Alhassanain(p) Network for Heritage and Islamic Thought

81. DISMISSAL OF FUNCTIONARIES & REASONS THEREOF

When Hazrat Ameer al Momineen (a.s.) assumed the caliphate, the functionaries appointed by the previous regimes were holding the positions in all the provinces. These governors had made the life difficult for the Muslims. They used to trouble the people as they wanted. They had no fear of getting questioned by the center. The Imam (a.s.) decided to do away with these functionaries.

Mughira ibne Shauba got wind of this plan and he came to the Imam (a.s.)and said, “I am your well-wisher and feel that I must give you a suggestion.that you don’t immediately remove Muawiya, Abd Allah ibne Aamir and other functionarie of the time of Hazrat Othman. When they enter your Bai-at you might do as you wish!” The Imam (a.s.) replied, “Your advice is very right from the worldly point of view, but:

“By Allah! I cannot be two sided in the matters of Faith nor will I tolerate dishonor and indignity in my reign.”

Ref: Tareeq e Tabari, Vol 3, Page 461

Now Mughira had no face to talk any more and went away. He was feeling for the turning down of his advice. The next morning he again went to the presence of the Imam (a.s.) and said,“The suggestion that I gave yesterday was not good. After more thought I have come to the conclusion that it will be better to remove all the functionaries.” Hazrat Ameer al Momineen (a.s.) was surprised at this change of heart when Ibne Abbas came and inquired on what purpose Mughira was there. The Imam (a.s.) replied that he visited him the previous day and on that day to give advice.“Yesterday his suggestion was that I continue to retain the functionaries and don’t effect any changes. Today he suggests that I must change all of them!” Ibne Abbas said,“In yesterday’s advice there is an element of thoughtfulness and today’s suggestion smacks of his anger because of the turning down of yesterday’s suggestion. Today’s advice smells of his deceit.I endorse his first advice and suggest to you to continue with the functionaries till they give their allegiance to you. They may be removed thereafter.” Hazrat said:

“If I leave Muawiya on his position, it will mean that I am making the misguided as my associates.”

Ref: Isteaab, Vol 3, Page 259

Similarly Ziyad Ibne Hanzala Tamimi too gave a similar advice. But the Imam (a.s.) didn’t give any cognizance to all these suggestions and depended on the veracity of his own decision. He stuck to his decision of deposing all the functionaries immediately.

In some peoples minds there is a thought that if the Imam (a.s.) had accepted the suggestions he might not have faced the difficulties that were to follow. But the truth is that these functionaries did not turn rebellious because of their summary dismissal. They were the Imam (a.s.)’s enemies since long. Even if they were left in their positions they would consider the Imam (a.s.) an impediment to their worldly schemes and would continue to weave the web of intrigue all the same. When both the alternatives seemed like bringing about the same result, then the Shariah demanded that the step that was commensurate with the demands of the Faith must be taken. Therefore the reasons for the deposition of the functionaries were:

Firstly, the first purpose of the Imam (a.s.) was to establish a truly Islamic regime. To do this it was important to close the avenues of selfishness, opportunism, avarice and to take steps to cleanse the society of these ills. This was not possible only with the change of the caliph. It was very important to remove the functionaries who were taking shelter behind political subterfuges and playing the game of family relations with the previous incumbent. The history bears evidence that because of the activities of those functionaries, the Islamic way of life was falling behind. If those men were continued in their positions, it wasn’t possible to constitute a truly Islamic establishment.

Secondly, the Muslims were demanding from Hazrat Othman to remove those conceited and cruel functionaries and to place just and morally steadfast persons in their place. When these demands were turned down, they took revolutionary steps. If the Imam (a.s.) had agreed with the suggestions not to disturb the set-up, then once again the tyranny of the functionaries would provoke the revolutionary tendencies in the people.

Thirdly, Hazrat Ameer al Momineen (a.s.) was personally doubtful of the honesty and integrity of those functionaries and had been expressing his opinion about them in the past as well. In fact he had advised Hazrat Othman to do away with the functionaries. Hazrat Othman made some excuse or other to continue with the status quo. About Muawiya he made an excuse that he was appointed by Hazrat Omer as the governor of Syria. This excuse didn’t have any weight! If the Imam (a.s.) continued with those functionaries after assuming the caliphate, the people would think that the demand for dismissal was not in public interest and was just to come to power. When that purporse was achieved, out of political expedient, Muawiya and the functionaries were allowed to continue holding their positions.

Fourthly, if for the strength and continuity of his regime the Imam (a.s.) continued to have Muawiya and other functionaries in their positions, it would have been termed as political weakness and people would say that despite the difference in the thinking he had bowed down to the circumstances and had no courage to remove them because of their influence and clout. The result would be that others would deem this as a weakness and would start making unreasonable demands.

Fifthly, the Ameer al Momineen (a.s.) had accepted the Caliphate with total sense of responsibility and therefore he couldn’t have closed his eyes to the tyranny of the functionaries against the people. Otherwise the responsibility would fall on him that despite knowing the natures and the way of functioning of those functionaries, he continued them in office. Therefore , at the first instance he had declared that he would do away with those functionaries.

Sixthly, Hazrat Ali (a.s.) and Muawiya belonged to two diametrically opposite groups. Muawiya was from the group which was free of any binding of the Faith and were opportunists. Against this, Hazrat ali (a.s.)’s politics was not under the debris of opportunism. Nor was there any element of cunning and subterfuge in his political stand. Because of this diametrically opposite nature, it was not possible for Muawiya to remain quiet even if he was allowed to continue with his position. He knew that Hazrat Ali (a.s.) would get rid of him one day or the other. Therefore, if he was allowd to remain the governor for some more time, he wouldn’t have quietly spent those days. But he would try to enhance his power of wealth and recruit more men to side with him. He could even have entered into an agreement with the neighboring Roman Empire. Considering all this, wasn’t it discreet to depose him immediately without giving him any more time to continue with his machinations.

Seventh: Muawiya was not only having the ambition of preserving and conserving his position of the governorate of Syria. He had set sights on taking his standard to the entire Realm. Therefore, during the time of Hazrat Othman he gathered around him a coterie of the Omayyads who would back him to the hilt. He was looking for an opportunity, with their backing, to declare himself the king. Therefore, when he felt that the tide had turned against Hazrat Othman, he thought of taking advantage of that by asking him to move to Syria under his protection and in Madina he had the danger from the disgruntled lot. The purpose of Muawiya was to remove Hazrat Othman from the center and take the reins of the administration in his own hands. This way he could have easily converted the temporary control into permanent hegemony. But Hazrat Othman refused to move to Syria and this subterfuge of Muawiya failed. When Hazrat Othman was assassinated, Muawiya used the event as a tool to further his interests. And started demanding Qasas for Hazrat Othman’s blood. If Hazrat Ali (a.s.)had continued with retaining Muawiya as the governor of Syria, he would have redoubled his activities to foment intrigue and trouble. If nothing, he would have spread the canard that Hazrat Ali(a.s.) was responsible for the killing of Hazrat Othman. If Hazrat Ali (a.s.) gave evidence of his non involvement in the assassination of Othman they would have said that without the allegiance of the people of Syria the caliphate of Hazrat Ali (a.s) was not valid. Thus Muawiya would have continued with his intrigues whether he was in the governorate or not.

Eighth: The functionaries were not selected on merit or their sympathies for the welfare of the people. They were the recipients of the favor from their relative. Therefore Hazrat Othman removed Ammar Yassir from Koofa and appointed his own cousin Walid ibne Uqba. Removed Abu Moosa from Basra and placed his uncle’s son Abd Allah ibne Aamir. Hazrat Othman removed Umro ibne Aas from Egypt and placed Abd Allah ibne Saad. In this manner he exhibited his nepotism by placing all his relations in positions of importance. Saeed ibne Musayyab writes:

“Hazrat Othman mostly nominated only those persons from Bani Omayya for the positions of governor who hadn’t the privilege of companionship with the Prophet (s.a.) and there used to be such talk about them that was not liked by the Prophet (s.a.)’s Companions.”

Ref: Tareeq al Khulafa, Page 110

When this selection was purely on the basis of partisanship and nepotism, maintaining them on the positions was not at all proper. It would have been tantamount to supporting the wrong step of the predecessor. It could never be expected that Hazrat Ameer al Momineen (a.s.) would ever approve of a wrong step and perpetuate it.

Nineth: Ameer al Momineen had been observing that the past regimes had neglected the Ansaar and the Hashemites. It went to the extent that the Shura. that was instrumental in bringing Hazrat Othman to the caliphate too had no representation of the Ansaar. Hazrat Othman had adopted the yardstick of selecting the Umayyads for positions of importance. On account of this the Hashemites and the Ansaar were deprived of their rights and the group rivalries had started raising their head. If merit was made the yardstick, there was no reason why none of the Hashemite and Ansaar could be selected for important assignments. This injustice could only be rectified by deposing the existing functionaries and making the fresh selection purely on the basis of merit.

Tenth: Although the functionaries were the product of Hazrat Othman’s nepotism, during the period of his virtual siege in his home at Madina, none of them came to his rescue during that period of one month although they had with them the army and all the materials of war at their disposal. When they had failed their benefactor and guardian, how could Hazrat Ali (a.s.) expect any faithfulness from them. However, when Hazrat Othman was killed, some of his sycophants started raising noises about Qasas for his blood. They must have rushed from their provinces for the succor of their master while there was time for them to reach and save him! They had no reasonable excuse for this lethargy. Muawiya, who was an expert at fabricating excuses, and knew the art of face saving, wasn’t also able to make any plausible excuse for his inaction. Therefore, once Abu Tufail Katani came to him. Muawiya asked him where he was when Othman was assasinated? He replied that he was in Madina but he couldn’t do anything for Hazrat Othman.Muawiya said that it was binding on him to help and provide succor to Hazrat Othman. Abu Tufail said:

“What came in your way came in my way too! You kept sitting in Syria and the dark clouds of calamity kept hovering over his head!”

Ref: Murawwij al Dhahab, Vol 2, Page 62

Muawiya replied that what else he could do than fight for the Qasas for the blood of Hazrat Othman. Abu Tufail said that Muawiya’s and Hazrat Othman’s matter was the same as was mentioned by Jaudi:

“When I died the world remembered me much,

In life none came to my rescue!”..

Now we give the individual profiles of the functionaries to highlight our position further.

82. MUAWIYA IBNE ABI SUFIAN

Muawiya was born from the womb of Hind binte Otba and was the son of Abu Sufian ibne Harb. Hind was first married to Fakaha ibne Mughira. When Fakaha was killed at the hands of Bani Jazima, she married Hafs ibne Mughira, and married Abi Sufian when Hafs died. Hind was on top of the roster of women of ill repute in Makka and was in the forefront of the enemies of Islam. In the Battle of Ohod she rendered martial songs to encourage the infidels to fight the Muslims. She chewed the liver of the Prophet (s.a)’s uncle, Hazrat Hamza, and set a record of barbarity. She was known from that time as Aklat al akbaad ( The Eater of the Liver). Similarly Abi Sufian too was a sworn enemy of the Prophet of Islam (s.a.) and was a part of the conspiracy that forced the Prophet (s.a.) to migrate from Makka to Madina. Even after the Migration Abi Sufian continued to fight with the Prophet (s.a.) and the battles of Badr, Ohod and Ahzaab were fought by the infidels at his instance. When Makka was conquered in 8H, he accepted Islam along with his son Muawiya to save his and his childrens’ lives. Allama Jala uddin Siyuti has written:

“Muawiya, along with his father, accepted Islam on the day Makka was conquered and participated in the Campaign of Hunain. He was in the list of Muallifat al Quloob”

Muallifat al Quloob are the persons who didn’t embrace Islam through their own conviction but they had done it out of fear for their lives. It was like the abjectly defeated surrendering to the victor! Therefore Hazrat Ameer al Momineen (a.s.) has said about them,“Wallah maa aslamu wa lakin astaslamu---By Allah! They had not embraced Islam but had bowed down their heads!” Notwithstanding this explicit Islam of those persons the Prophet (s.a.) included them in the fold so that they might slowly understand the teachings of the Faith. In fact, to humor them he gave them more facilities than to the other Muslims. Therefore, from the booty of the Battle of Hunain he gave more to Abu Sufian and his two sons Yazid and Muawiya. Abu Sufian and his two sons got the share of Muwallifat al Quloob, that was a hundred camels each while the other Muslims got four camels each.

The control of Muawiya over the territory of Syria came about in the following manner. Hazrat Abu Bakr decided to attack Syria He organized four contingents of men under Sharjeel ibne Hasna, Abu Obaida Jarrah, Yazeed ibne Abi Sufian and Umro ibne Aas. He made an agreement with these commanders that after achieving victory Abu Obaida would be the governor of Hamas, Sharjeel ibne Hasna of Jordan, Umro ibne Aas and Alqama ibne Majzaz of Palestine and Yazid ibne Abu Sufian of Damascus. Then all the four contingents took different routes and met at Yarmouk. The Muslims were confronted with a huge Roman army. They sent word to Hazrat Abu Bakr to send more men. He sent Khalid ibne Walid with 2,000 men.from Iraq to Yarmouk. Now the total force available was 46,000 men. In Yazid’s contingent Sohail ibne Omro and some other sheikhs were present as advisers. The standard of the contingent was in the hands of Muawiya.

While this campaign was in progress, Hazrat Abu Bakr died on 21 Jamaditani 13 H. and the caliphate was transferred to Hazrat Omer. During his reign, in the month of Rajab 14 H, after a siege of 6 months Damascus was conquered and Yazid bin Abi Sufian was appointed the governor. In 18 H Yazid bin Abu Sufian died of a plague and Hazrat Omer appointed his brother Muawiya, who was present at Damascus, in his place. After the death of Hazrat Omer in 23 H when Hazrat Othman became the caliph, he gave Muawiya the charge of Jordan, Palestine, Hamas and Qansarin in addition to Damascus. The foundation for the influence that Muawiya laid, Hazrat Omer gave it a practical shape and Hazrat Othman strengthened it.

It is surprising that the Companions of the Prophet (s.a.) , whose services had been invaluable, were totally neglected and those who were open enemies of Islam, opponents of Bani Hashim and always opposed the Prophet (s.a.), were supported and promoted by the three caliphs.

Hazrat Omer not only gifted the governorate of Damascus to Muawiya but he laid out the road map for his influence and perpetuation. He instructed people that when they noticed the changing environment, they must migrate to Damascus and gather around Muawiya. Therefore Ibne Hajar Makki writes:

“Hazrat Omer used to encourage people to follow Muawiya and used to prepare them that when there was division among the people, they must migrate and go to Muawiya in Syria.”

Ref: Tatheer al Janan, Page 19

This fact doesn’t need any proof that in the hearts of Bani Omayya there was always enmity and hatred for Bani Hashem. In addition to this ancestral hatred, Muawiya had enmity for Hazrat Ali (a.s.) that he had slayed Muawiya’s maternal grand father Otba, brother Hanzala and uncle Walid ibne Otba. It was the nature of the Arabs that they didn’t easily forget old enmities. Although Islam tried to change this evil trait in people, but the trait that remained with them for centuries couldn’tbe removed so fast. The farsighted eyes of Hazrat Omer were seeing that the spirit of hatred and revenge can raise its evil head in the form of war. It was possible that the circumstances changed and the power shifted to the hands of Hazrat Ali (a.s.). In such an event the influence of Muawiya might wane. Forecasting such a scenario he advised people to migrate to Syria and assemble under the flag of Muawiya. This, he thought would strengthen the hands of Muawiya. In fact, such a thing did happen. As soon as Hazrat Ali (a.s.) assumed power, people started moving towards Damascus in numbers. They looked like moving at the slightest hint of his eye brows! If this dissent was not in the mind of Hazrat Omer, how was he advising people to assemble under Muawiya so far ahead of that time. What sort of dissent he was forcasting that he advised people to gather under Muawiya at Damascus and not in Madina, to strengthen it, the original Dar al Hijrat!

When it was not hidden from Hazrat Omer the type of lifestyle that Muawiya had adopted was certainly the emulation of Caesar and Khusro whch had nothing to do with the Spartan Islamic Lifestyle! Therefore once Hazrat Omer was in Syria. He saw the pomp and pageantry of Muawiya and said,“You look the Khusro of the Arabs!I have heard that the needy come to your door standing there for long hours and you remain relaxing at home! “Muawiya replied, “We are in such a land that where the sleuths of the enemy keep an eye on every move of ours and conveying the intelligence to their center. We want to frighten them with our pomp and show! “Hearing this reply, Hazrat Omer said, “This is the talk of a clever person !”

Allama Tabari writes that Hazrat Omer used to say:

“You talk of the cunning exploits of Caesar and Khusro, although Muawiya is living amongst you!”

Ref: Tareeq e Tabari, Vol 4, Page 244

But, despite this he paved the way for Muawiya and put it in his mind that he should take advantage of the mutual dsifferences and to usurp the caliphate Thus, psychologically he made him a candidate for the caliphate. Therefore Ibne Abil Hadeed writes with reference to the book, Al Safyana, by Abu Othman Jahiz quoting what Hazrat Omer told to the members of the Shura:

“If you act with the spirit of mutual cooperation and help and thoughtfulness , then you and your progeny will taste the caliphate. If you persist with envy and hate and hesitated in helping each other, then Muawiya ibne Abi Sufian will overwhelm you and grab the caliphate.”

Ref: Shara Ibne Abil Hadeed, Vol 1, Page 37

If this talk had reached the ears of Muawiya he must certainly have been motivated by the words and his mind might have started thinking in terms of getting the caliphate in the future. Therefore, his movements and actions very well demonstrated that from the time of Hazrat Othman he had started running around to achieve his end. After the assassination of Hazrat Othman, he redoubled his efforts. He tried all methods, fair and fowl to achieve his end.

When the Umawi standard flew in Syria, there was an imprint of the Roman culture on it. Even after the advent of Islam there the people were still under the influence of the Roman culture. Muawiya too forsook the simple Islamic style of living and adopted the Roman ways. He lived in the lavish palace, Qasr e Qazra, built by him. On the gates of the palace he had liveried guards and the slaves in bejeweled girdles used to flit around him. This pomp was a reflection of the lifestyles of Caesar and Khusro. This show and the furniture that would create a glow in the eyes of the beholder was sufficient to overwhelm anyone. But where he thought that the royal pomp and show might not work, he adopted another tactic. Therefore, Umro Ibne Aas once came to him with a delegation of the Egyptians. He wanted to belittle Muawiya in the eyes of the delegates. Umro told them that when they met Muawiya, they shouldn’t address him as the caliph. And wish him as they do with any other Muslim. He also told them to adopt a style of conversation as they do talking to ordinary persons. He warned them not to be awed with his pomp and show. He told them that behaving that way, their respectability would enhance. Muawiya had already guessed that Umro had plans of making him seem unimportant in the eyes of the visitors. He ordered the guards that when the Egyptians arrived, they should shake them up that all their smartness would vanish. They should be under the impression that they were being pushed towards death. The guards followed the instructions. When they arrived , confused and disturbed, before Muawiya, a person by name Ibne Qiyat came forward and said,“As salam alaika ya rasool Allah” . Then all the Egyptians who followed did the same. Umro was furious when he met them outside and said:

“Allahs curse on you! I had asked you not even to address him as the caliph! You have addressed him as ‘Ya rasool Allah”

Tareeq e Tabari, Vol 4, Page 344

This is surprising that Muawiya is addressed as the prophet and he keeps listening to it. If anyone else was addressed that way, his spirit would shiver. If the quiet was with some meaning, he would have thought that the utterance was blasphemous. But he kept quiet all along. What would he do if that frightened delegation addressed him as the god?! Would he keep quiet even then or reprimand them for their blasphemous talk?

Where the bent of mind is of that type, it cannot be imagined that the commandments of Islam are respected at all. Therefore Islam has made the wearing of silks as taboo for the Muslim men. He wore silks without any reservation. He used vessels of gold and silver and intoxicants were in daily use! Even these drinks were served to the others. Abd Allah ibne Bareda says that he went with his father to the court of Muawiya. They were asked to squat on the floor. After the meal they were served spirits. His father, when he saw the spirits, said:

“From the time theProphet (s.a.) had termed the spirits taboo (Haram), I have never touched them.”

Ref: Masnad Ahmed ibne Hanbal, Vol 5, Page 347

There is a long list of Muawiya’s innovations in the Faith. Therefore he termed the illegitimate issue of his father, Ziyad ibne Sumia as Ziyad ibne Abu Sufian, made a joke of the Prophet (s.a.)’s saying,“Alwalad lilfarash wa lil zaani al hajr--- The child is father’s and stone is for the adulterer.” In sermons Muawiya used to talk ill of Hazrat Ali (a.s.). He started the practice of reciting the Adhaan prior to the eid prayers. He gave priority to the Sermon of the Eid to Eid Prayers. He started delivering the Qutba sitting down instead of standing up. After Muawiya, the Bani Omayya made it their practice. After the Ummawis when Saffah Abbasi became the calph he started delivering the Qutba standing. Then the people shouted:

“O son of the uncle of the Prophet (s.a.)! You have revived the Sunnat! May Allah keep you alive!”

Ref: Mahazarat al Awael, Page 84

Muawiya stopped reciting Bismillah loudly during prayers. Mohammed ibne Aqeel writes:

“Muawiya was the first in Madina to avoid saying ‘Bismillah’ loudly during the prayer. The Mohajirs and Ansaar raised their voices against this and said, ‘O Muawiya! You have stolen the Bismillah!’”

Ref: nasaeh Kaafia, Page 96

Besides changing the clear commands of Islam, he invented several customs and festivities that were prevalent amongst people of other faiths. He appointed other people on key positions. He tried to disturb the central status of Madina. The person incharge of his main office was Sarjoon Romi, a Christian. The person responsible for collection of the tribute in Hamas too was a Christian, Ibne Awsal. When Muawiya went to Madina during the Haj in 50 H, he wanted to shift the Mimbar e Rasool ( the Pulpit) to Damascus. When they tried to lift it, there was suddenly an eclipse of the sun. The people who saw this phenomenon were frightened. Seeing the anger of the people, Muawiya desisted from putting his plan into operation. He made an excuse that by lifting the pulpit from its place he wanted to see whether it was affected with the mites.

This event is similar to that of Hasaan Ibne Kalal Abdi. He too wanted to dismantle the Kaaba and carry the stones to Yemen but nature didn’t allow him to fulfil his wish. In Muawiah’s case too nature expressed its fury in the form of the Sun’s Eclipse.

There are plenty of acts of Muawiya that were contrary to the norms of the Faith. But his naming his evil son, Yazid, as his successor was worst act that he perpetrated. This was such a heinous act that the group which abstains from criticizing the Companions, closing their eyes and ears to their deeds, can’t control themselves from condemning this episode from Muawiya’s evil life. They were forced to accept that Muawiya had turned Khilafat towards Mulookiat ( Monarchy) naming his son as his heir! He laid the cornerstone of such an evil innovation that it continued for centuries in the Islamic dominions. One who sat on the throne of caliphate with cruelty and oppression , considered it his fief and put his uncouth, undeserving and evil son on that throne. Thereafter every person who usurped the position called himself the Kahlifat al Muslimeen and the chain of succession continued!

This act of Muawiah was not only contrary to the norms of Shariah, but from the moral aspect too was very undesirable.he had signed a covenant with Imam Hassan (a.s.) that he would not nominate anyone as his successor. But in breach of the agreement, despite the opposition of the Muslims, imposed his son on them. A son who was a known debauch and drunkard. He was the practitioner of all the evil habits that can be named! Such a person was nominated to be the Khalifat al Muslimeen! The people from whom he feared some resistance, he didn’t trouble them as a strategy. Some persons he threatened and silenced them, those who were not acquiescing tohis demand, he silenced them by administering poison through cunning and stealth. Therefore, Imam Hassan (a.s.) was poisoned by Joda binte Ashas. Masoodi writes:

“Muawiya secretly sent her a message that if she killed Hassan (a.s.) by some means, he would give her 100,000 Dirhams and will marry her to Yazid.”

--Murawwaj al Dhahab, Vol 2, Page 50

According to the terms of the conspiracy Muawiya sent to her 100,000 Dirhams but didn’t fulfil the second term of the agreement saying that Yazid’s life was very precious for him!

Similarly Muawiya got Khalid ibne Walid’sson poisoned. Ibne Abd al Barr writes that Muawiya, delivering a sermon in Syria, said ,“O People! I have grown old and my death is near! I wish to make arrangement for the realm after me.” He was under the impression that the people would themselves suggest the name of Yazid awed by the wealth and pomp of thecourt. Then under the cover of the public opinion he would announce the succession of Yazid. But the evil acts of Yazid were no secret for the people. They couldn’t have imagined that Yazid’s name could even be mentioned about the caliphate. They took the name of Abd ar Rehman ibne Khalid. When Muawiya heard the name of Abd ar Rehman coming from the people instead of Yazid’s name, a knot was formed in his evil heart. He instantly decided to remove this stone from the path of his son. Therefore when he heard of the illness of Abd ar Rehman, he deputed a physician from the court to administer the medicine that cured the poor person for ever!

“He was to go to him, administer the medicine and thus finish him.”

Ref: Isteaab, Vol 2, Page 401

Abd ar Rehman ibne Abi Bakr too was the victim of poison as well. Ibne Hajr Asqalani writes that when Muawiya wanted to take Bai-at from the people for Yazid, Abd ar Rehman ibne Abi Bakr said:

“Is it the reign of Heraclius that one Caesar dies and the next Caesar takes his place! By Allah! We aren’t ready for this!”

Ref: Asaba, Vol 2, Page 400

Muawiya sent him 100,000 Dirhams to close his mouth. But he returned the money and said that he was not willing to sell his Faith for the world. The result of this was that on the way to Makka, he must have traveled about ten miles when he was sent to eternal sleep. Ibne Hajr Asqalani writes:

“Abd ar Rehman died suddenly while in sleep!”

Ref: Asaba, Vol 2, Page 400

83. UMRO IBNE AAS

Umro’s father was Aasi ibne Waael whom the Holy Quran has termed abtar or issueless and the enemy of the Prophet (s.a.). Umro’s mother was Salma binte Harmala and her title was Nabagha. She was brought as a captive from Bani Ghaza. She was auctioned in the bazaar of Okaz. Fakeha ibne Mughira bought her and resold to Abd Allah ibne Jadhan. Thus, changing hands, she reached Aasi ibne Waael and gave birth to Umro.

Umro had inherited the enmity for Islam from his father. Therefore he was in the first list of the enemies of the Faith. He used to utter impertinent things about the Prophet (s.a.) and take part in the activities against him. When he was helpless with Islam gaining importance and power, he accepted the Faith and joined the ranks of the Muslims. Hazrat Omer , during his caliphate, appointed him the governor of Palestine and Jordan. When that territory came under Muawiya, Umro was sent with the army to Egypt. He fought with the Egyptians and defeated them.and was named the governor there. After Hazrat Omer, Hazrat Othman too kept him in that position for sometime. He deposed him in the year 26 H and replaced him with his relative, Abd Allah ibne Saad. Umro, who was a supporter of Hazrat Othman, turned against him because of removal from the governorate of Egypt. This was not strange because nothing else could be expected from his selfish nature. This enmity became so much that he gathered a coterie around himself and started creating opinion against Hazrat Othman. Ibne abd al Bar writes:

“Hazrat Othman removed Umro from the Emirate of Egypt and he started instigating people against him. He also used insulting words against Hazrat Othman.”

Ref: Isteaab, Vol3, Page 322

He didn’t stop at this. In anger Umro divorced his wife Umm Kulthum binte Uqba who was half sister of Hazrat Othman. He worked actively to over-turn Hazrat Othman’s regime. When Hazrat Othman noticed this, he called Omro and told him,“O son of Nabagha! Beware of such acts! Shun hypocricy and adopt nobility.” Umro too replied in the same tone and heaped complaints against the old person. Hazrat Othman was taken aback at his talk and told him that he had no right to interfere with his work and to criticize him. He said that even during the days of ignorance he was more respected than him and that presently he was holding a very important position. Umro said that he had seen his father, Affan, and that he was no match for his own father, Aasi ibne Waael. At this Hazrat Othman didn’t say anything but Marwan, who was listening, became angry and told to Hazrat Othman,“You have come to such a pass that Umro isn’t sparing even your father.” After this harsh exchange Umro redoubled his campaign of vilification and registered the opinion of Talha, Zubair and others against the caliph. When the sentiments of the people were aroused against Hazrat Othman and he was in literal house-arrest, Omro left for Palestine where he was having a palatial house for himself to see his designs bear fruit against the caliph from a distance and save himself from the blame for the consequences

One day he was busy conversing with Salam ibne Rooh Jazami and two of his own sons, Mohammed and Abd Allah, that a horseman passed that way. He called him and asked from where he was coming. He said that he was from Madina and also informed that Hazrat Othman was still in heavy siege at his residence. Then another rider from Madina passed that way who informed that Hazrat Othman was assassinated. On hearing this Omro said:

“I am the father of Abd Allah! In whatever task I put my hand, I never leave it half finished!”

Ref: Tareeq e Tabari, Vol 3, Page 392

Ibne Athir writes that when the news of Hazrat Othman’s killing reached him, Omro said:

“I am Abd Allah’s father! I have killed Othman living in the Valley of al Saba. If Talha becomes the caliph he is a young Arab, kind and charitable. If ibne Abi Talib gets the caliphate then from the point of view of governance he is not a desirable person.”

Ref: Tareeq e Kaamil, Vol 3, Page 141

He was still celebrating his success when he received the news of Hazrat Ali (a.s.) becoming the caliph. As soon he got this news, he caught hold of his head. After some days when he learned that Hazrat Ayesha, Talha and Zubair have turned against Hazrat Ali (a.s.), his hope was revived and awaited the result of the Battle of Jamal. But when he heard of the victory of Hazrat Ali (a.s.), all his hopes were shattered. However, when he heard that Muawiya had refused to owe allegiance to Hazrat Ali (a.s.) he saw a ray of hope in the development. He did have the craving for power and had spent a major portion of his life holding positions of power. Although he was old, his desire for power was still young! Therefore he approached Muawiya with a wish for the governate of Egypt. After coming to an understanding with him, he performed his deed that has gone into the annals of the history.

Umro ibne Aas was a past master at intrigue and conspiracy. He was an adept at creating differences between persons for his own benefit. Although he had to sacrifice the norms of Faith and morality to achieve his ends, he never thought about it for a moment. The events are the proof that Ibne Aas felt no compunction for the acts that he perpetrated. After living a long life of 90 years he died on Idd al Fitr 43 H. His son first offered the funeral prayer followed bt the Idd Prayer!

84. ABD ALLAH IBNE SAAD

Abd Allah had shared his mother’s milk with Hazrat Othman. He was the son of Saad ibne Abi Sarha. Saad was amongst the persons who conspired against Islam remaining within it. Because of this attitude such persons are termed as Munafiqeen or hypocrites. Ibne Qatiba writes:

“Abd Allah’s father Saad was in the group of Munafiqeen.”

Ref: Al Mu-arif, Page 131

Although Abd Allah was a companion of the Prophet (a.s.) and a transcripter of Quran, his mind was same as that of his father. The proof of this was that when the Prophet (s.a.) dictated the Verses, he used to make alteration in the words at will. Therefore instead of the word al-kkafereen he wrote az-zalemeen and instead of Azeez Hakeem he wrote Aleem Hakeem. Once transcripting a Verse about human birth, in the context of the Verse, the following words came out of his mouth: Tabarak Allah ahsan al khaliqee. The Prophet (s.a.) said,“This too is a part of the Verse. Write it down.” Although he wrote it down, a doubt crept into his mind. Whether the Quran is a revealed scripture or the prophet (s.a.) himself has thought it out. Then he started gossiping about it that the Quran was not a Divine Revelation and that he himself could produce such literature! The following Verse was then revealed:

“Wa man azlam mimman aftaraee al allah kazaba aw qaal awha ila wa lam yuh ilaihi shai wa man qaal sa anzal masal maa anzal Allah”

“Who will be more unjust that the one who makes false allegations against Allah and says that Revelations come to him, although no revelations come ti him. Or he claims that he can also produce a book like the one Revealed by Allah.”

Because of this loose talk, the Prophet (s.a.) exiled Abd Allah from Madina. He therefore turned against Islam, went to Makka andcontinued his campaign of vilification. He told people that Mohammed (s.a) himself makes the verses and says that they are Revealed to him. Hazrat Othman was always in the forefront of taking up the cause of such person. He therefore recommended to the Prophet (s.a.) to allow Abd Allah to return to Madina. But the Prophet (s.a.) refused him entry. When Makka was conqured and the Prophet (s.a.) entered there as the victor, he ordered Abd allah ibne Saad to be executed.even if he clings to the cover of the kaaba. When Hazrat Othman learned about this order of the Prophet (s.a.), he worried very much and hid Abd Allah somewhere. When the events normalized he took Abd Allah to the Prophet (s.a.) and said,“O Prophet of Allah (s.a.)! This Abd allah ibne Saad has come to owe his allegiance to you. Do give him amnesty.” The Prophet (s.a.) neither extended his hand for Bai-at nor did he speak anything. He was quiet for along time. On the other hand the insistence of Hazrat Othman increased. In the end the Prophet (s.a.) gave amnestyto him. When Abd Allah left, yhe Prophet (s.a.) told to the persons sitting with him that I kept quiet for such a ling while that someone of you rose to slay the person:

“Was there none amongst you who could rush towards that dog and killed him before I gave him amnesty.”

Ref: Ansaab al Ashraaf, Vol 1, Page 358

Hazrat Omer said,“O Prophet of Allah (s.a.)! If you had given slight message through your eyes, we could have slayed him!” The Prophet (s.a.) said:

“I don’t order executions with my eyes nor do the prophets communicate through their eyes.”

Ref: Ansaab al Ashraaf, Vol 1, Page 358

Hazrat Othman, during his days, closed his eyes to the behaviour of Abd allah ibne Saad and appointed him governor to Egypt. After taking charge of the emirate of Egypt, he adopted the same attitude that was feared from him. There was a spate of tyranny and oppression in the province. Contentment of the people turned into penury. Excepting somefavoritesof Hazrat Othman, the entire population of Egypt was unhappy. People turned against the governor and they had a similar feeling for the center. In the end Mohammed ibne Abi Huzaifa overturned the establishment in Egypt and released the people from the clutches of the tyrant. Mohammed ibne Abi Huzaifa was brought up by Hazrat Othman and was under his care after his father, Huzaifa, was killed in the Battle of Yarmouk. When Mohammed grewup , he asked Hazrat Othman to give him permission to workfor the promotion and propagation of Islam andgo for Jehad with some contingent. Hazrat Othman sent him with Abd Allah ibne Saad to help him in Egypt. He went with some companions to Egypt. Mohammed ibne Huzaifa was a very pious person. When he saw the maladministration in Egypt, he tried to convince Abd Allah to mend his ways. When he didn’t pay any heed to Mohammed’s repeated appeals, he openly started preparing peole to rise against Abd Allah. He also reported about the conditions in Egypt to hazrat Othman and told him that he had imposed such an evil person over the people in Egypt whom the Prophet (s.a.) declared a persona non grata. They people of Egypt were impressed with the piety of Mohammed ibne Huzaifa. They gathered around him. When hesaw the situation worsening, Abd allah ibne Saad wrote to Hazrat Othman that his ward ibne Abi Huzaifa has spoiled the environment in Egypt and and was instigating the people to rebel. If immediate arrangements are not made, things might go out of control. Hazrat Othman couldn’t thimk of any other strategy than controlling the situation through the use of wealth. He therefore sentsome expensive garments and 30.000 Dirhams to Mohammed ibne Abi Huzaifa. This strategy didn’t work on Mohammed. He took the garments and the money to the people and said:

“O group of Muslims! You don’t see this act of Othman that he wants to trick me in the matter of the Faith and has sent to me this wealth as a gratification.”

Ref: Tareeq e Kaamil, Vol 3, Page 135

The result of this episode was that the opposition further increased. And the feelings of rebellion came up in the minds of the people. People openly started talking against Abd Allah ibne Saad. When Hazrat Othman heard about this situation, he wrote to Mohammed that he didn’t expect such behaviourfrom him. But Mohammed Ibne Abi Huzaifa was not impressed wit Hazrat Othmans appeals and he continued his campaign against Abd Allah ibne Saad. At last one group of Egyptians went as a delegation to Madina to plead with the caliph for removal of Abd allah ibne Saad. In this group there was Mohammed ibne Abu Bakr too was there who was associated with the movement of Mohammed ibne Abi Huzaifa.

Following this delegation, Abd Allah ibne Saad too proceeded towards Madina. Now the administration of Egypt came to the hands of Mohammed ibne abi Huzaifa. When Abd Allah reaced Aila enrouteto Madina he learnt that Hazrat Othman had been besieged in his own house and that going there would be fraught with danger. He returned to Egypt from there. But Mohammed Ibne Abi Huzaifa didn’t allow him entry into the city. When he found no place of succor, he proceeded towards Palestine and halted at the border between Egypt and Palestine. He waited there to see what turn the events took. During those days one person passed that way. He informed that Hazrat Othman was assassinated in Madina. He said“Inna lillahi wa inna ilaih wa rajeoon” . He asked who was elected as the next caliph/ The person said it was Hazrat Ali Ibne abi Talib (a.s.). Abd Allah again said,“Inna lillahi wa inna ilaihi rajeoon.” The man aske him,“Do you consider the assasination and selction of Ali (a.s.) to the caliphate as tragedies of the same order?” Then the person looked at him with deep intent and said,“Are you Abd allah ine Saad?” He replied,“Yes. I am!” The man said,“then run and save your life! Ameer al Momineen (as.) will put you and your associates to sword or will send you into exile!” Abd Allah proceeded from there to Damascus and lived there for some time under the protection of Muawiya. He died at Asqalan in 36 or 37 H.