The Government of Mu'awiya bin Yazid
Mu'awiya bin Yazid held the reins of government in his bloom of youth, but he had abundant piety and reverential fear of Allah. He thought of his life in the next world more than he thought of it in this world. Hence he concluded that his grandfather (Mu'awiya) with out right warred against Imam 'Ali, peace be on him, who was the successor of Allah's Messenger, may Allah bless him and his family,
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his testamentary trustee (of authority), and the gate of the city of his knowledge. He also concluded that his father Yazid committed the most horrible crimes when he killed the males from among the family of the Prophet, may Allah bless him and his family, and attacked Medina. All these events made Mu'awiya b. Yazid renounce authority and abdicate the Caliphate before Allah and the community. Accordingly, he summoned the officials, the commanders of the army, and the rest of the classes from among the Syrians, and then he delivered an effective eloquent speech thereby he announced his abdication of the Caliphate. After he had praised and lauded Allah and called down blessings upon the great Prophet, he said:
"O Men, I am not desirous of authority over you, for I hate you very much. I know that you hate us too, for we have been afflicted by you, and you have been afflicted by us. Surely, my grandfather Mu'awiya fought for this affair against him (Imam 'Ali) who was more appropriate for it than him and other than him. This is because of his nearness to Allah's Messenger, may Allah bless him and his family, his great excellence, his precedence (in Islam), the greatest of the emigrants in importance, the bravest of them in heart, the most abundant of them in knowledge, the first of them in faith, the noblest of them in rank, and the earliest of them in companionship (to the Prophet). He (Imam 'Ali) was the paternal cousin of Allah's Messenger, may Allah bless him and his family, his son-in-law, and his brother. He (the Prophet) married him to his daughter Fatima. He appointed him a husband for her because he chose her. He appointed her a wife for him because she chose him. He (Imam 'Ali) was the father of his two grandsons, the two lords of the youths of Heaven, the best (two ones) of this community, who were brought up by the Messenger, the two sons of Fatima the chaste, and who belonged to the good pure tree. However, my grandfather committed against him (Imam 'Ali) what you know, and you committed against him that of which you are not ignorant, until the affairs went well with him. When death came to him, he has remained as a hostage to his work, and isolated in his grave. He has found what his hands earned, seen what he committed, and those against whom he transgressed. Then my
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father Yazid became a caliph over you according to his father's desire. As he did evil deeds and was immoderate against himself, he was not appropriate for the Caliphate over the community of Mohammed, may Allah bless him and his family. He followed his caprice, approved his offenses, showed insolence toward Allah, and made lawful (violating) the sacredness of the children of Allah's Apostle, may Allah bless him and his family. Hence his period was little, his track cut off, and his work accompanied him. He has become the ally of his grave and hostage to his offenses. His sins and ill-consequences have remained. He has attained what he did. He has felt remorse, but remorse does not profit him. The grief for him has distracted us from grief over him. I wish I knew what he said, and what it was said to him! Has he been punished because of his evil deeds? Has he been repaid for his works? This is my opinion!"
Mu'awiya bin Yazid wept and wailed for along time, and then he turned to the people and said to them: "I have become the third of the people. Those who are dissatisfied with me are more than those who are satisfied with me. I cannot bear your sins. I do not want Allah, great be His power, to see me assuming your offenses and ill-consequences. Your authority is your affair. Take it. Appoint as a ruler over you him with whom you are content. Hence I have released your necks from the pledge of allegiance to me. Greetings!
1"
This speech is proof for Mu'awiya bin Yazid's perfect religious awareness, for he unveiled the reality of his father and grandfather. He showed that they deviated from the straight path. I (the author) think that there is no political speech similar to this in focusing on the truth, reality, honesty, refraining from selfishness, and renouncing the world. This speech resulted from a soul full of virtues and noble ideals.
The Umayyads ran in disorder and surged in discord. They went
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1 Al-Dimyari, Haya`t al-Hayawa`n, vol. 1, pp. 61-62. Al-Niju`m al-Za`hira, vol. 1, p. 164.
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to the teacher of Mu'awiya, accused him of teaching him friendship to the members of the House (ahl al-Bayt) , peace be on them, and buried him alive.
1 Hence chaos prevailed all parts of Syria. In this connection the poet said:
I can see the discord whose boilers are boiling,
and the authority after Abi Layla (Mu'awiya)
is for him who overcomes.
Thus, Mu'awiya bin Yazid, the noblest Umayyad, whom history has ever known, could destroy the dynasty of the family of Abi Sufyan.
Marwan bin al-Hakam
What a farcical time! What a ridiculous fate! How did Marwan bin al-Hakam become a caliph over the Muslims? How was the important office of the Caliphate entrusted to him? Marwan bin al-Hakam and his father were cowardly persons. Because of their corrupt behavior, Allah's Messenger, may Allah bless him and his family, banished them. The bad social, intellectual and religious circumstances caused to the Muslim these tragedies and misfortunes, and helped this corrupt person become a ruler over them.
Marwan was one of the destructive elements of falsehood and hypocrisy. He had shameful qualities and anti-Islam attitudes. All the historians unanimously agreed that Marwan was a cheating, evil person, that the Muslims detested him and called him Khayt Batil (the thread of falsehood). He and his father lived in exile (at al-Ta'if) throughout the time of the Prophet, may Allah bless him and his family, and the government of the two Shaykhs (i.e. Abu Bakr and 'Umar). They stayed there until they became hungry and poor. When 'Uthman b. 'Affan became a caliph, he summoned them to Medina (Yathrib) brought them near to him, and spent money on them lavishly. He trusted Marwan, appointed him a minister, and entrusted to him all the political affairs, though he had no correct political
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1 Al-Dimyari, Haya`t al-Hayawa`n, vol. 1, p. 62.
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opinion. However, it was the tribal fanaticism that moved 'Uthman to take care of the Umayyads and the family of Abi Mi'yat, to give to them the properties of the Muslims, and to single them out for the highest official positions. He created from them a dangerous capitalist family, such that they controlled the political affairs of the Islamic countries, and it was very difficult for the Muslims to decrease their influence and to destroy their domination.
Any how, during the days of the Caliphate of 'Uthman, Marwan was the absolute ruler. He moved about in the affairs of the state according to his desires. Hence the revolutionary Muslims all over the Islamic countries demanded 'Uthman to remove him from office, but he refused their demand and insisted on clinging to him. Accordingly, the revolutionists attacked 'Uthman and killed him.
After the murder of 'Uthman, all the Muslims pledged their allegiance to Imam 'Ali, the Commander of the faithful, peace be on him, and Pioneer of social justice on the earth. The pledge of allegiance to him was general. All the Muslims in Medina (Yathrib) and the rest of the Islamic cities celebrated it, while they did not celebrate the pledge of allegiance to the other Caliphs.
The Qurayshi capitalist forces were frightened when the Muslims pledged allegiance to Imam 'Ali, the Commander of the faithful, peace be on him. This is because they feared for the properties which they took from the people during the government of 'Uthman, and which the Imam, peace be on him, would confiscate. They held meetings and exchanged views. Then they accused the Imam of murdering 'Uthman, and mutinied against him. They used Mrs. 'A'isha as a means. They adopted her as a face to seduce the mobbish whom rumors changed from state to state, and who are the affliction of this East throughout history. Any how, they entrusted the leadership of the movement to 'A'isha, and appointed her as a commander-in-chief of the armed forces. All the Umayyads headed by Marwan joined the rebels. They crept toward Basrah and occupied it. Hence Imam 'Ali, the Commander of the faithful, peace be on him,
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headed an army and hurried to Basrah to destroy this mutiny. After the terrible battle which the historians have mentioned, the Imam's Army could defeat 'A'isha's troops. It could captured 'A'isha and her prominent commanders among whom was Marwan.
Al-Hasan and al-Husayn interceded for Marwan with their father to release him, and he pardoned him. Then Marwan and the members of his family fled to Syria, which was the stronghold of the Umayyads. He stayed with his cousin Mu'awiya, and joined him in waging war against the legal authority. After the terrible events and black afflictions which befell the Muslims, Mu'awiya could attain the Caliphate with sword and trickery. He appointed Marwan as a governor over Medina (Yathrib) several times. When Mu'awiya died and Yazid held the reins of authority, Marwan was among those who were the first to support his government. It was he who advised al-Walid, the governor of Medina, to arrest Imam Zayn al-'Abidin, peace be on him, but he refused to respond him. When Yazid perished, and Mu'awiya (the Second) abdicated the Caliphate, Marwan decided to pledge allegiance to 'Abd Allah b. al-Zubayr. However, 'Abd Allah b. al-Zubayr prevented him from this idea
1. He did not dream of the Caliphate nor was he worthy of it, for he had no good past nor did he render any service to the Muslims.
Any how, al-Husayn (bin Numayr) nominated Marwan for the Caliphate. He said: "In my sleep I saw a lamp hanging in the heaven. He who undertook the Caliphate could reach it. None could reach it except Marwan.
2" Then he told the Syrians about his dream, and they responded to him. Accordingly, Rouh b. Zunba' addressed the Syrians saying: "O Syrians, this is Marwan b. al-Hakam, who is the Shaykh of Quraysh, demanded the blood of 'Uthman, fought against 'Ali b. Abi Talib at the Battle of the Camel and Battle of Siffin. So pledge allegiance to the great one!
3" Hence the opportunists and mobbish
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1 Muru`jj al-Dhahab, vol. 3, p. 31.
2 Ibn al-Athïr, Ta`rikh, vol. 3, p. 327.
3 Al-Ya'qu`bi, Ta`rikh, vol. 3, p. 3.
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competed with each other for pledging allegiance to Marwan, who was the first to assume the Marwani State, which subjected the Muslims to tyranny, poverty, and deprivation.
The Shi'ites disappear
During the days of Marwan, the Shi'ites disappeared, for they feared for their souls and properties. Al-Mas'udi said: "The believers disappeared. The Shi'ites were sought in the cities of the land. Their blood was shed in vain, and their properties were (confiscated). They (the Marwanis) cursed (Imam 'Ali), the Commander of the faithful, peace be on him, on their pulpits.
1"
His Cursing the Commander of the faithful
Marwan was fond of cursing Imam 'Ali, the Commander of the faithful, peace be on him. He cursed him on the pulpits every Friday when he was the governor of Medina (Yathrib).
2 He expressed the reason for cursing Imam 'Ali when he met Imam Zayn al-'Abidin, peace be on him, and said to him: "None of the people defended our companion (i.e. 'Uthman) more than your Companion (i.e. Imam 'Ali) did." Hence Zayn al-'Abidin asked him: "So why do curse him on the pulpits?"
"The authority does not go well with us except through this," replied Marwan.
3
Disparaging Imam 'Ali, the Commander of the faithful, peace be on him, and distorting his brilliant reality was part of the Umayyad policy based on lying, deception, and misguidance.
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1 Ithba`t al-Wasiya, p. 168.
2 Haya`t al-Ima`m al-Ba`qir, vol. 2, p. 16.
3 Nahjj al-Bala`gha, vol. 13, p. 220.
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Fabricated Narrations
Arab history and Islamic Sunna are full of fabricated narrations whose fabricators intended to deny the truth, that they might preserve their narrow interests. Some of these fabricated narrations show that Imam Zayn al-'Abidin, peace be on him, had strong relationships with Marwan b. al-Hakam. They are as follows:
1. Al-Dhahabi
1 and b. Hajar
2 mentioned that Imam Zayn al-'Abidin, peace be on him, reported Prophetic traditions on the authority of Marwan b. al-Hakam. We cannot believe this narration because Marwan did not take care of the Prophetic traditions and the Islamic norms of sunna, for he devoted himself to the political affairs, strengthening the government of the Umayyads, and increasing his wealth through the money he took from the Muslims' Public Treasury.
2. Ibn Sa'd reported that Marwan sent a messenger to Imam Zayn al-'Abidin, peace be on him, and he said to him: "Your father al-Husayn asked Marwan to loan him four thousand dinars. At that time Marwan had not such a sum of money. Now, he has this sum of money. If you want it, he will send it for you." The Imam asked it, and it remained with him. None of the Marwanis asked him for it. When Hisham b. 'Abd al-Malik became a ruler, he asked the Imam to return the money. The Imam returned it, but Hisham gave it to the Imam as a gift.
This narration is clear in fornication. This is because Imam al-Husayn refused abasement. He disdained Marwan, who was fond of cursing Imam 'Ali, the Commander of the faithful, peace be on him, and asked the governor of Medina to kill him (al-Husayn) if he refused to pledge allegiance to Yazid. There was an enmity standing between Imam al-Husayn and Marwan. Therefore, how did Imam al-Husayn yield to Marwan and ask him for a loan? How did Imam
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1 Ta`rikh al-Isla`m (filmed), vol. 2, p. 266, al-Sayyid al-Hakïm Library.
2 Tahdhïb al-Tahdhïb, vol. 7, p. 304.
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Zayn al-'Abidin, peace be on him, ask him for this a loan, while the Umayyads murdered his father?
3. Some narrators reported that Marwan b. al-Hakam asked Imam Zayn al-'Abidin, peace be on him, to marry some women, that Allah might provide him with some children to replace al-Husayn's children, whom the Umayyads killed with their own swords. The Imam said to him: "I have no money to get married!" Hence Marwan lent him a hundred thousands (dinars). The Imam took it and got married. When Marwan was about to die, he asked his children not to take the money from 'Ali b. al-Husayn (Zayn al-'Abidin). Al-Dhahabi commented on this narration saying: "Marwan did not die a natural death. Rather his wife Umm Khalid strangled him. So how did he have his own consciousness and order this money to be given to 'Ali b. al-Husayn?"
1
The Death of Marwan
The Caliphate of Marwan did not lengthen, for Marwan stayed on the throne of government for some months. Imam 'Ali, the Commander of the faithful, peace be on him, foretold the period of his Caliphate, and described it as short as the dog licked its nose.
2 When Marwan died, one of the pages of treason, sins, and falsehood was turned over!
'Abd al-Malik bin Marwan
The Islamic Caliphate, which was the Shade of Allah on the earth, reached to one of the Umayyad stubborn tyrants. He was 'Abd al-Malik b. Marwan. He was appointed as caliph during the lifetime of his father. When his father perished, the pledge of allegiance to him was renewed in Damascus and Egypt.
3 The narrators said: "Before
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1 Al-Tabaqa`t al-Kubra`, vol. 5, p. 215.
2 Siyar 'Ala`m al-Nubala`' (filmed), vol. 4, p. 238.
3 Ibn Kuthayr, Ta`rikh, vol. 8, p. 260.
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'Abd al-Malik b. Marwan became a caliph, he had displayed asceticism and worship, that he might deceive the populace and pave the way to government. When he was given good news of the kingdom, he closed the copy of the Qur'an, which was in his hand, and said: 'This is the end of the covenant with you.' Or he said: 'This is a separation between me and you.'
1" He was truthful to his words, for he separated himself from Allah's Book from the first moment when he held the reins of government, ruled the Muslims with a black policy, and empowered over them men like wolves, and they spread tyranny, injustice, and terrorism.
'Abd al-Malik was an arrogant tyrant. He paid no attention to what he did, as al-Mansur al-Dawaniqi said.
2 It was he who said: "After this station of mine, if someone orders me to fear Allah, I will cut off his neck!
3" He also said: "I will cure this community with nothing except with the sword until your affairs go well with me!
4" Have you seen how did he treat his subjects rudely? He did not treat them with mercy and kindness. Rather he treat them with violence, tyranny, and injustice. These qualities were some of his psychological pleasure. Rather they were some of his personal elements. He went too far in shedding blood without any right, hence he spread bereavement, sadness, and lamentation among the houses of the Muslims. Umm al-Darda' said to him: "I have heard that you drank wine after asceticism and worship!" "Yes, by Allah! I have also drunk blood!
5" he replied. He shed the blood of the Muslims and drank it until he became full.
In addition to his tyranny, violence, and wrongdoing, he was a miser. Hence he was called Rashah al-Hijara (the Oozing of the
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1 Ibid.
2 Al-Maqrïzi, al-Niza`' wa al-Takha`sum, p. 8.
3 Al-Siyu`ti, Ta`rikh al-Khulafa`', p. 219.
4 Al-Maqrïzi, al-Dhahab al-Masbu`k, p. 29.
5 Al-Tabari, Ta`rikh.
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Stone).
1 During the days of his government, the community suffered hunger, poverty, and deprivation. We will briefly mention some of his unjust works and his attitudes toward Imam Zayn al-'Abidin, peace be on him.
His Appointing al-Hajjaj as Governor
'Abd al-Malik poured upon the Muslims a shower of painful torture, and turned their life into an unbearable inferno. This was when he appointed as governor al-Hajjaj b. Yousif al-Thaqafi, who was the worst terrorist whom mankind has ever known throughout history. He gave him wide-range authority. He made him move about in the affairs of the state according to his desires and inclinations, which did not yield, in any case, to the logic of law; rather they yielded to the logic of violence and dictatorship. Hence, al-Hajjaj ordered some people to be executed; some to be imprisoned; some to be arrested. He did this to meet his desires, not to preserve the regime. Accordingly, he created an atmosphere of political crises which were unique in cruelty and bitterness. We will briefly speak about some of the aspects of his wrongdoing:
His Shedding Blood
This arrogant tyrant shed the blood of the Muslims without any right. AL-Damyari said: "Al-Hajjaj could not withhold himself from shedding blood. He committed what none did.
2" Those whom he killed without any right, except those whom he killed during his battles, were counted, and they were one hundred and twenty thousand people.
3 It was said that they were one hundred and thirty thousand people.
4 He officially confessed shedding blood when he
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1 Al-Qada`'i, Ta`rikh, p. 72.
2 Hayat al-Hayawa`n, vol. 1, p. 167.
3 Tahdhib al-Tahdhib, vol. 2, p. 211. Taysïr al-Wsu`l, vol. 4, p. 31.
4 Hayat al-Hayawa`n, vol. 1, p. 170.
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said: "By Allah, I think that there is none on the earth bolder than me in shedding blood.
1" He killed with his own sword the reciters of the Qur'an, the worshippers, and the scholars when they supported the revolt of Ibn al-Ash'ath. Among those whom he killed without any right was Sa'id b. Jubayr, who was a great religious scholar and among the eminent figures of the Shi'ites. Al-Hasan al-Basri praised Sa'id saying: "By Allah, Sa'id b. Jubayr died, while all the people on the earth were in need of his knowledge.
2"
His Making Little of the Prophet
Al-Hajjaj showed mortal enmity toward the Prophet, may Allah bless him and his family, and harbored malice against him. Before the people, he addressed Allah, the Exalted, saying: "Which is better-Your Messenger (Mohammed) or Your caliph ('Abd al-Malik)?
3" He punished and laughed at those who visited the grave of the Prophet, may Allah bless him and his family, saying: "Woe unto them! They circle walls and decayed bones! Why do they not go round the palace of 'Abd al-Malik, the Commander of the faithful? Do they not know that the Caliph is better than the Messenger?
4" This rude person (al-Hajjaj) preferred 'Abd al-Malik to the greatest Messenger, whom Allah sent as mercy for mankind. He not only made little of the Prophet, may Allah bless him and his family, but also his survival Companions. The historians said: "Al-Hajjaj spared no effort to abase the Prophet's companions
5 to the extent that he stamped their necks and their hands.
6"
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1 Ibn Sa'd, Tabaqa`t, vol. 6, p. 66.
2 Hayat al-Hayawa`n, vol. 1, p. 171.
3 Al-Ja`hiz, Rasa`'il, p. 297. Al-Maqrïzi, al-Niza`' wa al-Takha`sum, p. 27.
4 Sharh al-Nahjj, vol. 15, p. 242.
5 Al-Arbali, Khula`sat al-Dhahab al-Masbu`k, p. 9.
6 Ta`rikh al-Khlafa`', p. 221.
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His Showing Enmity toward ahl al-Bayt
This evil criminal (al-Hajjaj) went too far in displaying enmity toward the members of the House (ahl al-Bayt), from whom Allah took away uncleanliness, and whom He purified completely. Hence he wrote to 'Abd al-Malik saying: "If you want your kingdom to be firm, then kill 'Ali b. al-Husayn." However, 'Abd al-Malik did not respond to him and wrote to him: "Keep me away from the blood of the Hashimites, and spare their blood. This is because Allah removed the kingdom of the family of Abi Sufyan when they went to extremes in shedding their blood."
When Imam Zayn al-'Abidin, peace be on him, heard of this, he thanked 'Abd al-Malik and lauded him.
1 The historians said that the best means to seek nearness to al-Hajjaj was disparaging Imam 'Ali, the Commander of the faithful, peace be on him. A man came and said to Him: "O Emir, my family has wronged me when it named me 'Ali! I am poor and miserable! I am in need of the Emir's gifts!"
Al-Hajjaj was pleased with the man, hence he said to him: "It is gentle of you, hence I have appointed over so-and-so.
2" Hisham al-Kalbi narrated: "The children of Awad
3 taught their children how to curse 'Ali b. Abi Talib. A man belonging to the tribe of 'Abd Allah b. Idris b. Hani'. The man came to al-Hajjaj b. Yousif and said some words to him. Al-Hajjaj answered the man crudely, hence the man interrupted him saying: 'Do not say this, O Emir! We have the excellencies of which Quraysh and Thaqif boast !'"
Al-Hajjaj admired the man and asked him: "What are your excellencies?"
"We never disparage 'Uthman in our assembly, nor do we mention him with evil," replied the man.
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1 Al-Sayyid al-Hakïm Library, al-Khara`iyj wa al-Jara`iyh (manuscript), no. 231.
2 Haya`t al-Ima`m al-Hasan bin 'Ali, vol. 2, p. 336.
3 The children of Awad belonged to the children of Sa'd.
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"This is an excellence," explained al-Hajjaj.
"We have no rebel," said the man.
"This is an excellence," said al-Hajjaj.
Then the man went on mentioning the excellencies of his people saying: "None of us attended an assembly of Abi Turab (Imam 'Ali) except one man, and this has made him fallen and unknown in our eyes. He has neither importance nor value with us." Al-Hajjaj was pleased with this, hence he said: "This is an excellence."
The man said: "If one of us wants to marry a woman, he asks her whether she loves Abu Turab (Imam 'Ali) or not. If she loves him, he turns aside from her and does not marry her."
Al-Hajjaj said: "This is an excellence."
The man said: "We have never named our sons 'Ali, Hasan, and Husayn, nor have we named our daughters Fatima."
Al-Hajjaj said: "This is an excellence."
The man said: "When al-Husayn came to Iraq, one of our womenfolk vowed that if Allah had killed him, she would have ordered ten camels to be slaughtered. When he was killed, she performed her vow."
Al-Hajjaj became happy with this excellence and said: "This is an excellence."
The man said: "One of our men was summoned to renounce and curse 'Ali, and he said: 'I renounce and curse not only him, but also al-Hasan and al-Husayn!'"
Al-Hajjaj hastened to say: "By Allah, this is an excellence!"
The man said: "'Abd al-Malik, the Commander of the faithful, said to us: 'You are the underwear (shi'ar) which is under the outer garments (dithar) (i.e., the nearest to me), and you are the supporters (ansar) after the Supporters.'"
Al-Hajjaj said: "This is an excellence!"
1
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1 Al-Majjlisi, Biha`r al-Anwa`r, vol. 46, pp. 119-120.
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This is sufficient proof for the exalted position of Imam 'Ali, the Commander of the faithful, peace be on him, for none detested him except those who had neither honor nor excellence, such as al-Hajjaj b. Yousif and his corrupt followers.
His Demolishing the Kaaba
An example of the crimes and offenses of this tyrant (al-Hajjaj) was his aggression against the Holy House, which Allah has appointed as security for men. He besieged it for six months and seventeen nights when Ibn al-Zubayr sought sanctuary in it. He placed his fighters on the Mountain of Abi Qays and commanded them to throw fire and stones at the Kaaba with their catapults. His fighters carried out his commands and said:
We are throwing (fire and stones) at the walls of that Masjid with catapults like a foaming bull!
1
This tyrant did not respect the Sacred House of Allah; he violated its sacredness. Yazid b. Mu'awiya had violated its sacredness before him.
Imam Zayn al-'Abidin returns the Black Stone
After al-Hajjaj had demolished the Holy Kaaba, the religious scholars and judges wanted to rebuild it. When they wanted to place the Black Stone in its place, it did not become stable. Imam Zayn al-'Abidin came, and the people magnified him. Then he took the Black Stone and returned it to its place, and it became stable. Hence the people loudly exclaimed: "Allah is Great!"
2
Prisons
This professional terrorist (al-Hajjaj) used the prisons which did not protect (the prisoners) from heat and coldness. He severely
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1 Ibn 'Asa`kir, Tahdhïb, vol. 4, p. 50.
2 Zayn al-Dïn al-'Amili, al-Sira`t al-Mustaqïm, vol. 2, p. 181.
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tortured the prisoners. He drew them on broken Persian canes until they bled. The historians said: "Fifty thousand men and thirty thousand women died in his prisons. He imprisoned both men and women in one place.
1" " There were thirty-three innocent prisoners in his prisons.
2" He passed by the prisoners and said to them: 'Go away into it and speak not to Me!'
3" He likened the prisoners to the inhabitants of the Fire, and likened himself to the Great Creator.
His Death
Allah punished this wicked criminal (al-Hajjaj), who drowned the country in afflictions and misfortunes. He made Canker attack his stomach, and cold attack his body. The braziers full of fire were placed around him. They were brought nearer to him to the extent that they burnt his body, but he did not feel them. Pain attacked him severely, hence he complained of this to al-Hasan al-Basri, and he said to him: "I had prohibited you from mistreating the righteous, but you insisted on this." Then al-Hajjaj said to al-Hasan: "O Hasan, I do not ask you to ask Allah to relieve me. However, I ask you to ask Him to seize my soul quickly, and not to lengthen torturing me.
4" This evil criminal suffered the agony of death until he perished. Hence his wicked soul went to the Fire. When he died, the door of tyranny was broken, and the spirit of injustice decreased. When al-Hasan al-Basri heard of his death, he said: "O Allah, you have made him die, then deaden the norms of his sunna. He (al-Hajjaj) came to us weak-sighted and short-fingered! He never struggled in the way of Allah. An example of his unbelief is that he said: 'Pledge allegiance to me; otherwise I will cut off your necks!'" 'Umar b. 'Abd al-'Aziz said: "If all communities brought their wicked persons and we brought
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1 Haya`t al-Hayawa`n, vol. 1, p. 170.
2 Mu'jam al-Bulda`n, vol. 5, p. 349.
3 Tahdhib al-Tahdhib, vol. 2, p. 212.
4 Ibn Khllaka`n, Wafaya`t al-A'ya`n, vol. 6, p. 347.
5 Tahdhib al-Tahdhib, vol. 2, p. 213.
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al-Hajjaj, we would overcome them.
1" Al-Sha'bi said: "If all communities brought their evil and sinful persons and we brought al-Hajjaj, we would surpass them.
2" The Muslims were very glad to hear the news of the death of this wicked criminal. They cursed him until Allah would inherit the earth and what was on it.
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1 Ibn al-Athïr, al-Ka`mil, vol. 4, p. 133.
2 Al-Fa`khu`ri, Tuhfat al-Ana`m, p. 93.
