The Role of Aishah in the History of Islam (volume Three)

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-Ridwan,(328) 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 'Aqabah(331) 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-Saqjfah 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 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 off springs 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 superstitious 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.

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 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 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 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!

Tradition making or a cover for Inferiority complexes

Mu'awiyah had no scruple about lying and calumny. Mu'awiyah used two pillars for his evil propaganda: On the one hand he tried to steal genuine things by means of brain washing and rob the primary cultures and fundamental beliefs of the Muslims from them, and on the other hand replace those beliefs by his own ideas which had their source in the Arab pagan culture and Christian culture of ash-Sham and fill the vacant minds of the Muslims with them.

In this discussion we shall see how Mu'awiyah employs ever possible means in order to carry out his wicked purpose of blemishing the household of the Prophet, the Qur'an and the guardians of Islam, especially the most outstanding of them, namely Imam 'Ali all of whom had conquered people's hearts with their peerless chastity and virtue. He did his utmost to misrepresent their fine qualities and brilliance, and influence people with the propagation of misinterpreted ideas and topics, and take control of the minds of simple-minded people in such a way as to make it impossible for them to return to the clear spring of Islam and the Qur'an, and unable to find the true path of the Qur'an and Islam by reference to the Prophet's descendants. He could then succeed in infusing those altered ideas as a constant element in people's minds.

at-Tabari writes: Mu'awiyah appointed al-Mughayrah ibn Shu'bah as governor of Kufah, but before the latter departed for that destination, he summoned him and said to him: "I intended to make several recommendations to you which I desist from, because of your great intelligence and discernment. I leave it all to your intelligence to carry out, but there is one thing that I must not forget to point out to you. As a first recommendation never cease to reproach and speak ill of 'Ali, and also to beg God's favour and salvation for 'Uthman.(345) In the second place never abstain from finding fault with 'Ali's friends and companions and being strict to them, but at the same time bringing 'Uthman's supporters close to you and showing kindness to them."

al-Mughayrah said: "I have already been tried, and have gained much experience. I have also rendered many services for others before your time, and no one has reproached me! You, too, will test me, and see whether you approve and praise my deeds or consider them unworthy and reproach me."

Mu'awiyah said: "No, with God's Will, I shall praise you."(346) al-Mada'ini writes in his book of "al-Ahdath": After he became caliph, he wrote a decree to all his governors and officials to the effect that whoever speaks of the excellence and virtue of Abu Turab (ALI) and his family, it will mean his having no respect for his own life and property, and will lose his blood!

Meanwhile the people of Kufah, who loved the Alawite house, suffered more than others. Once again Mu'awiyah wrote to his agents in all parts of the realm, not to accept the testimony of the Shi'ites of 'Ali and his household, and to find out those who were attached to 'Uthman and those who spoke of his fine qualities in the land under their administration, in order to show them favors and a greater respect. Then these agents were ordered to write down for him the words of such givers of praise together with their names and their parents' names.

This order was carried out to such an extent and so many traditions were forged by the self- sold and worldly individuals for the sake of worldly profits, that 'Uthman's virtues were given no bounds. For this purpose Mu'awiyah offered money, robes of honour, property and everything else under his control. Every unknown and worthless fellow who found his way to Mu'awiyah to offer a word or tradition in praise of 'Uthman was shown much favour, and his name was recorded and he was granted a position in the governmental organization!

After some time another decree was issued by Mu'awiyah to his agents, stating: "As the narrations about 'Uthman's excellence have become plentiful and are heard in every city, on the receipt of my letter invite the people to recite the virtues of the Prophet's companions and early caliphs, without any mention of Abu Turab's qualities except something to his detriment. This will be preferable for me and will please me more, since this is a better means of refuting the arguments of Abu Turab and his Shi'ites, and more smashing and harder to digest for them than the traditions cited about the excellence of 'Uthman."

The decree of Mu'awiyah was proclaimed to the people, and immediately false narrations about the virtues of the companions became very abundant without having a trace of truth. Simple people heartily accepted these traditions, and they spread so quickly that they were quoted on every pulpit, and were distributed among teachers to instruct children according to them. Young people became so accustomed to them, that parallel with the Qur'an, they memorized these false traditions. Then they penetrated the circles of full-grown adult men, and reached the instruction sessions of women where teachers were engaged in teaching them to women and girls. These traditions were also propagated among servants and slaves.

In this way the Islamic society spent many long years of its life, and thus many false and forged traditions remained for future generations, and they were learnt by Jurisprudents, judges, men of learning, governors etc. and also believed in. (347)

Ibn 'Arafah Nafyah, who is a great scholar in the field of tradition, mentions certain points in his history which are in agreement with the statements of al-Mada'ini. He writes: Most of the false traditions concerning the qualities of the companions, have been fabricated in the time of the Umayyads, so That their forgers may find their way into the caliph's organization and be favored by the Umayyads, thereby humiliating the Banu Hashim.(348)

It was not, of course, only in this period that Mu'awiyah had resorted to forging traditions. He had long been engaged in this task before this time, too. at-Tabari writes: when Mu'awiyah met with disappointment at the refusal of Qays ibn Sa'd, the valiant and wise governor of the Imam in Egypt, to collaborate with and assist him, he was worried about this matter and was seeking a solution. At last he resorted to a cunning plan, namely to spread the rumor that Qays had agreed to co-operate with him5 and Mu'awiyah asked the people to pray for Qays. Then he read a false letter on behalf of Qays to the people, which said:

"In the Name of God, the Beneficent, the Merciful. This is a letter to Emir Mu'awiyah ibn Abi Sufyan from Qays ibn Sa'd. Greetings to you. The assassination of 'Uthman has been a very great event in Islam. I looked at myself and considered my religion. I realised that I could not cooperate with a group who have killed their chaste Imam and their beneficent Muslim leader! There fore we beg God forgiveness for our sins and wish Him to preserve our religion.

Remember that I am at peace with you, and also I declare my readiness to assist you in the war with the assassins of 'Uthman who was the Imam of guidance and was killed innocently. Therefore inform me of the amount of money and number of soldiers that you need, so that I provide and dispatch them to you at once. Greetings to the Emir, with God's blessing and favors."(349)

This was Mu'awiyah! He never abstained from lies and forgery and used all such means to promote his policy. But when his dominion became extensive enough to include the whole of the Islamic realm, he was in a greater need of falsehood and fabrication, and was thus compelled to seek the help of villains.

This war was a cold war of propaganda, which took the form of a contest in forging traditions in the interest of one group and to the loss of another group. Meanwhile, a group of so-called companions, too, responded positively to the ill-omened and faith-destroying call of Mu'awiyah. Such people were al-Mughayrah ibn Shu'bah, 'Amr ibn al-'As Samara ibn Jundab and Abu Hurayrah who were enamoured of money and position, and had no worth at all from the viewpoint of religion and personality.

Ibn Abi al-Hadid, famous Sunni Mu'tazilite scholar, quotes his teacher Abu Ja'far al-Iskafi as follows:

Mu'awiyah employed a number of the companions and their pupils to fabricate reports against 'Ali in order to blemish the Imam's character, and thus make others shun association with him. Obviously much money was earmarked for these tradition forgers to entice them to take up their task eagerly and seriously. These creatures wholly performed what was expected of them. Among this group were some companions such as Abu Hurayrah, 'Amr ibn al-'As, al- Mughayrah ibn Shu'bah and their pupils such as 'Urwah ibn az-Zubayr.

az-Zuhri narrates that 'Urwah ibn az-Zubayr quoted a tradition from 'A'ishah in which she says: "I was with the Prophet of God when 'Ali and al-'Abbas arrived and came towards us. The Prophet said: '0 'A'ishah! These two will depart this world remote from my nation and my religion.'"

'Abd ar-Razzaq quotes Mu'ammar, saying that az-Zuhri had two traditions, which had been quoted from 'A'ishah by 'Urwah. These two traditions were about Imam 'Ali. Mu'ammar says: One day I asked az-Zuhra about those two ('Urwah and 'A'ishah). He answered: "What is your business with those two and their tradition? God knows them better. They are accused by me of falsehood about the Banu Hashim."

The first of these two traditions was the one quoted above, and in the second one quoted by 'Urwah 'A'ishah says: "I was with the holy Prophet when 'Ali and 'Abbas arrived. The Prophet said: 'O 'A'ishah! if you wish to look upon two men of fire, look at these two who are coming towards us.' I looked up and saw 'All and al-'Abbas."(350)

Among the traditions fabricated by 'Amr ibn al-'As is a tradition, which is quoted from him by al-Bukhari in his book of Muslim. He says: "I heard the Prophet say aloud: Abi Talib's descendants are not among my friends. My friends are God, and benevolent and honest believers."(351)

In another tradition al-Bukhari makes an addition to the above tradition and says: The Prophet continued to say: "But they have a kinship with me and I observe bonds of kinship with them." Among the traditions invented by Abu Hurayrah by the order of Mu'awiyah, there is one quoted from him by al-A'm ash, as follows: When after the truce of Imam al-Hasan with Mu'awiyah Abu Hurayrah accompanied Mu'awiyah on his journey to Iraq and entered the mosque of Kufah, seeing the large number of welcomers, he sat down on his knees and after slapping his own face and head several times,

he said: "O people of Iraq, do you suppose that I attribute a falsehood to God and His prophet and burn myself in the fire of hell? I swear to God that I heard the Prophet say: 'For every prophet there is a sanctity, and my sanctity is between the mountains of 'Ayr and Thawr,(352) and he who causes unpleasant events to occur in this sanctity, may the curse of God, angels and all people descend upon him!'" Then he added: "I take God to witness that 'Ali has caused mischief in this sacred land."

The news of his speech and quoting this tradition reached Mu'awiyah who in return for this great service showed Abu Hurayrah much favour and appointed him governor of Medina. As for the story of Samara ibn Jundab, Abu Ja'far al-Iskafi teacher of Ibn Abi al-Hadid says: Mu'awiyah gave Samara one hundred thousand drachmas to cite the following narration for the people in the name of the Prophet: "The verses 'And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.' (353) are descended about 'Ali and the verse:

'Among men is he who sells himself to seek the pleasure of Allah' (354) is descended about Ibn Muljam, the killer of 'Ali."

Samara refused the proposal, and so Mu'awiyah sent him two hundred thousand drachmas, and again Samara refused. The offered sum was raised to four hundred thousand, and this time Samara agreed to cite for the people the above false narration as a quotation from the Prophet.(355)

The fate of the noble persons who refused to co-operate with Mu'awiyah Chain him heavily and throw him into prison. Muawiyah

It was a fearful turmoil, and the foundation of faith had been destroyed by the whirlwind of that turmoil. A group of companions and their followers had responded favorably to the call of Mu'awiyah, and supplied themselves with the provisions of his wide and long realm in proportion to their appetites. Gold and silver of the Muslim public fund and government over Islamic lands were offered to buy off necessary individuals, and these filled their bags or ascended the high seats of their positions.

There was also a small group who refused to co-operate with Mu'awiyah. They loved their honour and religion more. Consequently they were involved with torture, banishment and death, and lost their life and property for the sake of guarding divine heroism's and Islamic virtues.

The consequence of this terrible battle was on the one hand thousands of false traditions which the Islamic society inherited from that dark period with the result that the recognition of true and proper Islam became extremely difficult, and on the other hand thousands of devout and loyal Muslims lost their lives under the most terrible conditions.

As we have already said, Samara ibn Jundab was one of those who agreed to co-operate with Mu'awiyah and carry out his order. His reward was the deputyship of the governor of Basra. In addition to his wicked deeds in the past, he started a terrible massacre in that city. at-Tabari writes: Ibn Sirin, well-known scholar, was asked: "Did Samara ibn-Jundab kill anyone at all?" He answered:

"Could those who were killed by him be counted at all? Once Ziyad on going to Kufah, chose Samara and his deputy, and when he returned after six months, Samara had killed eight thousand innocent people! It is said that one morning he killed forty-seven men all of whom were memorizes of the Qur'an."(356)

at-Tabari adds that when Ziyad died, Samara was acting as his deputy in Basra. Mu'awiyah allowed him to govern that city for some months and then dismissed him. For that reason Samara had said: "May God damn Mu'awiyah! By God! If I had obeyed my God in the way I obeyed Mu'awiyah, I would never have been punished by Him."(357)

Another of those self-sold creatures was al-Mughayrah ibn Shu'bah. He governed Kufah for seven years and a few months, and never ceased his insult and reproach towards the Imam and his devout followers and caviling at the killers of 'Uthman, and praying for 'Uthman and presenting his supporters and companions as virtuous individuals. Of course al-Mughayrah, owing to his political understanding, adopted a relatively lenient and moderate method with occasional strictness, at-Tabari says: One day al-Mughayrah addressed Sa'sa'ah ibn Sawhan,

devout friend of the Imam and said: "Take care and let me not hear one day that you have criticized 'Uthman. Similarly you must abstain from a public declaration of 'Ali's virtues. For, I am more aware of everything than you about this matter, but what can I do? The Umayyad ruler is in control of the affairs and we have been charged with the task of reproaching 'Ali.

Naturally in many eases we desist from it unless we are compelled to do so, in which case we say a few things for our own protection. If you wish to speak of 'Ali's good qualities, you could do so privately with your relatives and close friends and in your houses and secret gatherings. But public and open declarations in a mosque is a matter which is neither tolerated by the caliph, nor does he forgive us for it."(358)

Then there was Ziyad ibn Abihi who was more strict and persevering than other was governors in the execution of Mu'awiyah's order. We are already familiar with his cruel conduct towards Hujr and his noble friends. One such an incident is what took place between him and Sayfi ibn Fusayl. One day this man was brought to Ziyad's presence by his order. Ziyad said to him: "O enemy of God! What do you say about Abu Turab?"

Sayfj said: "I know of no one called Aim Turab!" Ziyad said: "Oh, no! You know him very well." Sayfj said: "But I don't."

Ziyad aid: "Don't you know 'Ali ibn Abi_Talib?"

Sayfi aid: "Yes, I do." Ziyad aid: "He is Abu Turab."

This conversation went on, and then Ziyad ordered to bring him a stick, and turning to this man of Kufah, he said: "What do you say about 'All, now?" He said: "I can say the best words that one can utter about a servant of God!"

Ziyad ordered to beat him on the neck with the stick until he was knocked down. The order was carried out, and then he told them to stop, and again asked Sayfi "What was your view about 'Ali?" He answered: "I swear by God that if you tear me to pieces with your knives and swords, you will hear nothing but what I said!"

Ziyad said: "You must either curse him or I will behead you!" Sayfj said: "Even if you behead me, you shall not hear from my tongue what you want. And if you kill me, I shall attain happiness and you will receive misery and adversity!" Ziyad ordered to chain him heavily and throw him into prison. Eventually this courageous and loyal man was martyred together with fiujr and his friends.(359)

On another occasion Ziyad sent two men of Hadhramaut(360) with a letter to Mu' awiyah, writing that they follow 'Ali's religion. Mu'awiyah answered in a letter: "Kill every person who is a follower of 'Ali's faith and idea, and cut up his body after death." That tyrannical governor carried out the order and hanged them by the doors of their houses.(361) In another letter Mu'awiyah ordered him to bury alive a Khath'ami man who had praised 'Mi to Mu'awiyah's face and had criticized 'Uthman. Thus this man, too, was buried alive so that no one else would dare to speak of the excellence of 'Ali.(362)

Historians have described the end of Ziyad's life as a great scene of villainy. Ibn 'Asakir writes: One day he ordered to assemble all the people of Kufah, and a big crowd filled the mosque and governor s palace. He intended to speak in this gathering about immunity from 'Ali.(363) al-Mas'udi writes: Ziyad assembled all the people of Kufah at the gate of his palace, and then ordered everyone to curse 'Ali, and if anyone refused to do so, he should be put to the sword. Fortunately before the order was executed, he was struck down by plague and died soon after, and the people were delivered from his molestation.(364)

'Amr ibn al-Himaq al-Khuza'i a chaste and devoted man, was one of those who was involved with a tragic death during Ziyad's rule. In order to avoid carrying out that intolerable order, namely taking immunity irom the Imam, he fled to the desert, but the functionaries of the governor of Kufah searched every spot for him, and at last they found him in a cave in the hot desert of Iraq.

As he had never bowed to tyrants, he met with a tragic death. They cut off his head and carried it to Mu'awiyah who ordered to hang it in the market as a lesson to others. After a few days they sent the head to his wife in prison where she had been kept on a similar charge, and threw it on her lap. The bereaved woman said sorrowfully: "You had kept him away from me for such a long time, and now you have brought me his severed head as a gift! What a worthy and precious gift!"(365)