Alhassanain(p) Network for Heritage and Islamic Thought

89. TRANSFER OF THE CAPITAL

During the caliphate of Hazrat Omer, when Iranian territory was annexed, theMuslims established two new cities in Iraq. One was Basra and the other Koofa. Basra is a coastal town and Koofa is in the hinterland. Basra is named after the white and soft rocks found there that are called the same. Koofa is three miles from Hera. In !7 H Saad bin Abi Waqas moved from Madain to that place and started living in thatched shacks. And thus settled 100,000 persons. Because of this settlement of huge numbers the place was called Koofa. The word Koofa has its root in Takoof that means gathering. There is another etimological reason for the naming of the city. Because the place is full of small pebelles it is called Koofa. A place that has plenty of stones and pebbles is called Koofa or Koofan. Koofa is located near the banks of the river Euphrates. Its climate is mild and it has plenty of gardens and oases. It has good agricultural production and was of particular interest to the Arabs from the deserts of Hejaz. After a fire accident in their settlement they constructed houses with bricks and stones. When it became the capital during the caliphate of Ameer al Momineen (a.s), its importance increased very much. Because of the Ulema e Rijal.gathering there, it became the center for scholastic, religious and political excellence.

During the Battle of jamal the people of Basra sided with the party of Jamal and the people of Koofa were with Hazrat Ali (a.s). After the battle was over, he made Abd Allah ibne Abbas the governor of Basra and appointed Hakim and Ziyad for collection of taxes and the chief of the Bayt al Maal. Then he went to Koofa to humor the people there who had wholeheartedly supported him. When he reached Marbad outside Basra, where umm al momineen had camped with her army on arrival there, he turned his face towards Basra and said:

“All praise to Allah who has sent me out of this worst of lands, which is fast moving towards destruction, is near the sea and far from the blessings of the sky.”

Ref: Akhbar al Atwaal, Page 152

When the Imam (a.s) entered the limits of Koofa on 12 Rajab 36 H, the elite of the town, who had already received the tidings of his victory, came out of the town to give him a warm welcome. They accompanied the Imam (a.s) riding alongside him into the town. They wanted him to reside in the Dar al Amara. But the Imam (a.s) didn’t like to reside there. He straight went to the mosque, offered two genuflections of prayer of thanksgiving and gave a sermon to the gathering. He expressed words of thanks and appreciation to the people of Koofa for their help and cooperation in the successful campaign an Basra. He then went to the locality called Rahba and selected a middle class house for his residence there. He then decided to make Koofa the provisional capital in place of Madina.

This change was necessitated because of the following factors:

1. Koofa was strategically located in the middle of the Islamic Domain from where logistically all the regions could be better administered. The borders with Faras were nearby. There were facilities for land and sea voyages. The means of transportation were good. It was a meeting place of travelers from many cities and was a good source of information about the various regions. The edicts of the center could easily be communicated to other regions very easily. The defensive measures could also be organized fast in the event of attack by any alien force. Therefore when the Syrian forces started attack in different places in the realm, the defence that was organized from Koofa wouldn’t have been possible if the capital was in Madina.

2. It was already 7 months since the Ameer al Momineen (a.s) assumed the caliphate, but Muawiya had neither accepted him as the caliph nor extended his hand in Bai-at. In such circumstances one couldn’t be unconcerned about the possibility of any mischief from him. But there were clear indications that to safeguard his position Muawiya might take military action and commit unnecessary bloodshed. Therefore the selection of such a place was necessary from where defensive moves could be made at short notice. Koofa was logistically the best place for the purpose. Koofa was nearer to Damascus, the head quarters of Muawiya and more easily accessible than from Madina.

3. It was experienced from the battle of Jamal that the number of men who could be mobilized from Koofa was not possible from Madina. Despite the opposition from Abu Moosa, a large contingent could be got together from Koofa at a short notice. At the call of the Imam (a.s) 12,000 swordsmen were mobilized for the Battle of Jamal. From Madina hardly a thousand men came. Therefore it was farsighted to move the capital to Koofa.

4. Koofa had the status of a cantonment and military center. Here traditionally the fighting classes were settled. And even their progeny had the same propensity. The people of Madina, because of their affluence were easy going and submissive. Therefore , when the Imam (a.s) declared Koofa as the capital, the people of Madina didn’t react negatively. In fact they were happy that now on they may not have to take part in military campaigns! In circumstances when the clouds of war were hovering, peace loving people may not be depended upon in the event of emergencies.

5. Ameer al Momineen (a.s) had already seen that after the demise of the Prophet (s.a), with the exception of a few persons, the people had shown lack of enthusiasm towards him. When they noticed that even after 25 long years of caliphate the conditions were not improving, they opted for his ascension to the caliphate. But not much time had gone by when one group from them had recanted the Bai-at and prepared to fight a battle with him. Those who didn’t join that group, also showed utter unconcern. Therefore the Qureish didn’t seem like cooperating, the Bani Omayya migrated to Syria as partisans of their kinsman, Muawiya. BaniTeem wanted Talah to become the caliph. Bani Adi were in favor of Abd Allah ibne Omer who had abstained from owing allegiance to the Imam (a.s). Thus many persons, for various reasons, were abstaining from giving him the required support.How could they be expected to rise like one if there was an attack from Muawiya!

6. Madina, because of it’s religious sanctity wan’t so much exposed to outside dangers as was Iraq. Muawiya’s sights were focused on Iraq. He wanted to capture it at any cost. Therefore it was necessary for the Imam (a.s) to stay in Koofa till those dangers subsided. But neither the dangers lessened nor the mischief of the Bani Omayya under Muawiya. The Imam (a.s), therefore, had to spend the remaining years of his life in Koofa only.

90. APPOINTMENT OF THE FUNCTIONARIES OF THE STATE

When the Ameer al Momineen (a.s) was free from the Campaign of Jamal, and he settled down in Koofa, then he considered the appointment of functionaries to various positions in the realm. Although governors were already appointed to some places prior to the Jang e Jamal, many places were still without his functionaries. Therefore he had now to nominate governors to Hijaz, Egypt, Yemen, Iran, Azar Baijan etc. He selected the governors for these places. The incumbents were changed depending on the circumstances from time to time. Brief life profiles of some of the important functionaries are mentioned here.

QAIS IBNE SAAD

He was the Prophet (s.a)’s revered companion and the son of Saad bin Ibada, the elite of the tribe of Khazraj. Besides being a man of learning, he was tall, good looking and of robust built. Charity, valor and oratory were his main characteristics. He was very far sighted and thoughtful. In those dayS five persons were considered past masters in politics and diplomacy. They were Muawiya, Abu Sufian, Umro Ibne Aas, Mughira ibne Shauba, Abd Allah ibne Badeel and Qais ibne Saad. Of these, Abd Allah ibne Badeel and Qais ibne Saad were on the side of Hazrat Ameer al Momineen (a.s). Although Saad was an authority on politics, he never bypassed the requirementS of the Faith while making the political moves. Therefore, his saying is:

“If Islam was not in the way, I would make such moves that it wouldn’t be possible for the Arabs to counter them.”

Ref: Asaba, Vol 3, Page 239

He remained in the company of the Prophet (s.a) for 10 years and learned from him the niceties of the Faith. He took part in all the Ghazwaat of the Prophet (s.a). In some of those battles he had the privilege of carrying the Standard of Islam. He was also assigned for the collection of Sadaqaat by the Prophet (s.a). He inherited the qualities of charity and kindness from his father. During the battles he would even take loans to feed the men. Sometimes he slaughtered the camels meant for his personal transport for this purpose. When the men mentioned about this event to the Prophet (s.a), he said:

“Generosity is the habit of his family.”

Ref: Asaba, Vol 3, Page 239

Ibne Katir writes in Al Badaya wal Nihaya that Haitam ibn e Adi has said three persons were conversing near the Kaaba and had a strong argument. One of them was saying that the most generous person was Abd Allah ibne Jafar. The second said that it was Qais ibne Saad. The third insisted Arabat al Awsi was the most munificent person. When the argument became too heated, one person said that they need not argue and the matter can be sorted out easily. Each of them should go to the person he thinks is the most generous and pretending to be the needy ask for help. It will immediately be known if the assessment was right. The suggestion was accepted by the three persons. One of them went to Abd Allah bin Jafar. At that time he was about to go to his fief. He went forward and said,“O son of the brother of the Prophet (s.a)! Niether do I have the money for the travel expense nor the means of transportation!” Hearing this, Abd Allah took his foot out of the stirrup of the horse , got down, and said,“Take this horse and the money that is kept on it, they are all yours! There is a sword of Hazrat Ameer al Momineen (a.s) on the horse, keep it with care.!” When the person took an inventory of the materials on the horse he found 4,000 Dinars, silk shawls and other things.

The second person went to the house of Qais ibne Saad. On inquiry he was told that he was asleep.One maid came out of the house and asked him the purpose for which he had come there. He said that he was a poor traveler and was seeking some help from Saad. The maid said that for this unimportant work he cannot be awakened. There are 700 Dinars at home which she gave him. She asked him to go his stable and take one she camel and a slave from there.When Qais awoke, the maid reported the matter to him and told him that she didn’t want the needy person to go empty handed from his threshold. Qais asked her why she didn’t wake him up? He thought that perhaps what she gave him was not sufficient for the need of the person.Then, appreciating the generosity of the maid he released her from the slavery!

The third person went to Araba. He found him going for his prayers taking support of two slaves. At that time he had lost his eyesight and needed others support to move around. The man reached near him and said,“O Araba! I am a traveler and I have no means of travel! Please help me!” Araba pushed the hands of the slaves from his shoulders and said,“It is a pity that fulfillment of duties hasn’t left anything with Araba! Take both these slaves. ” The man said,“I can’t take away your supports and leave you to go around without help!” Araba said,“If you don’t take them, I shall free them,anyway!” The man took charge of the slaves and Araba took support of the wall and moved towards the mosque.

When the three persons returned after their errands and assembled near the Kaaba, they releated their individual experiences. They said that although Abdalla ibne Jafar had given the maximum, considering his affluence and status, it was nothing for him. But definitely giving away Hazrat Ali (a.s)’s sword was a big act of generosity.Some people praised Qais that his maid could give all the money that was at home and later on he freed her for this act of charity! In the end all of them agreed about Araba that despite himself being blind, gave away everything and in charity and in the end even parted wih his two slaves who were his support in his blindness.

Once Qais fell ill. Very few persons came ti inquire about his health. It was told to him that many of his friends had taken debts from him and were shy to visit because they were unable to clear their dues. Qais said curse on that wealth that makes friends shy away from visiting! Then he ordered announcement in Madina that the debts of all those who have taken loans from him have been converted into gifts.and the agreements have been cancelled. No sooner the announcement was made, there was a stream of visitors to his house.

Ibne Abd al Barr writes in Isteaab that Kateer ibne Salat took 30,000 Dirhams as loan from Qais. When he went to return the loan amount, Qais refused to take it back and said that there was some misunderstanding, the amount wasn’t a loan and was a gift!

When Hazrat Ameer al Momineen (a.s) became the caliph, in the month of Safar 36 H, selected Qais for the governorate of Egypt because of his family background, capability and political acumen. And asked him to organize an army and take it with him. He asked him totreat the people kindly. However, where softness was not effective, strictness was allowed. Since he was permitted to take few persons with him, he selected a team of seven persons and left for Egypt. When he reached Egypt, he went to the Pulpit of the Moaque and gave a sermon:

“All praise to Allah who has manifested the Truth! He has crushed the falsehood and demeaned the unkind! O People! We have owed our allegiance to the person who, after our Prophet (s.a), is superior to all persons that we know of! O people! Rise , and on the basis of the Book and the Sunnat, owe your allegiance to him! If we don’t follow the Book and the Sunnat in your affairs, then you will not be bound by this Bai-at!”

Ref: Tareeq e Tabari, Vol 3, Page 551

Then he took Bai-at from the people. None hesitated in owing his allegiance to the Imam (a.s), excepting the people of Kharabta. who were 10,000 in numbers. And all of them were Othmani. They sent word through Yazid ibne harit Kanani that they will not raise objections in any matter. They said that the land belongs to the Realm and they would regularly pay the tribute. They rquested him not to demand for their Bai-at till the circumstances become better. Qais sent word to them that they will not be forced for the Bai-at , but they must refrain from intrigue or mischief of any kind. The people of Kharabta promised to remain peaceful and Qais left them alone. But Muslima ibne Muqlid, who belonged to the tribe of Qais,. instigated people to seek Qasas for the blood of Hazrat Othman. Qais sent him a message that he had created a front against him and tried to and instigated people to do mischief.. He said that he could crush this mischief.He said that he wouldn’t like to shed his blood., even if he was given the territory from Syria to Egypt. Impressed with his soft attitude, he sent word to Qais that as long as he remained the governor of Egypt, no step will be taken against the government there. With the political acumen of Qais, the mischief that was to raise its head was nipped in the bud. As long as he remained in Egypt, peace prevailed. But the Umavi politics created such a situation that after remaining as governor from 1 Rabi Awwal 36 H to 5 Rajab 36 H, a period of 4 months and 5 days, he had to quit the post. The reasons for this will be dealt with in the following pages

Qais , in his short tenure constructed a palace in Egypt.When he went back after demitting office, some people said that Qais had a house in Egypt. He said that he had constructed it with the help of the Muslims and it belongs to them only. He added that whoever went to Egypt as the governor would stay there.

In the year 59 or 60 H Qais died during the caliphate of Muawiya.

SAHL IBNE HANIF ANSARI

He was an important person of the tribe of Aws. He was the brother of the governor of Basra, Otman ibne Hanif. He had the privilege of being the Companion of theProphet (s.a.) and was a close associate of Hazrat Ali (a.s.).He participated in Badr and other campaigns of the Prophet (s.a). In Ohod, when other persons showed their backs to the enemy, he stood steadfast with the Prophet (s.a) against heavy odds.He neither hid behind stones nor ran away from the battlefield, but took an oath on the hands of the Prophet (s.a) that he would fight to the end!

Ibne Hisham writes that after the migration to Madina, Hazrat Ali (a.s) stayed at Quba, after midnight he saw a person who was knocking at the door of a Muslim woman’s house. When she came out, the person quietly gave her something. She immediately went inside the house. Hazrat Ali (a.s) was concerned that the woman was all alone. He asked the woman as to who visited her so late in the night. She said it was Sahl ibne Hanif. She said that he knows she was a helpless woman who has none to take care of her. In the nights he destroys the idols in the neighborhood and gives me the broken pieces to use as firewood. Ameer al Momineen (a.s) was pleased with this act of Sahl. Even after the death of Sahl he used to talk about it.

When the Ameer al Momineen (a.s) went to Basra to quell the mischief of the Ashab e Feel, he appointed Sahl ibne Hanif as his representative in Madina. When after the Battle of Jamal, he moved to confront the forces of Syria in Siffin, he took Sahl along. After returning from Siffin, he appointed him the governor of Faras. The people of Faras, encouraged by the rebellion of Muawiya, were trying to get rebellious. To save themselves from paying the tribute, they pushed Sahl out of Faras. In consultation with Jaria ibne Qadama, Hazrat Ameer al Momineen (a.s) sent Ziad ibne Obaid to Faras, who, with his guile created differences amongst the people there and brought them under control.

In 38 H Sahl died in Koofa. Hazrat Ameer al Momineen (a.s) gave him the shroud with his own hands.and performed the funeral prayer. Ibne Saad writes:

“Abu Janab Kalabi says, ‘I heard from Omair ibne Saeed that Hazrat Ali (a.s) offered the funeral prayer for Sahl ibne Hanif and said five Takbeers.’”

Ref: Tabaqaat, Vol 3, Page 473

The Imam (a.s) offered the funeral prayer near the bier of Sahl several times. When he finished the prayer once, people would arrive and he would have to stand with them and offer the prayer. He had thus to lead the prayer five times. In every prayer he sounded the Takbeer five times.

MALIK IBNE HARIT ASHTAR

Malik was his given name and Ashtar the title. He was a valiant warrior and famous for his swordsmanship and fighting. He was a great asset in the battles of Jamal and Siffin. He was very close to Hazrat Ameer al Momineen (a.s) and a trusted lieutenant. He was so close to the Imam (a.s) that he said,“His place in my eyes is the same as I had for the Prophet (s.a)” . About his own status in the eyes of the Prophet (s.a), the Imam (a.s) said:

“The place that I had in the estimation of the Prophet (s.a) none else could get in the entire Universe!”

Ref: Masnad Ahmed ibne Hanbal, Vol 1, Page 85

When Hazrat Abu Darr died in the wilderness of Rabza making his silent protest against the cruelty of the establishment of the time, although there were important person viz Hilal ibne Malik Muzni, Ahnaf ibne Qais Tamimi, Saasaa ibne Sauhan Abdi and Aswad ibne Qais Tamimi present at the funeral, Malik e Ashtar had the honor of leading the prayer.This throws light on the respect the people had for his knowledge, justice and disposition.

Hazrat Ameer al Momineen (a.s) appointed him the governor of Jazeerat al Arab. This consisted of Musal, Naseebain, Miyafariqain, Dar Aanaat, Sanjar and other cities.In the year 38 H he was sent as the governor to Egypt. But before he reached there, at the instance of Muawiya, he was poisoned with laced honey. When Muawiya heard of his death, he said:

“Honey too is an army of Allah.”

Ref: Murawwij al Dhahab, Vol 2, Page 40.

ABD ALLAH IBNE ABBAS

He was the son of the Prophet (s.a.)’s cousin. He was born 3 years prior to the Migration to Madina. He was brought up umder the tutelage of Hazrat Ameer al Momineen (a.s) and received his education under him. Abd Allah was a scholar of repute in Fiqh, Tafseer and several other branches of learning. There always used to be a gathering of seekers of knowledge at his place. He was remembered with the titles of Jar al Ama and Tarjuman al Quran. He was with Hazrat Ali (a.s) during the battles of Jamal, Siffin and Nahrwan. After Othman ibne Hanif he wan nominated the governor of Basra. In his last days he lost his eyesight. He died in the year 68 H at Taef. Mohammed ibne Hanafia led his funeral prayer and laid him to rest.

MOHAMMED IBNE ABU BAKR

He was the son of Hazrat Abu Bakr born to Asma bint e Umais. He was born in the year of Hujjat al Wida. After Hazrat Abu Bakr’s death, Hazrat Ali (a.s) married Asma bint e Umais and he took the responsibility for the upbringing of Mohammed. He looked after and educated him as his own son. He adopted the same school of thought about which he received instruction from his mentor. He took part in the campaigns of Jamal and Siffin. After the removal of Qais ibne Saad he was appointed the governor of Egypt. When the armies of Syria attacked Egypt, he was martyred by the enemies mercilessly.

ABU AYOOB ANSARI

His given name was Khalid and his father was Zaid. But he became known with his Kunyat. After migration to Madina, the Prophet (s.a) stayed at his house for six months.He was a man of piety and was a person with great valor. He took part in the Ghazwaat of the Prophet (s.a) with much enthusiasm. In the battles of Jamal, Siffin and Nehrwan he was with Hazrat Ameer al Momineen (a.s). He was appointed the governor of Makka by Hazrat Ali (a.s). He died in the year 38 H and was interred in Constantinople. Since centuries his mausoleum is a place for the visit by thousands of devotees.

MAKHNAF IBNE SALEEM AZDI

He was among the trusted companions of Hazrat Ameer al Momineen (a.s). The famous chronichler of the events of Karbala, Abu Makhnaf, was from his progeny. Abu Makhnaf’s chronology was: Lot, his given name, ibne Yahya ibne Saeed ibne Makhnaf ibne Salim. The Ameer al Momineen (a.s) appointed Makhnaf ibne Saleem the governor of Hamadan and Isfahan. When the Imam (a.s.) decided to proceed towards Siffin, Maknaf sought permission to come to Koofa so that he could accompany the Imam (a.s) for the campaign against the Syrians. Feeling his spirit of Jehad, the Ameer al Momineen (a.s) permitted Makhnaf to come. Therefore he left Haras ibne Rubiah incharge of Isfahan and Saeed ibne Wahab of Hamadan and proceeded to Koofa. He held the standard of Bani Azd in his hand and participated in the Battle of Siffin.

QARDA IBNE KAAB ANSARI

He was from the Companions of the Prophet (s.a.) He participated in the Campaign of Ohod and other Ghazwat of the Prophet (s.a.) thereafter. He settled down in Koofa and was appointed the governor of Faras by the Ameer al Momineen (a.s.). He was present during the battles of Jamal, Siffin and Nahrwan. In Siffin the standard of the Ansaar was given to him by the Imam (a.s.). He died during the period of the caliphate of the Imam (a.s) and his funeral prayer was conducted by the Ameer al Momineen (a.s). One of his sons, Umro Ibne Qarda Ansari was martyred in the Battle of Karbala.

FATAM IBNE ABBAS

He was the cousin of the Prophet (s.a) and was much similar in personality and looks tohim. During the burial of the Prophet (s.a) he went down the grave and was the last to come out. He was generous and charitable. He used to fulfill the needs of persons to an extent that they no more required to contact others for help. A poet, Dawood ibne Muslim says about him:

Afait min hul wa min rahla

Ya naaq un ad naitani mun Fatam”

“O my she- camel! If you take me to Fatam,

I shall not have to travel day after day!”

Hazrat Ameer al Momineen (a.s.) appointed him the governor of Makka. In one of his letters to him, the Imam (a.s.) wrote,“have meetings every morning and evening. Those who seek guidance, guide them. Educate the ignorant and have discussions with the learned. ” These words indicate Fatam’s state of learning and wisdom. After the martyrdom of Hazrat Ameer al Momineen (a.s), he went away to Samarkhand along with Saeed ibne Othman and was martyred there.

YAZEED IBNE QAIS ARHABI

He was an important person from Bani Arhab, a branch of the tribe of Hamadan. He had settled down in Koofa. When the Haffaz ( Reciter of the holy Quran) of Koofa protested against the attitude of Hazrat Othman and formed a delegation to meet him, Ibne Qais was selected to lead it. He participated with his brother Saeed ibne Qais Hamadani in the Battle of Siffin and fought with great valor. Hazrat Amer al Momineen(a.s.) appointed him the governor of Isfahan, Hamadan and Ray.

KUMAIL IBNE ZIYAD NAQA-EE

He was very close to the Ameer al Momineen (a.s). He was a person of great piety and was the keeper of the knowledge and learning of the Aal e Mohammed (s.a.). The Imam (a.s) had taught him a supplication which is well known as the Dua e Kumail and is quoted in the books of supplications. He was a resident of Koofa He was at the side of Hazrat Ameer al Mominen (a.s) in the Battle of Siffin and did Jihad with the Syrians.

When Hajjaj bin Yusuf Saqafi defeated. Abd ar Rahman ibne Mohammed ibne Ashas in 82 H, Hajaj bin Yusuf captured Koofa and massacred the Shias of Ali (a.s). The personality of Kumail was not unknown amongst the Shias of Koofa. He went into hiding seeing the tyranny of Hajjaj. The tyrant inquired about him from his people but they didn’t reveal the information. Hajjaj therefore discontinued their pensions as a punishment. When Kumail learned about this, he said that he had lived for long and that for a few more days of life he wouldn’t tolerate his people starving. Saying this he himself went to Hajjaj. Hajjaj treated him with much severity. Kumail replied to his queries firmly and in the same tone as the questions were asked. He told Hajjaj that he was in his control and he could treat him the way he wanted. But he reminded that their account would be settled by Allah on the Day of Reckoning! He told Hajjaj that he wasn’t afraid of death. He also told him that his Imam (a.s.) had informed him that he would be martyred at the hands of a tyrant. Hajjaj said that he was searching for him with that purpose only. Then he ordered beheading of Ammar. Therefore he was instantly beheaded at that place only. At the time of he was martyred his age was 90 years. His grave is located at a place between Koofa and Najaf.

RUBIAH IBNE KHAITAM ASADI

He Was another close companion of Hazrat Ameer al Momineen (a.s.). He was well known for his piety. He was sent as the governor of Ghazween by Hazrat Ameer al Momineen (a.s.). When the Imam (a.s.) stayed at Naqila on his way to Siffin, he awaited Rubiah’s arrival with 4,000 men from Ray. He joined a contingent in 61 or 62 H and proceeded to Khorasan and died there. His grave is at a place about 6 miles from the mausoleum of Imam Reza (a.s.). His place of burial is well known as ZIARAT GAAH E KHWAJA RUBIAH. When Imam Reza (a.s.) arrived in Toos, he used to often visit Rubiah’s grave and and say,“The advantage of coming to Khorasan was the visits to Khwaja Rubiah’s resting place!”

OMER IBNE ABI SALAMA

He WAS The son of Hazrat umm e Salama. His father was Abd al Asad Makhzoomi. He was born in Abbysinia in 2 H. A the time of the demise of the Prophet (s.a.) his age was 9 years. In the Battle of Jamal, Omer commanded the Right Flank of the Imam (a.s.)’s army. Ameeral Momineen (a.s.) had appointed him the governor of Bahrain. When the Imam (a.s.) decided to undertake the campaign of Siffin, he recalled Omer from Bahrain and after the battle appointed him as the governor of Faras. He died at Madina Munawwara in the year 83 H.

NOMAN IBNE AJLAAN

He was the chief of the Ansar Tribes and a poet of repute. He was an strong supporter of Hazrat Ameer al Momineen (a.s.) and used to express his rights and superiority through his poetry. The Imam (a.s) sent him in the place of Omer ibne Abi Salama as the governor of Bahrian and Oman. He fought on the side of the Imam (a.s.) in the Battle of Siffin. His brother Nayeem ibne Ajlaan Ansari fought in the Battle of Karbala aand was among the first persons to be martyred on that day.Noman died during the period of Imam Hassan (a.s).

OTHMAN IBNE HANEEF ANSARI

He was a well known person from Ansaar. He participated in the Battle of Ohod and the Ghazwaat thereafter. He was among the very sincere companions of Hazrat Ameer al Momineen (a.s.). Before the Jang e jamal he was appointed the governor of Basra by the Imam (a.s.). After the Battle, Abd Allah ibne Abbas replaced him. He settled down in Koofa and died during the time of Muawiya.

SAEED IBNE MASOOD THAQAFI

He was the paternal uncle of Mukhtar ibne abi Abeda Thaqafi. In the Battle of Siffin he commanded one of the seven contingents of the people of Koofa. Hazrat Ameer al Momineen (a.s) appointed him as the governor of madain. When Imam Hassan (a.s.) was injured at the hands of Ibne Bashir Asadi during the rebellion of his army, he went to Madain and stayed with Saeed. Saeed made arrangements for the treatment of his wounds.

OBAID ALLAH IBNE ABBAS

He was the paternal cousin of the Prophet (s.a.). Ameer al Momineen (a.s.) had sent him as the governor of Yemen and the commander of the forces in Yemen was Saeed ibne namran Hamadani. When Basar ibne abi Artat attacked Yemen, he couldn’t bear his onslaught and left Yemen. For this act Hazrat Ameer al Momineen (a.s.) too him to task.

HISSAN IBNE HISSAN BAKRI

He was appointed the governor of Anbaar by Hazrat Ameer al Momineen (a.s.). When Muawiya started his destructive activities on the borders of Iraq, Sufian ibne Auf khalidi attacked Anbaar with 6,000 men under his command. He martyred Hissan and his 30 companions.

91. INVASION OF ZOHAK IBNE QAIS

When Hazrat Ameer al Momineen (a.s.) was busy with the campaign of the Battle of Jamal, Muawiya saw the opportunity to attack certain places like Karan, Qarqisa and Raqa. He forced the people there to take his Bai-at and placed Zohak ibne Qais Fahri over them. When the Ameer al Momineen (a.s) was through with the Battle of Jamal and arrived at Koofa he learned that the people of these towns, who were the supporters of Hazrat Othman, had owed their allegiance to Muawiya and Zohak ibne Qais was acting as the representative of Muawiya in that area. Hazrat Ameer al Momineen (a.s.) formed a contingent of men under Malik e Ashtar to be sent to the Bilad e Jazira. He had confidence that Malik had the capability to set the matters right and evict Zohak from that area. Therefore Malik set off without any further loss of time. When he entered the bounds of Jazira, and Zohak learned of his arrival, he sought help from Riqa that was the refuge of the Othmanians. Therefore, Saman ibne mahzama Asadi moved from there with a contingent of men. When Malik reached near Haran, both Zohak and Saman also reached with their armies and the fighting started at a place called Maraj lying between Riqa and Haran. With the intensive attacks of Malik and his men, the enemy’s morale was shattered. When Zohak saw defeat staring in his face, he fled with his contingent and locked himself in the fort of Haran. Malik chased him and and besieged the fort. When Muawiya learned of the defeat and ignominy of his forces, he deputed Khald ibne Walid’s son, Abd ar Rehman, with a huge enforcement of men. When Malik learned of this movement, he decided to lift the siege and deal with the new enemy enforcement. When both the armies came face to face, the swords were unsheathed and severe fighting commenced. Abd ar Rehman and his men couldn’t stand the onslaught and they fled to Riqa. Malik besieged Riqa from all sides. Zohak learned of the defeat of Abd ar Rehman’s contingent and he came out of the fort of Haran and moved towards Riqa to relieve the contingent from the siege. In that time the Syrians sent another contingent under the command of Aiman ibne Hazima. Now Zohak’s morale was boosted and he attacked Malik’s contingent with full force. Malik and his men took up arms and fought valiantly. The Syrians fought with enthusiasm for sometime but couldn’t bear the repeated onslaught of the Iraqis and started running away defeated. The territory of the Jazira was now devoid of any Syrian armymen and the people of the area, who were the sympathizers of the Othmanians, sat quietly at their homes. Malik sufficiently reprimanded those rebels and took oaths of allegiance and obedience from them and took control of the administration of the territory of the Jazeera in his hands.

92. DISMISSAL OF QAIS IBNE SAAD

After the Battle of Jamal, Muawiya had the fear that Hazrat Ameer al Momineen (a.s) would remove him from the governorate of Syria. He was not willing to demit that office at any cost. This danger was there for him both from Iraq and Egypt. If Qais ibne Saad came with his armies from Egypt and from the other side Hazrat Ameer al Momineen (a.s) attacked with the Iraqi forces, he wouldn’t be able to face the two-edged onslaught. He was thinking of either winning over the loyalty of Qais or to cunningly get him removed from the governate of Egypt. Therefore he wrote a very cunning letter to him that“Ali (a.s) had committed a grave indiscretion by shedding the blood of Othman and your tribe too was involved in that act. If you want safety for yourself, you must join those who are claiming Qasas for the Blood of Othman. If you strengthen our hands you will be given the control of the region of Iraqain and anyone of your choice, from your family, will be made th governor of Hejaz. What ever else you need will also be granted to you. I shall await your earliest response.” Muawiya had thrown this bait, but Qais wasn’t an easy prey. He replied, but he neither committed to join hand with him nor totally turned down his offer. He thought it discreet to keep Muawiya expecting a positive response from him. Therefore he wrote,“I wasn’t involved in the assassination of Othman, although the people of my tribe were implicated in the act. You have termed Hazrat Ali (a.s.) as a party to this killing. That is not in my knowledge. As far as joining hands with you, the decision cannot be made in a hurry. However, I assure you that I shall not take any step that will not be to your liking. ” When Muawiya read this letter he was unable to decide whether Qais was pulling away his hand or extending his hand in cooperation to him. He wrote back again, “I couldn’t understand whether you are against me or in my favor! If you are trying to keep me in darkness, I am not the one to be eassliy carried away. The time is near when armies will be near me and the reins of the horses in my hands. Then no excuses will work with me! “When Qais read this letter, he understood that Muawiya cannot be brushed aside easily. Therefore he wrote to him in clear terms, “I am surprised that you haven’t been able to understand me. You tried to mislead me with offers of governance and power! Can you imagine that I move away from the emirate of the person who is most capable of leading the Muslims, and whose veracity, nobility and nearness to the Prophet (s.a) is unquestionable. Do you want me to put the yoke of your obedience in my neck when you don’t have anything to do with the emirate and leadership? You are deceitful and the son of a deceit and member of the group of the offspring of Iblis! In your letter you have talked about the armies. By Allah! If you save your life from my onslaught, you must count yourself lucky!“When Muawiya read this letter, he was very angry.. In the end Muawiya lost all hope of winning over Qais. When no subterfuge worked, he turned his mind to cunning. He forged a letter purported to be from Qais in which it was written, “From Qais ibne Saad to Muawiya, emir of Syria: I have decided after much thought that we should’nt side with those people at whose hand one pious and noble leader of Islam was klled. We repent from our sins and expect and pray to Allah for preserving our Faith. We assure you of our obedience and are ready to fight with the killers of the Oppressed Othman and shall soon forward our milatiry and monetary help.” Besides this forged letter, they had also started spreading the story through the word of mouth that Qais was Muawiya’s friend and well wisher. They said that he had already given all sorts of facilities to the residents of Kharbata and he treats all who go to him from there with kindness.

Muawiya not only publicized this letter in Syria, but through his agents he spread the story in Koofa as well to poison the environment there against Qais. Therefore the story was taking rounds in the streets of Koofa. The word also reached the ears of Ameer al Momineen (a.s) as well. He called some of his close persons and had a discussion with them.They said that Qais ibne Saad is unhappy with him and was conspiring with Muawiya and that it would be better to relieve him of his position. Ameer al Momineen (a.s.) was understanding that it should be the trick of Muawiya. Therefore he told to his advisers:

“By Allah! I cannot believe these talks about Qais!”

Ref: Tareeq e Tabari, Vol 3, Page 554

In this period Qais wrote a letter to the Imam (a.s.) wherein he wrote,“In these surroundings some Othmanis who want to be spared from taking the Bai-at. Their representatives have told me that till the circumstances don’t normalize, they should be left to their own scruples. I have thought it discreet for the time being we should not fight with them. It is possible that they might come to the right decision in some time.” When Abd Allah ibne Jafar was informed about this letter, he said,“Ya Ameer al Momineen (a.s)! I feel as if Qais is telling this to gain time. You must write to him that he should obtain the allegiance of those people. If they refuse, he must fight with them.” Other persons too agreed with this suggestion. Considering the opinion of the people at Koofa, the Imam (a.s) wrote to Qais, that the people of Egypt who had not as yet pledged their allegiance, seek their immediate Bai-at. If they refuse, fight with them. When Qais got this letter he wrote in the reply, “Ya Ameer al Momineen! If we fight with them, they will become stronger supporters of your enemies. Discretion requires that they are left to themselves for the time being. “This reply from Qais convinced people that he was going closer to Muawiya and Ashas ibne Qais, Abd Allah ibne Jafar, Mohammed ibne Hanafia and other important persons of Koofa insisted that he must be deposed forthwith. They suggested the name of Mohammed ibne Abu Bakr to replace him. Hazrat (a.s.) was not in favor of deposing him. But when the insistence increased, he issued orders for removing Qais ibne Saad and appointing Mohammed ibne Abu Bakr in his place.

The trick that Muawiya played was succeeding. The result came about in the shape of removal of Qais from Egypt. At first Muawiya tried to tempt Qais to join hands with him. When he didn’t succeed in that, he forged the letter and through propaganda turned the people against Qais. Thus, through Hazrat Ameer al Momineen (a,s,)’s own companions he got rid of Qais. Ibne Hajr Asqalani writes:

“Hazrat Ali (a.s.) had appointed Qais as the governor of Egypt. Muawiya tried through several subterfuges to tempt him but he didn’t take the bait. Then he misguided the companions of Hazrat Ali (a.s) and they proposed appointment of Mohammed ibne Abu Bakr in such a manner that Hazrat (a.s) appointed him the emir of Egypt.”

Ref: Asaba, Vol 3, Page 239

Qais demitted his governorate of Egypt and came away to Madina and those people who weree scared of his skills at warfare and his exceptional valor took a sigh of relief. The enemy was pleased and those who wanted to rejoice at his deposition were rejoicing. Therefore, Hissan ibne Tabit, who was a person from the Othmani Group, came to Qais and said that he was given a raw deal that he was deposed.although you were not a part of the conspiracy to kill Othman. Qais said angrily:

“O person with no vision! Get away from here! If I hadn’t the fear that war would commence between my tribe and yours, I would have killed you now!”

Ref: Tareeq e Tabari, Vol 3, Page 555

Marwan ibne Hakam and Aswad ibn al Bakhtari too threatened him. When he felt that there was a danger of being made a captive, or even killed, he went to the Ameer al Momineen (a.s) in Koofa with Sahl ibne Hanif. When Muawiya learned about this, he wrote in anger to Marwan and Aswad:

“You have both made the way for Qais going away to Ali (a.s.). By Allah! If you helped Ali (a.s.) with a hundred thousand armed men, I wouldn’t feel so much as I am feeling for your sending Qaisto Koofa that with his opinion and suggestions made Ali (a.s) more strong!”

Ref: Tareeq e Tabari, Vol 3, Page 556

After deposition from Egypt, Hazrat Ameer al Momineen (a.s.) appointed Qais the governor of Azer Baijan. During his journey to Syria, Qais appointed Abd Allah ibne Shabeel Ahmasi his deputy and took part in the Battle of Siffin with great valor.

About the deposition of Qais ibne Saad generally people criticize the political aptitude of Hazrat Ali (a.s.). They say that the decision was contrary to the norms of discretion. He had moved away such a capable hand from the very important province of Egypt at a time when Muawiya was looking for a chance to start hostilities. The need was to make the administration in Egypt stronger. But by removing him from there, the position was handed over to Mohammed ibne Abu Bakr who was not capable of contending with Muawiya’s incursions nor save the province from the depradations of the enemy. Because of his poor political acumen, control over Egypt was lost and Muawiya had annexed it.

Superficially this objection sounds very reasonable, but to make a fair decision about it it is necessary to consider the circumstances obtainable during that period of time. That was the time when the means of communication were meager. Within the same realm, the happenings in one province were not known to the people in the other regions. Even if some messages got through, the event would assume an entirely different shape than what actually happened. According to the political situation obtainable in Egypt, however much the attitude of Qais ibne Saad was discreet, but the messages that were traveling from there, through word of mouth or otherwise, doubting his attitude was not unlikely. On reaching Egypt, he didn’t deal strictly with the Othmanian people of Kharbata. Normally such elements are treated as rebels. There could be justification of leaving such people to their scruples when the establishment had neither means nor power to control them. It cannot be said that Qais didn’t have the means and the strength to subdue those 10,000 Othmanians. Again when Muawiya tempted Qais to join his group, he neither accepted the offer nor rebuked it. This attitude provoked more doubts about him. When he ultimately rebuked Muawiya’s offer, what was the need for him to publicise about the rebuff. Instead, Muawiya went to the extent of forgery to create an impression in the minds of the people of Syria and Koofa that Qais was hand in glove with Muawiya! Notwithstanding all the pressures, Hazrat Ameer al Momineen (a.s) continued to put his trust in Qais ibne Saad. He never doubted his integrity at any stage. He didn’t order for any inquiries about the rumors taking rounds of Koofa about Qais. Despite this, it was difficult for the Imam (a.s) to continue with him as the governor of Egypt because the ineptitude of the natures of the people of Koofa is not a hidden thing. Otherwise, if hostilities had started in Egypt, they would have refused to mobilize men for the operation. In such an eventuality, Qais wouldn’t have been able to contend with the Syrians with the force available to him in Egypt. Therefore when the armies of Syria attacked Egypt, Mohammed kept pleading for men, but the Koofans didn’t come to his rescue. Muawiya was under the wrong impression that after being deposed from Egypt, Qais would prefer to sit at home and wouldn’t come back to active duty. That was the pettifogging of a mean mind. Qais was a person who followed the Truth. It was not his nature to go away from the Truth when he was deprived of a worldly position. In fact such occasions are the acid tests of the people of character. Although Muawiya succeeded in getting Qais removed from the governorate of Egypt, but the truth is that his remaining in position at Egypt was not so unpalatable to him than his participation with great valor in the Battle of Siffin. Muawiya was heard saying during the battle,“If the battle didn’t stop by the morrow, Qais will obliterate us from the face of the Earth!”