Since the aim of all that was to fight Imam Ali to extort his right and to sit on the throne, so he would direct his action towards Ali himself. He would commit everything in order to achieve him aim even incredible things. He wouldn't refrain from announcing among the people of Sham,
(1) who didn't differentiate between the she-camel and the he-camel, that Imam Ali didn't offer prayer and that it was he, who shed Othman's blood and that they (the people of Sham) had to revenge Othman on this bloodshedder.
No faith, no morals and no human qualities would make this man (Mo'awiya), who was free from all those good qualities, refrain from following his prevailing fancy. He gave free reign to his fancy and let it play its unruly role, diversify in committing abominable actions and no one to restraint, exceed in fabricating and no one to deny, exaggerate in lying and no one to prevent and pride upon unrightfulness and no one to be angry!
If someone was impudent, he would do whatever he liked!
He called for Samara bin Jundub,
(2) who was one of the
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1 It is the old name of Syria, Jordan, Lebanon and Palestine.
2 It would be better to show the reader a simple account of some of the horrid crimes committed by Samara:
Imam Ahmad bin Hanbal mentioned in his Musnad, vol.1 p.25 a tradition narrated by ibn Abbas: "It was said to Omar (may Allah be pleased with him) that Samra had sold wine. He said: "Allah may kill Samra. The Prophet (s) had said: Allah cursed the Jews; the fats were forbidden for them but they dissolved them and sold them." Samra had committed crimes that the hard rocks would feel ashamed and shy with. He killed from Basra, when Ziyad appointed him as his successor, eight thousand persons! It was incredible number. You can imagine the great destruction happened to the umma because of those oppressive rulers. Eight thousands of innocent people were killed by Samra while he was just a temporary emir! And he didn't feel ashamed or sorry about it. He answered Ziyad when asked him to know his innerness:
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traders of Hadith, and gave him one hundred thousand dirhams in order to fabricate a tradition showing that the following Quranic verses referred to Ali: (And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making. Quran 2:204-5) and that the following verse referred to Abdur Rahman bin Muljam:
(1) (And among men is he who sells himself to seek the pleasure of Allah. Quran 2:207)
Samara might find that this price was not enough for distorting one verse so how about two verses! Mo'awiya began to bargain with him. He offered him another hundred thousand dirhams... but all that was just a price for distorting one verse. They went on bargaining until
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"Don't you fear that you might have killed an innocent one?" He answered in a way that was so near to the very filthy innerness of Ziyad: "If I had killed as double as them, I wouldn't have feared." He didn't think that the umma had any dignity or value. The umma, under a rule like this, was insignificant thing. The killing of a man equaled nothing at all. It was enough for a procession of an emir like Samra, just when passing, to kill whomsoever without any guilt or sin. Samra passed by a man killed with a dagger by one of his knights. He saw him immerged in his blood but he did never feel sorry. He said his saying that explained his complete indifference: "If you hear that we ride our horses, you have to avoid our arrowheads." He, with all his crimes and sins, was one of those, whose psychologies Mo'awiya had studied and found they would satisfy his fancies and walk in his way. Samra himself acknowledged that when saying: "By Allah, if I obeyed Allah as I obeyed Mo'awiya, He would never punish me." He obeyed Mo'awiya and disobeyed Allah, so what a torture he would face in Hell! This was a summary about some of Samra's crimes, which couldn't be included in this summary. Refer to at-Tabari's Tareekh, vol.4 p.176, al-Kamil, vol.3 p.229 and al-Ghadeer, vol.11 p.29-30 to see more and more of this criminal's sins.
1 He was the man who assassinated Imam Ali in the mosque.
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they agreed upon four hundred thousand dirhams and then Samara narrated this tradition.
(1)
And thus with the wealth of Allah the saints of Allah were fought, with the wealth of Islam, Islam was attacked and with the wealth of the Muslims, the sanctity of their high belief was distorted.
Mo'awiya thought of hiring some people to fabricate traditions defaming Ali so he chose some of the Prophet's companions and some of their successors, who were respected by the public and had sanctity because of their companionship with the Prophet (s), in order to be believed when fabricating traditions.
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1 Refer to Sharh Nahjol Balagha, vol.1 p.361 and al-Ghadeer, vol.2 p.101 and vol.11 p.30.
2 I wonder about those, who sanctify all the companions without criticizing or blaming any of them, who had committed sins! How do they gather between this and the verdicts of the Quran and the Sunna that contradict their thoughts? There are many Quranic verses and prophetic traditions talking about the hypocrisy spread among the Muslims during the reign of the Prophet (s). If we supposed that there were neither Quranic verses nor prophetic traditions talking about the hypocrites among the Muslims, we wouldn't sanctify and purify all the companions and wouldn't trust in them all in all to depend upon their sayings and doings as undebatable evidences, whereas indeed the conducts of some of them destroyed the bases of Islam one after the other as Mo'awiya and his likes...so how about all the verses and traditions that exposed the hypocrites and warned the Muslims of them? This did not mean that all the companions were so. Among them there were those great companions, who were the examples of justice and righteousness and who were to be honored and glorified. But it became clear that Mo'awiya's attempt was the cornerstone of the continuous war declared against Imam Ali, who was the separative line between faith and hypocrisy as the Prophet (s) had described him in many of his traditions. In order to fight Imam Ali and defame him they created this lie and it became the first brick of their unjust construction.
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Among those, with whom he concluded a bargain, were Abu Hurayra, Amr bin al-Aass, the adulterer al-Mugheera bin Shu'ba and Orwa bin az-Zubayr.
(1) They created odious news to defame Imam Ali (s) and to declare acquittance from him in return for bribes given to them by Mo'awiya to satisfy their greed and to encourage the others to do the same as ibn Abul Hadeed, the author of Sharh Nahjol Balagha said.
Every one of them tried his best to fabricate traditions. Az-Zuhri mentioned a tradition narrated by Orwa bin Zubayr saying: "Aa'isha (the Prophet's wife) said to me: "Once I was with the Prophet when al-Abbas and Ali came. The Prophet said: O Aa'isha, these two men will die unbelievingly."
There was another tradition narrated by him also saying that the Prophet had said to Aa'isha: "If you like to look at two men of Hell, look at these coming men." Aa'isha said: I looked and found that they were al-Abbas and Ali!"
(2)
Amr bin al-Aass, who was Mo'awiya's friend and partner in his doings, narrated a tradition that he had heard the Prophet (s) saying: "The family of Abu Talib are not my guardians but my guardian is Allah and the good believers."
(3)
When Abu Hurayra came to Iraq with Mo'awiya in the year of aj-jama'a
(4) (the unity), he came to the mosque
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1 Refer to Sharh Nahjol Balagha, vol. p.358. We don't want to mention the details of the event of al-Mugheera's adultery for it had blackened some lines in history. Whoever wants to know about it -it was so famous in history- let refer to its sources
2 Refer to Sharh Nahjol Balagha, vol.1 p.358.
3 Ibid p.318 and vol.3 p.11, Muslim's (Muslim here is a name of a man, who collected the Prophetic traditions in a book called Sahih) Sahih, vol.1 p.136.
4 Thus some of the historians became pleased to call this year so whereas this name, indeed, did never express the reality of this
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year, in which Mo'awiya had seized the rule of the Islamic umma. In fact it was the year of separation, difference and dissension and had no any thing of unity. After something of writing these lines it happened that I read the comments about the reason of calling this year with this name. I found in the book a good attempt to weight the matter with justice in spite of times and time so clearly but this had nothing to do with our subject.
In p.66 author said: "If the history criticized him (Mo'awiya) rightfully, it wouldn't describe him except as the separative of the unities. But it is the reader of history who will weigh the deeds and the men; where you find that some of the historians called the year when Mo'awiya seized the rule for himself alone as the year of the unity because he separated the umma into fighting groups that didn't know how to agree with each other if they tried to agree! Then he left the umma after his death to separate into more groups during the reign of each caliph."
The author gave many examples about the plans of this separation until he said in p.188: "No one is more deviate and more ignorant than the historians, who called the year forty-one of hijra as the year of the unity because it was the year when Mo'awiya appropriated the caliphate for himself without letting anyone participate with him for the first age of Islam didn't face any year, in which the umma separated as it separated in this year or dispersed as what happened in this year." He went on showing Mo'awiya's separative doings, which crumbled the tenacious Islamic unity and threatened its strong pillars. The Muslims still pick the bitter fruits of that dark age and still drink from its turbid water, in which those, who don't live except in the infected environment, fish and hold the pick of destruction and walk in the same devious way that Mo'awiya walked in.
Aj-jahidh had a valuable word concerning this point, in which the mercenary pens had played their widely. We think that we have to quote it here because it explains the subject with evidences. He said in his thesis about the Umayyads in p.293-294 after relating some of the events that paved the way for Mu'awiya to seize the caliphate of the great Islamic umma: "Then Mo'awiya sat firmly on the throne and overcame the rest of the shura and all the
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Muslims; the Muhajireen and the Ansar (Muhajareen: the first Muslims, who emigrated from Mecca to Medina. Ansar: the people of Medina, who believed in the Prophet and assisted him and his companions), in the year, which they called as the year of the unity. It was not a year of unity but it was a year of separation, subdual, compulsion and surmounting. It was the year, in which the imamate was changed into hereditary rule and the caliphate in to Caesarean position. His conduct was a combination of deviation and debauchery. He kept on his sins until he denied the tradition of the Prophet openly and contradicted his verdict about the illegitimate child and what had to be decided about the adulteress in spite of the consensus of the umma that Sumayya (Ziyad's mother, whom Abu Sufyan committed adultery with) was not Abu Sufyan's wife and so Mo'awiya was to be concerned as unbeliever than to be considered just as dissolute. Killing Hujr bin Adiy, donating the revenue of Egypt to Amr bin al-Aass, the homage of the dissolute Yazeed (Mo'awiya's son), appropriating the booties, choosing the walis according to fancy and voiding the legal laws before intercession and relationship were all of that kind, which denied the certified verdicts and the legal laws of the Sharia. There was no difference whether the unbelievers denied the holy Quran or the Sunna if the Sunna was as famous as the verdict of the Quran but one of them was greater than the other...and the punishment in the afterlife would be greater.
This was the first unbelieving among the umma and it was committed by him, who pretended to be the imam and the caliph of the umma. Many people of that age became unbelievers when they didn't declare his (Mo'awiya's) unbelieving. The juveniles of our time and the heresiarchs of our age exceeded by saying: "Don't abuse Mo'awiya because he had a companionship with the Prophet. Abusing him is a heresy. He, who hates him, contradicts the Sunna." They pretended that it was a part of the Sunna not to acquit from those, who denied the very Sunna!"
This is enough to show the reader a side of many bad sides of Mo'awiya. On the other side it shows the corruption of the values where the truth was distorted, the rightfulness was marred and the concepts and the criteria were changed. This saying get great importance because the sayer was aj-Jahidh.
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of Kuffa and was surprised with the great crowd of people, who had come to meet him. He knelt on his knees and hit his bald head many times saying: "O people of Iraq, do you pretend that I ascribe lies to Allah and his apostle to burn myself in Hell?
(1) By Allah, I had heard the Prophet (s) saying: "Every prophet had a sanctum and my sanctum is in Medina; from Eer to Thour.
(2) Whoever corrupts in it, a curse of Allah, the angels and all the people will be upon him." And I swear by Allah that Ali had done corruption in it." When this saying reached Mo'awiya, he gifted Abu Hurayra and appointed him as the wali of Medina.
When Hurayz bin Othman was dying he mentioned Ali to end his life with this saying: "It was he, who violated the sanctum of the Prophet until it was about to collapse."
(3) It was not strange of him after his saying: "The Prophet, when he was about to die, ordered that Ali's hand was to be cut."
(4)
We don't know! Perhaps Ali was, according to Hurayz's opinion, one of the nightly thieves as the
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1 This was an acknowledgement of Abu Hurayra imposed upon him by the association of ideas and the inner speech.
2 Ibn Abul Hadeed in his Sharh Nahjol Balagha, vol.1 p.360, after mentioning this lie denied (from Eer to Thour) and corrected it with (from Eer to Uhod). Eer, Thour and Uhod were names of the places (mountains) in Medina.
3 Refer to Sharh Nahjol Balagha, vol.1 p.360. In al-Ghadeer by al-Ameeny, vol.5 p.251 many of Hurayz's obscene deeds and impudent fabrications towards Imam Ali were mentioned. We don't wonder about all what Hurayz fabricated after we know that he was one of those, who cursed Imam Ali and that he wasn't satisfied until he cursed him seventy times. Al-Ghadeer, vol.5 p.250 and vol.11 p.87. Al-Hakim confirmed Hurayz's enmity to Imam Ali (Al-Ghadeer, vol.1 p.87) but in spite of all that and unfortunately al-Bukhari depended upon him in his Sahih as a trustworthy narrator of Hadith!!
4 Ibid p.360.
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dissolute king al-Waleed bin Abdul Melik said when he mentioned Ali: "Allah may curse him. He was a thief and a son of a thief." The people became astonished at him grammatical mistakes and his ascribing thieving to Imam Ali (s) and said: "We don't know which of them is more astonishing."
(1)
And thus those people tried to diminish those high tops to the lowest slopes!
We may ask Hurayz about his thought of Abu Bakr, the first caliph of the Muslims after the Prophet (s), when he didn't carry out the order of the Prophet to cut Ali's hand!
That war was kindled by Mo'awiya. He supplied its fuel with the monies of Islam and the Muslims. He extorted the monies from their possessors and gave them to others in return for a tradition they fabricated, a virtue they created and ascribed to so and so, a true virtue they hid or a Quranic verse they distorted (... to alter the words from their places...).
Besides this war there was another war. It was the pursuit of everyone, whose heart had a bit of love to Ali or his tongue murmured in praising him or mentioning him favorably. Whoever was found to be of those would be given the option to choose between the sword and the acquittance from Ali.
Hujr bin Adiy and his companions had showed the great example of sacrifice for the sake of the deep-rooted belief and the true faith, which would never be bent before the wind or be frightened by the assaulting sword.
Mo'awiya, who bought the rule of the Muslims and changed the caliphate into a hereditary monarchy, was not of that kind that his excessiveness of abusing Ali would be prevented by anything. He wanted it to be a
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1 Sharh Nahjol Balagha, vol.1 p.356 and al-Bayan wet-Tebyeen by aj-Jahidh, vol.2 p.209
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lasting heresy recorded by the time every day with dark letters to be fixed in the history of this perfidious tyrant.
It was mentioned that some of the Umayyads advised Mo'awiya and said to him: "You have got what you want. Don't you stop cursing this man (Ali)?" He said: "No, by Allah, until the child grows and the adult becomes old with it and until no one will mention a virtue of him."
(1)
Mo'awiya wasn't satisfied with cursing Ali but he exceeded to degrade the sanctity of the Prophet and his prophecy.
Mutrif bin al-Mugheera bin Shu'ba said: "I came with my father to Mo'awiya. My father talked with Mo'awiya and then he came to tell about him. He became astonished about him. One night he came and refused to have his dinner. I found that he was very sad. I thought that something might have happened to us or to our business. I wait for a moment and then I asked him: Why are you unhappy tonight? He said: O my son! I came from the most malicious and the most unfaithful one. I said: What happened? He said: I said to him (Mo'awiya) when we were alone: "O amirul mo'mineen, you have achieved you aims. Why don't you do justice and good? You have become so old. You may pay attention to your brothers of the Hashemites and take care of them. By Allah, they have nothing today that you may fear!" He said to me: "How far! The man of Taym
(2) ruled and wronged and did what he did. By Allah, as soon as he died, his mention died with him. People may remember him and just say Abu Bakr. Then the man of Adiy
(3) ruled
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1 Sharh Nahjol Balagha, vol.1 p.256, al-Ghadeer, vol.2 p.256, al-Ghadeer, vol.2 p.102. In al-Ghadeer, vol.10 p.2257-271 there is a simplified discussion about Mo'awiya heresy of cursing Imam Ali and a wonderful comment about it.
2 It was the name of Abu Bakr's tribe.
3 The name of Omar's tribe.
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for ten years. As soon as he died, his mention died with him. People may remember him and say Omar. Then our brother Othman ruled. No one had lineage like him. He did what he did and people did to him what they did. As soon as he died, his mention and what happened to him died with him. But the man of Hashem;
(1) everyday his name is announced five times (I witness that Muhammad is the messenger of Allah). So which thing will last after this? May be buried their mention!"
(2)
Could we say anything after this saying of Mo'awiya, whom the mention of the great Prophet (s) on the minarets hurt him bitterly and pierced his mind like the arrow whereas he controlled the affairs of the Muslims and extorted their rights under the name of the Islamic caliphate, which he changed into unjust monarchy?
How could we be astonished at a man or a saying that made al-Mugheera, who was an adultere and perfidious,
(3) so angry to a degree that his son noticed the signs of his anger as if something important happened to them or to their business although that nothing would affect al-Mugheera other than deposing him from a position or losing some money? But in spite of his wickedness he couldn't tolerate the blasphemy of Mo'awiya and his defaming the Prophet (s).
We don't have to waste the time in tracking Mo'awiya's sayings and doings, with which he resisted
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1 The tribe of the Prophet (s). Hashem was the great grandfather of the Prophet.
2 Refer to Sulh al-Hassan p.255, Murooj ath-Thahab by al-Mass'oodi, vol.2 p.342, Sharh Nahjol Balagha, vol.2 p.357, al-Hassan bin Ali p.212, al-Ghadeer, vol.10 p.283-284 and ad-Da'wa by the father of the author of this book, vol.1 p.273-312.
3 It was mentioned in Sharh Nahjol Balagha, vol.1 p.77 that al-Mugheera had said: "By Allah, I hadn't been sincere to him (Ali) before and I will never sincere to him as long as I live." How fair and honest companion he was!!!
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the Prophet (s) and contradicted him intendedly and that would make Mo'awiya out of the sphere of Islam. Islam is belief, saying and doing. Mo'awiya contradicted the all without being satisfied with one side away from the others.
If we follow the pen to track everything, we will go far away from the subject but we think it is better to let the reader refer to al-Ghadeer vol.10, which has a wonderful conclusive discussion. It mentions many of Mo'awiya's breaches, which he committed intendedly and insistingly with bitter challenge and sarcastic mockery. The reasons behind that were latent spite, inherited polytheism, opportunist policy and barefaced enmity that he had inherited from the Umayyad house and from the polluted pre-Islamic environment against the honored Hashemite house with its great guiding leaders and chiefs.
That dark age passed to be replaced with a darker one. An age came and cursing Ali became a rubric, which the fancies tried the best to made firm in the hearts. If once the public speaker forgot to curse Ali (s), he would be taken from every side by shouting and crying of people: The Sunna! He would know then what a mistake he did and what a Sunna he left!
Mo'awiya had engraved in every heart of every Umayyad, whether in lineage or in tendency, this word, which would make the mountains crack and the heavens split, with which the speakers had to end their speeches of the Fridays: "O Allah, Abu Turab unbeliever in Your religion and kept people away from You way, so curse him with lethal curses and torture him with painful torture!"
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It was not removed from the hearts or forgotten by the mouths except during the reign of Omar bin Abdul Aziz,
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1 Refer to Sharh Nahjol Balagha, vol.1 p.356, al-Ghadeer, vol.2 p.102, (al-Bayan wet-Tebyeen) by aj-Jahidh, vol.10 p.290 and ad-Da'wa, vol.1 p.155.
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the ascetic caliph.
But between the two ages there were many shameful sins and crimes and dark events that left bad consequences, changed the history and darkened the bright face of rightfulness.
The age of the perfidious tyrant, al-Hajjaj-the student of Mo'awiya-would never be forgotten at all. It was full of incredible crimes and calamities. He supported the oppressive construction of Mo'awiya and added to it many bricks that raised it high. Al-Hajjaj let his sword exceed with the necks of the Shia. He killed so many people patiently. He killed people without any guilt but just for suspicion and accusation. He committed crimes that were like the legends!
It was but a pray of Imam Ali when he prayed to Allah against the people of Iraq.
(1)
Al-Hajjaj was full of grudge against Imam Ali and he satisfied his filthy conscience, fury grudge and serious spite by cursing Ali and ordering people to curse him as his teacher Mo'awiya did before.
One day a man met al-Hajjaj in his way and said to him: "O emir, my parents had wronged me when they named me Ali. I am poor and needy. I am in need of your help." This begging provoked al-Hajjaj's latent spite and the dregs of his mean soul. He changed the man's name and gave him a job.
(2)
Al-Hajjaj wanted to reward Abdullah bin Hani for he
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1 Imam Ali many times prayed to Allah against the people of Iraq like his saying: "O Allah, set up the man of Thaqeef (the tribe al-Hajjaj belonged to) to rule them and to make them drink the bitter sap of aloes." Imam Husayn also had prayed to Allah against the people of Iraq in the day of at-Taff (the day of Aashura' or the day of Kerbala', the day when he was martyred) especially his saying: "O Allah,...and don't make the walis content with them at all..."
2 Sharh Nahjol Balagha, vol.1 p.356 and vol.3 p.16.
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had participated in his battles. He decided to marry him to the daughter of Asma' bin Kharija, the chief of the tribe Fazara and to the daughter of Sa'eed bin Qayss al-Hamadani. He threatened the first with the whip and the second with the sword if they refused so they obeyed and married their daughters to Abdullah bin Hani unwillingly. What a legal marriage the emir of the Muslims performed!
After that al-Hajjaj began to remind Abdullah of what favors he did him. And suddenly this man stood up in front of al-Hajjaj to defend his favors by saying: "O emir! Don't say that. We also have virtues that no one of the Arabs has." Al-Hajjaj said: "What are they?" He said: "Amirul mo'mineen Abdul Melik was never abused among us at all." Al-Hajjaj said: "By Allah, it is a virtue." He said: "Seventy men of us participated with Mo'awiya in the battle of Siffeen and no one of us supported Ali except one and he was, as I know, a bad man." Al-Hajjaj said: "By Allah, it is a virtue." He said: "No one of us was asked to abuse and to curse Ali unless he did and added to Ali Hassan, Husayn and their mother Fatima." Al-Hajjaj said: "By Allah, it is a virtue." He said: "No one of the Arabs has beauty and prettiness like us." But al-Hajjaj didn't consider this as a virtue because the sayer had so an ugly smallpoxed face, a swollen head, a slant mouth and a squint in his eye.
(1) This face was an opposite evidence for the virtue that al-Hajjaj stained to offer. He laughed and said: "O Abu Hani, as for this, please let it aside!"
(2)
Mo'awiya reached what he had hoped. Abusing and cursing Ali continued as a heresy, with which the child grew up and the adult became old, but he couldn't distort the essence of the truth as he wished for. (Allah will perfect
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1 Thus the history had described him. He might be of the family of monkeys or pigs!
2 Sharh Nahjol Balagha, vol.1 p.357 and ad-Da'wa, vol.1 p.210.
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His light, though the unbelievers may be averse).
The sinful successors of those wicked ancestors came and diversified in creating heresies as their mean consciences wished.
Khalid bin Abdullah al-Qissri ascended the minbar in Iraq, when he was the emir during the reign of Hisham bin Abdul Melik, and cursed Ali by saying: "O Allah, curse Ali bin Abu Talib bin Abdul Muttalib bin Hashem, the son-in-law of the messenger of Allah and the father of Hassan and Husayn." Then he came to people drunkenly, where he created a new heresy when he cursed Ali in a way that couldn't be interpreted to refer to other than him because he used full names and he asked people: "Did I surnamed?"
(1)
Another time he repeated the same odious image of Mo'awiya when he dared to defame the great Prophet (s). He followed the same heresies of Mo'awiya, walked after his deviation and in that vicious soil, in which the cursed tree-the Umayyads-grew, he was brought up and was enslaved.
Another time, after cursing Ali in his speech to the people in one Friday and when he wasn't satisfied with that unless he would prejudice the Prophet, he said: "By Allah, the Prophet employed him (Ali) and he knew well what kind of man he was but because he was his companions!"
Do you see how he dared to criticize the Prophet, the holiness of the mission and the infallibility of the prophecy? He considered the Prophet as an ordinary man acting according to his passion and fancy without caring
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1 Sharh Nahjol Balagha, vol.1 p.356, al-Kamil by al-Mubarrid, vol.2 p.677-678. He added: (...bin Abd Manaf, the cousin of the messenger of Allah and the husband of his daughter Fatima) The author found it too difficult to mention the curse so he said: (the (doing) of Allah be upon Ali).
