After the death of Yazid, the Islamic government was transferred from the descendants of Abu Sufyan to Marwan, who ruled for nine months. During these nine months, he had to fight on the one hand with Abu Sufyanis, and on the other with Ibn Zubair. Thus, he could not find an opportunity to persecute the Shi’as. Yet, during this short period he continued to pursue the policy of Mu’awiyyah and Yazid.

He continued the practice of cursing Imam Ali (‘a) from the pulpits. He gave refuge to wicked individuals like Ibn Ziyad, Haseen Ibn Numair and Sharjeel Ibn Zil Kalaa and equipped them with weapons to fight the ‘Penitents’1 who included distinguished Shi’a leaders like Sulaiman Ibn Surd Khuzai, Musayyab Ibn Najba Fazari, Abdullah Azdi etc. The Penitents numbered five thousand and were the first group that rose to avenge the murder of Imam Husayn (‘a), although most of them were either killed or captured.

Marwan's son, Abd ul-Malik succeeded him. Abd ul-Malik became the ruler of Syria whereas Abdullah Ibn Zubair occupied the seat of Hijaz. They fought bloody battles against each other to gain control of Iraq. However, as regards the killing and persecution of Imam Ali's followers, both of them continued the previous policy. Abd ul-Malik and his father Marwan assisted Ibn Ziyad to eliminate the Penitents, and Ibn Zubair put Mukhtar and his followers to death.

Abdullah Ibn Zubair

Masoodi writes in Murujuz Zahab: “Mus’ab Ibn Zubair slew Mukhtar2 and his followers numbering seven thousand.” They were claiming to avenge the murder of Imam Husayn (‘a).

Mus’ab Ibn Zubair killed Mukhtar and having captured his womenfolk, said to them: “You must announce dissociation from Mukhtar.” Except for two, all announced dissociation from him. The two said: “We shall not announce disgust against Mukhtar because he believed in Allah, fasted and offered the Midnight Prayer. After eliminating the killers of Husayn (‘a), he shed his blood in the path of Allah and the prophet and thus pleased all.”

Mus’ab wrote a letter to his brother, Abdullah Ibn Zubair and mentioned the stand taken by those women. Abdullah replied that if they abandoned their stand, they should be set free, otherwise they should be killed. Mus’ab took a sword and went to meet them. One of them expressed disgust against Mukhtar but the other refused and said: “Martyrdom is acceptable to me but I will stick to my stand.”

“I know that I shall be killed, and would go to Paradise, into the presence of the Holy Prophet and his Ahl Al-Bayt. By Allah, I cannot accept the son of Hind and forsake Ali (‘a). O my God! Bear witness that I am the follower (Shi’a) of your Messenger, the son of his daughter and the Ahl Al-Bayt.”

Mus’ab Ibn Zubair killed her, making her among the martyrs. Ibn Zubair was an enemy of Bani Umayyah, but his enmity was for the sake of worldly gains. He fought bloody wars with this very object, resulting in ten thousand persons killed. As far as beliefs were concerned, they were alike. Bani Umayyah cursed Ali (‘a) from the pulpits and Ibn Zubair also recited this curse.

One day, Muhammad Ibn Hanafiyyah learnt that Ibn Zubair was defaming Amir Al-Mu’minin (‘a) from the pulpit. Muhammad Ibn Hanafiyyah went to the masjid and interrupted him saying: “O Arabs, woe be unto you. Ali (‘a) is being reviled and you sit quiet? Ali (‘a) was the Hand of Allah, against His enemies. Ali (‘a) was the pulverizing lightning of the Subduer Almighty. Since Ali (‘a) killed them for their infidelity, they harbour malice towards him and take out spite on him.”

For forty Friday sermons, Ibn Zubair did not invoke blessings on the Holy Prophet of Islam. When asked for the reason, he said: “Members of the prophet's family are unworthy persons. If I utter his name, their courage will increase and they will become happy, and I don't want them to be happy.”

Imam Ali (‘a) said: Zubair was my friend, but he ceased to be friendly when his inauspicious son, Abdullah was born.

If Bani Umayyah killed the men and women on account of their being Shi’a, Ibn Zubair also did the same. It is true that the mentality of people who existed thousands of years ago exists even today, because we see that the behaviour Ibn Zubair and Bani Umayyah had towards the Shi’as, the same attitude colonial countries are having towards the weak nations.

The colonial powers have differences with one another in matters relating to the acquisition of oil and gold-producing countries and markets. However, as regards oppressing independence-seeking people (and the nationalists) their policy is one and the same. They have concluded pacts against the weak nations that want to live a healthy life of independence and take control of their resources.

Although the colonial powers differ with one another, they have a single point agenda against the colonized countries. This policy of the modern world is not different from that of Ibn Zubair and Bani Umayyah. They fought each other to expand their territories but agreed with each other in the matter of persecuting free men, especially the Shi’as of Imam Ali (‘a).

Abd ul-Malik

The war between Abd ul-Malik and Ibn Zubair culminated in the victory of Abd ul-Malik and elimination of Ibn Zubair. Abd ul-Malik adopted a new policy in respect of the descendants of Imam Ali (‘a). He wrote to Hajjaj Ibn Yusuf, his governor: “Avoid shedding the blood of Bani Abd ul-Muttalib because I have seen that when the descendants of Abu Sufyan smeared their hands with their blood, their regime fell.” Abd ul-Malik instructed Hajjaj to avoid shedding the blood of Bani Abd ul-Muttalib. But he did not do so on account of his love for the Holy Prophet or fear of Allah. Instead, it was because he was afraid lest his throne, sceptre, and crown be taken away.

Abd ul-Malik pronounced these words when he had taken a lesson from the life of the descendants of Abu Sufyan and had seen their fate with his own eyes. That is why he ordered Hajjaj not to shed the blood of the children of Abd ul-Muttalib. But, whenever the true believers and followers of Ahl Al-Bayt posed any danger to his throne, it was considered necessary to shed their blood. Abd ul-Malik forgot that sooner or later the despotic systems would be cut at the very root of their regime. He forgot that the blood of the magnanimous Quraish and non-Quraish provides nourishment to the tree of freedom.

Abd ul-Malik prohibited Hajjaj from shedding the blood of Abd ul-Muttalib's descendants, but at the same time ordered him to besiege Mecca and demolish the Kaaba. He gave him control of Hijaz and Iraq and allowed him a free hand to kill and persecute the people in the worst possible manner.

Hajjaj Bin Yusuf

Haijaj was by nature, murderous. To quench his thirst for blood, he killed the old as well as the young. Being accused of Shi’ism was sufficient justification for him to kill that person. In the days of Haijaj, it was better to be called an infidel than to be called a Shi’a.

Ibn Abil Hadid writes in Sharh Nahj ul-Balagha:3

Imam Muhammad al-Baqir said: “In whichever city they got hold of our Shi’as, they killed them. Those suspected of being Shi’a had their hands and feet amputated. A person whose devotion to us became known was imprisoned, his property was seized, and his house demolished. These hardships increased till the time of Ibn Ziyad, who killed Imam Husayn (‘a). Then came Hajjaj, who killed or imprisoned people on mere suspicion of being Shi’a.”

Shi’as were in such a critical and dangerous situation that a person preferred being called an infidel than being called a Shi’a of Imam Ali (‘a). Two supporters of Imam Ali (‘a) were brought before Hajjaj. One of them was told to express hatred against Imam Ali (‘a). He asked: “What has Ali done that I should express malice against him?” Hajjaj said: “May Allah kill me if I don't kill you. Now tell me, should I cut off your hands or your feet?” The man said: “Subject me to the torture, which you would like yourself to be subjected to on the Judgment Day, because on that day Allah will give me a right to take revenge on you.”

Hajjaj mockingly said: “Where is your Allah?” The man replied: “He is lying in ambush for the oppressors.” Hajjaj ordered that his hands and feet be cut off, and then he was hanged. Then he asked the second man: “What do you say?” He replied: “My reply is the same as that of my friend, whom you have just crucified.” Hajjaj ordered that he should also be beheaded and then hanged.

Qambar

In the eyes of the people, Qambar was the slave of Ali (‘a). But having gained the benefits of faith from Imam Ali (‘a), he had scaled the heights of spirituality. One day the blood-thirsty Hajjaj, said to his officials: “Today I want to kill a companion of Ali.” They replied: “Qambar would be best to serve your purpose.”

Hajjaj summoned him and asked: “Are you Qambar?” When he replied in the affirmative, Hajjaj asked: ''What did you do for Ali?”

Qambar said: “I used to bring water for my master to perform ablution.”

Hajjaj asked: “What did he do after performing the ablution?”

Qambar said: “He recited the verse:

“So, when they neglected what they had been reminded of, We delivered those who forbade evil and We overtook those who were unjust with an evil chastisement because they transgressed” (7:165).

“Therefore, when they revoltingly persisted in what they had been forbidden from, We said to them: Be (as) apes, despised and hated” (7:166).

“And when your Lord announced that He would certainly send against them to the day of resurrection those who would subject them to severe torment; most surely your Lord is quick to requite (evil) and most surely He is Forgiving, Merciful” (7:167).

Hajjaj said: “I think he applied this verse to us.” “Yes,” said Qambar with perfect courage. Hajjaj asked: “What if I kill you?”

Qambar said: “I would be fortunate, and you shall be damned.”

Hajjaj said: “Renounce the religion of Ali.”

Qambar replied: “Bring for me a better religion before I forsake Ali's religion.”

Hajjaj said: “I am going to kill you. Tell me how you want to be killed.”

Qambar said: “Amir Al-Mu’minin (‘a) told me that I would be slaughtered like sheep without any offence on my part.”

Hajjaj ordered him to be slaughtered.

Kumayl

Kumayl Ibn Ziyad was a very close confidant of Imam Ali (‘a). Hajjaj summoned him, but he went into hiding. Hajjaj stopped the stipends of Kumayl’s tribe. Kumayl thought to himself: “I have grown old, and my life is about to end. It is not appropriate that my tribe should be deprived of its rights.” He, therefore, surrendered to Hajjaj.

When Hajjaj saw him, he said: “I wanted to arrest you.”

Kumayl said: “Do not be so arrogant and don't threaten me. By Allah, whatever of my life is left, is just like a bubble. Do whatever you want. We shall meet each other in before Allah and there would be accounting of the deeds after being killed. Amir al-Mu’minin (‘a) had informed me that I shall be killed at your hands.”

Hajjaj said: “Hence, the argument is against you.”

Kumayl replied: “If the decision is in your hands what you say is correct.”

Hajjaj ordered him to be beheaded.

Saeed Bin Jubair

Saeed Ibn Jubair was one of the Tabi’in.4 At that time, individuals of his level were very few in the world of Islam. He was well-known on account of his knowledge, piety, and devotion, and he was also a famous exegist. He used to pray behind Imam Zayn Al-’Abidin (‘a).

Khalid Ibn Walid Ashari arrested him and sent him to Hajjaj.

On seeing him, Hajjaj said: “Are you Shaqi Ibn Kaseer?”5

Being unafraid of Hajjaj, Saeed Ibn Jubair courageously replied: “My mother knows better what my name is.”

Hajjaj: Tell me whether Abu Bakr and Umar are in Paradise or Hell?

Saeed: You can know if you can see into Paradise or Hell.

Hajjaj: What do you say about the caliphs?

Saeed: I am not their defence counsel.

Hajjaj: Whom do you like most?

Saeed: One, who has pleased Allah more.

Hajjaj: Who has pleased Allah more?

Saeed: Allah knows better, for He is the knower of the seen and the unseen.

Hajjaj: Don't you want to confirm what I say?

Saeed: I do not want to refute you.

Hajjaj ordered him to be killed.

Saeed recited the verse:

“I have turned to the One who has originated the heavens and the earth, and I adopted an upright and I am not one of the polytheists” (6:79).

Hajjaj: Kill him facing a direction other than that of Kaaba.

Saeed recited the verse:

“To whichever place you turn your face Allah is there” (2:115).

Hajjaj: Make him lie face down on the ground.

Saeed then recited this verse:

“From it (earth) We created you and We shall make you return to it and we will take you out of it once again” (20:55).

While Saeed lay in this position, his neck was severed.

Ibn Athir says: “When Saeed's head fell on the ground it said thrice, “There is no god but Allah”, once loudly and twice in an inarticulate manner.”

After killing Saeed, Hajjaj lost his senses. He used to constantly scream: “Untie our chains!” And when he went to sleep, he saw Saeed in his dreams holding his (Hajjaj’s) collar and saying: “O enemy of Allah! For what crime did you kill me?”6

Hajjaj's Courtier

Masoodi writes:

“Abdullah Ibn Hani was a favourite of Hajjaj. Abdullah had a very ugly and pockmarked face and had a bump on his head. His mouth was twisted and his eyes, crooked.”

Hajjaj arranged for Abdullah two wives, at the point of spear: the daughter of Asma Kharija, chief of Bani Fuzara tribe and the daughter of Saeed Ibn Qays Hamadani, the chief of Yamaniya.

One day Hajjaj said to Abdullah: “Do you know that you were not worthy of the daughters of the chiefs of Fuzara and Yamaniya, but I procured them for you?”

Abdullah said: ''What you have said is not appropriate because I possess virtues that no Arab has.''

Hajjaj: What are your virtues?

Abdullah: Uthman has never been criticized in my gathering.

Hajjaj: Yes, that's right.

Abdullah: Seventy men of my tribe were killed in the Battle of Siffin serving in Muawiyah's army. But only one of my tribesmen was killed serving in the army of Abu Turab, and that was also not a good man.

Hajjaj: This is also a distinction.

Abdullah: None of our men has ever married a woman devoted to Ali.

Hajjaj: By Allah, this is also a virtue.

Abdullah: Our women had vowed that if Husayn was killed, they would sacrifice ten camels.

Hajjaj: By Allah, this is also a virtue.

Abdullah: If anyone from our family hears Ali being cursed, he also curses him and curses Hasan, Husayn, and their mother as well.

Hajjaj: By Allah, this is also a virtue.7

According to Ibn Athir, after gaining victory over Ibn Zubair, Hajjaj came to Medina and abused the inhabitants and insulted many of them. In order to insult them, he put handcuffs on them (or branded their hands).8

Ibn Athir further writes: Hajjaj followed the system of dividing the army into different categories. This innovation started in his time, continues till this day and the resultant sin is recorded in Hajjaj's scroll of deeds.9

Hajjaj's Prison

Masoodi writes in Murujuz Zahab: Apart from those killed in battles, the number of people Hajjaj eliminated was 120,000. When he died, 50,000 innocent men and 30,000 women were rotting in his prison without any case being filed against them. Among them 16,000 were naked. Hajjaj's prison had no roof to shelter the prisoners from heat during summer and from cold during winter, or from rain. Other means of torture were also employed in this prison.

It is mentioned in Tarikh Ibn Jauzi that Hajjaj's prison consisted of only a boundary wall, and it had no roof. When the prisoners sat in the shade of this wall to escape the Sun, the guards pelted stones at them. Hajjaj fed them with bread prepared with barley mixed with ashes and salt, which caused the prisoners' complexion to become like that of Negroes.

A man was put into this prison. After a few days, his mother came to inquire about him. But she could not recognize him, as his complexion had become completely dark. She said: “He is not my son. He is a Negro.” However, when she was convinced that it was her son, she screamed in shock and instantly died.

These are only some specimens of the horrible crimes of Hajjaj that many historians have recorded. Throughout my study of history, I have not come across anyone like Hajjaj in matters of oppression except for Nero, who set Rome on fire, and played flute in merriment while watching the flames consuming children, women, and the elderly.

Hajjaj was simply the enemy of Allah and mankind, and harboured malice against the Holy Prophet and his descendants.

If we don't take the tragedy of Karbala into account, we find that Hajjaj's era was more painful for Shi’as than that of Mu’awiyyah and Yazid. When we see that in Hajjaj's time it was better to be called an infidel than a Shi’a, we can realize to what extent he committed atrocities against Shi’as.

Hajjaj himself admitted this fact many times. One day he said to the people of Kufa: “I am going to perform Hajj and have appointed my son Muhammad as my deputy. I have instructed him not to accept what righteous persons say and not to spare your sinners.”10

It is a fact that even though not all Kufians were supporters of Imam Ali (‘a), most of them loved him. Hence, what Hajjaj said was on this very account. Such dreadful policies regarding Shi’as continued from the time of Mu’awiyyah and Ziyad, to the era of Yazid, Ibn Ziyad, Abd ul-Malik and Hajjaj, and continued even after that. In other words, the despot of every age dealt with the Shi’as with an iron hand.

Abd ul-Malik had appointed a murderous neurotic like Hajjaj to tighten his control over Iraq and Hijaz. Hajjaj massacred people in groups and did not consider them better than worms or insects. He was so much obsessed with murder, that he killed even those who agreed to obey him along with children, women, and elderly men.

By committing these atrocities, which made all shudder, Hajjaj became Abd ul-Malik's favourite. He made him a partner in his rule and gave him control over Iraq, Fars, Kerman, Sistan, Khorasan, Oman, and Yemen. All his life, he took particular care of Hajjaj and at the time of his death, he made a will in Hajjaj’s favour.

Ibn Athir says: When Abd ul-Malik realized that he was about to die, he said to his heirs: I instruct you to fear Allah and honour Hajjaj, because it was Hajjaj who strengthened our rule, defeated the enemies, and suppressed our opponents.

This bequest reflects the mentality these people were ruling with. What an absurd logic! On one hand, he told his children to fear Allah, and on the other, to honour Hajjaj! It is just like saying that darkness is light, falsehood is truth and justice is oppression.

In every age, justice and piety - in the view of the despotic regimes - have always been killing, plundering, imprisoning, and impaling the people. To protect their throne, they starve the people and plunder them so that the people may obey them without any protest. And if anyone objects, he is killed in the name of Allah and according to the command and of Allah; and that is called piety and virtue!

Ibn Abdur Rabb says that one day Abd ul-Malik delivered an address from the pulpit and said:

I am not timid like Uthman, an intriguer like Muawiyah, or a weak-minded caliph like Yazid. I cut off with my sword the head of anyone who raises it as a sign of opposition to me.” After this, he came down from the pulpit.

Abd ul-Malik had used the words of Yazid Ibn Muqanna Azri who had pointed to Mu’awiyyah and said: “If Mu’awiyyah is killed, this Yazid will occupy his place.” Then he pointed to Yazid and said: “There is sword for one who opposes this man.” Saying this, he pointed to his sword.

The despotic regime of Bani Umayyah was based on force and coercion, and it continued till their rule was overthrown and the demon of corruption was destroyed.

The savagery of Hajjaj has created some strange stories:

1. Hajjaj's father, Yusuf Thaqafi approached Hajjaj's mother and wanted to share her bed. She, however, told him that he had already had intercourse with her a few minutes earlier while actually he had not done so. He, therefore, went to a pious person and narrated the incident. That man replied: “Satan came to your wife in your form and had sex with her, as a result of which, she has become pregnant. You should not have sex with her till she delivers.” Yusuf, therefore, remained aloof from his wife till Hajjaj was born.

2. When Hajjaj was born, he did not have an anal opening.

3. It is mentioned in Allamah Damiri's Hayat ul-Haiwan: Some historians state that Satan came in the shape of Harth Ibn Kalda and asked the people why they were distressed. They said: This is the child of Yusuf born from Faria, but it is not taking suck. So, the Satan directed them to first slaughter a black goat then to make the newborn lick its blood; and then to slaughter another goat and immerse the child in its blood. Then the child's face should be massaged with this blood for three days. He will start sucking from the fourth day. The people followed the instructions, and he started taking suck. Hajjaj was very much fond of bloodshed. He used to boast that he enjoyed bloodshed and doing something that no one else could do.11

Whether these accounts are true or false, they definitely show how a wicked a person Hajjaj was.

Champion Of Villainy

When Hajjaj reached the age of 54, he suffered from a stomach illness which continued for fifteen days. During this period, he became sure that he was going to die. The physician examined him and then tied a piece of meat to a thread and sent it down his throat. When the string was pulled out, a large number of worms were stuck to the piece of meat.

During this time, Hajjaj suffered from shivering and coldness. Big fires were lighted around him and brought so close him that his skin could get burned, but he did not feel the heat.

When Hajjaj mentioned his ailment to Hasan Basri, the latter said: “I told you not to harass the righteous servants of Allah, but you did worse than that.”

Hajjaj said: “I didn't ask you to pray for my health. I want you to do something so that I may die soon.”

When he died, Hasan Basri performed the Sajdah of thankfulness said: “O Lord! Just as you have taken him away, put an end to his indecent policies as well.”

Hajjaj died in 95 A.H. during the reign of Walid in the city of Wasit and he was buried there. His grave was hidden, and water turned on it. Walid arranged a meeting to mourn his death.

Umar Ibn Abd ul-Aziz said: “If every nation sends its villain to compete for the selection of the 'Champion of villainy and we send out Hajjaj alone, we can win this contest.”

Walid Bin Abd ul-Malik

After ruling for 21 years and 45 days, Abd ul-Malik Ibn Marwan died and was succeeded by Walid.

Masoodi says that Walid was a cruel man. His father had advised him to honour Hajjaj, to stand up wearing leopard skin and kill anyone that opposes him. Following his father's recommendations, Walid continued Hajjaj's yoke on the people. Hajjaj killed a pious personality like Saeed Ibn Jubair during the period of Walid.

Ibn Athir has recorded an incident that shows how Walid honoured Hajjaj. He writes:

Walid became unconscious, and it was thought that he was dead. When the news reached Hajjaj, he tied his hand to a pillar and said: “O Lord! Long ago I prayed that You give me death before Walid.” When Walid regained consciousness, he said: “I do not find anyone more pleased on my recovery than Hajjaj.”

During Walid's reign, Umar Ibn Abd ul-Aziz was the governor of Medina. He was the refuge for the oppressed and fugitives. Those who fled from the persecution of Hajjaj took refuge with Umar Ibn Abd ul-Aziz. Umar wrote to Walid complaining against Hajjaj's oppression of the people of Iraq. Walid dismissed him from the Governorship of Medina to please Hajjaj. He wrote to Hajjaj authorizing him to appoint a man of his choice as Governor of Hijaz. Hajjaj replied that Khalid Ibn Abdullah Qasri was most suitable for that post, and Walid appointed him accordingly.12

In connection with the events of 89 A.H. Ibn Athir writes:

When Khalid Qasri became the Governor of Mecca he said in a public address: O people! Which of the two is better, the caliphate of Walid or the imamate of Prophet Ibrahim? By Allah you are not aware of the position of the caliph. When Prophet Ibrahim prayed to Allah for water, He gave him bitter and brackish water, but when Walid asked for water from Allah, He gave him sweet water.” By 'bitter' water Khalid meant Zamzam water and by ‘sweet’ water he meant the water of the well Walid had dug. Khalid transferred the water of the well dug by Walid in a tank constructed near the well of Zamzam so that the people might come to know the superiority of Walid's well. As a result of this, Walid's well dried up.

Khalid Ibn Abdullah Qasri called Zamzam water 'source of impurities'. One day he mockingly said from the pulpit: How our falsehood dominates your truth! Has the time not yet arrived that Allah should become angry for your sake and destroy us? If the Commander of the Faithful, Walid, orders me to demolish the Kaaba and transfer its stones to Syria l shall do so. I swear that Walid is more honourable in the eyes of Allah than the prophets.13

Abu al-Faraj Isfahani further says:

“Khalid was an infidel and his mother was a Christian. He made the Christians and fire worshippers dominate over the Muslims so that they may persecute the Muslims. He allowed Christians to purchase Muslim slave-girls and marry them.”

The German orientalist, Wellhaussen writes:

On becoming the Governor of Kufa, Khalid constructed a chapel for his mother behind the Qibla of the masjid. It is also said that during his youth, Khalid was a homosexual and a pimp. He used to insult the Kaaba, the Holy Prophet, Ahl Al-Bayt and the Qur’an. He used to say: A sensible person does not memorize the Qur’an.14

The policy of Bani Umayyah was to reward and give political posts to those who were irreligious like themselves. In short, the best proof of Walid's deviation is his confidence in Hajjaj and the approval of his father Abd ul-Malik's conduct. Sulaiman Ibn Abd ul-Malik enquired Yazid Ibn Muslim as to where Hajjaj would be on the Day of Judgment. Yazid said: “On the Day of Judgment your father, Abd ul-Malik will come from the right, and your brother from the left. Now you may fix Hajjaj's place wherever you like between the two.”

Sulaiman Bin Abd ul-Malik

Walid ruled for nine years and one month. On his death in the year 96 A.H., he was succeeded by his brother, Sulaiman. Sulaiman was a glutton and was very fond of women. In the words of Masoodi: “Sulaiman had a huge belly and he ate too much. As soon as the cook brought a frying pan containing roasted chicken, he attacked it at once.”

One day he came out of the bathroom feeling hungry. So, twenty kids15 were brought to him, and he finished them with forty loaves of bread. As soon as food was served, he began eating along with his friends as if he had not eaten anything. He kept halwa16 dishes around his bed at night, and when he was awake, he ate the remaining dishes.

Sulaiman Ibn Abd ul-Malik ruled for two years and a few months. If he had lived longer, his end would not have been different from that of his ancestors. However. he did not remove Khalid Ibn Abdullah Qasri - the cruelest man after Hajjaj - from the governorship. Ibn Abd Rabb says: “Khalid was the Governor of Mecca during Sulaiman's reign. One Friday, he went on the pulpit and praised Hajjaj.”17

Sulaiman killed the great Arab conqueror, Musa Ibn Naseer who had conquered many African towns, Spain, Portugal and others. It was because Musa did not retain with himself the spoils of war till Sulaiman became the ruler while he sent them to Walid before that. He also killed Qutaibah Ibn Muslim, who had conquered territories from Fars to China because he had supported Walid's opinion regarding removal of Sulaiman from the post of crown prince.

In other word, Sulaiman did not pursue a policy that was different from that of his predecessors. The only difference was that he did not get enough time to accomplish all that he wanted to. The best proof of the correctness of what we have stated is that once when Mu’awiyyah's name was mentioned in his presence, he invoked blessings on Mu’awiyyah and his ancestors, saying: “By Allah, none has been seen like Mu’awiyyah!” Sulaiman prayed for Mu’awiyyah because he had not seen anyone as deceitful and as treacherous. He had not come across anyone bolder than Mu’awiyyah in cruelty and crimes. This was the actual nature of Bani Umayyah.

Umar Bin Abd ul-Aziz

Masoodi writes: Sulaiman died on Friday, 20th Safar 99 A.H. and on the same day Umar Ibn Abd ul-Aziz was made the Caliph. Umar Ibn Abd ul-Aziz lived for 39 years and expired on Friday, 25th Rajab 101 A.H. at Dayr Samoan, a dependency of Hums, and was buried there. His caliphate lasted 2 years 5 months and 10 days.

Unlike with the case of other Umayyads, the grave of Umar Ibn Abd ul-Aziz was not dug up after his burial and his corpse was not exhumed. No wonder that people curse Bani Umayyah, exhume their bodies, and burned them. But they invoke blessings for Umar Ibn Abd ul-Aziz, honour him, visit his grave, and believe that it is blessed, because all these things are due to the good deeds of Umar Ibn Abd ul-Aziz.

As mentioned earlier, Mu’awiyyah initiated the cursing of Imam Ali (‘a) and this practice continued during the time of Yazid, Marwan and Bani Marwan. When Walid pronounced the curse of Ali (‘a) he used to mispronounce the Arabic phrase resulting in the wrong meaning that: “Ali was a thief and son of a thief.” People were astonished at his wrong diction and said: “We never heard that Ali committed theft.”

Khalid Qasri said from the pulpit in Mecca:

Allah's curse be on Ali who was the son-in-law of prophet, and father of Hasan and Husayn. Then he jokingly said: “I haven't mentioned Ali.” Then he began abusing Imam Hasan and Imam Husayn (‘a).

Ubaidullah Sahmi interrupted Khalid and recited the following couplets:

“May Allah curse one who curses Ali and Husayn and the Imam before him (Hasan). Are you cursing those, whose grandfather, uncle, and kinsmen, had a noble lineage? The pigeons and other birds are safe in Mecca, but the prophet's descendants are insecure. I pay tribute to the memory of the purified Ahl Al-Bayt of the Prophet. May unlimited blessings of Allah descend on them till the Judgment Day.”18

End Of The Innovation Of Cursing

The cursing of the Ahl Al-Bayt of the prophet continued till the time of Umar Ibn Abd ul-Aziz. In his own words, the reason for abrogation of this custom was:

“I used to learn Qur’an from a descendant of Atba Ibn Mas’ood. One day when I was playing with the children and was cursing Ali, my teacher passed by me and went to the masjid. I also left the children and went to the masjid to take lessons in Qur’an. My teacher prolonged his prayers, ignoring me. I asked him why he was displeased. He asked: “Is it you who have been cursing Ali for some days?” I replied in the affirmative. He said: “How did you come to know that Allah became angry with Ali? Has Allah ever been angry with those who fought in the Battle of Badr and took the oath of Rizwan?'' I asked: “Is Ali a participant of Badr?” He said: “The glory of Badr was for none except Ali.” I said: “I shall never curse Ali again.” My teacher asked me to promise that I would not do such a shameful thing in future, and I promised.”

Umar Ibn Abd ul-Aziz further says:

“On Fridays, my father delivered a flowing sermon from the pulpit in Medina. However, when he reached the stage of cursing Ali, he used to stammer and found it difficult to speak on this subject. I used to wonder at this. One day I said to my father: You are an eloquent speaker, but when you begin cursing Ali, why do you find it difficult to speak? My father asked: Have you noticed this? I said: Yes. My father said: If the Syrians and others come to know about the virtues of Ali, they will not obey us and will cross over to the descendants of Ali.”

I remember the words of my father and my teacher, and promised Almighty Allah that if I attained caliphate, I would stop the innovation of cursing Ali.

Umar Ibn Abd ul-Aziz fulfilled his promise and prohibited cursing and ordered that the following verse should be recited instead:

“Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion; He admonishes you that you may be mindful” (16:90).

He sent instructions to this effect to all cities of the Islamic world. This action was adopted as an obligation and became firmly rooted in the society. Umar Ibn Abd ul-Aziz has been highly praised for this.19

Umar Ibn Abd ul-Aziz was born and brought up in the Bani Umayyah family, but his teacher Ubaidullah Ibn Abd Ibn Atba Ibn Mas’ood was devoted to Imam Ali (‘a) and Ahl Al-Bayt (‘a). He had concealed his devotion for Ahl Al-Bayt (‘a) because of fear for his life. During Umar Ibn Abd ul-Aziz's childhood, Ubaidullah availed himself of the opportunity and explained the greatness of Imam Ali to him.

Later Umar Ibn Abd ul-Aziz observed that his father stammered in his sermon while cursing Imam Ali (‘a) and the remarks of his teacher were confirmed. His father also spoke the truth and the facts became clear to him. Umar Ibn Abd ul-Aziz realized that Imam Ali (‘a) was superior and truthful, and that the Bani Umayyah were misguided. His heart responded to the call of truth, and he fulfilled the promise he had made to Allah.

It was an action that became manifest as the result of logical reasoning. It expanded and developed, and when a suitable opportunity appeared - due to right thinking - a good action was performed. Most worthy of credit is the teacher of Umar Ibn Abd ul-Aziz, who showed him the right path.

As we stated above, Mu’awiyyah Ibn Yazid (Mu’awiyyah II) renounced the caliphate and criticized his father and grandfather for their sins. It was so because he had received instructions from a true believer, who had concealed his faith. Bani Umayyah buried that teacher alive on account of the abdication of Mu’awiyyah II, and for his invoking blessings on Imam Ali (‘a).

It was Umar Ibn Abd ul-Aziz who returned the Fadak orchards to the descendants of Lady Fatimah. He handed it over to Imam Muhammad al-Baqir (‘a). Some Quraish and Syrians objected to this action saying that it amounted to criticizing the decision of Abu Bakr and Umar. It means they had deprived Lady Fatimah of her right, and were therefore, usurpers and oppressors.

Umar Ibn Abd ul-Aziz said: The claim of Lady Fatimah was reasonable, and the orchard was in her possession. Being the chief of the women of Paradise, she could not attribute a false thing to the Holy Prophet regarding the gift bestowed by him. By this act, I seek proximity to Allah and His messenger, and hope for intercession by Lady Fatimah, Imam Hasan, and Imam Husayn. If I had been in the place of Abu Bakr, 1 would have accepted the word of Lady Fatimah, and not ascribed falsehood to her.''20

Imam Ali (‘A) Is Superior To All Muslims

Ibn Abil Hadid writes21:

'Our co-religionists, the Mu’tazilites, have said that Imam Ali will have a very high position on Judgment Day. He is the most eminent person on account of his morals, virtues, and talents. Whoever is inimical to him is the enemy of Allah and will remain in Hell forever along with infidels and hypocrites. However, if an enemy of Imam Ali (‘a) repents before leaving the world, Allah will forgive him.

As regards those who assumed the office of caliphate before him, if Ali (‘a) had opposed them or had been angry with them, they were objects of Divine wrath. However, as he was not angry and did not draw his sword against them to recover the caliphate, we can say that he was satisfied with them. The Holy Prophet has said:

“Fighting against Ali is fighting against me and making peace with Ali is making peace with me.”

“O Lord! Be friend of him who is friend of Ali and be enemy of him, who is Ali's enemy.”

“Ali's friends are true believers and Ali’s enemies are hypocrites.”

Since Imam Ali was satisfied with their caliphate, paid allegiance to them, offered prayers behind them, gave the hands of his daughters to them, and utilized their wealth, we cannot go beyond his line of conduct and cannot ignore what have been associated with him.”22

As Imam Ali (‘a) expressed disgust for Mu’awiyyah and cursed him, we also express disgust for him and curse him. When he adjudged the Syrians to be deviated notwithstanding the fact that some companions like Amr Ibn Aas, and his son were also present among them, we also adjudge them to be deviated. It is our belief that except for prophethood, there is no difference between the Holy Prophet and Imam Ali (‘a).”

As regards the distinguished companions whom Imam Ali (‘a) did not criticize, we too, do not condemn them. We deal with them exactly in the same manner in which Imam Ali dealt with them.”

Most companions of the prophet and their followers have expressed belief in the superiority of Imam Ali over other companions. This belief was held by a group of companions including Amrnar Ibn Yasir, Miqdad Ibn Aswad, Abu Dharr al-Ghifari, Salman al-Farsi, Buraidah, Huzaifa, Ubayy Ibn Kaab, Jabir Ibn Abdullah Ansari, Abu Ayyub Ansari, Suhail Ibn Hunayf, Uthman Ibn Hunayf, Abu al-Haytham Ibn Taihan, Khuzayma Ibn Thabit, Abu Tufayl Aamir Ibn Wathila, Abbas Ibn Abd ul-Muttalib, his sons and all of Bani Hashim, and some others.

Allamah Iqbal says, expressing his belief:

There is some Shi’aism in his nature also

I heard belief of Ali 's superiority from him.

Among the Bani Umayyah, persons like Khalid Ibn Saeed Ibn al-As and Umar Ibn Abd ul-Aziz also believed in the superiority of Imam Ali (‘a).

Judgment Of Aqeel's Descendants

Ibn Kalbi writes:

One day Umar Ibn Abd ul-Aziz was in his court when his chamberlain entered with two men and a handsome girl of wheat complexion. They delivered to him a letter from Maymun Ibn Mehran. He opened the letter, which read as follows:

In the name of Allah, the Beneficent, the Merciful. May Allah bless Umar Ibn Abd ul-Aziz. A problem has arisen among us, which we have refrained from tackling. We therefore refer it to you in accordance with the command of Allah:

“And when there comes to them a matter… and if they had referred it to the apostle, and to those in authority among them who can search out the knowledge of it would have known it” (4:83).

So that you may inform what the divine command is on that matter.

The problem is that the father of this woman says: “My son in-law vowed that if Ali (‘a) is not the most superior among Muslims and the nearest kinsmen of the prophet, his wife stands divorced. Now as Ali is not the most superior among Muslims, my daughter has been divorced and now her husband has no right to approach her.”

The woman's husband, however, says: 'What I claim is correct and my vow is in order because Ali is the most superior among Muslims. Although my father-in-law is annoyed, my wife has not been divorced (and she is still my wife).”

The husband swears that he would not leave his wife, while his father-in-law swears that he would take his daughter home. We have presented the dispute to you, and we await your decision. May Allah bless and guide you.''

Ibn Abd ul-Aziz called together Bani Hashim, Bani Umayyah, and other Quraish. Then he asked the woman's father: “What have you to say? The father repeated his claim (that Ali is not the most superior). Then the caliph asked the woman's husband: “What do you say?” He also reiterated his stand (that Ali is the most superior).

On hearing the husband's statement there was a furore in the gathering, and Bani Umayyah began looking upon him angrily. However, no one spoke, and all eyes were on the caliph. The caliph reflected on this for some time, moving his finger on the ground. Then he asked those present: What do you say about this vow? All of them kept quiet. The caliph said: Say whatever you like because the statement that does not suppress falsehood is true.

A person from amongst Bani Umayyah said: ''We do not want to say anything about it.”

The caliph asked a descendant of Aqeel Ibn Abu Talib: “What do you say in the matter?” That man said: “l would like to speak if my word is accepted and acted upon. If, however, no value is attached to what I say, it will be better to keep quiet and this will be more effective for maintaining friendship.”

The caliph said: “Your word will be accepted.” Thereupon Bani Umayyah said to the caliph: “You have not been just, because you have left the decision to one who does not belong to Bani Umayyah.”

The caliph said: ''Now keep quiet, because just now I asked you as to who was prepared to give a judgment, and you kept quiet, due to reproach or helplessness. Do you know whom you resemble?” “No,” they replied. The caliph said: “The descendant of Aqeel knows it.” Then he asked him: “Whom do they resemble?” He replied: “The couplet of a poet applies to them. He says: You were invited to judge a matter. When you were vanquished, another person who was not vanquished spoke up. When you saw this, you regretted; but regret provides no refuge.”

Umar Ibn Abd ul-Aziz said: “You are right. Now give reply to my question.” Aqeel's descendant said: “The woman has not been divorced.”

Then he said to Umar Ibn Abd ul-Aziz:

“I swear by Allah that the Holy Prophet went to see Lady Fatimah to inquire about her health. She said that she was unwell. The Holy Prophet asked her if she desired to eat something. She replied: ‘Father, I feel like eating grapes, but I know this is not the season for grapes.’ The Prophet said: ‘Allah has the power to send it for us.’ Then he prayed: ‘O Lord! Send grapes for us along with the best man of my ummah.’ Immediately after that, Imam Ali entered the house.

The Holy Prophet asked Imam Ali (‘a): ‘What have you got with you?’ Imam Ali (‘a) replied: ‘These are grapes, which I have brought for Fatimah’. The Holy Prophet said: ‘Allah is Great! Allah is Great! O Lord! Just as You have especially granted my prayer for Ali, grant health to my daughter by means of those grapes’. Then he said to Lady Fatimah: ‘Eat the grapes in the Name of Allah’. She ate the grapes and recovered from her illness before the Holy Prophet left her house.”

Umar Ibn Abd ul-Aziz said: Your decision regarding the divorce being ineffective is correct. I have heard your judgment and shall enforce it. Then he said to the woman's husband: “Take the hand of your wife and go. If her father prevents you from taking her away, strike his nose against the ground.”

Then he said to Bani Abd ul-Manaf: “By Allah, we are not unaware of what others know and are not blind to our religious matters. However, the following couplets apply to us:

“The world hunts men by means of its snare.so they do not understand goodness and pursue evil. Obsession for wealth makes people blind and deaf, and they do not get anything except loss and sin.”

When Umar Ibn Abdullah Aziz recited these verses, Bani Umayyah were struck dumb, and the husband took his wife and went away.

Advantages And Disadvantages Of Honesty

This policy of Umar Ibn Abd ul-Aziz resulted in him being poisoned by Bani Umayyah, as they did away with Mu’awiyyah II, since they could not tolerate honesty. They wished that people should not become aware of the virtues of descendants of Ali (‘a) - which Bani Umayyah themselves knew - and people may not become closer to Ali (‘a). It was just as Umar Ibn Abd ul-Aziz had acknowledged that when his father cursed Imam Ali (‘a) he used to stammer.

Bani Umayyah feared the truth because they dreaded that the truth would topple their throne. However, the more they tried to hide the truth the more apparent it became and exposed their infamy.

A narrator says: “Umar Ibn Abdu l Aziz was an ordinary man. His greatness lay in the fact that he was able to see the matter, but he placed it among the blind (Bani Umayyah), Mansur says: “When Ibn Abd ul-Aziz assumed the caliphate, some people had made changes in the religion. Never was so much injustice done to the people and indifference shown to Islam as was done before he became caliph. It is sufficient to say that Imam Ali (‘a) was cursed from the pulpits and when Umar Ibn Abd ul-Aziz prohibited it, he was considered a righteous person, rather falling under the category of Orthodox caliphs (Khulafa ar-Rashideen). This is proved by a couplet of Kathir who says:

“If only you had not abused Ali (‘a), and had not frightened the innocent people, and had not obeyed the sinners.”

In short, Umar Ibn Abd ul-Aziz acquired his good conduct from the evil conduct of others.

History shows that there were many persons, who were brought up in pious families and spent their lives learning Islamic knowledge but deviated from the right path. They could not stand firm against temptations and surrendered to the pleasures of the worldly life. However, Umar Ibn Abd ul-Aziz abandoned his family’s conduct and habits, and did not yield to the intoxication of rulership. Instead, he guarded himself.

The greatness of Umar Ibn Abd ul-Aziz becomes clear from the fact that he criticized his ancestors and proved that they had deviated from the right path. We respect Umar Ibn Abd ul-Aziz because his mind was awake, and he hated falsehood. Faith and jihad were ingrained in his nature. May Allah bless him because his policy exposed the evil doings of Bani Umayyah. It is a virtue having no equal and it is an honour equivalent to performing jihad in the company of the prophet.

Concern, respect and loyalty and the attitude of faith

It is humanity and being a human being.

Yazid Bin Abd ul-Malik

Umar Ibn Abd ul-Aziz departed from the world when he was eligible for Allah's pleasure, and he was succeeded by Yazid Ibn Abd ul-Malik. As soon as Yazid occupied the throne, he wrote to his governors: “Umar Ibn Abd ul-Aziz was deceived and you and your associates deceived him. I have read the letters you sent him regarding the reduction of taxes and other charges. When you receive my letter, you should summon all your former associates and friends and make the people return to their former condition. They must pay taxes by any means, whether they are alive or dead. And peace be upon you.”23

Umar Ibn Abd ul-Aziz had returned Fadak to Fatimah's descendants. Yazid, however, took it back from them once again. Like Yazid Ibn Mu’awiyyah, Yazid Ibn Abd ul-Malik was also fond of luxuries, crimes, drinking and sensuality. Yazid Ibn Mu’awiyyah was his maternal grandfather. It appears that there is a peculiarity about this name, which makes its holder a personification of corruption and crime!

Two singing slave-girls named Salamat ul-Qis and Hubabah had great influence on Yazid. One of them served him wine, while the other sang for him. One day when he was intoxicated in the company of these girls, he said: I want to fly away. Hubabah said: “We are depending on you!” Yazid said: “By Allah, I am going to fly away.” Hubabah asked: “To whom are you entrusting the kingdom?” Yazid kissed her hand and said: “By Allah, I am going to hand it to you.”

Once, Hubabah accompanied Yazid to Jordan on a recreational visit. Yazid placed a grape in her mouth,24 but it got stuck in her throat and she choked to death. Yazid kissed her face, looked at her and wept; and he did not allow her to be buried for three days.25

Ibn Abd Rabb writes that Abu Hamza has described Yazid as follows: He used to make Hubabah sit on his right and Salamah on his left. Then he asked Hubabah to sing for him and Salamah to pour the wine. When he was totally intoxicated, he tore up his clothes and said: “I want to fly. Fly away to Hell which is the abode of criminals.”26

One day when Yazid was busy praising Abu Lahab, he was told that Abu Lahab was a disbeliever who was always trying to harm the Holy Prophet. Yazid said: I know it. But I still like him, as he had a good voice.

Hisham Bin Abd ul-Malik

Yazid Ibn Abd ul-Malik died in 101 A.H. at the age of 37 after ruling for four years, one month, and two days. He was succeeded by Hisham Ibn Abd ul-Malik. An impending revolution could be perceived. The Bani Umayyah was enveloped by crimes and was cursed and condemned from all sides. Their regime was in danger and the threat was not from the side of the Shi’as alone.

Hisham did not take any step to improve the conditions of the people and reform the defects. He supported the blunders of Bani Umayyah and encouraged their crimes. He wrote to his governors: “Be harsh with the Shi’as and put them behind bars.” He ordered them to get rid of the Shi’as, to shed their blood, and deprive them of all their rights.

He ordered the demolition of the house of Kumayt, the poet of Ahl Al-Bayt. He also directed the son of Umar Thaqafi, Governor of Kufa, to cut off Kumayt's tongue for eulogizing the family of the prophet. He also wrote to Khalid Ibn Abd ul-Malik, the Governor of Medina, to imprison Bani Hashim and to include their names in the exit control list.27 As ordered by Hisham, Khalid behaved harshly with Bani Hashim and said things to Zaid, son of Imam Zayn Al-’Abidin, which caused him distress.

Zaid went to Damascus to convey his grievances before Hisham Ibn Abd ul-Malik, but he did not allow him to enter his court. Zaid sent a letter to Hisham and sought entry. Hisham wrote at the bottom of the letter: “Return to Medina.'' Zaid said: “I swear by Allah that I shall not return to Khalid.” After some days, Hisham allowed him into his court.

Before Zaid's arrival in the court, Hisham told his courtiers not to leave any space for him so that he may not come near him. When Zaid entered, he did not find any place where he could sit. He realized that it was done deliberately.

He, therefore, turned to Hisham and said: “Fear Allah.” Hisham said: “Is one like you asking me to be pious and to fear Allah?”

Zaid replied: “There is no question of high and low amongst the Allah's servants in the matter of counsel. I have given you a piece of advice and you ought to be pious.”

Ibn Abil Hadid writes: Hisham said to Zaid: “I have learnt that you are inclined to acquire a kingdom. However, as you are the son of a slave-girl you are not fit for it.”

Zaid replied: “None is superior to Allah and His Messenger. Ismail, the son of Ibrahim was the son of a slave girl, but Allah made him a prophet, and Muhammad son of Abdullah (S) was his descendant.”

Hisham asked: “What does your brother Baqarah do?”

Zaid was infuriated on hearing this (because Baqarah means a cow) and said angrily: “O Hisham! The Holy Prophet gave him the name of Baqir, whereas you are calling him Baqarah. Your action is far removed from the action of the Holy Prophet and on the Judgment Day also you will be at an equivalent distance. He (Imam Baqir) will go to Paradise, and you will go to Hell.”

“Hold the hand of this fool and turn him out,” roared Hisham. Hisham's servants turned Zaid out of the royal palace and from that day he turned his attention to Kufa.

Zaid’s Campaigns

Abu al-Faraj Isfahani writes:

“Fifteen thousand Shi’as of Kufa had given allegiance to Zaid and this number did not include his supporters in Madayan, Wasit, Mosul, Khorasan, Rayy and Jurjan. Zaid's followers included scholars. and other distinguished persons. Fighting started between Zaid and Yusuf Ibn Umar Thaqafi, the Governor of Basra and Kufa, and Zaid's companions ran away. Only a small number of them who were in the rear held on and the condition of both the parties became critical.” 28

Shaykh Abu Zahra Misri writes in his book Al-Imam Zaid:

“Zaid, the grandson of Ali and descendant of the Holy Prophet entered the battlefield, with an army consisting of about three hundred men. The opposing army was much larger, and reinforcements were also arriving regularly. Zaid fought along with his small but brave army and defeated the enemy. When Bani Umayyah lost about 70 men, they could not withstand the onslaught of these steadfast warriors, so they began shooting arrows and thus overpowered Zaid's forces.

An arrow struck Zaid's forehead and when it was pulled out, he passed away. When Bani Umayyah found themselves vanquished, they used the same method in the case of Zaid, which they had used to overpower his grandfather, Imam Husayn, because no one could defeat the descendants of Imam Ali (‘a) in hand-to-hand combat.

Hisham behaved towards the body of Zaid in the same way as Yazid and Ibn Ziyad had done to that of Imam Husayn.

Yahya Ibn Zaid buried his father's body secretly in a brook, sprinkled grass and straw to hide its traces so that no one may find it. However, a man who knew it informed the Umayyad officers and added another blemish to their indelible shame. They exhumed the body, cut off its ears and nose and as ordered by Hisham, hanged it near the refuse dump at Kufa.”

Bani Umayyah And Lady Fatimah (‘A)

This battle was very dreadful and all that is sacred from the point of view of religion had no value in the eyes of Bani Umayyah. It is reported that a soldier of Bani Umayyah, who was mounted on a beautiful horse began to abuse Lady Fatimah. Observing this, Zaid wept so much that his beard became wet.

Then he said: Is there no one whose anger may be roused for the sake of Fatimah, daughter of the messenger? Is there no one who gets provoked for the sake of Allah's messenger? One of the devotees of Zaid disappeared, and approaching the rider from behind, attacked and killed him and made him fall on the ground.

He then rode that man's horse and returned. Bani Umayyah attacked him, but the companions of Zaid saved him from the enemies. Zaid was very happy. He kissed that man's forehead and said: You have helped me and have acquired the greatness and blessings of this world and the Hereafter.

Bani Umayyah were not content with killing Zaid. They exhumed his body, cut off his ears and nose, severed his head, and crucified him. For five years the body was hung naked. When Walid Ibn Yazid became the Caliph, he wrote to the Governor of Kufa to burn Zaid's body along with the crucifix and scatter the ashes in the air. The governor did accordingly and scattered the ashes in the air on the banks of Euphrates.

Ibn Taimiyyah writes in Minhaj us-Sunnah:

When Zaid's body was crucified, some residents of Kufa arrived and offered prayers there. Hisham sent Zaid's severed head to Medina where it remained installed near the grave of the Prophet for a day and a night. During those days, the Governor of Medina was Muhammad Ibn Ibrahim Ibn Hisham Makhzumi.

People of Medina requested him to bring down the head, but he did not agree. The people cried in the same way as they had cried on receiving the news of Imam Husayn's martyrdom. The governor called the people and ordered his servants to curse Ali, Husayn. Zaid and their followers. This continued for seven days.

Then he sent the severed head to Egypt where it was installed near Jame Misr. The Egyptians stole the head and buried it near Jame Ibn Tolun. It is possible that the masjid in Egypt, known as Masjid al-Husayn, is the burial place of the head of Imam Husayn's grandson, namely Zaid Ibn Ali Ibn Husayn.

Abusing Ali, Fatimah, Hasan, and Husayn (‘a), killing and torturing the descendants of Prophet and taking their severed heads around from one town to another were the methods adopted by all the rulers of Bani Umayyah.

The offence of the descendants of Imam Ali (‘a) was that they could not tolerate that anyone should take liberty with the religion of their grandfather, Muhammad al-Mustafa, play with the destiny of people and usurp their rights. It was for this reason that people cursed Bani Umayyah and honoured and respected Imam Ali (‘a) and his descendants. It is an undeniable fact that Bani Umayyah had a great share in the expansion and strengthening of Shi’a faith.

Fragrance Of The Prophet's Conduct And Imam Ali's Magnanimity

It will be appropriate to quote here a few words from Prof. Muhammad Abu Zahra:

“Zaid was killed in the battle. He was a brave and righteous person and was a defender of truth. He could not bear to see his religion being tampered with, and falsehood occupying a dominant position. He could not tolerate the violation of human rights, or the neglect of Allah’s commands, and the introduction of heresies into the religion, which would lead to the collapse of the foundation of Islam and flourishing of oppression and crimes. He was not willing to see the despotic rulers creating hardship for the people. He courted an honourable death for the sake of religion and attained the position meant especially for the truthful and martyrs.

The Holy Prophet had said: The chief of martyrs is my uncle, Hamza Ibn Abd ul-Muttalib and a person who speaks the truth in the face of an unjust ruler.

Allah has mentioned the examples of the martyrs so that they may be followed, and one should be guided through their light, because they laid down their noble lives in the path of Islam. It is only appropriate that every believer should know what the descendants of Imam Ali (‘a) desired and should propagate truth everywhere. And it is sufficient that as a result of speaking the truth, he should get the spiritual reward equivalent to that of their martyrdom.

Benefits Of This Campaign

Sometimes it is said: “Of what use were the true words uttered by the martyrs? They would have been beneficial if they had been victorious and had ruled, but they could not achieve this end.”

We reply: “The true words which the descendants of Imam Ali (‘a) have uttered and for which they laid down their lives have benefited truth and enlightened the believers. It is sufficient to know that Imam Husayn's martyrdom toppled the Abu Sufyani regime and Zaid's killing wiped out the Marwanid rule.

The Almighty Allah says:

“… We bring these days to men by turns, and that Allah may know those who believe and take witness from among you; and Allah does not love the unjust” (3:140).

The learned have unanimously acknowledged that Zaid was a scholar of high merit. He was fully conversant with the beliefs of the jurists of Hijaz and Iraq. Scholars have not appreciated the learning and ability of any person as much as that of Zaid. Shi’as, Sunnis, Murji’ah and Mu’tazila, all agree that Zaid was the most eminent person of his time in the matter of knowledge and wisdom and was especially skilled in Islamic jurisprudence. The scholars consider the uprising of Zaid as the uprising of the learned and pious persons against injustice.

Some historians have written that Zaid's army consisted of jurists and reciters of Qur’an. Abu Hanifa who studied various subjects under Zaid for two years says: “I did not see anyone as learned during the time of Zaid as he was, and I also did not see anyone as witty as he was. Zaid was definitely matchless.” Then he says: “If I had known that people would not desert him and would not betray him like they betrayed his father, I would have fought on his side, because he is a true leader. However, I sent him 10,000 dirhams as assistance and apologized to him.”

The campaign of the jurists, the reciters of Qur’an, the traditionists, and the pious people are managed in this manner (no one comes to assist them from beyond the frontiers and even if such assistance is proposed they do not accept it).

It can be said that characteristics of knowledge and high morals are a legacy that the descendants of the prophet inherit from their ancestors. It seems that the Holy Prophet's conduct permeates their souls, and his sanctified blood circulates in their veins. Every quality of the imams of Ahl Al-Bayt carries a deep impression of the magnanimous spirit of the prophet and Imam Ali (‘a).

It was due to this that their contemporaries respected them, and even today Shi’as and non-Shi’as honour them and admit that the high conduct inherent in them is not seen in others. Sunni imam, Abu Hanifa says that he saw nothing in the personality of Imam Ja'far as-Sadiq (‘a) except knowledge and high morals and did not find anyone equal to him and his father, Muhammad al-Baqir (‘a). Another Sunni imam, Malik honoured Imam Ja'far as-Sadiq (‘a) very much and used to say that there was no one in Medina equal to him.

All the descendants of Imam Ali (‘a), especially Zaid and his brothers in the first and second century possessed family nobility, dignity, and the best of morals, because they were brought up under Imam Zayn Al-’Abidin (‘a). whose morals, greatness and knowledge need no mention. The best example among them was Zaid who possessed high qualities and greatness, and who sacrificed his precious life in the path of Allah.

Walid Bin Yazid Bin Abd ul-Malik

Hisham died after ruling for nineteen years and a few months and was succeeded by Walid Ibn Yazid. His mother's name was Umm ul-Hajjaj. She was the daughter of Muhmmad Ibn Yusuf Thaqafi and the niece of Hajjaj Ibn Yusuf. Historians are unanimous that Walid lived a life of pleasure-seeking, wine, and women.

He was the first monarch to order professional singers. He performed extremely indecent acts.29 One of his verses is translated as follows:

“The goblet of wine is a fresh spring. I can't live if I don't taste it.”

Regarding the Syrian singer, Abu Kamil, Walid said: “tell Abu Kamil on my behalf that until

he comes to me I shall remain irresolute like a woman whose son is dead.”

Masoodi writes: When Ibn Ayesha sang a song for Walid, he was enraptured with joy and remarked: O Commander of my army, you sang very well. I beseech you in the name of Abd Shams, sing it again. Ibn Ayesha repeated the song.

Walid said: I entreat you in the name of Umayyah, sing it again. Ibn Ayesha sang again. Thereupon Walid stood up from his place and fell on the singer and kissed his entire body. He wanted to kiss his sexual organ also, but Ibn Ayesha clamped his thighs. Walid said: By Allah! I shall not let you go until l have kissed it. Finally, he kissed his member also, then gave him 1,000 dinars, mounted him on a mule and said: “Ride on the royal carpets.”

Walid constructed a wine pool in his garden, and when he was intoxicated, he used to jump into it and bathe with the prostitutes. He drank so much that its consequences became apparent when one day he transgressed upon his daughter and said: “Whoever is worried about what the people would say, dies of worry.”30

Making The Holy Qur’an Archery Target Board

Masoodi writes that one day Walid opened the holy Qur’an and came across this verse:

“And they asked for judgement, and every insolent opposer was disappointed” (14:15).

“Hell is before him, and he shall be given to drink of festering water” (14:16).

Walid shot arrows at the Holy Qur’an and said: “Do you threaten the arrogant and rebellious with torture? I am arrogant and rebellious. When you go before your Lord on the Judgment Day, tell Him: O Lord! Walid tore me to pieces.”

These were the Umayyad rulers who drank, committed adultery, indulged in sportive hunting, played with monkeys, kissed the private parts of singers, abused the Holy Prophet, Imam Ali, Lady Fatimah, Hasan, and Husayn (‘a), killed the pious people, pulled down the houses on the heads of their residents, cut off the limbs of people, and exhumed dead bodies and hanged them!

Adultery, wine, life of pleasure, music and other indecent affairs did not distract Walid from committing injustice and he did not change his crooked stand against the descendants of Imam Ali (‘a). He ordered that the body of Zaid along with the gallows should be burnt and the ashes be scattered in the air.

In the days of Walid, Yahya Ibn Zaid revolted in Jawzjan, a dependency of Khorasan, against the oppression and persecution to which the people were subjected. The governor of Khorasan, Muslim Ibn Ahwaz was directed to kill Yahya. An arrow struck Yahya's temple resulting in his death. He was beheaded and his severed head was sent to Walid and his body was hanged in Jawzjan.

It is mentioned in Murujuz Zahab that his body was still on the scaffold when Abu Muslim Khorasani revolted. Abu Muslim killed Muslim Ibn Ahwaz, brought down the body of Yahya, offered funeral prayers for him, and buried him there. The people of Khorasan mourned Yahya's death in all the cities for seven days, and gave the name of Yahya or Zaid to every child born

during that year. In present day, his grave is a well-known place of ziarat (visitation).

These are historical facts about Bani Umayyah and their policies, ways, and manners as recorded by historians.

Services Of Kumayt Asadi

As a result of the atrocities of Bani Umayyah against mankind and Islam, many rebellions took place, some of which left very important marks, like the following uprisings:

1. The uprising of Imam Husayn (Enjoining good and forbidding evil).

2. The uprising of the Penitents (Tawwabin) who rose under the leadership of Sulaiman Ibn Surd Khuzai to avenge the martyrdom of Imam Husayn (‘a).

3. The uprising of Mukhtar to avenge the martyrdom of Imam Husayn (‘a).

4. The uprising of Zaid Ibn Ali Ibn Husayn.

5. The uprising of Yahya Ibn Zaid.

6. The uprising of Abdullah Ibn Muawiyah Ibn Abdullah. This was the uprising against Bani Umayyah.

The descendants of Ali and Fatimah laid down their lives to advance justice, freedom, and equality of people. They courted martyrdom one after another so that they might achieve this great object by sacrificing their sacred lives.

This bloodshed and uprisings produced a poet who till date has no parallel in the world. He was matchless for his honesty, sincerity, and courage. He defended truth and exposed falsehood. He did not expect wealth, fame, or position in return. The only object of this revolutionary poet was to support the family of the prophet. He encouraged the people to voice protests at a time when the truth had been strangled to death and people even dreaded to breathe loudly, lest they might be imprisoned without committing an offence.

He wanted to destroy the citadels of oppression, erase the traces of oppressors, and release the people from chains and shackles of captivity. This poet was Kumayt Ibn Zaid Asadi. Masoodi writes:

When he completed his composition, he proceeded to Basra and met the renowned poet, Farazdaq. He said to him: “O Abi Faras, I am your nephew”. Farazdaq asked him to introduce bis father to him. He did so. Farazdaq said: “You are right. Now let me know what you want”. Kumayt said: “I have composed some verses. You possess vast knowledge about the Mudhir clan, and you are their poet. I wish that you go through what I have composed and advise me whether I should publish or hide them.”

Farazdaq heard Kumayt's composition, which was replete with love for the Holy Prophet and his noble family and said: “You have composed well and done a very fine job, because you have ignored those of low lineage and paid homage to the family of infallibility, which is a commendable act. You are on the right course and what you have said cannot be refuted.” Farazdaq said to him twice: “Make your verses public and disgrace the enemies of Islam. By Allah, you are the greatest of the past and the present poets.”

Kumayt then returned to Medina and read his verses before Imam Muhammad Baqir (‘a). When he recited a part of his 'Qasida Maymiyyah ' the following verse made the Holy Imam weep:

“When the sword was cutting the throat of the pride of Hashemites (Imam Husayn), the unjust people were happily raising slogans of victory.”

Imam Muhammad al-Baqir (‘a) said: If I had wealth, I would have rewarded you. However, I pray for you just as the prophet prayed for the poet Hasan Ibn Thabit: “May Allah help you as long as you support and defend us.”

Kumayt also went to see Abdullah Ibn Hasan and recited his verses before him. Abdullah said:

“O Abu Mustahil! I had purchased a property for 4,000 dinars and this is the sale deed. I call some persons to witness to the transfer of this property to you.” Kumayt said: “May my parents be your ransom! I compose verses for others for the sake of money and about you for the sake of Allah and I don't accept money for that which I compose for the sake of Allah. When Abdullah insisted much, Kumayt accepted the sale deed it and went away.

But he returned after a few days and said: “O son of Allah's messenger! May my parents be your ransom! I have a need.” Abdullah replied: “Whatever you ask will be given.” Kumayt presented the sale deed of the aforesaid property and said: “Please accept this.” Abdullah picked up the document and accepted it.”

Abdullah Ibn Mu’awiyyah Ibn Abdullah Ibn Ja'far told the people of Bani Hashim: “Kumayt has composed verses in your praise and during these days when people have ceased praising you, he has endangered his life to expose the tyrannies of Bani Umayyah. You should appreciate his work, encourage him, and help him as much as you can.”

Abdullah collected money for Kumayt. Even the women donated their ornaments for him. The value of what was collected came to about 100,000 dirhams. When it was presented to Kumayt he said: “I have composed these verses to please Allah and His Prophet, and I am not going to accept money for that.” Although Abdullah insisted much, Kumayt did not agree. It was, therefore, returned to all those who had contributed.

Kumayt has condemned the evil deeds of Bani Umayyah in his verses. He made it known to the people that Bani Umayyah had been cursed by the Holy Prophet, and that they descended from those set free by the prophet. In his verses, he stated that Imam Ali (‘a) is the medium of salvation in the religion and the worldly life. The well-being in this world is dependent upon obedience to him, and that the success on the Day of Judgment is meant for those who are his friends in this world and who are attached to his wilayat (guardianship).

Kumayt performed this feat when Imam Ali (‘a) was cursed from the pulpits and when it was more dangerous to be labelled a Shi’a than to be called a kafir. He composed these verses at a time when singing Ali's praise was an unpardonable crime and its punishment was meted out in the form of amputation of limbs, hanging and being buried alive.

Kumayt criticized Bani Umayyah and accused them of persecution. He narrated their cruelties which were hated even by the dacoits and the pirates and mentioned their wicked ways and crimes in all gatherings and assemblies. He told Bani Umayyah: “O tyrants! You have become fat sucking our blood. You are leading lives of luxury, whereas we are subjected to indigence and affliction.”

Indeed, Kumayt attacked class distinctions and instead divided the people into two groups. The first group consists of those who are gluttonous, who live in pleasure, commit crimes, and shed blood. And the other group comprises those who are thrown onto the streets like trash to die a gradual death.

It is that very object which is manifested in the poetry of the Shi’a poets, and their forerunner is Kumayt Ibn Zaid Asadi.

George Jordac says in Al-Qawmiyat ul-Arabiyya: 31

“The poetical revolution of the Shi’a against the despotic rulers, who did not distinguish between man and beast, was initiated by Kumayt.”

Kumayt says: “The imams are politicians, but their politics is not that they should range the servants of the nation with the shepherds. Their policies are not like the policies of Abd ul-Malik, Walid, Sulaiman and Hisham.”

Regarding Hisham and Bani Marwan, Kumayt said: “Sitting on the pulpit they talk of goodness and truth, but when they descend from it, they commit thousands of crimes. They say: ‘Our words are as effective as the words of prophets and guides, but our character and manners are those of the Age of Ignorance’.”

Bani Umayyah imprisoned Kumayt and tortured him but this devotee of Ahl Al-Bayt (‘a) was undeterred. A verse of Kumayt says:

''I don't worry nor fear Bani Umayyah, because not withstanding their power, they are base. If I die, I shall not die in the state of doubt, suspicion, hypocrisy and ignorance.”

When Bani Umayyah32 threatened to kill Kumayt, the valiant man replied:

“O Yazid! Shout! Show off! Roar like thunder! And threaten me. These threats of yours will not affect me.”

Another specimen of the audacity of Shi’a poets towards the corrupt organization of Bani Umayyah was Farazdaq, who said about Hisham Ibn Abd ul-Malik:

“His head is not worthy of leadership and the defect of his squinted eyes is quite apparent.”

The poetry of Kumayt shows that he desired that the descendants of 1mam Ali (‘a) gain rulership because this family would establish justice, bring blessings for the citizens, and attract the people to themselves. Indeed, they shall become the cause of deliverance from the hardships of the Day of Judgment and the wrath of Allah. To achieve his goal, Kumayt did not refrain from any sacrifice.33

Kumayt supported his claim with Qur’anic verses, traditions of the prophet and logical reasoning, which he quoted in his verses. Jahiz says that Kumayt opened the door of reasoning for the benefit of Shi’as. Kumayt says:

“If caliphate is suitable for those few persons, the nearest relatives (of the Holy Prophet) are more worthy of it. If the caliphate had been hereditary, your claim would have been correct. I say: If the caliphate is hereditary, Bukayl and Arjab tribes must also have a share in it.”

Kumayt says about the descendants of Imam Ali (‘a):

“Ali's descendants are nearest to good deeds and far from bad ones. Bani Hashim are most kind to pay the rights of the people. And they are the best of all in the matter of wisdom.”

“They open the hand of generosity and do not oppress or harm anyone. When the means of dispensing with Islam are brought, they display firm resolve in its preservation. They are the best creatures whether alive or dead. Their love rules my heart and only they deserve it. I do not follow anyone besides the infallible family. Who can I follow besides them? I don 't follow but the true religion.”

Allamah Iqbal says:

O pivot of the praise of the tongues

O Yusuf of the caravan of lives

O gate of the city of Love

O Nuh of the Ark of Love

O moon of the eraser of my false impressions

O victor of the Khyber of my heart.

When we ponder on the compositions of Kumayt, we observe sincerity at every stage. As his difficulties increased, his faith became more robust and firmer. Kumayt's collection of 536 verses in praise of Ali (‘a) and the descendants of Imam titled Al-Hashmiyat, was first printed in Europe and then in Egypt. Arabic scholars, literary men, and orientalists have also written commentaries on it.

While Kumayt was present in the court of the Umayyad Governor, Yusuf Ibn Umar Thaqafi, eight guards attacked him with swords, and left him only when they thought that he was dead. During the last moments of his life, he opened his eyes and said: “O Allah! Aale Muhammad; O Allah! Aale Muhammad; O Allah! Aale Muhammad.”

Reciting benedictions on Muhammad and Aale Muhammad, Kumayt departed from the world but the faith for which he sacrificed his life is the faith of millions of people residing in the East and the West. This faith will continue to exist along with Islam and the holy Qur’an forever.

The message of Kumayt, his political ideology and faith make one object manifest, and that is sincere love for the descendants of Ali (‘a) and reliance on them in matters connected with this world and the hereafter. It was so because they were the best specimens of truth, justice, and equality. It was the reason Kumayt performed jihad for the sake of his object and achieved the lofty station of martyrdom.

• 1. This term refers to the Tawwabin movement of a group based in Kufa, who fought the Umayyads to atone for their failure to defend Imam Husayn (‘a). [Note of al-Islam].
• 2. After the martyrdom of Imam Husayn (‘a), Mukhtar rose to avenge his blood. The Ahl al-Sunna scholars were busy in his character assassination till this time. Ibn Taiymiyah has even labelled Mukhtar an apostate. (Fatawi Ibn Taymmiyah, Baab al-Bagha, tr.No. 27).
• 3. Vol. 3, Pg. 15.
• 4. Tabi’in is the term in reference to the generation of Muslims who did not see the Prophet (S) but they saw the companions of the prophet [Note of al-Islam.org].
• 5. Meaning “a wicked, broken-down person”.
• 6. Atrocities and oppression had reached such a level that once during the period of Walid Ibn Abd ul-Malik, Umar Ibn Abd ul-Aziz screamed: “Hajjaj in Iraq, Walid in Syria, Qurra Ibn Shareek in Egypt, Uthman Ibn Hayyan in Medina, Khalid Ibn Abdullah Qasri in Mecca. O Allah! Your world is full of oppression. Now please give some relief to the people.” In addition to political persecution, these people also deviated in religious matters to a great extent. They unduly delayed prayers. They delivered the first Friday sermon in sitting position. On Eids, the system of reading the sermon before the prayers was started by Marwan, and for his descendants, this became a practice. (Khilafat-O-Mulookiyat, Pg. 187, Published by Idara Tarjuman ul-Qur’an, Lahore).
• 7. Murujuz Zahab, Vol. 3, Pg. 152.
• 8. Tarikh Kamil, Ibn Athir. Vol. 4, Pg. 26.
• 9. Tarikh Kamil, Ibn Athir. Vol. 4, Pg. 84.
• 10. Sharh Nahj ul-Balagha, Ibn Abil-Hadid, Vol. I, Pg. 114.
• 11. Hayat ul-Haiwan, Vol. I, Pg. 411, Published by Dar ul-Ishaat Karachi.
• 12. Abu Hanifah says that when Abd ul-Malik Ibn Marwan was dying, he called his son, Walid, and advised him: O Walid, I don't like my dead body to be laid in the grave and that you may roam about like distressed people. You should instead wear a shirt and get ready. You should stand wearing a cheetah skin. If anyone refuses to give you allegiance, you must punish him ruthlessly and eliminate him. (Hayat ul-Haiwan, Urdu, Pg. 205, quoted from Akhbar at-Tiwal).
• 13. Al-Aghani, by Abul-Faraj al-Isfahani, Vol. 19, Pg. 59.
• 14. Tarikh ad-Daulat ul-Arabiyya, Pg. 3 l9.
• 15. Baby goats.
• 16. Sweet preparations.
• 17. Al-lqd ul-Farid, Vol. 4, Pg. 191, published 1953.
• 18. Sharh Nahj ul-Balagha, Ibn Abil Hadid, Vol. 1, Pg. 366 and Vol. 3, Pg. 476.
• 19. Tarikh Kamil, Ibn Athir, Events of 99 A.H. and Sharh Nahj ul-Balagha, Ibn Abil Hadid, Vol. 1, Pg. 356).
• 20. Safinat ul-Bihar, Vol. 2, Pg.272.
• 21. Sharh Nahj ul-Balagha, Vol. 4. Pg., 520; Old Edition.
• 22. Please note that it is the opinion of Ibn Abil Hadid; otherwise, Imam Ali's Shiqshiqya sermon of Nahj ul-Balagha makes the facts evident.
• 23. Al-lqd ul-Farid, Vol. 5, Pg. 176.
• 24. Yazid Ibn Abd ul-Malik was living a life of pleasure. One day Hubabah was eating pomegranate seeds when she suddenly laughed out. The seed stuck inside her throat, and she was choked to death. As a result of Hubabah 's death Yazid's life became miserable. He lost his senses and was absolutely devastated. He was so much shocked that he did not allow the burial of Hubabah for some days. He used to kiss and fondle the corpse till it began to give out a foul odour. Then he ordered its burial. Again, he ordered them to exhume the corpse. After that, Yazid did not live for more than 15 days. (Allamah Damiri, Hayat ul-Haiwan, Urdu translation, Pg. 217, published Dar ul-lshaat, Karachi).
• 25. Tarikh Kamil, Ibn Athir - Events of the year 105 A.H.
• 26. Al-Jqd ul-Farid, Vol. 4, Pg. 202.
• 27. That means to prevent them from leaving the city.
• 28. Maqatilut Talibiyyin, Pg. 135
• 29. Let us see the following extract of an article entitled: “Muhammad Shah Rangeela” by the famous columnist, Javed Chaudhury, in 7 December 2007 issue of Express Karachi. Though in this column, the writer has written about many colourful personalities (profligates) of the ancient and the modem world, he has not mentioned anything about the profligacy of Bani Umayyah and Bani Abbas rulers. Probably the writer considers them to be the shadows of God on the earth. Anyway, Chaudhury writes:
  “The real name of the prince was Raushan Akhtar. He was the son of Shahjahan Hujjat Akhtar and the grandson of Shah Alam Bahadur Shah I. When the Sayyid brothers released him from jail, he occupied the throne on 17th September 1719. He selected for himself the title of Nasiruddin Muhammad Shah, but he became known in history as Muhammad Shah Rangeela. Muhammad Shah Rangeela was an unnaturally imbalanced profligate. Day and night he used to remain drunk and all the time busy with music and dance. He had a strange obsession of making laws and breaking them. He was such a ridiculous man that one moment he awarded anyone the highest post in the country, and whenever he liked he sent the Prime Minister to jail.
  He often arrived at the court nude, and the courtiers in compliance with his idiosyncrasy, took off their clothes. Many a time he used to be so intoxicated with power that he urinated openly in the court and all the high-ranking officials, scholars, and nobles of Delhi applauded his antics. He simply issued orders that the next day all the courtiers should come dressed in ladies’ garments and such and such minister shall put on tinkling ankles. None could dare oppose him. He used to arrive in the court and order that all the prisoners be released from the prison, and then ordered that an equal number of new prisoners be arrested.
  On the orders of the King, sepoys used to go out and arrest whoever they found on the street and cast them into the jail. Muhammad Shah Rangeela was very fond of awarding posts and honours. Every day he appointed five new ministers and awarded honours to hundreds of people. And the next day he withdrew these ministries and honours. He came to the court accompanied by prostitutes and rested on their legs, arms, and bellies, and controlled the government.
  He forced the Qadi of the city to perform ablution (wuzu) with wine. He had proclaimed that every beautiful woman of Hindustan was his trust and whoever cheated him in this matter would be put to death. During his rule, he gave the status of a minister to his favourite horse. Wearing the royal insignia, the horse used to occupy a place in the court along with the other courtiers. Due to excessive drinking. Muhammad Shah Rangeela died on 26 April 1748. Even today when one sees his name in history, one laughs out involuntarily. Muhammad Shah Rangeela was not a unique sample of this type. The history of the world is full of such creatures”.
• 30. Murujuz Zahab.
• 31. Vol. 5, Pg. 190.
• 32. Regarding Bani Umayyah, Imam Ali (‘a) says:
  Beware that the worst mischief for you in my view is the mischief of Bani Umayyah because it is blind, and it also creates darkness. Its sway is general, but its ill effects are for particular people. He who remains clear-sighted in it would be affected by distress, and he who remains blind in it would avoid the distress.
  By Allah, you will find Bani Umayyah after me the worst people for yourselves, like the old unruly she-camel who bites with its mouth, beats with its forelegs, kicks with its hind legs, and refuses to be milked.
  They would remain over you till they would leave among you only those who benefit them, or those who do not harm them. Their calamity would continue till your seeking help from them would become like the seeking of help by the slave from his master or by a follower from his leader. Their mischief would come to you like evil-eyed fear and pre­Islamic fragments, wherein there would be no minaret of guidance nor any sign (of salvation) to be seen.
  This world cannot appear sweet to you in its pleasures, and you cannot secure milk from its udders except after having met it when its nose rein was trailing, and its leather girth was loose. For certain people, its unlawful items were like bent branches (laden with fruit) while its lawful items were far away and are not available. By Allah, you would find it like a long shade up to a fixed rime. So, the earth is with you without let or hindrance and your hands in it are extended while the hands of the leaders are held away from you. Your swords are banging over them while their swords are held away from you.
  I swear by Allah, O' Bani Umayyah, shortly you will see it (i.e. your possession) in the hands of others and in the house of your enemy (Bani Abbas).
  Flags of this mischief are actually standards of misguidance, fixed in its centre and spread (all around) through its offshoots. It weighs you with its weights and confuses you with its measures. Its leader is an out-cast from the community. He persists on misguidance.
  At that time there will remain no house or tent, but oppressors would inflict it with grief and inject sickness in it. On that day, no one in the heaven will listen to their excuse and no one on the earth will come to their help.
  You selected for governance (caliphate) one who is not fit for it, and you raised him to a position which was not meant for him. Shortly Allah will take revenge from everyone who has oppressed, food for food and drink for drink, namely (they will be given) colocynth for food, myrrh and aloes for drinks, and fear for an inner and the sword for an outer covering. They are nothing but carrier-beasts laden with sins and camels laden with evil deeds. (Nahj ul-Balagha)
  I swear and again swear that the Umayyads will have to spit out the caliphate as phlegm is spat and thereafter, they will never taste it nor relish its flavour, so long as day and night rotate. (Nahj ul-Balagha)
• 33. The slogans of human rights, freedom, independence, and equality that are being raised today have the blood of the bold and revolutionary poets like Farazdaq, Kumayt and Dibil etc.