The Role of Aisha in the History of Islam (volume 3)

Anecdotes in the Life of 'a'ishah

May God bless 'Ali who was always with God. 'A'ishah Although 'A'ishah was in her life always involved with various events and difficulties, yet she was not heedless of wit and humor in view of her delicate mind and subtlety. Some incidents are narrated about her in this connection in books of history.

Ibn 'Abd Rabbih writes in his famous book of al-'Iqd al-farid: One day Imam al-Hasan ibn 'Ali visited Mu'awiyah when 'Abd Allah ibn az-Zubayr and Abu Sa'id, son of 'Aqil, were present there. When Imam al-Hasan sat down, Mu'awiyah asked: "Abu Muhammad! Which of them was senior, 'Ali or az-Zubayr?" The Imam said: "They were both almost of the same age, but 'Ali was regarded as az-Zubayr's senior."

'Abd Allah, son of az-Zubayr, began to speak and said: "And May God blesses az-Zubayr!"317 Imam al-Hasan only smiled, since he was above such superficialities and was aware of Mu'awiyah's mischievous intention. But Abu Sa'id, son of 'Aqil, could not control his anger, and said: "Stop speaking about 'Ali and az-Zubayr. 'Ali invited the people to something in which he was a leader and Imam, whereas az-Zubayr invited the people to something the leadership of which was held by a woman! Then the two sides faced each other and the flame of war of kindled, and both groups prepared themselves for combat. But az-Zubayr took to his heels and fled from the field of battle before the victory of right and before his submission to right and before wrong was vanquished and before he could abandon it. Then a man seized him, who was much shorter than az-Zubayr, and cut off his head and carries away his clothes, and brought his severed head to the Imam as a souvenir.

But Imam 'Ali, as usual served under the Prophet of God and was the vanguard of the army on that day. Therefore, may God bless 'Ali, not az-

317. With this remark 'Abd Allah implied that 'Ali would not be blessed by God! Zubayr?" 'Abd Allah ibn az-Zubayr said: "By God! If anyone else but you had uttered such words, I would have known what to do with him!" The son of 'Aqil said: "The person towards whom you committed this insolence, nobly turned away from you and your words, and thus I was compelled to speak for him."

This incident was reported to 'A'ishah. One day when Abu Sa'id was passing by her house, she shouted to him and said: "You squint-eyed devil! Are you the man who spoke their biting words to my sister's son?" Abu Sa'id looked round and saw no one. So he shouted: "The devil sees you, but you cannot see him." 'A'ishah laughed on hearing these words and said: "May God bless your father! How sharp and biting your tongue is!"318 The above incident shows that Mu'awiyah's intention was to produce a clash between Imam al-Hasan and 'Abd Allah ibn az-Zubayr and cause hostility. This was a policy he constantly adopted towards the Quraysh chiefs, and roused one group against another.

In the above incident 'Abd Allah was unconsciously caught in the webs of Mu'awiyah cunning and followed the course envisaged by Mu'awiyah, while Imam al-Hasan, who was acquainted well with the character of Mu'awiyah, safely escaped from his trap. The role of 'A'ishah, too, in this incident was in accordance with what she did all her life, namely to support her kith and kin, and oppose their enemies. Another anecdote in her life is a story narrated by Ahmad ibn Hanbal in his book of Musnad. He writes: 'Ammar ibn Yasir accompanied by Malik al- Ashtar went to 'A'ishah's house and asked for admission. When they entered, 'Ammar said: "O mother!" 'A'ishah said: "But I am not your mother!" 'Ammar said: "But you are, even though you dislike it."319 'A'ishah asked: "Who is the man with you?"

'Ammar said: "al-Ashtar." 'A'ishah turned to him and said: "Was it you who wanted to kill my sister's son?" al-Ashtar said: "Yes, he wanted to kill me, and so I desired his death." 'A'ishah said: "If you had killed him you would never have received salvation; for, I have heard the Prophet say: 'Killing a Muslim is not permissible except in one of the three following cases: if he has killed someone, and he is killed, or a married man who commits adultery, or a man becomes an apostate after embracing Islam.' "320 Here 'A'ishah should have been asked: "O mother of the faithful! Why did 318. al-'Iqd al-farid 4/14-15, and Description of Nahj 3/7.

319. Even if the narration is true, it means that Muslim men cannot marry 'A'ishah!

320.Musnad of Ahmad 6/205.

you not remind your sister's son, 'Abd Allah ibn az-Zubayr, of the Prophet's words? Was he not eager to kill such a Muslim as al-Ashtar? Was the consideration about the death of a Muslim confined only to the person of 'Abd Allah, and was the verdict not applicable to thousands of Muslims who had innocently been killed in that fearful battle in the way of whim and fancy? Had their blood no worth in the eye of God and Islam?" Another anecdote mentioned in history about 'A'ishah's life is a story narrated by Ibn 'Abd Rabbih in al-'Iqd al-farid. He says: After the battle of al- Jamal, one day Umm Ufa al-'Abdiyah of the 'Abd al-Qays tribe many hundred famous men of which such as Hakim ibn Jabalah had been killed by 'A'ishah's army, visited 'A'ishah and said to her: "O mother of the faithful! What do you say about a mother who kills her small offspring?" 'A'ishah said: "She must receive the fire of hell." Umm Ufa asked: "What do say about a mother who kills twenty thousand grown-up sons of hers?" 'A'ishah shouted: "Throw out this enemy of God!"321

How hard was this reproach for 'A'ishah to hear! The event of the battle of al-Jamal and its greatness and fearfulness weighed like a heavy mountain on her mind, and during the rest of her life it had not lost its effect.

We have already mentioned her deep regret and penitence about participating in that war, and our subsequent reference to this matter may depict the same kind of repentance. Ibn 'Abd Rabbih quotes a remark of 'A'ishah about this matter in his book of al-'Iqd al-farid. She has said: "A spindle in the hand of women is better and nobler than a spear in the hand of fighters in the way of God."322 The effect of the battle of al-Jamal on the mind and spirit of 'A'ishah was as painful as it was exhilarating for the Umayyad party, so that they spoke of it every day and gloried in mentioning its details.

Ibn 'Abd Rabbih writes: "Yazid ibn Munyah went to Mu'awiyah from Basra to ash-Sham. He was a brother of Ya'la ibn Munayh, a chief of Basra and a commander in the battle of al-Jamal, and the original owner of 'A'ishah's camel. She rode it and directed the combat from there. Ya'la also had some kinship with Mu'awiyah, for his daughter was the wife of 'Utbah ibn Abi Sufyan, brother of Mu'awiyah. When Yazid ibn Munayh set by Mu'awiyah, he began complaining of his debts, and requested Mu'awiyah to help him out of his difficulties. Mu'awiyah said to Ka'b: "Give him thirty thousand dinars!" When he rose to go out, Mu'awiyah said again: "Add to it another thirty 321. al-'Iqd al-farid on the termination of the battle of al-Jamal, and 'Uyun al-akhbar 1/202.

322. al-'Iqd al-farid 2/455.

thousand for the sake of the day of al-Jamal."323 One day 'Amr ibn al-'As in his conversation with 'A'ishah said: "I wish you were killed on the day of al-Jamal?" 'A'ishah said: "Why, you old villain?" 'Amr ibn al-'As answered: "Then you would have died fittingly and gone to heaven, and we could have used your death as the best excuse for pounding the Alawite front."324

Books of history narrate another encounter of 'Amr ibn al-'As with 'A'ishah, namely that, one day in 'A'ishah's presence the talk led to the death of Dhu ath-Thadiyah at the hand of Imam 'Ali. The narrator says: 'A'ishah said to me: "If you visit Kufah bring me a letter of testimony from the people who have witnessed this scene." I went to Kufah and I chose ten people from each group and collected their testimony in a letter and took it to Medina for 'A'ishah. When she saw it, she said: "May God damn 'Amr ibn al-'As! He claimed that I have killed Dhu ath-Thadiyah in Egypt."325

After narrating this story, Ibn Kathir adds: Then 'A'ishah bent her head and wept bitterly. After she stopped crying and calmed down, she said: "May God bless 'Ali! He was always with God. What occurred between me and him, was what often occurs between women and their husbands' family."326 But as to why 'Amr ibn al-'As had made such a false claim and intended to attribute the death of Dhu ath-Thadiyah to himself, a reference to the narrations of the Prophet clarifies the matter: Writers of tradition and historians have quoted narrations from the Prophet in reproach of Dhu ath-Thadiyah and in praise of his killer. In this way 'Amr ibn al-'As intended to show the conformity of his own praise with that of the Prophet.

Here the survey of 'A'ishah's life comes to an end, and we return to the life of Mu'awiyah in order to discover the motives for and factors of the fabrication of traditions and narrations of that period, and find out the great role of 'A'ishah in this process. For, all our discussions and efforts are intended to recognize the traditions, which are falsely attributed to the Prophet in order to invert Islam. Therefore, without such an analysis those lies cannot be distinguished and criticized.

323. al-'Iqd al-farid 1/299 and 2/68 second edition, Egypt.

324. al-Kamil of al-Mubarrad 151, printed Leaden.

325. al-Mustadrak 4/13, and Siyar al-a'lam an-nubala' 2/141, and Ibn Kathir 8/303.

326. The reader who has patiently read the whole of this book may ask: How can we account so easily for all the hostility of 'A'ishah towards the Prophet's household and Imam 'Ali? Is it reasonable to consider the death of twenty thousand Muslims due to family differences? Is such an explanation adequate for such acts as her prostration before God thanking Him for 'Ali's tragic martyrdom, her avoidance of his sons, her co-operation with the enemies of God and the Prophet and the Qur'an, (meaning with the Umayyads) and her fabrication of traditions in their favour? Never!

Part Six : Fabrication of tradition and tradition-makers A brief glance at the life of Mu'awiyah

A summary of previous discussions

In pagan times the Umayyads showed envy to the Banu Hashim. During the pagan times Umayyah and his descendants were deeply envious of the greatness and headship of Hashim and his descendants, and this jealousy produced many unpleasant results. But before the advent of Islam the opposi- tion and hostility of the Umayyads were not so hard and acute. Time passed and the grandson of 'Abd al-Muttalib ibn Hashim brought Islam, the great religion of God, as souvenir to the world of humanity. It was at this time that Abu Sufyan, grandson of Umayyah assumed the leadership of Quraysh combat against Islam, and directed most of the anti-Islamic combats of the Meccan infidels. During the whole time of the apparent weakness of Islam, Abu Sufyan imposed severe and deadly tortures upon the weak and impotent followers of this new religion and did his worst to molest them.

Naturally the conditions could not remain such forever, and eventually God Almighty helped His prophet and opened the gates of Mecca for him and Muslim combatants and brought them success and victory. Thenceforth the Quraysh no longer dominated Arab tribes, and they were given the epithet of "freed ones" and a stain of disgrace on their character. Abu Sufyan was vanquished in the same way that Arab idols had been smashed and destroyed, and those same weak and rejected individuals of pagan times such as 'Ammar, Abu Dharr and Bilal, were now greatly respected and had rightfully become the heirs of all the political and social power of the time. Abu Sufyan passed by them and they said regretfully: "The swords of God did not cut the head of this enemy of God in the way he deserved."

Abu Sufyan lived long enough to see the caliphate of Abu Bakr. At this time one day the caliph treated him so harshly that Quhafah, Abu Bakr's father, was worried. Abu Bakr gave the following explanation to his father: "God has granted greatness and glory to your house for the sake of Islam, and lowered his house from the height of mastery."

Abu Sufyan also lived long enough to be compelled by 'Umar one day to carry stones on his back in Mecca, the seat of his former domination. Another day, too, he dealt Abu Sufyan strokes of the lash His wife, Hind, who was greatly vexed at this incident, spoke sharply to 'Umar and said: "By God! There was a time that if you dared to beat him, the land of Mecca would have trembled under your feet!" 'Umar answered: "You are right, but God has elevated some and abased others for the sake of Islam!" Time passed and 'Uthman became caliph, and once more the Umayyads assumed power, and like children who pass a ball to one another, the Umayyads transferred ranks and positions to each other. In each province one member of the Umayyad house assumed the seat of governorship and was greatly proud of his position. It was at this period that the darlings of the Prophet's time, namely the chaste devouts, had become inferiors and weakened individuals like 'Ammar who were harshly treated, or like Abu Dharr and Malik al-Ashtar who were exiled to arid deserts!

Now the Qurayshis had once more regained their former pride and haughtiness, and one of the Umayyads exclaimed: "The green lands of Iraq are one of the gardens of the Quraysh." All this conceit, haughtiness and injustice led the Islamic realm towards a revolt, and this revolt and riot were so wide and deep that they culminated in the assassination of the caliph, and even then in his own house!

After this bitter experience, the Muslims joined hands, and despite the Umayyads' wish, they brought the camel of caliphate to the door of the Banu Hashim. Now began the just rule of the Alawites and once more in Medina the Umayyads lost their power and glory, and the Quraysh guardians of paganism were humbled. But they could not keep quiet, and every day they opposed the Alawite government in one way or another, since they cherished in their hearts the hope of recovering domination and rule from the time of 'Uthman onward. Gradually they paved the way for a war against the Imam's rule, which caused much bloodshed in Basra, but they gained no profit from it.

During the whole of this period Mu'awiyah had governed ash-Sham since the time of 'Umar, and now he wanted to make the foundation of his rule stronger at every opportunity. Consequently he wrote to the Imam demanding the governorship of Egypt and ash-Sham, but as the Imam refused to comply with his demand, he gathered together thousands of supporters in Siffin in the name of avenging 'Uthman's blood, and started a cruel and bloody battle! But the battle did not settle the question, and the matter of arbitration was brought up, and Mu'awiyah returned to ash-Sham after consolidating his position. Then he began dispatching successive groups of plunderers to the Islamic lands of Iraq and Hejaz to seize innocent Muslim women as captives and kill the young and old, burn, massacre, pillage and demolish. The result of the wicked raids of one group of plunderers was the death of thirty thousand Muslims who were caught innocently in the clutches of the unjust and bloodthirsty raiders of Mu'awiyah.

After the martyrdom of Imam 'Ali, Mu'awiyah again refused to show allegiance to Imam al-Hasan al-Mujtaba, and with a large army invaded Iraq. At the same time Mu'awiyah tried to buy off the guards and companions of Imam al-Hasan with money and position in order to kill the Imam. As the Imam did not succeed in persuading his supporters to engage in war with Mu'awiyah and was also badly wounded, he concluded a truce with him, and stipulated heavy conditions in this pact, none of which was fulfilled by Mu'awiyah.

After his arrival in Kufah, Mu'awiyah declared: "I swear to God that I have not fought you for the sake of fast and prayer. You can please yourselves in performing these acts. My only reason for this combat has been to rule you, and so I trample upon every condition that I have made in my pact with al-Hasan." In his first days and years of his rule, Mu'awiyah was compelled to follow a policy of caution and moderation. He made peace with the emperor of Rome, and even paid tributes to him. He sent bags of money from Damascus to all parts of the country. He deceived the chiefs and dignitaries of tribes and crafty Arabs with money, position and ties of kinship until his rule was consolidated on the basis of materialism and tyranny. It was then that he revealed his real visage and nature. He revived the customs of the tyrannical emperors of the world. Gold and silver from one side, and property, gardens and springs from another side were brought under his bloody hands from all parts of the great Islamic realm. He issued the order, like Iranian kings, that on the New Year and Mehrgan festivals gifts should be offered to him, an act which was the heritage of the two great neighboring empires, namely Iran and Rome.

Tradition making and its motives in the time of Mu'awiyah

Many loads of wine were carried for Mu'awiyah. Historians With the commencement of the rule of Mu'awiyah, the friends and companions of the Prophet who had gathered round Imam 'Ali during the Alawite rule, were scattered in different parts of the Islamic realm. After the truce of Imam al-Hasan al-Mujtaba with Mu'awiyah, as this group had lost their strong support and were now a weakened party, they were dispersed in various lands of Islam. If we have used the phrase 'the friends round the Imam' it is because reliable historians have spoken of a large group of the Prophet's companions as supporters of Imam 'Ali in the battles of al-Jamal and Siffin, whereas they mention the names of only three companions in Mu'awiyah's army who had the honour of association with the Prophet.

Adh-Dhahabi writes in his book of "History of Islam": On the day of the battle of al-Jamal there were present in 'Ali's army eight hundred of the Ansar and seven hundred of those who had participated in the ar-Ridwan allegiance and also one hundred and thirty of the men who had fought in the battle of Badr under the Prophet.327 Ibn Khayyat writes in his history: "Eight hundred of those who had shown allegiance until death with the Prophet at ar-Ridwan328 accompanied Imam 'Ali in the battle of Siffin."329 Nasr ibn Muzahim writes in his book of the event of Siffin: Qays ibn Sa'd ibn 'Ubadah, the valiant and devoted friend of the Imam in the event of Siffin, one day said to an-Nu'man ibn Bashir who accompanied Mu'awiyah together with Muslamah ibn Mukhallad: "O an-Nu'man! Do you see anyone with Mu'awiyah but a freed-slave or an ignorant desert Arab or a deceived Yemeni? Look carefully! Where are the Emigrants and Ansar and devout followers with whom God is satisfied? Then look again! Who else is with Mu'awiyah but you and your two friends, whereas you are neither among the combatants of Badr, nor among the allegiants of 'Aqabah, nor among the warriors of the battle of Uhud, nor have you a record in Islam and religion, nor has a verse of the Qur'an descended in your praise? Upon my life, if you are fighting us and causing mischief to day, your father, too, had acted in the same way in the past!"330

What Qays meant by the allies of 'Aqabah were men of Ansar who concluded a pact with the Prophet at 'Aqabah331 and embraced Islam, and what he meant by the opposition and combat of an-Nu'man's father, was his taking the lead in as-Saqifah for allegiance to Abu Bakr. This action of an-Nu'man's father helped to consolidate the caliphate of Abu Bakr.

In the statements that we have quoted from old and reliable historians, you have noted that the devout and true supporters of the Prophet who were trained by Islam, served under the banner of the Alawite government, whereas Mu'awiyah had only two of the Prophet's companions with him neither of whom had a record in Islam, nor had they shown any self- sacrifice, nor did 327. adh-Dhahabi's History of Islam 2/149.

328.Related to the sixth year of the Hijrah before al-Hudaybiyah. The number of the participation in this allegiance is said to have been fourteen hundred. (al-Ya'qubi 2/40-41, and Ibn Hisham 2/315-316, and at-Tabari 2/620-644.)

329. Khalifah ibn Khayyat in his history 1/180, published by al-Adab of an-Najaf 1386.

330. Nasr ibn Muzahim on the Event of Siffin 449.

331. 'Aqabah is a land in Mina on the way to Mecca between Waqisah and Qa'. (Mu'jam al-buldan 4/134)

they possess a good reputation. Now after the martyrdom of Imam 'Ali ibn Abi Talib, all those friends were scattered in various lands of Islam. Of course wherever these men went, loyal Muslims gathered around them, and heard and sometimes wrote down the traditions that these companions quoted from the Prophet, and thus they became familiar with the teachings of their faith.

It can, of course, be easily imagined that the hot topics of those days were related to the battles of Siffin and al-Jamal, the revolt of 'Uthman's time and such events, in all of which reference was made to the defects, treason's and black deeds of the Umayyads. Sometimes, too, they talked of the time of the first two caliphs and the victories gained in that period when no virtue or excellence could be attributed to the Umayyad house. Similarly there was an occasional talk of the Prophet's time and the wars and battles of that period and of the tortures inflicted upon devout Muslims by the Quraysh, impressing the hearts with the greatness and glory of the time, and rousing a feeling of humility in the listeners. Obviously in these conversations there was always a mention of the virtue and fine qualities of the Banu Hashim, and the reproach and berating the conduct and deeds of the Umayyads.

They narrated the story of Badr for interested Muslims and showed how Mu'awiyah's grandfather, uncle, brother and other members of his house were killed, and how seventy or more of the Quraysh and kins and friends of the Umayyads were taken captive. They narrated the story of the battle of Uhud when Abu Sufyan, father of Mu'awiyah, directed the combat, and his liver eater mother, Hind, ripped open the body of Hamzah, the Prophet's noble and valiant uncle, and bit his liver with her teeth. They narrated how on that day Abu Sufyan cried out: 'Long live Hubal!' (The idol), and then how the men recited a poem of al-Hasan composed in reproach of Hind in which reference was made to the illegitimate birth of Mu'awiyah!

One day they talked of the capture of Mecca and the apparent conversion of Abu Sufyan and his offsprings to Islam, and explained why Abu Sufyan had no sincerity towards Islam and took nothing into consideration but the expediency of the time.

Then they narrated how the holy Prophet sent Mu'awiyah and his sons much of the spoils of war as a consolation and softening of their hearts towards Islam, but the efforts of the Prophet to win them over truly to Islam proved to be of no avail. After embracing Islam, Abu Sufyan had declared: "I wish I could mobilize warlike groups against this man!" On the day of battle when in the first hours of combat the Muslims retreated, Abu Sufyan said to his friends: "The rout and flight of these men will continue as far as the shores of the Red Sea!" On the day of the battle of al-Yarmuk after the Prophet's decease, when he observed the retreat of the Muslims, he cried out: "Long live the Romans!" and when the Romans retreated, he cried out: "Woe upon you!" and at the same time here regretfully recited these lines:

"Of the noble Romans and emperors of Rome No single member seems to have remained." All these talks went on during the tyrannical rule of Mu'awiyah, whereas for the Arabs of the Arabian Peninsula nothing was so worthy and noble as the memory of their fathers and ancestors and the story of their glory, greatness and courageous deeds. Arabs loved this, and did their utmost for its sake. Despite all the combats of true Islam against this attitude, it had not lost its force and had not been vanquished. The number of those, who truly followed Islamic verdicts and injunctions and had forgotten those pagan and super- stitious ideas and customs, was very small.

It is quite clear that Mu'awiyah belonged to this group of notorious Muslims. During the short period of his association with the Prophet and his stay among the Muslims in Medina, no change of attitude had taken place in him. We discover this fact well from his conduct during his rule in ash-Sham he engaged in usury, and stored skins full of wine in his house; he gave away Muslims' public fund for his own whims and fancies as if they were his own property. The orators of the city sang his praises to his face. He arranged parties similar to those of pagan times for a narration of futile and imaginary stories of pride and greatness, and proudly and pompously said to those present: "All the Quraysh know that Abu Sufyan is the greatest man of them and the son of the noblest of them, of course, with the exception of the Prophet who was chosen and exalted by God. In my opinion, if all people were to be considered the descendants of Abu Sufyan, they would all have been farsighted and discerning individuals."332

Is there any self-conceit greater than this claim of Mu'awiyah that if his father had been the father of all human beings, then no one but wise and discerning creatures would have existed in the world? He imagined that his father was the noblest man of the Quraysh, with the exception of the Prophet. Could anyone make a higher claim in that time than speaking of himself? Well, during his rule Mu'awiyah showed this degree conceit and haughtiness to others!

Freed persons and the caliphate or the judgment of the great about Mu'awiyah and his house Mu'awiyah and his father were leaders of the wars against Islam.

332. History of Ibn Jarir at-Tabari 5/89 on the events of the year 33, and Ibn al-Athir in al-Kamil 3/59.

During his caliphate Mu'awiyah became more conceited, pompous and haughty than ever. On these days he did not think only of the glory and greatness of his tribe and of its propagation, but his mind was also occupied with another important matter. He was constantly endeavoring to consolidate the basis of his rule as an emperor, and how he could accomplish this purpose. Among the Muslims, Sa'sa'ah ibn Sawhan, the loyal friend of the Imam, speaks of it bravely to Mu'awiyah's face and says: "You and your father belonged to that group of fighters who went to combat the Prophet of God, and you are the freed son of another freed man who were indebted to the Prophet for granting you your freedom. How could the caliphate be right for a freed captive?" 333

Similarly 'Abd ar-Rahman ibn Ghanam al-Ash'ari said to Abu Hurayrah and Abu ad-Darda' at the time they were sent to the Imam on a mission by Mu'awiyah: "How can after all Mu'awiyah enter the caliphate's council while he is one of those who is not qualified to be elected caliph? He and his father have been among the leaders of the groups fighting against Islam."334 How could the caliphate be consolidated for him when 'Umar had said during his own rule: "In the question of caliphate there is no share for a freed captive or the son of a freed captive or for other Muslims of Mecca after its capture'? Such persons are not allowed to assume that position."335 The people also remembered the declaration of Imam 'Ali who had said:

"Mu'awiyah is a man for whom God has prescribed no precedence in religion, and he has no backing of chastity and honesty this faith. He is the freed son of another freed captive who has taken part in all the wars against Islam. He and his father have always been hostile to God, His Prophet and Islam, so much so that they unwillingly embraced Islam and abstained from proclaiming it."336 Another time the Imam said to Mu'awiyah: "Remember that you are one of those freed captives who are never allowed to become caliph, and do not merit the crown of allegiance, and have not the right of entry into the Muslims' council."337,338

'Abd Allah ibn Badil, a commander of the Alawite army in the battle of 333. Muruj adh-dhahab of al-Mas'udi 3/50, published by as-Sa'adah 1377.

334. Refer to his biography in al-Isti'ab 2/417, and Usd al-ghabah 3/318.

335. Ibn al-Athir in Usd al-ghabah 4/387, and Tabaqat 3/248, printed Leaden.

336. The Event of Siffin 227 and at-Tabari 6/4, and Ibn al-Athir 3/125.

337. Ibn 'Abd Rabbih in al-'Iqd al-farid 2/284, and Nahj al-balaghah 2/5, and Description of Nahj 1/248 and 3/300.

338. In these declarations the Imam is speaking about matters which are basically acceptable for the enemy, in the sense that on the basis of what the enemy has accepted, his claim for the caliphate is wrong and in doing so he is fighting rightful people. From the time of Abu Bakr and 'Umar onward this idea was inculcated in the Islamic society that only the first Emigrants could be chosen as caliphs and could be members of the council which chose the caliph. Consequently they had either forgotten that this was a divine matter, or that it was not to their interest.

Siffin, said about Mu'awiyah: "Mu'awiyah is claiming something which does not belong to him, and combats someone to whom the caliphate belongs and has no similarity to Mu'awiyah. Fight this oppressive group who are combating a person who has the merit of being caliph, while they themselves have no merit for it. I have fought them in the company of the Prophet, and today they are the same creatures who are no better nor chaster individuals than those days. (Meaning in fighting the Imam they are no better than the days when they fought the Prophet). They are the enemy of God and you. Rise up and may God bless you!"339

'Ammar ibn Yasir, a true Muslim and a devoted supporter of the Imam, cried out in the battle of Siffin about Mu'awiyah: "O Muslims! Do you wish to have a look at the enemy of God and His prophet, and a man fighting them and oppressor of Muslims and an accomplice of infidels? A man who came to the Prophet embraced Islam when God Almighty willed that His religion should be victorious and His prophet be aided, whereas God knew that he has turned to this direction for fear, not owing to ardor and willingness! Moreover, at the time the Prophet of God departed this world, we knew him to be an enemy of the Muslims and a friend of the wicked. Know that that creature is this same Mu'awiyah! Curse him, for, may God damn him! Fight him since he is one of those who is intent on extinguishing the light of God, and collaborates with the enemies of God."340

al-Aswad ibn Yazid said to 'A'ishah about this matter: "Are you not amazed at a man who is a freed captive and fights for seizing the caliphate against the true friends of the Prophet?" 'A'ishah answered: "No! There is no question of amazement in this matter; for, this is a position, which God may grant to a good or bad individual! The pharaoh who claimed divinity, ruled Egypt many long years, and others, too, have assumed such a position."341 Imam al-Hasan al-Mujtaba wrote to Mu'awiyah in a letter: "It is very surprising, O Mu'awiyah, that to-day you have encroached upon a position for which you have no merit at all; for, you possess neither an excellence in religion, nor a good precedence in Islam, since you are the son of one of high leaders of anti-Islamic wars, and the most hostile creature towards the Qur'an and Prophet of God."342

339. Siffin 263, and at-Tabari 6/9, and Ibn al-Athir 3/128, and al-Isti'ab 1/340: and Description of Nahj 1/483.

340. Siffin 240, and at-Tabari 6/7, and Ibn al-Athir 3/126.

341. as-Suyuti in ad-Durr al-manthur 6/19, and Ibn Kathir in al-Bidayah wa an-nihayah 8/131.

342. Abu al-Faraj al-Isfahani in Maqatil at-Talibiyin 22, and Description of Nahj 4/12.

Shu'bah ibn Ghurayd said to Mu'awiyah: "You have been a destroyer of right in both pagan and Islamic times. In pagan times you continued to combat the Prophet and divine revelation so long that God nullified your plots with the victory of Islam. Now in the Islamic period, too, you prevent the son of the Prophet of God from assuming the position of caliph! What business have you in this matter as a freed son of a freed captive?"343

With all that disgrace and lack of purity, nobility and virtue, how could the rule of a man like Mu'awiyah remain stable? The above remarks had been uttered about him by exalted men of Islam and clear-sighted contemporaries. His record was so black that when 'A'ishah wanted to defend him, she said: "God may grant the rule to a good or bad person!"344

Indeed, how could the garment of Islamic rule fit the unseemly body of Mu'awiyah, and then enable him to make it hereditary for his descendants, while he was judged in the above manner by the worthy leaders and influential men of Islamic society, whereas there existed in that community such personalities as Imam al-Hasan and Imam al-Husayn, who were the heirs of all the glory and greatness of the Banu Hashim, and descendants of the holy Prophet, and loved so deeply by the Muslims?

Therefore, in order to preserve his position as a ruler and consolidate its foundation on the one hand, and to make it hereditary in his house on the other hand, Mu'awiyah was compelled to disperse the people by every possible means from around the Prophet's and 'Ali's household, and turn their hearts away from them, in order to attract them towards himself and his own house! For this reason he started such a war against that household and their devoted followers that children were aged with fear, and the whole land was colored with Muslim blood, and Muslim women were sold in the slave markets!

To this end Mu'awiyah employed everything which was at his disposal, such as money, power, plot, cunning and political genius. Moreover, as he possessed a very black record in the history of Islam, he resorted to every pretext in the attainment of his goal, to capture the simple hearts of the people and dominate their immature minds, such as the claims for avenging the blood of 'Uthman, whom he called an innocent and martyred caliph!

343. al-Aghani 3/25, published by Dar al-fikr in the account of Shu'bah ibn Ghurayd, and al- Isabah 2/41 No. 3245.

344. ad-Durr al-manthur 6/19, and Ibn Kathir 8/131.