3. Abd Allah bin Yahya al-Hadrami and his companions
In his book (al-Furuq bayna al-Abatil wa al-huquq), Mohammed b. Bahr al-Shaybani has mentioned the following on the authority of al-Qasim b. Mujayma: "Mu'awiya did not fulfill anything of the covanant he made with Al-Hasan. I (ie, al-Qasim b. Mujayma) have read the letter of Al-Hasan to Mu'awiya, in which he counted he counted the crimes Mu'awiya committed against Him and his Shi'ite of Ali, peace be on Him. Al-Hasan mentioned Abd Allah b. Yahya al-Hadrami and those whom Mu'awiya killed with Him."
1
I (ie, the author) say: We do not know now anything about the conditions of al-Hadrami, the event of his killing, and the number of his martyred compaions. Howerver, we know that this man (ie, Abd Allah b. Yahya) was among the men of the Commander of the faithful who said to him at the battle of Camel: "O sin Yahya, you and your father be cheerful."
We have known the reason why Al-Hasan mentioned Abd Allah before the Shi'ites whom Mu'awiya killed. Among these reasons is
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1. Al-Majlisi, Bihar al-Anwar, vol.10, p.101.
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that he was the farthest of them from the life on this world and the nearest of them to the life of ascerticism.
They (i.e., the historians) said: "Mu'awiya knew that (Abd Allah) b. Yahya and his companions were full of sadness when the Commander of the faithful (ie, Ali died, and that they loved Him and mentioned his outstanding qualities very much. Thus Mu'awiya brought them and cut off their heads because of patience. The one who brings down a monk from his cell to kill Him without a crime (issues) from Him towards his killer is more wonderful than the one who takes out a priest from an abbey and kills Him, for the owner of the abbey (ie, the priest) is nearer to the stretching of the hand then the owner of the cell (ie, the monk) who is between the sky and the earth. Therfore no wonder when Al-Hasan counted Mu'awiya's crimes, preferred servants to servants, ascertics to ascertics, and the lamps of the country (ie, the brilliant figures) to the lamps of the country. Rather, it is a wonder if he had preferred a neglectful one to the one who was humble (before Allah). and a moderate one to a hardworking one."
1
The tragedy of Abd Allah b. Yahya was similar to the tradegy of Hijr b. Adi, For they both were killed becuse of patience. Companions were killed with them both. Moreover,they bothwere killed without any crime except the crime that was the title of their outstanding virtures.
4. Rushayd al-Hajri2
He was the student of Ali, peace be on Him, and his companions who devoted Himself to Him. He was a religious scholar. He was famous for the knowledge fo deaths and disasters. Many people narrated accounts on his authority. However, they all refrained from mentioning his name because they were afraid of the Umayyad rulers. No one narrated stories openly on his authority except his only daughter who attended Him when he was killed. It was she who
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1. Al-Majlisi, Bihar al-Anwar, vol.10, p.102.
2. He was attributed to Hajr (i.e., Bahrain).
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gathered his limbs (ie, his hands and his legs) which b. Sumayya (i.e., Zyyad) cut off.
When his limbs were but off, his daughter asked Him: "O my father! Do you feel pain because of what has hit you? "No, my little daughter, but (it is) like the crowd among the people."
Rushayd was brought before Zyyad who said to Him: "What had your companion (ie, Ali, peace be on Him) told you about what we would do for you?
"You would cut off my hand, my leg and would hang me," said Rushayd. By Allah, I will refute his (ie, Ali's) words. Release Him!" When Rushayd wanted to go out Zyyad said: "Return Him! We find nothing more appropriate for you than what your companion had said to you. For you still intend to do evil for us if you remain (alive). Cut off his hands and his legs!" They (ie, the police men) cut them off while Rushayd was still speaking! Thus Zyyad said: "Hang Him!" "A thing for me is with you. I do not think that you have done it yet," said Rushayd. "Cut off his tongue!"shouted Zyyad. When they took out Rushayd's tongue, he said: "Release me to say one word." So they released Him, and he said; "By Allah, this confirms what the Commander of the faithful had told me. He had told me that my tongue would be cut off."
Rushayd was brought out of the palace while he was torn to pieaces. The people gathered around Him. He, may Allah be pleased with Him, died at the same night.
His daughter said: "I said to my father: "How hard your struggle is!" "My little daughter, people will come after us. Their insight will be for their religion. Thus (their struggle) will be better than ours," He answered.
Also he said to her: "My little daughter, make the speech die through concealment, and make the heart an abode for trust."
1
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1. Abbas al-Qummi, Safiinat al-Bihar, vol.1, p.522.
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5. Juwayriya bin Mashar al-'Abdi
Ibn Abu al-Haddid said: "One day, Ali, peace be on Him, look at Juwayriya and called Him: Juwayriya, follow me. For when I see you, I love you. Then he told Him about some affairs secretly. His last words to Him were: Juwayriya, love the person whom we love as long as he loves us, and hate the one whom we hate as long as he hates us. However, if he loves us, then love Him. If he hates us, then hate Him.' Juwayriya devoted Himself to Ali, peace be on Him. Thus he came one day to Him, peace be on Him, while he was sleeping and there were people from his companions with Him, and called Him: "O you who is sleeping, get up. Indeed you will be hit on the top of your head so that your heard will be colored because of that hit. He (ie, Juwayriya) said: Thus the Commander of the faithful smiled, and then he said: "Juwayriya, I will tell you about your fate. By Him in whose hand is my soul, you will be taken by force to the rude basterd (ie, Zyyad). He will cut off your hand and your leg, and will kill you beside a short trunk. He (ie, the narrator) said: By Allah, only few days after that, Zyyad took Juwayriya, cut off his hand and his leg, and killed Him beside the trunk of b. M'akbar. It was a long trunk so that he hanged Him on a short trunk beside it."
I (ie, that author) say: Habbata al-Arani, may Allah be pleased with, has narrated this story, too. Moreover, he added the following words: "Zyyad b. Abih was among those who showed enmity towards the Commander of the faithul, peace be on Him. He followed the companions of Ali while he (ie, Zyyad) knew them very well. Still he killed them everywhere."
6. Awfa bin Hisn
He was among the victims of the Umayyad injustice. Zyyad summoned Him, but he refused to meet Him. Zyyad reviewed the people so that he passed by Awfa and said: "Who is this?" It was said to Him: "Awfa b. Bism." Thus Zyyad said: "His two legs have brought you a traitorous (deed)." Then he said to Awfa: "What do you think of
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Uthman?" "The Apostle of Allah, may Allah bless Him and his family, married his (ie, Uthman's) two daughters," replied Awfa. Then Zyyad asked Him; "what do you think of Mu'awiya?" (He is) generous and clement," answered Awfa.
Awfa was smart in his language and his style so that Zyyad was unable to find a jutification to kill Him.
Again Zyyad came back to Awfa and asked Him: "what is your opinion concerning me?" Awfa replied: "I have heard that you said in Basra: By Allah, I will punish the innocent one because of the guilty one and the comer becuase of the runaway. "I said that" said Zyyad. "you mixed them at random," said Awfa.
I (i.e., the author) say: Some of the smartness of this wise man (ie, Awfa) was that he gave gradual answers to Zyyad to draw his attention to his errors. Do not forget that Awfa was at that time between the leather rug and the sword (ie, he was about to be killed), and between the right and the wrong. These attitudes increase our admiration towards these heroes from the students of Ali, However, all his preachment went in vain. That is because Zyyad said concerning Him: "the blower is not the worst of the group." Then Zyyad ordered Awfa to be killed.
1
I (i.e., that author) do not know, and I do not think that Zyyad Himself knew the reason why he shed the blood of Awfa, while the Prophetic tradition says: "It is forbidden for the Muslim to (shed) the blood of the Muslim, (to violate) his honor, and (to confiscate) his property."
In all his answer, the man (ie, Awfa) as you have seen, did not reveal a secret, nor did he violate an affair. Rather the one who opposed the Koran openly when he punished the innocent because of the guilty and the comer because of the runaway did not understand the above mentioned traditions and the Words of Allah, that say: "And no bearer of burden shall bear the burden of another."
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1. Ibn al-Athir, al-Kamil fi al-Tarikh, vol.3. p.183. al-Tabari, Tarikh, pp.130-32.
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Zyyad adhered to his immoderation. Thus the people around Him suffered from the strongest ordeals in the world: some of them were driven to prison; some of them were chased, and hundreds of them were brought before Him every day so that their eyes knocked out, their limbs were cut off, and their ribs were destroyed.
1 Other shackled victims were between Kufa and Sham (Syria). There was another in Kufa except dreadful terrorism, and there was nothing in Sham but horrible death.
Kufa, which was full of plots and opposition, submitted as the broken wing did because of the oppression of the Umayyad rulers. Thus the people who plotted the Umayyads yesterday began to practice oppression today when they became rulers over the Kufans. Thus the Kufans became various groups and took to flight.
Mu'awiya, Zyyad b. Abih, and the men of their school were heedless. they did not think that violence would result in finding an ideal leader who was able to fight against the violent ruler, and that violence was unable to destroy that opinion that has become immortal in history.
For this reason hunderd millions of people took part in the opinion of the Kufans, and were ready to send Mu'awiya and his men its echo which the days were unble to wear out.
Torture without killing
The Umayyads had methods other than killing, homelessness, demolishing houses, confiscating properties, and muzzling mouths.
When b. al-Athir mentioned the tragedy of Awfa b. Hism, he said: "He (i.e., Awfa) was the first to be killed by Zyyad after the event of the thirty or the eighty (people) whose hands Zyyad cut off.
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1. In bood (Tarikh, vol. 6, p. 147), al-Tabari said: "Umayr b. Yazid (a companion of Hijr b. Adi's) was brought before Zyyad. He had been given security over his blood and his property. Zyyad ordered Him to be shackled. Then the men began to lift Him to the highest point and let Him fall over the ground many times."
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Mu'awiya knew thoroughly the internal affairs of Basra and Kufa, Thus he attacked the chiefs of the people, the swordsmen, the notable orators, and the Shi'te talented poets. He irritated them, imprisoned them, shackled them, made them homeless, and shed their blood.
The following are some examples of the tragedies which Abu Yazid (ie, Mu'awiya) comitted then against the prominent figures from the Shi'ite leaders.
B. TERRIFIED SHI'ITE LEADERS
1. Abd Allah bin Hashim al-Mirqal
He was the chief of Quraysh in Basra and head of the Shi'ites there.
His father, Hashim (al-Mirqal) b. Uttba b. Abu Waqqas was the brave leader of th left wing of the army of Ali, peace be on Him. He defeated Mu'awiya in a dreadful way at the Battle of Siffin.
Mu'awiya wrote to his governor, Zyyad,: "Now then, look for Abd Allah b. Hashim b. Uttba. Tie his hand to his neck, and then send Him to me."
Thus Zyyad came to Abd Allah's house by night. He shankled Him, and then sent Him to Damscus. Abd Allah was brought before Mu'awiya. Amru b. al-As was with Mu'awiya. Mu'awiya said to Amru: "Do you know this? Amru replied: "This is (the man) whose father said at the Battle of Siffin..." He read his lines of poetry which he memorized, and then he recited this line of poetry:
"The pasture may grow on the dunghill.
Thus the spites of the selves remain as they are."
Then Amru went on saying: "Commander of the faithful, take this tricky one. Cut off his jugular veins and his shoulders. Do not return Him to Iraq, for he always plays the hypocrite. They (ie, the Iraqis) are the people of hypocrisy and discord, and the party of Iblis when he becomes excited. His (ie, Abd Allah's) desire moves Him, his
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opnion makes Him tyrant, and his returned make Him strong. So an evil deed is for an evil deed.
Such a report and such discrimination against Iraq and Iraqis were from the famous habits of Amru. We do not think that there wa a person who had described the Iraqis in such a hostile manner before Him.
As for Abd Allah b. Hashim al-Mirqal, he was so brave that he said to Amru b. al-As: "Amru, if I am killed, then I an the man whose people hae deserted, and whose death his come. Aren't you who turned away from fighting when we summoned you to encounter? (Aren't you who) sought protection in the compact stones? you were like the black female slave tractable ewe. you were unable to push the hand of a toucher."
Thus Amru said: "By Allah, I do not think that you will escape from the claws of the Commander of the faithful (ie, Mu'awiya)."
'Abd Allah said: "By Allah, b. al-As, you are ungrateful in ease, cowardly during the encounter, unjjust during authority, fainthearted during battles. you are not important in all circumstances. Didn't these attitudes issue from the you when the people met you? you know that the people did not become violatent when they were youngsters, nor did they renounce (their own faith) when thaty became grown -ups. They had strong hands and sharp tongues. They reformed the deviation (from the truth), removed the sin, increased the little (thing), quenched thirst, and supported the weak."
Then Amru said: "By Allah, I saw your father at the time when his bowels split apart, his intestines remined. and the middle parts of his back became restless."
So 'Abd Allah said: "Amru, we have tested you and your speech. So we have found that you have a lying disloyal tongue. your are alone with the people who do not know you, and with the soldiers who do not bargain with you. If you wanted to speak to other then the Syrians, your reason would be confused, your tongue would be stammering, and your two thighs would shake like the young came! whose load has burdened it."
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Thus Mu'awiya said: "Stop quarreling" The he ordered Abd Allah to be released. Amru went on blaming Mu'awiya for releasing Abd Allah, saying:
"I have given you a resolute order.
It was an act of success to kill b. Hashim.
Wasn't his father, Mu'awiya, who helped Ali
When he (i.e., Ali) cut off the heads?
He did not leave (us) till our blood
at the (battle of) Siffin flew like overflowing seas.
This is his son, and the person is like his
Shaykh, and you are about to gnash
the tooth of a repentant because of Him."
2. Adi bin Hatam al-Ta'i
He was a noble Companion (of the Prophet). The Apostle of Allah, may Allah bless him and his family, honoured him when he (ie, Adi) came to him. He was a great leader, sillful orator, and fearful hero. He became Muslim in the year 9 A.H , and his Islam became well. Adi, said: "When I came to Ndina, the people received me and said: Adi, b. Hatam! The Apostle of Allah, may Allah bless him and his family, said to me: Adi, be Muslim and you are safe. I (i.e., Adi) said: 'I have religion. I am more knowledgeable than you you in your,'said the Prophet, I think that that the shortcoming which you see from those who are around me prevent you (from adopting Islam), and you see that people has gathered against us. He (ie, the Prophet) said Have you seen al-Hira. No, I haven't I said, but I know where it is. You are about to take the howdah (al-Za'ina) out of it without neighborhood till you circumambulate the Kaaba, and you will conquer for us the treasures of Kasra, b. Hurmoz, he said Kasra b. Hurmoz? I asked. Yes, he said, and, and the property will be very much to the extend that the man will worry who will accept his alms.' 'Adi said:" Thus I have seen two(things): the howdah (al-Za'ina), and
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I was among the first horsemen who attacked the treasures of Kasra. I swear by Allah, the third (thing) will come.
1 Also he (ie, Adi) said: A group of my people and I came to Umar. He allorted (money) for all persons and turned away from me. Thus I met him face to face and said: Do you know me? He (ie, Umar) said: Yes, you believed (in Allah) when they disbelieved (in Him), you knew (Him) when they denied (Him), you were loyal when htey deserted, and you walked forward (the enemy) when they turned away(from him). Indeed the first alms that made happy the Companions of the Apostle of Allah, may Allah bless him and his family, was the alms of Tay."
2 He (ie, Adi) said: "From the day when I became Muslim, I had perfomed the ritual ablutions before the prayers were established.
3
At the Battle of Siffin, A'idh b. Qays al-Hazmari al-Ta'i disputed with Adiover the standard. The banu of Hazmar were more in number than the banu of Adi,
4 the tribe of Hatam.
Thus Abd Allah b. Khalifa al-Ta'i addressed them before Ali, peace be on him: "Banu Hazmar, do youwant to compete with Adi unjustly? Is there a person like Adi among you or is there a person like his father among your fathers? Wasn't he the protector of water-skin? Wasn'the the son of the one who took the fourth of booty and son of the one who was the most generous of all the Arabs? Wasn't he the son of the one whose horse was very quick, and who protected his neighbor? Wasn't he the one who did not betray, was not ignorant, was not miserly, was not dissolute, did not remind anyone of a favor, and was not cowardly? Give me an example of you fathers like his father! Or give me an example of yourselves like him! Isn't he (ie, Adi) the best of you in Islam? Wasn't he your representative who came to the Apostle of Allah, may Allah bless him and his
1
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1. Ahmad Shahab al-Din al-Asqalani, al-Isaba fi Tamiz al-Sahaba, vol.4, p.228-29.
2. Ibid.
3. Ibid.
4. He was the fifth grandfather of Adi. Thus Adi, the Companion (of the Prophet) was b. Hatam b. Abd Allah b. Sa'ad b. al-Hashraj b. Umru' al-Qays b. Adi.
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family? Wasn't he your commander at the Battle of al-Nakhayla, the Battle of al-Qadisiya, the Battle of al-Mada'in, the Battle of Jalawla, the Battle of Nahawand, and the Battle of of Taster? There is a great deference between you and him! By Allah, no one of your people requests like you have requsted."
So 'Ali, peace be on him, said to Abd Allah b. Khalifa al-Ta'i: "Bin Khalifa, that is enough O people, come to me! Let the group of Tay come to me too. Thus they all came to him. Then Ali, peace be on him, asked: 'Who was your chief during these battles?' Adi, they replied. So b. Khalifa said to Ali: Commander of the faithful, ask them: Aren't they satisfyed to hand over the leadership to Adi? Ali did (that). Yes, they answered. Therefore Ali said to them: Adi is the most of appropriate of you (for carrying ) the standard. Thus hand it over to him."
Zyyad sent for Adi in the year 51 A.H Adi was in his mosque called the mosque of Adi in Kufa. Thus he was brought out of mosque and was imprisoned. So all the Kufans, who belonged to the Yemen, Rabi'a, and Mudar, rushed to support Adi, b. Hatam. They came to Zyyad and spole to him concerning Adi. They said (to Zyyad): "Why have you done this towards 'Adi b. Hatam, the Companion of the Apostle of Allah, may Allah bless him and his family?"
Zyyad asked Adi to bring him Abd Allah b. Khalifa al-Ta'i. For he was a companion of Adi's, and for the police of Zyyad (al-Hamra) suffered from him very much. However, 'Adi refused that. Then Zyyad agreed with Adi on banishing b. Khalifa from Kufa.
2
'Adi b.Hatam came to Mu'awiya. The latter respected the former, knew his wise patience during critical discords, his keen practice during adversities, his penetrating insight, and his many past experiences. Thus Mu'awiya held a talk with Adi, depending on his own (private talent) to which he resorted when he debated with the
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1. al-Tabari, Tarikh, vol.6, p.5.
2. Ibn al-Athir, al-Kamil fi Tarikh, vol.3, p.189.
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great figures from his opponents. He (i,e. Mu'awiya) asked Adi: "Adi, where are the Tarafat (ie., Adi's sons: Rarif, and Tarafa)? "They were killed before Adi b. Abu Talib at the Battle of Siffin, replied Adi. "Bin Abu Talib (ie, Ali) did not treat you with justice, for he advance your fons adn delayed his sons," said Mu'awiya. "Rather, I did not treat Ali with justice, for he was killed, and have remained (ali) after him, "said Adi. "Indeed a drop of the blood of Uthman has remained. Nothing removes it but the blood of a nobleman from the noblemen of the Yemen, said Mu'awiyua. Thus Adi said: "By 'Allah, our hearts with which we have hated you are still in our chests, our swords with which we fought against youare on our shoulders. If you approached us through a small span of treason, we would approach you through a span of evil! Indeed the cutting of the throat and the rattle of the middle of the chest are easier for us than hearing the insult towads Ali. Therefore, Mu'awiya, hand over the sword to him who has send it."
"These words were as a curshing defeat. Still he went on talking with Adi as if he had addressed him with nothing."
1
"There is no good in clemncy that has no gestures that proctect its clearness from cloudiness."
Then Mu'awiya said to Adi: "Describe Ali for me." "I think it is better to forgive me," said Adi. "I will not forgive you," said Mu'awiya. Thus Adi, said the followingconcerning Ali, peace be on him:'
"By Allah, he was a discerning (man) with strong abilities. His words werejust, and his judgment was sound.Wisdom gushed out of his sides, and knowledge (gushed out) of his standpoints. He felt lonely because of the life in his world and its embellishment. He associated with night and its calmness. He rockoned Himself when he was alone, and thought over what had passed. Short clothes and horse living pleased him. He was among us like one of us. He answered us when we asked him. He approached us to him when we came to him.
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1. Al-Mas'udi, Hamish b. al-Athir, vol.6, p.65.
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Though he brought us nearer to him, and though he was nearer to us, we did not speak to him because of his prestige, nor did we look at him
because of his greatness. When he smiled, (his teeth) were like the well- organized pearl. He regarded the people of religion as great. He had affection for the needy. The powerful one was was not afraid of his (ie, Ali's) oppression, nor was the weak one hopelss of his justice. I (ie, Adi) swear (by Allah) that I saw him one night at hsi prayer down. His tears were following on his beard. He was moving restlessly as the sick one does and was weeping as teh sad one does. It is as if I hear him now say:
"O world! O world! Get away from me.Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice wheerafter there is no restitution. Your life is short, you importance is little and your is little and you liking is humble. Als! The provision is little, the way is long, the journey is far, extending the goal is hard to get to."
When Mu'awiya heard these words of Adi, his eyes were full of tears and he said: "May Allah have mercy on Abu Al-Hasan. He was really so." Then he turned to Adi and said:" How do you feel in his absence? My grief is like that of a woman whose only child is butchered on her lap. Thus her tear5 does not cease, nor does herwilling became calm," Said Adi. "How do you remember him?" asked Mu'awiya. "Does the time let me forget him? asked Adi.1
I (i.e., the author) say: Adi b. Hatam died at the age of 120 years during the time of al-Mukhtar b. Abu 'Ubayd in the Year 68 A.H.2 Thus a noble self which is not created except in an angle died with him. A wise opinion that does not become ripe excep with a wise man, and truthful faith which is not known bu with a frind (of Allah) died with him, too.
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1. Al-Bayqahi, al-Mahasin wa al-Masawi,' vol.1, p.33.
2. Husayn al-Buraqi, Tarikh, p. 388. Ahmed Shahab al-Din al-'Asqalani, al-Isaba fi Tamyiz al-Sahaba, vol.4, p.119.
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3. Sa'sa'a bin Shoban
Sa'sa'a was among the Arab chiefs. He was among the virtuous highborn figures. He became Muslim during the lifetime of the Apostle of Allah, may Allah bless Him and his family. However, he did not met the Prophet, for he was still little. During the days of his c'Aliphate, Umar faced adifficult Problem. Thus is addressed the people and asked them about an answer for the Problem. Sa'sa'a, who was still young, rose. He gave an excellent answer. So the Muslims put his opinion into practice. Sa'sa'a was among the planners in Kufa. He took part at the Battle of the Camel and Battle of Siffin headed by the Commander of the faithful (i.e, Imam 'Ali). "Indeed al-Mughira banished Sa'sa'a from Kufa to the island (al-jazira) or to Bahrain. It was said that he was exiled to the island of bin Kafan (jazirat bin Kafan), Thus he died there."
1
"Mu'awiya imprisoned Sa'sa'a b. Shoban al-Abdi
2 Abd Allah b. al-Kauwa al-Yashkuri, a group of 'Ali's companions, and a group of Quraysh. One day, Mu'awaya came to them and adked them: Swear by Allah to say the truth. Which of the C'Aliphs have you seen me?" Thus b. al-Kauwa said: Were it not for that you asked us, we would not say for you are a stubborn tyrant. you do not fear Allah when you kill the good ones. Still we say: your life in this world, as we know, is wide, and your next life will be narrow. you are near to the ground and far from the pasture. you make darkness light and light darkness.' Then Mu'awiya said: "Indeed Allah has honored this matter (i.e, the authority) through the Syrians who defend His enmity, and who avoid what He has forbedden. The Syrians are unlike the Irqis who violate what Allah has forbidden, make lawful what Allah has for bidden, and make unlawful what Allah has made lawful. Thus b. al-Kauwa said: Bin Abu Sufyan, there is an aswer for every speech. We are afraid of you might. If you released our tongues we would defend the
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1. Ahmad Shahab al-Din al-Asqalani, al-Isaba fi Tamyiz al-Sahaba, vol.3, p.23.
2. al-Mas'udi, Hamish b. al-Athir, vol.6, p.117.
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Iraqis with sharp tongues that do not fear the blame of a blamer concerning Allah; otherwise we will be patient till Allah judges and shows us His ease. By Allah, your tongue will not be released, said Mu'awiya. Then Sa'sa'a said: Bin Abu Sufyan, you have exaggerated, and have not abbreviated what you have wanted. The matter is nor as you have mentioned. Does the successor rule the people by force, subjugate them with haughtiness, and dominate (them) with false ways (such as) lying and cunning? Verily, by Allah, you had neither a sword nor a spear at the Battle of Badr. you and your father were (busy) in trade and war. You were among those who gathered against the Apostle of Allah, may Allah bless Him and his family. you were in freed prisoner (of war). The Apostle of Allah, may Allah bless Him and his family, had released you, Then, is the succession (Khilafa) appropriate for a freed prisoner (of war)? Thus Mu'awiya said: Were in not for that I resort to the words of Abu Talib who said:
(I met his ignorance with clemency and forgiveness and forgiveness is a type of generosity). I would kill you. Then Mu'awiya asked Sa'sa'a: Who are the pious, and who are the sinners? Whoever unveils (the facts) leaves deception. 'Ali and his Companions were from the pious Imams. you and your compaions are from those (i.e, the sinners) said Sa'sa'a. Then Mu'awiya asked Him about Hisham. Thus Sa'sa'a said: He (i.e., Hisham) was the most obedient of all people to a creature, and the most disobedient of them to the Creator. He has disobeyed the Almighty (Allah) and followed the evil. May destruction befall Him, and the evil abode be his. Bin Sohan, by Allah, you have carried you knife for along time. However, it is the clemency of b. Abu Sufyan that prevents me from (killing) you, said Mu'awiya. Rather the decree of Allah and His power have stopped you from killing me. Indeed Allah's decreed is certain."
Al-Mas'udi said Sa'sa'a b. Sohan had good stories and clear eloquent words concerning the meanings though tye are brief."
Sa'sa'a was a prominent figure from the companions of the commander of the faithful. The Commander of the faithful described Him as a miserly orator. Then al-Jahiz described Him as the most eloquent of all the people. When Mu'awiya entered Kufa after the
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Peace Treaty, he said to Sa'sa'a: "Indeed, by Allah, I had hated to give you security." Thus Sa'sa'a said: "By Allah, I hate to call you with this little (i.e, the Commander of the faithful)."
Then Sa'sa'a greeted Mu'awiya during his succession. So Mu'awiya said to Him: "If you are truthful, then go up on the pulpit and curse 'Ali." Thus Sa'sa'a went up on the pulpit. He praised Allah and lauded Him, and then he said: "O men, I have come to you from a man who had advanced his evil and delayed his good. He has ordered me to curse 'Ali. Therefore curse Him (i.e, Mu'awiya), may Allah curse Him." Thus the people of the mosque shouted: "Amen!" When Sa'sa'a came back to Mu'awiya and told Him about what he had said, the latter said: "No, by Allah, you have meant me. Go back and mention his name." Sa'sa'a went back, went up on the pulpit, and said: "O people, the Commander of the faithful (i.e, Mu'awiya) has ordered me to curse 'Ali b. T'Alib. Therefere curse Him (i.e, Mu'awiya). When Mu'awiya was told about that, he said: "By Allah, he has meant no one except me. Take Him out. He shouted not live with me in a certain country." Thus the people took Him out (of the country where Mu'awiya lived).
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'Ibn Abd Rabba said: "Sa'sa'a b. Sohan came to Mu'awiya when Amru b. al-As was with Him (i.e, Mu'awiya) and was sitting on his (i.e, Mu'awiya's) bed. Thus Mu'awiya said (to Amru b. al-As): "Make room for Him (i.e, Sa'sa'a) in spite of his (tirabiya)
2" By Allah, I am a (tirabi) (i.e, I was created from dust). I was created from it, to it I will return, and from it I will be raised from the dead. However, you were created from a flame of fire."
The delegation of the Iraqis came to Mu'awiya, Adi b. Hatam was among the delegation of Kufa. al-Ahnaf b. Qays and Sa'sa'a b. Sohan was among the delegation of Basra. Thus Amru b. al-As said to Mu'awiya: "There are the men of the life in this world. They are the Shi'ites of 'Ali who led them at the Battle of the Camel, and the Battle of Siffin. Therefore be careful of them."
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1. Abbas al-Qmmi, Safiinat al-Bihar, vol.2, p.31.
2. His love for Abu Turab (i.e, 'Ali, peace be on Him).
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Sayyid Abd al-Qays wrote at length about Sa'sa'a b. Sohan to the extent that his details are not appropriate for out brief intention. In other words we have intended to give a brief idea about the history of Sa'sa'a, and about the attitudes of Mu'awiya towards Him.
4. Abd Allah bin Kh'alifa al-Ta'i
'Abd Allah kindled war. He took part at the Battle of al-Adhib, the Battle of Jalawla,' the Battle of Nahrwan, the Battle of Taster, and the Battle of Siffin. He proved Himself brave at all the these battles. He was the orator who refuted the Ta'is when they competed with Adi b. Hatam for carrying the standard at the Battle of Siffin, as we have said before.
'Abd Allah supported the strong attitude of Hijr b. Adi al-Kindi when the latter defended the Commander of the faithful (i.e, Imam 'Ali), peace be on Him.
The police of Zyyad (al-Hammra) chased Abd Allah. However, they were unable to capture Him. in the meantime, he was able to defeat them through his people. His sister al-Nauwar went out and said: "people of Tay, do you want to hand over your spearhead and yout tongue (i.e, Abd Allah b. Kh'Alifa)?" Thus the Ta'is attacked the police and defeated them. Zyyad was unable to capture Abd Allah so that he captured the leader of his tribe (Adi b. Hatam). He imprisoned the leader to force Him to bring Abd Allah. Adi refused to bring Abd Allah, for he was sure that Zyyad would kill Him. Thus Zyyad agreed with Adi on banishing Abd Allah from Kufa.
'Adi advised Abd Allah to leave Kufa and promised Him that he would do his best to return Him to it. For this reason, Abd Allah went to the two mountains (al-jabalayn).
1 It was said that he went to San'a. He was still homeless there. Thus he longed very much for his homeland.
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1. They were the two mountains of Tay: They were called Aja and Salma. There was one day between them and Fadak, five nights between them and Khaybar and three stages between them and Medina.
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'Abd Allah remained there for a long time so that he wrote to Adi to urge Him to fulfill his promise. He was a poet with an abilitty to described things well. He had many poems through which he reminded Adi of his (i.e, Abd Allah's) backgrounds, his estrangement, and his longing. However, the conditions did not permit Adi to help Him. So Abd Allah remained there till he died. His death was a little time before the death of Zyyad. May Allah have mercy on Abd Allah."
1
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1. Al-Tabari, Tarikh, vol.6, p.5 and pp.157-60.
