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

Part Three : the Rule of Mu'awiyah and Allegiance For Yazid Cautious Treatment of Enemies

Mu'awiyah adopted the policy of compromise. Mu'awiyah managed by all possible means to assume the position of the ruler of the Islamic realm. With the martyrdom of Imam 'Ali and the truce of Imam al-Hasan al-Mujtaba, all the major resistance against his influence and domination were removed. But there existed another problem for him for the solution of which he felt it necessary to carry out a new plan. The whole of the Islamic realm was shaken by the savage onslaughts and plunders of ash-Shami raiders who had been mobilized by his order, and people's hearts were palpitat- ing with rancor and enmity since Mu'awiyah had killed thousands of Muslims in Siffin to be followed by other massacres in the name of avenging 'Uthman's blood, bereaving many families, mourning for their fathers, brothers and sons. In these conditions Mu'awiyah adopted a new policy which could be summed up in a brief phrase, namely "lenient and cautious treatment even towards the enemies." For, this danger was always present that the extensive Muslim lands of Iraq and Hejaz might start a revolt and thus nullify all the constant efforts of Mu'awiyah and the Umayyad party which had been made for assuming the reign of affairs.

al-Ya'qubi, the great history writer, writes: In the year 41 of the Hijrah, Mu'awiyah returned to ash-Sham and there he heard an unpleasant news. A large unit of Roman army was proceeding towards the Islamic lands, and a great danger threatened the government of Damascus. What should he do in the face of this danger, in view of the difficulties with which he was involved and the dangers, which threatened him from within? He chose the simplest way Out of this difficulty by sending an envoy as representative of the caliph of the Muslims to the emperor of Rome offering one hundred thousand dinars of gold as a tribute to persuade him to recall his army from the frontiers of Islamic lands.196 What a shame and disgrace!

A similar policy of caution and mildness formed the basis of Mu'awiyah's method of dealing with internal affairs, by which means he intended to reinforce the pillars of his newly- established government.197 196. History of al-Ya'qubi 2/217, and "Wellhausen" "Arab government" 86, Commentary from al- Buldan, at-Tabari, ad-Dinawari and al-Mas'udi.

197. Ibn Kathir in al-Bidayah 7/131.

As for the story of 'Uthman's innocence, which had shaped the cover of his early activities, it was sent down to oblivion after his assumption of power, as if no such matter had ever existed in his life. Ibn 'Abd Rabbih, the great Andalusian scholar, writes: After his assumption of rule, Mu'awiyah came to Medina, and visited 'Uthman's house. 'Uthman's daughter, named 'A'ishah, on seeing Mu'awiyah and remembering her father's assassination began to weep and cried out: Alas for 'Uthman!', hoping that in this way she might remind Mu'awiyah of his claim of avenging her father's blood.

But against all the emotion and fervor, Mu'awiyah remained cool and said: "O daughter of my brother! The people have entrusted us with the rein of affairs, and we have given them asylum. On the one hand we have concealed our rage under a cover of fortitude, and on the other hand they have hidden their rancor under a veil of abjectness. Each person has a sword with him and knows many friends and supporters. If we break our promise and change our conduct, they, too, will face us in a different manner. In such a case we would not know what our fate would be, and whether the riot and disobedience of the people would end in our favour, or in our loss. I think if our rule remains established and you are treated as the caliph's cousin, it would be better than our losing the government, in which case you would be regarded as an ordinary woman."198

Crafty Arabs in the snare of Mu'awiyah I have bought from these people their religion.

Mu'awiyah The second plan which Mu'awiyah adopted to reinforce the foundation of his government, was to get hold of crafty men from every corner of various cities, and buy them with money, rank and position or any other way possible, and engage them in a work in favour of his own rule. It was in accordance with this policy that Mu'awiyah tipped the treasures of public fund into the pockets of chiefs of tribes and dignitaries of cities to make them forget old rancours, and under a change of heart, since he knew of the people's love of money and worldly goods.

At-Tabari says: A number of tribal chiefs including Hattat ibn Yazid Mujashi'i visited Mu'awiyah, who offered each of them one hundred thousand dinars, whereas he gave Hattat only seven thousand dinars. When these men left ash-Sham, each one declared the sum given to him by Mu'awiyah. Hattat 198. al-'Iqd al-farid 3/126, printed Egypt 1331, and Ibn Kathir 8/132 with a slight change of description, al-Bayan wa at-tabyin 2/182.

was so vexed at being given a smaller sum that he returned from there to Damascus and went straight to Mu'awiyah and said in reproach: "What was your reason for offering me less than others? Why were you so parsimonious to me?" Mu'awiyah said: "Yes, I bought their religion from them, and that is why I gave them that sum. But I left you to yourself because I know you are a true supporter of 'Uthman." The mean Hattat retorted: "Buy my religion from me, too."199 So Mu'awiyah ordered to pay him the remainder.200

Among those who fell into the golden snare of Mu'awiyah and worked for the newly established Umayyad government, were al-Mughayrah ibn Shu'bah and 'Amr ibn al-'As. Mu'awiyah appointed al-Mughayrah who was one of the most notorious crafty Arabs, as governor of Kufah, and 'Amr ibn al-'As as governor of Egypt. He agreed also to leave him the governorship of that large and rich province for life and grant him the whole taxes of it.

Meanwhile there was left another clever and crafty man who had escaped the clutches of Mu'awiyah and showed no liking to him. He could be a potential danger for the newly risen Umayyads, and thus Mu'awiyah could not disregard him. This man was Ziyad who must be brought under Mu'awiyah's banner by every possible means, to benefit from his cunning and craftiness in the interest of his rule. Therefore, without bothering about religion and its injunctions and without fearing the alteration of divine verdicts, he tried to find a solution. In all aspects of his life what were predominant were worldly matters, deceits and transient joys of the world, and so in this course, too, no alternative remained for him but worldly methods.

Ziyad ibn Abihi had been the son of a slave named 'Ubayd who had married a notorious prostitute named Sumayyah. Thus from a family viewpoint, Ziyad had no worth in the Arab society. His father was regarded as a low creature according to the Arab custom and tradition. He was a slave lacking Arab blood. Therefore he was scorned for having a slave father and for his own non-Arab blood. This was naturally intolerably painful for Ziyad who was gradually gaining a position for himself, and he longed to be delivered from these fetters. Mu'awiyah was aware of all these conditions. So he resorted to a plan from which there was no escape for Ziyad. What he did was to place his finger on his Achilles heel, and by proposing to call him his brother, he won his agreement to submit to the Umayyad rule and abstain from disobedience.

On his own part, Ziyad realized that from the viewpoint of lineage in being introduced as Mu'awiyah's brother, he was joining the most famous and strongest Arab tribe, and his father was no longer a slave named 'Ubayd, but it was Abu Sufyan, chief of the Quraysh and father of his brother Mu'awiyah.

Until yesterday he was regarded as an ordinary man of an ordinary descent, but

199. Meaning: "I do not act according to a belief, either. I desire money, and so you can treat me like the others."

200. at-Tabari 6/135 briefly, and Ibn al-Athir 3/201.

now he had become the brother of the caliph of the time.201 Al-Mas'udi and Ibn al-Athir and other famous historians report this grafting of Ziyad with the Umayyad house as follows: Sumayyah, Ziyad's mother, was a slave-girl of al-Harath ibn Kaldah ath-Thaqafi, a well-known Arab physician. This woman was one of the most notorious prostitutes who lived in the town of at-Ta'if in the prostitutes' quarter where a red flag was hoisted indicating the residence of such women. As she was a slave of al-Harath, she had to hand over to him a part of her income as was the pagan customs, and al-Harath wedded her to his Roman slave, 'Ubayd.

During pagan times Abu Sufyan visited at-Ta'if and stayed in the house of a wine-seller named Abu Maryam as-Saluli, and told him of his lustful desire, asking him to get a prostitute for him. Abu Maryam suggested Sumayyah, and Abu Sufyan agreed.

Abu Maryam brought Sumayyah to Abu Sufyan and went out himself. Sumayyah became pregnant, and Ziyad was born in the first year of the Hijrah. Later on when Imam 'Ali became caliph, he appointed Ziyad as the governor of the vast province of Fars owing to his efficiency in governmental affairs, and his oratory and courage. Ziyad administered that province efficiently and effectively. Mu'awiyah was greatly vexed at this matter, and he had repeatedly written threatening or promising letters to him in which he had even reminded him of his kinship with Abu Sufyan. But so long as the Alawite rule lasted, Ziyad showed resistance to Mu'awiyah and paid no attention to his threat or allurement.

But Imam 'Ali was martyred and Imam al-Hasan al-Mujtaba was compelled by various painful factors to accept truce, as a result of which most of the Islamic lands came under the control of Mu'awiyah, and the only remaining part was Fars which was impenetrable under Ziyad and did not submit to the Umayyad rule.

Consequently Mu'awiyah summoned al-Mughayrah ibn Shu'bah who had been friendly with Ziyad in the past202 and said to him: "Ziyad is an intelligent and powerful man. He is now the ruler of Fars and with his great wealth he had closed the gate of his strong forts to our influence. I do not feel immune at all

201. Blood, race or color value is of no account at all in a true Islamic society. The only criterion for superiority is the possession of knowledge, chastity and good deeds, and even this superiority is in relation to God's attitude. But as after the decease of the Prophet, the people continued to be removed from the ways of Islam, gradually such pagan ideas flourished again in seemingly Islamic communities. Ziyad's thought proceeded in the same direction, and eventually this anti- Islamic attitude dragged him towards a hell of rebellion and sin, and to the abyss of inhuman oppression.

202. Their friendship started on the day when Ziyad, following the wish of 'Umar ibn al-Khattab, did not explicitly testify to the adultery of al-Mughayrah, and the caliph exempted al-Mughayrah from the punishment of adultery, and punished the other three witnesses except Ziyad. Refer to the chapter concerned about this subject in 'Abd Allah ibn Saba' Vol. One.

since he may show allegiance to someone of the Prophet's household and thus pave the way for fresh wars and difficulties for us." Then he divulged his plan to al-Mughayrah for trapping Ziyad and sent him to meet Ziyad. After learning of Mu'awiyah's cunning plot, al-Mughayrah departed to visit his old friend. After these two met and sat down to talk, al-Mughayrah said to Ziyad: "Conditions are now changed in the world of Islam as compared with the past. The only man who can now stretch his arm towards the position of caliphate, is al-Hasan ibn 'Ali, but he has concluded a truce with Mu'awiyah. Before, any danger lifts its head; you had better obtain a safe asylum for yourself."

Ziyad said: "Tell me your view. What do you think I should do?" Al-Mughayrah said: "I think it would be wise if you join your lineage with the Umayyad house, and create a kinship between yourself and Mu'awiyah." Ziyad said: "Are your suggesting that I should place a branch in a spot other than its original home?"

The conversation of these two friends ended here, but Ziyad did not feel easy in his mind, thinking of Arab blood and the value, which the Arabs attached to blood and racial nobility. One can imagine the intense dilemma, which was stirred up in his heart and conscience by the words of his friend, especially as the question of the loss of position as well as life had been brought up. At last Ziyad felt vanquished and decided to accept the proposal of al-Mughayrah. Consequently he left his headquarters and proceeded towards Damascus. His long journey came to an end and he arrived at the Umayyad capital. On his arrival, Juwayriyah, Mu'awiyah's sister, by the order of her brother, sent for him and when they met she bared her head in his presence (thus considering him a member of the family), and said at once: "You are my brother. Therefore there is no need for me to cover my head in your presence. I have heard this fact from Abu Maryam Saluli."

The planned meeting of Juwayriyah with Ziyad left its effects on Ziyad's mind and heart. Following this meeting Mu'awiyah ordered to form a gathering in the Jami' mosque of Damascus which Ziyad should attend. It was also arranged for witnesses to be present, one of whom was Abu Maryam Saluli. Mu'awiyah turned to Abu Maryam and asked: "What is your testimony." Abu Maryam rose and said: "I testify that in pagan times when I was a wine- seller, one day Abu Sufyan came to at-Ta'if and asked me to provide him with a prostitute. I told him I knew only of Sumayyah the slave-girl of al-Harath ibn Kaldah. Abu Sufyan said: 'All right, bring her though she is dirty and evil smelling!' "

Ziyad became angry on hearing these words and said: "Be quiet, Abu Maryam! You have come here to testify, not to abuse!"

Abu Maryam said: "lam not pleased with acting as a witness, and I would be glad if you exempt me from this task. I have only repeated what I have seen and heard. Abu Sufyan got hold of Sumayyah's sleeve and took her to a private room and shut the door. I sat outside, and soon after Abu Sufyan came out, his forehead covered with sweat. I asked him how he found the woman. He answered: 'I have not seen a woman like her, though...' " Ziyad stood up and turning to the people, he said: "This man has given his testimony. I know nothing of the truth or falsehood of it, but what I know is that if 'Ubayd was my father, he was a good father, and if he was my teacher and guardian and not my real father, he was a good teacher. I am indebted to him. Of course witnesses are more aware of the truth of the matter."

Yunus ibn 'Ubayd ath-Thaqafi, whose sister was the lady mistress of Sumayyah, rose and said: "O Mu'awiyah! The verdict of the Prophet of God is that the bond between a father and son is due to a legitimate marriage, and the punishment for adultery is stoning. But despite such a law you issue a verdict on the testimony of Abu Maryam about the adultery of Abu Sufyan to make his illegitimate child related to him, and instead of stoning, you make an offspring a legitimate child of marriage, whereas such a verdict is quite contrary to the Book of God and the Prophet's tradition!"

Mu'awiyah, realizing the danger of such an argument, contrary to his usual policy, began to speak threateningly and said: "O Yunus! Shut your mouth, otherwise I shall throw you up so high that it will take you sometime to fall down!"203

Yunus said: "In that case, would I go towards anyone but God?" Then he sat down and realizing the truth of Mu'awiyah's threat, he said: "Yes! I beg God to forgive me." This incident caused much noise in the world of Islam and filled Arab literature with sharp satires, one of which is a poem composed by 'Abd ar- Rahman ibn-Hakam as follows:

"Say from me as a man of Yemen To Mu'awiyah, the son of Harb, Would you be angry if they say: Your father is virtuous and chaste? 204 Your father has committed adultery? I testify that your kinship with Ziyad Is like the kinship of an elephant with a foal." 205 Ibn al-Athir, the well-known scholar and historian writes: The story of 203. This is an Arabic proverb, meaning: "I will smash you if you do not keep quiet." 204. Meaning: "With Sumayyah. mother of Ziyad."

205. This story about Ziyad is given in al-Isti'ab, Ibn 'Asakir 5/409, and Usd al-ghabah and al- Isabah on the life of Ziyad, and Muruj adh-dhahab 2/54, and al-Ya'qubi 2/195, and Ibn Kathir 8/28, and Abu al-Fida' 194, and Ibn al-Athir 3/l92 events of the year 44 AH, and at-Tabari 3/259 briefly, and al-Aghani 17/51-73 briefly.

grafting Ziyad to Abu Sufyan was the first verdict issued openly contrary to the sacred canon law of Islam. The holy Prophet has declared: "An offspring is related to a legitimate and lawful bed, while the punishment of an adulterer is stoning to death."206

Heavy taxes

Mu'awiyah ordered his governors to collect gold and silver for me. Historians As we have already seen, Mu'awiyah bought the favour of crafty men of his own time by every possible trick. He deceived some with the offer of rank and position, others with money and property, and a third group under the pretext of kinship, and joined them to the Umayyad party who were guardians of paganism and infidelity. On the other hand he persuaded to cooperation and friendship or at least to silence such individuals as the chief of tribes and men of power and even the enemies by means of moderation, cajolery, offers of wealth, pretending toleration, and conniving at their hostilities. He tried in every possible way to make them act in harmony with his government.

This sly and un-Islamic policy had, of course, been adopted since the beginning of his rule. But when his power was established and strengthened, he revealed his inner rancor and envy, and then showed his true self from behind his calm appearance. This was followed by the issue of a decree by the caliph for the collection of revenue from every part of the wide Islamic land. Now gold and silver were no longer divided among chiefs of tribes and powerful individuals.207

Mu'awiyah's greed knew no bounds, and every day he found a fresh excuse to seize people's property. One day he ordered to confiscate the crown properties of the Sasanid kings around Kufah. Then these domains were placed among his personal property. The revenue from these lands amounted to five million drachmas a year. Another day, a new decree added Basra and the flourishing lands around it to his own possessions, and 'Abd ar-Rahman ibn Abi Bakr was appointed to execute his wishes.

A third decree of Mu'awiyah was related to another matter. From that day onward the gifts, which were offered by Iranian subjects to their kings on 206. We have briefly quoted this event in Volume One from Muruj adh-dhahab on Mu'awiyah, and from Ibn al-Athir on the events of the year 44 of the Hijrah, and from Ansab al-ashraf. For a more detailed account refer to Volume One of 'Abd Allah ibn Saba' written by Murtada 'Askari.

207. In the account on al-Hakam ibn 'Amr al-Ghifari in Tabaqat al-kubra 7/28, and al-Isti'ab 1/117, and at-Tabari 6/141, and Ibn al-Athir 3/202, and Siyar al-a'lam an-nubala' 2/340.

festival days of the New Year and Mehrgan, were to be delivered to the caliph's organization. In this way Mu'awiyah had modelled himself on the kings and emperors of pre-Islamic periods and pagan times. He had completely fulfilled the will of his father, Abu Sufyan, who had told him to change the caliphate into a monarchy. The worth of the gifts, which the people of Iran and Iraq were to offer on those festival days, amounted to millions of drachmas.208,209

The usurpation of the flourishing Islamic lands was not confined to Kufah and Basra alone. Mu'awiyah also encroached on the domains of Yemen, ash- Sham and Mesopotamia, and took possession of all the lands which had formerly been fiefs and public domains. In this way most of the wealth of the world of Islam was concentrated in the hands of the Umayyad house, namely Mu'awiyah and his kith and kin. He was the first man in the world of Islam to take possession of so much land. His impudence reached such a point that he did not even spare the holy cities of Mecca and Medina, and every year a large amount of date and wheat were brought for him from these two cities.210 It was at this time, too, that Fadak211 was given by Mu'awiyah as a fief to Marwan ibn al-Hakam.212

With the establishment of the Umayyads' rule, the policy of Mu'awiyah underwent a change. Hitherto he had treated his enemies with toleration, a policy which he attributed to Abu Sufyan. But now that he had tamed the unruly with money and rank, and had brought the cities and other parts of the country under his complete control, he could reveal his old hostility and rancor. So when he visited Medina and the Banu Hashim came to him to speak of their affairs, he said to them: "What are you saying and what your expectations are? Is it not enough for you that I respect your blood even though you have shed 'Uthman's blood? By God, shedding your blood is more legitimate than anyone else's!"

He continued to speak more sharply and rudely, as if he had forgotten his own open and secret crimes, and had thrown into oblivion his own negligence 208. al-Ya'qubi 2/218, published by Dar Bayrut.

209. Imagine the worth of millions of drachmas in those days!

210. al-Ya'qubi 2/234, published by Dar Bayrut.

211. Fadak was a large flourishing settlement, which was transferred to the Prophet by the Jews.

Then he transferred its ownership to his daughter Fatimah. But this property was seized from her during the caliphate of Abu Bakr and remained in the possession of the caliphs until the rule of Mu'awiyah.

212. al-Ya'qubi 2/305, published by Dar Bayrut.

in the story of 'Uthman. He went so far in his onslaught, that Ibn 'Abbas, the spokesman of the ummah and pupil of Imam 'Ali, rose to speak, and said: "O Mu'awiyah! What you said and what you attributed to us show nothing but your inner maliciousness and wickedness. I swear to God that you deserve those charges more than anyone else! It was you who carried the guilt of 'Uthman's blood on your neck, and yet you pretend that you are endeavoring to avenge 'Uthman's blood!"

He spoke so long that Mu'awiyah felt vanquished. Then the Ansar began to speak, but Mu'awiyah answered them rudely and sharply, and in reproaching them he said: "What has happened to your water-drawing camels?" 213 The Ansar answered angrily: "We lost them on the day of the Battle of Badr when we were engaged in killing your father, brother and grandfather! To your face we are resolved to act upon what God and His Prophet have commanded us." Mu'awiyah asked: "What are those commands?" They said: "We have been advised to show patience and fortitude." Mu'awiyah said: "Then keep on being patient!"214

Then Mu'awiyah returned from Medina to ash-Sham without meeting any of their lawful demands.215 At this time Mu'awiyah ordered to carry the Prophet's pulpit from Medina to ash-Sham, declaring that the Prophet's pulpit and stick should not remain in Medina whose people are 'Uthman's assassins. So his men went round in search of the Prophet's stick, while another group removed the pulpit from its place. Historians say that with the removal of the pulpit, there occurred the eclipse of the sun and a great uproar rose from the people, so carrying it away was abandoned. Some other historians say that the remaining friends of the Prophet prevented its removal,216 and thus the plan of Mu'awiyah was not carried Out.

In this period when Mu'awiyah had altered his policy and revealed his true desires, the Shi'ah and friends of Imam 'Ali suffered discomfort and pressure more than any other groups since Mu'awiyah had ordered the governors of various cities to curse the Imam in speaking on their pulpits. Consequently there were two alternatives left for the supporters of the Imam to choose; either 213. He said this because the Ansar possessed palm groves and used their camels for drawing water from the wells for their groves instead of using them, like other Arab tribes, for riding in war with others. The response of the Ansar to Mu'awiyah was, therefore, a proper and smashing answer.

214. This remark was meant to be a sarcasm to them and to their belief in the words of the Prophet.

215. al-Ya'qubi 2/223, published by Dar Bayrut.

216. Ibn al-Athir 3/199, and Muruj adh-dhahab 3/35 published by Sa'adat.

to resort to combat and retaliation which would mean imprisonment, torture, exile or even death, or keep silent and bear the whole of that deep suffering. When al-Mughayrah ibn Shu'bah was departing as governor of Kufah, Mu'awiyah said to him: "I intended to speak to you about various matters, but I abstained from it since I trust your intelligence and understanding. But I must mention one point, namely that I commission you not to forget abusing 'Ali at all times, and not to abandon begging God's grace and blessing for 'Uthman. In addition to these two matters, remember to find fault at all moments with 'Ali's friends, and treat them very harshly, while you must show favor to supporters of 'Uthman and bring them close to yourself."

This evil order of Mu'awiyah produced many blood-spilling events in the history of Islam, the examples of which you will read in the coming chapters.