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

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 every 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 who 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."346 345. What Mu'awiyah meant was that during the Friday prayer sermons and official gatherings, 'Uthman should be praised from the pulpit, and Imam 'Ali should be blamed and spoken ill of.

  1. at-Tabari 6/108, events of year 51 of the Hijrah, and Ibn al-Athir 3/202.

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 Naftuyah, 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 him, 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 347. Description of Nahj 3/15-16

  1. Description of Nahj 3/15 onward, and Fajr al-Islam 213.

  2. at-Tabari 5/229-230, and Description of Nahj 2/24, and an-Nujum az-zahirah fi muluk Misr wa al-Qahirah 1/101, and Ibn al-Athir 3/116.

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: 'O '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-Zuhri 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 'Ali 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'mash, as follows: When after the truce of 350. Description of Nahj al-balaghah 1/258. 351. This narration and its later addition is found in al-Bukhari's al-Jami' as-sahih 3/34, book of al-Adab.

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. Mu'awiyah 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

  1. In addendum at the end of this book the learned author discusses this tradition under the title of "The 'Ayr and Thawr tradition". It would be fitting if tradition scholars read it carefully.

  2. The Holy Qur'an, Chapter al-Baqarah, Verses 204 and 205.

  3. The Holy Qur'an, Chapter al-Baqarah, Verse 207.

  4. Description of Nahj al-balaghah 1/358-361.

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 356. at-Tabari 6/132 in the events of the year 50, and Ibn al-Athir 3/189.

  1. at-Tabari 6/164 in the events of the year 52, and Ibn al-Athir 3/212. The subjects of both sources have been quoted briefly here.

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 cases 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 are not a matter which is 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?"

Sayfi said: "I know of no one called Abu Turab!" Ziyad said: "Oh, no! You know him very well." Sayfi 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 'Ali, 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!" Sayfi 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 Hujr and his friends.359

On another occasion Ziyad sent two men of Hadhramaut360 with a letter to Mu'awiyah, writing that they follow 'Ali's religion. Mu'awiyah answered in a 358. at-Tabari 6/108 in the events of the year 43 Hijrah.

  1. at-Tabari 6/149, and Ibn al-Athir 3/204, and al-Aghani 16/7, and Ibn 'Asakir 6/459.

  2. Hadhramaut is in Yemen, a wide land east of Aden, near the Sea. (Mu'jam al-buldan 2/270) 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 'Ali 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 from 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

  1. al-Muhbar by Muhammad ibn Habib 479.

  2. at-Tabari 6/155-160 in the events of the year 51, and Ibn al-Athir 3/202-209, and al-Aghani 16/10, and Ibn 'Asakir 2/379.

  3. Ibn 'Asakir 5/421.

  4. Muruj adh-dhahab 3/30 in the events during the rule of Mu'awiyah.

  5. al-Ma'arif by Ibn Qutaybah 127, and al-Isti'ab 2/517 and al-Isabah 2/526, and History of Ibn Kathir 8/48, and al-Muhbar 490.

Imam 'Ali is cursed on Islamic pulpits

Imam 'Ali was cursed from the pulpits in all the eastern and westerns parts of the Islamic realm. The plan of annihilating the Imam's supporters and the propagation of false traditions for the purpose of defaming the good, and attributing a good reputation to the wicked to conform with Mu'awiyah's intentions, was carried out in the whole of the Islamic realm. Ziyad ibn Abihi and other governors of Mu'awiyah366 put his order into force and did their utmost to execute it success- fully and wholeheartedly.

Historians have narrated many bloody events related to the deeds of those agents, and the whole of the Umayyad period has witnessed the execution of this policy. Accordingly, to give the Muslims a complete brain-wash, Imam 'Ali was cursed from every pulpit in the east and west of Islamic lands, and only the province of Sistan disobeyed the order of Mu'awiyah, and only once was the Imam cursed from the pulpit there. Later on the people of this zone made a pact with the Umayyad government that they should be exempted from this order, whereas at the same time the Imam was being cursed from the pulpits in the most powerful cities of Islam, namely Mecca and Medina.367 Hired orators cursed the noble Imam sometimes in the presence of the Alawite household. History remembers painful incidents related to this matter, but here we confine ourselves to the narration of a single incident. Ibn Hajar writes in the book of "Tathir al-lisan" that 'Amr ibn al-'As began to criticize Imam 'Ali from the pulpit.

He was followed by al-Mughayrah on the pulpit uttering evil words. At this time it was suggested to Imam al-Hasan al-Mujtaba, who was present there, to climb the pulpit and answer those two. The Imam stated that he would be willing to do so if the people promise to confirm his words if he told the truth, and if, God forbid, his words were false, they should contradict him. They agreed, and the Imam climbed the pulpit and after praising God Almighty, he addressed both 'Amr ibn al-'As and al-Mughayrah, and said: "I ask you in the name of God: Do you not remember that the Prophet cursed the position of that horseman, one of whom was that fellow (meaning Mu'awiyah)?"368 They said: "We do." Then he turned to 'Amr and al- 366. Such as Busr in Basra and Ibn Shihab in Rayy (at-Tabari 6/96, and Ibn al-Athir 3/165 on the events of the year 41 of the Hijrah, especially Ibn Shihab in the history of Ibn al-Athir 3/179 on the rule of al-Mughayrah in Kufah in the year 41 of the Hijrah).

  1. A summary of Mu'jam al-buldan by Yaqut 5/38, printed Egypt about the word Sijistan.

  2. The horseman was Abu Sufyan, and his postillions were his two sons. Mu'awiyah and Yazid, all the three of whom were cursed by the Prophet.

Mughayrah and said: "Don't you know and don't you remember that the Prophet cursed 'Amr ibn al-'As for every line of his poem?"369 They said: "By God! You are right!"370

Of course as the Muslim supporters of the Prophet's households were never prepared to listen to a sermon in which the Imam was reproached, abused or cursed, they immediately left the mosque after the prayer and before the sermon. So Mu'awiyah and his governors changed the procedure which was prescribed by God and His prophet, and delivered the sermon before the prayer.

Ibn Hazm writes in his book of "al-Muhalla": For the first time the Umayyad made the sermon prior to the Friday prayer. They accounted for this unlawful action of theirs by saying that as the people left the mosque immediately after the end of the prayer, they do not wait to listen to the sermon. But the truth was that they cursed Imam 'Ali from the pulpit, and as the people disliked this action, they left the mosque, and they were indeed right in doing so.371 In Sahih of al-Bukhari and Muslim and other reliable books of tradition it is quoted from Abu Sa'id al-Khudri as follows: I accompanied Marwan, then governor of Medina, out of the city on the Sacrificial (Qurban) or al-Fitr festival. At the spot chosen for the festival prayer, a pulpit had been put up by Kathir ibn as-Salt.

On arriving there, Marwan wanted to climb the pulpit and deliver a sermon before the prayer. I caught his robe and tried to check him from doing so, but Marwan released himself by pulling his robe Out of my hand, and quickly ascended the pulpit, and recited the festival sermon. When he descended the pulpit, I said to him: "By God! You have produced a change in the religion!" He answered: "O Abu Sa'id! Those things with which you were familiar in the name of religion, have disappeared." I said: "By God! What I knew was much finer than these innovations and unfamiliar ways!"

Marwan said: "The people never lingered our sermons. So we were compelled to place the sermon before the prayer."372

  1. In pagan times 'Amr ibn al-'As had composed an ode in reproach of the Prophet. The Prophet raised his arms in prayer and begged God to damn 'Amr ibn al-'As for every line of his poem.

  2. Tathir al-lisan 55 says all the men mentioned are correct except one and adh-Dhahabi supports him.

  3. Ibn Hazm's al-Muhalla 5/85-86 research by Ahmad Muhammad Shakir: and ash-Shafi'i's al- Umm 1/208.

  4. al-Bukhari in al-Jami' as-sahih 2/111, and Muslim 3/20, and Sunan of Abu Dawud 1/178, and Ibn Majah 1/386, and al-Bayhaqi 3/297: and Musnad of Ahmad 3/10, 20, 52, 54 and 92. The person protesting to Marwan in Musnad of Ahmad is not Abu Sa'id.