Regarding the following verse of the Qur’an, it is said that it denotes the Bani Umayyah:

“And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur’an as well; and We cause them to fear, but it only adds to their great inordinacy” (17:60).

One day when Mu’awiyyah was dragging the bridle of the camel of Yazid1 while the latter was following behind, the Holy Prophet (S) said: “Allah's curse be upon the holder of bridle and the one who follows.”2

Abdullah Ibn Umar narrates that, “The Holy Prophet said: ‘A man is coming, who will not die as a Muslim’. And we saw that Mu’awiyyah had come.”

Because he had got Ammar killed, Mu’awiyyah could be identified as the head of rebels as the Holy Prophet had foretold Ammar that a rebellious group would kill him.3

Mu’awiyyah was the son of Abu Sufyan and that Hind who had chewed the liver of Hamza in the Battle of Uhud. Abu Sufyan was the chief of the Meccan army which had fought the Messenger of Allah (S) .

It is mentioned in Musnad Ahmad Ibn Hanbal that Muawiyah used to drink (wine) and ruled in the name of Islam.4

Mu’awiyyah revived the pre-Islamic5 practice and declared that Ziyad Ibn Sumayya was his brother and made him his family member (though the Holy Prophet had clearly stated that the child belongs to the bed on which it is born, and the adulterer has to be stoned to death).

Mu’awiyyah used poisoned honey6 to eliminate righteous persons and used to boast: “Allah has battalions of honey.”

Mu’awiyyah had armed a number of bandits to plunder, to kill women and children, and to set houses on fire.

Mu’awiyyah was an expert fraudster and liar.

Muawiyah hated those who demanded their rights and sought justice.

Mu’awiyyah ordered that the righteous believers be cursed.

The caliphate that should be based on democracy and consultation was transformed into hereditary rulership by Mu’awiyyah. His past had nothing worthy of mention and he had nothing that could entitle him to caliphate. Regarding him, the Holy Prophet said: “May Allah not fill his belly.”7

On the pretext of retaliation for Uthman 's murder, Mu’awiyyah raised Uthman's blood-smeared shirt and displayed the severed fingers of Uthman's wife, Naila, on the pulpit and instigated the people to revolt against Imam Ali (‘a).

Mu’awiyyah managed to become the ruler of Muslims due to Ayesha and her camel, because of Qattam and Ibn Muljam the Khawarij, because of the ignorance of the Syrians and Iraqis, the worldliness of the people and their attitude and the steadfastness of Imam Ali’s faith.

Among the factors that Mu’awiyyah used to his advantage, the most important was the display of Uthman's blood-smeared shirt.

The famous German orientalist, Wellhaussen, writes in his book, Tarikh ad-Daulat ul-Arabiya, 1958:8

“Claim for the blood of Uthman was the basis on which Mu’awiyyah founded his goal so that he might take possession of the caliphate. However, how the demand for Uthman's blood became a cause of Mu’awiyyah's success and why Mu’awiyyah put forward such a claim is a different matter. What is undeniable is that in order to achieve his objective, he joined hands with Amr Ibn Aas, who was Uthman's arch enemy. It is also a fact that piety and goodness towards Uthman or his survivors were not behind Mu’awiyyah's revolt.”

Imam Ali defended Uthman, whereas Talha, Zubair, Ayesha, Mu’awiyyah and Ibn Aas instigated people to kill him (Uthman). When Uthman 'was killed, they rebelled against Imam Ali and demanded retaliation for Uthman's murder. Talha and Zubair were killed in the Battle of Jamal. The legs of Ayesha's camel were cut off and the defeated Ayesha was returned to Medina in a respectful manner.

In the Battle of Siffin, Mu’awiyyah and Amr Ibn Aas escaped by raising the holy Qur’an on spears. If they had not resorted to this deception, they would have also met the fate of the people of Jamal. Mu’awiyyah returned from Siffin determined to make life difficult for Ali and his Shi’as.

Surprise Night Attacks, Massacres And Plunder

All Islamic territories except Syria were under the rule of Imam Ali. Iraq, Hijaz, Yemen, Egypt, Iran and others were under the control of the central Islamic government and acknowledged the authority of Imam Ali. But Mu’awiyyah, whom the Imam had dismissed from the governorship of Syria had declared himself to be the de facto ruler at Damascus.

After forming a state within a state, he armed thieves and robbers like Nu’man Ibn Bashir, Yazid Ibn Shajarah, Muslim Ibn Uqbah, Zahhak Ibn Qays Fahri, Abdur Rahman Ibn Qayath, Zuhair Ibn Makhul, Sufyan Ibn Awf Ghamidi, Busr Ibn Abi Artat and told them to plunder and destroy properties in the territories under the control of Imam Ali (‘a).

Below are a few specimens of the activities of those persons commissioned by Mu’awiyyah.

Sufyan Bin Awf Ghamidi

Muawiyah told Sufyan Ghamidi:

“Take this army and march towards Euphrates and return to Syria after passing through Hayt, Anbar and Madayn. Wherever you find an army, fight against it but take care not to enter Kufa, because if your army enters Anbar and Madayn, Kufa will automatically come under your control. This will make them helpless and cause happiness to our friends and the timid people will come across to us. During this mission, wherever you find a supporter of Ali you should kill him.

Destroy their villages and seize their property, because plundering causes more grief, and it is more effective than killing.”9

Sufyan Ghamidi obeyed his master's orders, taking the army and rushed to Anbar. He undertook killings on a large scale and returned to Syria after collecting as much wealth as he could. When he reported to Mu’awiyyah he said, inter alia: “O Chief, by Allah, no battle gave me more happiness than this. By Allah, I terrified the hearts of the people.” Mu’awiyyah said: “You have done according to my expectations.”

Imam Ali (‘a) ordered the people of Kufa to get ready to defend themselves against their enemy, but they did not pay heed. So, he decided to fight alone. The Kufians came to him and said: “Don't go alone, we shall fight the battle.” Imam Ali (‘a) said: “You are not truly valiant and courageous at the time of fighting.” They, however, persisted and made Imam Ali (‘a) return home.

When he returned home, he was very angry. At that time, he delivered a sermon which is recorded in Nahj ul-Balagha. Its translation is as follows:

“Beware! I called you (insistently) to fight these people night and day, secretly and openly, and exhorted you to attack them before they attacked you, because by Allah, no people have been attacked in the hearts of their houses, but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied. The horsemen of Banu Ghamid have reached al-Anbar and killed Hasan Ibn Hasan al-Bakri. They have removed your horsemen from the garrison. I have come to know that every one of them entered upon Muslim women and other women under the protection of Islam, and took away ornaments from their legs, arms, necks and ears and no woman could resist it except by pronouncing the verse:

“We are from Allah and to Him we shall return” (2:156)

Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this, he is not to be blamed but rather there is justification for him before me. How strange! How strange! By Allah, my heart sinks to see the unity of these people in their falsehood and your disunity in your truth. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not fight. You are being assaulted but you do not attack. Allah is being disobeyed and you remain agreeable to it. When I ask you to move against them in summer, you say it is hot weather. Spare us till the heat subsides. When I order you to march in winter, you say it is severely cold; give us time till the cold weather clears. These are just excuses for evading heat and cold because if you run away from heat and cold, you would be, by Allah, running away (in a greater degree) from the sword (war).

O you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you or known you. By A1lah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthfuls of grief one after the other. You shattered my counsel by disobeying.”

Imam Ali had to deal with a cunning enemy like Mu’awiyyah, but the people of Kufa were busy in fighting and trying to humiliate one another. The enemy fought with them on their threshold, but they disgracefully asked for refuge, ran away, and did not return.

Zahhak Bin Qays Fahri

When Imam Ali came to know about the matter, he mounted the pulpit and scolded the people of Kufa in these words: “If you are interested in turning your enemies out of your land, get up to fight against them.” However, he did not receive a positive response. Imam Ali then summoned Hujr Ibn ‘Adi al-Kindi and sent him as the commander of a 4,000 strong army to pursue Zahhak.

Hujr's army overtook Zahhak in the region of Tadmar and a battle ensued. Nineteen men from Zahhak’s side were killed and two from Hujr's army were martyred. When night fell, Zahhak ran away to Syria taking advantage of the darkness.

Mercenaries sent by Mu’awiyyah attacked the supporters of Imam Ali (‘a) and indulged in killing, looting and arson, but when they came face to face with Imam Ali's army they used to flee.

Nu’man Bin Bashir

Nu’man and his father Bashir Ibn Saad were amongst earliest Ansars who gave allegiance to Abu Bakr at Saqifah Bani Saadah. Other Ansar’s followed them in giving allegiance. Nu’man was a friend of Uthman and a favourite of Mu’awiyyah and Yazid. He remained alive till the time of Marwan. When allegiance was given to Marwan, Nu’man was the governor of Hums.

In the year 65 A.H. he suggested to the people of Hums to pay allegiance to Abdullah Ibn Zubair, but the people rebelled against him and put him to death.

It was Nu’man who had brought Uthman's shirt and the severed fingers of Naila10 to Muawiyah in Damascus. Mu’awiyyah had the shirt hung and placed the fingers on display to incite the people.

After some time, Nu’man left Mu’awiyyah and went over to Imam Ali (‘a), but he did not like the pure atmosphere and once again returned to Syria. No doubt these are the ways of dirt­ eaters. They shy away from the fragrance of flowers and prefer to live in stables.

Mu’awiyyah sent Nu’man to Aynut Tamr in Iraq with 2,000 soldiers and told him to launch a sudden attack and the flee quickly like thieves. Nu’man attacked Aynut Tamr whose governor, Malik Ibn Ka’ab, had only 200 soldiers. Seeing a 2,000 men army, he told his men:

''Do not leave the vicinity, and fight with your backs to the wall. You should know that Allah grants victory to ten persons over a hundred persons, and makes a hundred persons defeat a thousand·”

Some Shi’as of Imam Ali who resided near Aynut Tamr rushed to assist Malik and they all together drove Nu’man and his men to Syria.

After Imam Ali 's martyrdom, Mu’awiyyah appointed Nu’man as the governor of Kufa. Later, Yazid also allowed him to continue for some time till he was replaced with the vicious Ubaidullah Ibn Ziyad. Ibn Ziyad arrived in Kufa when Muslim Ibn Aqeel was taking allegiance.11

Shield Of Cowards

During the Battle of Siffin, one day Iman Ali (‘a) called out to Mu’awiyyah from an elevated spot, and the latter replied. Imam Ali (‘a) said: “Why should the blood of people be shed? Let us fight a duel and see who comes out victorious.”

Amr Ibn Aas said to Mu’awiyyah: “It is a good suggestion.” Mu’awiyyah laughed and said: “It appears that you covet the caliphate and want me killed!” Amr said: “You have no choice but to fight with Ali. “Mu’awiyyah said: “We should go together to fight.” Amr said: “By Allah, even if I die a thousand times, I will fight Ali.” Amr came out to fight with Imam Ali (‘a) but when he realized that he was going to be killed, he exposed his genitals. Imam Ali (‘a) turned his face away. Amr took the opportunity and ran away.

There was a warrior named Abu Dawood in Mu’awiyyah's army. He said: If Mu’awiyyah is afraid of fighting with Ali, I will fight with him. Coming to the middle of the battlefield he said, “I am Abu Dawood. Let Ali come and fight with me”. As Imam Ali (‘a) went forth, his followers said: “Better leave this dog alone. It does not befit you to fight such a man”. Ali did not pay heed to them and attacked Abu Dawood with such force that he cut him into two with one stroke. One part fell on the right and the other on left. Both armies were stunned by the fight of Yadullah.12

Abu Dawood also had a cousin in Mu’awiyyah's army. When he saw that Abu Dawood is dead, he said: ''Woe to me! It’s no use living after Abu Dawood!” Then he rushed forward to fight with Imam Ali, but his fate was no different from that of Abu Dawood’s.

Mu’awiyyah was watching the scene from a high location. He said: “Curse be on my army. Is there no warrior to combat with Ali? Is there no one who may kill Ali by trickery when he is surrounded by the army? Is there no one who may eliminate Ali when the field is engulfed in dust?”

Walid said: “You are the foremost trickster, so you should go and fight AIi.”

Mu’awiyyah said: “Ali challenged me but I am ashamed before Quraish that I did not respond to his challenge.” Then he turned to Busr Ibn Artat, and said: “Are you prepared to fight Ali?''

Busr replied: “No one is more suitable for the combat than yourself, but as you have ordered me, I shall comply with it and go to fight.”

Busr's cousin who was betrothed to Busr's daughter and who had come from Hijaz said: “Beware, do not fight with Ali. Why did you accept this task?”

Busr said: “I gave my word to Mu’awiyyah, which I have to keep. I am ashamed to go back on it.” His cousin laughed and recited some couplets, two of which are translated below:

“O Busr! It appears that you are not aware of Ali's prowess or pretend to be ignorant.

When you meet him, your death will be nailed to the edge of sword and the point of his spear.”

Busr said: “Is there anything more than death?” Then he put on his helmet and proceeded to fight, shouting: “Abu al-Hasan should come out and fight with me.” Imam Ali (‘a) immediately went to face him and struck a spear felling him. Busr saw death before him and like Amr Ibn Aas exposed his nakedness. Imam Ali (‘a) turned away and returned.

Malik al-Ashtar asked: “Why did you leave alive your enemy and Allah's enemy?”

Imam Ali (‘a) replied: “Leave him alone. Allah may curse him! Should I have tolerated his becoming naked?”

A poet has composed couplets about Amr Ibn Aas and Busr Ibn Artat, which are quoted by Ibn Abil Hadid:

“Do you send a rider for fighting every day whose genitals become manifest in the desert sand cloud?”

His genitals defend him from Ali's spear and Mu’awiyyah laughs in private at this.”13

Busr Bin Artat

Ibn Abil Hadid writes:

Busr was an extremely stone hearted person who had no pity or kindness. Mu’awiyyah sent him to Medina with an army of thirty thousand and said: “Plunder the houses of the supporters of Ali. When you enter Medina, you announce that you have come to play with their lives and don't accept any excuse of friendship or hatred for Ali.”

When Muawiyah dispatched his trouble-mongering squads, he gave same instructions. He had told Sufyan Ghamidi: “Kill any supporter of Ali you may find. Destroy the villages and plunder the property.” He gave similar instructions to Zahhak and other mercenaries.

To comply with the order of their leader, Mu’awiyyah's agents didn't even flinch from killing people. Thus, when Busr reached Medina, he abused the people very much and burned a large number of houses. Houses burnt by him included those of Zurarah Ibn Harwan, Amr Ibn Awf, Rafa'a Ibn Rafe' Razqi,14 and Abu Ayyub Ansari, who hosted the Holy Prophet.15

It is mentioned in Masoodi's Murujuz Zahab:

Busr killed a large number of Khuza people and inhabitants of Sanaa in Medina and between the two Masjids. When the Imam came to know about it, he dispatched Jariya Ibn Qadama and Wahhab Ibn Masood each with an army of two thousand to pursue Busr. When Busr received the news about Jariya, he fled.

Mu’awiyyah's bandits used to launch ruthless attacks, killing and plundering people, and then fleeing like cowards. Imam Ali (‘a) therefore, had to take defensive measures in communication and logistics.

Before leaving Medina for Mecca, Busr appointed Abu Huraira as the Governor. Abu Huraira had himself observed the heresies and bloodshed by Busr in Medina (but did not consider him heretic). Compilers of Sihah Sitta16 consider Abu Huraira reliable. They have narrated a large number of traditions from him.

Probably they consider him reliable because he has fabricated a tradition of the prophet that says: Every Prophet has a Haram (home) and my Haram is Medina. Whoever commits excess in it deserves the wrath of Allah, the angels, and all humans. And I (Abu Huraira) testify that Ali has committed excesses in it (that is he introduced heresies and created mischief).

According to Abu Huraira, Imam Ali (‘a) was a mischief maker, but Mu’awiyyah - who in the view of Ibn Umar was not a Muslim - was a defender of Medina. And as per the statement of Abu Huraira and the testimony of Busr, Mu’awiyyah was the one that eliminated heresies and mischief. From Medina, Busr moved to Mecca. On the way killed a large number of people.

When the news of his attack reached Mecca, most people fled from the city, fearing his persecution. Busr passed by the Christians of Najran (Yemen), killing a number of them and then stood up to give a speech in which he said: “O Christians! O brothers of monkeys! If I come to know that you have disobeyed me, I shall return and shall make your generations extinct. I shall ruin your farms and demolish your houses.”17

On way to Sanaa, he killed Abi Karb, chief of the Shi’a tribes of Hamadan. In Sanaa also he created an atmosphere of murder and plunder. People of the Maarib tribe appealed to him for mercy, but he killed their chiefs and didn't even spare two small children of Ubaidullah Ibn Abbas. The children's mother pulled her hair in distress and recited a mournf ul-dirge.

In a letter, Mughaira Ibn Shu’ba congratulated Busr on such ruthlessness: “May Allah make you and me of those who order good, attend to Allah and remember Him much.”

It is rightly said that people are brethren to each other on account of their morals because when we see carefully, we find that fraudsters and deceitful persons like Busr and Mughaira are present even in this age. They utter the name of God (and even lead prayers but have religious people killed in the mosques too).

It was mentioned earlier that Imam Ali (‘a) sent Jariya Ibn Qadamah to subdue Busr. Jariya pursued Busr and drove him out of the territories under the Imam's control. However, before that Busr managed to pull down houses, destroy farms, and kill many people.

When Busr returned to Syria, he reported to Mu’awiyyah: “I have routed and annihilated your enemies during the outward journey as well as on the way back.” Mu’awiyyah said: “It was Allah and not you who killed them.”

Yazid had also said to Imam Sajjad (‘a) “Praise be to Allah who has killed your father.” Imam Sajjad (‘a) said: “Curse of Allah be on him who has killed my father.”

Ibn Abil Hadid says:

“During this exercise, Busr Ibn Artat killed 30,000 people and burnt many alive. Like Busr, Muslim Ibn Uqbah al-Marri18 also became Yazid's agent. He followed Busr's policy in the incident of Harrah, and in Hijaz and Yemen. But Yazid's conduct was not more surprising than that of his father.

Massacres and murders in the sanctuaries of Mecca and Medina, killing of innocent children and robbing ornaments off women by Mu’awiyyah and his agents prompted some people to say: “Mu’awiyyah was a better politician than Imam Ali (‘a).”

Of course, Imam Ali (‘a) and those like him were not experts in creating mischief and resorting to killings and plunder. It was Mu’awiyyah who possessed greatness in the matter of such politics and was indeed a great politician in the view of those who think like him.

Amr Bin Al-Aas

ln Zarnakhshari's Rabi ul-Abrar, it is mentioned that the mother of Amr Ibn al-Aas, Nabigha, was a woman of loose morals and she had illegal relations with Abu Lahab, Umayyah Ibn Khalaf, Hisham Ibn Mughaira and Abu Sufyan Ibn Harb. But when Amr was born, she said that his father was al-Aas Ibn Wael and thus absolved the said four persons from sin.

When Nabigha was asked why she selected al-Aas as Amr's father, she replied: “Because as compared to others he spends more on me and my children. But it is said that Amr resembled Abu Sufyan more than the other four.”

Exegists have unanimously stated that Amr's father, al-Aas Ibn Wael said: “I hate Muhammad, the Abtar.19 Thereupon Allah revealed the verse:

“Surely your enemy is the one who shall be without posterity” (108:3).

Amr Ibn al-Aas was of those who were inimical to the Holy Prophet and called him a liar and troublemaker. He fought against the Holy Prophet with the army of polytheists and composed a seventy-line satire poem. The prophet invoked Allah: “My Lord! I do not write poetry, so You curse him a thousand times for every letter of his poem.”

On the basis of this, Amr Ibn al-Aas is accursed in the view of Allah and His Messenger.20

At the time of the migration of the Muslims to Ethiopia, Ibn al-Aas went to see King Negus to petition him to deport the Muslims to Mecca.21

Towards the end of Uthman’s reign, Amr instigated people to rise against him. However, after the murder of the latter, he joined hands with others to demand retaliation and opposed Imam Ali (‘a). Amr said to Ayesha: I wish you had been killed in the Battle of Jamal. Ayesha said: May your father die! Why should I have been killed? Amr replied: It would have been a great blemish on Ali's reputation ...22

During the time of Umar, Amr Ibn al-Aas was the Governor of Egypt. While holding the post, he was guilty of excesses and embezzlement. So, Umar confiscated his property. Amr had sold his faith to Mu’awiyyah on the condition that Mu’awiyyah would appoint him as governor of Egypt and not inquire into other matters.

Regarding Amr, his slave has said: ''He fought against Imam Ali (‘a) because he was a man of Hereafter and defended Mu’awiyyah because he was the slave of this world.”

According to Maqrizi in Al-Khutat and Ibn Athir in Kamil Fit-Tarikh, Mu’awiyyah appointed Amr Ibn al-Aas as governor of Egypt because the people there were Shi’a. Shaykh Abu Zahra writes in Al-Mazahib ul-Islamiyyah: “People of Egypt embraced Shi’ism during the time of Uthman.”23

Amir Al-Mu’minin Imam Ali (‘a) had appointed Qays Ibn Saad al-Ansari as the Governor of Egypt and after him, Muhammad Ibn Abi Bakr was appointed in his place. Mu’awiyyah dispatched an army of 4,000 to Egypt under the command of Amr. This army included Muawivyah Ibn Khadij, Abi Awar Salmi and Abdur Rahman Ibn Abi Bakr.

Amr’s army scattered the forces of Muhammad, and Muhammad took refuge in a ruin. When Amr’s soldiers captured Muhammad and brought him out of the ruins, he was about to die of thirst. When he asked for water, Ibn Khadij said: “If I give you water, may Allah never quench my thirst.” According to another report, Muhammad was stuffed in a donkey hide and burned alive.”24

The Shock Of Muhammad Bin Abi Bakr's Death

When the news of the murder of Muhammad reached Imam Ali (‘a), he said: “I have never been grieved so much during these battles as I have been today on the death of Muhammad.” Those present said: ·'You grieve for him too much.” Imam Ali (‘a) replied: “Why shouldn’t I? Muhammad was the son of my wife and brother of my children, and I am his father.”25

Imam Ali (‘a) dispatched Malik al-Ashtar with a huge force to recover Egypt. When Mu’awiyyah came to know about it, he summoned a landowner of Areesh and said to him: “If you can poison Malik to death, I will not take land revenue from you for twenty years.” When Malik reached Areesh, the landowner served him poisoned honey sherbet. Malik passed away immediately, and Muawiyah's soldiers killed the landowner. When His Eminence, Ali (‘a) received this shocking news, he said: “Liddeen-e-wal ghamme”. These words are uttered at a time when one is helpless and cannot do anything.

When the news of Malik's death reached Mu’awiyyah, he said: “Allah has some armies; one of which is honey.” When Mu’awiyyah had given poisoned honey to the farmer to kill Malik, he told the people to curse Malik. So, the people cursed him.

And when the news of Malik's death was brought to him, he said to the people: “See how soon your prayer is granted!” It drives one mad to think that through deceit, pious servants of Allah are killed with poison, and all these heinous acts are attributed to Allah, and it is further taken as an outcome of prayers to Him! Doubtlessly, Mu’awiyyah wanted to say that it was not he that committed these crimes!

Muarri rebukes his son in the words of Prophet Adam and says: “You lie to Allah, to your father Adam, to your mother Eve and to one another. And not being contented with this, you deceive yourselves and lie to yourselves.26

Mu’awiyyah was not content with just his army. He also dispatched equipped detachments of expert mercenaries who destroyed, plundered, and killed the people. He deputed such detachments under the command of Yazid Ibn Shajara, Abdur Rahman Ibn Qays, Zuhair Ibn Makhul, Muslim Ibn Uqbah and Abdullah Ibn Masada. He himself also assumed the command of some of such detachments and marched up to the Tigris to wreak havoc.27

Prof. Abbas Mahmood Aqqad writes: “Mu’awiyyah's agents were trained experts in their fields. They were cunning hounds that hunted excessively.'·

The Christian Lebanese writer George Jordac writes: Supporters of Bani Umayyah consisted of two groups: First were those whose conscience could be purchased through bribes, and second, those who had low morals and were enemies of the righteous people.

Muawviyah's soldiers were always in search of human blood. They were especially fond of killing the elderly, women, and children. To create terror and flee quickly was their usual practice. As against the methods adopted by Mu’awiyyah's army, the soldiers of Imam Ali were extremely sluggish. He was so much distressed with their attitude that he prayed: '“O Lord! Give me better people than these.”

One day he said to his companions: 'Woe be to you! You set out with me to fight and then run away from the battlefield. By Allah, I wish to die with the truth of my goal and faith, because a great comfort is hidden in it. In this way, I shall be relieved of conversing with you and bearing hardships. “I don 't know why that evil man is delaying his arrival?” Imam Ali was eager that Ibn Muljim might relieve him of the mischief of the Iraqis as early as possible. How strange! Imam Ali used to wish for his death. He didn't want to legitimize the forbidden acts and to achieve his object by employing diplomacy of deceit and fraud.

Since Imam Ali (‘a) craved for death, he called the people of Iraq to accompany him for jihad; then wished they may leave him alone in the battlefield and flee as they habitually did so that he might be martyred, and his sacrifice be accepted by Allah.

Despite this, people ask: “Why did Imam Hasan (‘a) make peace with Mu’awiyyah when the Iraqi army was available?” Were the Iraqis faithful to Imam Hasan's father that he could have relied on them? Thus, it is not correct to say that Imam Hasan (‘a) made peace with Mu’awiyyah to avoid bloodshed, to maintain Muslim unity and end the war. The son of Allah's Messenger made peace because he had too few supporters to fight a war. The men who were apparently with him were, in reality, against him.

• 1. Yazid was the elder brother of Mu’awiyyah. He embraced Islam at the time of the conquest of Mecca and was present at the Battle of Hunain. The Meccan infidels who embraced Islam were given some gifts by the Holy Prophet (S) in order to make them more loyal to Islam. So, the Prophet gave forty camels and forty ounces of silver to Yazid. Abu Bakr made Yazid commander of the army and sent him to Syria. He escorted him on foot. Umar first appointed him the governor of Palestine and later governor of Sham (Syria). Upon his death, Umar appointed Mu’awiyyah as the governor of Syria and he ruled Syria till the time of his death. (Usud ul-Ghaba, Vol. 5, Pg. 112)
• 2. One day Abu Sufyan was riding a camel. His sons, Yazid and Mu’awiyyah were walking by his side. Seeing them the Holy Prophet (S) remarked: “Curse of Allah be on the one who is ahead, one who is behind and the one who is mounted.”
• 3. It is mentioned in Sahih Bukhari, Vol. 2, Pg. 69, Published Dar ul-Ishaat Karachi that at the time of the construction of the Masjid, the Holy Prophet (S) cleared dust from the head of Ammar saying: “Alas! A rebellious group will murder Ammar. Ammar would be calling them to Allah, and they would be calling them to Hell.”
• 4. Allamah Shaykh Hasan Muzaffar, Dalailus Sidq, Vol. 3, Pg. 213.
• 5. The jahiliyya (ignorance) practice, referring to the pre-Islamic era [note of Al-Islam.org].
• 6. In order to make Yazid the caliph, Mu’awiyyah had Walid’s son Abdur Rahman also eliminated because his father was a popular leader, and he was himself a claimant to leadership. In the same way Mu’awiyyah also removed from his path some individuals from his own clan who were vying for caliphate. (Ustad Murtaza Mutahhari, Maqtal Mutahhar, Pg 106.)
• 7. People of Damascus asked Imam Nasai to recount the virtues of Mu’awiyyah. He said: “Wasn't Mu’awiyyah satisfied with being equal to the caliphs that he should need his virtues being recounted? Then he said: I Have not heard any tradition about Mu’awiyyah better than this: 'May Allah not fill his belly.' Upon this the Syrians beat him up so much that he died.
  Once the Holy Prophet sent Ibn Abbas to summon Mu’awiyyah. Ibn Abbas returned and informed the Holy Prophet that Mu’awiyyah was having his meals. The prophet summoned him again, but he was told once again that he was taking his meals. When this happened the third time, the Prophet said: “May Allah not fill his belly.” (Sahih Muslim, Vol. 8, Pg. 27; Tarikh Ibn Kathir, Vol. 8, Pg. 119; Ansaab al-Ashraaf, Pg. 532) Mention is made about “May Allah not fill his belly” in Nahj ul-Balagha also. Amir Al-Mu’minin (‘a) said: “Soon after me there would be put on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you to abuse me and to renounce me. As for abusing, you do abuse me because that would mean purification for me and salvation for you. As regards renunciation, you should not renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in Hijrah (migrating from Mecca to Medina).”
• 8. The author was probably referring to a translated version of a book by Wellhaussen. He wrote a book, Das arabische Reich und sein Sturz, which, in its time, was the standard modern account of the Umayyad history (1902). The English translation, The Arab Kingdom and its Fall, was published in 1927. [Note by Al-Islam.org]
• 9. Sharh Nahj ul-Balagha, Ibn Abil Hadid, Vol. I, Pg. 44, old edition.
• 10. Naila was Uthman’s wife. [Note of al-Islam.org]
• 11. Nu’man Ibn Bashir was not as cruel as Ibn Ziyad, which is why he was dismissed from the governorship of Kufa. It was this same Nu’man Ibn Bashir who escorted the Ahl Al-Bayt (‘a) to Medina after they were released from the prison of Syria. He behaved in amicable manner to the Ahl Al-Bayt (‘a).
• 12. Literally meaning, ‘Hand of Allah’.
• 13. Sharh Nahj ul-Balagha, Vol. 2, Pg 301
• 14. In Usud ul-Ghabah, Vol. 2. Pg. 178, his name is mentioned as “Zarqi”.
• 15. Ibn Abil Hadid, Sharh Nahj ul-Balagha, Vol. I
• 16. The six books of ahadith collection considered authentic by Ahl al-Sunna
• 17. Ahl al-Sunna consider Busr Ibn Abi Artat also as a jurist (Mujtahid). In their view, a companion of the prophet is excused irrespective of whatever sin he may commit. We ask Ahl al-Sunna brothers, the same thing that the Almighty Allah asks:
  “What! Shall We then make (i.e. treat) those who submit (same) as the guilty?” (68:35).
• 18. Just as the Almighty Allah had saved Imam Sajjad (‘a) from the cruelty of Ibn Saad in Karbala, in the same way He kept the Imam in His refuge from the brutality of Muslim Ibn Uqbah al-Marri during the plunder of Medina.
• 19. A person who does not have a male child to succeed him is called abtar by the Arabs. As al-Aas Ibn Wael ridiculed the prophet on this account, Allah comforted His prophet through revelation and told him: “We have given you Kauthar (i.e. Fatimah), whose posterity will exist till the Day of Judgment, and the progeny of one who called you abtar will become extinct.” (Tafsir Majma ul-Bayan, Vol. 10, Pg. 549; Tafsir Minhajus Sadiqeen, Vol. 10, Pg. 340 and Abu al-Futuh, Vol. 10, Pg. 371).
  Hajjaj ordered Qutaibah Ibn Muslim, the governor of Khorasan to send the jurist (faqih) of Khorasan, Yahya Ibn Yamir, to him.
  Imam Shobi says that at that time he was in the company of Hajjaj and reported that Hajjaj said: “O Yahya, I have heard that you say that Hasan and Husayn are the sons of the daughter of the prophet, then how could they be sons of the Prophet from their maternal side?”. Yahya replied: Yes, it is correct, O Hajjaj.”
  Imam Shobi says that he was astonished at the audacity of Yahya that he said ‘O Hajjaj' instead of O Chief!” He further reported that Hajjaj said: “You will be forgiven if you can provide a verse (ayat) other than that of ‘call our sons and your sons’ (3:61). Otherwise, I will cut you into pieces.” Yahya said: “I will indeed mention another verse: And We gave to him Ishaq and Yaqoub; each did We guide, and Nuh did We guide before, and of his descendants, Dawood and Sulaiman and Ayub and Yusuf and Haroun; and thus, do We reward those who do good (to others)” (6:84).”And Zakariya and Yahya and Isa and Ilyas; each one was of the good”(6:85). In these verses, Allah, the Mighty and Sublime has included Prophet Isa (‘a) among the descendants of Prophet Ibrahim (‘a) although he was not his father. Also, there was a long gap between the two, unlike between the Holy Prophet (S) and Hasan and Husayn.” Hajjaj said: “You have indeed presented a very good argument. By Allah, I recited the Holy Qur’an very much but never paid attention to this verse. It is an astonishing deduction.” (Damiri, Hayat ul-Haiwan, Urdu, Pg. 334).
• 20. At the time of the martyrdom of Hamza, the Holy Prophet saw Amr Ibn al-Aas intoxicated and cursed him. (Safinat ul-Bihar, Vol. 2, Pg. 261)
• 21. Amr Ibn al-Aas was a friend of the Abyssinian king, Asmah Najjashi. The Quraish used Amr's influence to get the Muslims who had undertaken the First Hijrah deported back to Mecca. They sent Amr with Ammara Ibn Walid to Abyssinia but they did not succeed in their goal and after the impartial Najjashi knew the stand of the Muslims, he rejected Amr's request.
• 22. Safinat ul-Bihar, Vol. 1, Pg. 261
• 23. Shaykh Abu Zahra says in his book, Al-Imam as-Sadiq, Pg. 47:
  “When Salahuddin al-Ayyubi brought down the Fatimid government in Egypt, the Shi’as were also persecuted and killed, and those who remained were forced to leave their land. They moved from city to city and finally settled in Aswan. The Shi’as remaining in Egypt were eliminated during the Ayyubid period. At present (in 1962) there is no Shi’a in that city.” (Author)
• 24. Masoodi, Murujuz Zahab, Vol. 2.
• 25. Asma Ibnt Umais was first married to Ja’far at-Tayyar, the elder brother of Imam Ali (‘a). After Ja'far's martyrdom, she married Abu Bakr and gave birth to a righteous and loyal person like Muhammad Ibn Abu Bar. After the death of Abu Bakr, Imam Ali (‘a) married Asma. Therefore, Muhammad Ibn Abi Bakr began to be called as the son of Imam Ali (‘a). He was brought up under the care of Imam Ali (‘a). Therefore, he was greatly devoted to the Holy Imam (‘a) and he had nothing to do with his father, Abu Bakr.
  When the news of the martyrdom of Muhammad Ibn Abi Bakr reached Medina, Mu’awiyyah's sister, Umm ul-Mu’minin, Habeeba, sent a roasted sheep to Ayesha with the message: “Your brother was also roasted like this. (Safinat ul-Bihar, Vol. I, Pg. 313).
• 26. Mu’awiyyah actually deceives himself when he says: 'Allah has killed Malik'.
• 27. Tarikh Kamil, Ibn Athir.