Mu'awiya and the Leaders of the Shi'a
After his Peace Treaty with Al-Hasan, Mu'awiya adopted a spiteful attitude towards the leaders of the Shi'a. Through that attitude he showed neither mercy, nor conscience, nor covenant. He hurt the
( 303 )
leaders of the Shi'a, banished them, tortured them, and killed them. That is because he was afraid of their effective propagation. Now we do not intend to count what Mu'awiya had done towards the Shi'ite leader, nor do we intend to mention his strategic plans towards them. However, we, to indicate the extent of the honesty of this Umayyad (ie, Mu'awiya) towards his stipalations, will mention, in this chapter, some of his intentions and practices towards them. We have preferred few examples to many ones which we have chosen to leave or of which we have no knowledge. The history of these Shi'ite figures has suffered until now from the paucity of the justice of the historians. The dispraised fanaticism plays an important role in distorting the facts of this history that is full of prominent matters which are regarded as lessons for all generations. Moreover, the rulers spare no effort to direct the historians to write events and traditions as they want even if those events and traditions are concerning the Imams of the Shi'a, the Shi'ite leaders, and the common Shi'a.
In his book Tarikh, b. Arafa known as Naftawayh, who was a great traditionist, said: (A group of people) fabricated most traditions concerning the outstanding merits of the Companions (of the Prophet) during the days of the Umayyads to approach them. Through that they (ie, the Umayyads) thought that they would defeat the Hashimites."
Concerning the time of Mu'awiya, al-Mada'ini said: "Many fabricated traditions appeared, and false accusations spread. The jurist, the judges, and the governors adopted that.
"The most dangerous of all people in that were the hypocrite readers (of the Koran), and those, whom were deemed weak, who pretended piety, and asceticism. So they they fabricated traditions to find favor with their governors, to approach their board, and to get money, country estates, and houses. The those reports and traditions were transmitted to the religious persons who regarded lying and false accusation as illegal. So they accepted them and narrated them. They thought that they (ie, the reports and the traditions) were true. If they had known that they were untrue, they would have not narrated them,
( 304 )
nor would have they adopted them."
1
Ibn Abu al-Haddid said: Our shaykh Abu Ja'far al-Iskafi mentioned that Mu'awiya had appointed a group from the Companions (of the Prophet) and a group from the later (Companions of the Prophet) to narrate obsence traditions concerning Ali, peace be on Him, to defame Him and to renounce Him. Mu'awiya fixed wages for the to (achieve) that. So they fabricated what pleased Him. Among them were Abu Hurayra, Amru b. al-As, and al-Mughira b. Shu'ba. Among the later (companions of the Prophet )was Urwa b. al-Zubayr."
2
I (i.e., the author) say: A neutral quick look and an accurate conclusion are enough for us to be satisfied with various, widerange, and arbitrary practices that destroyed both the Islamic traditions and the historical events in Islam to the extent that it is diffucult for the person who studies the early Islamic events to find an event safe from doubt. That is because these events were liable to the ambitious of the opposing trends.
Therefore we are in no need of collecting proofs and declarations concerning the spread of fabrication and many fabricators.
3 That is because the best witnesses are those who bear direct witness to the thing. The matter of Al-Hasan b. Ali, peace be on them, with its conditions and results was among those matters that were liable to the play of those who have written about the. These matters have lost their early wonderful reality because of the effect of tis regretful play with or without intention. So the people had different ideas concerning these matters. Therefore the matter of Al-Hasan was an example of many matters in the history of Islam. History has wronged this matter and covered it with darkness.
When they (ie, the historians)write about the matter of Al-Hasan,
____________
1. Ibn Abu al-Haddid, Sharh Nahj al-Balagha, vol.3, p.161.
2. Ibid vol. 1, p. 358.
3. In his book (al-Ghadir, vol.5, pp. 185-329), the religious scholar al-Amini al-Najafi has colledted six hundred and twenty fabricators from those whom the people have regarded as narrators of traditions and history.
( 305 )
they know his position in history, and they know that they write about one of the two unique persons (ie, Al-Hasan and al-Husayn) in all the world.
No wonder when the historians leave this important matter and write about matters that are not as important as the matter of Imam Al-Hasan!
Concerning the topic Mu'awiya and the Leaders of Shi'a, we do no think that we will get enough facts that satisfy the need of ht researcher, nor will we find exact figures that enrich the range of the subject. In other words all these facts and figures do not suite the speeche of al-Mada'ini and the datails of Salim b. Qays.
That is because the opposing manners and the hireling fabrications have dominated throughout history every thing of this type and everything of the authentic history of Shi'a.
Now, it is necessary for us to collect reports from here and there to show a historical picture, though horrible, about the crimes of the Umayyads.
The following is the sad list contains the names of the Shi'a from the Companions and the later Companions (of the Prophet). In the light of this list, we will study the answer of Mu'awiya to the fifth stipulation from the stipulations of the Peace Treaty. Then we will study gradually the cluses of the this stipulation in the chapters that follow.
( 306 )
A. PATIENT MARTYRS
1. Hijr bin Adi al-Kindi
He was known as Hijr al-Khayr, His Kunya was Abu Abd al-Rahman b. Adi, b. al-Harith b. Amru b. Hijr, He was given the nickname (ie, laqab) of Akil al-Mirar. He was the king of the Kindis. It was said that he was the son of Adi b. Mu'awiya b. Jubla b. Adi b. Rabi'a b. Mu'awiya al-Akramin. He belonged to Kinda.
1
Hijr was notable companion from the companions of Ali nd his son Al-Hasan, peace be on them. He was a lord from the lords of the Muslims in Kufa.
Hijr nd his brother Hani b. Adi came to the Prophet, may Allah bless Him and his family. In his book al-Isti'ab, b. Abd al-Bisr al-Maliki sadi: "Hijr was among the excellent Companions, and his age
____________
1. (The tribe of ) Kinda belong to the banu of Kahlan. Their homeland was the Yemen. Then many of their leaders moved to Iraq. Kahlan and Himyar were the two sons of Saba. Saba was the name which brought both tribes together. It was said: "The Arabs regarded the houses with glory and honor after the house of Hashim b. Abd Manaf as four houses. They were the house of Qays al-Fazazi, (the house of) the Darimiyyin, (the house of) banu Shayban, and the house of the Yemen, who belonged to the banu of al-Harith b. Ka'b." As for Kinda, they are not regarded as some of the peole of the houses. Rather they were kings. Among them was al-Malik al-Dilil (ie, Umru' al-Qays). The had authority in the Yemen and al-HIjaz. The glory of Kinda lasted during the time of Islam. Some of the Kindis took part in the conquests and the revolts; some of them were governors; some of them were judges such as Husayn b. Hasan al-Hijri; some of them were poets such as Ja'far b. Affan al-Makfuf, the poet of the Shi'a. Hani b. al-Ja'ad b. Adi, the nephew of Hijr, was among the noble figures in Kufa, Ja'far b. al-Ash'ath and his son al-Abbas b. Ja'far were among the Shi'a of Imam Abu Al-Hasan (ie, Musa, b. Ja'far) and his son al-Rida, peace be on them. As for al-Ash'ath b. Qays al-Kindi, he was the greatest of all the hypocrites in Kufa. He became Muslim, then he renounced Islam after the Prophet. Then he became Muslim, and Abu Bakr accepted his Islam. Abu Bakr married Him his sister who was the mother of Mohammed b. al-Ash'ath. Imam Al-Hasan married al-Ash'ath's daughter whom Mu'awiya provoked to give Al-Hasan poison to drink.
( 307 )
was less than their old ones." In his book Asad al-Ghaba fi Tamyiz al-Sahaba,' b. al-Athir has mentioned Him with words similar to these ones. In his book al-Mustadrak, al-Hakim has described Him as: "the monk of the Companions of Mohammed, may Allah bless Him and his family."
Hijr worshipped (Allah) to the extent that when he made ritual impurity, he perfomed the ritual ablution; when he performed the ritual ablution, he prayed. He performed one thousand rak'as a day. His religious piety was apparent, and his supplication was accepted.
1 He was among the chosen reliable figures. He preferred the hereafter to the life in this world to the extent that he subjected his life to killing refusing to renounce his Imam. He had a high social position.
Hijr was in the army that conquered Sham (Syria), and in the army that conquered Qadisiya (a city in Iraq). He took part in the Battle of the Camel headed by Ali. He was the commander of Kinda at the Battle of Siffin, and the commander of the left wing of the army at the Battle of al-Nahrwan. He was the brave man who defeated al-Dahhak b. Qays in the western part of Tadmur. It was he who said: "We are the children of war and approprate for it. We start it and end it. We have known it (ie, war) and it has known us."
Hijr was the first patient martyr in Islam.
Mu'awiya b. Abu Sufyan killed Hijr and six of is companions at Marj Athra, twelve mile far from Damascus in the year 51 A.H. Up till now, Hijr's grave is apparent and famous. There is a firm dome on it. Old marks can be seen on the dome that is beside a wide mosque. Hijr's companons who were killed with him are in his shrime. We will mention them one by one.
Zyyad b. Abih demolished Hijr's house in Kufa.
____________
1. In his book al-Isaba fi Tamyiz al-shahaba, b. al-Athir said: "Major ritual impurity hit Him (ie, Hijr) while he was a prisoner. So he said to the guard: Give me my water to pure myself with it. 'I am afraid that you will die of thirst, so Mu'awiya will kill me, said the guard. He (ie, b. la Athir) said Hijr prayed to Allah (for rain). His companions said to His: Ask Allah to save us. So he said: O Allah save us."
( 308 )
The Cause of his Killing
Hijr opposed al-Mughira b. Shu'ba and Zyyad b. Abih when they cursed Ali peace be on Him. In this connection he said to them: "I testify that whom you dispraise is worthier of the outstanding merit, and whom you praise is worthier of dispraise." When Hijr said openly these words of his, most people agreed with Him on that and said: "By Allah, Hijr has said the truth and kept his words."
As for al-Mughira b. Shu'ba, he knew that high spirits that made Hijr as an excellent companion, as a leader from the the great figures of Ali in Kufa, and as an Arab Emir who inherited the crown from his close grandfathers. al-Mughira had heard with his own ear when the people supported Hijr's summons paying no attention to any force, nor were they afraid of the wrath of the ruler. So he thought that it was better for Him to be slow towards the affairs of Hijir. and to apologize to his advisers who provoked Him to punish Hijr. Then al-Mughira said to his advsers: "I have killed Hijr." How have done that?" asked the advisers." Al-Mughira asnwered:" An emir will come after me. Hijr will think that the emir is similar to me. Hijr will say to Him similar to what you have heard. So the emir will punish Him immediately, and then will kill Him through an evil way." During his attitude towards Hijr, al-Mughira pretended to be wise. Also he pretended to be wise towards Sa'sa'a b. Sohan during the discord which was created by al-Mustawarad b. Alafa al-Khariji (ie, the Kharijite) in the year 43 A.H. al-Mughira said to Sa'sa'a: "Be careful! I have heard that you spread openly that outstanding merits of Ali. That is because I know all the excellent qualities of Ali. Rather I know them more than you do. However, this ruler (Mu'awiya) has appeared. He has forced us to show the people Ali's defects. We leave many things from what he has ordered us (to mention). We mention the things which we regard as precautionary stimulation (taqiya) to save our lives from these people (ie, the Umayyads)."
1
When al-Mughira b. Shu'ba died in the year 50-51 A.H, b.
____________
1. Al-Tabari, Tarikh, vol.6, p.108.
( 309 )
Sumayya (ie, Zyyad b. Abih) became governor of Kufa. So the latter wanted to serve his claimed Umyyad lineage through killing Hijr b. Adi to relieve the Umayyads of the greatest of all troublemakers against them. However, he forgot that the blood of HIjr would go on making troubles to the Umayyads throughout their history as long as the people knew these two names (ie, Hijr's name and Mu'awiya's name).
The new governor (ie, Sumayya) elaborated friday sermon to the extent that there was no time for Friday prayers that had a limited time. So Hijr, who always attended their (ie, the Umayyad's) Friday sermon and prayers, said: "the Prayer!" Still Zayyd continue his sermon. Hijr was afraid that the obligatory prayers would escape Him, so he took a handful of stones. Then he rose to perfom the prayers and the people rose with Him.
Abu Abd al-Rahman (ie, Hijr b. Adi) who had a high social position, and worshipping asectic spirit refused to bargain with the Umayyads or flatter them concerning his religion. He thought that there was the rest of the companions of Al-Hasan among the people. He reminded them of Al-Hasan and opposed the Umayyads before them to make them follow his example. In this way he opposed the Umayyads to support the usurped right to authority, and he struggled against them through his tongue to defend his religion, his Imam, and his prayers as he did against them through his sword during the Islamic conquests.
Hijr's crime list, according to the Umayyads' custom, contained: he opposes cursing Ali, peace be on Him. He wants the prayers to be performed at their exact times, and nothing more than that.
Zyyad summoned his obedient servants who sold their consciences for pleasures. Among them were Amr b. Sa'd (who killed al-Husayn, peace be on Him), al-Mudhir b. al-Zubayr, SHimr b. Dhi al-Jawshan al-Amiri, Isma'il and Ishaq (the two sons of Talha b. Abd Allah), Khalid b. Arfata, Shibth b. Rib'i, Hajjar b. Abjard, Amru b. al-Hajjaj, Zajr b. Qays, and the like of these persons who divorced manhood three times. They were seventy men. In his book Tarikh, vol.6, pp.150-1,' al-Tabari counted them one by one. He distinguished
( 310 )
Abu Burda b. Abu Musa al-Ash'ari from them, for the latter was the weakest of them with Him (ie,al-Tabari) or he was the strongest of them with Mu'awiya who ordered Him to write:
"In the Name of Allah, Most Gracious, Most Merciful. This is what Abu Burda b. Abu Musa al-Ash'ari has testified for Allah the Lord of the worlds. I (ie, Abu Burda) testify that Hijr b. Adi has refused obedience, left the united people (Jam'a), cursed the Caliph summoned (the people to wage) war (against Him), gathered groups of people and summoned them to break the pledge of allegiance, and disbelieved openly in Allah (the Great and Almighty).
Then Zyyad said to the seventy persons; "Confirm this testimony. Indeed, by Allah, I will do my best to cut off the thread (of hope) of this foolish traitor!" Seventy persons from the notables and the children of the houses in Kufa testified this traitorous foolish document. Then Zyyad wrote may letters to Mu'awiya concerning Hijr. So Mu'awiya wrote to Him: "Tie Him (ie, Hijr) up with the iron and send Him to me."
It is necessary for us to remember now the backrounds of this group of people, who belonged to the houses in Kufa, towards the matter of Al-Hasan b. Ali, peace be on them, during the days of his succession to authority. It was they who deserted from the Camp of Maskan, provoked the people at the Camp Mada'ini (against Al-Hasan), and wrote to Mu'awiya to desert Al-Hasan and to hand Him over. Therefore who refused obedience, left the united people, and broke the pledge of allegiance Hijr b. Adi or they?
Then we have to remember the attitude of these persons themselves during the tradegy of al-Husayn, peace be on Him, at the Battle of Karbala. They were then the swords of the Umayyad tyrants who were reponsible for those poinful events whose atrocities have no limit in the history of Arabs and Islam.
The Attitude of the Kufans towards the Event of Hijr
If Hijr had wanted to resist with the weapon, he would have been able to ignite the fire of the revolution that would be strong enough to
( 311 )
shake the position of Mu'awiya in Kufa. Mu'awiya understood that when he said after the killing of Hijr: "If Hijr had remained alive, he would have created another war." Also Zyyad understood that when he sent his postman to Mu'awiya and said to Him: "Go quickly to M'awiya and say to Him; "If you need you authority, then save me from Hijr."
However, the Shi'te leader (ie, Hijr), who had taken lessons from the valuable sacrifices of Al-Hasan b. 'Ali (peace be on them) prevented bloodshed, and prevented his people from waging war openly (against Mu'awiya).
Still a group of Hijr's companions clashed with the police of Zyyad at the gates of Kinda. Another group of them clashed with Zyyad's polici men at the door of his house near the cemetery of Kinda. Among the herose of these two events were Abd Allah b. Kh'Alifa al-Ta'i, Umru b. al-Hamaq al-Khaza'i (We will mention them both in the chapters that follow), Abd al-Rahman b. Muhriz al-Tamhi, A'idh b. Hamla al-Timimi, Qays b. Yazid, 'Ubayda b. Amru, Qays b. Shimr, and Umayr b. Yazid al-Kindi, known as (Abu al-Umrrata). They said: "The sword of Abu al-Umrrata was the first sword to be used in Kufa on the day when Hijr (was killed). Qays b. Fhadan al-Kindi went out riding his own donkey walking through the meetings of Kinda to urge them to wage war (against Mu'awiya).
Zyyad dominated the people of Kufa. That was his legal inheritance from his mother Sumayya.
1
As for Hijr Himself, he always ordered his people to scabbard their swords and said to them: "Do not fight (against Mu'awiya), for I hate to expose you to destruction. As for me, I will follow some of these ways."
The spies of Zyyad were unble to capture Hijr, for most people protected Him from them.
In this manner Zyyad was unable to bear Hijr and his companions.
____________
1. In his book "Tarikh, vol.6, p.132, al-Tabari said: "From that day he took a compartment."
( 312 )
So he gathered the natables of Kufa and said to them: "O people of Kufa, don't sad! your bodies are with me, and your deisres are with Hijr. you are with me while your brothers, your children, and your tribes are with Him. By Allah, this is some of your cheat. By Allah, you should renounce, Hijr: otherwise I will bring a group of people through whom I will reform your deviation and your wry faces." Then he added: "Each man of you should help this group of people against Hijr. Moreover, each man of you should summon his brother, his son, his relatives, and those who obey Him from his tribe, to the extent that you are able to provoge all people against Him (ie, Hijr)."
Then Zyyad ordered to the commander of his police, Saddad b. al-Haythan al-Hil'Ali to capture Hijr. Zyyad knew that his police would be unable to rest Hijr. So he summoned Mohammed b. al-Ash'ath al-Kindi and said to Him:" Abu Maytha by Allah, you should bring me Hijr:; otherwise I will uproot your date palms, demolish your house, and tear you to pieces." Shaddad said to Him: "Give me time to look for Him. Zyyad said: "I will give you three days. you should bring Him: otherwise you must regard yourself as one of the perished!"
I (ie, the author) say: Why was Zyyad full of rage? Was he full of rage for the religion?
Certainly not! For b. Sumayya (ie, Zyyad) was not worthier of religion than the worshipping Companion (ie, Hijr), who perfomed one thousand ruk'as a day, and who had no crime but that he wanted to forbid (the people) from doing evil deeds, and wanted the ritual prayers to be performed during their fixed times. Or was Zyyad full of rage for the life in this world? Surely not! For he lost his glory in history when he killed Hijr b. Adi.
Zyyad intended to make the Kindis kill each other when he ordered al-Ash'ath al-Kindi to capture Hijr. This was among the evil ways which rulers have used to dominate helpless people.
&nbs Hijr kew what Zyyad intended towards the Kindis. So he said: "However, I listen and obey."
The police men went about to arrest the prominent figures who supported Hijr. They arrest nine Kufans and four non-Kufans,
( 313 )
according to the narration of al-Mas'udi.
Ibn al-Athir has counted them in this way: "Hijr b. Adi al-Kindi, al-Arqam b. Abd Allah al-Kindi, Shurayk b. Shaddad al-Hadrami, Sayfi b. Fasil al-Shaybani, Qubay'a al-Absi, Karim b. Afiif al-Khath'ami, Asim b. Awf al-Baj'Ali, Warqa b. Sumay al-Baj'Ali, Kaddam b. Hayyan, Abd al-Rahman b. Hassan al-Anzayan, Muhiz b. Shahab al-Timimi, adn Abd Allah, b. Hawba al-Sa'di al-Timimi," Ibn al-Athir said: "These are twelve men. Then Zyyad added two men to them. They were Utba b. al-Akhnas b. Sa'd b. Bakr, and Sa'd b. Nimran al-Hamadani, So they were fourteen men."
At that time the slanders became active and numberous in that unfortunate city (ie, Kufa).
Hijr remained in the prison of Kufa for ten days till the plicy men of Zyyad gathered his above mentioned companions. Then Zyyad ordered them to be sent to Sham (Syria). So all what was in kufa indicated that the situation would result in an uprising. No one knew the tribulation of that uprising against the ruler and the subjects.
However, Zyyad paid attention to that, so he ordered them to be sent during the night to make use of darkness and to decrease the violence of this bovious oppression.
Qubaysa b. dubay'a, one of Hijr's companions, looked left and right. He found Himself walking by his house near the graveryard of Arzam. Also he found his daughters looking at Him and weeping over Him. So he spoke to them and preached them, and then he went away. We will mention that in his biography.
A daughter of Hijr's feared for Him. So she recited the following lines of peotry during one of her black nights when she addressed the moon. It was said that Hind bint (the daughter) of Zayd al-Ansari recited these lines to bewail Hijr:
O bright moon, go higher
so that you may see Hijr walking!
He is walking to Mu'awiya b. Harb.
(Mu'awiya will ) kill Him as the Emir has c'Alimed.
( 314 )
(He will) hang Him on the gate of Damascus.
So the eagleswill eat from his charms.
The tyrants have become haughty after Hijr.
Al-Khawarnaq and al-Sidir (two palaces) have delighted them.
The country has become faded.
As if no rain had enlivened it.
O Hijr, Hijr b. Adi,
May safety and joy receive you.
I fear that you will be killed as 'Ali had been killed.
(There is ) a shaykh in Damacus with roar.
If you perishes, then every chief of people
moves from this world to destruction.
