great
power, influence and wealth how could he, overlook Hazrat Ali’s ra conduct during the battle. He
could vivdly recall all that had transpired between the two warring tribes from the time of his
grand parents till the victory of Mecca. He was a hard core Ummayia who was fully aware of his
own history. All those involved in killing of his family members were viewed with contempt and
hate. Now that he was in power he was determined to avenge the disgrace and humiliation
meted out to the senior Ummayia’s and Harab by the Bani Hashim. He was intent upon getting
even with Hazrat Ali ra who was not only a Hashmite, but also responsible for sending most of
his relatives to their death. His hate and animosity for Hazrat Ali ra was natural and logical.

With the changed events, fate had presented him the opportunity and he could now embark
upon his long cherished dream of avenging the death of his close relatives. The process of
revenge in his mind constituted of two distinct phases. Firstly, he had to get even with the
Hashim’s in general and Hazrat Ali in particular, where they would be required to pay in blood
for the Bani Ummiyia blood they had shed during the Battle of Badr, and secondly, and more
importantly, he had to wrestle the Khalifat out of the Hashmite clan and restore it to the Bani
Ummyia’s. In the hands of Bani Ummayia Khilafat would undergo a visible change and be
converted to a King-ship; a rulership where the masses would be made to forget the teachings
of the Holy Prophet (pbuh) and everyone would sing the praise of Mauawayia and the Bani
Ummayia rather than the Prophet of Islam (pbuh) or his clan. His ultimate desire was, to sweep
clean the face of the earth of the name of the Bani Hashim; that was his paramount ambition;
the non existence of any thing remotely connected with the Hashim’s.

For the achievement of these aims he used all legal and illeagal means and could care less for
the permitted or the forbidden. The demise of Hazrat Usman had provided him with the
opportunity to infuse more discontent and confusion in the alredy baffled Muslims. Now that,
hazrat Ali ra, the person responsible for the Ummyia blood shedding in Badr was the new
Khalifa, he stepped out into the open and opposed him publicly. He marshaled people into a
rebellion against the Khalifa of the time. In his deep seated obsession for revenge, he got
carried so far, that he even overlooked and dispensed with the basic and rudimentary teachings
of Islam, a religion that he paid only lip service to. To destroy and demolish the Khalifat he used
all that was at his disposal; he even declared the teachings of Allah and practices of the Holy
Prophet (pbuh), as superfluous and not required.

Hazrat Mauawayia’s perusal of the murder of Hazrat Usman ra and his assertion that Hazrat Ali
ra was the person responsible, was in fact the continiuation of his ill will and vendetta against
the Bani Hashim. Framing Hazrat Ali ra for an act that he was not even remotely connected
with, was his attempt to capitalize politically. If only the people would accept his preposterous
claim he would then be able to kill two birds with the same stone. Doctor Taha Hussain, while
commenting on this brazen fabrication states: ‘If Hazrat Mauawayia was to be fair and do
justice, he should have vowed fealty to Hazrat Ali ra, and then brought the dependants of Hazrat
Usman ra to the Khalifa and demanded that the culprits be apprehended and punished. But, in
his mind he was not interested in justice taking its course; he was more concerned with the
removal of Hazrat Ali ra from the position of the Khalifa.’105

55
Maulana Modoodi has the following to say:

‘It was an unconstitutional and unwarranted step on behalf of Hazrat Mauawayia, as the
Governor of Syria, to demand from the government at the centre to apprehend the culprits and
his insistence that they be handed over to him for slaying amounted to nothing but a total
disregard for the authority of the Khalifa of the time.’

Such a demand was more in keeping with the practices of the pre-Islamic era and was far
removed from the conduct of the Islamic government of the time. The demand for the
apprehension and trial was the prerogative first of the kin of Hazrat Usman and then of the
government. Hazrat Mauawayia’s demand could only be considered legal perhaps as a relative
but certainly not as the governor of Syria. He could as a normal citizen of the state, request the
Khalifa of the time to apprehend the culprits and try them in a court of law. As a Governor he
could not demand anything in this regard from the Government at the Centre where the Khalifa
was the constitutional head of the government; a Khalifa who had been offered allegiance by
everyone except him and his people in Syria, and against whom he was ready to employ force
and other coercive methods. His attitude in this particular case smacked of arrogance and
contemptuousness when he demanded the apprehension and handing over the culprits to him
for execution from the central government.106

A religious scholar of some renowned Allama Abu Zehra Misri has the following comments to
make on the attitude displayed by Hazrat Mauawayia in this regard:

‘Hazrat Mauawayia did not allow the government of Hazrat Ali ra to settle down. He was ever
ready and planning to work against him. He instigated the people not to vow allegiance to him
and those who did, he prosecuted with disdain. Some of the people were frightened by him to
revoke their fealty and turn against Hazrat Ali ra. In short, he was a constant and persevering
opponent to the Khalifa and created havoc in the law and order situation in the territories.’

Keeping the sensitive nature of the prevelant conditions in view, Hazrat Mauawayia as a
subordinate government functionary should have submitted to the authority at the centre and
helped strengthened the government. He, however, chose a course which was confrintationaist
and disputed with the centre on major and minor issues. The period was witnessing
discontentment where conceit, self-importance and egomania were rampant. (Islami Mazhab Page
121-122)

In the presence of the wives and children of Hazrat Usman ra, Hazrat Mauawayia was the last
person who should have demanded revenge from the allged killers. Even if his demand
deserved any respect, he should have first offerd fealty to the new Khalifa and then allow the
law to take its due course. He did neither of the two but embarked upon a path of vengeance
from Bani Hashim and effectively went back in time to the period of ignorance. He employed the
same tactics to discredit and fight Hazrat Ali ra that his forefathers had employed against the
Holy Prophet (pbuh). All along he did not let it be known that his efforts were directed against
the Khalifa; he successfully projected that he was only determined to bring the alleged killers of
Hazrat Usman ra to book. All the while the actual reason that drove him, was to avenge the
death of his brother, uncle and paternal grand father who were put to rest by Hazrat Ali ra during

56
the course of the Battle of Badr. In the guise of Hazrat Usman’s ra murder he saw the chance
that he had, to finally pursue and avenge the death of his own relatives; all this he could achieve
knowing fully well that he himself had played an active role in the murder of Hazrat Usman ra.
Facts indicate that he was as much responsible for the death of Hazrat Usman ra, as the actual
killers who dealt the decisive blow. He did not extend help which was sought by Hazrat Usman
ra and he was persistant in blaming the only person who in fact had rendered any help. Had he
come to the rescue of the beleaguered Khalifa, history might just have been written differently.

Doctor Taha Hussain writes: ‘When Hazrat Usman ra was encircled and confined to his home
Hazrat Mauawayia refused to come to his help personally or send troops to safeguard the
Khalifa of the time. When he, like the other Governors received the letter from Hazrat Usman ra
seeking help, he continued to sit over it and delayed it to such a time that the rebels succeded in
killing him. When all was done and was over, he conveniently raised his voice and demanded
accountability of the killers. If he was that concerned as became evident subsequently, one is
constrained to ask why did he not react and stop the unnessary killing when he could. His
actions after the killing reek of vendetta and a brazen attempt to capatilize and use it to further
his own agenda.’ 107

Under the guise of seeking the apprehension and punishing the killers, he employed similar
tactic as his father Abu Sufiaan bi Harab and his mother Hinda binte Utaba had employed after
the Battle of Badr. Abu Sufiaan had vowed and sweared that he would not bathe or apply oil in
his hair till he had avenged the killing of his near and dear ones. Before the Battle of Saffeen,
Hazrat Mauawayia, treading the path of his elders, was following a similar path. After the
gruesome murder of Hazrat Usman ra, Bashir bin Nauman took the blood stained shirt of Hazrat
Usman and the severed fingers of Niala to Damascus where they were displayed on the pulpit
of the mosque for all to see. People took oaths and sweared that they would not go to their
wives or have a bath or drink cold water or sleep on beds till they had killed the killers of Hazrat
Uman ra. 64 People would look at the bloody shirt and the severed fingers and cry themselves
hoarse and demand death to Hazrat Ali ra. In this manner Hazrat Mauawayia had issued the
verdict about the killer. On one hand he was busy dramatizing and misleading the population to
believe in his scheme and on the other he started writing letters to other Chieftans inciting them
to rise up against Hazrat Ali ra.

Hazrat Mauawayia’s letters to influential people of the time:

Amir Mauawayia was preparing for war within his area of control and was busy in hatching
schemes against Hazrat Ali ra. He employed bribery, affection, fear and false promises to lure
people into his orbit and way of thinking. Sitting in Damascus he reached out to people far and
wide in his hate campaign against the Khalifa of the time. He wrote letters to many influential
Arab leaders of the time and offered allurement if they joined him in his treachery. Hazrat
Abdullah bin Umar ra, Hazrat Saad ra bin Waqas and Hazrat Muhammad ra bin Mus’lima
require particular attention as the letters written to them were designed to coax them in rising up
against Hazrat Ali ra.

Roozatul Safaa states: ‘Hazrat Mauawayia wrote a letter each to Hazrat Abdullah bin Umar ra
and Hazrat Saad ra bin Abi Waqas, the theme of which centred around collecting the Muslims

57
under their care to rise and demand blood for the death of Hazrat Usman ra and thus join in the
noble cause so that their hereafter could be enlightened. The unifying idea in the letters
cautiously reminded them about the killer and asked for their help against him’. Abdullah bin
Umar ra replied to his letter in the following words. “I acknowledge the reciept of your letter and
am surprised that you are inviting me to offer my support and to incite the Muhajareen’s and
Ansar’s against the Khalifa. Remember that the sole purpose of the charade that you are busy
enacting is simply to take revenge for the loss of your own near dear ones and nothing else.
And if you think or believe that I will forsake Ali ra and join ranks with you, you are mistaken.
Additionally, your assertion that I have turned against Ali ra and have decided to sit out against
him is your second blunder. Allah forbid that I go against Ali ra and that I have any ego problem
with him. O’ Mauawayia! be clear in your mind that I have decided to stay aloof for fear of the
Muslims blood that is likely to be shed. If I do advance any help, it will definitely be to Ali ra as
he is a towering personality as compared to you in the world of Islam. He is chaste as you never
will be, and he is close to Allah Himself. His performance as the Khalifa is examplery and his
interpretation of the various injunctions of Islam are beyond your feeble mind. His love,
association and respect for the Holy prophet (pbuh) is singular and out of the Sahabaas he is
the most dignified and exalted. His character is sublime and he stands majestically above
anyone else. He is the brother of the Holy Prophet (pbuh), the devoted husband of Batool ra
and the father of unique, unparalleled sons who are the Chief’s of the people in the heaven. His
personality is unblemished, immaculate and uncontaminated. Whosoever has fought him has
never succeeded and whosoever has disagreed with him has had to eat his words. I am not
ready to lift my sword aginst my own tribe and to fight a fellow Muslim is unthinkable. How can I
owe fealty to you, when I hail from a dignified family and my parents were more eminent than
yours? I have made my residence as a place of worship and I pray to the Almighty that He grant
me guidance and ability to stay on the straight Path. I wish, I had died and not lived to see such
disloyalty, deceit and misguided behavior.”

Hazrat Saad ra bin Abi Waqas replied to his letter in this manner: “I read your letter and your
invitation to the path of deceit and treachery. You have stated that Hazrat Usman ra was
murdered in the most brutal manner. You must remember that it is the Lord Almighty who is
best aware and capable to separate false from the truth, and it is on the same Almighty Allah
that I swear, that I shall never fight Ali ra Ibne Abi Talib and not come to your help against him.
The dishonest and perfidious behavior being manifested in your person has forced me to retract
myself and remain in seclusion in the fear for what is in store for the Muslim world.” In his letter,
Mauawayia had elaborated in some detail the joining in of Talha and Zubair with his forces, and
had equated them in stature and position with Hazrat Saad ra. He had also not overlooked to
mention the joining of forces of Hazrat Ayesha ra with him and suggested that he too follow
what was considered right by them and join hands against Hazrat Ali ra. To this Hazrat Saad ra
replied and said, “For Talha and Zubair it would have been better if they had chosen not to rise
up against Ali ra and if they had chosen not to fight him they would have prospered. May Allah
forgive them both; and whatever has forced the Mother of the Believers to join you, Allah may in
His Graciousness, overlook her part.”

Muhammad ra bin Mus’lima had this to say in response to his letter: “After much thought I have
arrived at the conclusion that what you have taken up is just a matter of personal ego and an

58
attempt to wrestle state control and has nothing to do with avenging Usman’s ra murder. You
should be clear in your mind that I will not join you against Ali ra.” Mauawayia had stated in his
letter that Muhammad ra bin Mus’lima had displayed undue delay in dealing with his opponents
and when things went out of control he elected to sit aloof and allowed Hazrat Usman ra to be
murdered. To this Muhammad ra bin Mus’lima replied: “O’ Muawayia when I witnessed the
discontent that was spearding among the people during the reign of Hazrat Usman ra, I decided
to break my sword in pieces and sat down in a corner. I was joined by many a well wisher of the
Holy prophet (pbuh) and all of us were aware that we could do nothing to reverse the tide of
confusion and dissatisfaction. More so, because I had already been informed by the Holy
Prophet (pbuh) about the ultimate fate of Hazrat Usman ra and this became the basic reason for
my not going to his help. It is indeed strange, that you are absolving yourself of all that occurred
to Hazrat Usman, and have deciede to balme others; if you recollect when Hazrat Usman ra
asked for your help, initially you delayed and then dispatched your forces to Egypt instead of
helping him. You wanted to keep your position in tact even if some serious clamity befell him.
You allowed him to fend for himself and you conviently forgot your relationship with him.
Secretly, you wanted his enemies to succeed so that you could grab his position. Now, that
Hazrat Ali ra is the new Khalifa, you have raised the bogey of vengeance against him. Your aim
still remains the same that you wished to achieve by the demise of Hazrat Usman ra. The wish
to wear the crown and put the state rulers ring on your finger is still your predominant desire”108

Mauawayia’s letters to the three aforementioned individuals was a brazen attempt on his part to
invite people to rise up against Hazrat Al ra, but sadly he failed. It was not always possible to
buy people or scare them sufficiently to be on his side and this was prescisely the case in point.

Offer of bribe by Hazrat Mauawayia to Hazrat Qais bin Saad ra:

While war preperations against the Khalifa were in full swing in Damascus, Hazrat Mauawayia
was busy in soliciting support from other Governors through letters and offers of huge bribes.
He wrote a letter to Governor of Egypt Qais bin Saad ra and said: “This letter is addressed to
Qais bin Saad ra from Mauawayia bin Abu Sufiaan. Qais if it is possible, you must join us in
seeking revenge for the blood of Hazrat Usman ra. If you do, and I succeed, I promise to
appoint you the ruler of Iraq and whosoever you wish out of your family I shall give him authority
over Central Arabia. You shall remain in power till I remain in my office and no one will be able
to remove you. I am prepared for anything else that you may wish to ask. Do let me know of
your decision.”109

Amir Mauawayia was luring Qais bin Saad ra into a similar trap that he had bound Umrao bin
Al’aas in was offering him a political prize for his subservience. He was least concerned with all
that he was violating in the process; he did not care if his deeds were against the will of Allah,
His religion or if such machinations would mislead his people on a wrong path. All he wanted
was that everyone should believe him that Hazrat Usman was murdered by Hazrat Ali ra. In this
persuit he was prepared to bribe or brow beat any and everybody. Not only was he prepared to
give whatever Qais bin Saad asked for he was even willing to give governor-ship to his
relatives. He wanted Qais bin Saad to be on his side as he feared his intellect and
administrative acumen. He was aware that if Qais bin Saad from Egypt and Hazrat Ali ra

59
attacked him at the same time his forces would be sandwiched and would stand no chance. He
was, therefore, inclined to give him whatever he demanded. Contrary to his expectations the
reply that he received from Qais bin Saad drove fear into his heart. The reply was: “You have
demanded that I become subservient to you for the price that you have spelt out. You have no
position, reputation or character. You lie and mislead people. You are very far from Allah and
His Rasool. You are not pious as were your parents who lacked faith. All of you are but
companions of Satan.”110

Amir Mauawayia was taken aback by the abrupt and stinging languge of the reply. He did not
loose heart and embarked upon a fresh plan to sow seeds of mistrust and animosity between
Qais bin Saad and Hazrat Ali ra. He wrote a letter on behalf of Qais bin saad and read the letter
in public. The letter stated:

‘In the name of Allah, the most Beneficient, most Merciful. From Qais bin Saad to Amir
Muawayia bin Abu Sufiaan. Assalm-o-Alikum. I glorify our Creator and Cherisher Who is One
and the Only. When I considered all the issues raised by you I came to the conclusion that to
side with the party who put their Imam to death would be an extreme folly; an Imam who was
righteous, God fearing, pious, reverant and devout. May the Almighty in His Graciousness
forgive us our sins and seek from Him that He safe-guard our beliefs. I desire friendship with
you and promise to join you in your noble quest to bring the murderer to justice. I promise to put
him to death personally. Furthermore, I promise that I will make available any number of men
that you seek and will join you at the earliest. Wa’salam.’

On hearing the contents of the letter, the belief that Qais bin Saad had vowed allegiance to Amir
Mauawayia, spread like wild fire. As luck would have it, Hazrat Ali ra meanwhile for various
reasons, not connected with what was happening due to Mauwawyia’s machninations, removed
Qais bin Saad from the governor-ship of Egypt who returned to Medina. In Medina, Marwan bin
Hakum and Aswad bin Abi’albakhtari made life difficult for Qais bin Saad and forced him to
leave for Kufa. On discovering this Amir Mauawayia wrote a letter to the two which read: ‘Your
forcing Qais bin Saad to leave Medina for Kufa has helped Ali ra. If you had helped Ali ra with
one hundred thousand men it would not have mattered much to me as has the fact that Qais
has joined Ali ra in Kufa.’111

Amir Mauawayia wrote to all such people who harboured any fear or dislike for Hazrat Ali ra or
had animosity towards Bani Hashim, soliciting their help to overthrow the Khalifa. He also
resorted to cajoling and pampering the friends of Hazrat Ali ra and in one such case he said to
Zaid bin Hamza, ‘O brother of Rabia! Ali has not been good to us and has given shelter to the
murderers of our Khalifa. I seek your help and hold Allah as my witness that if and when I
succeed, I shall make you the Wali of any town that you desire.’112

Exchange of letters between Hazrat Ali ra and hazrat Mauawayia:

All the while Hazrat Mauawayia kept blaming Hazrat Ali ra and declared him to be responsible
for the murder of Hazrat Usman ra and remained busy with preperations of war. However, there
were a number of people who were not willing to accept his point of view and were against him
fighting Hazrat Ali ra. One such individual, Abu Muslim Abdur Rehman or Abdullah bin Muslim

60
Khulani approached him and said, ‘On what basis do you wish to wage war against Hazrat Ali
ra? You do not possess religious disposition as him nor did you become a Muslim before him.’
Hazrat Mauawayia replied, ‘I do not claim to be as pious as him or accepting Islam before him,
all that I ask of him is to hand over the murderers of Hazrat Usman to me so that I can slay
them.’ On this Abu Muslim said, ‘Why don’t you write to him and state your demand?’ Being a
shrewd manipulator that he was, and he did not wish anyone to oppose him, he accepted the
proposal and wrote to Hazrat Ali ra.

“In the name Of Allah, most Beneficent, most Merciful. From Mauawayia bin Abu Sufiaan to Ali
ibne Abi Talib. Allah gave His knowledge to Muhammad (saw) (pbuh), made him the recipient of
divine revelations and appointed him as His Messenger for all mankind. Then He chose his
companions who believed in him. The position of the companions in Islam is of varying levels
according to their piety. The closest to Allah in order of merit are the first Khalifa then his
successor and then the innocent third who was murdered. You accepted these three with envy
and hatred which was discernable in your looks, through you speech which was harsh, your sad
long intakes of breath and your delay in offering fealty to them. You had to, on all occasions be
led like a camel to offer your allegiance. You envied the son of your paternal aunt most, though
he was more deserving than you and you should not have dealt with him in the manner you did.
You chose to isolate him, belittle him, professed enmity with him and harbored hate in your
heart for him. You collected people against him who arrived on foot, on camels and on horses
and picked up arms against him in the precincts of the Holy Kabba. He was killed at the spot in
your presence and you did not stop, raise your voice or lifted your hand in his defense. I swear
upon my Lord that if you had stood up and stopped the people and defended him, you would not
have found a better friend and well-wisher than me.

The second thing for which the dependents of Hazrat Usman ra blame you for is the fact that
you are providing safe haven to his murderers who are your right hand men. I have been
informed that you claim to have nothing to do with the murder; if that be so why don’t you hand
over the murderers to me so that I can take revenge from them? If you fail to deliver what I seek
I herby declare then there is nothing between us two but the sword! I swear upon our Creator
that we shall seek the murderers in the deserts, in the mountains and on the sea and put them
to death or else we shall perish in the pursuit.”

Allama Bilzari has reported the reply of Hazrat Ali ra and it is as follows:

“In the name of Allah, most Beneficent, most Merciful. From Allah’s slave Amir-ul-Momineen Ali
to Mauawayia bin Abu Sufiaan. Kholaan’s brother brought your letter to me in which you have
said that Muhammad (saw) (pbuh) was graced by the Almighty Allah to receive divine
revelations and divine guidance. Allah be Praised, for it is Him who alone is worthy of worship
and praise and He in His infinite Wisdom fulfilled His vow with the Holy Prophet (pbuh) and
provided him with strength at every step and placed him firmly amongst us. By His Grace He
enabled him to establish a faith superior to the rest and helped him in the removal of egoistic
and rebellious elements from amongst the ranks. These self-centered self seekers called him a
liar, opposed him, forced him to migrate and twisted his words to suit their nefarious ends, till
His Help was made available to him by His Grace. The people who were extremely harsh

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towards him were people from his own lot; they were close to him, but very few, were saved by
Allah. You have stated in your letter that his companions were chosen by Allah and they
enjoyed grades in his eyes which were based on the righteousness and their piety; the dearest
were the Khalifa’s and then his heirs. It is agreed that both enjoy a significant position, and the
importance of their respective positions also exposes them to serious trials and tribulations.

You have stated further, that Hazrat Usman ra enjoys third ranking in grade; if that be so, he will
definitely find Allah most Gracious and will be paid in full for his righteousness and if he has
faltered, he will find the Creator most Merciful. No sin can be greater than the Mercy that we
expect from our Cherisher and when He will take account of all households, our household will
receive the best. When Allah appointed Muhammad (saw) (pbuh) he preached Faith in One and
only Allah; we the people of the house (Ahle Bait) were the first to accept and believe in him. At
that time there was no one else out of the entire Arab world who worshipped Allah as He must
be worshipped except the Ahle Bait. Then our own clan’s people turned against us and became
our enemies. They tried to impose restrictions on us and exposed us to numerous hardships.
They drove us out of our homes and forced us to live in a narrow valley where we were
constantly watched. Food was made scarce for us as was drinking water. No one was allowed
to sit and eat with us; we were not permitted to buy things of need and were sanctioned in all
aspects of life. All this was done so that we should return to their way of life and hand over the
Holy Prophet (pbuh) to be murdered. But Allah gave us the strength and ability to face them
alone, as the Quraish were too engrossed with themselves. The Holy prophet (pbuh) stayed
safe and Allah ensured that no harm came to him. After this Allah gave permission to His
Prophet to migrate and ordered him to fight the unbelievers. Whenever the need arose he
ordered the Ahle Bait to take the brunt of the opposing forces and tried his best to save the
others. Hazrat Ubaida ra at Badr, Hazrat Hamza ra at Uhad and Hazrat Jaffar ra at Mauta laid
down their lives in defense of the Holy Prophet (pbuh). If you wish I can narrate by names who
all came forward and presented themselves for the fight. All I can say is that for some of them
the time was up and for some a little remained.

You have gone to some length to explain my reluctance, ego and delay in offering allegiance to
the Khalifa’s for which I do not offer any apology. After the demise of the Holy Prophet (pbuh)
when all had offered fealty to Abu Bakr your father approached me and said that I was the most
deserving and he was prepared to vow allegiance to me. This fact, I am sure is known to you
through your father, however, I refused on the grounds that such an act was likely to cause
divisions as we were just emerging out of the period of ignorance and kufar; and if you know my
right as your father did, then you are on the right path. If not, then I am certain Allah will set me
free of you and you owe nothing to me. You have mentioned Hazrat Usman ra and alleged that I
am responsible for collecting and inciting people against him; however, you are fully conversant
with all that Hazrat Usman ra achieved during his rule and how people gradually distanced
themselves from him. I remained aloof from all that was happening and you are aware of this
yet you blame me and demand that I hand over the culprits to you when no one knows who they
are. I have tried my best to find them out and have not succeeded. It is not in my power to hand
over the people that you feel are responsible. If you do not desist from your uneducated guess
and ensuing enmity you will discover for yourself the perpetrators of the crime and you would
not require searching for them in the deserts, mountains or the sea.”113

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The exchange of letters between the two continued. Hazrat Ali ra meanwhile kept reminding his
people to show patience as it would require time to set things right. However, the people did not
get a hold of themselves and became victims of their personal expectations and frenzied
demands. Hazrat Ali ra is recorded to have said to Hazrat Taha and Hazrat Zubair about the
muder of Hazrat Usman ra as follows:

‘Brothers! what you know, I too am aware, however, it is difficult for me to get hold of individuals
who at the moment control us. Do you see any other course of action that would help quell the
distraught state of affair? All replied in the negative to which Hazrat Ali ra commented that I also
agree; let things settle down and let sanity prevail then we will ensure that justice is done.’114

In the unfavourable prevailing conditions Hazrat Ali ra still decied to go ahead with the
investigations into the murder of Hazrat Usman ra but could not come to any conclusive finding.
There were people who were adamant that Muhammad bin Abu Bakr was involved in the killing
of Hazrat Usman ra. He was the son of the first Khalifa, brother of Umul Momineen Hazrat
Ayesha and Hazrat Ali’s ra step son. After the demise of Hazrat Abu Bakr ra, Hazrat Ali had
married his widow. Hazrat Ali asked him if he was involved in the murder of Hazrat Usman ra to
which he replied in the negative. Hazrat Usman’s ra wife, Niala binte Frafisa concurred.115
During this period the situation deteriorated rapidly as the governors during the time of Hazrat
Usman ra who had been removed by Hazrat Ali ra were refusing to vow allegiance to him and
were busy plundering public money for nefarious ends and creating unrest and confusion.116
They were a constant hinderance in the way of establishment of law and order and were busy
obstructing justice. These were the same people who were responsible for sowing the seeds of
discontentment and frustration among the people which resulted in the murder of Hazrat Usman
ra and were now demanding the slaying of the murderers.

The chaotic conditions that they were propagating was in fact a smoke screen which they were
busy preparing because they were aware as and when the situation settled down there would
be a full fldged inquiry and witnesses would be produced and statements recorded. All would
then lead the investigators to the actal perpratators of the crime and they would be
apprehended. They were also certain that they could not expect any mercy from Hazrat Ali ra in
this regard. They believed that disorder and lawlessness was the best solution to their
immediate concerns which would keep the Khalifa preoccupied and the inquiry could not be
held. This course of action while creating administarative, military and political difficulties for the
Khalifa also led to many miscreants joining their ranks and the numbers swelled up of people
who had taken the law into their hands. It would not be out of place to highlight the fact that
Hazrat Ali ra was perhaps the only person who was serious in addressing the issue of the
murder of Hazrat Usman ra, while the remaining were only interested in the political and
administrative chaos. The most dangerous and mischievous enemy of Hazrat Usman was no
one else but his very own son-in-law, Marwan bin Hukum.

Marwan bin Hukum was an individual was all the time busy in creating hurdles in the path of
Hazrat Uman ra and was always prepared to misuse the polite disposition of his father in law.
Now, he had joined hands with Hazrat Amir Mauawayia. Hazrat Niala the wife of Hazrat Usman

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ra once said to her husband: ‘If you follow the advice of Marwan I am convinced that he will lead
you to your death. He does not respect, love or fear Allah.’117

Hazrat Mauawayia was in fact the person responsible for the death of Hazrat Usman ra
because when Hazrat Usman ra asked for help when he was encircled by his enemies he
employed delaying tactics and ignored his call for help. Furthermore, he lured Umrao bin Al’aas
into his camp with the bribe of governor-ship of Egypt, who was instrumental in creating the
unrest which resulted in the death of Hazrat Usman ra.118 His letter writing to Hazrat Ali ra was
a further ploy to create doubts and confusion about the people involved in the murder of Hazrat
Usman ra in which he met a degree of success. The murderers were in fact present around him
and with whom he was actively involved in bargaining various positions of the government.
These were those eho had sold their religion and belief in exchange for prize postings and
positons. Doctor Taha Hussain commenting on Mauawayia’s attitude satates: ‘If Amir
Mauwawyia was indeed a peace loving person he would have first offered fealty to Hazrat Ali ra
and then approached him to apprehend the killers of Hazrat Usman ra and prosecute them
according to the rule of the land.’119

Battle of Safeen 37 Hijri or 657 AD:

Finally the time arrived which Hazrat Amir Mauawayia had waited for years. All the letter writing
did not help in resolving the issues and in fact led to souring of relations further. Dark clouds of
war engulfed the entire region. War preparations stared in earnest. Wheras Hazrat Mauawayia
had employed all his expertise in forming a coalition of various Tribal Chiefs against Hazrat Ali
ra his continous yet crafty assertion of involvement of the latter bore fruit and all the Syrians
were thirsty for the blood of Hazrat Ali ra. It had permeated the minds and very souls of the
Syrians that Hazrat Ali ra was responsible for the gruesome murder of Hazrat Usman ra and this
was made possible by the whole hearted propaganda campaign led by Umrao bin Al’aas. He
was the person who in the first instance had suggested to Mauawayia to declare Hazrat Ali ra
as the murderer and then gather all the people under his banner to take revenge.

After getting information that Hazrat Ali ra had decided to face them and was all set to leave that
Hazrat Mauawayia led a large force of the Syrians and appointed Umrao bin Al’aas as the field
commander. He was first to reach Safeen which would be the eventiual battle ground and
promptly secured the water of river Firaat. He was fully conversant with the fact that water was
more important a commodity than swords during any battle conducted in the midst of a desert.
He knew perfectly well that thirst could kill as quickly and as ruthlessly as a sword. It is reported
that Umrao had suggested to Mauwawyia not to obstruct the enemy from approaching the water
because he feared that hostilities would begin immediately. However, Hazrat Mauawayia would
not see reason as he was blinded by his desire of revenge and the bitter hate that he harboured
for the Hashimite Khalifa that he ignored the advice and ensured that the enemy did not get
water for one full day. Hazrat Ali ra sent an emessary to Hazrat Mauawayia to allow the soldiers
to have water and to keep the water channel free of obstructions. Hazart Mauawayia ignored
the request and continued to obstruct the approach to water by the enemy. This led Hazrat Ali to
order his troops to attack the forces guarding the water and secure the position. All historians

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agree that after achieveing control of the water Hazrat Ali ra did not put a guard but allowed the
forces of Mauawayia to have free access to the water.120

Hazrat Mauawayia considered all acts legal and justified if they helped towards the achievement
of the aim even though they may be in conflict with the orders of Allah and his Prophet (pbuh).
On the other hand Hazrat Ali ra was not there to only win a battle but to win the hearts and
minds and none of his acts betrayed the trust of Allah or his Messenger (pbuh). He was holding
firmly onto the rope of Allah and through his acts and example trying to invite those who had let
go of the rope to come back on the Path leading to Allah.He was there to propagate high
values, truth and graciousness and banish decaying morals and diseased principals. No
recorded history of the world can put forward any act similar or equvilant to those displayed by
the family of the Holy Prophet (pbuh) of Islam. The act of feeding the entire tribe a feast in days
of widespread famine by Hazrat Hashim; the providing of drinking water to the Quraish in the
middle of the desert when they had refused to share their supplies of the same with them by
Hazart Abdul Mutalib and the pardoning of all his die-hard enemies by the Holy Prophet (pbuh)
after the Victory of Mecca are examples of awesome principals, ethics and behavior. Identical
character is witnessed in the personality of Hazrat Ali ra when he permitted the Syrian forces to
have water during the Battle of Safeen; an act of benevolence and morality keeping in line with
the behavior and conduct of his fore fathers. He could have, if he so desired, denied the enemy
forces access to the water, particularly because they had won control of the water after a battle;
but the principals of Hazrat Ali ra were sublime and surpassed those possessed by Hazrat
Mauawayia. Hazrat Mauawayia had only a military victory in mind which is determined by
superior weaponry and might; Hazrat Ali ra also seeked victory but not only of his military but of
his superior ideals and principals. The difference in the approach of the two opposing forces
betrayed the desire of one seeking success as a King and the other desiring triumph of Khilafat;
one seeking control of a kingdom and the other in pursuit of serving the masses to achieve
peace and contentment.

In the month of Zil Hajj before the commencement of hostilities, Hazrat Ali ra had sent a
delegation to resolve the issues amicably but Hazrat Mauawayia said: “Leave my prescence as
there is nothing left but the decision of the sword between us.’121 Like this the month of Zil Hajj
of 36 Hijri passed. In the month of Muharram of 37 Hijri, Hazrat Ali ra again sent a delegation
under the charge of Hazrat Aadi bin Hatam who asid to Mauawayia, ‘Practically everyone has
accepted and offered allegienec to Hazrat Ali ra except you.’ To which he replied, ‘Hand over to
us the murderers of Hazrat Usman ra and then we shall consider vowing allegiance.’ Soon
afterwards Hazrat mauawayia sent an emissary to Hazrat Ali ra who conveyed his message as
follows: ‘If you claim that you did not kill Hazrat Usman ra then hand over the culprits who did so
that we can slay them; after which you must step down as the Khalifa and allow the people to
elect a person of their choice.’122

The process of exchange of emissaries continued for some time. Keeping up with his character
Hazrat Mauawayia applied all methods known to him, including hefty bribes and threats, to win
the emissaries to his way of thinking. In one case he took Zaid bin Hafsa an emissary of Hazrat
Ali ra, to a separate room and offerd him ruler-ship of Kufa or Basra as he desired123, but failed.

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In the beginning of the month of Safar, the opposing forces took up their respective positions.
Historians illustrate the battle scene with each side having seven rows of fighters arrayed in
lines. In all there were fourteen lines of fighters and each row carrid their respective flags and
banners. Hazrat Ali ra addressed his troops and said: “Do not start hostilities till the opposing
forces attack you. Do not attack a wounded man and do not disrobe any dead soldier. Do not
dismember the corpses, do not enter their residences, do not tear their tents and expose
women folk even if they hurl abuses at you or your leaders and in no case dare touch them.”124

Father versus his son:

During the course of the battle there were occasions when individuals fought individuals and
there were times when an entire tribe took on another tribe of the opposing side. One day a
person whose name was Musamaa Jahal bin Usaal who hailed from Iraq and was known to be
a fearless fighter came out in front and between the two sides and shouted, ‘Is there any one
who would come out and fight me?’ He was clad in body armor and his face was covered. Soon,
thereafter a man from the opposing side stepped forward with his face also covered in armor.
He was his father Usaal! Both started the fight and during the process their faces became
uncovered and they recognized each other as father and son. They withdrew and returned to
their respective sides.

On another day, Hazrat Umrao bi Al’aas faced Hazrat Amaar bin Yasir. Hazrat Aamar said: ‘O’
you from Iraq! Don’t you see the person who has always been an enemy of Allah and His
Rasool and has fought against the Prophet (pbuh) and his followers and always sided with the
unbelievers? When he saw the help of Allah descend for the Prophet (pbuh) he was scared and
in his fear accepted Islam. His becoming a Muslim is not out of conviction or love, but out of fear
and I swear upon my Creator that he has always meant harm to the Muslims and has always
planned against them. So fight him because he has forever tried his best to extinguish the Noor
of Islam and has always aided the enemies of Allah.

Umrao bin Al’aas had a black flag tied at the end of his spear which when seen by the people
drew the comment, ‘It is the same black flag that Umrao was given by the Prophet (pbuh).’ On
hearing this Hazrat Ali ra said, ‘the story behind this black flag is that the Prophet (pbuh) had
said who will be the one to carry this flag with truthfulness of heart and conviction of soul?
Umrao asked the Holy prophet (pbuh), ‘what do you mean by truthfulness of heart and
conviction of soul?’ To which the Prophet (pbuh) replied, ‘while carrying this flag do not show
your back to the Kufaar during a battle and do not attack another fellow Muslim’. During the
lifetime of the Holy prophet (pbuh), Umrao deserted and ran from the Kufaar during a battle and
today he is carrying the same flag and attacking other Muslims.’125 On hearing this Hazrat
Aamar shouted and said, ‘Doom and curse be on you O’ Umrao for selling your religion for a
piece of land called Egypt.’126

Demise of Hazrat Amir Mauawayia’s Slave:

Historian’s record that a slave freed by Hazrat Mauawayia whose name was Harees was a
capable and worthy fighter. He resembled his former master facially and in built, and was in the
habit of using the armor, weapons and even the horse of Hazrat Mauawayia. Clad in the

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borrowed clothes and riding Mauawayia’s horse he came onto the battle ground and the people
shouted, ‘There goes Hazrat Amir Mauawayia!’ He had been duly warned by Hazrat Mauawayia
to stay clear of Hazrat Ali ra but Umrao bin Al’aas had spoken to him separately and had
eulogized his fighting abilities and convinced him that he would be a worthy match for the
Khalifa of the time. Repeated kneading by Umrao had the desired effect and Harees felt
convinced that he could outwit and outfight Hazrat Ali ra. On this morning therefore, when on
the battle field he called out in a loud voice, ‘O’ Abul Hassan come out and face me. I am
Harees.’ Hazrat Ali ra came out faced him and killed him in one strike of his sword. 127

In the beginning of the month of Safar small scale and isolated skirmishes continued. People
kept dying, blood kept flowing and many were maimed. Fights would continue till night fall when
both sides would fall silent. Full fledged battle had yet to commence.

Martyrdom of Hazrat Aamar bin Yasir ra:

The bloody phase of the Battle of Safeen commenced when Hazrat Aamar bin Yasir was
martyred while fighting on behalf of Hazrat Ali ra. His martyrdom changed the course of the
battle and separated false hood from truth. He was a Companion of the Holy Prophet (pbuh)
and an eminent personality. He hailed from a Muslim family and his father Hazrat Yasir and
mother Samia were both martyred at the hands of the Kufaar-e-Mecca. Hazrat Aamar was
therefore, the first person to be martyred whose both parents had also laid down their lives for
the cause of Islam. The Holy prophet (pbuh) had said to him, “You will be slain at the hands of a
rebel group. Pitiably, you would be inviting them to Heaven while they would be inviting you to
Hell.”128

Al Istiab states that the Hadith is corroborated and is continuous where the Holy prophet (pbuh)
told Hazrat Aamar bin Yasir in advance that a rebel group of unbelievers would slay him. 85

Hafiz Ibne Hajar states that after the martyrdom of Hazrat Aamar bin Yasir it became crystal
clear that Hazrat Ali ra was on the right path and his enemies were misled. 129

Hafiz Ibne Kaseer writing in Albadia Wal Nahaia states, ‘The martyrdom of Hazrat Aamar bin
Yasir ra brought the prophecy of the Holy prophet (pbuh) into clear light and it became evident
that Mauawayia was the rebel unbeliever and Hazrat Ali ra was on the right path.’130

Allama Ibne Khaldoon writes, ‘The Holy Prophet (pbuh) said Aamar ra will be slain by a rebel
group of unbeleievers.’131

Till the martyrdom of Hazrat Aamar bin Yasir ra many people were confused and perplexed
about the exact state of affairs and were avoiding taking sides. Hazrat Khaziama bin Sabaat
Ansari was one such individual who on the martyrdom became clear in his mind about the
legitimate and authentic position of the two sides.132 Abu Bakr Jasas writes in Ahkaam al
Qur’an: ‘Ali ra bin Abi Talib fought the rebel group with his sword and he was accompanied by
well known august Companions of the Holy Prophet (pbuh). In this battle they were on the right
path and except for the rebellious group no one disagreed with them. Additionally, the Holy
prophet (pbuh) had personally predicted that a rebel group would slay Hazrat Aamar bin Yasir. It
is a continuous and verified Hadith which all schools of thought agree upon and even

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Mauawayia verified it to be true and accurate! When Abdullah bin Umrao bin Al’aas narrated it
to Mauawayia he did not disagree with it but stated, ‘The person responsible for killing Aamar is
not me but that individual who brought him and put him in front of our spears.’133 When Hazrat
Ali ra heard about this preposterous assertion he said by virtue of this statement it would not be
wrong to say that the slaying of Hazrat Hamza was ordered by the Holy prophet (pbuh) because
it was he who ordered him to fight the Kufaar. This Hadith has been corroborated by the people
of Kufa, Basra, Hijaz and Syria.

After the martyrdom of Hazrat Aamar ra the companions of Hazrat Ali ra launched a full scale
attack on the forces of Hazrat Mauawayia. The attack was so ferocious that the troops of Hazrat
Mauwawayia were taken aback and confusion prevailed in their ranks. Many of his troops were
constrained to review their belief after the martyrdom of Hazrat Aamar. So much so that Umrao
bin Al’aas was in a state of flux and could not bring himself to fight as efficiently as he was used
to. He was conversant with the Hadith of the Holy Prophet (pbuh) and was sickened that he was
a part of that rebel group which had put Hazrat Aamar to his death. In a state of utter confusion
he narrated the Hadith to Hazrat Mauawayia, who was shrewd enough to judge quickly the
mood of the narrator and retorted in a harsh tone, ‘Your brain has been affected by old age and
you are constantly narrating Hadith’s to me while the whole day you are drowned in your own
urine.’134In the Battle of Safeen, after the martyrdom of Hazrat Aamar bin Yasir his head was
brought to Hazrat Mauawayia and two men got into an argument about who was it that had
actually killed him. 135

After the martyrdom of Hazrat Aamar bin Yasir Hazrat Ali launched an attack with twenty
thousand men. Leading from the front he went through the files of the opponents and reached
the tent of Hazart Mauawayia and challenged him to come out. He said, ‘Mauawayia why must
people die when the fight is actually between you and me. So come out and we can settle it
between us. The victor would then be the winner and people can stop being killed.’ On hearing
this Umrao bin Al’aas said to Mauawayia, ‘This decision makes sense.’ Mauawayia replied,
‘Would you like it if the same offer was made to you? Are you not aware that who ever tries to
fight Ali ra never lives?’ Umrao then said, ‘But at this juncture when you have been challenged
your not fighting him would be a disgrace.’ Mauawayia replied, ‘True, you want me to go out and
fight and be killed so that you can become the new ruler,’136

Marooj Al Zahab Masoody states that, ‘Mauawayia did not come out to fight and instead forced
Umrao bin Al’aas to take his place. Finding no way out of the situation Umrao came out and
attempted to fight.’

Al Akhbar Al Tawal has this to say: ‘When the fight began Hazrat Ali ra launched an attack and
was about to score when Umrao jumped off his horse and quickly shed his clothes and stood
nude. Hazrat Ali ra turned his face to the other side and let him go.’137

Roza Tal Safa states: ‘When Hazrat Ali ra drew his sword and was to launch an attack Umrao
got so scared that he jumped off his horse lifted his leg and dropped all his clothes and stood
nude. Hazrat Ali ra turned his face away and let him go free. He ran and joined Mauawayia in
his tent. Mauawayia said, ‘O’ my brave wrestler and fighter! Thank Allah and thank your private
parts which saved your life and started to laugh. Umrao was embarrassed and ashamed.’138

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The battle progressed and entered into its decisive phase. Leading his men Hazrat Ali ra
attacked the opposing forces and disappeared from view. When he eventually returned he was
soaking in blood of the enemy. When he led his twelve thousand horsemen in to action he
raised the chant of Allah O Akbar, which when repeated by his troops was so loud that the earth
shook. On hearing the chant and the galloping horses the files of the Syrians broke and people
started running in all directions. During the retreat they reached the tent of Mauawayia.When he
saw the utter confusion in the ranks he asked for his horse and mounted; gathering his men and
restoring some sembelence of discipline. His forces reformed and started to offer resistance to
the advancing enemy. Fighting continued tii night fall.

From the forces of Hazrat Ali ra the Banu Rabia put up a fine display; appreciating their valour
and bravery Hazrat Ali ra addressing them said: ‘O Banu Rabia! you are my armour and you are
my sword.’ Then he mounted the horse, called Rahee (translated as Breeze) which had
belonged to the Holy Prophet (pbuh) and donned the Prophet’s (pbuh) black cape and
addressed his troops and soid: ‘O’ people! Who is it among you who will sell his life for Allah?’
When the men heard their commander they started raising chants of Allah O Akbar and
gathered around him. With this committed force Hazrat Ali ra then led the attack which shook
the enemy to its foundations. They were forced to abandon their positions and flee. Hazrat
Mauawayia asked for his horse and mounted and then started gathering his men saying, ‘O
people! Where are you going? In battles there are always ups and downs.’ Seeing his
prescence among them gave his forces reason to reassemble and they gatherd around him .
Mauawayia the called Umrao and said, ‘rearrange the line up of men and ensure that Banu Aak
and Banu Ashar are in front because they were the ones which left their positions in thje face of
the enemy and ran first.’ Following the orders Umrao went to the tribal chiefs and passed the
orders. Masroor Aki a chief said, ‘Wait for me. I wish to see Mauawayia.’ He met Mauawayia
and said, ‘I request that you fix two thousand Dinars for each for my men and whosoever is
killed he would be replaced by his paternal brother.’ Mauawayia said, ‘I agree.’139

The battle was raging all around. People were being killed and maimed and it was becoming
clear by the moment that Hazrat Mauawayia’s forces were on the back foot and loosing.
Recognizing the signs Hazrat Mauawayia wrote aletter to Hazrat Ali ra which read:

‘In the name of Allah, most Beneficint, most Merciful. From Muawayia bin Abu Sufiaan to Ali
ibne Abi Talib. If we could have anticipated that the battle would lead to such a pass as we are
witnessing we would have desisted from fighting eachother. If our mind’s vision had been
obstructed, I am sure some still remained to identify that we should be able to resolve issues
amicably. You wish welfare of your people as much as I do; I am as fearful of loosing my life as
you are; look at the forces, they are depleting by the minute and people are being killed. Both of
us hail from Banu Abde Munaaf and no one is superior to the other; if there is any difference it is
in things which make respect into disrepute and make a free man into a slave. Wa Sala’am.’

Hazrat Ali ra wrote this in its reply:

‘I acknowledge the receipt of your letter in which you have stated that we were not aware where
this battle would take us otherwise we might have adopted a different course. Please remember
that there is something which constitutes a difference between us which we have been unable

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to resolve. As far as our being equal in fear and desire for welfare, please be advised that your
belief in suspicion can not equal my assent in conviction and the religious inclination of people
of Syria is not stronger than the religious fondness of the people of Iraq. As far as your
understanding that both of us hail from Banu Abde Munaaf and none is superior to the other, I
disagree; no Ummayia is equal to a Hashim, Harab can not be Abdul Mutalib and Abu Sufiaan
can not be Abu Talib. The Muhajareen did not recieve freedom as a gift or in charity and added
to that is the fact that our hands possess Nabu’at by the virtue of which we have been able to
bring the debauched under the sword and set the oppressed free.’140

Plan of Hazrat Mauawayia and Umrao bin Al’aas to avoid defeat:

The next morning after the Fajar prayers, Hazrat Ali ra launched a decisive attack on the Syrian
forces. Blood flowed like water and fighting continued unabated till night fall which is also
referred to as ‘Lailatul Hareer’. It was a Friday night and Hazrat Ali ra recited the chant of Allah
O Akbar four hundred times, as was customary for him when he expected that someone was
likely to be slain by him. Fighting continued throughout the night and morning came. The army
of Mauawayia was in disarray and defeat was certain, when Umrao bin Al’aas said to
Mauawayia, ‘If you agree to my suggestion we can yet save the battle. Ask all the Syrians to
take out the Holy Qur’an and open them and invite the Iraqi’s to join them, saying that we will
decide in the light of the Holy Book. This will cause a rift among the Iraqi’s and allow our forces
time to regroup.’ Mauawayia agreed to his proposal.141

Certain historians state that when Umrao bin Al’aas saw the Iraqi forces getting the upper hand
in battle and he saw death approaching he said to Mauawayia, ‘I present a plan to you which
will unite our forces and cause disarray among the enemy. Let us all open the Holy Qur’an and
state that we shall decide in light of the Holy Book and the decision will be binding on both
sides. If, a group amongst the enemy disagrees, it will cause a rift among them and if all agree,
we will be able to get a respite and the imminent defeat can be avoided.’142

So to avoid certain defeat and destruction the forces of Mauawayia raised the Holy Qur’an on
their spears. As soon this was noticed by the forces of Hazrat Ali ra, fighting abated and a sense
of confusion prevailed. People were not clear if they should continue fighting or stop. This
precisely was the aim of Umrao bin Al’aas, and his ploy worked. There was apparent discord
and confusion in the ranks of the enemy. This act saved the Syrians from meeting a humiliating
defeat. Hazrat Ali ra noticing the confusion urged his men to continue the battle and said, ‘O’
people of Allah! You are on the right path and are on truth so continue fighting. Mauawayia,
Umrao bin Al’aas, Okba bin Abi Moeet, Habib bin Mus’lima, Abdullah bin Abi Sarah and Zahaq
bin Qais are not religious people and will never adopt the path spelt out by the Holy Qur’an. I
know these people better than you; they were perverse as children and worthless as grown ups.
I pity them for what they have raised on their spears; they do not even touch it otherwise and
are unaware of what is mentioned therein. They are doing this only to cheat and deceive you. I
had decided to fight them for precisely this reason that they should follow and adhere to the
contents of the Holy Qur’an. They have in fact disobeyed the orders and instructions of Allah the
Supreme. They have forgotten and have thrown at their backs the Book and the vows and
allegiance that they had offered to Almighty Allah.’143

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Umrao bin Al’aas’s move was successful and caused the forces of Hazrat Ali ra to become
disunited and confused. The ferocity witnessed earlier in their attacks declined and people
became adamant upon a cease fire. Hazrat Ali ra was eventually forced to abandon the battle
and stop fighting. He sent an emissary to Mauawayia to inquire the purpose of raising the
Qur’an on spears to which he was informed that since both sides believed in the same Book it
was proper that they both follow its injunctions. Mauawayia proposed that one individual from
each side should be empowered to interpret the contents of the Holy Book which would then be
binding on both sides.144

Mauawayia appointed Umrao bin Al’aas and Hazrat Ali ra nominated Abu Musa Ashari for the
purpose. The raising of the Holy Qur’an on spears and the attitude of certain companions of
Hazrat Ali ra has been discussed and commented upon by Doctor Taha Hussain in the following
words:

‘If the desire was to avoid killing each other then the Syrians should have performed this act
before commencement of actual fighting. Even though they were repeatedly informed about the
various injunctions contained in the Holy Book they failed to accept them and the emissaries of
Hazrat Ali ra returned empty handed. They did not accept peace nor did they entertain any such
suggestion. When they elected to fight, they continued for weeks; waited full one month of
Muharram in which there was no fighting, and then to only save their skins they remembered
the Holy Qur’an. This act was nothing but deceit, fraud and hypocrisy.’

Furthermore, there were individuals in the camp of Hazart Ali ra who were not particularly
religious and were more interested in the worldly benefits. These were people who during the
period of Hazart Usman had become accustomed to easy ways of life and were not prepared to
face the discomforts of battle. One such example is that of Asheeat ibne Qais Kundi who had
accepted Islam during the period of the Holy prophet (pbuh) and had then reverted to the ways
of the Pagans after the demise of the Prophet of Islam (pbuh). He was responsible for inciting
his tribe and involving them in a fight and during the course of battle he deserted his tribe and
reached Medina, where he not only succeeded in getting amnesty from Hazrat Abu Bakr but
also succeeded in marrying his sister Umme Furwa. In remained in the background during the
period of Hazrat Umar but surfaced during the Usmani period. Hazrat Usman appointed him as
the commander in some territories of Faras. When Hazrat Ali ra decided to attack Syria he
relieved him of his position. It was the same Asheeat ibne Qais Kundi who created a lot of
agitation when the Syrians had raised the Holy Qur’an on their spears and forced Hazrat Ali ra
to accept a truce.

It would not be out of place to mention that the forces of Hazrat Ali ra which were involved in
attacking the Syrians were from Kufa, Hejaz and Basra and therefore constituted of men from
the Usmani clan. Some of them had fought besides him in the Battle of Ja’mal while some were
the defeated elements from the lot which had accompanied Hazrat Talha and Hazrat Zubair.
They were a lot who were not inclined to the cause from their hearts and did not have any
emotional attachment for Hazrat Ali ra. Some were honourable but then some were dishonest
and selfish.145

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Details of happenings at Tahkeem:

Hazrat Umrao bin Al’aas went to Hazrat Ali ra to write the declaration.The scribe after Bismillah
wrote: “Haza ma ta ka zee aleemul Amir ul momineen” on which Umrao bin Al’aas quickly
grabbed the scribes pen and said, ‘He is not our Amir ul Momineen but yours.’ Ahn’aaf also
insisted that the word ‘Amir ul Momineen’ be expunged as he did not accept Hazrat Ali ra as the
Amir ul Momineen. Asheeat bin Qais too objected and asked for the word to be removed. When
Hazrat Ali ra saw such open display of animosity towards the use of the word ‘Amir ul
Momineen’ being used to introduce him, he said: “Allah is Great. During the penning down of
the Treaty of Hudaibia a similar incident came to light when the Kufaar objected to the use of
the word ‘Rasool Allah’ after the name of the Holy Prophet (pbuh). Umrao bin Al’aas do you too
wish to do the same?” Umrao bin Al’aas answered, ‘Allah be Praised! You are equating us with
the Kufaar when we happen to be Believers?’ Hazrat Ali ra then said: “O’ Ibne Naabgha you
have always been the representative of the skeptics and and an open enemy of the
Believers.”146

The scribe commenced writing: “This is an agreement which Ali ra Ibne Abi Talib ra and
Mauawayia bin Abu Sufiaan have written together as a declration. Ali ra has represented the
people of Kufa and others who accompanied him, while Mauawayia represents the people of
Syria and others who accompanied him. We hold in reverence the orders of Allah Subhana
Taala and His Holy Book and pledge that we shall abide by both, and not allow anything else to
infringe this contract. The Holy Qur’an has been with us and shall remain with us till the last day;
we shall give life to those acts which the Holy Qur’an gives life to, and kill those acts which the
Holy Qur’an forbids. So, all those orders, found in the Holy Qur’an will be followed and those
which are not found, the practices of the Holy Prophet (pbuh) (Sunnaat-e-Rasool) be be
followed; the determination for the two sides on both counts will be the prerogative of Abu Musa
Abdullah ra bin Qais (member) and Umrao bin Al’aas, (member).”

Discussion and decision of the members:

Both the nominated members got together in Doo’matul Jundal and started their deliberations.
Umrao bin Al’aas said, ‘O’ Abu Musa you are aware that Hazrat Usman was brutally murdered
and Mauawayia is the tribe’s leader and his legal heir. So which usurper can stop him from
becoming the Khalifa when he is from the Quraish? As you are aware he is a convert to Islam
but he enjoys great ability and is well polished in the art of statecraft and politics. He is the
brother of Umul Momineen Habiba the wife of the Holy prophet (pbuh). What other relation can
be closer and more sacred than this? He has acted as a scribe for the Holy prophet (pbuh) for a
long time, has spent ample time in the company of the Holy prophet (pbuh). If you can see all
these reasons and you accept to agree with me and recommend him for the position of the
Khalifa, I promise that you shall be appointed to a position of your choice in any territory that
you desire.’

Abu Musa replied: ‘O’ Umrao bin Al’aas be fearful of Allah and remember that Khilafat is not
handed over because of ones ability as a politician or a statesman. If it had been so, then the
children of Abra’haa bin Al Sabhaa were more eligible. Khilafat is the result of piety,
righteousness, belief and practices. Even if reputation were to be considered then also Ali ra

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Ibne Abi Talib ra is better qualified. As far as your submission that since Mauawayia is keen on
avenging the murder of Hazrat Usman ra he should be appointed Khalifa, I do not accept this
line of argument. Further to your statement that I would be allowed any position, if I accede to
your point of view, all I can say is that if Mauawayia was to hand over the entire area under his
control to me, even then I would not agree to him becoming the Khalifa. I do not accept bribes
and if that is what you have in mind, then I propose that you get Abdullah bin Umar as a
member.’147 Umrao said, ‘What do you have against my son becoming a member. You must be
aware of his capabilities and piety?’ Abu Musa replied: ‘Your son was a straightforward and
truthful person but then you are responsible for involving him in this faithlessness and bigotry.’
Umrao bin Al’aas then said, ‘What do you propose that we do?’ Abu Musa replied: ‘In my
opinion we should relieve both Ali and Mauawayia from their respective positions and leave it to
the people to decide their fate.’ Hearing this Umrao could not hide his happiness and accepted
the proposal.

Then both of them came out of the room where thousands of people had gathered to hear the
verdict. Umrao bin Al’aas then said to Abu Musa, ‘You are more than me in years and have also
had the fortune of been associated with the Holy prophet (pbuh) so you please take the lead
and let the people know about our decision.’ Abu Musa then got up and said:

“O’ people both of us considered in depth the issue at hand and have come to the conclusion
that both Ali and Mauawayia be relieved of their positions and the matter be referred to you who
can elect your new Khalifa. I, hereby, declare both of them stripped of their respective positions.
Now you are free to elect whosoever you wish to be you next Khalifa.’

After this Umrao bin Al’aas got up and said, ‘O ‘people you have heard Abu Musa who has
stripped the powers of Ali and I also concur in relieving him of his position. I, however, keep my
respondent Mauawayia in his position as he is the heir of Usman bin Ufaan, is willing to avenge
the blood of Usman and is the best suited and qualified for the position of Khalifa.’

Abu Musa was stunned by this colossal misstatement and said: ‘What have you done! May
Allah take you task for inventing the enormous lie. You have cheated, issued a spurious
decision and broken the oath that you had taken. Your disposition is like that of a dog who when
stressed displays panic and when not, displays frenzy.’

Umaro replied, ‘You resemble a donkey which carries a lot of weight in books but is unaware of
what the books contain.’104

Further un-pleasantries were exchanged between the two. After the event Abu Musa used to
say repeatedly, ‘I had been duly warned by Ibne Abbas about the dubious character of Umrao
bin Al’aas but I chose to ignore his advice and trusted him. I could never have imagined that he
would give precedence to anything else but the welfare of the Muslims. Alas today he has
exposed his true self and come out as a hypocrite that he has always been.’

Having being made aware of the Declaration of Tahkeem and the decision arrived at concerning
the arrangement in the contract, now it is time to look into the effects that the declaration and

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the decision both had on the welfare of the Muslims. Out of the contractual obligations the
following need special attention:

1. We (Ali and Muawayia) accept the orders of Allah and His Holy Book as final.
2. Whatever the Holy Book contains from beginning till its end is acceptable and we will
follow it without any conditionality.
3. Nominated Members, Abu Musa Asharee and Umrao bin Al’aas will adhere to the
contents of the Holy Qur’an and the orders contained therein.
4. In the absence of clear instructions on any thing in the Holy Qur’an the Sunnat-e-Rasool
will be binding.

The points highlighted above are what we will use when we review the decision arrived at by the
two Members. It is pertinent to point out that both were under oath to abide by the conditions
spelt out in the Declaration and were morally bound to arrive at the decision keeping in mind the
articles of the contract. To be able to determine the conduct of the two adversaries in the light of
the contents of the Holy Qur’an was mandatory. The Qur’an was to be consulted about what it
mentions about two factions of Muslims fighting each other and their respective conduct, the
punishment for the one who is wrong and the relief for the one which is oppressed. Sadly both
the members paid no attention to this basic underlying principal which was applicable in this
conflict from any point of view, whether the orders of Allah as annunciated in the Qur’an or the
Sunnah of the Rasool. The first and final consideration for both the members was to determine
the battle in the light of the Qur’an and Sunnah; dismally both failed to consult the Holy Book or
recite from it while announcing their decision. During their discussions they did not talk about
anything from the Holy Qur’an or anything contained in the contract; a fact for which they were
not empowered. Whereas they violated their oath they also involved themselves in befooling
each other and displayed dishonesty to the cause.

The character of Hazrat Umrao bin Al’aas is exposed thread bare in the decision that he
announced to the audience. His intentions, and any reverence that he may have held for the
Holy Qur’an is revealed in its true sentiment. He came to the help of Amir Mauawayia on a
number of occasions and always used diplomacy and other means known to him to deliver his
leader out the mess he found him in. He was a faithfull and trustworthy aide of Muawayia who
had little or no concern for values, oaths or promises. He simply wanted to win at any cost and
in this case went and congratulated Mauawayia on becoming the Khalifa.

Without a doubt the Battle of Safeen proved to be the most damaging in Islamic history. The
battle lasted for one hundred and ten days where blood flowed in streams. Sons fought their
fathers, brothers took on brothers and tribes destroyed tribes. Hazrat Ali ra was accompanied by
eight hundred companions of the Holy Prophet (pbuh) who had been present at the occasion of
Bait-ur-Rizwan.148 The importance and the significance of the battle cannot be determined or
understood unless we comprehend the true disposition of the participants. Every moment of the
battle is replete with innumerable lessons for the Muslims. The people engaged in this battle
were there for diverse reasons which in many cases were opposite to eachother. Each person
was obstinately stuck to his own perception and was not prepared to see reason. The Battle of
Safeen was not a fight between Hazrat Ali ra and Mauawayia alone, but it was a clash of two

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different ideologies and points of view. Hazrat Ali ra from the beginning till the end of the battle
was in pursuit of ideals as propagated by Allah and His Prophet (pbuh), and even during the
course of the battle, he remained occupied in calling people to the right path and stopping them
from committing wrong. On the other hand Mauawayia looked at Hazrat Ali ra only as a
Hashmite and was out take revenge for his relatives slain in the Battle of Badr and to bolster his
command and domination over the people. His desire was victory at any cost so that the earlier
defeats of Ummayia, Harab and Utaba bin Rabia could be avenged. He was least mindful or
concerned about what the religious teachings advocated or what Allah had communicated
through the Holy Qur’an or what the Holy prophet (pbuh) had left as a legacy through his own
personal conduct and behavior. Before, during and after the battle he remained busy in luring
people to his way of thinking through bribes, inciting tribal hatred and political machinations. He
spread wrong information, lies and concocted stories amongst the troops of Hazrat Ali ra; in
short he was inclined to do any and everything conceivable to achieve victory. Citing the false
propaganda that was carried out by Mauawayia Allama Ibne Jarir Tibri states: “During the Battle
of Safeen one Syrian soldier said to the soldiers of Hazrat Ali ra, ‘I fight with you because your
leader does not pray and nor do you pray; I fight you because your leader murdered the Khalifa
and you sided with him in the crime.’”

During the Battle of Safeen Umrao bin Al’aas and Hazrat Mauawayia did such things which
were unheard of and had not been done by any Muslim. Their acts, propaganda and
machinations created and have left indelible prints on the psyche of the Muslims. The creation
of the ‘Kharajees’ are the children born of those who raised the Holy Qur’an on their spears and
still affect the Muslims in their lives. They are a gift of Umrao bin Al’aas and Hazrat Mauawayia
ra to the generations of Muslims to come.

Hazrat Mauawayia after the event at Tahkeem:

After the events that took place in Tahkeem, Hazrat Mauawayia was presented with many
opportunities to increase his area of influence because Hazrat Ali ra had dispensed with the
Kharajees who were responsible for flouting the sanctity of the Holy Qur’an and had raised the
Book on spears. Effectively these people were released from the folds of Islam and Hazrat
Mauawayia capitalized on the ensuing confusion and disorder and started operations of loot and
plunder in the border areas of the Islamic State. He was bent upon marginalizing Hazrat Ali’s ra
hold and destroy it completely, if he could. He had failed to achieve his objectives during the
Battle of Safeen; he could not get rid of Hazrat Ali ra or defeat him. He, however, succeeded in
creating obstacles which were a source of concern to the entire Muslims and would have far
reaching effects on Khilafat itself. He started aggressive incursions into areas held by the
Muslims and paid special attention to Egypt.

In his view Egypt constituted a major asset in terms of military, political and economic might. He
was aware that there were a small number of people there, who were now classified as the
Kharajees, who could be motivated to rebel against the state. Keeping these facts in mind he
called his immediate commanders for a conference. Umrao bin Al’aas, Habib bin Mu’lima,
Baseer bin Arta’at, Zahaq bin Qais and Abdur Rehman bin Khalid attended the meeting where
their opinion was sought about the plan to attack Egypt. Umrao bin Al’aas suggested that a

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strong force be dispatched under a mature and seasoned campaigner which should enter the
territorial boundaries of Egypt. Such an act would cause people who are like minded to come
forward and join us. Mauawayia, while agreeing said, ‘Before we dispatch our forces we must
write to like minded people in Egypt and ensure that they would come forward to help, as and
when our forces are sent. They obviously must be promised rewards and prizes for rising up
against the state.’ Accordingly, he wrote to Mus’lima bin Mukhlid and Mauawayia bin Khadeej:

‘In the name of Allah, most Beneficent, most Merciful. Allah has selected you for a grave
purpose the reward for which is also extensive; your name will be etched in gold and remain
shining forever and you will win the unconditional trust and favor of all Muslims. You have to
avenge the murder of our innocent Khalifa. So hurry and aid the friends of Allah; as far as this
world and its associated honor and awards are concerned, both of you already share in our
government, however, I personally promise that you shall receive anything that you want if your
decision would be to join us in our noble pursuit. You must remain steadfast and firmly planted
to fight the enemies and soon I shall be dispatching a strong force to your aid. You must
eliminate and destroy all that you consider irrelevant or superfluous and that which is a source
of concern to you. Wa Sla’am.149

Hazrat Mauawayia was constantly expounding greed and in the process trying his best to
encourage elements which could help destabilize Khilafat. Not only that he advocated
subversive measures he actively participated and trained people to use such means to disrupt
the authority of the state. As promised he dispatched a force of six thousand under the
command of Umrao bin Al’aas to Egypt. He then wrote a letter to Muhammad bin Abi Bakr the
Governor of Egypt: ‘I have sent a strong force to overthrow you and strangle you to death. The
people constituting the force consider it their religious duty to kill you and they have taken a vow
to Allah to complete their mission successfully.’150

Subsequently, in 38 Hijri an attack was launched on Egypt and Muhammad Abi Bakr was
defeated and captured. He was executed and his corpse was rolled in the skin of a donkey and
set on fire. 151 After this incident, Umul Momineen Hazrat Ayesha ra used to ask Allah for the
destruction of both Mauawayia and Umrao bin Al’aas after each prayer. 152

Soon after this Mauawayia dispatched Abu Sufiaan Ghamdi as the commander of a force
whose mission was to create destruction and chaos in Iraq. His orders were to proceed along
the river Firaat and reach Habit. If he found any well wisher of Hazrat Ali ra he was to destroy
the habitation and move on further to Anbar. Here his orders were of general plunder and
destruction. After this he was to continue and reach Madiaan. He was reminded to remember
that the attack on Madiaan be treated as an attack on Kufa itself. Here the instructions were to
pillage the town, kill all those you were considered aligned with Hazrat Ali ra and drive mortal
fear in to the population.

In 39 Hijri Amir Mauawayia dispatched a force of two thousand men under Nauman bin Basheer
to Ain Al Timar with the orders of general loot and plunder. The same year he dispatched
another force of seventeen hundred men under the command of Abdullah bin Masadaat Al
Fazaree with the instructions to collect Zakat from all the villages and habitations that fell on his
route till Teema. Anyone failing or refusing to pay the Zakat was to be executed. He was to

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continue onto Mecca, Medina and the Hejaz and collect Zakat in similar fashion. He dispatched
another force of three thousand men under Zahaq bin Qais with the orders that he was to loot
and plunder all habitations that fell on his way. If he found anyone supporting Hazrat Ali ra he
was to be executed.153

Mauawayia dispatched another force under the command of Busar bin Abi Irtaat to Hejaz who
the historians recollect as the ‘butcher’. He killed old people whose backs had bent and cut the
throats of innocent children. When he arrived in Medina Hazart Abu Ayub Ansari a dear
companion of the Holy Prophet (pbuh) was forced to leave in abject fear. Busar entered Medina
and drove fear in to the hearts of the population. He destroyed many houses and looted and
plundered all that he could. After which he left for Mecca and then onwards for Yemen. In
Yemen the Governor, Abdullah bin Abbas ran away out of fear but Busar got hold of his two
young children and slit their throats. The mother of the children could not bear this tragedy and
lost her mental balance. A woman from Bani Kunana who was witness to the gruesome act
could not resist and shouted, ‘You have already killed the men, why are you now killing small
innocent children who were even spared in the days of ignorance. A government which sustains
itself on the blood of elderly and children and kills their brothers in faith can not be a good
government.’154

In time to come Mauawayia sent this depraved individual to attack Hamadan where he let loose
a wave of terror and destruction. He is reported to have made hundreds of Muslim girls and
women as concubines.155 Historians believe that Busar bin Abi Irtaat was responsible for the
killing of over thirty thousand individuals and this does not include the hundreds that he sent to
their deaths by burning them alive. His killing sprees sent a wave of dread and alarm through
the Muslims and it spelt disaster for Khilafat in Islam. However, he himself was also not spared
by his animal behavior and it is reported that he could hardly sleep because gruesome scenes
of killings used to visit him in his dreams which eventually drove him insane in his later years.
Marwaj Al Zahab contains this passage: ‘He used to keep a sword close by and was never far
from it at any time. To fulfill his obsession of killing human beings inflated goat skins were
placed in front of him and he would constantly attack them with his sword till they burst. They
were then replaced by fresh ones. In his insanity and completely mad he died in 94 Hijri during
the Khilafat of Waleed.’(translation from Marwaj Al Zahab Page 103)

After the declaration of Thakeem Amir Mauawayia’s activities and those of his forces increased
in brutality and ferociousness. All territories of Medina, Mecca, Basra and Yemen were
subjected to plunder and were at the mercy of Mauawayia and his henchmen. People were
killed and maimed at will. His men would barge in to Muslim homes and target women and
children and there existed a sate of complete break down of security and law. Because of the
uncertainty and complete lawlessness people were loosing heart and getting depressed. Fear,
greed and killings were taking their toll and people were disillusioned. Hazrat Ali ra, meanwhile,
was constantly preaching Allah’s orders and the practices of the Holy prophet (pbuh) but the
people were convinced that religion had been engulfed by the worldly alternatives. He was
displeased by the behavior of his followers and on one occasion addressing them said, “You
have let me down by you persistent negation. I have been fighting since I was twenty years old
and now that I am past sixty I feel let down as a leader when I see my orders being flouted.”

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Hazrat Ali’s ra statement reflected on the bankruptcy of minds and souls of the Muslims of the
period and a sadness of his heart at the prevailing conditions. He was so upset with his
followers that at one stage he was forced to state, “Even if all of you do not come I shall go
alone to fight Mauawayia.” Such were the conditions that existed or had been created by the
constant propaganda, deceitful and depraved behavior of his opponents. He was finally
attacked in Masjid-e-Kufa while prostrating in prayer by Abdur Rehman bin Mulgim Kharjee and
he breathed his last. Amir Muawayaia’s long cherished dream had finally come true.

Reasons for Hazrat Mauawayia’s success:

Before we go any further it would be wise to have a look at the underlying causes because of
which Islam faced such an ordeal where Khilafat transformed overnight to Ruler-ship. To
understand the reasons and the happenings it will be only fair to address certain basic issues to
truly comprehend what transpired.

First, we need to remember the orders of Allah, the practices of the Holy Prophet (pbuh) and the
character of Hazrat Ali ra.

Second we must remain aware of the duties, reponsibilities and rights of the Khalifa which are
incumbent and a necessary part of his official position. His first and last duty is to enforce the
Islamic way of life and practice. He has to lead by example rather than preaching alone and has
to permit as ‘Halal’ what Allah has ordained as halal and forbid what has been declared ‘Haram’.

Thirdly the ‘Bait ul Ma’al’ (public money) is a trust with the Khalifa and he is not empowered to
spend a single penny on himself or use anything from the trust.

The Khalifa has to follow the orders of Allah and the practices of the Holy prophet (pbuh) in all
cases regardless of the consequences. He has to hold firmly to both to be able to dispense true
justice. However, in the absence of any clear orders available from either in a particular case he
is empowered to use his good judgement which must be in conflict with the basic Islamic
teachings. As we see when Hazrat Abu Bakr ra became the Khalifa many dangers surrounded
the nascent Khilafat. Some people reverted to the Pagan way of life and some declared
themselves as the messengers of Allah. The Islamic state was threatened internally by misled
people and externally by adjoining rulers and the army of Islam was under constant pressure.
The internal situation demanded that the army be employed within the stste to put things right
first, however, Hazrat Abu Bakr ra dispatched his forces under Usama ra to the Syrian border.
This was undertaken despite repeated advice that he needed to first ensure the application of
the writ of the state within. He had to enforce the orders of Allah and the practices of the Holy
Prophet (pbuh) in his area of control before he could take on external adversaries. Hazrat Ali ra
faced similar conditions and threats and Khilafat remained under constatnt pressure, however,
the circumstances and the gravity of the conditions were different. The Khilafat from the time of
Hazrat Abu Bakr till that of Hazrat Ali ra had covered along distance in time and space.
Speciallly the tweleve thirteen years of Hazrat Usman’s ra reign had witnessed some
fundamental changes in intellect and practices which were criticisized by Said Qutab Shaheed
ra as follows:

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‘When Hazrat Usman ra left the earth for his eternal abode the Ummayia Kingdom had been
firmly established. The reasons for the establishment were provided by him. He allowed the
King-ship to be established in all the territories under his control, particularly in Syria. The
Ummaiyad principals were allowed to flourish and prosper even though they were at odds with
the established Islamic standards. Usuary, usurping state funds and property for personal use
were predominantly Ummayiad qualities and in variance with the Islamic principals; lack of
feelings of brotherhood and carelessness in all facets of life spelt disaster for the Islamic way of
life and its very soul became afflicted and weak. Favouritism and nepotism were attributed to
the Khalifa of the time and people were disillusioned and dejected. Relatives and close friends
were gifted positions and millions were spent in pampering and benefaction of such individuals.
Declared and open enemies of the Holy Prophet (pbuh) were awarded important positions in the
governmet and important respectable companions of the Holy Prophet (pbuh) were removed
uncerimonially. People like Abu Zar ra were castigated and censured for attempting to collect
state funds and place them securely in the treasury and deny access to unauthorized people for
personal merry making, a practice which had assumed great popularity in the ruling elite. Abu
Zar ra raised his voice against this blatant violation of Islamic teachings, something that the
Prophet of Islam (pbuh) had too invited the people to. Falsehood was gradually replacing Truth
and people were disheartened. People in whose hearts Isalamic teachings had made a home
were distraught and were obliged to consider keeping quiet as a sin and they now started
speaking out. Individuals who were only clad in Islamic attire, were prepared to change loyalties
and considered worldly goods and material benefits more important than the hereafter were
more inclined towards ill deeds and practices which now had assumed the status of truth in their
minds.’

‘Such were the conditions that were prevailing during the last days of Hazrat Usman ra, and
when Hazrat Ali ra took over the responsibilities of the state, to put things in order was not an
easy task. People specifically from the Banu Ummayia who had made it their habit to usurp
state funds and live a lavish life were taken aback, when Hazrat Ali ra took over. They were
aware that their existing life styles and associated practices would now be under tight scrutiny.
They were therefore naturally inclined to shift their loyalties to Mauawayia. If Hazrat Ali ra had
taken over Khilafat from Hazrat Umar ra the situation would have been different as changing of
loyalties would not have occurred as Mauawayia did not enjoy much support and people were
inclined more towards Islam then, compared to what they were when he did take over. At that
stage the open rebellious attitude displayed by Mauawayia ra was out of the question. All that
transpired during the Khilafat of Hazrat Ali ra was therefore, the direct result of the corroded
conditions that he inherited, after the thirteen years of Usman’s reign, and which had made
Mauawayia into ‘the Mauawayia’ that eventually surfaced.’156

In fact the last few years of Hazrat Usman’s rule had witnessed a rapid decline in all spheres
and confusion was rampant everywhere. People were dejected and hated the rulers for their
inappropriate policies and the cruelty with which their grievances were dealt. Many subordinate
commanders took undue advantage of the soft disposition of Hazrat Usman which led to
slipping of control and allowed people to physically display their anger and frustration. Professor
Shiekh Abu Zehra Misri while commenting on the period states: ‘The last few years of Hazrat
Usman’s ra rule were the most disconcerting for the Muslims and many cases of favoritism and

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nepotism came to light. In many cases the relations who benefitted were not even Muslims.
Some of these were declared unbelievers by the Holy Prophet (pbuh) personally as they had
chosen to revert back to their beliefs after accepting Islam. A case in point was the appointment
of Abdullah bin Saad who was made the leader by Hazrat Usman ra after Umrao bin Al’aas. He
soon started to incite people against Hazrat Usman and proudly stated, ‘I would even try
convincing an ordinary shepherd to rise up against the Holy Prophet (pbuh).’ His appointment
was a controversial act which resulted in a lot of talk, all directed against Hazrat Usman ra. He
was the same Abdullah who had accepted Islam and then reverted back and had started
indulging in openly criticizing and belittling the Holy Prophet (pbuh).

In dispensing the matters of the state Abdullah was very harsh and cruel and in opposing Hazrat
Usman ra was consistent and adamant. In the book Almata wa Siyasat it is stated:

‘The people of Egypt camre to Hazrat Usman ra and complained about him. Hazrat Usman ra
wrote a letter to him and adivesed him to refrain from doing certain things. He refused to follow
his orders and beat up the emissary who had brought the letter till he died.’

The very existence of such a leader was enough to incite the people against Hazrat Usman ra
and this is precisely what happened. The people of Egypt were the first people who broke their
vow of allegiance and went to Medina and encircled Hazrat Usman’s house. It was the deeds of
Abdullah which drove the people to the mental state where despondency set in and they did not
expect any justice from the state. They were forced to take matters in their hands and this let
the doors to general loot and plunder to open. Uptll then the Islamic Jurisprudence was on
element which had provided security to the people, now that was also gone. Coupled with that,
the soft disposition of Hazrat Usman ra did not help matters but actually contributed adversely
and expedited matter for the worse.157

When Hazrat Ali ra took over as the Khalifa, there existed utter confusion and lawlessness.
People were scared and in constant fear for their lives and property. There was no justice and
they were at the mercy of the influential and people in power. All Ummayia leaders in general
and Mauawayia in particular viewed the appointment of Hazrat Ali ra as the Khalifa with fear and
apprehension. They were certain that their days in power were numbered. On one hand all the
Ummayia Chieftains got together and formed a front against Hazrat Ali ra and on the other
Ummul Momineen Hazrat Ayesha also announced hostilities against him. In this political
scenario Hazrat Mauawayia capitalized and incited the people on the false pretext of demand
for the murderers of Hazrat Usman when all along the desire was to settle the age old scores
with the Hashims.

Hazrat Mauawayia was in the habit of using the money out of the Bait ul Maal for personal use.
He used it to buy loyalties of various people with the funds meant for publics use and welfare.
This unscrupulous use of public money by the leader eroded any fear that existed in his
subordinates and a general free for all set in. Huge sums of money in the hands of people
blinded them to the realities of life and adversely affected their moral turpitude and their faith
underwent a visible change for the worse. People started valuing money more than standing up
for truth. He used large sums of money to buy people and Umrao bin Al’aas was an outstanding
example of the same.

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Hazrat Ali ra however, had a different purpose. He wanted to reintroduce the true spirit of Islam
in the society where justice, brotherhood, freedom and equality were to be established. Faith
and moral values were encouraged and followed by people and the orders of Allah and His
Prophet (saw) (pbuh) were followed. He himself was a living and breathing example of the
highest of values and faith. His wife, Lady of the Heavens Hazrat Fatima ra used her hands to
operate the mill to grind the flour and that was his diet. There were opcassions that he had to
sell his sword to buy food and clothes for his family. He had surrendered his soul to the Almighty
Allah and he was content. Said Qutab Shah writes:

‘Ali ra was totally aware that the leader who holds a public office is open to scrutiny by all and
his acts are viewed by people with doubt and distrust. He holds the keys to the public money
and therefore, skepticism is a natural reaction of most who are not entirely conversant with his
character.He is by virtue of the office he holds, should be an example for his subordinate
commanders and the masses.’ (Islam ka nizam-e-Adl Page 355)

Whoever was seen indulging in any thing wrong by Hzarat Ali ra, he would ask him to stop. He
did not put a penny of the Bait-ul-Maal to any wrong use and did not allow it to others as well.
Only the deserving were allowed to make use of the money. So much so that one day his own
brother Hazrat Aqeel bin Abi Talib came to him and requested for help from the Bait-ul-Maal; he
refused. This annoyed Hazrat Aqeel and he went to Mauawayia who gave him one hundred
thousand Dirham’s from the Bait-ul-Maal.

On another occasion Hazrat Ali ra wrote a letter to his Governor Masqala bin Hubaira
Sheebaani about some money that he owed to the Bait-ul-Maal:

“The biggest dishonesty one can commit is to be dishonest in repaying a loan; and a leader’s
biggest unscrupulousness rests on the fact that he is crooked and untrustworthy in dealings with
his people. You owe five hundred thousand to the Bait-ul-Maal; either you dispatch the same
through the carrier of this letter or report to me immediately. These very instructions are known
to the carrier so abide by them. Wa Sala’am”.

On reading the letter Masqala instead of accompanying the courier went to Hazrat Mauawayia
who extended a warm welcome to him. He entertained him as royalty which impressed Masqala
and requested Mauawayia to call his brother Naeem bin Hubaira and give him a job. He the
dispatched a letter through a Christian Jalwan hailing fro Bani Tughlib which read: ‘I have
spoken to Mauawayia regarding you and he has promised to make available for you a position
keeping in mind your status. Come immediately to me. Wa Sala’am’.

Doctor Taha Hussain while commenting on this incident states: ‘All that Mauawayia did was
nothing but fraud and deceit. A true practicing Muslim could not promise to give what
Mauawayia agreed to give Masqala. If Masqala had asked for help from Mauawayia to fight or
ward off any danger posed by someone to the sate it would have been acceptable, but to act
against the orders of the Khalifa amounted to treachery and disloyalty. His act can be viewed as
cultivating an important position holder through undue and illegal gratification and winning his
sympathy against the Khalifa. Such innumerable acts during his tenure exposed his true
leanings and indicated that he did not consider Islamic values over worldly gains.’158

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It was this kind of political machinations that he adopted and practiced during his eighteen to
twenty years of reign. Initially he was secretive about it but in later years he did whatever he
wished, openly. His immediate subordinates were not oblivious to his ways and soon adopted
and started practicing the same. In his propaganda to vilify Hazrat Ali ra he spent money from
the Bait-ul-Maal without any check or audit. An historian while talking about the period describes
his soldiers in the following words:

‘Mauawayia’s army consisted of people who can best be described as senseless and thankless
group of individuals who were at the mercy of Mauawayia both financially and mentally and thus
remained politically dumb.’

The people who were under the influence of Hazrat Mauawayia possessed similar if not
identical qualities as him. They were habitual liars and giving false and concocted evidence in
courts of law was normal for them. They could be bought and sold like commodities and loyalty
for them constituted of money and money alone. About their ability to lie many an incident is
available in recorded history. Once an individual from Kufa rode into Damascus on a camel. A
Syrian who liked the animal, got after him and said that the she camel he was riding was his
which had been taken away from him during the Battle of Safeen. The case was presented
before Mauawayia where the Syrian produced fifty witnesses from Damascus who testified that
the she camel under question indeed belonged to him. Mauawayia decided the case in the favor
of the Syrian and the man from Kufa had to hand over the camel to him. After this the man from
Kufa approached and said to Mauawayia, ‘May Allah be Praised. The animal that you have
decided to give to the Syrian is a camel and not a she camel!’ Mauawayia replied, ‘So be it. The
case has already been decided in his favor.’ When the people had dispersed Mauawayia sent
for the man from Kufa and asked him in private about the cost of his camel. Whatever price he
quoted Mauawayia doubled it and gave it to him. He then said to the man from Kufa, ‘When to
get back to Kufa go to Ali ra and tell him that I shall be coming after him with one hundred
thousand men who can not distinguish between a camel and a she camel.’159

On the other hand a famous incident of justice and fair play that befell Hazrat Ali ra is narrated
as follows: ‘Once Hazrat Ali ra spotted his body amour in the possession of a Christian. He took
the man along with him to a Judge and appeared in court as an ordinary citizen and put forward
his case. He said, this body armor belongs to me and I have neither sold nor gifted it to this
man. The Judge inquired from the Christian, ‘What do have to say against what the Amir-ul-
Momineen Ali ra is saying?’ The Christian replied, ‘The armor belongs to me but the Amir-ul-
Momineen is also not a liar.’ The Judge then asked Hazart Ali ra, ‘Any proof that you can furnish
in support of your claim?’ Hazrat Ali ra then smiled and said, ‘I can not provide any proof.’ The
Judge decided the case in favor of the Christian and awarded the body armor to him. As the
Christian was leaving Hazrat Ali ra kept looking at him. As their eyes met the Christian stopped,
retracted his steps and came to Hazrat Ali ra and said, ‘This experience has been of great
importance to me where a Judge has given his verdict in my favor against the Amir-ul-
Momineen and I am dumb founded. I acknowledge that there is no Allah but the One and only
Allah and Hazrat Muhammad (saw) is His Messenger and Rasool. Amir-ul-Momineen I swear to
Allah that this body armor belongs to you. When you were proceeding to Safeen I followed your
forces and this armor was on your beige color camel. It is here for you to take. Hazrat Ali ra

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replied, “Now that you have read the Shahaadat and become a Muslim this armor is yours to
keep.”160

In a similar fashion Hazrat Ali ra always briefed his soldiers that they must follow the orders of
Allah and His Rasool (pbuh) and not start hostilities till the enemy commences first. They must
not attack an injured person and nor should they disrobe any opponent. They must not indulge
in cutting off the nose, ears or mutilate the bodies nor must they enter their houses. Women
must be spared at all times even if they resort to offensive acts against you. Contrary to these
noble briefings, Hazrat Mauawayia insists that his soldiers must loot and plunder all the
habitations they come across and any person who sympathizes with Hazrat Ali ra must be killed
on the spot. Areas where they find people following Hazrat Ali ra they must be scare and force
them to believe that their persistence will cause their demise. He believes in retribution even for
the dead when he orders the dead body to be rolled in a donkey’s skin and set on fire. He does
not believe in sparing small innocent children whose throats are slit and women who are raped
and taken as concubines.161

All these acts are reminiscent of pre-Islamic era and remind the reader of the savage hordes of
the Romans and their despicable deeds. Arabs were not lagging in the atrocities that they could
inflict on enemies and their own people. Maulana Shibli Nomani in his Seerat-un-Nabi says: ‘In
pre-Islamic Arabia it was an accepted custom to burn people alive during battles, slit open the
stomachs of women and to raise young children on spears.’162

These barbaric and inhuman acts were what the people under Hazrat Mauawayia were
conducting against their own people and only because they followed someone that they did not
approve off. His desperation to rise to the position of Khalifa did not know any bounds. He was
crazed and incensed by his superiority complex. He was prepared to kill and destroy at will,
everyone that opposed him. These were precisely the attributes that Hazrat Ali ra was fighting
against. He wanted to restore people to the Islamic way of thinking and behavior. Where he was
empowering the masses with freedom of speech and action Hazrat Mauawayia was snatching
the same from them. Hazrat Ali ra treated the Bait-ul-Maal as trust and would even extinguish
the lamp using oil of the Bait-ul-Maal if he was required to conduct some personal business. He
would spend every penny out of the Bait-ul-Maal strictly in accordance with the orders of Allah
and His Rasool (pbuh). When he was informed about some misutilization of Bait-ul-Maal funds
by his paternal cousin Hazrat Abdullah bin Abbas he wrote to him and said: ‘I have discovered
something against you. If it is true then you have offended Allah, violated your trust, gone
against your Imam and are responsible of your guilt to the entire Muslims. I have found out that
you usurped funds allocated to you and the development of land for which these funds were
released has since become barren. Please submit your clarification and account for the
allegations against you and remember that the accounting of Allah is more stringent and strict.’
This occurred when the enemy was launching attacks against the state and his allies were
deserting him. He was least concerned that a letter of this seriousness at such a time may
cause even his cousin to desert him; all that was important o him was that the orders of Allah
and his Rasool (pbuh) must never be violated. Hazrat Mauawayia had converted the Bait-ul-
Maal as his personal treasury and was misusing it blatantly for personal aggrandizement. Lies,
deceit, fear, bribes and greed formed the basic ingredients for the complete destruction of the

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moral fiber of society. There was no accountability and complete lawlessness. Hazrat Ali ra in
his sermon after the vowing of allegiance said:

“O’ people! I am a person as any one of you and I enjoy the same rights and privileges as any
one out of you. All those estates and wealth that had been granted by my predecessor as gifts
and awards will be recovered and placed in the Bait-ul-Maal because the reality of things can
not be changed by what you call them. If I see that the money has been spent on marriages or
purchasing concubines or if the money has been transferred abroad I shall recover it all
because justice has far reaching tentacles. Those who consider truth and legitimacy as stifling
will find cruelty and ruthlessness more suffocating. People remain aware, those of you who
have adopted the worldly alternatives and are owners of grand buildings, those who have had
canals dug up, have had horses to ride and have employed young males as servants; when I
withdraw all these facilities and take them back to their realistic rights and privileges they will
say that Ali Ibne Abi Talib has usurped our rights. Listen O people! If any one out of the
Muhajareen and Ansar’s, who are the companions of the Holy Prophet (pbuh), consider
themselves special because of their association with the Prophet (pbuh), then they must
remember that any special treatment that they consider their due, will be provided to them by
Allah alone. As for the remaining, be assured that when you accepted the call of Allah and His
Prophet (pbuh), entered into the folds of Islamic faith and abided by the limits set, you will be
eligible for your share out of this money. You all belong to Allah and this money belongs to
Allah; so this will be equally distributed among you all; no one is more special than the other.
For the faithful there are ample treasures with Allah.”163

The sermon of Hazrat Ali ra would have been a ray of hope for the down trodden and
oppressed, while for those who owned large estates, held vast areas of agricultural lands and
held industrial empires, only because of tribal connections would have felt threatened. These
were people who considered equality and true justice as a personal insult, as they had become
used to preferential treatment in all spheres of life. Such people quickly reacted and shifted
camp and decided to join Hazrat Mauawayia who turned out to be the protector of their
misplaced priorities. Doctor Taha Hussain a renowned Egyptian historian while commenting on
this issue has the following to say:

‘Amir Mauawayia all along painted a rosy picture for the high officials and Chieftains through
letters and kept showering gifts and awards on them which helped to keep them befooled. Small
amounts of cash given to them kept the promise of larger sums to follow, a distinct reality in
their minds and they were sold. He helped these people to become agnostics and incited them
against the Khalifa. They used to vow allegiance by their tongues but at heart they were
treacherous and conceited. They desired the same quality to be developed in their
subordinates. Hazrat Ali ra on the other hand was a straight forward, honest, God fearing,
righteous and pious person. He did not approve of bribery, coddling and illegal gratifications as
the source of directing his government. He believed in truth and sound dispensation of justice
without fear or favor. If he wanted to, he could have adopted the same style as his opponents
but he elected to follow the religious teachings and followed his lofty principals in all his
dealings. He spoke the truth in clear unambiguous manner and remained devoted and faithful to
Allah and His Messenger (pbuh).’164

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Hazrat Ali ra fought with evil and the delusive on all fronts at all times. However, in the space of
a limited life span, one can achieve a certain amount only, which he did. The problems
confronting were colossal, where people were engulfed in jealousy and avarice; but he
remained firm like a rock in the face of all problems till his last breath. He was witness to the
progressive victory of King-ship over Khilafat, but his character and deeds will remain forever in
the hearts and souls of people. He still rules the hearts of people and they are desperate for the
qualities and principals that he possessed and tried to cultivate among the people. It was
necessary for him, that he did not allow, or permit persons, who were constantly and openly
violating the laws of Allah and His Prophet (pbuh), to stay in power for the shortest span of time.
Said Qutab Shaheed writes: ‘Those of us who attribute diplomacy, intelligence and expertise to
Mauawayia for his success and find the absence of the same in Hazrat Ali ra are actually failing
in their perusal of history. They are indeed not conversant with the qualities, distinction of caliber
or the true worth of Hazrat Ali ra. He was a tower of strength and valour, while his opponent was
a midget, floundering in the dust. If he had wanted, he could have squeezed the debased
conduct out of their very souls, but he was there for a different purpose. His first and the last
tasks were to infuse the people with Islamic values which had eroded by careless and selfish
leaders over time. He wanted to wash clean the dirt that had accumulated on the Muslim soul,
which had enabled the Ummayia to get an upper hand.’165

Doctor Taha Hussain states: ‘The basic ingredient of Hazrat Ali’s ra rule was religion, while that
of Mauawayia was worldly gains. Hazrat Ali ra was practicing Khilafat while Mauawawyia was
exercising governmental rule. Khilafat days were over and the government of the state had
emerged.’166

Hazrat Ali ra states: “I swear upon Allah! Mauawayia is not more intelligent or clever than me
but he practices deceit, treachery and fraud. If fraud was not a despicable quality then I would
have been the shrewdest.”

Hazrat Ali ra in fact was fighting for the very existence of Islam and its values while Mauawayia
was fighting to take revenge of his relatives killed at the hands of Hazrat Ali ra and Hazrat
Hamza ra in the Battle of Badr. Added to this was the craving for power and control of
government and the resultant lavish and royal style that it promised. His hate for Hazrat Ali ra
was so over powering and acute that he was prepared to destroy any and everything associated
with Hazrat Ali ra; examples of this piercing dislike abound in history books. His eventual
success against Hazrat Ali ra rested in the wealth of the people that he had at his disposal
which he had usurped by his position and henchmen. Cash from the Bait-ul-Maal was used
indiscriminately to buy people and their loyalties and it was this money which proved powerful,
as it has always done in history, to smoothen his road to victory.

It was the most disconcerting occurrence of Islamic History that he was the same Ali who had
opened his eyes in the lap of the Holy prophet (pbuh), in subsequent years was called the Gate
to Knowledge by no one other than the Prophet of Islam (pbuh) himself, possessed
unmatchable prowess, whose piety and righteousness were exemplary which are still talked
about till today, died at the hands of the Ummayia’s through a most despicable and perverse
scheme causing the Islamic movement to derail. The derailment caused then, is evident till

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today in all Islamic countries where delinquent and unreasonable interpretations of the Holy
Script and the practices of the Holy Prophet (pbuh) have caused divisions and shady and
insignificant persons have authored their own versions of Islam.

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 CHAPTER 7

Khilafat of Hazarat Hassan ra and Hazrat Mauawayia

40-41 Hijri or 661 AD

Occurrence of offering fealty to Hazrat Hassan ra:

Allama Ibne Alsseer writes: ‘ Hazrat Ali ra was promised by twenty thousand of his soldiers that
they would accompany him till death took them apart; but, before he could undertake the
expedition to Syria we as martyred during his prayers in the Masjid-e-Kufa. People vowed
allegiance to his elder son Hazrat Hassan ra after his demise. However, there were many
individuals among them whose faith had been overshadowed by the attractions of the world and
they had second thoughts. Such peoples vows and oaths were questionable because they were
liars and deceitful and valued the worldly goods more than the orders of Allah or His Prophet
(pbuh). They were immersed in greed and selfishness and their faith had been bought by
Mauawayia for various prices. The faithful and pious were few and could be counted on fingers.
Keeping the gravity of the situation in view and when free of the process of fealty offering,
Hazrat Hassan ra extended an invitation to Hazrat Mauawayia to offer allegiance. Not only that
he sent the emissary back he ordered his troops to launch an attack on Iraq. When Hazrat
Hassan ra found out he too ordered his forces to leave for Madiaan. However, there were many
people among his troops whose loyalties had already been bought by Mauawayia and his
leading Commander Hazrat Abdullah bin Abbas was in secret communications with Mauawayia.
When his forces were nearing Madiaan they turned on Hazrat Hassan and looted him. Such an
act caused divisions amongst his forces and infighting commenced. Hazrat Hassan ra was
injured during the course of battle. Analysis carried out after the skirmish amongst his own
troops and the prevalent situation forced Hazrat Hassan ra to enter into a peace treaty with Amir
Mauawayia.’

Conditions of the peace treaty:

Hazrat Hassan ra entered into a peace agreement with Amir Mauawayia which centered on his
promise to abide by the injunctions of the Holy Qur’an and the Sunnat-e-Rasool.167 He also had
his written promise that castigation and utterances of obscenities for Hazrat Ali ra would cease
forthwith. 168

Hazrat Hassan ra got Amir Mauawayia’s word that he would follow the Holy Qur’an and the
practices of the Holy Prophet (pbuh) and then decided to step down from Khilafat, thus
providing Hazrat Mauawayia the opportunity to serve the masses in accordance with the orders
of Allah and His Prophet (pbuh).

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 CHAPTER 8

Hazrat Amir Mauawayia’s rule

41-60 Hijri 0r 661 to 680 AD

After the agreement of peace in 41 Hijri, Hazra Amir Mauawayia became the ruler of the
Muslims. Speaking about his type of governance Hazrat Mauawayia stated himself: ‘I am the
first Soverign of the Muslims.’169 Quoting him, he was the first Ummayia to become the King. In
the matter of religion he was intelligent and wise, qualities which he had inherited from his
forefathers. He was a shrewd judge of character and had his hand on the pulse of the nation.
He had tried all his subordinates and knew exactly what they were worth which made them
unconditionally subservient to him. He was stubborn and headstrong in the face of adversity and
not prepared to give in on his views and ideas. He had been ruthless in eliminating his enemies
and used all his acumen and energies in nullifying opposition. He was now on the Royal Throne
after a long journey which had made him wade through rivers of blood; that of the Khilafat in
Islam.

He stayed as a Governor for approximately twenty two years in the same city and during this
period he coaxed and cajoled his immediate subordinates through bribes, fear, greed, love,
favours and his bull headedness into total surrender and subjugation. So much so that they
were prepared to do anything for him and would dance to his tunes. The sermons that he
delivered after the treaty with Hazrat Hassan ra mirrored his personality and way of thinking and
eventually became the yard stick of his rule and governance.

Sermons of Hazrat Mauawayia:

Sermon at Kufa: Hazrat Mauawayia stated: ‘O’ people of Kufa! Do you think that I fought with
you for prayers, fasting, zakat or Hajj? I am aware that you perform all these acts and have
been doing so in the past. What I fought you for was, to become your ruler so that you remain
subservient to me. Despite your prayers to the contrary, Allah has appointed me in charge of
your destinies and remember that all the losses that you have had to face in this transformation
no one will be awarded any compensation. All the things that I had agreed to stand null and void
and are under my two feet; all this is so after I acknowledge that Allah has ordered the standing
by for ones oaths and promises and one shall be held accountable. If the oath is concerning a
religious matter and they seek your help; provision of help is made mandatory on you but not
against someone with whom you have a contract. The following of contracts that you sign with
the unbelievers are not so important than those that you sign with your religious brethren.’170

While Hazrat Mauawayia had taken over the government from Hazrat Hassan ra on the
condition that he would follow the orders of Allah and His Rasool, his sermon indicated his
intentions and inclinations.171 His temperament ensured that the nation and the country enjoyed
a very delicate position, particularly for those exalted personalities who had experienced
conditions where the orders of Allah and His Prophet (pbuh) were held in the highest regard.
Hazrat Mauawayia also had a difficult proposition to deal with the non Syrians and bring them to

88
the same mental level where they could be made to accept his derelict ideas of statecraft and
governance. The two people were poles apart and strangers to each others views on life in
general and religion in particular. Now that the bloody period was over and the flag of Khilafat
was at half mast and all the power and authority was firmly in his control he instituted a new and
novel way of governance which was quite worrisome for the people. With the onset of Kingship,
politics and religion were separated which was disturbing for the Muslims of the era. Without
doubt this was the most damaging and alarming of developments for the believers. The sermon
of Hazrat Abu Bakr delivered thirty years ago was still fresh in their minds where he had stated:
‘I have been appointed your leader though I am not better then most of you. If I command you to
the right path, follow me but if I ask you do something wrong then please correct me. The state
and its leadership are a trust, neglect of either constitute a breach. Follow me till I follow Allah’s
orders and those of the Holy prophet (pbuh) and if I waver and deviate you must leave me
because then it is not incumbent upon you to follow me.’

But now it was 41 Hijri and the conditions had changed; the type of government had changed
and there was a new ruler and new policies. Hazrat Mauawayia while giving a speech in Medina
said: ‘I swear upon Allah that when I got hold of power of the government, it was not unknown to
me that you are not pleased with me. But remember that I got the power through my sword and
subdued you all. If you notice that I am not fulfilling your aspirations then bear with me and
accept less that I have to offer.’172

The people in the audience still remembered the words of Hazrat Umar ra when he had said: ‘O’
people you have all the right over me. You can hold me accountable if you find that I am taking
anything from your money or from what Allah has given to me for safe keeping except that
which is legally mine. There are three things that I would like to annunciate for you that I
consider proper; goods and money must be taken legally, given legally and an infidel must not
receive it. My relation with your money and goods is the same as that of a Wali of an orphan
has, with the orphans goods and money.’ The Khalifa always insists that money and goods are
given to the deserving and according to their needs. A King however, states that he has won the
money and goods by virtue of his power of the sword and if you notice that I am not giving you
enough then settle and accept less.

Hazrat Mauawayia was in fact telling his people that they were not permitted to object, raise
their voice or stand up for their rights. They had to accept everything that he handed them down
without any questions asked because he had won his new position by the sword. It was the
same Medina, the same mosque and the same pulpit from which Hazrat Ali ra had five years
earlier stated:

‘O’ people I am one from among you. I enjoy the same rights and privileges as each one of you
do. The responsibilities that you have I face them too. I will lead you on the path of your Holy
Prophet (pbuh) and will enforce those things for which I have been ordered. You all belong to
Allah and the money and goods belong to Allah which will be distributed equitably between you.
In this regard no one is superior to the other and remember that the faithful will have better
rewards with Allah.’

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These were the superior thoughts and views which highlighted the need and the promise to
abide by the orders of Allah and His Prophet (pbuh) in conducting the affairs of the state. The
state and its resources were declared a trust, which were to be distributed equally among all. No
one was considered more important than the other in this regard. When we compare these
thoughts and ideals with those of Hazrat Mauawayia we are able to discern a very different
approach. In the former we can notice democratic values while in the latter we see despotic
thinking. The former promises to safe guard human values while the latter proposes to loot and
plunder the same. Mauawayia’s tool of imposing his writ was fear and respect for his power. He
had clearly told his people that contracts and agreements were of no consequence for him and
it was not necessary to follow them. The sate and all its resources were at his disposal and for
his pleasure. He could use them in any manner he deemed fit.

The Muslims experienced very different governance and values after the introduction of King-
ship and were exposed to ideas and thoughts which negated the very principals of their beliefs.
The new system was inviting them towards a way of life which was in stark disagreement and
variance to what the Holy Prophet (pbuh) had preached, practiced and advocated. They did not
agree but were helpless and were forced to accept the new system. Equality, merit, justice, fair-
play, development and economic prosperity all seemed distant and out of reach. Man was
enslaved again, tongues were tied and independence of thought and action were curtailed.
Rights given by the Almighty Creator were trampled and human beings became like a pack of
animals only for the pleasure of the ruling elite. The King was absolute; there was no one who
could question him and he was accountable to none.

Various statements and speeches delivered by Mauawayia reflected his loathing, abhorrence
and dislike for the rest and highlighted his superiority over all men. He was full of venomous
hate and vengeance and was now placed in an absolute position to do what he wanted. Most of
the people in his audience were the same who had opposed his father in battles of Badr, Uhad,
the Trench and in Safeen and were now placed at his mercy. He could do as he pleased and
was not accountable to any one. There were some people who were religiously inclined and
against his policies, but there numbers were few. When he had secured a firm grip on the affairs
of the state Hazrat Saad bin Abi Waqas visited him and addressed him: ‘As’ salaam O Alikum
O’King.’ Hazrat Mauawayia smiled and replied, ‘O’ Abul Ishaq! What would you loose if you
address me as Amir-ul-Momineen?’ Hazrat Saad answered, ‘Are you saying this in happiness? I
swear on Allah; the way you have obtained Khilafat, I do not approve of it at all.’173

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 CHAPTER 9

Amir Mauawayia and his subordinate commanders

Any student of Political History will be fully aware of the fact that the type of government
determines the thoughts and actions of its population. Whereas it affects the most minor
aspects of life it also leaves its mark on the very soul of individuals. When the Islamic state was
exposed to King-ship instead of Khilafat, the people were required to rethink their response to
the government. Their culture and folklore which had its share of tribal and race interference
were affected by the personalities in power. New and novel ways were adapted to control and
subjugate the people. Appointments of individual to the executive were carried out with the
single minded purpose of their ability to enforce the writ of the ruler by whatever means
necessary. God fearance was not necessarily a requirement but loyalty to the King was the
determining factor. Their lives were at the disposal of the King and they were his slaves and not
more valuable than toys fashioned out of mud.

Opposed to this was the period of the Kulafa-e-Rashida where the Khalifa’s barring a few, were
all inclined to serve the masses. They were full of spirit of service to their people and were
always aware of the orders of Allah and His Prophet (pbuh). They were the custodians of the
lives, property and freedom of their wards. Their task consisted of true dispensation of justice,
creation of feelings of brotherhood based on equality and safeguarding the rights of the
unfortunate and the down trodden. They were the managers for the poor, the custodians of the
orphans, the propagators of trust, fearlessness, self preservation and lofty ideals amongst the
people and never deviating from the principals of the religion.

But with the introduction of King-ship the intellect and culture of governance under went a
drastic change. The administration assumed a new disposition where it started dealing with the
employer and the employee; the employee’s basic function being complete adherence to the will
of the ruler and carrying out his legitimate and illegitimate orders with the same enthusiasm and
fervor. The employees gradually became pawns in the system where the likes and dislikes of
the King became their own likes and dislikes and they worked over time to instill the same
qualities in the masses. Slavery of minds and souls was advocated, nurtured and appreciated in
no uncertain terms. Owners of such personalities were always winning favors of the government
and were cited as examples of correct and appropriate disposition. They were rewarded with
positions and promotions which added to their desire to do more to appease their King. In this
race, nepotism, favoritism, violation of rules and regulations, bribery, force and coercion were all
employed with disdain to rise within the system. Amongst their own ranks, the government
functionaries had a cut throat competition to out do the other. They did not trust each other and
were fearful for their positions. This was not something that had come about naturally, but was
the result of the policies enacted by the King himself. He was the architect of the system and he
understood the dynamics of the people and the system. He was therefore, using one against the
other and any one who indulged in creating rifts or posed as a threat to him or his system, he
disposed off, unceremoniously. He created rifts among is subordinates and always gained in the
end by their infighting.

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The result of all the manipulation and dictation by the Soverign in all matters of governance had
its direct affect on the masses who suffered and no attention was paid to their problems. The
masses were at a loss because neither they could speak against their rulers nor could they
approach anyone for the redress of their grievences. They were enveloped in their poverty,
inability, helplessness and were forced to accept their fate. They were meant for the law yet no
law was meant for them.

While the rule of Hazrat Mauawayia helped destroy the basic fiber of the nation and reduced
them to insignificance, there are many stories of deceit, favoritism and treachercy amongst the
immediate subordinates of his, which make interesting reading. During his rule, appointments,
postings, promotions and dismissals were a direct result of the ability of people to serve ego,
pampering, bribery and on recommendations of the influential. People who contributed to the
political stability of such a system included Hazrat Mughira bin Suhaiba, Umrao bin Aas, Ziad
and Ibne Ziad. The lot which constituted the ego servers include Marwan bin Hukum, Basar bin
Irtaqa, Samra bin Jundaab, Zahaq bin Qais and Ibne Zaid stand in the fore front.

Hazrat Mughira bin Shuaiba 41 Hijri (Ruler of Iraq):

Hazrat Mughira bin Shuaiba was an experienced, worldly wise and canny individual. He was
awarded the Governorship of Kufa by Hazrat Mauawayia in a most interesting manner. The
historians have this to say: ‘Hazrat Amir Mauawayia appointed Hazrat Abdullah bin Umrao bin
Al’aas as the commander of Kufa, while his father Umrao bin Al’aas was the governor of Egypt.
Hazrat Mughira visited Hazrat Mauawayia one day and in a dimplomatically guarded tone
stated, ‘You have appointed Abdullah in Kufa and his father Umrao in Egypt and this means that
you will live in between the jaws of the lion.’ This statement was sufficient for Hazrat Mauawayia
to remove Hazrat Abdullah from Kufa and appoint Mughira in his place.’

When Hazrat Umrao bin Al’aas found out about the happenings he went to Hazrat Mauawayia
and said, ‘You have appointed Hazrat Mughira and given him the charge of Foreign Affairs. I
believe that he will eat up all the funds allocated by you and you will find it impossible to recover
the same from him. It is better that you appoint someone to the Foreign Affairs who fears you.’
Hazrat Mauawayia reacted immediately and removed Hazrat Mughira from Foreign Affairs and
gave him the ministry of Religious Affairs.174 When the two met eachother at a later date Hazrat
Umrao is reported by the historians to have said to Hazrat Mughira, ‘Take from one hand what
you give by the other.’ However, eventually Hazrat Mughira succeeded and he remained the
governor of Kufa for ten years. He served his master in the persuit of worldly pleasures honestly
and with dedication till he lived.

Hazrat Umrao bin Al’aas 41 Hijri (Ruler of Egypt):

Hazrat Amir Mauawayia’s success and rise to power can best be attributed to the unstinted
support and service of Hazrat Umrao bin Al’aas. If he had not been his associate and partner,
history would have recorded differently the life and dealings of Hazrat Mauawayia. Umrao bin
Al’aas had been awarded the Governorship of Egypt as a political bribe.175He was given
authority and considerations over a veriety of things which continued till later years. He was
appointed the ruler for life and he was in complete control of every facet of Egyptian life. There

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was no one to challenge his decisions or question him about the income and expenditures of
the state. Ironically, Hazrat Mauawayia with his insatiable lust for wealth and pleasures could
not draw any benefit for himself from Egyptian territories. Historians state that Hazrat Muawayia
wrote a letter to Hazrat Umrao bin Al’aas which read: ‘My financial situation is constrained as
many people from Hejaz and Iraq need to be helped. Additionally, the burden of salaries for the
military is taxing my resources. I would be obliged if you could extend financial support out of
your funds to tide over my immediate difficulties.’ Umrao bin Al’aas in reply to the request sent
him a few poetic couplets which are as follows: (translation):

O Mauawayia if your souls craving has arisen,

Egypt I did not receive as a benefaction,

It was not for free what I received,

Earned it was to say the least.

Had I not opposed Ashari and his relatives,

You would witness the babe making noise like a Turkey.

On receipt of the reply Amir Mauawayia went into convulsions. He could not believe what he
had read, but decided never to talk about Egypt to Umrao in future.176

Both Hazrat Amir Mauawayia and Umrao bin Al’aas were different in nature but had gotten
together because of the prevalent conditions. Each harbored acrimony in his heart for the other.
The disapproval was visible in the caustic remarks that the two exchanged with each other on
different occasions. During the Battle of Safeen when Hazrat Ali ra came tearing through the
ranks and reached Mauawayia’a tent and shouted, ‘O’ Mauawayia! Why must people die when
the battle is between you and me? Come out so that we settle it between ourselves. Whoever is
the victor that side wins; this way we will stop the unnecessary blood letting.’ On this Umrao had
said, ‘This decision is perfect.’ Mauawayia was cheesed off and had stated, ‘Would you like this
decision for yourself? Are you not aware that whoever goes to fight against Ali ra never
returns?’ Umrao had then said, ‘Your not going out after you have been challenged would be a
disgrace.’ Mauawayia had then said, ‘True. You want me to be killed so that you can take over
my rule.’ 177 Hazrat Mauawayia and Umrao bin Al’aas were companions but they did not respect
each other. On one occasion Umrao bin Al’aas said to Mauawayia, ‘I am convinced that Hazrat
Ali ra is on a just path and you are in error.’ Hazrat Mauawayia laughed out aloud and on inquiry
from Umrao for his reason of laughing stated: ‘I suddenly recollected the sight when you had
gone to fight Ali ra and you were about to be killed and he decided to take pity on you and
spared your life.’178

When Hazrat Mauawayia had established himself on the throne he showed hesitation to give
the rule of Egypt to Hazrat Umrao bin Al’aas. Noticing the delay in deciding on part of
Mauawayia, prompted Umrao to say a few couplets: (translation):

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 Mauawayia forget not the promise, For promises must be honoured,

O’ son of Hinda, for want of wisdom, We sided with you against the scrupulous,

Equation is none between you and Ali, Killer are you and a brave fighter is he,

Galaxy is Ali, lowest layer of earth are you, Mauawayia is you and Ali is Ali!

Soon after recieveing these couplets Hazrat Mauawayia awarded Hazrat umrao bin Al’aas the
rulership of Egypt but differences that existed, grew. Hoistorians narrate that Umrao
accompanied by the people of Egypt once came to Hazrat Mauawayia. Umrao bin Al’aas briefed
his people that they were not to address Hazrat Mauawayia as ‘Amir-ul-Momineen’. Such an act
will cause Hazrat Mauawayia to remain watchful of the Egyptians and will therefore, be more
inclined to listen to them. When they reached Hazart Mauawayia, said to those present in his
court, ‘It appears that Ibne Nabgha has come with his people and he has belittled my position as
an Amir. When they enter my prescence you must be harsh with them so that they know where
they belong.’ The first to enter his prescence was a man called Ibne Khiyaat. On seeing
Mauawayia he wished him, ‘Asalaam O Alikum ya Rasool Allah.’ The following people also used
the same salutations. After the audience when they all came out Umrao bin Al’aas was livid. He
addressed them and said, ‘May Allah’s curse be on you all. I had forbidden you to address him
even as an Amir and you have gone and raised his position to that of a Nabi!’179

Once while at court Hazrat Mauawayia posed a question to his audience: ‘What is the strangest
thing that you see?’ Yazid who was present stated: ‘The piece of cloud that hangs in mid air.
Nothing holds it aloft and nothing supports it from below.’ Another present said: ‘That thing,
which an ignorant secures which an intelligent looses.’ Another said: ‘That sight, which your
eyes can not with hold.’ Umrao bin Al’aas said: ‘Strangest thing is that a woeful overwhelms the
eminent.’ This was a pointed indication to what had transpired between Hazrat Ali ra and Hazrat
Mauawayia. Then Hazrat Mauawayia said: “I believe that the strangest of things is that a person
who does not deserve something, is granted the same, while he poses no threat to the one
awarding it.’ This was an obvious reference to Umrao and Egypt. Both of them succeeded in
saying what was in their hearts.

Hazrat Umrao bin Al’aas died in 43 Hijri leaving behind colossal amount of wealth which
included orchards, palaces, thousands of acres of land and thousands in cash. Historian’s state:
‘He left behind three hundred and twenty five thousand Dinars in cash, one million worth of
property and approximately two thousand Dinars worth of gold and silver ornaments’180 He had
been officially the governor of Egypt for slightly less than two years but enjoyed perks and
privileges of a king; otherwise how could he justify amassing such a lot of wealth as an
employee of the Khulfa-e-Rashdeen? During the period of Hazrat Umar's ra Khalifat, when it
was discovered that Umrao bin Al’aas was busy amassing wealth, Hazrat Umar ra ordered that
he deposit fifty percent of his wealth in the Bait-ul-Maal. Umrao bin Al’aas started making
excuses and was reluctant to abide by the orders so Hazrat Umar ra wrote to him: ‘Allah be
praised! I am not the type of individual who can be misled by appeasing talk and behavior. You
are sitting on top of public money and you do not fear anyone. I am sending Muhammad bin
Mus’lima to you, hand him fifty percent of your wealth to him if you know what is best for you.’

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Accordingly, when Muhammad bin Mus’lima arrived he took over fifty percent of his belongings.
He even removed one shoe from the pair that he was wearing at the time which obviously
incensed Umrao bin Al’aas and he said, ‘Allah’s curse be on the time that I was appointed a
leader by Umar bin Khatab. I swear upon Allah that Umar and his father Khatab used to be seen
regularly with a bundle of firewood on their heads and dressed in scantiest of clothing barely
covering their mid sections, while my father Aas, used to be reclining in gold crafted seats and
dressed in finest of silks and yet not content.’181

During Hazrat Usman’s Khilafat he was removed from his position as governor of Egypt for the
bankrupt state of his Bait-ul-Maal. Later Hazrat Usman ra commented to him, ‘Umrao do you
know that the she camel started giving more milk after you left.’ This was a subtle way of
informing him that the Khalifa knew that Umrao was indulging in malpractices as far as the
public money was concerned.182 But now the period of Khilafat had passed and a King was in
place. There were estates to be owned and monopolies to be created in businesses.

Zaid bin Ubaida:

Hazrat Mauawayia’s most cruel, depraved and sadistic lackey was Zaid bin Ubaida who had to
his credit the killing of thousands of people from Basra and Iraq. The ‘political stability’ in the
government of Hazrat Mauawayia was the direct result of his efforts. In the beginning he was
from the followers of Hazrat Ali ra and after the peace treaty of Hazrat Imam Hassan ra had
refused to offer fealty to Hazrat Mauawayia, However, Hazrat Mauawayia, in his efforts to win
him over, did all that he could, which included even bending and twisting the laws of Sharia. The
shameful details have been described by the historians that to pressurize him to offer
allegiance, Mauawayia ordered Zaid bin Ubaida to hand over the Bait-ul-Maal of Faras where
he was the governor and he wrote a threatening letter to him regarding which Zaid bin Ubaida
addressed the people in the following words:

‘This son of a woman who used to eat livers of human beings and was among the front runners
of hypocrites, has threatened me, when between him and me are seventy thousand well armed
soldiers of the Holy Prophet’s (pbuh) paternal cousin and Imam Hassan bin Ali ra. I swear upon
Allah that wherever I find him, he will find me the most willing and best expert at sword
fighting.’183

When Amir Mauawayia saw his inclination and sensed hositility, he quickly changed and
adopted a conciliatory approach. Zaid bin Ubaida did not present himself, nor handed over the
Bait-ul-Maal to Mauawayia as had been ordered by him. The governor of Basra, Basar bin
Irta’at, seeing this haughty behavior on the part of Zaid bin Ubaida threatened him with the
arrest and execution of his two sons Abdur Rehman and Abdullah Ubaidallah if he did not
comply with the orders of Mauawayia. Zaid bin Ubaida ignored his threat and Basar bin Irta’at
arrested his two sons. Abu Bakr who was the companion of the Holy Prophet (pbuh) and the
half brother of Zaid bin Ubaida approached Basar bin Irta’at and inquired about the crime
attributed to the two brothers for their arrest. He further informed him that the agreement in the
peace treaty between Hazrat Imman Hassan ra and Amir Mauawayia forbids any punitive
action. Basr bin Irta’at said, ‘I will give them reprieve till I receive an answer from Hazrat
Mauawayia.’ Then Abu Bakr went to see Mauawayia and told him about the arrest and the

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planned execution and also stated that people had not offered allegiance to him for the
unnecessary execution of their children. Mauawayia then issued orders for setting the two sons
of Zaid bin Ubaida free.

Amir Mauawayia, however, was constantly thinking about Zaid bin Ubaida who was displaying a
very haughty and independent behavior. It was a source of incessant concern for him and he
remained preoccupied. One day Mughira bin Shuaiba visited Amir Mauawayia and on his sight
Mauawayia recited a few poetic couplets: (translation):

‘If the desire is to confide then the best confidant is his brother; so if you wish to confide select
a person who will keep your divulgence secret.’

Mughira said, ‘O’ Amir-ul-Momineen if you confide in me you will find me well versed in keeping
secrets, but what is that ails you?’ Amir Mauawayia replied, ‘When I remember that Zaid bin
Ubaida is in charge in Faras and is arrogantly disposed towards me, I can not sleep at night.
Furthermore, if I demand that he offer fealty to me, I fear that he and his family may rise up
against me and start hostilities.’ Mughira answered, ‘What does Zaid think of himself? If you
allow me I will bring him here.’ Mauawayia said, ‘Fine. But do it on some pretext and not so
bluntly.’ Mughira then left and went to see Zaid bin Ubaida. What transpired there is not well
known but he succeeded in convincing Zaid to join Mauawayia. Then Mughira returned to
Mauawayia and gave him the good news. Mauawayia then wrote to Zaid Bin Ubaida a letter in
which he accepted him as his brother.

Subsequently both Zaid bin Ubaida and Amir Mauawayia met in front of people and presented
their case. Abu Marium Saloni appeared on behalf of Zaid bin Ubaida and narrated that Abu
Sufiaan and Ubaida’s mother Sammia had met at his residence and put forward all that
transpired between the two. Reacting to his narration Zaid said, ‘O Abu Marium stop! You have
been called to present my case and not to abuse me.’ However, after this Amir Mauawayia
succeeded in connecting his family to that of Zaid bin Ubaida and they became brothers.184

Allama Abul Fida writes: ‘Sammia was a concubine of one Haris bin Quda Saq’fee who had
given her in marriage to a Roman slave Musamaa Ubaida. They had a child from this marriage
who was named Zaid. By virtue of the prevalent customs the child Zaid was therefore a slave of
Haris. During the days of ignorance, one day Abu Sufiaan went to Taif and visited a person who
used to sell liquor. The alcohol dealers name was Abu Marium Saloni. After Abu Sufiaan had
some to drink and he was intoxicated, he showed his inclination for a woman. Abu Marium
Saloni suggested Sammia’s name, who was made available and the two slept together. She
conceived and eventually gave birth to a child called Zaid who grew up to be a strong and
powerful man. He was subsequently appointed as a commander by Hazrat Ali ra in Faras.
When Hazrat Imman Hassan ra handed over Khilafat to Mauawayia, Zaid refused to offer fealty
to him. Mauawayia was apprehensive that Zaid may connive with some one from the Bani
Hashim and begin hostilities again. He confided this to Mughira bin Shuaiba who volunteered to
help patch up the differences between the two. Mughira and Zaid were thick friends and
Mughira succeeded in convincing Zaid to accompany him to Mauawayia and offer fealty to him.
When the two met Mauawayia accepted him as his brother and made him a part of his family.
People were called to celebrate the union and also to testify their friendship as was the custom

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in those days. When Abu Marium Saloni, the wine merchants turn came to testify he connected
the two families through the act committed by Abu Sufiaan and Sammia at his residence. On
this testimony Zaid reacted and said, “You have been called to testify and not to abuse me.”
After this testimony Mauawayia accepted Zaid as apart of his family.’185 The Sovereign of the
time, by this act, authenticated the testimony of Abu Marium Saloni and Zaid became his
brother.186

This new relationship between Zaid bin Ubaida and Amir Mauawayia incensed the entire Bani
Ummayia. Abdullah bin Aamir was very vocal about the whole issue and Mauawayia got
annoyed with him for the same. Another person Abdur Rehamn bin Hukum said, ‘O’ Mauawayia
even if you find a Negro you will add him to our tribe and belittle us no end.’

Abu Bakr was a companion of the Holy Prophet (pbuh) and was a half brother of Zaid. When he
discovered the facts about Zaid and his relationship with Mauawayia he was heart broken. He
swore that he would not speak to Zaid and he left for his heavenly abode true to his promise. 187
Allama Ibne Aseer writes: ‘When Abu Bakr discovered that Zaid has become the son of Abu
Sufiaan and wants to proceed for Hajj and Mauawayia had also given him the permission, Abu
Bakr went to Zaid and in the presence of his sons said, ‘Your foolish father has done three
things in Islam. The first is his giving false evidence in favor of Mughira, when the later was
involved in an adulterous relationship as the governor of Kufa, with one Umul Jamil. The second
is that he decided to remain aloof from the slaves and attach himself to Abu Sufiaan when the
later had never laid eyes on Sammia, what to talk of touching her and the third is that he has
been permitted to proceed for Hajj when Ummul Momineen Habiba is present there. If she
permits him as a sister then it would be very damaging for her and if she decides to observe
‘purdah’ from him it would a proof against Zaid. Hearing this Zaid said, ‘You have never helped
your brother one bit.’ After this he decided to postponte his plan for Hajj that year.187

Sahai Muslim has the following Hadith: ‘Hazrat Abu Usman ra narrates that when it was alleged
that Zaid was connected to Abu Sufiaan, I met Hazrat Abu Bakr ra and inquired what you have
all done? I have heard from Hazrat Saad ra bin Abi Waqas and he said that I have heard with
both my ears from the Holy Prophet (pbuh) who said that in Islam if anyone leaves his father
and calls someone else his father, who is not his father, then he becomes inelligible to enter
heaven.’ Imam Nowadi expounding on this Hadith says, ‘The more known name of Zaid is Zaid
bin Ubaida Saqfee, but after Muawayia bin Abu Sufiaan attached his lineage with his father Abu
Sufiaan, he became the companion of Mauawayia and ceased to be the follower of Hazrat Ali
ra.’

Historians Ibne Askar, Mohadis ibne Yahya and Hazrat Saeed bin Musaiab state: ‘Ibne Yahya
says that out of the decisions of the Holy Prophet (pbuh) the first decision to be abrogated
publicly by Mauawayia was the decision in regard to Zaid.’

Doctor Taha Hussain states: ‘Zaid and Amir Mauawayia were perhaps the first two people who
violated the Islamic Sharia, went agaist the instructions of the Holy Qur’an and introduced and
justified the rules applicable in the period of ignorance in Islamic society.’188

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The attempt of Hazrat Mauawayia to establish relations with Zaid bin Ubaida in this manner was
negating the orders of Allah and the teachings of the Holy Prophet (pbuh) who had stated: “The
child born belongs to the one giving birth and for the adulterer there are only stones and rocks.”
189 But Hazrat Mauawayia blemished this sacred relation between a mother and child and used
it to further his political clout by announcing publicly that as of now Zaid was to be referred to as
Zaid bin Abu Sufiaan. This was a classic example of a person rising to power and becoming the
judge, juror and the prosecutor all rolled in one. In a blink of an eye the parentage and tribal
connections were erased and new ones instituted. Allama Abul Fida states: ‘This was the first
instance in which the rule of Sharia was flouted publicly as it violated the saying of the Holy
prophet (pbuh) “The child belongs to the one giving birth; for the adulterer there are but stones
and rocks.” The Bani Ummayia objected and demonstrated against the new arrangement as it
made way for a Roman slave to be absorbed into the folds of their tribe.’

When Amir Mauawayia announced the new relationship the true believers were taken aback
and hurt. They castigated this blatant violation of the rules of Sharia and those of a respectable
society. Allama Bilzari states: ‘Younis bin Saad interrupted Hazrat Mauawayia during the Juma
Prayers sermon and said, “Fear Allah! Because the Prophet Of Allah (pbuh) had stated that the
child belongs to the one who gives birth and you have awarded the child to the adulterer who
should be stoned to death; by this act you have stoned to death his actual parents.’ Mauawayia
replied: ‘Younis! Shut up or else I swear to Allah that I will have you dealt in a manner that there
will be no trace left of you!’ Younis answered: ‘So what! Won’t you and I be gathered before the
Almighty Allah?’ A poet referring to the incident has said: (translation):

Many presumed you to be dead, Yet many said Younis fulfilled his trust.189

Another poet Yazid bin Mufargh while censuring Mauawayia said: ‘Ensure that a Yemeni man’s
message reaches Mauawayia bin Harab. Is it that you wish that your father be classified as a
pious man or as an adulterer? Your relation with Zaid is perhaps similar to that of an elephant
with the off spring of a donkey.’ Yazid bin Mufargh was arrested and produced before
Mauawayia where he started crying and disowned that he had said what was being attributed to
him. Mauwawayia then said, ‘Do you also disown that you said that your mother had gone to
Abu Sufiaan, disrobed herself and desired relations with him?’190

Amir Mauawayia and Zaid were oblivious to the reaction of the people and were content and
happy in their new found anti-Sharia and anti-Societal relationship. However, the people at large
were visibly upset and concerned. Mauwawayia was sold to the life of this world and was blind
to the orders of Allah and His Prophet (pbuh). His political ambitions were forcing him to visit
areas which were anti religion and against the tribal culture. Before this incident he was not
aware that he had a step brother Zaid or a step mother called Sammia. Neither had the brothers
gotten together in any function during his forty four years of life; no one in the tribe knew of their
relationship till it was formally announced and which caused a furor. People objected and said
many things as they could but all the objections could not distance Mauawayia from Zaid. His
new found brother was very dear to him. Call it affection or political expediency; he was not
prepared to hear anything against his brother from any quarter. On one occasion one of his
close relatives Abdullah bin Aamir said: ‘If I call all the Quraish they will swear that Abu Sufiaan

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was neither aware or had laid eyes on Sammia ever.’ When this came to the knowledge of Zaid
he informed Mauawayia who became angry and instructed his court attendants that Abdullah
bin Aamir was not welcome in his presence any longer. The attendants complied with his
instructions. When Abdullah bin Aamir was not permitted to enter the court premises he was
annoyed and went to see Yazid who accompanied him and took him inside. When Mauawayia
spotted the two, he got up and went inside. Yazid told Ibne Aamir to take a seat as in his opinion
Mauawayia could not remain inside his house forever and would come out eventually. Both kept
sitting in the court and after some time as expected Mauawayia came out reciting a couplet:
(translation):

“I have my own race, you have yours--- and people besides us are fully aware.”

Then he went on to say: ‘O’ Ibne Aamir is it that you actually did what you promised concerning
Zaid? I swear that the people of Arabia know it fully well that even in the period of ignorance I
was a respectable person and with the coming of Islam much has been added to it; the addition
of Zaid to my family has not increased or decreased our clout or respect; all that I have done is
to honestly deal with a complex situation and give the status and position that is rightfully his.’191
Hazrat Mauawayia did not patch up with Ibne Aamir till he gave in and reconciled with him.
Similarly another individual from the Bani Ummayia Abdur Rehman bin Hukum said to
Mauawayia: ‘Even if you come across a negro you would include him in our tribe and cause us
humility.’ Amir Mauawayia lost his cool and remained annoyed with him till he apologized to him.

Zaid, as the ruler of Basra:

Amir Mauawayia had not accepted Zaid as his brother without reason. He had his personal
benefits supreme when coming to any decision and desired such people around him who would
carry out his orders and instructions without asking any questions. He had therefore, selected
and inducted very sharp, intelligent, clueful and devoted people to strengthen his hold over the
governmet so that he could obelitrate his enemies. Keeping his personal wishes in view he
appointed Zaid as the governor to Basra, Khurasan and Sajastan with absolute powers. No
fixed salary was determined for him and instead he was instructed to pay the central
government whatever was due and keep the remaining for his administration.192

On assuming office at Basra Zaid delivered a sermon to the population which was meant to
drive the fear in to their hearts. Whatever was said in the sermon was keeping in mind the
changed situation and the changed personalities at the helm of affairs. Historians, refer to this
sermon as ‘Khutba-e-Tabarra’ (sermon full of hate) as the proceedings commenced without the
customary recital of eulogizing Allah and His Prophet (pbuh. The sermon lasted for hours and
was fairly lengthy. We shall be reproducing excerpts from the sermon so that an understanding
can be developed about what was the gist of the talk was. Addressing the people of Basra he
said:

‘I swear upon Allah that I will arrest the master in lieu of the slave, one remaining instead of the
one who has run away, the one arriving instead of the one departed and a healthy instead of the
infirm so much so that one will say to the other, Saad run! because Saeed has been killed.
Remain indoors at night because I do not approve of people ouside their homes after dark. If

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anyone is presented before me for violating this order you can be rest assured that it will mean
death for him. Anyone who sets anyone on fire will meet a similar end and anyone who digs a
grave I will bury him alive in the same grave.’193

These were the thoughts of the new leader and he remained true to his words in carrying out
the promised threats. He was the same Zaid who had during the period of Hazrat Umar ra and
Hazrat Ali ra sided and aided the Muslims. But now in the changed environment, new leadership
and different governmental agenda he was a different man. Now the people were secondary
and the primary objective was the higher governmental directives that had to be achieved.
People were slaves of the system and they were immaterial. They had no rights and the
subordinate rulers were not scared of the people or the Almighty, bur fearful of the King. Zaid’s
sermon marginalizes the teachings of the Holy Prophet (pbuh) and tears to shreds, the orders of
Allah. The Holy Qur’an states, “No person can lift the weight of another.” Zaid states that he
would arrest a peaceable instead of the depraved and weak instead of the powerful and
promises to punish them. To punish people for crimes that they did not commit reminded one of
imperial and despotic disposition. To enforce his system based on evil and debased thoughts he
ordered his police chief Abdullah bin Husan to patrol the streets.

The historians write: ‘When this police officer used to patrol the streets at night, if he saw
anyone he would slay him. One night he arrested an Iraqi and he was presented before Zaid the
next morning. Zaid asked, ‘Did you not hear my instructions regarding being out at night?’ The
Iraqi replied, ‘I swear to Allah that I was not aware of the instructions because I am from out of
town and I had come here to sell milk. I got delayed and it became dark. I decided to stay the
night and planned to leave in the morning.’ Zaid said, ‘I believe you but if you are slain
according to my instructions it will benefit the others.’ He then ordered that he be executed.194

Zaid, as the ruler of Kufa:

In 50 or 51 Hijri after the death of Mughira bin Shuaiba, Zaid was also given the governorship of
Kufa. He would stay six months in Basra and six months in Kufa. On arrival in Kufa he
addressed the people in the mosque and spelt out his draconian laws. People were enraged
and they resorted to throwing small pebbles at him. This upset Zaid who had the doors of the
mosque shut and asked for a chair to be placed in one of the doors for him. He then asked for
the people to come in fours and he asked them if they were involved in pebble throwing. If they
swore that they were not involved he let them go the remaining he held back. According to
historians the people held back were thirty while some put the number at eighty. He collected
them and ordered for their hands to be chopped.195

When Zaid moved to Kufa he appointed Samra bin Junda’ab as his deputy in Basra. Samra
proved to be crueler than his governor and made the life of the people very difficult. Historians
write that one person asked Hazrat Uns bin Sareen if Samra had killed anyone? His answer
was, ‘Can you count the number that he has sent to their deaths?’ When Zaid returned to Basra,
Samra had executed eight thousand individuals. Zaid asked him, ‘I hope you do not fear that
you may have killed someone who was innocent?’ He replied, ‘If I had killed an additional similar
number I would still not have considered anyone to be innocent.’196

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On one occasion Samra bin Junda’ab was going out of town. As he approached the habitation
of Bani Asad a person ran out in the street. The riders leading the party of Samra attacked the
man with spears and he fell to the ground bleeding. When Samra reached the spot he saw the
man writhing and thrashing and bleeding profously. He inquired as to what had happened?
Someone from the crowd that had gathered informed him that your advance body guards had
done this, to which he replied, ‘When you hear that I am passing by remain fearful of my
spears.’ Abu Sawar Advi states, ‘Samra killed fortyseven people of my tribe in one morning
alone, all of whom were Hafiz-e-Qur’an.’197

Zaid along with his cut throat subordinates, killed thousands of innocent people in the most
barbaric and savage way to establish their rule. Allama Madanee writes about the excesses
committed by Zaid and says: ‘Zaid bin Sammia, embarked upon the search for all the followers
of Hazart Ali ra in Kufa; he was the best qualified to do so because he had himself till late been
from amongst them, and knew precisely who fell in that category. He located them all, and
produced them from all corners of the city. He then harassed, frightened and terrorized them.
He had their hands cut, eyes pierced with metal wires and strung them up and crucified them on
date palm trees on the smallest of pretexts.’ This was the grand terror that was let loose and
which allowed Mauawayia to strengthen his hold over the populace and terrified the people into
total submission. No one was produced in any type of court, no cases were ever registered, no
clarification or proof of innocence was allowed to be tabled; there was only one verdict for the
followers of Hazrat Ali ra, and that was death; by the most cruel and depraved way that the
executioner could think off. Any one who stood up against the killings was also put to death and
one such person was a companion of the Holy Prophet (pbuh) Hazrat Hujjar bin Adee ra.

Hazrat Hujjar bin Adee and his murder:

Hazrat Hujjar bi Adee was from amongst the most righteous and devoted of the companions of
the Holy Prophet (pbuh).198 Imam Hakim while writing about his sagacity, righteousness and
piety states that he was better among the best and always stood up for what was right.199
Historians narrate: ‘When Mauawayia appointed Mughira bin Shuaiba as the incharge in Kufa
he called him and briefed him about what was required off him. He said, an intelligent man
should be able to comprehend the threat much before it strikes; and a true follower even though
uneducated can be sufficient againt you. I wish to advise you on many things but knowing that
you are intelligent and far sighted, I believe that you are best suited to handle the situation.
However, there is one thing that I would like to advise you and that is never let down your guard
against the vilification of Ali ra; you must remain at it constantly and religiously; highlighting the
weaknesses in his followers and always offering prayers for the departed soul of Hazrat Usman
ra.’200

Consistant with this brief and orders from Mauawayia, after every prayer Ali ra was abused from
the pulpits of the mosques. Pious Muslims did not approve of this and always voiced their
concern against such activity; leading them was Hazrat Hujjar bin Adee. Mughira was eventually
replaced by Zaid as the administrator in Kufa. This thankless and degenerated individual
indulged in broadcasting graver obscenities against Hazrat Ali ra and encouraged people to
curse him publicly.201 During a Khutba (sermon) whenever Zaid would start insulting Hazrat Ali

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ra, Hazrat Hujjar bin Adee would stand up and start correcting the absurdities being leveled by
him. This behavior was least liked by Zaid and gradually the animosity between the two grew.
Zaid started to threaten Hazrat Hujjar bin Adee with grave consequences, including death. He
said: ‘I promise that the land of Kufa will be cleaned of Hujjar ra and his mode of departure
would prove to be a lesson for people with similar thoughts and beliefs to follow.’202 Besides the
vocal support of Hazrat Hujjar bin Adee for Hazrat Ali ra, some other incidents also took place
which further aggravated the relations between Zaid and Hazrat Hujjar ra. One such incident
took place when an Arab killed a non-Arab Muslim. The case was referred to Zaid who did not
wish to penalize an Arab against a non-Arab and decided that instead of the Arab paying with
his life, he may pay blood money to the dependants of the deceased. The dependants refused
to accept the blood money and demanded to be informed if Islam made any distinction between
an Arab and a non-Arab and whether it believed in equality or not? Hazrat Hujjar bin Adee was
against the decision of Zaid and joined in the support of the dependants of the deceased.
Sensing trouble, Zaid was forced to change his earlier verdict and decided that a life for a life be
paid. Upset on having to backtrack in the face of opposition, he wrote to Mauawayia and
highlighted the role of Hazrat Hujjar bin Adee in the incident. He received this reply from
Mauawayia: ‘Remain on the look out and at the first opportunity eliminate Hujjar ra.’203

On another occasion Zaid prolonged his sermon before the Friday prayers to such an extent
that the time for the prayer was running out. Hazrat Hujjar bin Adee got up and reminded him
which caused Zaid to flare up and he ordered the arrest of Hazrat Hujjar and his colleagues. He
then proceeded to collect and successfully produced innumerable witnesses, who testified that
Hazrat Hujjar bin Adee had formed a group which was indulging in subversive activities against
the state. The activities attributed to them included public abuse of the Khalifa of the time and
inciting people to take up arms against the regime. They alleged that the trouble makers only
accepted Hazrat Ali ra as their Khalifa and insisted that the rest were not qualified or deserving.
They are the followers of ‘Abu Turab’ (Hazart Ali ra), send felicitations on him and disagreed
with the rest. Zaid had these allegations written down and then he had the signed from those
present and forged the rest for those who were absent. One such absentee was a person called
Qazi Sharee. When Qazi Sharee found out that his signatures had been forged he wrote a letter
to Mauawayia and said, ‘I attest to the fact that Hujjar bin Adee is a God fearing, pious and
righteous person who establishes prayers, pays his zakat, goes for Hajj, performs Umra,
encourages righteous deeds and stops from evil. To deny him his goods or to spill his blood
would be a sin. If you wish you can slay him but if you decide to spare him it would be better.’
Amir Mauawayia wrote to Zaid and ordered him to send Hazrat Hujjar bin Adee and his
companions in chains to him. When Hazrat Hujjar bin Adee was presented before Mauawayia
he said: ‘I will not ignore your deeds and neither will I pardon you. Take him away and slay him!’
Hazrat Hujjar bin Adee and his companions were put in a cell where they spent the night
praying. In the morning when they were led out to be executed, Hazart Hujjar requested for
permission to say his morning prayers. His request was granted and he carried out ablution and
said his prayers. After the prayers he said, ‘Allah be praised! I have never experienced such
lightness of soul as I did today while saying my prayers. If I was not concerned that people
would say that I am scared of dying I would have prayed much longer. Then he added; Allah we
can only request You for Your help to aid our people.’

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Before the executions the executioners informed Hazart Hujjar bin Adee and his companions
that we have been instructed to tell you that if you publicly curse Ali ra and deny any allegiance
to him your lives can be spared. They all refused and Hazrat Hujjar said, ‘I can not bring to my
lips a statement which Allah does not approve or like.’ They were then confined at a place called
‘Marje Azra’.Hazrat Hujjar bin Adee then sent a message to Amir Mauawayia through Yazid bin
Hajia and said, ‘We are steadfast and faithful to our vows of allegiance and the evidence against
us is biased and reeks of vengeance.’ Amir Mauawayia replied, ‘I consider Zaid to be more
truthful and trustworthy then you.’ Hazrat Hujjar bin Adee then addressed his relatives and other
companions and asked them that after he is killed they must not remove the chains or wash the
blood because he wants to meet Amir Mauawayia in the same state on the Day of Judgment.
They were then put to death except Hazart Abdur Rehman bin Hasa’an who was sent back to
Zaid for an exemplary execution. Zaid had been buried alive.204

Historians narrate that when Hazrat Hujjar bin Adee was informed of the name of the place he
said, ‘Allah be praised! I am the first Muslim on whom the dogs of the habitation barked and I
am the first Muslim whose loud chants of ‘Allah is Great’ resounded in these valleys.’205

Ummul Momineen Hazart Ayesha’s ra recommendations and observations:

When Ummul Momineen Hazart Ayesha ra found out about the execution of Hazart Hujjar bin
Adee and his companions she sent Abdur Rehman bin Haris to Mauawayia with a message to
fear Allah and reconsider his decision. But before the emissary could reach Mauawayia the
executions had been carried out. Abdur Rehman asked Mauawayia, ‘Where have the Abu
Sufiaan’s patrician feelings disappeared?’ Mauawayia replied, ‘Eversince gentle people like
yourself, stopped associating with me. Ibne Sammia persuaded me and I got convinced.’206

Ammul Momineen Hazrat Ayesha ra said: ‘If Mauawayia had known that the people of Kufa had
any power, he would not have dared to arrest Hazrat Hujjar bin Adee and his companions from
their midst and take them to Syria and execute them.’ Ummul Momineen Hazart Ayesha ra was
visibly disturbed and anguished by these executions and Ibne Kaseer quoting Hazart Ayesha ra
states: ‘If the impudent had not taken us over my behavior with Mauawayia would have been
different.’207

Allama Ibne Qateeba writes, ‘Hazrat Ayesha ra said to Mauawayia you have gone and
murdered a pious and righteous person like Hazrat Hujjar bin Adee.’ 208

Allama Tibri states: ‘Hazart Ayesha ra said, if the conditions had not changed we would not
have allowed the slaying of Hujjar bin Adee. I swear to Allah that he was a noble person who
was religious, performed the Hajj and Umra.’209

History records that Ummul Momineen Hazart Ayesha ra was deeply distressed by the cruel
and inhuman behavior meted out to Hazrat Hujjar bin Adee and tried her best to stop the
killings. She even contemplated to come out into the open and take on the killers but was
apprehensive that the situation might become evil and may get out of control, so she
refrained.210

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Subsequently when Mauawayia went to perform Hajj he passed by the door of Hazart Ayesha
ra and knocked. She permitted him to enter. He came inside and sat down. Hazart Ayesha ra
said, ‘Mauawayia how can you be sure that there is no one hiding to kill you?’ He answered, ‘I
am in the house of peace.’ She then said, ‘Mauawayia did you not fear Allah when you killed
Hujjar and his companions?’ Mauawayia answered, ‘I did not kill them. The people who gave
evidence against them killed them.’211

Hazrat Imam Hussain’s view of the murder of Hazrat Hujjar:

When Hazart Imam Hussain was informed about the murder of Hazart Hujjar ra he asked: ‘Was
the prayer for his burial said? Was he buried with his chains?’ They answered, ‘Yes’. He then
said, ‘By Allah, his efforts have been successful against his murderers.’212 The fact that his
burial prayers were said, was a proof that he died a God fearing righteous man.

Reaction of Hazart Abdullah bin Umar:

When the news of Hazrat Hujjar bin Adee’s murder reached Hazrat Abdullah bin Umar he was
in the street. He removed his headgear and turned his face away from the people and started
crying uncontrollably. Hafiz Ibne Hujjar Alsaba states, ‘Hazart Ibne Umar always inquired about
the welfare and well being of Hazrat Hujjar and the day he found out about his death, he was in
the middle of town. He removed the cloth from his head and started crying uncontrollably and
returned home in that state.’

Prayer of Hazrat Rabia bin Zaid:

The unnecessary and inhuman act of killing such a noble person as Hujjar bin Adee had created
a commotion in the country. All the distinguished companions of the Holy Prophet (pbuh) were
dismayed and grieved. When the news of the murder reached Rabia bin Zaid in Khurasan he
was visibly annoyed and distressed and he said, ‘From now on all Arabs will be tied up and
executed; I wish the people had objected and demonstrated against such an act it may have
saved them from a similar fate, later.’ Subsequently, on a following Friday after the congregation
he lifted his hands and prayed loudly, ‘O’ Allah if there is a place of safety for me with you
please recall me from this earth immediately.’ The people present all said ‘Amen’. As he was
leaving the mosque he fell down and collapsed. People gathered around him and carried him to
his house where he passed away, the same day.213

Hazrat Mauawayia act to silence Ma’alik bin Hubaira:

Ma’alik bin Hubaira had recommended to Hazrat Mauawayia to release and spare Hujjar bin
Adee, but he refused. This annoyed Ma’alik and he returned to his house in disgust. When he
learnt about the execution of Hazart Hujjar, he left his house immediately in pursuit of the killers,
but he could not find them. When Mauawayia was informed about Ma’alik’s behavior he was
concerned. During the night he however, sent one hundred thousand Dirham’s to Ma’alik bin
Hubaira along with the message that did not follow his advice to let Hujjar go because he feared
his being alive would cause the Muslims to undergo yet more fighting because he was opposed
to authority. Ma’alik bin Hubaira accepted the money and was thus silenced.

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Hazrat Hassan Basari’s view:

Hazrat Hassan Basari stated: ‘There are four acts of Mauawayia which are most controversial
and unacceptable. If you view them collectively or singly they all negated the basics of the Faith.
Number one, the lifting of his sword against his own people and usurping power without public
support; when there were innumerable companions of the Holy Prophet (pbuh) present. Number
two, to declare his own son his heir; though he was the leading drunkard and womanizer of the
time, wore fine silks and played musical instruments. Thirdly, his decision to include Zaid in his
family against the orders of Allah and His Prophet (pbuh) which stated, ‘the child belongs to the
person delivering and not to the adulterer for whom there are stones and rocks.’ And lastly, his
cruel act of putting Hazart Hujjar bin Adee and his companions to their death.214

Iman Zabih commenting upon the murder of Hujjar in 51 Hijri says: ‘That year Hujjar bin Adee
along with his companions were executed on Mauawayia’s orders at a place called Uzra. Hujjar
bi Adee was devoted, God fearing and pious companion of the Holy Prophet (pbuh) who had
participated in the Jihad.’215

After effects on Mauawayia of Hazrat Hujjar’s murder:

Surprisingly the shock and trauma of the murder of Hazart Hujjar bin Adee and his companions
left an indelible mark on the main perpetrator of the crime. As days passed by, the feeling of
guilt and its wickedness kept sinking into the soul of Mauawayia. When Mauawayia was lying on
his death bed he repeatedly said: ‘O’ Hujjar it is because of you that this day has been
prolonged.’216

Commenting upon this inhuman and cruel act, Doctor Taha Hussain writes: ‘The disgraceful act
reached its climax when the Muslims, for only disagreeing with their governor, were awarded
the extreme punishment of death. Notable and influential people of the time provided false
evidence and signatures were forged. When Hazrat Hujjar was led out to be executed he said,
‘Between me and my companions is only Allah; the Iraqi’s gave evidence against us and the
Syrian’s will kill us.’ A Muslim ruler considered their divergent view as religious deviation and he
pronounced the sentence of death without fulfilling the requirement of any law. They were,
despite their repeated requests, denied to represent themselves, explain their view or submit
any proof to prove their innocence. They had not broken their vow of fealty to the leader and did
not plan to do so in future.’217

Amir Mauawayia would have let off Hazart Hujjar bin Adee and his companions if they had
disowned their love, affection and reverence for Hazart Ali ra, but for them the orders of Allah
and His Prophet (pbuh) were more sacred then their own lives so they remained firm and
committed. They were simply not ready or prepared to utter anything that would violate the
orders of Allah or offend the Holy Prophet (pbuh). This incident while exposing the true face of
Kingship also highlights the character of the people in power and the values that they hold dear
to their hearts. On the other hand it brings forth Khilafat as the more acceptable form of
governance as it values ordinary people and where high handed tactics cannot be imposed.

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Zaid was the governor of Kufa and Basra where he let loose a reign of terror. He killed pious
and righteous people by the hundreds that made the very foundations of the system hollow and
proudly displayed the flag of his new administration. Amir Mauawayia appreciated his efforts
and awarded him the governorship of Hejaz as a gift. The people of Hejaz were well aware of
Zaid’s doings and were mortally scared. They approached Hazrat Abdullah bin Umar and
prayed, ‘Allah please save us from the evil ways of Zaid.’218 Allah listened to their prayers and
before this Umayyad animal could come to Hejaz, he was restricted to his death bed and the
people were relieved. With his death came to end an era where innocent people on the slightest
of doubt were arrested and sentenced to death.

Removal of Abdullah bin Aamir 44 Hijri:

Abdullah bin Aamir was a close relative of Amir Mauawayia and during the period of Hazrat
Usman ra was the governor of Basra. When Hazart Ali ra took over he removed him from his
position as the governor, he decamped with the Bait-ul-Maal and went to Mecca. Subsequently
he joined Amir Mauawayia. Abdullah bin Aamir was a person of soft disposition. He did not
possess the barbaric and animal like characteristics of Samraa or Zaid. He dealt with all in a
cultured and civilized way and was never harsh with anyone. These qualities were probably the
cause of his downfall and removal from office. His removal though an immediate setback,
proved more beneficial for him subsequently.

Hazrat Mauawayia always conducted his affairs with extreme caution and care. If he was like a
sword for his enemies he was no less then a thorn for his friends. Through his sycophancy and
flattery he managed to achieve the hardest of tasks and quite often he would drive the people to
such an extreme that they would feel useless and helpless. There were, however, occasions
when his devious ways did not work. Historians report that he wanted to remove Abdullah bin
Aamir from the post of governor of Basra. Ibne Aamir had a soft disposition who had ignored the
advice of Zaid ‘to pull the sword out of the scabbard’ as an unnecessary requirement and
considered it as a pollution of his soul. Amir Mauawayia called him over and met him with lot of
respect and affection and spared no effort to entertain him. When he was ready to depart,
Mauawayia addressed him and said: ‘I will pose three things to you. You must say that you
accept them all.’ Ibne Aamir said, ‘I agree. However, you must keep in mind that I am the son of
Umme Hakeem.’ Then Mauawayia said, ‘Number one, you must step down as the governor on
the condition that you shall not hold it against me.’ Ibne Aamir replied, ‘I agree.’ Mauawayia then
said, ‘Secondly whatever you have in Arfa and your house in Mecca you must give to me.’ Ibne
Aamir replied, ‘Fine, I agree.’ Mauawayia then said, ‘Finally, promise that you shall not overlook
our relationship and mutual love that we have.’ Ibne Aamir said, ‘I agree but you must also grant
me three wishes.’ Mauawayia replied, ‘I am the proud son of Hinda, and I promise that I will
fulfill your three wishes.’

Ibne Aamir then put forward his first wish, ‘You must return all that belongs to me and is in Arfa.’
Mauawayia said, ‘I agree.’ Then Ibne Aamir said, ‘You will not hold any of my subordinates
accountable for anything.’ Mauawayia answered, ‘Agreed.’ Then Ibne Aamir put forward his
third wish and stated, ‘Marry your daughter Hinda to me.’ Mauawayia considered it for a while
and then remembering that he had sworn by his mother, agreed.219

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Removal of Samaraa bin Jundaab:

Hazrat Samaraa bin Jundaab was a great proponent of opportunism and favoritism. At his
hands, many were killed, and his days in office reminded one of the conditions that were
prevalent in the days of ignorance. During a period of six months when he was the officiating
governor of Basra he dispatched over eight thousand persons to their death. His faithful
adherence to the service of his patron was repaid back to him in the form of his removal from
office. Samaraa stayed in Basra for eighteen months altogether, after which he was removed by
Mauawayia regarding which he said, ‘May Allah’s curse be on Mauawayia! If I had served my
God as I served him, He would never have punished me.’ During his tenure he treated his
people with total disregard for their personal properties or their lives. He was feared as tyrant
and in this manner he continued to serve his master but still failed to secure his master’s trust.
In the type of rule which centers around an individual such happenings are common as many a
similar occurrence can be found in history. During the period of Henry the fifth and sixth a
person called Cardinal Wolsey also met a similar fate though he had left no stone unturned in
the service of the King. His views can best be judged by what he said when arrested and
imprisoned, ‘If I had served God as diligently as I have served the King, He would not have left
me so helpless in my old age.’

Samaraa tried to overcome his despondency by publicly cursing Mauawayia. When Mauawayia
found out about his utterances, he too started to vilify his name through a well orchestrated
campaign.220

A person narrates that one day he was passing by a mosque and he observed a man who came
to Samaraa and gave him his zakat and then started offering his prayers. Another man came
and attacked the person saying his prayers and cut off his head. His head was lying in the
mosque while his body was on its edge. Abu Bakr ra happened to pass by and seeing the scene
recited a verse from the Holy Qur’an: (translation) ‘One who pays zakat, remembers Allah and
establishes prayer will be delivered.’ The same person states that he was a witness to Samarra
suffering from acute cold and dying a painful death.221

Removal of Hazrat Saeed bin Al’aas and appointment of Marwan:

Hazrat Saeed bin Al’aas was an Ummayad but belonged to that group of people who
considered vilification of Hazart Ali ra as something not desirable. He was the governor of
Medina when Mauawayia got angry with Marwan bin Hukum and ordered Saeed bin Al’aas to
raze Marwan’s house and confiscate all his goods and property. But being a relation of
Mauawayia, Saeed bin Al’aas did not carry out his orders and instead wrote a letter appreciating
Marwan. Mauawayia repeated his orders to Saeed bin Al’aas who again refused to carry them
out. Frustrated and angry, Mauawayia ordered his immediate removal from office and appointed
Marwan bin Hukum as the new governor. Mauawayia now ordered the new governor to raze
Saeed bin Al’aas’s house and confiscate his goods and property. Marwan took his men and
reached Saeed bin Al’aas’s house. Saeed bin Al’aas came out and inquired if he had come to
destroy his house. Marwan answered, ‘Yes. The Amir-ul-Momineen has ordered me to raze it to
the ground and if he had ordered you, you would have done the same.’ Saeed bin Al’aas
replied, ‘No. I would not have followed his orders.’ Marwan said, ‘No, you would have.’ On this,

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Saeed bin Al’aas asked his slave to bring the two letters that Mauwayia had sent him. When the
slave brought the letters and Mawan had read them he said, ‘The Amir-ul-Momineen had
ordered you to destroy my house and you did not and neither did you inform me.’ Saeed bin
Al’aas replied, ‘I do not trust you to keep anything to yourself. He is trying to make the two of us
fight.’ Marwan then said, ‘You are better than me.’ He then left without destroying the house of
Saeed bin Al’aas.222

The incident reported above deserves to be examined only as far as the ability of an individual
rests in being able to recognize what Allah wants and if the heart is not sealed to His dictates. If
His orders are followed, one arrives very easily at good behavior and righteous conduct.

Hazrat Saeed bin Usman’s ra appointment:

Saeed was the son of Hazart Usman ra, he requested Mauawayia for the governorship of
Khurasan. Mauawayia answered, ‘But Ubaid Ullah bin Zaid is the governor in Khurasan.’ Saeed
replied, ‘By Allah! My father had showered so many favors and enabled you to rise to your
present position that there is no one powerful enough to oppose you; yet you do not
acknowledge and are not prepared to pay back his favors. Furthermore, you have elected to
place Yazid in a higher cadre and even asked people to vow allegiance to him, when I, my
father and my mother are better placed and enjoy better reputation.’ Amir Mauawayia replied,
‘There is no doubt that the fate that your father met, its retribution is incumbent upon us and as
far as being thankful to him is concerned, I have since taken revenge for his death. As far as
your superiority over Yazid is concerned, I agree that your father was better than me and a
woman from Quraish tribe is better than one from Bani Qalb, but I do not agree to fill up my
ranks with men like you.’ However, on the intervention and recommendations of Yazid, Amir
Mauawayia appointed Saeed bin Usman as the governor of Khurasan.223

Exit of Abdur Rehman bin Umul Hukum from Kufa 58 Hijri:

Abdur Rehman bin Umul Hukum was an extremely unreasonable and discourteous man. He
was the nephew of Mauawayia and had been awarded the governorship of Kufa. Because of his
poor conduct and debauched practices, the people rose up in revolt and drove him out of town.
He ran to his maternal uncle and narrated his woeful story. The uncle was accommodating, and
he promptly issued him a letter appointing him as the governor of Egypt. At the time, Mauawayia
bin Khadeej was the governor of Egypt. On his way to Egypt, Abdur Rehman met Mauawayia
bin Khadeej who said, ‘The way you have dealt with the people of Kufa and for which you were
chased out of town, it will be better that you go back to your uncle, as similar performance will
not be acceptable in Egypt.’

Abdur Rehman took his advice and returned. Meanwhile Mauawayia bin Khadeej too reached
for an audience with Amir Mauawayia. When he entered his court, his sister Ummul Hukum was
also present. On seeing Ibne Khadeej she inquired from the brother, ‘Who is he?’ Mauawayia
replied, ‘He is Mauawayia bin Khadeej.’ Ummul Hukum lost her cool and flared up and said,
‘May Allah never grant him success or prosperity.’ On hearing this Mauawayia bin Khadeej said,
‘Stop Ummul Hukum! Take care in what you say. You married a man who is not honorable and
then you produced a son who is not admirable; do you wish to impose him on Egypt that the

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people are exposed to his nefarious deeds like the people of Kufa suffered? If he does not
desist from coming to Egypt the people will teach him such a lesson that he is not likely to
forget, shortly.’ Amir Mauawayia looked at his sister and said, ‘Stop. Do not say anything more,’
and she stopped.224

Ubaid Ullah bin Zaid in Basra 55 Hijri:

Ubaid Ullah was the son of Zaid bin Ubaida. Like his father he was an extremely cruel, callous
and depraved individual. People were mortally scared of him and his way of dealing with various
issues. People were arrested on doubt alone and put to death. There was no law or any order.
Whims and impulse were the determining factor if one lived, was put in prison or put to death.
Amir Mauawayia had first appointed him the governor of Khurasan and then of Basra where he
filled up the prisons with inmates.

The type of rule had undergone fundamental change where now two classes existed; one
constituted the rulers and the other the ruled. The subordinate servants, an extension of the
rulers, were the lot which benefitted the most. They enjoyed access to the rulers and had
unjustified powers. The King had handed over various domains to different individuals and they
were responsible to him for the functioning and conduct of governmental policies. Needless to
say that these subordinates were always under the firm control of the King and their behavior
was similar to that of the monarch at the center. They enjoyed unlimited powers in dealing with
the people and in most cases they were bent upon castigating the people who were religiously
inclined. In most cases the lives of such people were affected so much that in the absence of
any worthwhile law they were forced to pray for death to escape the tyranny.

Removal of Qais bin Al Hasheem 43 Hijri:

The governor of Basra Abdullah bin Aamir removed a subordinate, Qais bin Al Hasheem
governor of Khurasan, on charges of mismanagement and non payment of annual charges to
the central government and ordered him to be whipped and imprisoned. All this was done due to
political differences and exigencies. Qais bin Al Hasheem’s removal from office provides
interesting reading as it brings to the fore the complete bankruptcy of minds and souls which
was prevalent at the time. Rampant conspiracies and greed created a situation where no one
trusted the other and personal survival was paramount.

Abdullah bin Khadim was an extremely greedy and ambitious person. On an occasion, while in
a slanderous mood, he said to Abdullah bin Aamir, ‘Qais is a weak soul and I dread the day
when a mutiny may brew and he may desert and run away. I propose that you appoint me
instead of him.’ Ibne Aamir agreed with his suggestion and wrote an order appointing him as the
governor of Khurasan. When he reached Khurasan a situation developed where some people
from Tafarastan had gathered and were beating war drums against the Muslims. Qais bin Al
Hasheem conferred with Abdullah bin Khadim and asked him for his opinion. He suggested,
‘Stall the need to fight for the moment. Go out to other Muslim habitations and seek their
support.’ Qais agreed and promptly left to garner support for his cause. Capitalizing on the
absence of Qais, Abdullah bin Khadim pulled out the order of his appointment and showed it to
the people and established himself in the seat of the governor.225

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Removal of Naafa bin Khalid 45 Hijri:

The province of Khurasan was divided into four smaller administrative units. One unit consisting
of Heratabad, Unees and Bushiekh were allocated by Zaid to Naafa bin Khalid for
administration. After some time Zaid got annoyed with Naafa bin Khalid and removed him from
his post, arrested, fined and imprisoned him. All this came to pass when Naafa bin Khalid
decided to send an expensive and rare tray with four ornamental legs to Zaid which had been
taken as booty in one of the expeditions. To win favor with his superior he had one of the legs of
the tray removed and substituted it with one made of gold. He then summoned his aide and
slave Musmaa Zaid and asked him to take it to Zaid. Musmaa Zaid reported to Zaid against his
master and said that he has been dishonest and had replaced one of the legs of the tray.
Infuriated Zaid removed him from office; fined him eight hundred thousand Dirham’s and
imprisoned him. 226

Hazrat Hakum ra bin Umrao Ghaffari’s death 50 Hijri:

Hazart Hakum ra bin Umrao Ghaffari was a companion of the Holy Prophet (pbuh) and was a
pious and righteous man. The battle of Koh-e-Ashaal was fought under his command where a
lot of war booty fell into the hands of the Muslims. Zaid wrote to Hazrat Hukum ra and said, ‘The
Amir-ul-Momneen has instructed me to convey to you that all the gold and silver out of the booty
must be kept for him. Under no circumstances is the booty to be touched unless his orders are
complied with.’ Hukum replied, ‘You have written that the Amir-ul-Momineen has instructed you
that all valuable goods be kept for him and nothing must be touched till this has been achieved.
However, Allah’s orders have been received much before the orders of the Amir-ul-Momineen. If
His orders are violated the paths on the earth and in the sky will all be closed to the perpetrator
and if I abide by with His orders He will devise a way out for me.’ He then called all the people,
separated the amount due under the head of Khums and distributed the entire lot. When Zaid
discovered what had transpired he wrote to Hukum, ‘If I live long enough, I promise to cut you
up in bits.’ On receipt of the letter Hukum ra prayed to Allah, ‘O’ my Creator it is better for me if
you call me to Thyself.’ He passed away soon afterwards. 227

Allama Ibne Kaseer writes: ‘Hukum ra was imprisoned where he passed away.’228. Imam Hakim
states: ‘When Hazart Hukum ra disobeyed the orders, Amir Mauawayia sent his henchmen who
restricted Hazart Hukum ra and confined him. It was in such conditions that he breathed his
last.’229

Qazi A’abus:

After the rule of the rightly guided Khalifa’s, the system of governance deteriorated and became
a one man rule, where all the powers military and those of the judiciary were vested in one
individual called the King. Legitimacy and fairness was available for only those who could either
stand up to the government or were related to the government functionaries. The number of
such people was small whereas the common people abounded, who had to purchase
reasonableness and rectitude or provide the recommendation of the powerful and the mighty to
be heard. Favoritism and nepotism were widely practiced and [people were generally distraught

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and frustrated by the events of the time. People appointed to mete out justice were chosen for
their unfairness, cruelty and maliciousness.

As soon as the seat of power shifted from Medina to Damascus the dispensation of justice also
underwent a marked change. Now the subordinate officers were empowered to deal with
complex situations and decide the fate of individuals at their whims and fancy. It did not take
long for the effects of such an arrangement to come to the fore. When Marwan reached Egypt
on an official visit he sent for the local magistrate Qazi A’abus. Historians state that the
intelligence and intellect of Qazi A’abus were questionable to say the least. He was uneducated
and could not read or write. When came to see Marwan he was asked, ‘Have you read and
remembered the Qur’an?’ He answered, ‘No, I do not remember the Qur’an.’ Marwan then
asked, ‘Have you studied and understood the rules of inheritance?’ The answer was, ‘No, I am
not aware of the rules.’ Marwan was surprised and asked, ‘What knowledge do you possess
that you employ for your judicial decisions?’

There was no answer that was forthcoming. It was not the fault of Qazi A’abus but that of the
authority that appointed such an illiterate to such an important position. At the time persons
were not appointed for their intellect or ability but only for their loyalty to the King and their
potential to implement his cruel and vindictive orders and rules. The story has it that Qazi
A’abus’s appointment was the result of his act that follows, as reported by the historians: ‘Hazrat
Mauawayia wrote a letter to the governor of Egypt that he should pave the way for people to
offer allegiance to Yazid. When the process of offering fealty started no one objected except
one eminent companion Hazrat Abdullah ra bin Umrao bin Al’aas. He was well known for his
intelligence, intellect and knowledge of the practices of the Holy Prophet (pbuh) and was
considered to be better versed than his father. He objected and subsequently refused to offer
fealty to Yazid. The governor of the time Mus’lima then announced that who would take on the
task of convincing Abdullah bin Umrao to offer allegiance? It is believed that Qazi A’abus stood
up and offered his services. Abdullah bin Umrao was at that time staying in the palatial palace in
Fasaat. A’abus reached his residence accompanied by a strong contingent of police and laid
siege of the palace. He surrounded the place and started piling up fire wood all around the
palace. The intent being quite visible; he wanted to burn the place down or get the submission
of Abdullah bin Umrao. He succeeded because Hazart Abdullah bin Umrao came out and
repeated whatever Qazi A’abus said.’230

The rule of Hazart Mauawayia is replete with such examples where the subordinates chosen
and appointed to important government offices were simply inapt and least qualified. His system
of conducting government functions was based on coercion rather than reasoning and resulted
in the change of habits and perceptions of the masses. The change meant that the people were
now willing to accept things and practices which they had earlier considered inappropriate and
for which they had no alternative. Principals were not as important any longer than their property
and lives. People generally, adapted to the changing circumstances, but there existed a group
of individuals who had established a firm hold on religious values and were not deterred in the
face of adverse conditions. Such conditions were more apparent in areas which had not
experienced Mauawayia’s rule before 41 Hijri and required a concerted effort for the
administration to change their attitudes. Such areas constituted of people who were more aware

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and more inclined towards religion. They knew their rights and understood the limitations of the
rulers whom they considered as their honest representatives and believed that following in the
footsteps of such people they cold seek deliverance. But with the introduction of King’s rule
things underwent a fundamental change; instead of fearing Allah, people were now inclined to
fear the despot more, thus providing succor to a more materialistic society. Even now people
prayed, but their prostrations lacked the conviction and realism required for true reverence to
Allah and His orders. People still performed Hajj, but the act was devoid of faith and they could
not seek clarifications from the religious leaders about various questions concerning the
religious duty. Masses still participated in Jihad, but the booty collected went to the rulers and
their Hench-men to enjoy a better standard of life. If anyone dared to utilize the war booty as per
the injunctions of the Holy Book or according to the practices of the Holy Prophet (pbuh) his life
was under constant threat. In the new order, religion and the affairs of the state had been
separated and still exist in all Muslim societies. Whatever goodness or benefits the religion
offered to the people were crudely snatched by the ruler by the use of the sword; race was
poised against race and tribe against tribe. The unfortunate and deprived were at the mercy of
the rich and the affluent enjoyed a lord’s position compared to other creations of Allah.

A historian of recent times, Abbas Mahmood Aluqaad writes about the change in the following
words: ‘The biggest losers in the change from Religious Leadership to Kingship, were the poor
and the downtrodden, whose blood nourished the ill-gotten and lavish lifestyles of the affluent.
Under religious leaders the poor were assured justice, fair dealing and equitable opportunities,
because of the belief that all were equal in the eyes of the Lord. Islam made no distinction
between the rich and the poor and all were equal in the eyes of the law.

During the Khilafat of Hazart Ali ra these values were kept intact and practiced as they deserved
to be practiced. On assuming power he had moved swiftly to take over large estates and
excessive land holdings under state control which had been distributed quite freely during
Hazrat Usman’s time and distributed them equitably amongst the poor and stated: “Whoever I
find has enticed by his land holdings, to marry women or purchase concubines, I shall deny
them both, as is the requirement of justice.” Hazrat Ali ra had ordered his subordinate
commanders and administrators to uphold the teachings of Islam, deal fairly, be kind, be
approachable and display a soft disposition to all. In this context he wrote to his subordinates
and said: “Deal fairly and justly with all and do not be harsh when you find anyone faced with an
economic crunch. You must evaluate and reevaluate your decisions regarding dispensation of
justice and appointment of people at various levels of the administration. Favoritism and
nepotism are to be discouraged at all costs as these lead to unfairness, discourage the capable
and create despondency; and remain the biggest weakness of any person endued with power
and authority. When selecting people for appointments, remember to take into account ones
experience, education and family disposition, which must necessarily center on righteousness
and piety. People hailing from such backgrounds are likely to be more respectful of values,
honest and God fearing.”231

In another letter to his administrators he wrote, “You must instill benevolence, sympathy and
compassion for the people and be on guard against becoming a savage and detestable animal
which eats them in one big bite, which appears to you as the fulfillment of your objective.

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Remember if you inflict cruelty on Allah’s creation, He intervenes Personally, to safeguard them
from injustice and becomes your declared enemy; and if He becomes your adversary then all
your efforts are in vain. Allah’s beneficence knows no bounds and there is nothing greater than
inviting His wrath except being cruel and unjust to you fellow human beings. Remember that
Allah listens to the oppressed and is always on the lookout for the arrogant. If ever you feel that
you have been unjust, do not waste time but present yourself before the people and make
amends in haste. Only then can you seek blessings for your souls.”232

These orders and instructions were for a period when people feared Allah and aspired to lead a
life in the footsteps of His Prophet (pbuh). Now times had changed and this was the period
when Kings were in power and Allah and His Prophet (pbuh) were relegated to irrelevance.

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 CHAPTER 10

Hazrat A

Amir Mauawayia and his Armed Forces

For individuals rule to flourish, the presence of strong armed forces is a necessary prerequisite.
Amir Mauawayia during his twenty two years of governorship had therefore, collected a strong
and reliable force around him. They were loyal to him and were prepared to lay down their lives
on his orders. Their devotion was immersed in wealth which he spent on them in abundance.
Most of his armed force constituted of mercenaries who were paid handsomely. Besides the
armed forces of the provincial governors, Mauawayia’s forces at the center constituted of sixty
thousand individuals who were paid sixty million Dirham’s per year. This amount was more than
double of what a similar number of people were paid during Hazart Umar’s ra time. The bulk of
his forces came from the tribe of Bani Yemen and who were famous for their capacity to loot,
plunder and be cruel. Mauawayia formed a special group of these people which numbered
around twenty thousand, who enjoyed special privileges like double the pay and additional
privileges. They were expert horse riders and enjoyed a special status among his forces and
formed a separate group.233

For the fulfillment of their appetite for wealth and worldly pleasures, they were involved in
fighting and raiding external enemies and were also allowed complete authority in dealing with
the local population. During external raids they kept what they captured in terms of gold and
women and internally, the lives, honor and property of the locals were at their mercy. Like his
subordinate administrators, Mauawayia’s forces were also allowed complete and unquestioned
authority to deal with the local population. They could carry out any activity within the state
boundaries till their acts were not against the will of the King, did not violate the King’s polices or
hurt his interests. Violators of these rules were dealt with as mercilessly as the locals were dealt
by the armed forces. Enjoying such a blanket authority from the king made them extremely loyal
to the cause of the King, who was considered a demi-god. Their loyalty had stood the test of
time in the Battle of Safeen and afterwards. These paid mercenaries were let loose like vultures
on areas controlled by Hazrat Ali ra and were allowed to loot, plunder and rape at will. The
orders of Allah and His Prophet (pbuh) meant little to them when compared to the orders of their
King, which were sacrosanct.

The leading loyalists of his armed forces were made up of people like Busar bin Irtiqa, Abu
Sufiaan bin Ghamdi, Samra bin Jundaab and Abdur Rehman bin Khalid. Hazrat Amir
Mauawayia was constantly eyeing areas of Egypt, Hejaz, Yemen and Hamadan which were
under the control of Hazart Ali ra and he let loose his mercenary army to loot and plunder them.
Dispatching his commander Sufiaan Ghamdi to Iraq, he instructed him as follows:

‘Follow the banks of river Firaat and reach Habit. If you find any followers of Ali ra then engage
them, otherwise continue on to Anbar. Raze Anbar and plunder it and continue onwards.

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Remember Sufiaan, that people must dread you and your men. Invite them to our side and if
they resist, kill them all. The destruction of land and wealth is as bad as loss of life.’

Dispatching another military detachment under the command of Abdullah bin Musaadat Anfarari
to Teema in 39 Hijri, he instructed: ‘Whichever hamlet you pass by collect Zakat. If anyone
refuses to pay kill him. Proceed to Mecca and then to Medina and do the same.’ Giving orders
to yet another commander Zahak bin Qais he said, ‘Go through the low lying areas of Daqsa
and all the villagers that you find, who are followers of Ali ra, loot them.’ He did as ordered. As
he went through the areas he would loot and then kill the followers of Hazarat Ali ra. Busar bin
Irtiqa reached Medina and indulged in large scale destruction of property and then stood on the
pulpit used by the Holy Prophet (pbuh) and addressed the gathering and said: ‘If Mauawayia
had not taken my word, I would not leave a single adult alive in this town.’234

In the eyes of this cruel person, the orders of Allah, grace of the Holy Prophet (pbuh) or the
sanctity of the city of Medina had no value; he was a hired assassin who followed his master’s
orders only. If his master had ordered the complete destruction of Mecca and Medina, or the
conversion of mosques into stables, he would have done so without giving it a second thought.
Busar bin Irtiqa killed hundreds of Muslims of Hamadan, took the Muslim women as concubines
and killed innocent children by the dozens.235 These men were paid for killing, looting and
bringing the dismembered heads of the Muslims and present them to the King to receive
rewards and accolades; it mattered least to them if the dismembered head belonged to eminent
companions of the Holy Prophet (pbuh) like Aamar bin Yasir ra.

The victories achieved by the Muslim Kings are given a lot of religious importance and are
looked up to as great accomplishments when they actually disregarded all that Islam advocated
or stood for. They have nothing to be associated with serving the cause or furthering the
interests of Islam other than creating more enemies and helping people to distance from the
religion. These victories in most cases were for personal aggrandizement and collection of
wealth for the use of the King and his associates, where the masses had nothing to gain from.
The princes and princesses used the wealth collected for their personal use and the masses
were not given a penny. For the poor and the downtrodden these conquests only meant death,
destruction and cruelty. There is in fact, no difference between these and the conquests of the
Romans. There would have been a difference only, if the wealth plundered from the enemies
was used for the uplift of the masses and local development, and orders of Allah and His
Prophet (pbuh) were followed. If children were not killed, if women were not raped, if innocent
were not sent to the gallows, if weak, elderly and the injured were not put to the sword, if
property was not destroyed or looted and cornfields and orchards were not annihilated. After the
conquest of Mecca, the Holy Prophet (pbuh) had ordered, “Do not kill or harm anyone except for
those who still insist on fighting you. Peace is ensured for all who submit.”

Hazrat Abu Bakr ra had advised his soldiers in the following words: ‘O’ people stop! I advise you
on ten counts remember them and follow them; don’t be dishonest, do not snatch goods, don’t
be disloyal, do not dismember any one, don’t attack the injured, don’t kill children, the elderly or
women, don’t destroy date and other fruit trees.’

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Hazrat Ali ra advised his troops as follows: ‘Do not commence hostilities till the enemy starts
first. Do not attack an injured person, don’t disrobe anyone, do not cut the ears, nose or hands
of the adversary, do not enter their houses and under no circumastances humiliate the women
even if they resort to taunting or hurling abuses at you.’

All these advices of gallantry and chivalry were dispensed with under the rule of the kings and
soldiers were ordered to loot, plunder and rape at will. Instilling fear and dread in the hearts of
the people was foremost so that all opposition could be quelled by force. In Islamic history the
first dismembered head was that of Hazart Aamar bin Yasir which was paraded in the streets;
ironically his parents were both the first martyrs of Islam. Hazrat Yasir ra and his noble wife
Hazrat Samia ra were both martyred by the Kufar-e-Mecca because they had embraced Islam
and Hazrat Aamar was martyred in the Battle of Safeen where he was fighting alongside Hazrat
Ali ra. His dismembered head was presented in the court of Mauawayia by the soldiers in
expectations of a reward.236

During the regin of Hazrat Mauawayia the dismembered head of Hazrat Umrao bin Al Hamak
was paraded through the bazaars and then deposited in the lap of his wife.237 When the forces
of Mauawayia attacked Egypt, defeated the son of Hazrat Abu Bakr ra, arrested him and killed
him; his corpse was rolled in the skin of a donkey and was put on fire.238 Similarly, during
Mauawayia’s reign Hazrat Abdur Rehman bin Hasaan was buried alive.239 Ibne Zaid had both
the hands and feet of Umrao bin Adyia cut before executing him. He also executed his
daughter.240 If these acts of the Muslims are compared with those of the Romans one finds a
striking resembelence in the mental disposition of the leaders. An example of Roman brutality
during the reign of Emperor Maximin is enumerated by historians as follows: ‘Some of the
unfortunate sufferers he ordered to be swen up in the hides of slaughtered animals, others to be
exposed to wild beasts, others again to be beaten up to death with clubs.’

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 CHAPTER 10

Policy of denounciation

During his reign, Hazrat Amir Mauawayia had adopted the cursing of Hazrat Ali ra publicly, an
integral part of his governance and he was not willing to overlook a lapse in this regard from any
quarter. So much so, that he did not forgive even an eminent and pious companion of the Holy
Prophet (pbuh), Hazrat Hujjar bin Adee for disregarding this order. His hate and dislike for
Hazrat Ali ra and for Bani Hashim was in his blood and had a history. We have, during the
course of this book been able to present the basic reasons for this animosity which resulted
because of repeated defeats at the hands of the Prophet of Islam (pbuh) and Hazrat Ali ra
during the period of ignorance and subsequently after acceptance of Islam by Abu Sufiaan and
his son Mauawayia. Both the father and the son, held Hazrat Ali ra responsible for slaying their
near and dear ones and were all set to avenge their loss. What escaped their attention was the
fact that all the killings that occurred during various battles that they fought with the Muslims
were the direct result of orders of the Holy Prophet (pbuh) who sent Hazrat Ali ra in to fight and
the Holy Prophet (pbuh) did all that he did, in his life as a result of orders that he received from
Allah. Seen in this light it will be understood that the Bani Ummayia who lost their lives at the
hands of Hazrat Ali ra and his companions was on the orders of Allah, and anyone who held a
grudge against those losses actually, in a way, held a grudge against Allah.

In the times of Hazrat Musa (pbuh) and Hazrat Isa (pbuh) there were ‘believers’ and
‘unbelievers’ only; however, in the times of our Holy Prophet (pbuh) another dimension was
added; the ‘Hypocrites’. The identification of this group is determined by the disposition of
believers towards Hazrat Ali ra.241 When Hazrat Mauawayia assumed power, he tried his best to
avenge his earlier defeats and employed all means at his disposal to vilify his enemy; Hazrat Ali
ra. He fought him on the battle field and failed; he killed Hazrat Ali’s ra followers but failed to
reduce their numbers. His desire to defeat Hazrat Ali ra remained a mirage. In the face of such
failures he resorted to the vilification of Hazrat Ali’s ra name in all gatherings and from the
pulpits of the mosques to quench his insatiable thirst for revenge.

The feeling of despondency and helplessness in Mauawayia to rise up mentally, intellectually

and physically to the level of his adversary, becomes clear from the accounts of historians who
state: ‘One day Hazrat Mughira bin Shuaiba came home from an audience with Hazrat
Mauawayia and he looked dejected and forlorn. His son Mutaraf, asked him the reason for is
apparent condition to which Mughira replied, ‘My son, I am coming back after meeting the most
soiled soul and prodigious Kafir. In private, I said to him that Amir-ul-Momineen you have
achieved all that you had wished for. How nice it would be if you could be judicious and fair with
your brothers the Bani Hashim, and be kind to them. You do not have to fear anything from
them as they do not wish you any harm. If you follow my advice your name will go down in
history and you would be remembered fondly.’ To which Mauawayia replied, ‘Sad! What eternal
fame can I expect; when a person from Bani Tameem rose to be the ruler he is today
remembered only as Abu Bakr ra. Then one from the Bani Adee became the ruler, he is
remembered only as Umar ra. But the one from Bani Hashim (referring to the Holy Prophet

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(pbuh)) is remembered five times each day at the top of the voice from each mosque. May Allah
curse you! How can our name or any deed mean anything in the face of such opposition? No, I
will not be kind to them and will never forgive them till all are removed from the face of the
earth.’242

Ummul Momineen Hazrat Salma, while addressing some companions of the Prophet (pbuh)
said, ‘Is it not correct that you curse the Holy Prophet (pbuh) from the pulpits of certain
mosques?’ People asked, ‘How and why do you say such a thing?’ She answered, ‘Is it not
correct that Hazrat Ali ra is cursed as a governmental policy from the pulpits of the mosques? If
that is so, then whosoever curses Hazrat Ali ra, also indirectly curses the Holy Prophet (pbuh),
as I am an eye witness to the love and affection the Holy Prophet (pbuh) had for Hazrat Ali
ra.’243

Refusal of Hazrat Saad bin Abi Waqas to curse Hazrat Ali ra:

On an occasion after Hazrat Mauawayia had come back after performing Hajj he held Hazrat
Saad bin Abi Waqas by his hand and took him inside his house and made him sit next to him. In
the ensuing conversation, he started to malign and abuse Hazrat Ali ra. Hazrat Saad bin Abi
Waqas was distraught and said, ‘You made me to come into your house and made me sit next
to you and now you are cursing Hazrat Ali ra. I swear by my Allah! If I could have had only one
quality or attribute in my person, out of the three, which Hazrat Ali ra had, that would be most
acceptable and sufficient for me. I wish the Holy Prophet (pbuh) had said for me what he said
for Hazrat Ali ra when he arrived at Tabuk that, “Ali ra enjoys the same status in relation to me
which Haroon (pbuh) enjoyed with Musa (pbuh), only there will be no prophet after me.” This
statement in my opinion is full of reverence, respect and love which can not be equated in this
world. I wish he had said the same for me, which he said for Hazrat Ali ra on the day of the
Battle of Khyber when he said, “I will give the standard to an individual who loves Allah and His
Prophet (pbuh) and who is loved by Allah and His Prophet (pbuh).” This statement too, in my
opinion, is full of love, repect and admiration and has no parallel in this world. Finally, I wish that
I was his son-in-law and the father of his illustrious grand children which only Hazrat Ali ra
enjoys. This in my opinion is the grandest honour that anyone can cherish to have in this world.
It would be in order to inform you, that as of today, I promise to never set foot in your house,
again. For me you are a lost person; and he got up and left.’244

Refusal of Sa’asa bin Suha’an:

Hazrat Mauawayia in pursuance of his policies would ensure that his governors or other people
visiting his court would use derogatory language for Hazrat Ali ra. History is replete with such
occurrences. On one occasion a companion of the Holy Prophet (pbuh) Sa’asa bin Suha’an
came to Hazrat Mauawayia who insisted that he should stand on the pulpit and abuse Hazrat Ali
ra. Sa’asa bin Suha’an stood at the pulpit and said, ‘I have been ordered by Hazrat Mauawayia
to stand here and publicly curse Hazrat Ali ra. I have only this to say, may Allah’s curse be on
Mauawayia.’ Hearing this Mauawayia went into fit of rage and physically dragged Sa’asa bin
Suha’an from the pulpit.245

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Mauawayia’s orders to his governors:

When Mauawayia awarded the governorship of Kufa to Mughira he advised him and said, ‘Do
not give up cursing Hazrat Ali ra and ensure that all your subordinates also follow your
example.’ Being true to his benefactor Mughira kept up the propaganda of publicly maligning
Hazrat Ali ra after he had assumed office. He employed one Kaseer bin Shahab for the explicit
purpose and he dutifully continued to curse Hazrat Ali ra from the pulpit of the mosque.246

Likewise, Busar bin Iritqa the governor of Basra while delivering a sermon in a mosque hurled
abuses and curses on Hazrat Ali ra and then stated that I swear upon Allah that all those who
consider me truthful must accept what I am saying and all those who feel otherwise can call me
a liar. A person in the audience, Abu Bakr said, ‘We all know that you are the biggest liar.’ Busar
bin Iritiqa reacted angrily and asked for the man to be strangled into silence but the people
refused.247

While all the subordinate leaders of Mauawayia, in pursuance of his orders, would indulge in
cursing and maligning the name of Hazrat Ali ra and his family, a few stood out. Zaid,
Mauawayia’s step brother, Busar bin Irtiqa, Samra bin Jundaab and Marwan bin Hukum were
persistent, most callous and fearless of Allah and His Prophet (pbuh) in hurling abuses at the
family of the Prophet of Islam (pbuh). Any subordinate commander who refused, or did not do
as told, was removed from office; an example of such a person is Saeed bin Al’aas. Ibne Alseer
writes: ‘Amir Mauawayia appointed Saeed bin Al’aas as the commander of Medina twice, and
both times he was replaced by Marwan bin Hukum. The reason on both occasions was that
Saeed bin Al’aas refused to follow the king’s order of cursing Hazrat Ali ra and his family
members, publicly. Marwan who replaced him, on both occasions was more than happy to
follow the orders in this regard.’248

Imam Ibne Hujjar Maki writes in Tatheer Aljunnan: ‘It is narrated from reliable sources that
Hukum and his lineage were cursed by Allah. When he was appointed as the governor of
Medina he diligently carried out the orders of his benefactor and indulged in cursing, abusing
and using derogatory language for Hazrat Ali ra and his family from the pulpit of the mosque,
and when Saeed bin Al’aas became the governor the cursing ceased. Marwan was appointed a
second time and he again started the castigation of the Prophet’s (pbuh) family. Hazrat Hassan
ra was aware of all that was going on and he would come to the mosque just in time to offer his
prayers and as such avoid listening to all that was been hurled at his father. Noticing this,
Marwan was not content, and he sent an emissary with curses and abuses written on a piece of
paper and had it delivered to Hazrat Ali’s ra doorstep. Amongst many abuses that he wrote it
also included this, ‘To me you are nothing but a mule, which, when asked about its father, states
that my mother is a mare.’ Hazrat Hassan on reading this told the emissary to go back to
Marwan and tell him, ‘By Allah! To abuse you in return for what you have insinuated would
amount to my helping you to lighten the load on you for your sinful utterances. I shall desist and
await the time when we meet again in front of Allah. If you are a liar then remember Allah’s
wrath is unmatchable. My grandfather’s status and position with Allah is lofty and well known
and we can not be equated to mules.’ As the emissary was leaving Hazrat Hussain ra came in
and found out about the contents of what Marwan had sent. He addressed the emissary and

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instructed him to communicate to Marwan his feelings which were, ‘O’ Marwan have you ever
given a thought to your own father and his station in life; there is no comparison between you
and us. You are all cursed personally, by the Holy Prophet (pbuh).’

Shah Abdul Aziz states: ‘Marwan must be chastised for the defamatory and offensive language
that he used for the lineage of the Holy Prophet (pbuh) and all must be weary of him. He must
be flailed for his attitude towards Imam Hassan ra in particular and towards the Prophet’s (pbuh)
lineage in general, and for this callous regard, we must remain on guard from this devil.’249

Historians write: ‘When Amir Mauawayia’s government had been established firmly, some
elderly intellectuals from Bani Ummayia approached him and suggested to him that the public
castigation of Hazrat Ali ra and his family must be stopped. They were of the view that since
Hazrat Ali ra was no longer alive nor was his government, the entire activity did not seem
correct. Mauawayia replied, ‘Till the children grow up and become young people and the young
people become elderly and no one remains who can eulogize Ali ra and his lineage, this
process will continue.’ His policy resulted in people being unable to express their love and
affection for Hazrat Ali ra and his progeny or eulogize their achievements and deeds. Young
children would indulge in abusing Hazrat Ali ra publicly, and the intensity of the propaganda to
malign him did not abate. False stories were attributed and circulated concerning Hazrat Ali ra
with such energy and fanaticism that lies started to acquire the status of truth.’

During the reign of Hazrat Umar bin Abdul Aziz a wealthy Jew was among the invitees to a
gathering which was attended by Bani Ummayia Chieftains and affluent Syrians. During the
course of the evening, the Jew approached Umar bin Abdul Aziz and asked for the hand of his
daughter in marriage. Umar bin Abdul Aziz said, ‘It is not possible for you to marry my daughter
as we are Muslims and you have a different faith.’ The Jew said, ‘How is it then that the Holy
Prophet (pbuh) married his daughter to Hazrat Ali ra?’ Hazrat Umar bin Abdul Aziz said, ‘Hazrat
Ali ra was from amongst the eminent companions and the owner of a spotless, pious and lofty
character.’ The Jew then asked, ‘If that is so, then why do you curse and malign his name and
attribute derogatory stories to him?’ Stunned and taken aback Umar bin Abdul Aziz asked the
others present to furnish the answer. There was no answer from any quarter that came forth
and people remained silent. Umar bin Abdul Aziz then said, ‘No person must utter anything
derogatory concerning Hazart Ali ra.’250

Hazrat Umar bin Abdul Aziz developed respect, liking and affection for Hazrat Ali ra in his own
words as follows: ‘While pursuing studies as a child in Medina from Ubaidullah bin Abdullah bin
Utaba bin Masood, my tutor discovered that I used derogatory words for Hazrat Ali ra. One day I
arrived for my lesson when he was busy saying his prayers so I waited. When he finished he
looked at me and asked, ‘How do you know that Allah after being pleased with the companions
of Badr and companions who vowed allegiance, became angry with them?’ I answered, ‘I have
not heard of such a thing.’ He then said, ‘Why then do you indulge in criticizing and using
abusive words in favor of Hazrat Ali ra?’ I replied, ‘I seek Allah’s forgiveness and promise to you
that in future I shall not do as I have been practicing.’ I said further, ‘In fact my father when he
would deliver a sermon, he would try use bad words for Hazrat Ali ra but he could not, as he
would start strutring and lisping. I asked my father why is it that you deliver the entire sermon

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without any problem till you try belittling Hazrat Ali ra when you become intelligible and
incoherent.’ My father said, ‘So you noticed? Son, if the people sitting around us find how much
we know about Hazrat Ali ra they would all depart and gather around his children.’251 It was at
this point that Hazrat Umar bin Abdul Aziz took a vow that if he ever rose to power he would
stop the practice of cursing Hazrat Ali ra. When he became the Khalifa, he put an immediate
stop to this blatant deviation. However, the discontinuity was short-lived and started again in full
force, after his death.

Maulana Shibli Nomani writes: ‘For ninety years the official policy of Bani Ummayia to curse
Hazrat Ali ra and his children continued unabated from the pulpits of all mosques from Andalus
through Asia Minor till the plains of Sindh. Maximum Hadith’s were compiled during this period
as were those thousands, which were fabricated eulogizing the Bani Ummayia.’252

Abul Hassan Ali bin Muhammad Abi Sheaf Almadni writes in his book Alhadith: ‘After entering
into a contract with Imam Hassan ra, Mauawayia wrote to all his subordinate commanders
stating, ‘I am not responsible, nor will I hold accountable, anyone who decides to curse and
castigate Ali ra and his progeny.’ This led to many a hypocrite to stand at the pulpit of the
mosque and vent his anger and hate for Hazrat Ali ra and his children. Mauawayia further wrote
to all his subordinates and stated: ‘Evidence provided by any follower of Hazrat Ali ra (Shiaa) is
not to be accepted in any court in the territory. Followers of Hazrat Usman ra however, are to be
treated differently and provided all opportunities and respect, particularly those who hold him
dear in their hearts and eulogize him. Such individuals are to be held in high esteem and
brought nearer to the seat of power as is practical and possible. Their stories and version of
events must be penned down and sent to me with the name of the person, his tribe and the
name of his father.’ Resultantly many stories flowed in which were edited and added to, and
published as Hadith by Mauawayia.

Mauawayia left no stone unturned to fabricate stories and concoct incidents which never
occurred and attribute them to Hazrat Ali ra. He wanted to create an aura around Hazrat Ali’s ra
name that people should be repulsed and distance themselves from him. He desired all this
because then only could he and his type of rule become acceptable to the people and Hazrat Ali
ra , who was the champion of equality, justice, freedom, piety, bravery and righteousness would
be marginalized. With his propaganda, which ironically continues till today, he raised enough
dust to obscure the vision of even the clear sighted and people kept drifting into uncertainties
and hypocrisy.

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 CHAPTER 11

Deaths of important people during the reign of Hazrat Mauawayia

The most significant aspect of a one man rule is that it nurtures all those elements who go
beyond the call of duty to be subservient and accommodating to the ruler. The ruler in turn is
blind to the atrocities that his subordinates inflict upon the populace till his ends and desires are
met. However, there remains a down side to this arrangement which makes the subordinates
also prone to similar dispensation that they are so accustomed to deal out to others. The ruler is
visibly disconcerted if he notices a subordinate surfacing in the system through hard work or
honest reputation. If such a person does emerge, he is considered as a threat which must be
removed. This has been the practice since the beginnings of time and exists in all its
manifestations till today, and remains the most important single reason for the dismal conditions
of the Muslims’. In the earlier times such threats were neutralized either by the sword or through
poison. During the reign of Hazrat Mauawayia one finds many incidents where imposing and
important personalities were either administrated poison or put to death by the sword. During
Hazrat Ali’s ra Khilafat, Mauawayia is known to have removed another governor, Hazrat Malik
bin Ashtar, through the use of poison.

Death of Hazrat Malik bin Ashtar:

Historians write that Amir Mauawayia was deeply interested in keeping Egypt under his control
through proxy. When he discovered that Hazrat Malik bin Ashtar’s name was under
consideration as the new governor of Egypt, he was concerned. He was aware that Hazrat
Malik Ashtar would prove to be stricter than Muhammad bin Abi Bakr when he became the
governor. He therefore, sent a message to one of his confidants who was then a revenue officer
in Egypt and said, ‘Malik Ashtar has been appointed the new governor of Egypt. He is an
extremely strict and demanding person. If you can arrange discreetly, for some mishap to befall
him, I promise that till you live, I shall free you from paying any tax.’

The revenue officer accordingly travelled to the port city of Kulzum and awaited the arrival of
Malik bin Ashtar. When the later arrived, the revenue officer welcomed him and extended all
kinds of hospitality to him. He arranged for his accommodation and lodging for his horses and
their feed. He sent food for Malik Ashtar through one of his servants. After the meal, the servant
brought him a glass of honey which he consumed and died.

Meanwhile Mauawayia who was in Syria, was telling the people that Hazrat Ali ra has
dispatched Hazrat Malik Ashtar to Egypt and everyone should now pray to Allah and be on
guard as he was a tough and demanding man. The Syrians accordingly would collectively pray
for some mishap to befall Malik Ashtar. After a few days the person who had administrated the
poison, came to Mauawayia and informed him about Malik Ashtar’s death. To celebrate the
demise of Malik Ashtar, Mauawayia gave a sermon in the mosque and said: ‘Ali ra had two right
hands; one was cut off in Safeen (referring to Aamar ra) and the other has been dismembered
today (referring to Ashtar).253

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Death of Abdur Rehman bin Kalid bin Waleed 46 Hijri:

During the period of Amir Mauawayia’s rule many victories were achieved by the Muslims and
Abdur Rehman bin Khalid figured prominently in them. He was responsible for extending the
boundaries of Mauawayia’s territories and helped establish his clout over the Romans. His
military achievements were recognized by the Syrians, because of which he became popular,
liked and respected by all. His popularity was a source of constant concern to Mauawayia as he
had been told of the rumors floating which named him as Mauawayia’s possible replacement.
Consequently he availed the services of one Ibne Usaal Nasrani to eliminate the potential
threat. He called Ibne Usaal Nasrani and said, ‘If you can put away Abdur Rehman bin Khalid,
discreetly, I will free you from paying any tax for life and appoint you in charge of collection of
Khums.’ Accordingly, Ibne Usaal Nasrani, with the help of another servant, administered poison
in a glass of juice to Abdur Rehman bin Khalid and he died in Hamas.254

Amir Mauawayia rewarded Ibne Usaal Nasrani as promised; he waived off his taxes and
promoted him. However, the son of Abdur Rehman bin Khalid went to Hamas and found out
about the killer whom he put to death by his sword. He was arrested and produced before
Mauawayia who kept him in prison for a few days then set him free after he had paid the blood
money.255

Demise of Hazrat Imam Hassan ra 49 Hijri:

Historians are of the view that after passage of some time of the treaty of peace between Hazrat
Imam Hassan and Mauawayia, the later decided to appoint Yazid as his heir. He desired that all
should owe fealty to Yazid and acknowledge him as the heir apparent, but he was aware that till
Hazrat Imam Hassan ra was alive such a thing would not be possible. He therefore, wanted
Hazrat Imam Hassan ra to be removed from the scene. Inbe Abdulbir writes, ‘Imam Hassan ra
was administrated poison by his wife Juda binte Ashiat, however, another school of thought
believes that she poisoned him on the behest of Mauawayia who had secretly conspired with
her.’256

Historians state that Mauawayia secretly approached Juda binte Ashiat and offered her one
hundred thousand Dirham’s and a promise to marry her to Yazid if she successfully poisoned
her husband Imam Hassan ra. Agreeing to his proposals she accordingly poisoned her
husband. 257 Imam Hajjar bin Maki writes: ‘Yazid paid Juda one hundred thousand Dirham’s to
poison Imam Hassan ra.’258 A similar report is recorded by Maulana Abdulhaq Haqqani who
says: ‘After Hazrat Imam Hassan ra , Mauawayia was the ruler. After him his debauched son
Yazid, rose to power, and being fearful of any opposition from the progeny of the Holy Prophet
(pbuh) who could claim the right to rule, had Imam Hassan’s ra wife Juda administer poison to
him.’259

When Amir Mauawayia was informed about the death of Hazrat Imam Hassan ra he sent for
Hazrat Ibne Abbas who was visiting Syria and condoled with him but could not hide his
happiness. Hazrat Ibne Abbas ra said, ‘Do not be too happy about Imam Hassan ra passing
away; by Allah ! your time is also close.’260

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Hazrat Moqadum ra bin Moda’kirub came to Hazrat Mauawayia who inquired if he had found
about Imam Hassan’s death. Moqadum ra recited the verse (translation): ‘We come into this
world by His will and to Him is our return.’ Mauawayia then asked, ‘Do you consider his death to
be of any special consequence?’ Moqadum said, ‘Why should I not consider it important? The
Holy Prophet (pbuh) had held him in his lap as a child and said, “He is mine and Hussain ra is
Ali’s”.’ A person from Bani Asad who was accompanying Hazrat Moqadum said, ‘Hassan ra was
a flame which Allah has extinguished.’261 Maulana Abdul Shams elaborating on this report
states: ‘Amir Mauawayia failed miserably to fathom the importance of the progeny of the Holy
Prophet (pbuh) and resorted to saying a thing like he did. Hassan ra death was indeed a great
loss and of considerable consequence; only if he knew, and Hazrat Moqadum may be blessed
by Allah for voicing his feelings without any fear. This is one of the qualities of a true believer.
What his companion from Bani Asad said was meant for the ears of Mauawayia and may Allah
hold him to account.’

Similar feelings have been expressed by Maulana Khaleel Ahmed in Bazalmajhoo where he
says: ‘The man from Bani Asad had said what he did, to gain favor with Mauawayia. On hearing
his statement Hazrat Moqadum said to Mauawayia, ‘I shall not leave this place till I say
something as offensive as has been stated by this man, to annoy you as you have displeased
me.’ The Hadith goes further and narrates that Hazrat Moqadum then asked Mauawayia under
oath, ‘If the Holy Prophet (pbuh) had not forbidden the use of jewelry and silk by the men, and
by Allah! Your men folk all indulge in their use and you do not admonish them but elect instead
to berate and chide Hazrat Imam Hassan ra?’

Hazrat Amir Mauawayia’s display of happiness at the demise of Hazrat Imam Hassan ra and his
falling in prostration of thanks to Allah can best be understood by his psychotic disposition and
does not come as a shock. He was behaving keeping in the best traditions of his family. Hazrat
Imam Hassan ra belonged to the Bani Hashim and was the son of Hazrat Ali ra with whom
Mauawayia had a family feud and extreme hatred. Imam Hassan ra on the other hand, since the
agreement with Mauawayia had kept to his word and not given him anything to complain about,
yet Mauawayia broke all his vows and schemed against him.

Hazrat Mauawayia, while not the actual culprit of the crime, is described as an accomplice in the
unnatural death of Hazrat Imam Hassan ra. All the historians are unanimous in their view that
the death of Imam Hassan ra resulted by the use of poison which was administered to him by
his wife Juda binte Ashiat but they have a lot of questions about the behavior of the government
in its aftermath. Considering that this was a case of premeditated murder, no one was arrested,
questioned or any kind of inquiry held. Particularly that Imam Hassan ra was no ordinary
individual; he was the grandson of the Holy Prophet (pbuh), the son of an illustrious father and a
Khalifa. He had himself been a Khalifa and enjoyed the reputation of the finest, most pious and
righteous individuals. History indicates that in the aftermath of his murder, the government of the
time, displayed incompetence which bordered on harboring the criminal and display of glee
which can be construed as if it was a party to the act. Most historians hold Mauawayia
responsible for the murder of Hazrat Imam Hassan ra for the protection that he is known to have
accorded to the culprit.

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Commenting on the demise of Hazrat Imam Hassan ra, Doctor Taha Hussain says: ‘During the
period of Mauawayia’s rule, taking the life of anyone through the use of poison was a common
occurrence. There can be no doubt that Hazrat Imam Hassan ra was administered poison so
that the way could be cleared for his son Yazid, to take over power.’262

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 CHAPTER 12

Amir Mauawayia and Yazid’s Khilafat

When Amir Mauawayia saw that his rule was firmly established and there was no opposition
from any of the territories, he became bold and decided to appoint his son as his heir. His desire
for the ruler ship to remain in the family was the predominant factor and he was prepared to
overlook the debauch character of the heir incumbent. The masses were oppressed enough to
accept everything as fate accompli and there was no one left to stand up for truth and justice.
Continuous false propaganda had made lies into truth and undeniable truths had been brushed
under the carpet as invalid and erroneous beliefs. During his own rule, he, therefore, decided to
invite people to offer fealty to his overly pampered, unethical and depraved son, Yazid.

Yazid was an outstanding living example and owner of a spoiled, impudent and inordinately
contaminated personality. He owned innumerable dogs, indulged in excessive hunting, drank
like a fish and was a self declared poet. His lust for women and pervert behavior were known to
all and were the talk of the town. Allama Ibne Aseer writes: ‘Yazid performed Hajj during the
lifetime of his father and on arrival at Medina partied, where alcohol flowed like water.’263 Allama
Ibne Kaseer states: ‘The most abhorrent attribute of Yazid was his insatiability for alcohol and
his lust for women.’264 Allama Ibne Hajjar Maki writes: ‘Yazid was the owner of a debauch
character who went to the extent of marrying his step mothers, step sisters and step daughters;
drank like there was no tomorrow and was not accustomed to say his prayers.’265

Imam Jalludin Sayuti writes, ‘It is attributed to Hassan Basari ra that there were two individuals
who were seditious during Amir Mauawayia’s rule. The first was Umrao bin Al’aas who during
the Battle of Safeen suggested the raising up of the Holy Qur’an on spears and selected
heretics as the arbitrators; the after affects of which shall last till doomsday. The second was
Mughira bin Shuaiba who was the architect of Amir Mauawayia becoming the governor of Kufa.’
266

Vow of fealty for Yazid and Mughira bin Shuaiba:

Historians write that there came a time when Amir Mauawayia had almost decided to remove
Mughira bin Shuaiba from the governorship of Kufa. Mughira got wind of it and he went to Yazid
and said, ‘I am at a loss to understand why the Amir-ul-Momineen is delaying or is reluctant to
make the people vow allegiance to you now when most of the elderly companions have
departed for their heavenly abodes.’ Yazid mentioned the contents to Amir Mauawayia who sent
for Mughira and enquired if he had said what was communicated to him. Mughira answered, ‘O’
Amir-ul-Momineen you are a witness to the confusion that arose after the murder of Usman ra
and the blood letting that occurred. It would be better if you would, during your own lifetime ask
people to accept and offer allegiance to Yazid so that transfer of power cab be affected
smoothly if anything were to happen to you.’ Mauawayia asked, ‘Who is prepared to take
responsibility for such an undertaking?’ Mughira answered, ‘I take responsibility for Kufa while
Zaid can do the same for Basra. Beyond this, we should not expect any opposition.’ Amir
Mauawayia then said, ‘You go back to your territory and initiate the proceedings, but talk initially

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to only those who you know are not likely to object.’ Mughira then left and rejoined his friends
who inquired about what had transpired and he said, ‘I have made Amir Mauawayia to take a
step into quicksand where he will be stuck till the Day of Judgment.’267

Mughira returned to Kufa and started scheming. He paid thirty thousand Dirham’s to a group of
ten to twelve people from the Bani Ummayia and dispatched them under the leadership of his
son Musa bin Mughira to Amir Mauawayia for the purpose of offering fealty to Yazid. Mauawayia
took Musa bin Mughira to a separate room and asked, ‘How much did you father pay for them to
buy their religion and loyalties?’ Musa replied, ‘Thirty thousand.’ Amir Mauawayia then said, ‘In
that case their beliefs are light and not expensive.’268

After this Mauawayia wrote to his brother Zaid, about offering allegiance to Yazid who advised,
keeping in mind the loose life style of Yazid, not to expedite matters. Soon after this Zaid died;
now Mauawayia did not have either of the two; Mughira or Zaid. He was alone, but both Zaid
and Mughira had paved the way for the people to vow allegiance to Yazid. Considering his own
age and health, Mauawayia wrote letters to his subordinates to send delegations from their
respective areas to offer allegiance to Yazid.269 No sooner the word reached the commanders
they set in motion the age old propaganda machine in motion. The pulpits of the mosques
started to eulogize the fine qualities of Yazid and the Bait-ul-Maal’s were opened up and
indiscreet amounts were channelized to help people get convinced about the attributes of the
incumbent Khalifa. State funds were shamelessly utilized for personal ends, Mauawayia sent
one hundred thousand Dirham’s to Abdullah bin Umar who accepted them; but when the matter
of offering fealty to Yazid was raised with him he remarked, ‘I see; this is what the money is
meant to achieve. I must say that my religion and belief have become cheap!’ He then refused
the offer of the bribe.270

Marwan bin Hukum’s sermon:

Amir Mauawayia wrote to Marwan bin Hukum, the governor of Medina, to convince the people
to offer allegiance to Yazid. Accordingly, Marwan bin Hukum addressed the people of Medina
from the pulpit of the Masjid-e-Nabwee and said: ‘The Amir-ul-Momineen has left no stone
unturned in his effort to find a suitable replacement of himself and in this context has decided to
appoint his son Yazid as his successor. It is the best decision that Allah has made to descend in
his mind. It does not come as a surprise because in the past Abu Bakr and Umar too had
appointed successors.’ Hazrat Abdur Rehman bin Abi Bakr who was in the audience got and
said, ‘Marwan, you and Mauawayia both, are the biggest liars. You have never meant any good
to the followers of Muhammad (saw) and wish to build your personal empire where one dies and
he is replaced by hi son. This is not from the practices of Abu Bakr ra and Umar ra as they did
not appoint any one as the next Khalifa out of their descendents.’ Marwan said, ‘Get hold of this
man! He is the person for whom Allah says in the Holy Qur’an (translation): But (there is one)
who says to his parents, ‘Fie on you! (Sura Al-Ahqaf 46-17).’ Hazrat Abdur Rehman Bin Abi
Bakr ran and took shelter in the house of Ummul Momineen Hazrat Ayesha ra. When she
discovered the reason she was very angry and said in a loud voice, ‘He is a liar. Marwan utters
mistaken and false interpretation. By Allah! This was revealed for such and such. However, the
Holy Prophet (pbuh) had duly cursed Marwan’s father when Marwan was still not born.’271 There

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were some pious and righteous individuals like Imam Hassan ra, Abdullah bin Umar ra and Ibne
Zubair ra present in the gathering at Medina, who refused to offer allegiance to Yazid.

Hazrat Mauawayia’s court and divergent views:

In contrast, the atmosphere prevalent in Damascus was entirely different. People willing to sell
their beliefs and souls for an appropriate price, were pouring in constantly for far and wide, to
offer fealty to Yazid. When they had all gathered in the court of Amir Mauawayia, he took one of
his Hench-men Zahaq bin Qais into confidence and instructed him about the proceedings. He
told him that first, he would address them personally and when he had finished, you should
propose that all offer fealty to Yazid, and in the process you should encourage me also, that
your act was the most befitting given the circumstances. Accordingly when Amir Mauawayia
started his address, he first dwelt upon the orders of Allah concerning the rights of all human
beings and then progressed to enumerate the fine points of Yazid’s personality. He spoke about
his political acumen and his understanding of state administration before suggesting his name
as the heir incumbent. As per plan, then Zahaq bin Qais took over the proceedings and started
eulogizing Yazid for the fine gentleman that he was, in his opinion and the most appropriate
choice for the heir-ship of such an illustrious father. He then proposed that all present offer
allegiance to Yazid and accept him as the next Khalifa under whose able guidance they could
all lead their lives.272 Another person present, not willing to be left behind, stood up and said,
‘(indicating Mauawayia) He is the Amir-ul-Momineen and after him (pointing towards Yazid) he
will be the Amir-ul-Momineen, and if any one has different thoughts on the subject then this
(indicating his sword) will have the final say.’ On hearing this, Mauawayia quickly interjected and
said, ‘You please take your seat! You are Saeed-ul-Khutabaa (the chief of the writers).’273

Subsequently Mauawayia asked a very pious, noble and elderly companion of the Holy Prophet
(pbuh) Hazrat Ahnaaf bin Qais to offer fealty to Yazid on which the later remarked, ‘If we speak
the truth then we fear you, but if we lie then we fear Allah. Amir-ul-Momineen you are well aware
of the doings of Yazid throughout the day specially the evenings; if you consider him fit to lead
the Ummah then do not seek consultations’ with anyone and if you feel that he is different than
what you would want us all to believe, then fearing for your hereafter, do not leave us in his
hands. The final decision rests with you; for us it is only to listen and obey.’274

The statement of Hazrat Ahnaff bin Qais ra to Amir Mauawayia invites one to contemplate the
draconian conditions prevalent in those days. Here he was, a senior companion and an
honorable chief of a tribe, and he was scared to say what he believed was the truth; how would
then the general masses fare, can well be imagined. The people had few choices in life. They
were not encouraged to use their minds to weigh the pros and cons of any situation but to hear
and obey. As far as the court of Mauawayia was concerned there none present there who could
come close to the caliber of Hazrat Ahnaff bin Qais. Practically all were greedy sycophants and
flatterers who had the most degraded intellect and their souls were sold to the devil. Years of
propagation of lies as truth, had effectively disorientated all, and there were hardly any left who
could discern between the two with any certainty. To prove what has been stated one just has to
look at what a Pagan Syrian had to comment on what Hazrat Anhaff bin Qais said; ‘We do not
understand what nonsense this person is saying. All we understand is, what we have been told

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by the Amir-ul-Momineen and that is what we will follow. If any one differs then we have our
swords and they have theirs.’275 Those were the days when fear, drawn swords, money,
positions and recommendations of others could literally cause anything to happen that one
wished or desired. Many people joined in with Mauawayia and willingly accepted the heir
incumbent and vowed allegiance to Yazid.

Hazrat Mauawayia and people of Hejaz:

The maximum opposition that Amir Mauawayia expected with regard to the vow of allegiance to
Yazid was from the people of Hejaz because this area was home to the maximum elderly
religious leaders. Their views on the subject would have the finality of purpose when and if the
case came up for enforcement. Keeping the importance of this in mind Amir Mauawayia decided
to undertake a journey accompanied by one thousand fully armed riders to Hejaz. As he
approached the outskirts of Medina he met Hazrat Imam Hassan ra and addressing him,
insolently said, ‘Why must not I salute the sacrificial camel whose blood is shortly to be shed?’
Imam Hassan ra replied, ‘Get a hold of yourself. Such talk does not impress me one bit.’
Mauawayia answered, ‘You deserve worse than this.’ Later, he spotted Abdullah bin Zubair and
he said, ‘O’ you cunning iguana of the low lands may you never be satisfied in life and the time
is near when you will be held by you tail and beaten to death. Get lost from my sight.’ Futher on
Mauawayia saw Hazrat Abdur Rehman ra bin Abi Bakr and said, ‘O’ you senile old man, have
you los your mind?’276 He then ordered for the mule that Hazrat Abdur Rehman was riding be
whipped. He dealt in a similar fashion with Ibne Umar.

All proceeded to Medina and entered the city. What they saw subsequently in the treatment
meted out to the city dwellers at the hands of Mauawayia forced them to leave the city for
Mecca. After these people had departed, Mauawayia started lecturing the people about Yazid
and said: ‘As far as intelligence, goodness and status is concerned who is that can compare
with him?’277

When Ummul Momineen Hazrat Ayesha ra found out about the conduct of Amir Mauawayia she
was distraught and sad, particularly with his statement where he said, ‘If these people do no
vow allegiance to Yazid then I will kill them.’278 Later when she met Mauawayia she said to him,
‘You have already killed one of my brothers and today in Medina you have been threatening
Hazrat Abdur Rehman bin Abi Bakr and using harsh language with him. You have also tried to
scare Abdullah bin Umar and Abdullah bin Zubair in a similar fashion. You belong to the same
lot who were granted amnesty by the Holy Prophet (pbuh) after the victory of Mecca; those
condemned to death do not deserve to interfere in the matter of Khilafat.’279

In this outburst of Hazrat Ayesha ra, as much as the heir-ship of Yazid has been questioned,
serious doubts have been expressed about Mauawayia’s own eligibility to be the Khalifa, as he
was from those who were granted amnesty after been condemned to death. Hazrat Shah
Muhammad Dehelvi writes: ‘Those people who vowed allegiance to Hazrat Ali ra are better than
those who did not. What business did Mauawayia have in the assembly when he was a
condemned man as he had no right to Khilafat because his father was a commander in the
Battle of Ahza’ab (battle of the trench) of the forces of Kufaar.280

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Hazrat Amir Mauawayia in Mecca:

After scaring the people of Medina into submission concerning their offering allegiance to Yazid,
Amir Mauawayia left for Mecca. The four persons, who had left, when Mauawayia had arrived in
Medina, were also present in Mecca. Amir Mauawayia had the four called out of town where he
received them with a civil attitude and then entered the city in their company. Later he called
each of them separately and put to them the question of offering allegiance to Yazid and said,
‘He is you brother, he is the son of your paternal uncle, he will not do any thing without
consulting you, just accept him as the Khalifa, he will be a Khalifa only in name and will manage
the government as you gentlemen desire.’ Hazrat Abdullah bin Zubair said, ‘You have to adopt
one of three precedence’s that we have. Either you do as our Prophet (pbuh) did, and let people
elect their Khalifa as they did with Abu Bakr ra or you do what Abu Bakr did when he appointed
Umar ra as his successor when he was not related to him from any quarter or else appoint an
assembly of six people who should not be related to you to decide the successor, as Hazrat
Umar ra did.’ However, Amir Mauawayia did not consider the example of the Holy prophet
(pbuh) to be worth emulating or those set by Hazrat Abu Bakr ra and Hazrat Umar ra. In his
royal mood set, he wanted to impose whosoever he wished as his successor and he thus
violated all that Islam had been trying to introduce to the ignorant people of the time.

Addressing the four people he started in a very kingly tone and said, ‘Now I swear on Allah and
tell you that if you utter one word in response to what I say, then you will be not in a position to
utter another word, because the sword would have already dealt what it is meant to deal.’
Historians report that Mauawayia summoned his commander and ordered him, ‘Assign two men
each for these four, with drawn swords; if any word of denial or acceptance comes out of
anyone’s mouth, they must slay him.’

Then he took the four with him to the Masjid-al-Haram and announced: ‘These are the leaders
of the Muslims and are the best men. They have accepted Yazid as my successor and have
vowed allegiance to him. Now all of you can too offer fealty to Yazid;281 and the majority of
people did.

Hazrat Mauawayia while in Mecca in general and in the Masjid-e-Haram in particular used
coercive and wicked tactics to subvert the minds of the Muslims and intimidated them into
offering allegiance to Yazid. The respect for the sanctity of the two places, as enumerated in the
Holy Qur’an at several places, was blatantly violated and transgressed by Mauawayia for the
satisfaction of an individuals lust for power, and has no parallel in history. Mauawayia’s belief in
Islam and its Holy Book can be judged best, if one studies his acts in the light of the following
few Ayats of the Holy Qur’an: (translation):2-125 states: ‘Remember We made the House a
place of assembly for men and a place of safety; and take ye the Station of Abraham as a place
of prayer; and We covenanted with Abraham and Isma’il, that they should sanctify My House for
those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in
prayer).’ 3-97 states: ‘In it are Signs Manifest; the Station of Abraham; whoever enters it attains
security;’

The entire life of Hazrat Mauawayia was centered on political machinations and scant respect
was paid to the injunctions of the Holy Qur’an. He believed in and practiced coercion through

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fear, bribes and outright killing to achieve his nefarious ends. Around the Masjid-e-Haram where
it is explicitly forbidden to indulge in violence, coercion, fighting, hunting or even breaking the
bow of a tree, he used drawn swords to subvert people into submission. In the face of such
ignominious behavior were those pious and righteous personalities who did not allow any harm
to come to the sanctity of the Holy Sites and kept quiet. These people valued the sanctity of the
House more than the safety of their lives and their remaining quiet must never be considered as
submission or agreement with the debase desires of Mauawayia. It was done to avoid any
confrontation in a place where fighting and violence is prohibited by no one else, but Allah. Any
word uttered by them in the face of the orders issued by Mauawayia to his men would have
caused them to slay them in the precincts of the Holy Mosque, in violation of the Holy Qur’an,
because for them the orders of their despot were more meaningful than the orders of Allah.

If Mauawayia and his men had the slightest of respect for the orders of Allah, they would never
have entered the Holy Mosque with drawn swords. The statement of Mauawayia when he said,
‘These are the leaders of the Muslims and the best men and nothing happens without consulting
them’, is also arguable. The initial part where they are described as the leaders of the Muslims
and the best men, is true in its entirety, however, to sate that everything that happens is with
their consultation, is a misleading and loaded statement. The public cursing and maligning of
Hazrat Ali ra, could not have had had the permission or connivance of Hazrat Imam Hassan ra
or Hazrat Abdur Rehman bin Abi Bakr. The misuse of the funds of the Bait-ul-Maal which was
practiced with impunity during Mauawayia’s time too could not have had the sanction of these
people. Finally the blatant and brazen lie that they had accepted Yazid as the heir speaks
volumes about Mauawayia’s degenerated mindset, which was debunked by the four when they
stepped outside the Haram and stated, ‘We have not vowed fealty to Yazid’282

The statement of the four individuals is further strengthened and corroborated by the fact that
subsequently Yazid insisted upon Hazrat Imam Hassan ra and others to offer fealty to him after
the death of Mauawayia. If they had vowed allegiance in his presence to Yazid, as projected by
Mauawayia, then why should have Yazid insisted later that they offer fealty to him? History is a
witness that none of the people involved ever stated that they accept Yazid as the heir
apparent. The announcement by Mauawayia stating that they had vowed allegiance was a
political move similar to his forging a letter on behalf of Hazrat Qais bin Saad which stated that
Hazrat Qais had decided to join Mauawayia against Hazrat Ali ra. Hazrat Qais joining
Mauawayia ids out of the question as the former associated the later as the companion of
Satan, a child of misled parents and a devil incarnate himself.283However, he did succeed by
the forged letter, to cause some misunderstanding, which resulted in Hazrat Qais’s removal
from governor-ship.

Ibne Hajjar Maki while commenting on Yazid being declared as an heir says: ‘Mauawayia’s
declaration of Yazid as his successor was purely the result of love and affection for his son
which blinded him to the realities of his character, which to others was visible as the sun in the
sky. Allah may forgive him but to follow him is not correct and whosoever does will fall on his
face in Hell.’284

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The story of the heir-ship of Yazid does not finish here as in Egypt too, the campaign was in full
swing to attract people to the Bani Ummayia’s way of thinking. Mauawayia wrote to the governor
of Egypt, Mus’lima and asked him to garner support for Yazid and convince people to offer
allegiance to him. According to the orders received Mus’lima started taking the oath of people
on behalf of Yazid. There were no objections except from Hazrat Abdullah bin Umrao bin Al’aas
who was the illustrious son of the victor of Egypt Umrao bin Al’aas, and was attributed to
possess more intelligence and understanding of the religion compared to his father, who
refused. Mus’lima on hearing this announced, ‘Who is prepared to correct Abdullah?’ It is said
that A’bus bin Saeed got up and said, ‘I volunteer to undertake this job.’ He then proceeded to
the residence of Hazrat Abdullah bin Umrao accompanied by a contingent of police and
surrounded his house. He then sent a message to Hazrat Abdullah and asked him to offer fealty
to Yazid who refused again. Historians narrate the later events as follows: ‘On his refusal again,
A'bus ordered his men to gather firewood and pile it up against the building housing Hazrat
Abdullah. When it became evident that he was prepared to burn the house with the inmates
inside Hazrat Abdullah had no choice but to come out and repeat after A’bus whatever he
wanted. An illiterate and ignorant man made an honorable and educated man submit for fear of
being burned alive and this was his biggest achievement in life. The ignoble, illiterate and
ignorant A’bus was awarded the control of the lives, honor and goods of the Muslims.’285

Ustad Muhammad Ghazaal writing in his book ‘Islam and Political Dictatorship’ writes: ‘The self
assurance and independence of Kings is disliked by Allah, His Prophet (pbuh) and the people; it
is a fact, that all kings in history have had the same thought process. All the well wishers of
these kings may shower any amount of love and affection on them yet they cannot overcome
their latent desire for pomposity.’ Using the same Machiavelli politics Mauawayia got hold of the
governance and changed Khilafat into Kingship and the Islamic Ummah into a kingdom and
appointed his progeny as his successor.286 Mauawayia was blinded by his latent desires and his
love for his son Yazid, which made him view life through a clouded prism and he appointed the
most unbelieveing and non religious person as his successor. 287In a gathering Hazrat Saasaa
ra commented to Hazrat Ali ra, ‘Mauawayia has sold his soul to the devil and purchased this
world for the hereafter.’288

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 CHAPTER 13

Hazrat Mauawayia and the supporters of Hazrat Ali ra:

During the reign of Hazrat Mauawayia, Hazrat Adee bin Hatim went to see him. In a
conversational tone Mauawayia asked, ‘How are your sons?’ Adee bin Hatim replied, ‘They
were slain while supporting and fighting for Ali ra.’ Mauawayia then said, ‘Ali ra was not fair with
you, because you lost your sons while his own live.’ Adee bin Hatim said, ‘What is fairness? I
was not fair to Ali ra; he was martyred while I still live.’ Mauawayia then said, ‘One drop of blood
of Usman ra still remains and it can be washed off only, by the blood of a respectable Yemeni
(referring to Hazrat Adee bin Hatim).’289 Ignoring the veiled threat, Hazrat Adee replied
spontaneously, ‘I swear upon Allah our creator! The heart that we dislike you with still exists in
our chests and the swords that we used to fight you are still available; if you advance one finger
length towards us we shall climb a hands length over you. To have ones throat slit or his head
dismembered is an easy thing for the follower of Ali ra but we are not prepared to hear any word
against him. Give the sword to your lackey, and ask him to cut off my head.’ Hearing this
Mauawayia addressed the other people present and said, ‘These are profound words. People
write them down.’290 Mauawayia’s sister who was listening to the conversation asked, ‘Who is
this man who is threatening you?’ Mauawayia replied, ‘He is a man whose anger can repel and
dislodge one hundred thousand opponents before they can even find out what irks him.’291

Hazrat Jariaa bin Qadaama Saadee:

One day Amir Mauawayia said to Jariaa bin Qadaama Sadee, ‘You are carrying out propaganda
on behalf of Hazrat Ali ra and are fanning a fire which will eventually consume entire Arabia and
the streets and roads will be full of blood.’ Jariaa replied, ‘O’ Mauawayia stay off the back of
Hazrat Ali ra. Ever since we started to display our affection for him he has been most
accomaodating and has never uttered a harmful word and has always advanced sound,
pertinient and valuable advice. We shall never ever let him down.’ Mauawayia then said, ‘Alas!
You have always been a source of concern for your family. No wonder they named you Jariaa
(Arabic ‘concubine’).’ Jariaa replied, ‘O’ Mauawayia you too have not been easy and helpful to
your family and they named you Mauawayia (in certain areas of Arabia it equals to ‘a stray dogs
bark’).’ Mauawayia then said, ‘May Allah curse your mother who gave birth to a person like you.’
Jariaa replied, ‘May Allah keep my mother in His safety. She has produced a son like me who
has already taken on hypocrites like you in wars like Safeen.’ Mauawayia then said, ‘Are you
threatening me?’ Jariaa replied, ‘It is you who is trying to threaten us into submission. You have
forcefully occupied the mantle of rule and you have not conquered our hearts. If you guard our
interests and take care of the people we will be faithful, but if you have any other ideas then we
too are ready.’292

Hazrat Aqeel bin Talib ra:

Hazrat Aqeel was the elder brother of Hazrat Ali ra. During one of his visits to Mauawayia he
was asked by Mauawayia, ‘What state have you left your brother in and what state do you find

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me in?’ Hazrat Aqeel ra answered, ‘I have left Ali ra in a state where he is close and loved by
Allah and His Prophet (pbuh) and find you in a condition that Allah and His Rasool (pbuh) detest
and abhor.’ Perturbed by the answer, Mauawayia kept silent and asked his followers to take
good care of Hazrat Aqeel and lodge him in the finest palace. The following morning he
presented Hazrat Aqeel a large sum of money and then again posed the same question, to
which Hazrat Aqeel answered, ‘I have left Ali ra in a state which is, and will always be better
than your state for himself however, for me, it is you who is proving to be better.’293

Hazrat Qais bin Saad Ansari:

Hazrat Qais bin Saad Ansari was from amongst the staunch supporters and followers of Hazrat
Ali ra. One day Mauawayia said to him, ‘I swear upon Allah! I do not wish the hostilities to cease
between me and Ali ra, so that you can live longer.’ Hazrat Qais answered, ‘I too swear upon
Allah and wish that the hostilities never cease so that I can ensure that you are ever addressed
as the ‘Amir-ul-Momineen’.’294

When Hazrat Qais bin Saad arrived in the company of group of Ansar’s after the demise of
Hazrat Ali ra, Mauawayia addressed him as follows: ‘O’ Ansar’s there were few of you on my
side and more in the opposite camp which blunted my attacks on the day of Safeen. I witnessed
many of my followers being put to death by your spears and arrows, but when Allah corrected
what you were out to distort, you now desire that I adhere to the testament of the Holy Prophet
(pbuh). Alas! Even the indigent does not accept treachery.’ Qais ra replied, ‘As far as our enmity
with you is concerned, you could have avoided it by your acts. Concerning your farcical
approach of matters you must know that truth always prevails. Regarding the straightening of
things it occurred against our attachment and devotion; and as far as Safeen is concerned we
were faithful to him, as we are faithful to our Allah. Regarding the testament of the Holy Prophet
(pbuh) remember if one has a slight amount of faith he will accommodate his desires. Finally
your assumption that the indigent cannot tolerate treachery, then you must remember, that only
Allah will stop you in your tracks.’ On hearing this Mauawayia said, ‘State, what are your
demands?’295

After the peace pact with Hazrat imam Hassan ra, Amir Mauawayia affixed his official stamp on
a blank sheet and sent it to Qais with the undertaking that whatever conditions were written he
would honour them. Umrao bin Al’aas however, advised Mauawayia not to send the blank paper
to them and suggested to fight them istead. Mauawayia said, ‘No, we can not kill them till we
loose a similar number of Syrians. I shall not fight Qais till the time I am certain that I am
assured of victory. After that he accepted the conditions they had enumerated.296

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